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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17084	The gratulation of the mooste famous clerke M. Martin Bucer a man of no lesse learninge and lyterature, then godlye studie and example of lyuing, vnto the churche of Englande for the restitucion of Christes religion. And hys answere vnto the two raylinge epistles of Steue[n], Bisshoppe of Winchester, concerninge the vnmaried state of preestes and cloysterars, wherein is euidently declared, that it is against the lawes of God, and of his churche to require of all suche as be and must be admitted to preesthood, to refrain from holye matrimonie. Translated out of Latin in to Englishe.; Gratulatio ad Ecclesiam Anglicanam. English	Bucer, Martin, 1491-1551.; Hoby, Thomas, Sir, 1530-1566.	1549 (1549)	STC 3963; ESTC S106007	62,277	167

the meate of euerlastyng lyfe U●herfore we wil continually praye God our father through his Sonne our sauiour y t he wil vouchesafe as sone as may be to make perfect the good worke grounded in you to restore hys sonnes kyngdome so to kepe it perfecte vnto the daye of hys sonne Of the whiche worke of the Lorde so luck●ly begonne amonge you I thoughte beste in thys place to make some mention for two causes the one is ●hat I may some what cal to memorye that wonderous beneficence of God worthye great renoune amōg all Christians which he hath shewed vnto you for the comforte and consolation of many of Gods children The other is that I may speake vnto you familierly of youre countrey man Steuen my Lord of Winchester and so take my beginning of a more acceptable place not far frō the purpose Uvithowt fa●le many of yow hawe read the two epistles whiche this man writ a pretie while a go agaynste me as full of reproches as they may be thruste And not a fewe of yow haue wondred as I haue byn oft certified why hitherto I diferred to make hī answer the cause of the which differring or prolonging of tyme I thowght mete here to declare esspeciallye seing in the reueylinge and dis●losinge of oure disputation begone at Ratisbona about the nature disposition of faithe which iustifieth that is to say which attacheth so perfectly the mercy of god that iustifyeth vs in Christe our Lord that it maketh vs assuraunt of euerlastynge helth I disclosed and confuted certayne of hys deceytfull argumentes wherwith he wēt about to disproue oure right confessiō verie apostolike doctrine Trew it is I tooke in hande oft tymes to answere him as towehinge the vnmaried state other places whiche he laide so spitefullye againste me and to paint his sophistrie and quarellinges in their coloures but euer some busines was in the waye whiche I knewe par●eyned more to my ministerye then to confute his sophistical and captions reasons no lesse vaine trifling then vngodly and ful of reproche how so euer he stande in his owne conceipt For I thought thus with my selfe They that shal reade thes so great reproches which procede of such an impotent hatred suche sophistical cauillations will know the cause whiche is in cotrouersye betwixt vs or will not ▪ yf they will not they shal styl remaine in their plesant ●ies and reproches is not fet that they sholde be anye more offended with the defense of the truth But yf they wyll and are fauorers of the tre●the and rightousnes they may sone perceaue by Uvynchesters verie writinges such places as he bringeth out of my booke that he hathe ons decreede to peruerte withe his scholishe reasons and to debilitate withe his euel reportes what so euer I haue spoken thowgh it be Godlie and a right Uvherfor they will i● no case permit them selues to be lead in to anie preiudice or foreiudgemēt against me by any of Uvynchesters raylīges before thei haue in lyke case read my booke agaīst the which he is in suche a rage The which yf they do they shall knowe for a certaynitie that thys man of an obstinate and stubborne mynde resisteth Christes doctryne and the syncere restitutiō of the churches And that whē he colde bryng no probabylitie against it he went about pretermitting therin oure perfecte demonstratio●s whiche were concluded vpon the authoritie of God and all the Apostolike churche here there in my bookes to scrape together certaine wordes to take some doubtful places of an vncertayn sēse wherin he myght manifeste his witt ● profoundnes in peruerting the treuth and conuitiating them that haue not deserued For in that booke vnto Latomus wherin I noted certayn prouisions of the Apostle which U●ynchester went about to destroy to cōfute so wooddilie I declared by Gods manifeste wordes cōsente of the trewe apostolike churche that the same whiche Latomus tooke vpon him to defende as the lawe of the churche wherbye prestes are forbid to mary is not the lawe of Gods churche but rather the pestilence and plage of the lawes whiche after an horrible fassiō bringeth to decaye al the holines bothe of the Cleargye of the people of God as manye as folow the chastitie of their shepherdes bycause this lawe reiectethe setteth a side many apt to redresse godes churches and hath oppressed the churches wythe suche mē that turne vp set downe and vtterlie bringe to confusiō the doctrine and discipline of Christ. I shewed that mariage of it selfe is a holye kynde of lyfe and that therin is som thinge contayned which colde helpe no smale dele the ofice ministerye of a preest and y t for the self same cause the holy ghoost set in the fyrst chiefe place amonge the gyftes and veriues of a Bisshop that he be an honest maryed man and a godly and profytable housholder I taught furthermore that the matter it selfe geueth euydent iudgement how so many ministers of religion are not found that make them selues chast for the kyngedom of heauens sake as there shoulde be whiche abstinence is onely meate for preesthode Afterwarde I made playne that y e holy ghooste willeth them ●●at burne and are in ieopardye of vnpure chastite to marye withoute any lette other of vowes or mans lawes Finallye I layde againste him with the scripture of God both the decrees and aucthorities of holy fathers of suche fathers as sought by all meanes to haue preestes vnmaryed whose decrees and sentences yf they be had in any estimatiō as they ought to be for they hange vpon Gods verie worde lawe proue that of a thousande preestes at this daye scarse on can be founde whiche may remaine in this holye ministerye that not allonlie for their vitious and filthie castitie but also because they be entangled in the busines of the worlde are nother learned nor diligent to feade the lordes flocke so that they take not their v●maried state vpon them for the kingdom of heauēs sake but for fatte benefices ecclesiasticall dignities Aud so by thes vndoubted principles of holie doctrine concluded by gods very decrees I declared that for so moche as it is ernestlie sought for in them at this daye whiche muste be admitted to take cure of the churches to vowe chastitie els muste be cōstraynid to forsake this ministerye in case that they maye the better lyue they take wiues acordinge to the lordes cōmaundemēt in their preesthood or after they haue vowed their solitary lyfe it can be attributed to no churche but muste be worthilie coūted the doctrine of dyuels wherbye they bring to ●ecay and throwe vnder foote after a moste miserable fassion the lawes of Christe and the churche by the which the whole order of the Cleargie hath made exile and banished all holmes and godlines of the lyfe But what I besech yow doth Uvinchester

aduersaries least I sholde ●ake or declare their fainges or writtinges otherwise thē they ment spake or wrat thē But as holilie and firmelie as I denie that I made anielye vpon Winchester euen as boldlie doth he affirme thesame Who therfor shalbe the iudge betwext vs He despaireth of witnesse and writeth that I receaue no witnesse but such as are conspired whom I should call Godlye men and worthie credit And therfor he requireth witnesse of the marter it selfe And as Sophocles purged him selfe of dotage by the settinge furth of the tragedie he had at the same time in hande So doth he demaūde of the rightous good reader whether it be likelie that he answered me at anie time such foolishe thinges so vnsauerie and so farr alienat from all knowleg of scriptures seing he wrate thos thinges that I shold kepe secrete and suche thinges again as he publisshed abroad against me the second time For he wold haue thes his writinges to seme to haue some affinitie with the knowledge of holie scripture with the quicnesse of iudgement so that it should be rekened incredible that he answered me anie thinge so foolish and vnworthie for him that hath taken vpon him to entreat of diuinitie thes thinges doth he writ in his laste epistle against me In verie dede I wyll with all my hart admit to geue sentence of oure communication anie whose iudgemēt and sentense in suche a cause owght and may haue anie waight Nother do I knowe anie conspired without he meane suche as haue holylye and Godly sworne as I haue done to christe and vnto their prynces and magistrates Also I esteme them Godlye and worthie credit y t may be knowen to be suche by theyr fructes of godlynes Suche therfor whether they pertaine to his householde or are peculierlye ioyned to me in the lorde may declare witnesse what so euer they remembre of oure communication Nother do I refuse the testimonies of his owne writtinges but a me contented therof to iudge both how trew Uvinchester is in alleaging oure sainges and how sure and trustie in interpretinge Gods scriptures He reproued me bicause I kepe secrete his writinge but if he suppose that his cause hath therby anie with the more furtherance whye did not he him selfe longe a go put them forthe For he affyrmed that he hath with him his owne hande writtinge Trulye I thought it euer best to reserue it to myne answere as now euerie day the matter it selfe wyll declare But at this present tyme seinge I haue nother tyme ne place to set owt all that I will shewe as moche therof as is requisyte for this present cause and that wyll I compare with hys writinges imprinted to thentent all men maye se what credite his writinges deserue how they shold be estemed For yf so be the lawe of witnesse be commune to vs both that theyr testimonies may not be receaued whiche speake contrarye to themselues Winchesters owne writinges shall conuince him selfe of vanitie and quarellinge and not me For in his writing which after oure communication he sent vnto me when he had gone about to proue that this place of Paule But if anye thinke it vncomelye for his virgine if she passe the tyme of mariage should be vnderstanded of the virgin now affyaunced and whose tyme is past when the father promised to geue her to a husbande He writ thus But saith Paule that father being of a fyrme and stedfaste minde to kepe his doughter a virgin nothinge wauering and which as yet hath in his handes to apointe with him selfe to marye her or to kepe her chaste Also the whiche is constrainid by no necessytie that rise the eyther of that that he can not easelie finde her a husbande eyther is alleaged by the reason of the cōuenantes that are to be obserued is compelled to marye his doughter but hathe the power ouer his owne will so that as yet he maye chose whether he will geue her to matrimonye or no. Finallye hathe decreed withe the sure decree of his minde to kepe his virgin this father I saye by Paules iudgement whiche keapeth his virgin by the perpetual stedfastnes of his minde as cōsecrated and dedicated vnto God doth a dede whiche profiteth not onlie the virgin as he said before but also the father him self before God And therfor saithe Paul he dothe wel And this is Paules proper meanīg thus moch hathe he writtē whiche he maye know by his hande writing that he hath kept withe him Trulie in thes wordes is not expressidlie set that interpretation which Winchester brought in oure communication together concerninge the necessitie to marie y e doughter for y e pe●●rie smalle portion of substans as far as I vnderstande his wordes nother do I knowe what he meaneth by y e necessitie to marie the doughter whiche shoulde rise of the dyfficultie to get her a husbande But that is no maruail if by y e space of one night geuen him to respect and to inuent he changed and correcked y t in oure disputation he hadde sodenly forgotten if he haue correcked it at all For I vnderstande not as I haue said what he meaneth by that necessitie to marie y e doughter whiche he writeth to springe of the difficultie to get her a husbande For ye se y t he putteth a dobble nede wherby the father shold be cōstrainid to mary his doughter one y t is alleaged by the pactes and conuenantes of mariage an other that shoulde rise of y e difficultie to get her a husbande which saing if it be not contrarie to it selfe yet is it very vna●ply and obscurely cōpacte for it appeareth not what necessitie to marie y e doughter can rise of y e difficultie to get her a husbād therfor he him selfe shold interprete what difficultie to gether a husband he meaneth here whether ●hat y e riseth of the tēnnitie and smale portion of patrimonie or some other I wyll continewe on to shewe how manye wayes his writinges disagre to thē selues and euerte one an other Uvherof that shal not only be manifeste how he with his owne with witnesse shalbe conuinced of falshoode but also it shalbe knowen that it is no maruayle if he changed afterwarde in writinge that in oure disputation he spake vnaduisidlie seinge he reuoked afterwarde thos thinges whiche he writt with great deliberation and that not onlye in his other but also in the selfesame writinge and that openlye publysshed abroade Understande ye therfore of thys thinges which I haue brought owt of his owne hand writinge Fyrste howe Uvynchester interpreted this sainge of Paule and hath no nede not onelye out of hande and without puttinge anie doubt and in one simple meaning ▪ but also that he added vnto this his interpretation an assured affyrmans For this is saith he Paules proper meaninge Afterwarde that he hath interpreted this place of the necessitie to marie the doughter and not to kepe her Last of

spirite the onely guyde vnto al veritie vpon them that hereby instructed to helthe by fayth they may be dayly more perfecte and apte to all good workes as Gods seruaunte accordynge to the promyse of the holye ghooste manyfested by the Apostle Paule To the whiche felicitie ye prepare awaye for them and specially in expoundynge so plainelye and substancially the nature and efficacye of the trew and Christiane fayth which first of al must be learned by y e scriptures separate it so religiously frō the dead faythe Here also ye declare a●d with most euydent testimonies of scripture confirme Fyrste into how great myserye deathe we are al caste headlōg through the synne of our former parēt Adam Afterwarde how we are delyuered from thys perdition by the onely grace of God by the merytes and resurrection of hys sonne iustifyed in Gods syght taken by adoption of hym for children and heyres Finallye what the studye workes of thē ought to be which are so iustifyed renued By thys so happye and perfect a restitutiō of Christes doctryne ye so enlarge al christes kyngdom with your mē y t there can remaine for no long season any remnant of the olde leuen in anye parte of the ceremonyes or discypline For whiche your men can be ignorant from hensforth that Gods sacramentes ought so whollye to be mynystred as Christ hym self left add gaue them vnto vs so that throughe them hys grace and helth some partakynge may be preached ●et furth signed vnto al moste plainelye and godly whiche oughte to be partakers of them so that they maye profitte greatly to the vndoubted settyng furth and reedifyenge of faythe and all godlynes Uvho also can not know that al the ceremonies of the churches al discipline as wel of the Clergye and the laytye shoulde be so repayred retayned and daylye had in practyse that the gospell and Christes sacramentes may be ministred and receaued with so moche the more dignitie and holynes The whiche happye obtaynynge of Christes gyftes and workes the old aduersary of mankynde bearynge in mynde goeth aboute with toothe and nayle as in fore tymes so nowe also to brynge to passe that men shoulde eyther not reade the scriptures at all or at the least wyse not reade them as thynges that myght teach and instructe vs suffiefficiētly for our helth or els not be vnderstanded of thēselues without the traditions and interpretatiō of the churche as they falsely name it For whome he can perswade that those which are called the traditions of the church shoulde be had in like estimatiō and honour with the verie scripture of God that there is no right interpretation of the scripture vnlesse the Romishe seat hathe approued it vnder the name of al Christes church Those can he also easely afterward make beleue and cause to receaue any of hys iuglinges cloked with the titles other of the traditions or interpretations of the churche and so withdrawen by a litle and litle from Gods liuely worde and gouernaunce addict them altogether vnto hys moste detestable doctryne and tyrannye For vnto those furthwith as we see experience he establyssheth thys hys determination of deade faythe that they thinke that who so is indued therewith that is to witte who so say and affirme that they obserue all thynges what soeuer the Romysh seate geueth furthe to be beleued whether it be of y e scriptures or theyr fayninges they are strayght furthe and must be counted notwithstanding though they denye apparantly in theyr dedes Christes trewe and lyuely faythe not onely to be of the commune sorte but also the chiefe rulers of the churche yf thei once come into that place by the permissyon and fauoure of the Romysh seate Uvherevnto immediatly he addeth another one of the chief●st snares of soules the determination of the infinite dignitie immunitie and power of hys cleargye but chiefly of the Byshop of Rome whiche he beateth into mens heades that al those whome the Bysshop of Rome once admitteth acknowlegeth in hys cleargye muste be iudged and corrected of none but onely of the Bysshoppe of Rome and he of no lyuyng creature no not of the very counsayl though he drawe with hym manye milians of soules to hell Also that heauen gates can be opē to no man whiche commeth not thyther fauored of him and purged with his ceremonies Finally that he hathe in his keapinge the keyes of heauen earth and hell so that it is in hys power to bynde and to ●oule at hys wyll and pleasure al lawes and Empires And that he is the veraye Lorde of the whole worlde and trew possessor of al the ryches therof and yet nother man nor God Yes truely a God of y e earth Uvith these snares meny entangled and kepte folowe moste communlye theyr lyfe whome they suppose are apointed guydes vnto them to the blessed and happye lyfe And albeit they treade vnder foote the Sonne of God with theyr manyfest mischeues flagitiousnes and counte hys blood prophane notwithstādyng they promyse that God wyl be mercyfull vnto thē and at lengthe after tollerable purgation obtayne the happye and blessed lyfe so that perseuerynge in the obey●aunce towardes the Romyshe seate communicatynge of the ceremonyes how soeuer they be approued by the same seate get and obtayne the i●dulgenties of the same seate and intercessyon of the sayntes by those wayes whiche the same seate hath prescrybed This is the cause y t al they y t be are the name of Christians few excepte haue ben seduced and gone headling into so muche vngodlines abomination y t we are therfor abominable euen vnto the Turkes ¶ Uve ought therfore of bounde dutye to thanke God greatly our sauyour for you whome he hath minded breaking so happilye these which were ones most strayte bondes of y e deuil and driuyng away that darkenes to bryng your selues youres vnder y e happie plesaunt yoke of our Lorde Iesus Christ into a kingdom of lyght and euerlastyng libertie for bycause ye restore prayse vnto al the readyng authoritie of holye scripture on thys maner as we se by thes hedde princyples of al christiā doctryne expound thē so godly holy Cōcerning y t trew and li●ely fayth in Christ. The perditiō of al mankynd by the former ●arthlye Adā The rest● tution and renouation of the elect by the other heauenly Adam And then duties which are so restored renued For now your men who so will thankefully receaue these so great benefittes of Christe at your hande shalbe instructed daylye more and more by these holye letters to all godlynes and helth and framed to all good worke bothe openly priuately And that not alonelye the stronge in faythe but also the weake for hereof as ye declare agreyng with S Fulgentius Christes suckelynges may sucke no lesse theyr milke reason simplicitie then the strong in faythe comprehende sounde meate

maketh withe the Manacheis yea with the doctrine of dyuels forbedding holye matrymonie and gaensaynge the holye ghost which sheweth euidentlye that matrymonye is a holye thinge and that they syn not which receaue it but do well and that such as burne shold marie and therbye do better then if they remayne vnmaried In this point Uvinchester laiihe against me that I dreame certayne vocacions in chastie and that I retayne with my selfe a sense in the worde of vocation whiche is farr alyenat from the trenth of the catholike churche As thought God had fayned to chastytye certaine bodies of mē and thos by the moderation of humors wherwith he shold be pleasyd and contēt to receaue this gift that they shold retayne and kepe it without all striuing of nature and without al force Thes he saith are my wordes Trulye seing the holye ghost by his seruaunt Paule settheth Godlye matrymonie emonge Gods holye vocations Christian men can not cast me in the tethe for gladly vsing this word Uvhereby vnto god our maker with a more ful confessyon I may referre all good thinges who bringeth to effect al thinges in all men Nother do I retayn wyth my selfe anye sense of this worde contrarye to the treuthe of the catolyke church For thos thinges concerning the moderation of humors which should bringe to passe that suche as are indued with the gift of abstinēce sholde retaine and kepe this gift against all stryfe and force of nature Uvynchester hath brought furthe of his owne and not of myne for he neuer read thē in anie of my writtynges But this takinge for example the eternall worde of God set forthe in the holye scryptures I confesse not without cause that God who bringeth in all men all thinges to effecte by hys euerlastinge wisdome reachinge mightylye from ende to ende and guidinge all thinges plesently lyke as he calleth his elect beinge nothinge to be somwath so calleth he them also to their being and to thos thinges wherunto he hath destinid euerie man And that he fassyonithe thē to thes giftes assigned of hym to eche one in theyr mothers wombe And also that from the mothers womb he seperateth them to him selfe and that he maketh apt aud instructed them with the giftes both of bodie and minde to the selfe same offyces that they may receaue them well and happilye to the glorie of his name and edifijng of his churche Notwythstandinge God hath the heares of oure head numbred and not one of them perissheth from our heade without his sure prouidens and sholde he not then certainelye determine before in whether kynde of lyfe euerie mā shold serue him other in the state vnmaried or maried Euerie wise workeman in his worke forcasteth and shapeneth all thinges to the ende which is apointed in the same worke And should we doubt that god who alone shapeneth all our membres in y e darkenesse of our mothers wōbe forechasteth and apointeth all partes and possibilities both of bodie and minde to y e selfe same functiōs of life whervnto he hath chosen eche one before the creation of the worlde But bycause our flesh and Sathan do euer striue agaist gods spirite with in vs as longe as we lyue here in all vocation and commaundemēt of God we acknouledge and that gladlie that in receauing retaining godly chastye we sholde striue and fight against thes oure perpetual ennimies Yet notwithstanding bycause the holie ghoste him selfe willeth them that can not refraine to be copled in matrimonye and declarethe openlye that this is better for such as burne and willethe thos wemē that are in ieopardie of vnpure lyfe to marie we affyrme hereof that the vocation of matrimonie sholde be obserued and proued if anie fele him selfe to be in a hasarde by the reason of to feruent burning yet not furthwithe For we teache that first of al christes spirite must be called vpon which is the guide vnto all veritie and wherwith Gods chyldren are leade in all pointes Afterward that counsayle must be demaunded of godlye and wyse men and specyallye of suche vnto whom the Lorde hath peculyerly committed the charge of them Laste of all that it must well be consyderyd by the same spyryte of Christe what thos offyce and functiōs of lyfe be wher vnto God hath called enerye man and whether kynde of lyf chastitie or matrimony in going about thos gyftes Godlye is moste commedious profytable or incommedious vnprofytable For he is a very foole that consyderithe not Gods worke in other but he is more foole that consyderith them not in hym self Uhich the wyse men of the worlde knewe so that they iudged them not without cause to stryue against God which go about to applye them selues to other actions of lyfe then they perceaue them selues to be borne and made vnto Upon this y e holye fathers also as it is to be sene by the places aboue rehersed geueth them counsayll that will take vpon them the vnmaried state fyrste of all deuoutly to examine them selues and to knowe whether they haue receaued strengthe and giftes of God to this kinde of lyfe Emonge all thes thinges what is not taken owt of the holy letters what is not agreable to the catholyke cōsent oft he holye fathers what fynallye dothe not condescende to the trewe holines And by this ye perceaue howe vngodly Uvinchesters quarellīg is in that he layeth to vs that we make such a gift of chastitie whiche may now be properlye named n●ther continence nor abstynence nor impotence nor yet the vnaptnesse of the bodye to fylthye lustes And that we make the tokens of thes gift to be moued by no prickingges of nature to fylthye lustes lyke as the tokens of the vocation to matrimonye yf men after they haue loste with riatousnes and excesse in carnall pleasures the gift of chastitie fele them selues to be inclyned to matrymonye But where hathe he read thes thinges in anie of oure writtinges or in what communication hath he euer harde thē of vs Seinge therfor he hathe replenisshed his writinges with such manyfeste and open lyes ye perceaue what credite a man should geue to their testimonies Uve folowing our onlye M. Iesus Christe in heauen name the gyft chastitie abstinence for the kingdome of heauēs sake a spirite of chastitie vncorrupt holynesse wherby they may that are indued therwithe beinge fre from matrymony cleaue so moche the more without seperation vnto God and receaue so moche the sooner and stedfaster the holy ministeries and offyces to the whiche matrymonie shold be a hinderance and impediment As for impotence and the vnfitnes of the bodye to fylthye lustes are mete names for him that maketh a sporte of such things for the whiche the sonn of God was crucyfyed So therfor we make not that no man or some man feleth motion vnto fylthie lustes or tokens of the offeryd gyft of chastye and matrimonie But as I said the counsayles of parentes and of

hathe no nede to do the contrarye to hys doughters wyll For yf he se the disposition of hys doughter to be so that he muste nedes geue her to mariage he ought not to kepe her a virgin and so compell her to do the contrarye agaynste her inclination and wyl For virginitie is a thynge vuluntarye and not vnuoluntary For yf she be kept a virgyn agaynste her will and enclyneth to the euill parte she excuseth her self and laythe the cause of her fall vpon hym that constrayned her to kepe her virginite This sayth Photius Here I beseche you what one thing of all those thynges whiche I haue written aboute thys place do ye ●ot se expressed Dothe not thys interpreter also euidently witnesse that to haue no nede is as moche as the father is not constrained by his doughter to marye her And that the father oughte to make diligent inquisitiō for those thinges y t are in hys doughter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the disposition of her nature and inclination of her mynde and not agaynst her mynde to kepe her a virgin But when Uvynchester forcaste with hym selfe at the fyrste dashe that I wolde obiecte thys vnto hym preuentynge my obiection writteth that he graunteth howe Photius iudgement is that a man shoulde not kepe his virgin against her will But by what meanes saith he bicause she is not called No not so But bissope what is this to your purpos● Though for all that when Photius commaundethe to consider suche thinges as pertaine to the dowgther the disposition of her nature inclinatiō of her mind trulie he willethe to haue a respecte in the virgin bothe vnto her gyft also vnto her vocation as it is manifeste Inoughe by the forsainges herafter I will make it more plaine But that Uvynchester cōtended in oure cōmunication was this Seinge the father hathe right by this place of Paul to kepe his virgin agaynst her will and to tangle her in the snare of virginitie whiche Paul wolde not do For thes are his wordes in his hande writinge vnto me It is also in the princes hāde to tangle anie of his subiectes whō he will be they neuer so lothe in the snare of chastitie Doth not Photius such and olde and laudable interpreter of Paul in wynchesters opiniō planilie speake againste this fained glose For he sheweth very plainlye how the Apostle teacheth here that the father ought not to kepe his doughter a virgin against her wyll nor to constrain her againste the dissposition of her nature inclination of her will And that virginitie is a thinge voluntarie and not vnuoluntarie And if anie interprise to geue his virgin an occation that she sinne that shal not be imputed vnto her but to him whiche hathe vp compultion constraned her to leade suche a kinde of lyfe It is therfor manifeste that so farr as the gift and vocation extendeth Photius maketh therin against Uvinchester with vs bycause he acknowleged that the holy ghost teached herebye his Apostle how the father ought not to tangle his vnwillynge doughter in the snare of virginitie and that he should measure the steadfastnes of his iudgement concerning the keaping of his doughter by her cōdition will though she be weake of age and kynde And that it can not therfor be concluded by this place of Paul that anie potestate of the worlde hathe anye ryght to tangle anie of his subiectes in the snare of chastitie And fynally that Uvīchester scorneth no lesse his Photius and other moste holye fathers trewe interpreters of the Apostle then vs for so much as he writeth Speake Bucer whens cōmeth steadfastnes sholde he yow beinge the author take counsaile of the mayden whiche is weake both in kinde age And in his hand writinge vnto me The father had nede to be a cunninge phisitian and verye well practysed that sholde fynde by the behauioure of his doughters body maners or wordes som thinge wherby he may stedfastlye determine and apoint in his harte about the keapinge of her a virgin without all ieopardie of fornication But now let vs se whether Photius willeth not that the Apostle commaunded the father to consyder Gods gift and vocation in his doughter for so moch as he graunted that he commaunde the father to beholde and marke suche thinges as belonge to his doughter the disposytion of her nature and inclination of her minde Truly he expounded Paul and was no peliagian as I suppose And so seinge the Apostle in this selfe same chapter maketh it the peculier gift of God certaine vocation to take chastitie or matrimonie vpon one godlye how shold not Photius also acknowledg that the inclination of the doughters nature and intention of her minde to eyther kinde of lyuinge is y e gift of God which he hath geuen to the doughter for her vocation For what hast thow said the Apostle which y u hast not receaued But what nede so moche a do about so vngodly and wrangling schoolyshe brawlynges For whether I beseche yow shold a godly father consyder in his doughter sooner such thinges as are vitions of her selfe and pernicyous layd vnto her by the dyuell or such helthsome thynges as are geuen her of GOD from whom procedethe all good gyft Sholde the Godlye father count it temerious desyre or ●upiditie in his mayden or rather whither as Gods wyll calleth her who le●de●h so his children with his spirite so bringeth to effect in them to wyll to do that that is good that euerye mā may be the more certain of his vocation and others that belong vnto him yf he searche Godlie for it after praier and obserue the tokens and apointmētes of the same And so by this it is manifeste that the interpretation whiche we alleaged vpon this place of Paule And hath no nede is knowen and geuen as the verye proper and peculier interpretatation both by y e Apostles very words and also by the trew author therof the holye ghost and taken of all that interterprete it anye thinge to the purpose both olde and newe Yea and euen of Photius him selfe whom Uvinchester brought against vs with suche a supercelyous and proude preiudice as a witnesse of all the olde antiquitie Therfor let Uvinchester acknowlege him selfe her of to be conuict not onlye of a moste impudent lye seinge he dare write that we are thonlye authores of this interpretation and that it is oure inuention and faiuinge but also to be a detestable babler and railer against the trewthe and the reuerent antiquitie of holye fathers for bycawse thos his scoldinges and raylinges of a foolyshe interpretation colde peruerse not agreable to the Apostles wordes and cleane con●●●●ye to them be longe no lesse to them then to vs who gaue y e selfe same interpretation vpon this place as we do Now therfor let vs se with what argument Uvinchester went about to shew that she's his reproches sticke in this