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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 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 Steuē Bisshoppe of Winchester concerninge the vnmaried state of preestes and cloysterars wherin 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 Hebru xiij Wedlocke is to be had in price amonge al men is a chamber vndefyled As for hoore keapers adulterers God wyll iudge them To his right worshypfull Brother Syr Philyppe Hobye knight M. of y e Kinges maiesties ordinaunce Thomas Hobye wishethe grace and peace throught our lorde Iesus Christe EMonge the sundrye and manifolde benifittes whiche from my tender childhod I haue foūde in yow and receaued at your handes most especiall good brother thys is not the leaste that ye haue now af late dayes of the good zeale ye beare to Gods worde which at all tymes hath byn moste feruent in you caused me to be sent not only in to such a regiō where as florissheth Gods worde all good letters bothe holye and prophane all honestie puritie of lyfe men in all artes and sciences moste cunning and experte But also to such a man who is of no lesse wisdom knouledge godlines then of fame reporte renoune by all godly mens iudgementes one of the perfectest and greatest Clerkes nowe lyuinge namelye M. Martyne Bu●●● in whose daylye conuersation and companye and by whose wisdome learninge and documētes I shoulde receaue and learne that shoulde belonge not onlie to myne owne fu●●herance profyt but also to the consolation and comfort of you all my frendes whō hytherto I haue founde moste beneficyall towardes me Sythe therfore it hath thus chaunced by your most godly procurement prouision that I should for a season here remaine with this profounde and famous Clerke ye myght not vnworthelye in dede with iuste cause impute vnto me either the vyce of igname or els obliuion and forgetfulnes of your moste large and ample benefittes if I should let slippe suche a mete apt and necessarye epistle of his and especiallie beinge writtē and indited to the whole churche or congregation of Englande bothe learned vnlearned in the which he expresseth not only the assured and vnfained loue that he beareth at all tymes hathe borne towardes this realme and rulars and ministers of the same but also very euidentlye declareth and with moste manifeste testimonies of scripture setteth furthe at large suche thinges as maye be to the profitt and furtherance of many and wherin he hath confuted not al for it were in maner an infinite worke to stande aboute all but as many sophisticall wranglinge schoolishe reasons as are of any probabilitie or likehoode whiche my lorde of Uvynchester farre vnsemely for a sober Bisshoppe hath expressed set forthe in his two moste cōtumelious railing epistles agaīst him winkīg at ouerhippīg his wel most innumerable opprobrious wordes checkes tauntes rebukes quarellinges scoffinges reuilīges scoldinges railinges wherwith they are filled as full as they may be heaped to gether In the which are so fewe argumētes or reasons of any probabilitie that had not the vrgēt and instant requeste of his frendes certain of oure coūtray men bien he wold neuer once haue put penn to the paper nor yet haue made anye a do about them but wolde haue left them to the iudgemēt arbitrimēt of the reader notwithstanding now of late dayes it chaunced that he gate a litle vacant tyme to do the same seing he promised it to certaine from his manifolde impedimentes necessarie ecclesiastical busines wher with we knowe such men are no smale dele let to reconcile him selfe which the Bisshoppe scornfullye after his olde wōte casteth in his tethe to his brother before he ●●ay his offringe vpon the altare The whiche thoughe it be brefe and cōpencious not set forth to the largeste yet is it verye dilucidious pithie full of argumentes concluded not onlye vpon y e holy gostes vnfained decrees apoītmentes and ordinaunces but also the olde and holye doctores of the church and for the brefnes of tyme sufficient inough The which when he had finisshed I furthe with toke in hande acording to my childishe talent to translate into our vulgare and cōmune speache and haue sent it vnto yow to then●ent some well disposed and better learned which purchaunce wyll not bestowe so moch tym as the translation therof requireth maye yet at the least wyse peruse it acording as he thinketh beste so that at lengthe it may be worthy to come abroade for the profit and instruction of the ignoraunt whiche haue not receaued the knowledge of the Latin tonge because it is written to them as wel as to the other Wherin I will desyre yow to accept my good wyll as thought it colde extende farther and do moch better which yf ye do it shalbe a great incourage and vrgent cause vnto me to employ and bestowe the reste of my studie dilygence and laboure herafter in other affayres which I truste shalbe no lesse acceptable vnto yowe then great furtherance to myne onne profyt vtilitie The spirite of treuthe be with yow who guide yow in all your pathes acording to his will and lead yow into all go●tlye knowlege Amen At Argentyne Kalendis Februarij To the holye churche of God the churche of England ministers of the same oure lorde Iesus Christe geue increace of this grace and spirite WE geue thankes and that not without cause to God and the father our lord Iesus Christe throughe this his sonne and our sauiour moste worthye louinge brethren for that maruelous cōsolation which of his infinite bountie he bringeth at this present time vnto vs because that emonge you he repaireth renueth y e foundatio●s of his kingdome so excellentlye so perfecctly so luckylye For it chaūced now of late dayes that youre sermons or Homelies came vnto oure hādes wher with ye godlye effectiouslye exhorte youre people to the reading of holye scripture and therin expounde to thesame the faithe wherby we holde our christianitie iustificatiō wherevpon al oure healthe consisteth and other most holye principles of our religion with a most godly zeale For these foundations truely layde what may then longe after wante in youre churches to the ful perfection of Christ hys doctryne and discipline ▪ For when suche as wil be of Christe shal reade the holye scriptures as you most godly instruct and suade prefarre them so much before all the decrees of mans wisdome as God is greater hygher then man Oure especial and moste boūteful heauēly mayster Iesus Christe wil so largely powre hys

many tymes vngodly vowes are made of diuers preestes and monastical parsons whiche emonge a thousande truelye scarse one hath in mynde to kepe especyally godlye to saye to serue God therebye and to execute the ministerye of the church so moche the more holye and fru●tfully Uvhiche they all declare to grosselye who are by no externall compultyon restraynt and had rather take vpon them any labours or paynes then those that properlye pertayne to the monasticall and priestlye order To be short Uvynchester knoweth thys also with what clemencye God hym selfe and the holye fathers remitted them the vowe of chastitie that obserued it euell The holy ghooste planelye commaunded the yonger wemē to marye which had broken theyr first promyse after they were in ieopardy of vncleannes and euell reporte These seynge they are Gods wordes bothe belonge vnto all that fynde themselues in that ieopardye that is here expressed and also are greater then all the exception of mans vowe or decre Saynte Cyprian perceauynge thys writte concernynge the vyrgynes which professed chastitye and that not of hys owne opinyon onlye but also of certayn that were of the same order yea and of the whole churche to Yf they wyll not continewe or can not it is better for them to mary then to falle into the fyre by theyr deliciousnes Truely they shoulde offende nother bretherne nor systerne So Saynt Epiphanius declareth also that it is better for hym that leaueth the iournaye and vowe of chastitie to marie a wyfe openly agreable with the lawe and so to fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as he him selfe interpreteth it into the iudgemente of repentaunce done for a season whiche fynysshed he maye be brought into the churche agayne then vnder the dissimulation of chastitie to be dayelye wounded with priuye dartes and so for fornication to falle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is into condemnation wherebye suche are cleane expelled out of Christes kyngedome For thys cause also were not the maryages in Saynt Austines tyme whiche were made after the vowe of chastitye dissolued nor yet counted damnable And the great assemble at Calcedonia licensed expressedly Bysshoppes to remit the vowe of chastitie Also Galatyus the Pope left the wemen that maryed after they professed and vowed chastitie to God to theyr owne conscience ¶ Here therfore let Wynchester answere fro whens he and hys fellowes haue so moche the more seueritie and cruelnesse graunted them to make inquisition for vowes then those holye fathers had But what saye I to make inquisition for vowes To seeke I shoulde haue saide that no man after he ha●he vowed chastitie be lefullye maried For that the vowes of holye Chastitie shoulde excell that is to say that they who so haue made suche vowes shoulde cleaue so moch the more without seperation vnto God and serue the churche more fruetefullye who maketh inquisition Nother may that fayned matter concernynge the symple and solemne vowe make anye thynge agaynste thys For the religyon of all vowes made vnto GOD is equalle so that the godly shoulde obserue it yf it agre with the lawe of God and forsake it yf it disagre to the worde of God It is also euydente ynough that no greater thyng can be in suche vowes as the authoures of that fayned matter make solemne then is in the other whiche the holye fathers whose opinions I haue alledged thought best to be remitted and broken For with these vowes men haue consecrated themselues vnto God as it is the chiefest thynge requyred in euerye godly vowe Thes thinges let Uvynchesters waye and depelie consyder and yf he cā shew that it is not here made plain that the same lawe whose defense he hathe taken vpon him whiche forbiddethe al that are ons receaued or must be receaued in to the order of prestes or salitarie lyfe to marye cā not onlie be defended by no authoritie o● Christes churche or holye fathers but also is cleane cōtrarye both to Gods very lawe and also to the trewe and catholike Canons of Gods holye churche and to the wholl consent of all the holye and right opinionid fathers Herin therfor let Uvynchester do the office of a bisshop shewe yf he cā by trewe argumentes that we are in an erroure and cease to depraue by suche triflinge and vngodlie tawntes the dyuine and holie fathers sentenses and to peruerte and mistake with his rayling sophistrie owre confessiō settforthe plainelie and holilie to scrape to gether withe moche a do wynking at oure perfecte sounde argumētes here and there a worde by his scoffinges to boaste an derake hym selfe in doubtfull places wherin the cause cōsisteth not leapinge ouer to fauorablie gently the trewe foundations of oure confessyon and the moste clere testimonies of the holy scriptures For thes thinges are farr vnsemelye not onlye for a Bisshope but for an other man with that currishe and doggishe eloquence wherof he coulde in thes his writinges against me make nother measure nor ende And this I suppose be suffycyentlye spoken concerninge the seconde place of oure defense Uvherin I tooke vpō me to teache that the aucthoritie of the holye fathers is cleane contrarye both to the lawe of God and also of his church for so moche as they require and compell all that are or must be admitted to preesthod or monasticall lyfe to forsweare and to abstain from holye matrimonie Now let vs make answere to the lye whiche Uvinchester falselye and wrongefullye laythe to my charge wherof I entended to speake in some certain place Uvinchester denieth that y e same fained matter concerning the necessite wherbye y e father shold be constrained to geue his doughter in mariage by y e reason of his smale substāce came into his braine which I affirmed vnto Latomus I harde of him in oure communication together I in faith call to recorde Christe oure lord the iu●ge of the quicke and the dead and the keaper in memorie of all our dedes wordes and wishe his anger to extēde vpon me if euer I minded to faine one word against him haue not plainelie declared without anie thought of deceipt what so euer I remember I harde of him Certainlie it seme to me a verie absurde interpretation wheter he speake it in erneste or to proue or mocke be with all yet as farr as I colde gather ●e seemed to me to speake it in earneste notwithstanding he soake manie thinges with great arrogācie in thesame communication whiche were no lesse made For what maner a thing iuge ye this that he durste defende thos princes and rulars to do well whiche punishe more straitlie a sharplie their owne lawes then gods and which make it death if anie prest marie a wife but adulterie and horei●unting they leaue vnpunisshed This dare I be bolde before God the searcher of hartes to boaste of his gift that I euer tooke care for this and was verie circunspect in all strife of religon emonge my

of Christe and a pure mynde He myght haue expressid this sentēse saithe Uvinchester if he had mynded to teache the same in fewe wordes and mete for the matter he had in hāde Let him therfor shew him selfe what according to oure interpretation is superstuous in them or disagreeth to the matter he intreated vpon Not onlye we perceaue no such thinge but also so manye moste holye fathers and mete interpreters of y e Apostle sawe no such thinge Herof therfor it may be sufficiēlye knowen with what vngodlye malepertnes Uvinchester hath spitefully reproched that this not so moch oure interpretation as all the holye fathers and his Photius is therfor hitherto his own also is verie foolish colde obscure and which maketh the holye ghostes wordes to be frustrated and spokē in vaine and without sense Now let vs throughlye marke whether in thes the Apostles wordes takē after this oure interpretation and the holye fathers there seme to be anye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or owght contrary to it self For that will Uvinchester haue to appeare by thes his two gloses The one is that Paul saith Notwithstanding● if anie haue purposed surelye in his hart but ther can be nothing stedfastly apoīted by the father concerning his doughter Yf he ought to take into his counsayl her waueringe condition and wyl and speciallye seinge we saye that no man at all can at anie tyme knowe for a certaintie whether he him selfe be called to perpetuall chastitie The other is yf the father folowe Gods vocation in his doughter whether he shold apoint to kepe her or to geue her to matrimonye he shold euer haue necessitie of his iudgemēt neuer y ● fre power of hys will so that it sholde neuer be verifyed of him And hath no power when he must of necessitie folowe the vocation of God Unto the first scholishe reason we answere that in verie dede no mā and moche lesse the mayde beinge a virgin can for a suretie know by him self what God hath apointed of him no not so moch as at the tyme presēt moch lesse for the tyme to come or for euer But such as vnfainedly pray vnto god that he wolde vowchesafe to teache thē to knowe and in all pointes to folowe his will and to lead them in his pathes thos doth not the moste bountifull father suffer to stycke in anye doubtfull deliberations but openeth vnto them as the spalmiste declareth and teache them his wayes and pathes For the lorde guideth the gentle in the iudgement and teacheth the meeke his wayes O who is he The mā I saye that feareth the lorde for he wyll teach him the waye whiche he hath chosen But this benefit of God and all other thinges muste be sowght and prayed for with Godlie studye and holy praiers Therfor the Christian father intendinge to prouide for his dowghter whi●he now is not so moche his as Gods firste of all callinge vpon the spirite of Christe by him selfe and his doughter withal his housholde with the wholle churche for out ●ept he estable she y e iudgement of the father what so euer he ordain shalbe variable and vnsteadfaste shall trie owt with most Godlye ernestnes what condition she is of and what is her entēt and what giftes she hath receiuid of God and what not so that herupon God him selfe maye shewe to whether kinde of lyfe he hath called his doughter And when the father prayeth and maketh inquisitiō one this maner to knowe and to accomplishe what so euer God him selfe will haue done with her God oure moste boutifull father will graunt that he shall so determine of his doughter and apoint the thinge whiche like as God hath apointed and ordained it before so must it nedes be to the furtherance honesty both of the father and of his doughter And y t will God hī selfe make so firme and steadfaste y t y e doughter shal serue him in the stedfaste sanctitie of her bodye and sowle albeit she be weake and of an vncertaine purpose of her selfe For y e lordes counsaille endureth for euer establissheth the worke him selfe what so euer he worketh in his that it maye continue for their furtherans to the verie ende And so God will make fyrme and stedfaste holye chastite also in all them whom he hath called therunto so long as it shalbe to their furterance When it beginneth to be to y e cōtrarie it is their dutie to follow God y t calleth them and at his cōmaundement to make a permutatiō of the vnmaried state with holye matrimonye and he wil not any man̄ of vnstedfastes or any other vice especially emonge the children of God For they whom God iustifieth and glorifyeth are wonte to be condemned and to be mocking stockes to the men of this worlde Thes thinges may Uvynchesters holynes and stedfastnes now mocke scorne at his pleasure yet do such as in y t trew obediēce of god studie for trew holynes and stedfastnes place all their tymes and momentes of lyfe in the hande of the Lord vnto hym thei stretche forth theyr ryght hand and permit themselues to the vttermoste to be gouerned in all thynges by hys counsayle and at all tyme and the constance stedfastnes of al theyr counsayles and dedes they demaunde of hym whose commaundementes are al stedfaste sure for euermore Thes thynges therfor who so godly ponder shall knowe sufficientlye y t there is nothynge in oure interpretation vpon thys place of Paul whiche dothe not manifestlye condescend and agre with those the Apostles wordes wherewith he requyreth that the father shoulde appoynte and iudge stedfastlye in his harte about the keapyng of hys doughter But for so muche as Uvynchester now agayne playeth the blynde sophister about the necessitie of the fathers decree because the father after oure interpretatyon whiche requyreth that he folowe the vocation of the Lorde should euermore haue the necessitie of doynge a●d neuer the power ouer his owne wil because the holy father must nedes folowe Gods vocation in hys doughter these thynges ye se your selues howe vnworthy they are that we shoulde speake moche of them For yf the father perceaue that his doughter is called to chastitie hathe he then any necessitie to marye her But fre power he hath to kepe her a virgin On the contrary parte Yf he know she is called to holy wedlock hath he any nede to kepe her a virgyn But he hath fre power to marye her althoughe in verye dede it behoueth and is necessarye so to be seynge it so pleaseth God Uvynchester euer sticketh in that erroure as thoughe all necessitie shold fight with fre wyll because y t necessitie is agaynst the lyberty of the wyl which hath in it any compultion or force but no suche necessitie can happen to them that in trewe faythe folowe Gods worde For lyke as in God and in the blessed with hym vpon this there is great necessitie of ryghte wyl and

sones kinges which were chefe fauores and no wrisshers of good letters and artes nowe euer sins y e moste prudēt king Sigibertus whiche abowt y e yere of oure lorde D. C.xxx fyrste of al founded adourned not only y e vniuersitie of Cambrig ▪ but also manie other schooles throughe his realme By y e whiche gift of God the moste prudent victorious kinge Henry the viij so excelled that at this daye there is not one realme y t hath more well learned godlye men in authoritie nor none wherin Bisshops excell in so moche doctrine and puritie of life who so euer my Uvinchester hath not yet made subiect to the crosse of Christ his erudition which he hath verie largely receaued of God It is therfor our parte all others that beare feruent loue to Christes kingdom continuallye to praye oure father most feruently through his sonn oure lorde Iesus Christe that it wolde be his pleasure to continewe to brīg to passe with lyke prosperitie this his worke begone emonge yow so luckily the worke of healthe and not of yowrs onlye but of manye of Gods Chyldren throwghe yow the restytututyon I meane of hys Kyngdome And to the●●tent this work 〈◊〉 with more power incre●se y t 〈…〉 〈◊〉 preserue and of 〈…〉 〈…〉 with his giftes both your● 〈◊〉 king and also al his 〈◊〉 faithfull ●●unsaylers and ministers ●n the ●y●●ste and ecclesiaticall adminst a 〈◊〉 The lorde therfor st●re vpe and corroborate with his spirite to praye y t sathe both 〈◊〉 vs and all his ol his mere mercie vowchosafe to geue care vnto oure prayers So ●e it Ye shall also desyre God and oure father through his sonne oure Lorde Iesus christe with feruent desyres for vs ●ermaine● that ●●ing he hath mad vs in this tyme the fyrst to spreade a brode and to restore his kingdome he will not permitt vs throughe oure ingratitude to be the laste in the fruition of the same ben fy●● The Grace of God be with yow all Amen Finis Yowre humble and daylie oratoure in the Lorde Martine Bucer Imprynted ad London by me Richard Iugge dwelling at the nourth dore of Poules Cum Priuilegio ad imprimendum solum The restitutiō of Christes doctryne through Englād ij tim iij The trewe and lyuely fayth is well separated from the deade false Of the infinite power of y e cleargye the Byshop of Rome Distinctio .xl. li. Papa The lyfe of thē that put more trust in the Pope then in christ Thankes geuing for the restitutiō of christes kyngdō in Engla●de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Causes why Bu●er differred in answere Wynchesters ca●illations Tractatus de celibatu Buceri ad Latomum Principles wherby the Popish law concerning the abstinēce chastitye of preestes is confuted The demonstration of hys confutation Wynchester bringeth nothing agaynst the foundations of the cause An Argument of hys iuste defence agaynste Wynchester Kinge Henri y e viij his first purpose The cause whye here he maketh answere of the ōmaryed state also 〈…〉 chapters of this present defense answers mat xix i. cor vij Of the proper interpretation of christes sainges all men can not awaye this saīg sauing they to whō c. And he that can take it let hym take it In priore Wyntonien epistola contra Bucerum ca. ij S. Hier. Marke he y t cā and not he that well S. Hila. S. Augustin he is prouoked y t can take it S. Gre. Christ denied y t all men take the worde of chastitie All can not take it Uvynchester taketh it to be spoken vndeterminatly thoughe it be spokē determinatly Bicause y e Apo. wisshed all to be chaste it is not cōcluded y e chastitie is profitable for all Bicause the Apostle said I wolde y t ye all spaeke w t thūgs and prophecieed it foloweth not y t it is good for al to speake with tūges Rom. ix Uvynchesters seconde reason ▪ Iu. i. Epistola Uvin toniensis Ca. 4 Uvynchesters two false principles that God of what thīges he leaveth fre election he geueth also the facultie of the same thīges and excepte he do so he compelleth them God geueth not furthe with the power of thes thīnges wherof he hath made fre election Eph. v. i. Co. xij God wil geue all thynges whiche we aske in the name of hys sonne but by hys name we can aske nothyng perfectlye but suche thynges as belōg to hys glorye God therfore compelleth not to anye kynde of lyfe bycause he callethe theyder and leadeth withe hys gyftes God leaueth vnto his the fre election of many thynges but that he ruleth accordyng to hys arbitryment God draweth hys to hys sonne yet for all y t they come vnto hym of theyr fre wyl S. Austyne cōcernyng the gyft of continence Uvynchesters thyrd reason Uvynchester layth to Bucer that he speketh without scripture yet doth he hymself recite the scriptures whiche he followeth in thys behalfe teacheth not whether thei be well recyted or no. Ioh. viij ij Co. iij. Thys is false yf a man can do any thynge by the gyfte of god that he maye as well not do thesame Uvho so hath any good thynge aboue other y t hath he not but by y e peculier gifte of god wherewith those other are not indued A secte of heretiques Manachei a secte of he retiques wherof the head was called Manes who hym toke vpō christes shape spirite Eusebius ecclesias hist. In hys fyrst Epistle D. i. ij Bucer neuer spake nor writ no suche thynge therfore Uvynchester maketh a lye vpon hym god maketh apointeth his yeuen frō the mothers wombe vnto thos thīgs whervnto he hath destined euery mā Dionisius Bisshope of corinth writ an Epistle to y e Guosians wheryn he admonissheth instanly exhorteth ther Bisshop Pinitus that he will not layd the brethren with the great burthēs of cōpultion to vowe chastitie for so he might chaunce to put y e ī firmite of manie in a hasarde Eusebeus de ecclesias Histo. li. iiij Ca. xiiij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uvinchesters notable quarelling what y e gift of chastitie is called and of what effect it is Signes of y e gift of chastitie burning is also a token of the vocation to matrymonie of what principles ▪ mā may decerue iudge of y e present disputatiō * And other place of this defense what so euer be of y e gift of chastitie yet y ● this is against y e lawes of god and the churche bycause y e abstinence from holy matrimony is required of al preestes and solytarye parsōs 1. Tim. 3. Act. i. Chastitie yf it be not taken y t thou mayest haue the more leser ●o godlye dedes ministeryes is abominable to God The holy fathers had rather haue had shepeherdes maryed mē geuē to holy thīges then vnmaryed implicated in the cares of y e worlde That whiche shoulde be chiefly saught for in the chastitye of preestes the abstinence frō y e busynes of the worlde is cleane neglected of the Romanes How vacant Wynchester is from the cares of the worlde The old auncient iudged it a mad thynge yf the churches had bē soner ministred by no pastores or els very ill vnmaryed Epiphaniꝰ was in opinyon that wheras wante mete ministers there shoulde maryed mē haue the gouernaūce ouer y e Churches w t good ryghte Epiphanius and Hierom coūt not thē flagitious whiche by no necessitie made maryed men the gouernars ouer the Churches The holy fathers wold at thys day cast forth the vnmaryed y t take the cure euer the churches and wold set maryed men in theyr place The old fathers suffered the churches to be ministred by laye mē and that in theyr presens The old Bysshops receaued both the lay men and also husban● men prefarred thē before them selues to teach y e people when they founde thē more mete thervnto then themselues Eusebius de ecclesiastica histo Li. vi Ca. xv No constrained vowes please God Uvhat vowes are acceptable to God Howe gentlye God y e holye fathers remytted rash vowes Ciprianus Epiphanius It is better in takynge a wyfe after the vowe to fall in to iudgement then in Augustynus de bono viduitatis Ca. v. xx In distinctio● xxiij quedā● xxvij ij Nuptiarum In alte●a epistola cōtra Buccerum Uve admit gladlye anye mete witnesse Uvinchester complaineth y e Bucer keapeth close his writing and yet he setteth it not forth in print hī selfe Uvinchesters wordes owt of hys hād writīge Wintonien adsertor stoicus Uvinchester is an vncertan sceptical coniectu●rar Se how this Bisshope is prepared to speake well The conclusion vpō Wīchesters lye How Uvy●chester burned in oure disputation ▪ Uvynchesters reproches hāg in hym selfe It shold haue bē long ere he wold haue done it him selfe i. Co. vij Uvhat thynges were in cōtrouersye betwext Uvynchester Bucer in ▪ theyr communication together The cōfutation of y e papistes obiectiō y t say euery mā maye wreste writ y e scriptures not regardynge y e old fathers of y e churche to what sēse he thiketh beste Uvynchesters horrible principle y t mans lawes are iustly ponyshed with greater punyshmēt thā Godes whā thei are transgressed Uvynchesters argumēt The father may kepe his doughter agaynste her wyll vnmaryed therfor may rulars lefully ●ōstrain preestes to chastitie S. Ambrose S. Primasius Necessitie for y e wyl of y e mayden He byddeth euery man to take counsail of hys fleshe what he can sustayne The latter interpreters agre also Uvynchester wil haue that the father may tangle hys doughter in y e snare of virginitye Uvinchesters scoffinges Photiꝰ will haue y e giftes vocatiō of God cōsidered Uvinchesters manifest vanitie God maketh stedfaste the condicious of his Psal. 39. Psalm xxxi Ps lxxiij Ps. Cxi ▪ Al necessitie is not agaynste fre wyll but that necessitye only which is of compultion The cōclusyon It is not good for a mā to be alone It is good for a mā not to touch a womā Phil. i As anye thyng is more necessary so is it to y e godly more voluntary Let euery man haue his wyfe Marc. i and .ix Uvynchesters hold affirmans in a doubtful matter i. Cor. v i. Co. xij

to be for her profyt Yf he feareth that it wyll chaunce otherwyse that he hathe nede to marye her ouer whome he hathe the gouernaunce in steade of her GOD that trewe father as farre as her profitte extendeth Thys when Wynchester had belyke wayed more exactely with him self he sent a wrytynge vnto me wherein he interpreted thys clause And hathe no nede as before I recyted hys wordes of the necessitie to marye the dowghter whiche eyther riseth of that that he can not easely fynde her a husbande eyther that is alleaged by the couenauntes of wedlock Uvherin before thys he brought also this glose that Paul in thys place answereth of the virgyn nowe betrothed by the father not cleane fre Uvherof he spake not a worde in oure communication together lyke as he hath fayned it of hym selfe alone without anye author In thys behalfe Uvynchester writeth that I answered hym beynge trobled in mynde with moche stammerynge stutrynge and therfore had great maruayll at me But coniecture you your selues most worthy people what troble or stammerynge myghte let me in thys behalfe to answer Uvynchester For what thynges in our communication came into hys mynde and mouth ye maye easelye coniecture for so moch as he clothed them afterwarde withe wrytynges depely purposed for The whiche nowe after what sorte they are and howe groundlye Uvynchester hathe proued them let vs marke diligentlye First he castethe in ower tethe that of this oure interpretatiō of y e necessitie to marye the dowghter which the father is constrayned to do yf he perceaue that his dowghter is called and geuen to mariage and not to chastitie we be the onlie authores and that it is oure inuētion and fayninge Secondarily that it is very foolesh absurde and nothinge agreable withe the Apostles ▪ wordes 〈…〉 contrarye to them In fine that it is suche an interpretation which yf it take place it must nedes be graunted y t Paule vsed an obscure wrappynge together of wordes and nothynge pertaynyng to the matter he wolde entreat of and that he caste forthe or ●abled wordes in vayne and without sense Thys doth Uvynchester lay agaīst oure interpretation in hys fyrste imprinted writynge against me The latter two obiections he goith aboute to proue but with what argumentes we shall se hereafter Fyrste he counteth it sufficient that he hathe onely made obiection agaynst vs saynge he alleaged the gloses of Photius and Oecomenius whiche haue interpreted thys clawse and hathe no nede otherwyse For all that Photius as I afore sayd alleaged oure interpretation and declareth it to belonge no lesse properlye to thys place of Paule as soone after we will shewe But that the vanitie of Uvynchesters fyrst obiection may more playnelye manyfeste it selfe wherewith he laythe agaynste vs that the same interpretation whiche we alleaged here is oure owne inuention and faynynge we thynke conuenyent to bringe forthe of thys owre interpretatyon not the authores for the verye author therof is the holy ghooste of whose wordes we gathered it but the mete ayte witnesses of the old auntient antiquitie of the church whiche folowinge the same authore gaue the self same interpretation also vpon Saynt Paules wordes Saynt Ambrose therfore vpon this Yf any man thinke it vncomelye for his virgyn yf she passe the tyme of mariage c. for so he interpreted this place of Paule after he had spoken diuerse thynges before his interpretation after other thynges writ thus also Yf therfore anye virgyn be in desyre of mariage now rype for a man the Apostle teacheth here that it is better she marye openly agreable with the lawe then priuately do it dishonestlye and so turne to her shame And vpon these the Apostles wordes neuerthelesse he that hathe stedfa●●●y appoynted in his harte and hath no nede c. he writ so This he sayth that who so hath a virgyn whiche hathe no mynde to mary shoulde kepe her and not lay vnto her the playster of matrimonye whome he perceaueth hathe no mynde to marye Truely in these expositiōs ye se clerely howe S. Ambrose also ment that the Apostle wolde here teache that it is the offyce of a good and GODlye father to consyder the disposition and wyll of hys doughter and yf he perceaue her to haue a desire to mary to know y t he hath no powr to kepe her but hathe rather nede to se her maryed and so behouethe it to be done least the doughter haue therebye occasyon to fall But yf he se that hys doughter hath no mynde to marye that he shoulde then kepe her and in no wyse laye the plaister of mariage vnto her but minyster all necessaryes accordynglye wherebye she may kepe her virginite to Christe oure Lorde And in thys commentaryes which are asserybed to S. Hierom we reade vpon this And so ought it to be done yf it shall so be requysite for the doughters wyl For the parentes ought to kepe her vntyl she come to her leful age and to instrucie her to the better But yf she wyl not let that be done whiche muste nedes And vpon thys notwithstandynge he that hathe stedfastlye apoynted in hys harte c. he hath stedfastly apoynted whose virgines agremente establyssheth the wyl of the father and the necessitie of the doughter cōpelleth hym not to do that she wolde And therfor it is playne that this same interpreter sawe the same thynge in the Apostles wordes that we do To say that the pore to kepe and necessitie to marye the virgin consisteth in the condition and will of the virgyn The self same thynge vpon these wordes of Paul and in a maner in the same wordes dyd saynte Primasyus the Bysshop of Utica and disciple of Saynt Austyne writte For thys and so oughte it to be done he interpreted on thys sorte So must it nedes be for the necessitie of the damsell And this He that hath stedfastly appoynted in hys harte He hath stedfastly appoynted ▪ whose wyll is establysshed by the wyll and mynde of the doughter The same also he writteth in thys place Yf euery man confer this matter withe hys flesshe and seeth that he can not kepe hys virginite let hym marye lest in playinge the adulterer he dishonest hym selfe In lyke maner concerning the doughter yf she wyll let that be done whi he muste nedes In the same meanynge dyd Thomas Aquinas and the ordinarye glose and Nycolas Lyranus expound these the Apostles wordes and Erasmus Roterodamus who in the interpretation of the same place a●ded this also That mariage is a lefull thynge honeste and for some necessarye Nowe let vs marke Photius his other interpretation vpon thys same place of Paule whome Uvynchester hathe brought forthe agaynste me as a chiefe witnesse of the olde antiquitie He added thys after hys fyrste interpretation concernynge the necessitie to kepe the virgyn Notwithstandynge this sentense And hathe no nede may be otherwyse taken and no lesse properlye that he

vnmaryed after theyr leful age to mary yf it were not for the cause to learne Gods lawe to be gilty of the cryme of bloud sheddinge and of the diminisshyng of the glorye and honour of God emong the people of Israel and therfor vnworthy to be suffered emōg Gods people They made so moche of the offyce of begettynge children emonge the people of Israel The wise men emong the Grecyans agreynge with thes were in opinyon that they which were vnmaryed vnto fyue and thyrthye yeres shold not only be punisshed by the purse but also put to shame that expressidly to thentent no man shold do them y t honoure which is accustomed to be done of y e yonger vnto the elders By thes cawses therfor it is verye lyke that there arose contentions emonge the Corinthians about this matter as they were besydes full of cōtention And for that cawse the wholl churche though mete to demaunde by epistle of the Apostle whether chastitie what chasttite shold be comelye for Christian relygion In dede the Apostle in this place maketh farr greater a do and tarieth lenger in praysing chastitie then matrimony for what shold y e prayse therof nede emōge them whiche were now so feruent in y e studie of chastitie But for somoch as y e Apostle in thes his answeres passed not matrimonye without commendation it semeth he did it rather for this cawse leaste the cōmendation of chastitie which yet came to passe sholde be taken in a backewarde sense of their posteritie then y t the Corinthians had nede at that tyme to be taught y t matrimonie is lefull and holye which were so hardlye persuaded that fornication is vnlefull and against the holynes profession of Christians Make yow iudgement both of the coniecture also of the reasons of y e coniectures of them both yet for all ye see how moche oure coniectures are more probable then Uvinchesters we sticke not vnto them in this cause but vnto thos clere and manifestlye pronunced oracles of God which I haue here to fore recited and wherupon I haue concluded oure demonstrations Thos yf Uvinchester can let him disconfecte bring forth the perfect foundations of his opinion not such not trifling sophistrie and querelinge scholishe reasons But he in both his epistles against me braggethe hī self moste in thos places wherin cōsisteth not the state of the state of the controuersyes betwext vs lettinge stippe like a valiaunt mā thos argumentes wherupō oure doctrine speciallye consysteth and the contrarye therof cleane ouerthrowen How he hath also done in the interpretation of that place in the first epistle to y e Corinthiās the xiiij chap. which we obiected against Latomus other oure aduersaries which go about to addict the faithe of Gods people to the Pope of Rome and his obnoxious coūsailes let other geue iudgement for bicause this saing of the Apostle may be vnderstande by y e other prophetes only though it be no necessitie oure interpretation agre moch more both to Paules wordes to the sentēce also which S. Ambrose in lyke maner taught that by this place it is graunted to all in y e churche to examine suche thinges as were harde of the prophetes to reason therin as S. Ambrose turned this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet doth Uvīchester so scolde and raile against vs bicause we are wont to vnderstande y t of all that here in y e churche as though he had founde y t we wold ouerthrowe some principalle article of oure faithe In y e meane season he maketh not word of the state it selfe of oure controuersy And though we graunt the authoritye of this place to oure aduersaries yet with how many euident and vndoubted testimonies of scrypture haue weshewed that whyche we contende together in this controuersye to say that it behoueth euerie Christian mā to knowe to iudg him self by y e spirite of God what so euer be offerid him in y e steade of Gods worde or precept of whom so euer it be offerid so that euerye man shold be truelye instructed of God vnfainidly beleue not man but God and recken it cursed if an Angell come from heauē and teache y t cōtrary And in euerie point after the same fassion he inuaded vs also about the sacrament of thankes geuing the worshippinge of the same But of thes and other quarellinges of this man I shall in mete place commune at the full and will shewe what open iniurie he doth me in casting in my teethe both y e strife he had with such as are of oure opiniō about this matter also the recantatiō and retractation of the doctrine they at the fyrst defended Though I haue declared vnto the godlie the wholle drift as it is all to gether cōcerning thes maters in my e●arrations retractatiōs vpon the Euangelystes Now sithe I haue gone somthinge farther then the maner of a preface requireth I will ende to confute this mans quarellinges and sophistries will cōmit and leaue all thes thinges to youre and all godlye mens iudgemens And I desyre God the father of oure lord Iesus Christe that he wil vowchsafe to iud●e with his spirite and to illumine with the lyght of his gosspell this mans and all other mens mindes whiche are not so moch aduersaries to vs as to the kingdom of his son that they maye in tyme turninge from the hope they put in thē selues imbrace his son before his anger waxinge hott against them they perish owt of the waye The same sauiour oure good shepherde kepe and preserue cumulate with all his heauenly benediction your most redoubted famous kinge both in godlynes and mightie prowes The most noble victorius Protectour of all his realmes The most godlye and prudēt Archebisshop of Canterburye primate of the churches of Engeland And all the kinges moste honourable counsaill And the ministers of both y e administrations Ecclesyastical and politicall with all the people of Christe wherbye whē youre churches are ous cleane reedified ther may afterwarde some of them be sent to repaire y e churches in manie other natiōs as in times paste when in manie places of fraunce and Germanie Christes religion stode well moste in decaye with y e knowlege of holie scripture of good artes your churches gaue the right reuerende father Beda Alcuinus Claudius Iohan Scotus mē of notable religiō doctrin and befor their tyme Bonifacius manie other verie studious as thos times by the secrete dispensation of God permitted repairers of christes churches That this moste large benefit of God shall through yow passe through manie regions of Europa y e feruent loue and vnfeaseable studie of youre Kynge in this age puissance of royaltie which he beareth towarde Christes pure religion good letters bringeth vnto vs no smale hoope then that singuler and durable beneuolence of God towardes youre realme wherbye he hath vowched safe to geue yow eft