Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	church_n	holy_a	lord_n	7,309	5	3.5932	3	false

Text snippets containing the quad

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

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

soeuer a man hath chosen to him the same also he may throughlye learne and that without God geue it he shoulde seme not to be liberall towardes some As for example yf anye be made and borne to the workes of the bodye and verye vnapte to those artes wherevpon the exercyse of the mynde consisteth but yf he put hys wyll to and wyll pray that he maye be indued with the facultye to learne many tunges and the Philosophycall artes muste it therfor be graunted that god yf he wyll not seme to shewe more liberalitie to some then to other will graunte hym that facultie that he may be shortlye cunnynge in many tunges and artes But to spreade abroade and to furnish Gods kyngedom the knoweledge of tunges and good artes are of more effecte then to be without a wyfte whiche thyng chauncheth bothe to childrē and fooles and yet by their chastitie may they not profit the churche as the other can that are indued with good artes God in verye dede hath left to men fre chose of al thynges conditions of of lyfe and actions wherof he gaue not preceptes expressedly And thys chose he wyll not haue done rashely vnknowen to him but circumspectely and godlye that is to saye makynge diligent inquisition therfor after the inuocation of hys spirite wherevnto God hath created euery man apt and called hym For we must with diligēce searche out in all thynges what pleaseth the Lorde and looke that we lyue circumsyectely not as fooles but as wyse not as vnwyse but as vnderstādyng what the lordes pleaser is And by Gods verye gyftes and faculties whiche he hath geuen to euerye man it muste be knowen to what kynde of lyfe to what artes and actions he hath destyned eche one For to what kynde of lyfe so euer god hath destined euery one and made hym to the same also geueth he vnto euerye one aboundantly gyftes and facultyes whiche the wyse men emonge the Heythen acknowleged And therfor in the educatiō and bryngyng vp of youth they gaue commaundement firste of all to looke vnto what arte and estate euery one semeth to be borne and made Nother may God therfore be counted to kepe backe hys liberalitie from some yf he geue not to al lyke gyftes seynge he geueth verye manye to all men althoughe to some one and to some other Nother maye it therfore be sayde that God heareth not the prayers of some contrarye to hys promyse For God promysed not to geue eare to oure prayer whatsoeuer we aske of hym but yf we aske oughte of hym throwghe the name of his sonne by whose name we cā aske nothinge perfectlye and without this condition yf the father will haue that we aske to be of anye valu to sanctyfye his name granishe and aduaunce his kyngdome sauinge thos gyftes wherof we haue receaued his expressed preceptes that we sholde desire them Yf that be trew we haue no precept to require of him anie power to lyue without a wife as we haue to pray for the increace of faithe and loue and all thinges in general which the father wolde haue to preuaile anie thinge to the sanctifiynge of his name and aduauncement of his kingdome Therfor Whynchesters firste principle of his second reason is false that is to say That God geuethe to euery man the facultie and gyftes to obtaine performe al thinges wherof in his scriptures he hathe left fre election or that he semethe to withdrawe his liberalitie from some And no lesse vaine is Uvynchesters other principle That God hathe not left to man fre wil to chose chastitie or mariage but euerye man must of necessitie be compelled and constrayned to the one Yf God geue not lyke facultye to euery one to take eyther whether it be chastitie or matrimony For Christes spirite whereby al gods chyldren are leade bryngeth to passe that euerye one which is willyng taketh the kynde of lyfe wherevnto he feeleth hymselfe to be called from aboue by thesame spirite and giftes geuen to the same And seyng that God distributeth to hys chyldren hys gyftes and spirituall facultyes for thys onely purpose that they shoulde take in hande the functions of lyfe whiche he hathe appoynted before vnto euery man with a more sure iudgemente of mynde and a more ready and constant wil. In verye dede Wynchester bringeth in thys verye vncircumspectlye and to baselye for a diuine that men stopped from free wyll and election shoulde be compelled to chastitie or matrimonye Yf it be trewe whiche we affirme that one receauethe of God that gyft of matrimonie an other the gyft of chastitie and that no man can take vpon him holie chastitie but he to whom it is peculierlie geuē like as he cā not also take holie matrimonie whiche hathe not receaued the gyft therof And God dothe not so distribute the fre election of thinges cōditions and actions of this presēt lyfe to his that when as he hathe geuen to euerie man some certaine kinde of lyfe and actiōs he sholde so moche the lesse lead and guide him withe his spirite instructe him withe his gyftes And barrethe them not therfor from their fre electiō arbitrimēt nor cōstraineth them bycause he leadeth hys in al pathes to the whiche he hath chosen destined made eche one distributed his gyftes for he bringeth to effect in his bothe to will ād to do what so euer shalbe for their profit acordinge to his fatherlie beneuolence towardes thē In his lawe hath set furthe lyfe and deathe to euery mā and therof geueth fre choyse Yet dothe he effectouslie moue his electe to chose lyfe that is the obedience of the lawe and to refuse deathe that is the disobedience of the lawe and mouethe not the other so effecteouslie whiche also the better schoolmē knewe And by this meanes it is that as thei nother heare nor learne of the father and he drawethe them not to his sonne so maye they not come to Christe oure lorde Yet are they nother compelled to deathe nor the other to lyfe Nother maye the other boaste that they haue receaued lyfe without the peculier gyft of God and suche a gyft as is not shewed to some nor they complaine that they haue iniurye yf owght be kept from thē that is geuen to other Of this pointe s. Austine speakethe verie wiselie in his booke De sancta virginitate cap. 40. And the Apostle speakethe of Continence it selfe but I wolde al mē were as I my selfe ame notwithstandinge euerie mā hathe his proper gyft of God one after this maner an other after that who therforgeuethe thes thīges Uvho distributeth his owē to euery man as he thinketh beste Truelye GOD with whome is no parcialitie And hereby to knowe by what equitie he distributeth to one after thys maner to an other after that it is other impossyble for man to knowe or verye harde Yet is there no doubte but he doeth it with equity

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

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