bring againste thes thinges Uvhich of thes priÌ„ciples wherby my purpose hangeth together and is most euidentlye concluded hathe he laboured to coÌ„fute Uvhat sholde the cause be then that in answeringe so vngodlie and spitefull schoolishe reasons and checkes I spent not good houres well and more profitablye Notwithstandinge as I fore saide leâ—â—e I sholde deceaue the expectation of my brethern requiringe myne answere so feruentlye I purposed with my self eft sones to set it a side whiche I began a good whyles paste For all I coinected with my self that thes bretheren whiche were so instante vpon me in thys behalfe were more moued wythe a certayn indignation against Wynchesters most importune boastindes then y t they perceaued my silence to be any great hinderauÌ„ce to gods church But I minded in myne answer vnto Wynchester to entreat of more at large by the opinyons of holy fathers y e place coÌ„cerning the vnmaryed state of preestes professors of solitarines whiche I spake of before vnto Latomus in a maner altogether by the holy scriptures although also here there I added the authoritie of holy fathers of the churche and to publyshe al such thynges as before I declared by y e scripture now in the more frequent testimonyes of the olde churche And besydes that to confute not Uvyâ—chesters sophismes only but al other mens which in thys behalfe haue ben at any tyme obiected agaynst vs as many as were of any apparaunce of trueth or probabilitie But when about the edition of this work sone after I had caused the moste royall and puyssant Prince of moste famous memorye Kyng Henry the .viij. of y e namâ— to be made priuyâ— who made answere again that he had rather I should differ for a season the publisshinge a brode therof for he trusted to come to passe that I should speake of this and other controuersyes in relygion at some tyme peacablie with winchester other learned of his realme to thentent a godlye concorde and vnitie in religioÌ„ might be sought forth and a farther iustauration of the churches which his purpose I might haue hindred if winchester whose bitternes in writinge he did in no maner wise aloue shoulde haue byne prouoked to writ anie more openlie againste vs And so this the kinges godlie and prudent answere receued when els as I tought with my self I should not seme by this my labour to profyt the churches anie thing my worke which I had in minde to go forwarde withal I laid asyde againe for all in the mean season therin I bestowed very moch diligence and in maner to the hindraunce of the necessarie busynes of my offyce But now seinge I haue sett abrode in the treatyse of the question of iustifycation Uvicester craftie and subtyll reasons which he with his great bragges after his accustomed arrogancye obiected against me and not so moche against our catholike right opinioned doctrine as the holye fathers for I thought not beste to escape ought whiche semed anie thinge probablye layde agaynste vs of oure aduersaries I thought it conuenient â—ow at this present tyme to add somthing ther vnto to yow concerning the vnmaried state and the false lye which the same Wyâ—â—hesteâ— hathe forged vpon me teste he 〈…〉 â—hold be a greuous to the good brethreÌ„ with his our ragious boastiÌ„gs and reproches y t I dare not contende with him in writinge of theis places 〈◊〉 I perceaue my selfe throughlye 〈…〉 of hâ—m to remaine in theÌ„ still 〈…〉 shewe mine 〈…〉 Nanswere of 〈…〉 of this bâ—cause I affirmed godâ—â— and truly that God calleth and geueth manie meâ—ne to mariage which therfor can not take vpon them verie holye abstinence to say for to obtaine therbye the kyngdom of heauen Secondarilye that though it were so that euery man may take y e saing of holy abstineÌ„ce if he be onlye willinge obtaine the gift of the same as Uvinchester conteÌ„dithe Yet that abstinence is at this day required againste the authoritie of the olde churche of all thos which will applye them selues to prestinge or remaine therin and of all that professe solitarinesse Thirdlye of the false lye whyche Uvinchester hath wronghfullye forged vpon me Last of all of the naturall interpretation of this place Neuerthelesse he that purposeth suerlye in his harte hathe no nede but hathe the power ouer his owne will and hath so deâ—red in his harte that he wil kepe his virgin â—oth wel Uvhich done I wil also breiflye touche theis places It is not good for a man to be alone And It is good 〈…〉 to touch a womaÌ„ Also to 〈…〉 eâ—erie man ha 〈…〉 eschewe 〈…〉 â—e his wyfe c. Fyrst therfor y t I may teache w t what wicked tyrannye the state vnmaryed is so required of all none except which are eyther thruste in to monasteries or compelled vnto presthoud whiche all meÌ„ perceaue to be no other thing theÌ„ a pernicious snare of SathaÌ„ wher with he hath ouerthroweÌ„ in to such horrible vncleannes of lyuinge in a maner the wholle ecclesiasticall and monasticall order whiche emonge all other haue wrested and writthed thys the Lordes sâ—iuges All men can not away with that sainge sauinge they to whom it is geuen Also he that can take it let hym take it And the Apostles saing I wold al meÌ„ were as I my self ame but euery maÌ„ hathe his proper gifte of God on after this maner an other after that This foundations therfor of oure trenth Uvinchester going about to vnderminde fyrst hath taken vpon him to defende that interpretacioÌ„ of Christes wordes All men can not awaye with that saing c. And he that can take it let him take it wherin not a fewe wold haue this words take caÌ„ take to be of like signification w t wil take as tought the lord wolde haue saide All men wil not take this sainge he that will take it let hym take it and hereof he picked a quarell that I wold haue this the lordes sainges spoken by a fygure in Rhetorike named Ironia no otherwise then it is communely said of a thiâ—ge which is impossyble to be gotten Let him take it that caÌ„ get it as who should saye no man can wyn or ouercome it For soethe as all men may reade in my booke vnto Latomus I spake not a worde of Ironia but haue therin manifefflye confessed that it is graunted to manye to take thys sainge yet not to al. And I go about there that which the lord spake euidently All take not this saing And let him take it that caÌ„ for he said not all wyll not take this he that will let him take if Uvho doubteth that Christ our lord the onlye geuer of trewe holy chastitie and chefe alower of the same yf he had put in euerie mans wyll to take it and had not thought to permit manie more to receaue copled chastitie then abstinence at the saiâ—g of
godlye and wyse men in Chryst and the very functions of the lyfe offerid from aboue the Godlye affayres readie at hande whiche in chastitie or matrimonie may coÌ„modiously be takeÌ„ to gods glorie to the furtherance of the church Also the Godlye propentions and inclinations of mindes to eyther kinde of lyfe the facuties both of body minde Certainlye the vnmaried state of it selfe pleaseth not God and they receaue the rewarde of the fooliysh virgines whiche take and kepe it not for the kingdome of heauens sake that is to say that they may be the more readye stedfaste and frutfull to serue the lord in more large charges and duties then the maryed lyfe can sustayne and whose vtilitie extendeth farther Thes tokens therfor wolde we haue suche to obserue that make inquisytion whether they are called to the state vnmaried or no. But bycause as I haue said the holye gooste the thefe teacher and distributer of trew holynes pronunceth euidentlye hym selfe that suche as burne that is as Chrisostome expoundeth such as sustaine moch force and burninge and for that cause are in ieopardie of fallyng shold put them selues out of such a dauniger be matrimonie Uve caÌ„ not gain saye nor ought nor y t they whiche sustaine such force and burninge and can not auoide it by prayers or trew mortifying of the fleshe and also perceaue that they haue more occations offered vnto them to serue God accordinge to his preceptes in matrymonye then castitie do wel and Godlye seing thes tokens declare their vocation to matrymonye Now haue I sufficiently spoken concerning the fyrste place of our defense wherin I purposed to proue that certaine are so called and geuen from aboue to holye matrimony and emonge them not a fewe indued and geuen to the holye ministerye of the churches that they sholde frustrat theyr laboure in praynge for the gift of chastitie and should neuer lead this kinde of life godlye nor yet happily The which things most deuout men I commit to yowr iudgement and all other mens that wyll read and ponder godlye what the holye letters in all places both teache in preceptes and set furth in examples Fyrst concerning Gods â—â—nipotent powr godnes and wisdom which bringeth to effecte all thinges in al men Secondarelye concerninge the vacatioÌ„ of the children of Gods reuocation certaine motion in all meÌ„ through his spirite Laste of all concerning the verye matrimony and chastitie and the vse of them bothe in the church Besydes this consider ye what that greatly to be lamented experience of so longe time teacheth monissheth vanquisseth which the holye ought neuer to contemne bycause it is a token of Gods workes giftes Nother do I doubt but who so knoweth and wayeth all thes thinges Godlie shall throughly perceaue that the far greater parte of men emong them verie manye holye and Godlye whiche are by all meanes prepared ordained of god to minister y e churches are so made called and geuen to holye matrimony from aboue that they can not demaunde of God nor yet vse the gift and vse of the acceptable chastitie vnto GOD that is to saye whiche auaileth to y e fetting furth of his kingdom seing that his pleasure shold be altogether by faith prefarred before all mans iudgement and vowe And that all thinges what so euer Uvinchester hath brought to the contrarye ar vaine vngodly brauling scholishe reasons Now therfor wil we passe ouer to aÌ„other place of oure present defense and teache that what so euer be in the offerid gift of chastitie geueÌ„ other to all meÌ„ indisserentlye which Uvinchester will haue or to certaine onlye and men chosen from aboue for the same purpose which we haue proued and vanquisshed by the worde of God authoritie of the holy fathers Yet that this is cleane contrarye to the lawes of God and of the church againste the authoritie of holye fathers to require at this daye the foreswearinge of matrimony and abstaininge from the same of all such as muste be admitted or are admitted into presthood or professyon of solytarines Fyrst therfor I exhorte all meÌ„ that loue christes kingdom that desyre the comelynes of Gods howse and the trew holines of preestes to be restored again that it maye be Godly pondered what God him selfe who alone konweth what gyft he hath geuen or will geue to euerye man and what is more deceut and furtheraunce to the prystlye lyfe teacheth and coÌ„maundeth concerning the mariage of prestes in that he dothe it in two places by hys Apostle Paul in thos places wher as he speaketh euidentlye of the holynes and vertues of preestes that a prest should be the husbande of one wife a good instructâ—r of his children Thys doth he set to be the chefe of thos vertues which he requireth in a Bisshop other ministers Then do I desyre them to confert Godlye with this holy precept y e lawe of y e romish seate whose defense Uvinchester hath taken vpon him wherbye no man be he neuer so holy in all his tyme or furnisshed with all giftes of the holy ghost to the ministerye of the holye church is admitted in to the order of prestes without he vowe him selfe to be the husbande of no wife is put besyde his presthod who so euer marieth a wife therin and then let them iudge whether this lawe of the pope of Rome be not cleane contrarye to the lawe of God For God as well in the order of preestes as of Bisshops doth both require and also plainlye admyt a maried maÌ„ But the pope of Rome â—oth nother admitt a maried man in to this order nor yet bye any meanes sufferith him therin Let Uvinchester therfor expounde vnto vs how the pope of Rome an erthly God therin speaketh not cleane contrarye to the heauenlye and trewe God Here yf Uvinchester flie to the authoritye of thos fathers which wolde haue this precept of God so to be vnderstanded that therbye they should be excluded from presthoode which haue more wyues then owne and yet they should not be admitted to presthod whiche haue one and will kepe her in the vse of matrimonye and laye againste vs the church of Egipt of the chaste of the apostolycall seate which now in S. HieroÌ„s tyme were wont to receaue for prestes none except they wer other no maried men or els had resigned it Uve again laye vnto him Fyrst the saing of the holye ghost in the whiche is not one worde wherbye may be gathered that he onlye should be admitted to presthood which was and is not the husbande of one wife Further more Uvinchester is not ignorant that no lawe necessarye for oure helthe can be apointed by the authoritie of holye fathers Also he can not denye that S. Chrisostoms authoritie and others y t make with vs sholde be anie lesse sett bye then the authoritie of his holye fathers yea theirs sholde be so moche the
be suffycient concerninge Uvynchesters lye But for so moche as here in thys point he rebukeht vs to be moste impudent patrones of the belâ—ye and fylthye lustes and suche other his moste fowle reproches whether they agre more fyttlye in him or vs next after GOD let them iudge whiche haue narrowlye sought foorth the open lyfe of vs bothe Uve through Chryste his grace geue diligeÌ„t laboure to repreheÌ„d these workes of the fleshe and darkenes and not to defende them and laboure diligently to restore Christe hys syncere religion to her dignitie and honoure whiche the Romanes so opprobryously contemne and set at naught And also take in hande that we maye at the least wyse drawe some out of the depe pit of vngodlynes whereunto they haue calte headlonge so manye milians of men takynge dilygent hede as farre as the Lorde shall geue vs grace that we neyther make anye offence agaynste godlynes ne yet geue anye occasyon for other to do the same Yf Uvynchester do and endeuoure hym selfe to the same and whether he felte the sauoure swete vnto hym of the luker which he receaued oâ—t of the fylthye commune brothelhouses or stewhouse and not onely of the abomynable whoredome of hys chaplaynes as certayne Bysshops of Rome are wonte And whether he hym self of hys owne accorde or the other Kyng commaunded to be a reformation of those hys houses at London oâ—t of the whiche he receaued suche fylthye luker and to be let to hyred of honeste parsons and so to diminysh therby his abomynable luker let hym witnesse of hymselfe and suche as haue a farther knowlege in that gere I passe ouer here how he hath oppressed with such legerdemaynes ioyglynges the trewe godlynes so manye yeres in consaylynge prickynge forwarde and compellynge as many as he colde withe hys pernicyous deceyptes brawlynges flatterynges threatenynges fayre speakynges bribryes clokynges violence and cruelnes I am sorye ashamed to recyte these thynges by mouth yet ought they not to be euer wynked at that by thys they maye know whiche vnfaynedly loue Christe hys kingdome that these men are dryuen to oppâ—gne holye matrimony by no trewe loue of chastitie but alonelye by the feruent desyre to retayne theyr tyrannye and licentious libertye into al the fylthye excesse of lyfe But referrynge these thynges to y e â—uste iudge let vs go one withe the laste place of oure defense concernynge the trew interpretatyon of this place of the Apostle Neuerthelesse he that purposeth surely in hys harte and hathe no nede but hathe power ouer his owne wyll and hathe this decreede in hys herte to kepe hys virgyn dothe well But before I come to y e interpretation of thys place I wyl brefely touche vpon what occasyon we came into disputation therof Uvynchester recyteth this truely of our disputatioÌ„ how he began that concernynge y e coÌ„mune principles way whereby euery man may be ouercome of y e places which in our relygyon are in coÌ„trouersy Thys also is no lesse trew y t I iudged coÌ„futed it to be not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â–ª but also playne false for because he denied y t we had any principles sure reasoÌ„ at haÌ„d whereby we might declare the decres of our religion to be trew confute the coÌ„trary For I had at hand ready whiche I layde agaynst him namelye that y e scripture inspired froÌ„ aboue is ynoughe to do bothe as the holye goost him self hath witnessid by Paul But when Uvynchester had brought for excuse this which is a coÌ„mune 〈◊〉 he in the mouthe of the aduersaries to the trew doctrine that euerye maÌ„ geueth what sense to the holy scriptures he lystethe and that the interpretation of the olde auncient fathers is no more seâ—t bye I answered again that such as want not the faithe of Christe and the zeale to imitate Gods worde haue an easelye demonstration by Goddes scriptures bothe what they should folowe and what eschewe in Christes religyon and also that they may obtayne without greate paynes the trewe fense of scripture â–ª as moche as belongeth to the necessarye doctryne of our helthe whiche after prayer make inquisition by the true desyre study of godlynes for the trewe sense and meanynge of the scriptures and by those wayes onelye wherby in other writtynges the opinyon of authours is to be searched for when there ryseth any doubte therof But he wolde haue the matter broughte to thys conclusyon that whatsoeuer the rulars apointe coÌ„cernynge religyon the same euery maÌ„ shoulde followe And vpon thys we fell in disputation about the power of rulars in suche matiers as belonge to relygyon and therin we spent not the leaste parte of oure communication bicause Uvinchester tooke vpon hym to defende that rulars dâ— wel when they punyshe the transgressyon of theyr owne lawes more sharpelye then the transpressyon of Gods lawe And when they make it an offense worthye deadlye punyshmente yf any within the sext weake eat the flesshe of foure feted beastes and byrdes in lyke maner as the flesshe of fyshe or yf a preest or monasticall parson marye a wyfe thoughe in the meane season they full of lecherye and adulterye and kyllynge them selues and other with vnmeasurable drynkynge count it for a sport or play And vpon thys we fel in disputation concernynge the iniquitie and wickednes of that lawe whiche forbiddeth preestes to marye the ryght and powr of y e which lawe to reueng se kept he wolde ascribe vnto princes vpon this Bicause they haue no lesse right and power ouer their subiectes then the father hathe ouer his dowghter And therfor as the father hath that power that he may kepe his dowghter vnmaried yf he wil So is it also in the haÌ„de of princes to make preestes kepe them selues chaste and to fe them fulfill the same after they haue onâ— promissed it â–ª There I obiected vnto hym the contraction of this power which the holy gooste expressid in thes wordes And hathe no nede but hathe they powere ouer his owne will For seinge no maÌ„ can haue anie power ouer anie man without it be to the edifâ—â—ng of Godlines I saide that the father hathe no power geuen him of God to kepe his dowghter vnmaried without he perceaue that it is shalbe for his doughters furtherance vpon that ordayn somthinge for her wherbye she maye serue God more conuenientlye and fittlye yf not that the father hathe not so moch power in this behalfe to kepe hys doughter a virgyn as he hath rather necessitie to marye her There Uvynchester denyed that the father hathe necessitie to marye hys doughter of the doughter her selfe and then he cam in withe hys fayned matter concernynge the tenuite and smalle portyon of substaunce whiche somtyme constrayneth parentes to marye theyr dowghters But I stooke in thys vndoubted pryncyple of holye scripture that the father 〈◊〉 haue no power to kepe hys doughter excepte he perceaue it
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 â—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 inquisitioÌ„ 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 purposâ— Though for all that when Photius commaundethe to consider suche thinges as pertaine to the dowgther the disposition of her nature inclinatioÌ„ 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 coÌ„tended in oure coÌ„munication 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 haÌ„de to tangle anie of his subiectes whoÌ„ 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 opinioÌ„ 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 coÌ„dition 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 UviÌ„chester 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 coÌ„meth 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 â—upiditie in his mayden or rather whither as Gods wyll calleth her who leâ—deâ—h so his children with his spirite so bringeth to effect in them to wyll to do that that is good that euerye maÌ„ 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 apointmeÌ„tes 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 conâ—â—â—â—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
of Christe and a pure mynde He myght haue expressid this senteÌ„se saithe Uvinchester if he had mynded to teache the same in fewe wordes and mete for the matter he had in haÌ„de 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 sufficieÌ„lye 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 spokeÌ„ in vaine and without sense Now let vs throughlye marke whether in thes the Apostles wordes takeÌ„ 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 Notwithstandingâ— if anie haue purposed surelye in his hart but ther can be nothing stedfastly apoiÌ„ted 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 iudgemeÌ„t neuer y â— 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 maÌ„ 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 preseÌ„t moch lesse for the tyme to come or for euer But such as vnfainedly pray vnto god that he wolde vowchesafe to teache theÌ„ 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 maÌ„ 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 whiâ—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 â—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 enteÌ„t 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 inquisitioÌ„ 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 hiÌ„ 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 coÌ„trarie it is their dutie to follow God y t calleth them and at his coÌ„maundement to make a permutatioÌ„ of the vnmaried state with holye matrimonye and he wil not any manÌ„ 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 obedieÌ„ce 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 aâ—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
other Notwithstandyng seynge God wyl dayly prolonge brynge vp men eueÌ„ vnto the very ende of this worlde and that by the ministerye of hys sayntes whiche may here also call vpon and glorifye hym euery one of hys sayntes whome God hath called to the maryed lyfe maye well saye with the Apostle I wold wyshe truly beynge delyuered of the bonde of matrimonye to stycke without separation vnto my God and to aduauÌ„ce and fornyshe hys kyngdome to serue hym so moche the more diligently and holilye and thys shoulde be moche better but sythe I se the other to be more necessary because it is my Goddes pleasure vpon whome alone dependeth to be good and profytable whatsoeuer is lyke therevnto that I shoulde serue my God vnder the yoke of matrimonye hsy wyl be done and let hym graunt that in thys condityon of lyfe whiche is harder fuller of calamitie I maye performe my ministerye acceptable vnto hym and helthsome to hys churche Uvhat I beseche you of those thynges which be loÌ„g to trauayle paynes do we herin confounde or meddle together with suche thynges as beloÌ„g to y â— ende â— rewarde Uvherof Uvynchester accuseth me what new thynge do we bryng or what vnconuenient what finally which agreeth with no place of scripture or disagreeth in one iote with the doctryne of holy fathers Yet how arrogaÌ„tly bitterly doth this Byshop here delude and storâ—e me for this interpretation and agrement of thes recited places He dyd thesame trustyng to as vayn lyes in this because I interpreted this But to auoyde fornication Let euery man haue his wife let euery man take a wyfe as the precept of hauynge is as moch in thes the Lordes saynges Haue confydens Se that ye haue salt in your selues For Uvynchester wyll haue thys word haue to haue as moche strengthe as Let hym kepe her and vse her whiche he hathe nowe already In dede there wante not here to Uvynchester authores of thys hys interpretatyon of the holye fathers as of hsy coniecture also whiche he followeth about the question of the CorinthiaÌ„s whereunto Paul in this place maketh answere But Uvynchester knoweth also thys that by the authoritie of the holye fathers there caÌ„ no rule of faythe be authorysed or appoynted nor yet any interpretation of scripture whiche all men ought of necessitie to receaue He knoweth also y t the demonstration of oure opinyon coÌ„cernyng chastitie consisteth not vpon the interpretation of this worde haue nor yet vpon the coniecture of the question of the Corinthians The principles wherevpon it consisteth I haue here to fore recited they remayne vnto vs vnlyfted at whatsoeuer he hath coÌ„cernynge the question of the Corinthians or the proper sense of this precept For to auoyde fornication let euerye man haue hys wyfe The trew and naturall interpretation of the whiche I haue graunted to hange vpon the question of the Corinthyans whereunto the Apostle in thys place purposed to make answere but what thys questioÌ„ shoulde be it must be coniectured by the Apostles answeres for a certanytie it can not be knowen But Uvynchester declareth openly as it were for a suretye that the Corinthians were in a doubt whether it were leful for a Christian to cleaue styl vnto hys wyfe which he maried before his Christianitie and that they requyred of the Apostle to be instructed therof and hath no other reason of thys hys coniecture but that the Lorde sayd Who so forsaketh no theyr parentes wyfe and children can not be hys discyples and suche lyke thynges concernynge the contempte of the world and this present lyfe and that through these the Lordes saynges the Corinthyans conceaued suche a feruent burnynge to the vnmaryed lyfe that they were in doubte of matrimonye whether it myghte be kepte in Christianitie here haue ye the reason and cause of Uvynchesters coÌ„iecture But confer ye thys with those the Apostles reprehentions and admonicions wherebye he noted the Corinthians of very great negligence in keapynge the trewe chastitie of the lyfe in dryuynge a waye and expellyng froÌ„ them manifeste vncleannes fornicatioÌ„ and adulterye These reprehentions admonicyons I say whiche we read in the first Epistle to the Corinth the .v. vi and .vij. chapt And in the laste the xij chapt ponder ye godly and then discerne what lykelyhode Uvynchester and his coniecture and the cause of his coniecture haue and iudge howe it agreeth with suche great desyre of chastitie as Uvynchester attributeth vnto them For yf the CorinthiaÌ„s vpon those the Lordes saynges wherin he requireth the forsakynge of wyues childreÌ„ the whole worlde and of a mans own lyfe â–ª began to be so feruent in the desyre of the chaste and heauenly life whiche glose Uvynchester bryngeth in y t they shoulde stande in doubt whether it were leful for a Christian to reserue his wyfe now maryed how colde they come into so moch lightnes and astoniyng in christes discipline y t they had nede to be quickened of the Apostle with such a sharp taunt repreheÌ„tioÌ„ y t they shold not suppose suche fornication in theyr churches to be winked at or disseÌ„bled as was not hard of emoÌ„g the geÌ„tiles y t any should haue his steppe mother to wyfe had nede to be taught admoâ—yshed with so many and so sore argumentes y t fornication is to be fled of Christians that it separateth theÌ„ from Christe and excludeth them forth of hys kyngdome Now after these so sore and quycke reprehentions admonitions the Apostle wrate vnto them that he feared hym lest when he returneth to them agayn God should humble hym so that he shoulde be dryuen to take vpon hym the sorowe of repentaunce for them which dyd no repentaunce for theyr vncleannes fornication and wantonnesse which they coÌ„mitted Is it therfor any thyng likely that they were so by yonde al reason ferueÌ„t in the studye of chastitie that the Apostle as Uvynchester writteth shoulde bestowe great labour to moderate theÌ„ in y â— ferueÌ„tnes May it not moch more probable that firste there were a fewe in the churche of Corinthe whiche vnderstode the makyng chast for the kingdome of heauens sake and in dede toke in hande to receaue it and were to theyrs the authores that they shoulde take it vpon theÌ„ Then that other as well they whiche were so hardely kept in coupled chastitie as very many also which by y e misorderiÌ„g of thes feared y t chastitie of others which began to professe chastitie were cleane against this new studye of chastitie emonge them and perceaued thys kynde of lyuynge to be other litle worthy or not very expedient for Christians Lyke as not onelye the wise men of the world whome certayne of the Corinthians as yet yonglynges in Christ carnall made more of then it behoueth but also the Hebrues whiche professed the doctrine of God rebuked chastitie and praysed matrimony For the moste auntient emong the Hebrues declared them opeÌ„ly which remayned
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