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kingdom_n	child_n	king_n	lord_n	2,366	5	3.6403	3	false

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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

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

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

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 cōmodiously be takē 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 cā 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 ●●nipotent powr godnes and wisdom which bringeth to effecte all thinges in al men Secondarelye concerninge the vacatiō of the children of Gods reuocation certaine motion in all mē 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 āother place of oure present defense and teache that what so euer be in the offerid gift of chastitie geuē other to all mē 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 mē 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 cōmaundeth 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 instruct●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 mā But the pope of Rome ●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. Hierōs 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

lyfe because it is moste fre vnto them and all wyll of good and ryght is moste plesaunt so in the faythe of Christ and in the dedes of faythe wherbye we haue here a lytle taste to lyue a heauenly and holy lyfe there is so moche the more fre and glad wil as the necessitie of trueth and goodnes is more abundaunt in them that is to saye a more pure and perfect action of God It is a requysite thynge vnto helthe to loue God and who so knoweth hym perfectly of necessitie also loueth God But vpon that who maye saye that they that beleue in God loue God agaynst theyr wyll and haue not as a fre wil so also fre power to loue God He that is borne of God can not synne doth he therfor abstayne from synne beyng cōstrained or hathe he not fre power to do well But here of we entende to speake more in oure iuste defense agaynste Uvynchesters quarellynges Notwithstandynge those thynges we haue nowe spoken are sufficient to thentent thys maye be seene that it commeth not to passe by thys Uvynchesters faynynge the propriete and difference emonge them selues of these voyces and matters of power and necessitie that anye thynge is contayned in oure interpretation which in al poītes is not agreable and consentient to the Apostles wordes and meanynge And so it is manifest that those Uvinchesters raylinges of a colde interpretation folyshe peruerse and not agreynge but fyghtynge with the Apostles wordes be all founde in hys owne gloses and that not one of them maye cleaue or sticke in the enar●atyon of thys place whereof we entreat which we haue alleaged after so manye holy fathers and approued interpreters of the Apostle And that Uvinchester hym selfe and not we is conuict of an vngodly malepertnes against the wordes of the Apostle and agaynste the auncient antiquitie of the churche not onelye of a proude despecte and contempte but also of a wicked detractiō and yll reporte Thus muche I thought beste to answere somewhat at large concernynge the interpretation of this place yf any thynke it vncomelye for hys virgyn c. agaynst Uvynchesters quarellinges and sophisticall determinations because the trewe and naturall vnderstandynge of thys place maketh well to oure instituted defense of Christian libertye whiche euer extendeth to holy matrimonye as well as to holy chastitie And also because Uvynchester in thys place braggeth to importunatelye agaynste vs. The matter it selfe constrayneth me to serue for oure iust defense agaynst hys checkes and sophystrye those thynges wherin he hathe played the sophyster agaynst the fyue prepositions of Paul which I noted in my answere vnto Latomus he made in the commendation of chastitie sythe our present answere hath stretched so farre Notwithstanding I thynke it necessary to admonyshe the reader of two places because that by the proper vnderstandynge of them it is very manifeste how the holye gooste wolde confirme vnto his the lyberty of matrimony by suche thynges as in the fyrste Epistle to the Corinthians the .vii. Chapter he disputed concernynge the maryed and vnmaryed state And also about the handelynge of these places Uvinchester maketh great triumphes ouer vs not yet vanquyshed The one of those places is the agremente and exposition of these sentenses It is not good for a man to be alone And it is good for a man not to touche a woman The other place is the interpretation of thys saynge But for to auoyde fornication let euery man haue hys wyfe c. Concernyng therfore the first place Uvynchester blameth vs because we affyrme that the saiynge of the Lorde whiche he spoke of Adam as the parēt of mankynde and spake it not of euery man pertayneth to al men whiche are apte for matrimony and not called to chastitie But what man not cleane ignorāt of Christ hys doctryne knoweth not that they whiche are nother vnapt to matrymonye nor destyned nor called in mynde nor bodye to the solitary lyfe for the kyngdome of heauens sake That is to saye which are comprehended in no kynd of those men whome the Lord hath except from the vocation of holye matrimony Math. xix are forsomoch as pertayneth to holye matrimony in the same condition that Adam was fyrste made in so that it is not good for thē to passe hys lyfe with out wyues For because the bountiful God hath called thē to matrimonye willeth them to serue hym in thys vocation and not in the vnmaryed lyfe And so it is good for these both to touche a womā yf they haue any as Uvīchester graunteth and also to take one Yf they be without which in lyke maner he must nedes grāt without he wil speake agaynst the holy ghost in these Yf they can not refrayne let them be coopled in matrimonye It is better to marye then to burne I wyll the yonger woman to marye Albeit the matter be so about y ● called vnto matrimony yet because we shal at some tyme be lyke vnto the Angels of God cleane without matrimonye and the holye ghoost pronounced thē so moch the more blessed which by the holye chastitie drawe nerer vnto thys felicitie Uvhy shoulde we not as wel say that it is a good thynge by it selfe for euery man not to touche a woman for the kyngdome of heauens sake Yf we marke y t vniuersall condition and not the vocation in thys lyfe yf it be to matrimonye Lyke as Paule sayde it was moche better for hym to be lowsed and so to be with Christe To saye whan he sawe throughlye hys vniuersall vocation and the lyfe euerlastyng recouered by Christ and yet incontinently after he added to thys hys saynge But to abyde in the fleshe is more nedeful for you and therfor hitherto also better namely for hys vocatyon and the worke of the helthe of many whiche the Lord intended to do by thys his Apostle And so that whiche the Apostle thought to be of it selfe better and more to be desyred he acknoweleged was not so good because of the tyme cōmaundement of God as the contrarye and in so doynge he requyreth it the more but yet for hys owne tyme onlye by so muche as he knewe it to be more necessary to saye more acceptable to god and greater furtheraunce vnto men So dothe necessitie and fre will agre together as I foresayd in matters of faythe These thynges I desyre the moste Christian reader to loke vpon more narrowlye and then iudge thy selfe yf altogether after the same maner the vnmaryed lyfe Yet in no wyse y ● for the whiche Wynchester fyghteth so stoutlye but the Godlye and angelycall to saye whiche al together ser●eth with great diligence to promote aduaunce Christe hys kyngdome by the pure holynes of the body and spirite● be not of it selfe more to be desyred for of all GODS electe and therfor better then the maryed lyfe because it conteyneth a more full meditation and taste of the heauenly lyfe then dothe the