many tymes vngodly vowes are made of diuers preestes and monastical parsons whiche emonge a thousande truelye scarse one hath in mynde to kepe especyally godlye to saye to serue God therebye and to execute the ministerye of the church so moche the more holye and fruâ—tfully Uvhiche they all declare to grosselye who are by no externall compultyon restraynt and had rather take vpon them any labours or paynes then those that properlye pertayne to the monasticall and priestlye order To be short Uvynchester knoweth thys also with what clemencye God hym selfe and the holye fathers remitted them the vowe of chastitie that obserued it euell The holy ghooste planelye commaunded the yonger wemeÌ„ to marye which had broken theyr first promyse after they were in ieopardy of vncleannes and euell reporte These seynge they are Gods wordes bothe belonge vnto all that fynde themselues in that ieopardye that is here expressed and also are greater then all the exception of mans vowe or decre Saynte Cyprian perceauynge thys writte concernynge the vyrgynes which professed chastitye and that not of hys owne opinyon onlye but also of certayn that were of the same order yea and of the whole churche to Yf they wyll not continewe or can not it is better for them to mary then to falle into the fyre by theyr deliciousnes Truely they shoulde offende nother bretherne nor systerne So Saynt Epiphanius declareth also that it is better for hym that leaueth the iournaye and vowe of chastitie to marie a wyfe openly agreable with the lawe and so to fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as he him selfe interpreteth it into the iudgemente of repentaunce done for a season whiche fynysshed he maye be brought into the churche agayne then vnder the dissimulation of chastitie to be dayelye wounded with priuye dartes and so for fornication to falle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is into condemnation wherebye suche are cleane expelled out of Christes kyngedome For thys cause also were not the maryages in Saynt Austines tyme whiche were made after the vowe of chastitye dissolued nor yet counted damnable And the great assemble at Calcedonia licensed expressedly Bysshoppes to remit the vowe of chastitie Also Galatyus the Pope left the wemen that maryed after they professed and vowed chastitie to God to theyr owne conscience ¶ Here therfore let Wynchester answere fro whens he and hys fellowes haue so moche the more seueritie and cruelnesse graunted them to make inquisition for vowes then those holye fathers had But what saye I to make inquisition for vowes To seeke I shoulde haue saide that no man after he haâ—he vowed chastitie be lefullye maried For that the vowes of holye Chastitie shoulde excell that is to say that they who so haue made suche vowes shoulde cleaue so moch the more without seperation vnto God and serue the churche more fruetefullye who maketh inquisition Nother may that fayned matter concernynge the symple and solemne vowe make anye thynge agaynste thys For the religyon of all vowes made vnto GOD is equalle so that the godly shoulde obserue it yf it agre with the lawe of God and forsake it yf it disagre to the worde of God It is also euydente ynough that no greater thyng can be in suche vowes as the authoures of that fayned matter make solemne then is in the other whiche the holye fathers whose opinions I haue alledged thought best to be remitted and broken For with these vowes men haue consecrated themselues vnto God as it is the chiefest thynge requyred in euerye godly vowe Thes thinges let Uvynchesters waye and depelie consyder and yf he caÌ„ shew that it is not here made plain that the same lawe whose defense he hathe taken vpon him whiche forbiddethe al that are ons receaued or must be receaued in to the order of prestes or salitarie lyfe to marye caÌ„ not onlie be defended by no authoritie oâ— Christes churche or holye fathers but also is cleane coÌ„trarye both to Gods very lawe and also to the trewe and catholike Canons of Gods holye churche and to the wholl consent of all the holye and right opinionid fathers Herin therfor let Uvynchester do the office of a bisshop shewe yf he caÌ„ by trewe argumentes that we are in an erroure and cease to depraue by suche triflinge and vngodlie tawntes the dyuine and holie fathers sentenses and to peruerte and mistake with his rayling sophistrie owre confessioÌ„ settforthe plainelie and holilie to scrape to gether withe moche a do wynking at oure perfecte sounde argumeÌ„tes here and there a worde by his scoffinges to boaste an derake hym selfe in doubtfull places wherin the cause coÌ„sisteth not leapinge ouer to fauorablie gently the trewe foundations of oure confessyon and the moste clere testimonies of the holy scriptures For thes thinges are farr vnsemelye not onlye for a Bisshope but for an other man with that currishe and doggishe eloquence wherof he coulde in thes his writinges against me make nother measure nor ende And this I suppose be suffycyentlye spoken concerninge the seconde place of oure defense Uvherin I tooke vpoÌ„ me to teache that the aucthoritie of the holye fathers is cleane contrarye both to the lawe of God and also of his church for so moche as they require and compell all that are or must be admitted to preesthod or monasticall lyfe to forsweare and to abstain from holye matrimonie Now let vs make answere to the lye whiche Uvinchester falselye and wrongefullye laythe to my charge wherof I entended to speake in some certain place Uvinchester denieth that y e same fained matter concerning the necessite wherbye y e father shold be constrained to geue his doughter in mariage by y e reason of his smale substaÌ„ce came into his braine which I affirmed vnto Latomus I harde of him in oure communication together I in faith call to recorde Christe oure lord the iuâ—ge of the quicke and the dead and the keaper in memorie of all our dedes wordes and wishe his anger to exteÌ„de vpon me if euer I minded to faine one word against him haue not plainelie declared without anie thought of deceipt what so euer I remember I harde of him Certainlie it seme to me a verie absurde interpretation wheter he speake it in erneste or to proue or mocke be with all yet as farr as I colde gather â—e seemed to me to speake it in earneste notwithstanding he soake manie thinges with great arrogaÌ„cie in thesame communication whiche were no lesse made For what maner a thing iuge ye this that he durste defende thos princes and rulars to do well whiche punishe more straitlie a sharplie their owne lawes then gods and which make it death if anie prest marie a wife but adulterie and horeiâ—unting they leaue vnpunisshed This dare I be bolde before God the searcher of hartes to boaste of his gift that I euer tooke care for this and was verie circunspect in all strife of religon emonge my
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 meÌ„ and thos by the moderation of humors wherwith he shold be pleasyd and conteÌ„t 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 abstineÌ„ce 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 theÌ„ 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 theÌ„ 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 maÌ„ 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 woÌ„be forechasteth and apointeth all partes and possibilities both of bodie and minde to y e selfe same functioÌ„s 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 commaundemeÌ„t 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 wemeÌ„ 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 functioÌ„s 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 coÌ„sent oft he holye fathers what fynallye dothe not condescende to the trewe holines And by this ye perceaue howe vngodly Uvinchesters quarelliÌ„g is in that he layeth to vs that we make such a gift of chastitie whiche may now be properlye named nâ—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 theÌ„ 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 heaueÌ„s 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
aduersaries least I sholde â—ake or declare their fainges or writtinges otherwise theÌ„ they ment spake or wrat theÌ„ But as holilie and firmelie as I denie that I made anielye vpon Winchester euen as boldlie doth he affirme thesame Who therfor shalbe the iudge betwext vs He despaireth of witnesse and writeth that I receaue no witnesse but such as are conspired whom I should call Godlye men and worthie credit And therfor he requireth witnesse of the marter it selfe And as Sophocles purged him selfe of dotage by the settinge furth of the tragedie he had at the same time in hande So doth he demauÌ„de of the rightous good reader whether it be likelie that he answered me at anie time such foolishe thinges so vnsauerie and so farr alienat from all knowleg of scriptures seing he wrate thos thinges that I shold kepe secrete and suche thinges again as he publisshed abroad against me the second time For he wold haue thes his writinges to seme to haue some affinitie with the knowledge of holie scripture with the quicnesse of iudgement so that it should be rekened incredible that he answered me anie thinge so foolish and vnworthie for him that hath taken vpon him to entreat of diuinitie thes thinges doth he writ in his laste epistle against me In verie dede I wyll with all my hart admit to geue sentence of oure communication anie whose iudgemeÌ„t and sentense in suche a cause owght and may haue anie waight Nother do I knowe anie conspired without he meane suche as haue holylye and Godly sworne as I haue done to christe and vnto their prynces and magistrates Also I esteme them Godlye and worthie credit y t may be knowen to be suche by theyr fructes of godlynes Suche therfor whether they pertaine to his householde or are peculierlye ioyned to me in the lorde may declare witnesse what so euer they remembre of oure communication Nother do I refuse the testimonies of his owne writtinges but a me contented therof to iudge both how trew Uvinchester is in alleaging oure sainges and how sure and trustie in interpretinge Gods scriptures He reproued me bicause I kepe secrete his writinge but if he suppose that his cause hath therby anie with the more furtherance whye did not he him selfe longe a go put them forthe For he affyrmed that he hath with him his owne hande writtinge Trulye I thought it euer best to reserue it to myne answere as now euerie day the matter it selfe wyll declare But at this present tyme seinge I haue nother tyme ne place to set owt all that I will shewe as moche therof as is requisyte for this present cause and that wyll I compare with hys writinges imprinted to thentent all men maye se what credite his writinges deserue how they shold be estemed For yf so be the lawe of witnesse be commune to vs both that theyr testimonies may not be receaued whiche speake contrarye to themselues Winchesters owne writinges shall conuince him selfe of vanitie and quarellinge and not me For in his writing which after oure communication he sent vnto me when he had gone about to proue that this place of Paule But if anye thinke it vncomelye for his virgine if she passe the tyme of mariage should be vnderstanded of the virgin now affyaunced and whose tyme is past when the father promised to geue her to a husbande He writ thus But saith Paule that father being of a fyrme and stedfaste minde to kepe his doughter a virgin nothinge wauering and which as yet hath in his handes to apointe with him selfe to marye her or to kepe her chaste Also the whiche is constrainid by no necessytie that rise the eyther of that that he can not easelie finde her a husbande eyther is alleaged by the reason of the coÌ„uenantes that are to be obserued is compelled to marye his doughter but hathe the power ouer his owne will so that as yet he maye chose whether he will geue her to matrimonye or no. Finallye hathe decreed withe the sure decree of his minde to kepe his virgin this father I saye by Paules iudgement whiche keapeth his virgin by the perpetual stedfastnes of his minde as coÌ„secrated and dedicated vnto God doth a dede whiche profiteth not onlie the virgin as he said before but also the father him self before God And therfor saithe Paul he dothe wel And this is Paules proper meaniÌ„g thus moch hathe he writteÌ„ whiche he maye know by his hande writing that he hath kept withe him Trulie in thes wordes is not expressidlie set that interpretation which Winchester brought in oure communication together concerninge the necessitie to marie y e doughter for y e peâ—â—rie smalle portion of substans as far as I vnderstande his wordes nother do I knowe what he meaneth by y e necessitie to marie the doughter whiche shoulde rise of the dyfficultie to get her a husbande But that is no maruail if by y e space of one night geuen him to respect and to inuent he changed and correcked y t in oure disputation he hadde sodenly forgotten if he haue correcked it at all For I vnderstande not as I haue said what he meaneth by that necessitie to marie y e doughter whiche he writeth to springe of the difficultie to get her a husbande For ye se y t he putteth a dobble nede wherby the father shold be coÌ„strainid to mary his doughter one y t is alleaged by the pactes and conuenantes of mariage an other that shoulde rise of y e difficultie to get her a husbande which saing if it be not contrarie to it selfe yet is it very vnaâ—ply and obscurely coÌ„pacte for it appeareth not what necessitie to marie y e doughter can rise of y e difficultie to get her a husbaÌ„d therfor he him selfe shold interprete what difficultie to gether a husband he meaneth here whether â—hat y e riseth of the teÌ„nnitie and smale portion of patrimonie or some other I wyll continewe on to shewe how manye wayes his writinges disagre to theÌ„ selues and euerte one an other Uvherof that shal not only be manifeste how he with his owne with witnesse shalbe conuinced of falshoode but also it shalbe knowen that it is no maruayle if he changed afterwarde in writinge that in oure disputation he spake vnaduisidlie seinge he reuoked afterwarde thos thinges whiche he writt with great deliberation and that not onlye in his other but also in the selfesame writinge and that openlye publysshed abroade Understande ye therfore of thys thinges which I haue brought owt of his owne hand writinge Fyrste howe Uvynchester interpreted this sainge of Paule and hath no nede not onelye out of hande and without puttinge anie doubt and in one simple meaning â–ª but also that he added vnto this his interpretation an assured affyrmans For this is saith he Paules proper meaninge Afterwarde that he hath interpreted this place of the necessitie to marie the doughter and not to kepe her Last of
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
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 SteueÌ„ 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 fouÌ„de 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 regioÌ„ 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 Buâ—â—â— in whose daylye conuersation and companye and by whose wisdome learninge and documeÌ„tes I shoulde receaue and learne that shoulde belonge not onlie to myne owne fuâ—â—herance profyt but also to the consolation and comfort of you all my frendes whoÌ„ 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 writteÌ„ 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 coÌ„tumelious railing epistles agaiÌ„st him winkiÌ„g at ouerhippiÌ„g his wel most innumerable opprobrious wordes checkes tauntes rebukes quarellinges scoffinges reuiliÌ„ges scoldinges railinges wherwith they are filled as full as they may be heaped to gether In the which are so fewe argumeÌ„tes or reasons of any probabilitie that had not the vrgeÌ„t and instant requeste of his frendes certain of oure couÌ„tray 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 iudgemeÌ„t arbitrimeÌ„t 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 woÌ„te casteth in his tethe to his brother before he â—â—ay his offringe vpon the altare The whiche thoughe it be brefe and coÌ„pencious 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 apoiÌ„tmentes 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 coÌ„mune speache and haue sent it vnto yow to thenâ—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 goâ—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 coÌ„solation which of his infinite bountie he bringeth at this present time vnto vs because that emonge you he repaireth renueth y e foundatioâ—s of his kingdome so excellentlye so perfecctly so luckylye For it chauÌ„ced now of late dayes that youre sermons or Homelies came vnto oure haÌ„des 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 iustificatioÌ„ 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 â–ª 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 bouÌ„teful heaueÌ„ly 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 froÌ„ the dead faythe Here also ye declare aâ—d with most euydent testimonies of scripture confirme Fyrste into how great myserye deathe we are al caste headloÌ„g through the synne of our former pareÌ„t 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 theÌ„ ought to be which are so iustifyed renued By thys so happye and perfect a restitutioÌ„ of Christes doctryne ye so enlarge al christes kyngdom with your meÌ„ 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 â—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 suffiefficieÌ„tly for our helth or els not be vnderstanded of theÌ„selues without the traditions and interpretatioÌ„ 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 estimatioÌ„ 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 chiefâ—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 opeÌ„ 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 â—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 notwithstaÌ„dyng they promyse that God wyl be mercyfull vnto theÌ„ and at lengthe after tollerable purgation obtayne the happye and blessed lyfe so that perseuerynge in the obeyâ—aunce towardes the Romyshe seate communicatynge of the ceremonyes how soeuer they be approued by the same seate get and obtayne the iâ—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 christiaÌ„ doctryne expound theÌ„ so godly holy CoÌ„cerning y t trew and liâ—ely fayth in Christ. The perditioÌ„ of al mankynd by the former â—arthlye AdaÌ„ The restâ— 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
the meate of euerlastyng lyfe Uâ—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 luckâ—ly begonne amonge you I thoughte beste in thys place to make some mention for two causes the one is â—hat I may some what cal to memorye that wonderous beneficence of God worthye great renoune amoÌ„g 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 froÌ„ the purpose Uvithowt faâ—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 hiÌ„ answer the cause of the which differring or prolonging of tyme I thowght mete here to declare esspeciallye seing in the reueylinge and disâ—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 weÌ„t about to disproue oure right confessioÌ„ 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 parâ—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 â–ª yf they will not they shal styl remaine in their plesant â—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 treâ—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 iâ— no case permit them selues to be lead in to anie preiudice or foreiudgemeÌ„t against me by any of Uvynchesters rayliÌ„ges before thei haue in lyke case read my booke agaiÌ„st 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 restitutioÌ„ of the churches And that wheÌ„ he colde bryng no probabylitie against it he went about pretermitting therin oure perfecte demonstratioâ—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 seÌ„se wherin he myght manifeste his witt â— 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 Uâ—ynchester went about to destroy to coÌ„fute so wooddilie I declared by Gods manifeste wordes coÌ„sente 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 fassioÌ„ 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 meÌ„ that turne vp set downe and vtterlie bringe to confusioÌ„ 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 â—â—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 estimatioÌ„ 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 vâ—maried state vpon them for the kingdom of heaueÌ„s 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 coÌ„straynid to forsake this ministerye in case that they maye the better lyue they take wiues acordinge to the lordes coÌ„maundemeÌ„t in their preesthood or after they haue vowed their solitary lyfe it can be attributed to no churche but muste be worthilie couÌ„ted the doctrine of dyuels wherbye they bring to â—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
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
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
vnmaryed after theyr leful age to mary yf it were not for the cause to learne Gods lawe to be gilty of the cryme of bloud sheddinge and of the diminisshyng of the glorye and honour of God emong the people of Israel and therfor vnworthy to be suffered emoÌ„g Gods people They made so moche of the offyce of begettynge children emonge the people of Israel The wise men emong the Grecyans agreynge with thes were in opinyon that they which were vnmaryed vnto fyue and thyrthye yeres shold not only be punisshed by the purse but also put to shame that expressidly to thentent no man shold do them y t honoure which is accustomed to be done of y e yonger vnto the elders By thes cawses therfor it is verye lyke that there arose contentions emonge the Corinthians about this matter as they were besydes full of coÌ„tention And for that cawse the wholl churche though mete to demaunde by epistle of the Apostle whether chastitie what chasttite shold be comelye for Christian relygion In dede the Apostle in this place maketh farr greater a do and tarieth lenger in praysing chastitie then matrimony for what shold y e prayse therof nede emoÌ„ge them whiche were now so feruent in y e studie of chastitie But for somoch as y e Apostle in thes his answeres passed not matrimonye without commendation it semeth he did it rather for this cawse leaste the coÌ„mendation of chastitie which yet came to passe sholde be taken in a backewarde sense of their posteritie then y t the Corinthians had nede at that tyme to be taught y t matrimonie is lefull and holye which were so hardlye persuaded that fornication is vnlefull and against the holynes profession of Christians Make yow iudgement both of the coniecture also of the reasons of y e coniectures of them both yet for all ye see how moche oure coniectures are more probable then Uvinchesters we sticke not vnto them in this cause but vnto thos clere and manifestlye pronunced oracles of God which I haue here to fore recited and wherupon I haue concluded oure demonstrations Thos yf Uvinchester can let him disconfecte bring forth the perfect foundations of his opinion not such not trifling sophistrie and querelinge scholishe reasons But he in both his epistles against me braggethe hiÌ„ self moste in thos places wherin coÌ„sisteth not the state of the state of the controuersyes betwext vs lettinge stippe like a valiaunt maÌ„ thos argumentes wherupoÌ„ oure doctrine speciallye consysteth and the contrarye therof cleane ouerthrowen How he hath also done in the interpretation of that place in the first epistle to y e CorinthiaÌ„s the xiiij chap. which we obiected against Latomus other oure aduersaries which go about to addict the faithe of Gods people to the Pope of Rome and his obnoxious couÌ„sailes let other geue iudgement for bicause this saing of the Apostle may be vnderstande by y e other prophetes only though it be no necessitie oure interpretation agre moch more both to Paules wordes to the senteÌ„ce also which S. Ambrose in lyke maner taught that by this place it is graunted to all in y e churche to examine suche thinges as were harde of the prophetes to reason therin as S. Ambrose turned this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet doth UviÌ„chester so scolde and raile against vs bicause we are wont to vnderstande y t of all that here in y e churche as though he had founde y t we wold ouerthrowe some principalle article of oure faithe In y e meane season he maketh not word of the state it selfe of oure controuersy And though we graunt the authoritye of this place to oure aduersaries yet with how many euident and vndoubted testimonies of scrypture haue weshewed that whyche we contende together in this controuersye to say that it behoueth euerie Christian maÌ„ to knowe to iudg him self by y e spirite of God what so euer be offerid him in y e steade of Gods worde or precept of whom so euer it be offerid so that euerye man shold be truelye instructed of God vnfainidly beleue not man but God and recken it cursed if an Angell come from heaueÌ„ and teache y t coÌ„trary And in euerie point after the same fassion he inuaded vs also about the sacrament of thankes geuing the worshippinge of the same But of thes and other quarellinges of this man I shall in mete place commune at the full and will shewe what open iniurie he doth me in casting in my teethe both y e strife he had with such as are of oure opinioÌ„ about this matter also the recantatioÌ„ and retractation of the doctrine they at the fyrst defended Though I haue declared vnto the godlie the wholle drift as it is all to gether coÌ„cerning thes maters in my eâ—arrations retractatioÌ„s vpon the Euangelystes Now sithe I haue gone somthinge farther then the maner of a preface requireth I will ende to confute this mans quarellinges and sophistries will coÌ„mit and leaue all thes thinges to youre and all godlye mens iudgemens And I desyre God the father of oure lord Iesus Christe that he wil vowchsafe to iudâ—e with his spirite and to illumine with the lyght of his gosspell this mans and all other mens mindes whiche are not so moch aduersaries to vs as to the kingdom of his son that they maye in tyme turninge from the hope they put in theÌ„ selues imbrace his son before his anger waxinge hott against them they perish owt of the waye The same sauiour oure good shepherde kepe and preserue cumulate with all his heauenly benediction your most redoubted famous kinge both in godlynes and mightie prowes The most noble victorius Protectour of all his realmes The most godlye and prudeÌ„t Archebisshop of Canterburye primate of the churches of Engeland And all the kinges moste honourable counsaill And the ministers of both y e administrations Ecclesyastical and politicall with all the people of Christe wherbye wheÌ„ youre churches are ous cleane reedified ther may afterwarde some of them be sent to repaire y e churches in manie other natioÌ„s as in times paste when in manie places of fraunce and Germanie Christes religion stode well moste in decaye with y e knowlege of holie scripture of good artes your churches gaue the right reuerende father Beda Alcuinus Claudius Iohan Scotus meÌ„ of notable religioÌ„ doctrin and befor their tyme Bonifacius manie other verie studious as thos times by the secrete dispensation of God permitted repairers of christes churches That this moste large benefit of God shall through yow passe through manie regions of Europa y e feruent loue and vnfeaseable studie of youre Kynge in this age puissance of royaltie which he beareth towarde Christes pure religion good letters bringeth vnto vs no smale hoope then that singuler and durable beneuolence of God towardes youre realme wherbye he hath vowched safe to geue yow eft