The Gratulation of the most famous Clerk M. Martin Bucer, a man of no less learning and literature, then Godly study and example of living, unto the church of England for the restitution of Christ's religion. And His answer unto the two railing epistles of Steven, bishop of Winchester, concerning the unmarried state of priests and cloysterars, wherein is evidently declared, that it is against the laws of God, and of his church to require of all such as be and must be admitted to preesthood, to refrain from holy matrimony.  
Translated out of Latin in to English.  Hebru. xiij. 
Wedlock is to be had in price among all men, & is a chamber undefiled. As for hoore keapers, & adulterers, God will judge them.   

To his right worshipful Brother Sir philip Hobye knight, M. of the Kings majesties ordinance, Thomas Hobye wishethe grace and peace through our lord jesus Christ.  
among the sundry and manifold benefits, which from my tender childhod I have found in you, and received at your hands (most especial good brother) this is not the least: that ye have now of late days, of the good zeal ye bear to God's word (which at all times hath been most fervent in you) caused me to be sent not only in to such a region where as flourisheth God's word, all good letters both holy and profane, all honesty, & purity of life, & men in all arts and sciences most cunning and expert: But also to such a man who is of no less wisdom, knowledge, & godliness, then of fame, report & renown, & by all godly men's judgements, one of the perfectest, and greatest Clerks now living namely M. Martyne Bu●●●, in whose daily conversation and company, and by whose wisdom learning, and documents, I should receive and learn, that should belong not only to mine own furtherance & profit, but also to the consolation and comfort of you, & all my friends, whom hitherto I have found most beneficial towards me. sith therefore it hath thus chanced by your most godly procurement & provision, that I should for a season here remain with this profound and famous Clerk, ye might not unworthily & in deed, with just cause, impute unto me, either the vice of igname, or else oblivion and forgetfulness of your most large and ample benefits, if I should let slip such a meet, apt, and necessary epistle of his, and especially being written and indicted to the whole church, or congregation of England, both learned & unlearned, & in the which he expresseth not only the assured and unfeigned love that he beareth, & at all times hath borne towards this realm, and rulars and ministers of the same, but also very evidently declareth, and with most manifest testimonies of scripture, setteth forth at large such things as may be to the profit and furtherance of many, and wherein he hath confuted (not all, for it were in manner an infinite work to stand about all, but) as many sophistical & wrangling schoolishe reasons, as are of any probability or likehoode, which my lord of winchester (far unseemly for a sober bishop) hath expressed & set forth in his two most contumelious & railing epistles against him, winking at, & overhipping his well most innumerable opprobrious words, checks, taunts, rebukes, quarellinges scoffings, revilinge & scoldinges railings, wherewith they are filled as full, as they may be heaped together. In the which are so few arguments or reasons of any probability: that had not the urgent and instant request of his friends, certain of our country men bien, he would never once have put pen to the paper, nor yet have made any a do about them, but would have left them to the judgement & arbitrament of the reader, notwithstanding now of late days it chanced that he gate a little vacant time to do the same (seeing he promised it to certain) from his manifold impediments, & necessary ecclesiastical business (where with we know such men are no small deal let) & to reconcile himself (which the bishop scornfully, after his old wont, casteth in his teeth) to his brother, before he ●●ay his offering upon the altar. The which though it be brief, and compencious & not set forth to the largest, yet is it very dilucidious, pithy, & full of arguments concluded not only upon the holy ghosts unfeigned decrees, apointmentes and ordinances, but also the old and holy doctores of the church, and for the brefnes of time sufficient enough. The which when he had finished, I forth with took in hand according to my childish talon, to translate into our vulgar and common speech, and have sent it unto you to th'intenten●ent some well disposed and better learned which purchaunce will not bestow so much tym as the translation thereof requireth, may yet at the least wise peruse it according as he thinketh best, so that at length it may be worthy to come abroad for the profit and instruction of the ignorant, which have not received the knowledge of the Latin tongue, because it is written to them, as well as to the other. Wherein I will desire you to accept my good will, as thought it cold extend farther and do much better, which if ye do, it shallbe a great encourage and urgent cause unto me to employ and bestow the rest of my study, diligence and labour hereafter in other affairs, which I trust shallbe no less acceptable unto you, then great furtherance to mine onne profit & utility. The spirit of truth be with you, who guide you in all your paths, according to his will, and lead you into all go●tlye knowledge. Amen. At argentine, Kalendis Februarij.   

To the holy church of God, the church of England, & ministers of the same our lord jesus Christ give increase of this grace and spirit.  
WE give thanks, and that not without cause to God and the father our lord jesus Christ, through this his son and our saviour (most worthy & loving brethren) for that marvelous consolation, which of his infinite bounty, he bringeth at this present time unto us, because that among you he repaireth & reneweth the foundations of his kingdom so excellently, so perfecctly, & so luckylye. For it chanced now of late days that your sermons or Homilies came unto our hands, where with ye godly & effectiouslye exhort your people to the reading of holy scripture, and therein expound to the same the faith (whereby we hold our christianity, & justification whereupon all our health consisteth) and other most holy principles of our religion, 
The restitution of Christ's doctrine through England  with a most godly zeal. For these foundations truly laid, what may then long after want in your churches to the full perfection of Christ his doctrine and discipline▪ For when such as will be of Christ, shall read the holy scriptures (as you most godly instruct and suade) & prefer them so much before all the decrees of man's wisdom, as God is greater & higher than man. Our especial and most bounteful heavenvly master jesus Christ, will so largely power his spirit (the only guide unto all verity) upon them, that hereby instructed to health by faith, they may be daily more perfect and apt to all good works, as God's servant, according to the promise of the holy ghost, manifested by the Apostle Paul.  
To the which felicity, 
ij. tim. iij  ye prepare away for them, 
The true and lively faith is well separated from the dead & false.  and specially in expounding so plainly and substantially the nature and efficacy of the true and Christian faith (which first of all, must be learned by the scriptures) & separate it so religiously from the dead faith. Here also ye declare, a●d with most evident testimonies of scripture confirm, first into how great misery & death we are all cast headlong through the sin of our former parent Adam. afterward how we are delivered from this perdition by the only grace of God, by the merits and resurrection of his son, & justified in God's sight, taken by adoption of him for children and heirs. finally what the study & works of them ought to be, which are so justified & renewed: By this so happy and perfect a restitution of Christ's doctrine ye so enlarge all christes kingdom with your men, that there can remain for no long season any remnant of the old leaven in any part of the ceremonies or discipline.  
For which your men can be ignorant from henceforth, that God's sacraments ought so wholly to be ministered, as Christ himself left, add gave them unto us: so that through them, his grace and health some partaking may be preached, ●et forth & signed unto all most plainly and godly, which ought to be partakers of them, so that they may profit greatly to the undoubted setting forth and reedifyenge of faith, and all godliness? who also can not know, that all the ceremonies of the churches & all discipline, as well of the clergy and the laity should be so repaired, retained, and daily had in practise, that the gospel and Christ's sacraments may be ministered and received with so much the more dignity and holiness.  
The which happy obtaining of Christ's gifts and works the old adversary of mankind, bearing in mind, goeth about with tooth and nail, as in fore times, so now also to bring to pass, that men should either not read the scriptures at all, or at the least wise not read them as things that might teach and instruct us suffiefficiently for our health, or else not be understanded of themselves without the traditions and interpretation of the church, as they falsely name it: For whom he can persuade, that those which are called the traditions of the church, should be had in like estimation and honour, with the very scripture of God, & that there is no right interpretation of the scripture unless the romish seat hath approved it under the name of all Christ's church: Those can he also easily afterward make believe, and cause to receive any of his jugglings, cloaked with the titles, other of the traditions or interpretations of the church: and so withdrawn by a little and little from Gods lively word and governance, addict them altogether unto his most detestable doctrine and tyranny.  
For unto those forthwith (as we see experience) he establyssheth this his determination of dead faith, that they think, that who so is endued therewith, that is to wit, who so say and affirm that they observe all things what soever the Romish seat giveth forth to be believed, whether it be of the scriptures or their fayninge, they are straight forth and must be counted (notwithstanding though they deny apparently in their deeds, Christ's true and lively faith) not only to be of the common sort, but also the chief rulers of the church (if they once come into that place by the permission and favour of the Romish seat). Uuhereunto immediately he addeth another, one of the chiefest snares of souls the determination of the infinite dignity, immunity, and power of his clergy, 
Of the infinite power of the clergy & the Bishop of Rome.  but chief of the Bishop of Rome, which he beateth into men's heads, that all those whom the bishop of Rome once admitteth, & acknowledgeth in his clergy, must be judged and corrected of none, but only of the bishop of Rome, and he, of no living creature, no not of the very counsel, though he draw with him many milians of souls to hell.  
Also that heaven gates can be open to no man, 
Distinctio xl li. Papa  which cometh not thither favoured of him and purged with his ceremonies. Finally that he hath in his keeping the keys of heaven earth and hell, so that it is in his power to bind and to ●oule at his will and pleasure all laws and Empires. And that he is the very Lord of the whole world, and true possessor of all the riches thereof, and yet neither man, nor God. Yes truly a God of the earth  

The life of them that put more trust in the Pope then in christ  Uvith these snares many entangled and kept, follow most communlye their life, whom they suppose are appointed guides unto them to the blessed and happy life. And albeit they tread under foot the Son of God with their manifest mischiefs, & flagitiousnes, and count his blood profane, notwithstanding they promise that God will be merciful unto them, and at length after tolerable purgation obtain the happy and blessed life, so that persevering in the obeisance towards the romish seat, & communicating of the ceremonies, how soever they be approved by the same seat, get and obtain the i●dulgenties of the same seat, and intercession of the saints, by those ways, which the same seat hath prescribed. This is the cause that all they that be are the name of Christians, few except, have been seduced, and gone headling into so much ungodliness, & abomination, that we are therefore abominable even unto the Turks. 
Thanks giving for the restitution of christes kingdom in Engla●de.  ¶ Uve ought therefore of bound duty to thank God greatly & our saviour for you, whom he hath minded, breaking so happily these, which were ones most straight bonds of the devil, and driving away that darkness, to bring yourselves & yours under the happy & pleasant yoke of our Lord jesus Christ, into a kingdom of light and everlasting liberty, for because ye restore & praise unto all the reading, & authority of holy scripture on this manner, as we see by thes head principles of all christian doctrine, & expound them so godly & holy. Concerning that true and li●ely faith in Christ. The perdition of all mankind by the former & earthly Adam The rest● tution and renovation of the elect, by the other & heavenly Adam, And then duties which are so restored & renewed. For now your men (who so will thankfully receive these so great benefits of Christ at your hand) shallbe instructed daily more and more by these holy letters to all godliness and health: and framed to all good work both openly & privately: And that not alonely the strong in faith, but also the weak, for hereof, as ye declare agreeing with S Fulgentius, Christ's sucklings may suck no less their milk, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  reason & simplicity, than the strong in faith comprehend sound meat, the meat of everlasting life.  
U●herfore we will continually pray God, & our father through his Son our saviour, that he will vouchsafe as soon as may be to make perfect the good work grounded in you, to restore his sons kingdom, & so to keep it perfect unto the day of his son.  
Of the which work of the Lord so luck●ly begun among you. I thought best in this place to make some mention, for two causes, the one is, ●hat I may some what call to memory, that wondrous beneficence of God, & worthy great renown among all Christians, which he hath showed unto you, for the comfort and consolation of many of God's children. The other is, that I may speak unto you familiarly of your country man Steven, my Lord of Winchester, and so take my beginning of a more acceptable place & not far from the purpose.  
Uvithowt fa●le many of you have read the two epistles which this man writ a pretty while a go against me, as full of reproaches as they may be thrust: And not a few of you have wondered (as I have been oft certified) why hitherto I diferred to make him answer, the cause of the which differing or prolonging of time, I thowght meet here to declare, esspeciallye seeing in the reveylinge and dis●losinge of our disputation begun at Ratisbona about the nature & disposition of faith which justifieth (that is to say) which attacheth so perfectly the mercy of god that justfieth us in Christ our Lord, that it maketh us assuraunt of everlasting health) I disclosed and confuted certain of his deceitful arguments, wherewith he went about to disprove our right confession & very apostolic doctrine.  

Causes why Bu●er differred in answer Wynchesters' cavillations.  True it is, I took in hand oft times to answer him as towehinge the unmarried state & other places, which he laid so spitefully against me, and to paint his sophistry, and quarellinge in their colours, but ever some business was in the way, which I knew par●eyned more to my ministry, then to confute his sophistical and captions reasons, no less vain & trifling, then ungodly and full of reproach, how so ever he stand in his own conceit.  
For I thought thus with myself: They that shall read thes so great reproaches, which proceed of such an impotent hatred & such sophistical cavillations will know the cause which is in cotroversye betwixt us, or will not▪ if they will not, they shall still remain in their pleasant ●ies, and reproaches, & is not fet that they should be any more offended with the defence of the truth: But if they will and are favourers of the tre●the and righteousness, they may soon perceive by Uvynchesters' very writings, & such places as he bringeth out of my book, that he hath once decreed to pervert with his scholishe reasons, and to debilitate with his evil reports, what so ever I have spoken, though it be Godly and a right. Uuherfor they will i● no case permit themselves to be lead in to any prejudice or foreiudgement against me by any of Uvynchesters' raylinge, before they have in like case read my book against the which he is in such a rage. The which if they do, they shall know for a certaynitie, that this man of an obstinate and stubborn mind resisteth Christ's doctrine and the sincere restitution of the churches: And that, when he cold bring no probabylitie against it, he went about (pretermitting therein our perfect demonstratio●s, which were concluded upon the authority of God and all the apostolic church) here & there in my books to scrape together certain words, & to take some doubtful places & of an uncertain sense wherein he might manifest his wit ● profoundness in perverting the truth and convitiating them that have not deserved.  
For in that book unto Latomus (wherein I noted certain provisions of the Apostle, which U●ynchester went about to destroy & to confute so wooddilie) I declared by God's manifest words & consent of the true apostolic church, that the same which Latomus took upon him to defend as the law of the church whereby priests are forbid to marry, is not the law of God's church, but rather the pestilence and plague of the laws, 
Tractatus de celibatu Buceri ad Latomum.  which after an horrible fashion bringeth to decay all the holiness both of the clergy, & of the people of God as many as follow the chastity of their shepherds, because this law reiectethe & setteth a side many apt to redress gods churches: and hath oppressed the churches with such men that turn up set down, and utterly bring to confusion the doctrine and discipline of Christ.  
I showed that marriage of itself is a holy kind of life, 
Principles whereby the Popish law concerning the abstinence & chastity of priests is confuted.  and that therein is some thing contained which cold help no small deal the ofice & ministry of a priest: and that for the self same cause the holy ghost set in the first & chief place among the gifts and verives of a Bishop, that he be an honest married man, and a godly and profitable householder.  
I taught furthermore that the matter itself giveth evident judgement how so many ministers of religion are not found, that make themselves chaste for the kingdom of heavens sake, as there should be, which abstinence is only meat for priesthood.  
afterward I made plain that the holy ghost willeth them ●●at burn, and are in jeopardy of unpure chastity, to mary without any let, other of vows or man's laws.  
finally I laid against him with the scripture of God, both the decrees and authorities of holy fathers, & of such fathers as sought by all means to have priests unmarried, whose decrees and sentences, if they be had in any estimation, as they ought to be (for they hang upon God's very word & law) prove that of a thousand priests at this day, scarce on can be found which may remain in this holy ministry: & that not allonlie for their vicious and filthy castitie, but also because they be entangled in the business of the world & are neither learned nor diligent to feed the lords flock, so that they take not their unmarried state upon them for the kingdom of heavens sake, but for fat benefices & ecclesiastical dignities.  
And so by thes undoubted principles of holy doctrine, 
The demonstration of his confutation  & concluded by gods very decrees, I declared that, for so moche as it is earnestly sought for in them at this day, which must be admitted to take cure of the churches, to vow chastity, else must be constraynid to forsake this ministry, in case (that they may the better live) they take wives according to the lords commandment in their preesthood, or after they have vowed their solitary life: it can be attributed to no church, but must be worthily counted the doctrine of devils, whereby they bring to decay, and throw under foot, after a most miserable fashion the laws of Christ and the church, & by the which the whole order of the Clergy hath made exile, and banished all holmes and godliness of the life.  
But what (I beseech you) doth Uvinchester bring against thes things? 
Wynchester bringeth nothing against the foundations of the cause.  Which of thes principles whereby my purpose hangeth together and is most evidently concluded, hath he laboured to confute? what should the cause be then that in answering so ungodly and spiteful schoolishe reasons and checks I spent not good hours well and more profitably? notwithstanding as I fore said (le●●e I should deceive the expectation of my brethren requiring mine answer so fervently, I purposed with myself eft sons to set it a side, which I began a good whiles passed. For all I coinected with myself that thes brethren which were so instant upon me in this behalf were more moved with a certain indignation against Wynchesters' most importune boastindes, then that they perceived my silence to be any great hindrance to god's church. But I minded in mine answer unto Wynchester to entreat of more at large by the opinions of holy fathers, the place concerning the unmarried state of priests & professors of solitariness, which I spoke of before unto Latomus in a manner altogether by the holy scriptures (although also here & there I added the authority of holy fathers, & of the church) and to publish all such things as before I declared by the scripture now in the more frequent testimonies of the old church. 
An Argument of his just defence against Wynchester.  And besides that to confute not Uvy●chesters sophisms only, but all other men's, which in this behalf have been at any time objected against us, as many as were of any appearance of truth or probability. But when about the edition of this work soon after I had caused the most royal and puissant Prince of most famous memory, King Henry the eight of the nam● to be made priuy●, who made answer again that he had rather I should differ for a season the publisshinge a broad thereof, 
King Henri the viij. his first purpose.  for he trusted to come to pass that I should speak of this and other controversies in religion at some time peacablie with winchester, & other learned of his realm, to th'intent a godly concord and unity in religion might be sought forth, and a farther iustauration of the churches, which his purpose I might have hindered, if winchester (whose bitterness in writing he did in no manner wise alone) should have been provoked to written any more openly against us, And so this the kings godly and prudent answer received, when else (as I taught with myself) I should not seem by this my labour to profit the churches any thing: my work which I had in mind to go forward withal I laid aside again: for all in the mean season therein I bestowed very much diligence and in manner to the hindrance of the necessary business of my office.  
But now seeing I have set abroad in the treatise of the question of justification, Uvicester crafty and subtle reasons, which he with his great brags, after his accustomed arrogancy objected against me, and not so much against our catholic & right opinioned doctrine, 
The cause why here he maketh answer of the ommaryed state also.  as the holy fathers (for I thought not best to escape aught which seemed any thing probably laid against us of our adversaries) I thought it convenient ●ow at this present time to add something there unto to you, concerning the unmarried state, and the false lie which the same Wy●●heste● hath forged upon me, teste he 〈…〉 ●hold be a grievous to the good brethren with his our ragious boasting, and reproaches that I dare not contend with him in writing of these places, 〈◊〉 I perceive myself throughly 〈…〉 of h●m, to remain in them still. 〈…〉 show mine 〈…〉  

〈…〉 chapters of this present defence & answers  Nanswere of 〈…〉 of this, b●cause I affirmed god●● and truly that God calleth and giveth many me●ne to marriage, which therefore can not take upon them very holy abstinence, to say for to obtain thereby the kingdom of heaven.  
secondarily, that though it were so that every man may take the saying of holy abstinence if he be only willing, & obtain the gift of the same, as Uvinchester contendithe. Yet that abstinence is at this day required against the authority of the old church, of all those which will apply themselves to prestinge, or remain therein, and of all that profess solitariness.  
thirdly of the false lie which Uvinchester hath wronghfullye forged upon me.  
Last of all, of the natural interpretation of this place. Nevertheless he that purposeth surely in his heart, & hath no need, but hath the power over his own will, and hath so dear in his heart that he will keep his virgin ●oth well. which done, I will also breiflye touch these places, It is not good for a man to be alone. And, It is good 〈…〉 to touch a woman. Also to 〈…〉 e●erie man ha 〈…〉 eschew 〈…〉 ●e his wife. etc.  
first therefore, that I may teach with what wicked tyranny the state unmarried is so required of all, none except which are either thrust in to monasteries, or compelled unto presthoud, which all men perceive to be no other thing, than a pernicious snare of Satan, where with he hath overthrown in to such horrible uncleanness of living in a manner the whole ecclesiastical and monastical order, which among all other have wrested and writthed this the Lords s●iuges: 
mat. nineteen.  All men can not away with that saying, saving they to whom it is given. Also, he that can take it, let him take it. And the Apostles saying: I would all men were as I myself am, 
i. cor seven. Of the proper interpretation of christes sainges, all men can not away this saing saving they to whom, etc. And, he that can take it let him take it.  but every man hath his proper gift of God, on after this manner, an other after that.  
This foundations therefore of our trenth, Uvinchester going about to undermined, first hath taken upon him to defend that interpretation of Christ's words, All men can not away with that saying etc. And he that can take it, let him take it: wherein not a few would have this words (take, & can take) to be of like signification with (will take) as taught the lord would have said: All men will not take this saying, & he that will take it, let him take it: and hereof he picked a quarrel that I would have this the lords sainges spoken by a figure in Rhetoric named Ironia, no otherwise than it is commonly said of a thing which is impossible to be gotten. Let him take it, 
In priore Wyntonien: epistola contra Bucerum ca ij.  that can get it, as who should say, no man can win or overcome it.  
For soethe (as all men may read in my book unto Latomus) I spoke not a word of Ironia, but have therein manifefflye confessed that it is granted to many to take this saying, yet not to al. And I go about there that which the lord spoke evidently: All take not this saing. And let him take it that can, for he said not, all will not take this, & he that will, let him take if.  
Uuho doubteth that Christ our lord the only giver of true & holy chastity, and chief alower of the same, if he had put in every man's will to take it, and had not thought to permit many more to receive coupled chastity, than abstinence, at the sai●g of his disciples, if it be not leeful to put away an unthankful wife, it were better to marry no wife at al. Uvold haus ansured that it were far better, if it be done for the kingdom of heavens sake. But that he would not have all to folwe this kind of living, yet that they should which are willing, and he will not fail to help such as seek and labour for it. But now it is not so, for he said on this manner. All can not away with that saing, saving they to whom it is given. By the which words (if ye wrest and writhe them not) what other thing I pray you may a man gather, but that the lord said: All take not this thing, because it is not given to all, but to certain men only, elect from above to this kind of living.  
But Uvinchester ●aithe to my charge, that this interpretation is taken of mine own brain, & that he hath his which he alleagethe of men that were of the right opinion & faith. Which how vainly he hath written I report me to the witness of the faithful and right opinioned fathers and such as affirm truly and godly the unfainid and holy chastity.  
S. Hierom in deed a great defender of the solitary life writ against iovinianus, 
S. Hier.  in that book wherein he defendeth to the utter most, the dignity of true chastity. If all might be virgives the lord would never have said, he that can take it, let him take it: And the Apostle would never have sticked to suade the same. Also he writing upon the self same place of Mathewe, after he had denied that this the lords saying (they alone take that saing to whom it is given) should be referred to destyme, fortune or chance, but must be undrstanded that it is given to such as pray, make diligence inquisytion and labour to get it, showed this reason of that his exposition. Because all that ask, do receive, & that seek, do find, and to them that knock, the door is opeind. notwithstanding soon after he expounded (he that can take it, let him take it) he added this whereupon (he saith) the lord bringeth in. He that can take it, let him take it, that every man should look upon his possybylitie, weather he be able to perform the precepts of virginity and chastity. For chastity of herself is amiable and enticeth every man unto her. 
Mark, he that can, and not he that well.  But he must consider his strength, that he which can take it, may take it, this is his saying. Uuherfor he percea●ethe that the chastity taken for the kingdom of heavens sake, is not given to every man, but to whom it is given, it is not given by destiny, fortune or chance, but by the gift of GOD, and by such a gift that must be received & kept with prayers, diligens and labour. And therefore upon whom so ever God inspirithe his spirit to pray and to s●ke for this gift by faith, they pray for it and obtain it. But God inspirethe this spirit upon those only, whom he hath called to chastity, as he inspirethe with his spirit to pray and to labour for copled chastity, those whom he hath called to holy matrimony. For God bringeth to effect in every one by his spirit that he hath decred, and distributeth his gifts to each o●e as he thinketh bell, and to each one according to his vocation i Corinth twelve  
And for this cause Sanctus Hilarius upon the self same place of Mathewe writ thee, 
S. Hila.  that the lord would thereby admonish us to be like unto him, which hath willingly decred to be unmarried, if we can: he saith not, if we will So S. Austin also where as he writeth. 
S. Augustin.  De adulterinis nuptijs xix capi. ad Pollentium, speaketh of that the Apostle writ (he that joineth his virgin in marriage▪ doth well, but he that doth not join his virgin in marriage, doth better) and saith, 
he is provoked that can take it.  who so can take it, is motioned unto the better by the Apostles counsel. Mark, he saith not, that every man is motioned to chastity by the Apostles cousayll, but they only which can take it.  
Upon this S. Gregory also in his book De pastorali cura, 
S. Gre.  capi. xxix. Part. iij. writeth that the faithful and godly shepherds should admonish the chaste, that if they sustain the storms of temptations with the difficulty of their health, they should draw to the haven of matrimony. And in the chapter following of the same book he wretteth: Leth the ignorant of sinner's flesh give ear, because truth spea●keth of himself concerning this integrity a●d pureness: All men can not a weigh with this saing, which he signifieth to be the chief thing of all, in that he put a negative. 
Christ denied that all men take the word of chastity.  Behold he witnesseth, how God saith plainly, that this gift is not in every man's power.  
Also S. bernard writ unto the clerk which then in his time began to run to take holy orders without reverence or consideration, I would God (saith he) that such as are not able to abstain, would not be so bold to profess perfectness or to take upon them to live uncorruptely. For it is a sumptious bulwark, 
All can not take it.  and a weighty word which all can not take. In sermone ad clericos, de contempts mundi cap. 29.  
Ye see therefore (most devowte brethren) how many of the holy and faithful fathers understood and expounded those the Lords saying that all take not holy chastity, after the sa●e fashion, as we. Yet is not winchester ashamed to affirm, and write that we interpreted it of our own brain, and otherwise then the right opinionid have done. And therefore ye see by this one place what a thankless thing it is to answer such manifest, and impudent quarrelings, and brabblings. Yet do I not gainsay but Uvinchester hath certain of the old writers whom he recitethe for the authores of his interpretation, though they be very few, and in this exposition not to be compared with ours. And besides that, the lords very saying maketh with us. Ye see therefore by what audacity winchester hath written that we brought this interpretation out of our own brain, and contrary to the meaning of the right opinionid.  
And when I had confirmed our interpretation which we brought, by S. Paul's anthotitie, alleging this place: I would all men were as I myself am. But every man hath his proper gift of God, one after this manner an other after that. winchester went about to wrest and writhe this place also. For he saith: In that, some men have not the gift of Chastity it is by their own default, for God offereth this gift equally. And of this his saying he bringeth three reasons. One because Saint Paul saith. 
winchester taketh it to be spoken undeterminatly, though it be spoken determinately  It is good for a man not to touch a woman: and saith not, it is good for him, or him, but undeterminatelye for all. And for a more probation thereof he addeth. I would all men were as I myself am, but the Apostle would not have wished for all, the thing that cold by no means agree to all, or disagree to God's bountiful goodness, that he should give it to some only with respect of parsons, which he spoke by the Apostles mouth to be expedient for all men.  

Because the Apo. wished all to be chaste, it is not concluded, the chastity is profitable for all.  Do ye not see (most devout men) how moche this bishop presumeth upon God's word? Did the Apostle then speak universally and undeterminatlye (It is good, & to be desireth for of all men not to touch a woman) because he said I would all men were as I myself am? Did he not furthwithe add a contraction and exposition of his saving. But every man hath his proper gift of God, one after this manner an other after that, and immediately after. They that can not abstain, let them mary. Also, It is better to marry, than to burn. As to his forsaing, It is good for a man not to touch a woman. He added incontinently his exposition. But for to avoid fornication, let very man have his wife?  
Which when Uvinchester interpreteth of him that is now already married, & saith that it is good for such an one to touch his wife, if she also agree not to unmarried state. Notwithstanding every married man ought to rendre mutualle benevolence of wedlock to his wife, agreeable to the holy ghost. How dare he be so bold to say that God speak by the mouth of Paul that it is convenient and good for all universally and undeterminatlye, not to touch a woman? Uynchester therefore after his accustomed manner understood it here to be spoken universally & undeterminatlye, which is spoken particularly and determinatlye. And so of a false argument a man may bring in what he list.  
Also if Paul had not added such an evident and oft recited exposition after this his saying undeterminate. Yet by thes words (I would all men were, as I myself am) it cold not be gathered, that abstinence therefore should be such a gift which God of his infinite bounty should give unto all, unless he willbe counted parciale, and to have respect of parsons. The self same thing doth he write to the Corinthians in the same Epistle, xiv. chap. (I would ye all spoke with tongues, 
Because the Apostle said, I would that ye all spaeke with thungs and prophecieed, it followeth not that it is good for all to speak with tongues.  but rather that ye propheryed) & addeth to this his wish no contraction, as he did before concerning chastity. Hereof therefore (if Uyinchesters' argumet be true) we may conclude that all they which only put to their will and pray, may receive the gift of tongues & prophecy of GOD. And that it is contrary to God's bountyful goodness to give that thing to certain with respect of parsons, which he hath spoken by the Apostles mouth so manifestly to be good and worthy to be desired for of all men. But the holy ghost spoke by Paul that he distributeth his gifts as he thinketh meet and that without respect of parsons. For he hath respect of no parson, but only his holy and just will, and utility of his church, when to one he giveth the gift of prophetye, to an other the gift of thunges, to an other the gift to discern spirits, to an other the gift to heal, to an other the gift to govern & rule. So in like case doth he give to an other the gift to lead a solitary life, to an other to ●e coupled in holy matrimony, regarding no parson, but only according to his vocation, and commodity of his church.  
Uverfor as by the saying of the apostle (I would ye all prophesied) is it not concluded that this gift is therefore given of God's immunifycens to all, or that there is respect of parsons before God So may it be moche less concluded, that because the Apostle wished all to be unmarried as he himself was, chastity should therefore be good for all men in this present life, and given of God, or that God hath respect of parson. For when the Apostle had wished chastity unto all, he added a moderation of this his general wish, which after the wish of prophecy he did not. Also it is manifest that the gift of prophecy, of itself, bringeth a little more profit to the churches, then doth the gift to be unmarried.  
But what need so much a do? Did not the Apostle plainly say, and without any exposition, the first Timothe. fift, I will the younger we, men to mary? May we therefore hereof conclude taking for example Uvinchesters' argument, that it is good for all younger Uvomen to mary, and evil, if any unmarried keep herself chaste in the lord? And when the same S. Apostle said: 
Rom. ix  I have wished myself to be cursed from Christ, may we conclude that it were better for him to be cast out of Christ's favour, them reign with him in heaven? Ye see therefore (Christian people) that so much erudition & foresight is not in this bishop, as furiousness & craking against us.  
Let us now come to Uvinchesters other reason wherewith he goeth about to prove, 
Uvynchesters' second reason.  that God giveth the gift of chastity equally to all men. He saith, there are only two conditions of our life, 
Iu. i Epistola Uvin toniensis Ca 4  the married and the unmarried state, and God giveth to every man the possybylytie of them both. And there for offereth unto every man the election of them both also, and all necessaries appertaining there unto. which if he should not, to the one condition should pertain no will, election or possibility agreeable to his gift: but rather compulsion, & should rightly to the one part be named constraint, which is far alienate from the gift and vocation: 
Uvynchesters' two false principles that God of what things he leaveth free election, he giveth also the faculty of the same things, and except he do so, he compelleth them.  and that God should not seem to be liberal towards some. This is Uvynchesters' second reason, wherein he declareth again his stiff audacity in taking principles which God neither granted him, nor we. Uuhereof the one is, That what things or conditions of life, god hath granted every man in generally to choose which of them he will, thereof also he giveth every man power to take which he will & to use it to himself. The second is For all that god by his Apostle offerithe to every man free election of Chastity or matrimony: & if he give not pour acordinglie to each one that he may receive whether of them he willi yet doth he not in deed give that free election, though in words he setteth it forth by that Apostle generally, but every man must be dr●uen to the one kind of life: And that he seemeth not to show like liberality to all men. By thes arguments winchester concluded his second reason, which are both false.  
The falseness of the first proposytyon every man may know hereof: GOD hath pu●te all good arts in man's free power, no less than chastity and matrimony. For if any man chose to him the art of tilling the ground, or any handy craft, or any art which hath the use of reason in it, 
God giveth not forth with the power of thes thinnges, whereof he hath made free election.  in that forsooth by itself he sinneth not. For good never prohibited any to learn these arts. Whereof truly can not follow that God therefore giveth to every one the very faculty, that what art soever a man hath chosen to him, the same also he may throughly learn, and that without God give it, he should seem not to be liberal towards some. As for example, if any be made and borne to the works of the body, and very unapt to those arts, whereupon the exercise of the mind consisteth, but if he put his will to, and will pray that he may be endued with the faculty to learn many tongues, and the Philosophical arts must it therefore be granted that god (if he will not seem to show more liberality to some then to other) will grant him that faculty that he may be shortly cunning in many tongues and arts? But to spread abroad and to furnish God's kingdom, the knowledge of tongues and good arts are of more effect, then to be without a wyfte: which thing chauncheth both to children and fools, and yet by their chastity may they not profit the church, as the other can that are endued with good arts.  
God in very deed hath left to men free chose of all things, conditions of of life, and actions, whereof he gave not precepts expressedly. And this chose he will not have done rashly, & unknown to him, but circumspectly and godly: that is to say, making diligent inquisition therefore (after the invocation of his spirit) whereunto God hath created every man apt and called him. For we must with diligence search out in all things, what pleaseth the Lord and look that we live circumsyectely not as fools, but as wise: not as unwise, but as understanding what the lords pleaser is. 
Eph. v.  And by God's very gifts and faculties, which he hath given to every man, it must be known, to what kind of life, to what arts and actions he hath destined each one. For to what kind of life so ever god hath destined every one and made him, to the same also giveth he unto every one abundantly gifts and faculties, which the wise men among the Heythen acknowledged. And therefore in the education and bringing up of youth, they gave commandment first of all to look unto what art and estate every one seemeth to be borne and made.  
Nother may God therefore be counted to keep back his liberality from some, if he give not to all like gifts, saying he giveth very many to all men: 
i Co. xij  although to some one and to some other. Nother may it therefore be said, that God heareth not the prayers of some contrary to his promise. For God promised not to give ear to our prayer, whatsoever we ask of him: 
God will give all things which we ask in the name of his son, but by his name we can ask nothing perfectly, but such things as belong to his glory.  but if we ask ought of him through the name of his son, by whose name we can ask nothing perfectly, and without this condition, if the father will have that we ask to be of any valu to sanctify his name, granishe and advance his kingdom, saving those gifts, whereof we have received his expressed precepts, that we should desire them. If that be true we have no precept to require of him any power to live without a wife. as we have to pray for the increase of faith and love, and all things in general which the father would have to prevail any thing to the sanctifying of his name, and advancement of his kingdom. Therefore Whynchesters' first principle of his second reason is false. that is to say. That God giveth to every man the faculty and gifts to obtain & perform all things whereof in his scriptures he hath left free election. or that he seemeth to withdraw his liberality from some.  
And no less vain is Uvynchesters other principle, That God hath not left to man free will to choose chastity or marriage, but every man must of necessity be compelled and constrained to the one, 
God therefore compelleth not to any kind of life, because he calleth theyder, and leadeth with his gifts.  If God give not like faculty to every one, to take either, whether it be chastity or matrimony. For Christ's spirit (whereby all gods children are lead) bringeth to pass, that every one which is willing taketh the kind of life, whereunto he feeleth himself to be called from above by the same spirit and gifts given to the same. And seeing that God distributeth to his children his gifts and spiritual faculties, for this only purpose, that they should take in hand the functions of life, which he hath appointed before unto every man with a more sure judgement of mind, and a more ready and constant wil In very deed Wynchester bringeth in this very uncircumspectlye and to basely for a divine, that men stopped from free will and election, should be compelled to chastity or matrimony. If it be true which we affirm, that one receiveth of God that gift of matrimony, & an other the gift of chastity, and that no man can take upon him holy chastity, but he to whom it is peculierlie given: like as he can not also take holy matrimony, which hath not received the gift thereof. 
God leaveth unto his the free election of many things but that he ruleth according to his arbitryment.  And God doth not so distribute the free election of things, conditions, and actions, of this present life to his, that when as he hath given to every man some certain kind of life and actions, he should so much the less lead and guide him with his spirit & instruct him with his gifts. And barrethe them not therefore from their free election & arbitrament, nor constraineth them, because he leadeth his in all paths to the which he hath chosen, destined, & made each one, & distributed his gifts, for he bringeth to effect in his, both to will and to do what so ever shallbe for their profit, according to his fatherly benevolence towards them.  
In his law hath set forth life and death to every man, and thereof giveth free choice. Yet doth he effectouslie move his elect to choose life, that is, the obedience of the law, 
God draweth his to his son, yet for all that they come unto him of their free will.  and to refuse death, that is, the disobedience of the law, and moveth not the other so effecteouslie, which also the better schoolmen knew. And by this means it is that as they neither hear nor learn of the father, and he draweth them not to his son, so may they not come to Christ our lord: Yet are they neither compelled to death, nor the other to life: Nother may the other boast that they have received life, without the peculiar gift of God, and such a gift as is not showed to some: nor they complain that they have injury, if ought be kept from them, that is given to other. Of this point s. Austin speaketh very wisely in his book: 
S. Austyne concerning the gift of continence.  De sancta virginitate, cap. 40. And the Apostle speaketh of Continence itself (but I would all men were as I myself am, notwithstanding every man hath his proper gift of God, one after this manner, an other after that) who therforgevethe thes things? Uuho distributeth his owen to every man as he thinketh best? truly GOD, with whom is no partiality. And hereby to know by what equity he distributeth to one after this manner, to an other after that, it is other impossible for man to know, or very hard. Yet is there no doubt, but he doth it with equity. For what hast thou, which thou receaveste not? or by what frowardness wilt thou love him less, of whom thou hast received so largely? These are his words, In the which mark how this man of God granteth that such as make themselves chaste for the kingdom of heavens sake, receive a far greater gift of God, than other, and that of Gods very free will, who distributeth his own to every man, as he thinketh best, and not for their powers and faculties which they have received equally with other. It is therefore manifest, by that we have here alleged, making with us the better part of the holy fathers, that some are so endued with holy matrimony, and other with holy chastity, that the one can not commodyously receive matrimony, nor the other chastity for their furtherance, and therefore it can no● be gathered how the one should be compelled and constrained to chastity, or the other to matrimony, having their fire will and election barred from them: so that thereby the clean contrary may well be concluded: that is to say. That every man should take and follow the kind of life destined unto him, with a sure and Godly election, and a pure and free will, seeing he hath received of God gifts, and spiritual faculties to the same.  
The third reason he saith he bringeth against me because that in his opinion, 
Uvynchesters' third reason.  I denied the extremity of his induction against reason, seeing I granted the first part. For belike he supposeth that God giveth the gift of chastity to all, by such an induction: God gave this gift to Paul, he gave it to S. johan, and gave it to many a thousand in times passed both Monks & Nuns: Nother hath he at this day withdrawn it clean a way. There for he giveth it to all desiring it heartily, and labouring greatly to obtain the same: Which when I deny, he requireth of me an expressid testimony of scripture, whereby the largeness of this gift should not extend so far as to all: & accuseth me of unshamfastenes and rashness for denijnge I knew not what. To say, because I denied without an expressed testimony of scripture, that God giveth the gift of chastity to all willing, and to such as labour for it, seeing I granted he gave it to some.  

winchester layeth to Bucer, that he speaketh without scripture, yet doth he himself recite the scriptures which he followeth in this behalf & teacheth not whether they be well recited or no.  But when winchester had bethawght himself that I denied not without authority of scripture, that God giveth the gift of chastity to all: at length he himself reciteth the testimonies of scripture, which I follow in this behalf, after he had sufficiently refreshed himself with his ●aylynge words: namely this i Co. iij. Every man hath his proper gift of God, one after this manner, an other after that t. And that one is called to matrimony, & an other to chastity, as god calleth one to bondage, an other to liberty. But when he seeth that these testimonies of scripture are more evident, than he can confute, he passeth them over stoutly, and in the mean season maketh an out cry, that I am a stout defend, and saith. I had not in mind by these things, to debilitat and overthrow my reasons, which I bring concerning Gods diverse gifts, & vocation. But he bringeth no other argument of this his craking, saving alonely that schoolishe reason, which right now we confuted. That both gifts are offered unto all men, else should there be no chose of the one because of one part there is no chose, & it can not be well said, that he may take chastity, which may not also leave it.  
But we have showed that because God hath offered to his in his scriptures the free election of diverse things, it followeth not therefore that he giveth to every one like power for both parts, and for every thing like gifts. For God hath set forth (as I foresaid) to all men death and life, and the free election, which he hath left of them both: But for so much as the holp chose life, receiving Christ in faith, that can they not do without they be endued with the spirit of faith: and they can not sin, that is chose death, because they have remaining upon them the seed of God, that is to say, the efficacy & strength of faith, and blessed regeneration, and yet by this gift of faith it is so far of, that the free will is taken from the godly, In so much that by this gift their will is made fire in deed at the first, 
joh. viij.  as the true liberty cometh of the Lord only and of his spirit. 
ij. Co. iij.  ¶ These things which he bringeth out of his philosophy. 
This is false if a man can do any thing by the gift of god, that he may as well not do the same.  He that can take, may also leave, else were it false, that he can take, pertain nothing at all to this present disputation, & are very vain, in this ow● matter. For we entreat of here God's gifts and faculties which are not given to both parts, but to one. For he that is endued with the gift of wisdom or faith: we say with good reason that he may be wise, and not as well, that he may be foolish, That he may believe and not as well that he can not believe. And so after the same manner, he that hath the gift of holy, chastity, we say with good reason that he can live a solitary life with godliness: and not as well that he can receive the contrary way of living. Ye see (most devout men) into what scoolyshe reasons (unseemly for our profession) we are wrapped, whiles we will answer this bishop to every point? 
who so hath any good thing above other, that hath he not but by the peculiar gift of god wherewith those other are not endued.   
Yet would I, that winchester would made answer to this, whiles he contendeth that the gift of chastity is given equally to all men, and that they which burn in the unmarried life, and are destitute of this gift are destitute of it by their own ignavye and sluggyshenes. How cometh this faculty and will to receive and to use this offered gift of chastity to other, who lay●ge a side all ignavie & sluggishness receive that gift of chastity offered them: whether have they it of themselves or of God? 
A sect of heretics,  If he say of themselves, he shall affirm with the pelagians, that a man may have some good thing, which he receiveth not of gods free gift. But if he say of God, them must he needs grant that they which burn not, and upon that receive the word of chastity promptly and steadfastly, have received a gift from above, which is not given to such as burn and thereupon refrain not themselves, how soever their ignavye and sluggishness be in the cause. And so let winchester turn him which way he will, yet shall he either fall to the pelagians, or grant that such as make themselves chaste for the kingdom of heavens sake, receive a gift, which is not given to other, that refrain not themselves, but burn, & therefore are licenced to mary.  

Manachei, a sect of he retiques whereof the head was called Manes who him took upon christes shape & spirit Eusebius ecclesias hist.  But if he go forward now to impute the want of this gift unto sin, & specially in those which as they have received their gift, so frame them selves to holy matrimony: let him know that he maketh with the Manacheiss, yea with the doctrine of devils, forbedding holy matrimony, and gaensaing the holy ghost, which showeth evidently, that matrimony is a holy thing, and that they sin not which receive it, but do well, and that such as burn should marry, and thereby do better, then if they remain unmarried.  
In this point Uvinchester laiihe against me, that I dream certain vocations in chastie, 
In his first Epistle D. i. &. ij  and that I retain with myself a sense in the word of vocation, which is far alienate from the trenth of the catholic church. As thought God had feigned to chastity certain bodies of men, 
Bucer never spoke nor writ no such thing therefore winchester maketh a lie upon him.  and those by the moderation of humours, wherewith he should be pleased and content to receive this gift, that they should retain and keep it without all striving of nature and without all force. Thes he saith are my words.  
truly seeing the holy ghost by his servant Paul settheth Godly matrimony among Gods holy vocations, Christian men can not cast me in the teeth, for gladly using this word. Uuhereby unto god & our maker with a more full confession I may refer all good things, who bringeth to effect all things in all men. Nother do I retain with myself any sense of this word contrary to the truth of the catolyke church. For those things, concerning the moderation of humours, which should bring to pass that such as are endued with the gift of abstinence should retain and keep this gift, against all strife and force of nature. winchester hath brought forth of his own, and not of mine, for he never read them in any of my writings.  

god maketh & appointeth his, yeven from the mother's womb unto those things whereunto he hath destined every man  But this (taking for example the eternal word of God, set forth in the holy scriptures) I confess not without cause, that God, who bringeth in all men all things to effect by his everlasting wisdom, reaching mightylye from end to end, and guiding all things plesently, like as he calleth his elect, being nothing, to be somwath so calleth he them also to their being, and to those things whereunto he hath destinid every man. And that he fassyonithe them to thes gifts assigned of him to each one, in their mother's womb. And also that from the mother's womb, he separateth them to himself, and that he maketh apt and instructed them with the gifts both of body and mind to the self same offices, that they may receive them well and happily to the glory of his name and edifijng of his church.  
notwithstanding God hath the hears of our head numbered, and not one of them perisheth from our head without his sure providens, and should he not then certainly determine before, in whether kind of life every man should serve him, other in the state unmarried or married?  
Every wise workman in his work forcasteth and shapeneth all things to the end, which is appointed in the same work. And should we doubt that god (who alone shapeneth all our membres in the darkness of our mother's womb) forechasteth and appointeth all parts and possibilities both of body and mind, to the self same functions of life whereunto he hath chosen each one before the creation of the world.  

Dionysius bishop of corinth writ an Epistle to the Guosians, wherein he admonisheth & instanly exhorteth their Bishop Pinitus that he will not laid the brethren with the great burdens of compulsion to vow chastity for so he might chance to put the in firmite of many in a hazard. Eusebeus de ecclesias. Histo. li. iiij. Ca xiv.  But because our flesh and Satan do ever strive aghast gods spirit with in us, as long as we live here, in all vocation and commandment of God, we acknouledge and that gladly, that in receiving & retaining godly chastye we should strive and fight against thes our perpetual enemies. Yet notwithstanding, because the holy ghost himself willeth them that can not refrain to be coupled in matrimony, and declareth openly that this is better for such as burn: and willeth those women that are in jeopardy of unpure life to marry, we affirm hereof that the vocation of matrimony should be observed and proved, if any feel himself to be in a hazard by the reason of to fervent burning. yet not furthwithe. For we teach that first of all christes spirit must be called upon, which is the guide unto all verity, and wherewith God's children are lead in all points. Afterward that counsel must be demanded of godly and wise men, and specially of such unto whom the Lord hath peculyerly committed the charge of them. last of all, that it must well be considered by the same spirit of Christ, what those office and functions of life be, where unto God hath called enerye man, and whether kind of life chastity or matrimony (in going about those gifts Godly) is most commedious & profitable, or incommedious & unprofitable. For he is a very fool that consyderithe not Gods work in other, but he is more fool that consyderith them not in himself. Uhich the wise men of the world knew so, that they judged them not without cause to strive against God, which go about to apply themselves to other actions of life, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  than they perceive themselves to be borne and made unto. Upon this the holy fathers also, as it is to be seen by the places above rehearsed, giveth them counsel that will take upon them the unmarried state, first of all devoutly to examine themselves, and to know whether they have received strength and gifts of God to this kind of life.  
among all thes things, what is not taken out of the holy letters, what is not agreeable to the catholic consent oft he holy fathers, what finally doth not condescend to the true holiness. And by this ye perceive how ungodly Uvinchesters quarreling is, 
Uvinchesters' notable quarreling.  in that he layeth to us, that we make such a gift of chastity, which may now be properly named n●ther continence, nor abstinence, nor impotence, nor yet the unaptness of the body to filthy lusts. And that we make the tokens of thes gift, to be moved by no prickingges of nature to filthy lusts: like as the tokens of the vocation to matrimony, if men (after they have lost with riatousnes and excess in carnal pleasures, the gift of chastity) feel themselves to be inclined to matrimony. But where hath he read thes things in any of our writings, or in what communication hath he ever hard them of us? seeing therefore he hath replenished his writings with such manifest and open lies, ye perceive what credit a man should give to their testimonies. Uve following our only M. jesus Christ in heaven, 
what the gift of chastity is called and of what effect it is  name the gift chastity, abstinence for the kingdom of heavens sake & a spirit of chastity & uncorrupt holiness, whereby they may that are endued therwithe, being free from matrimony, cleave so much the more without separation unto God, and receive so much the sooner and stedfaster the holy ministries and offices, to the which matrimony should be a hindrance and impediment. As for impotence, and the unfitness of the body to filthy lusts, are meet names for him, that maketh a sport of such things, for the which the son of God was crucified. So therefore we make not that, no man or some man feeleth motion unto filthy lusts, or tokens of the offered gift of chastye and matrimony. But as I said, the counsels of parents, and of godly and wise men in Chryst, 
Signs of the gift of chastity.  and the very functions of the life offered from above, & the Godly affairs ready at hand, which in chastity or matrimony may commodiously be taken to god's glory, & to the furtherance of the church. Also the Godly propentions and inclinations of minds to either kind of life, & the facuties both of body & mind. certainly the unmarried state of itself pleaseth not God, and they receive the reward of the fooliysh virgins which take and keep it not for the kingdom of heavens sake that is to say, that they may be the more ready, steadfast, and fruitful to serve the lord in more large charges and duties, than the married life can sustain, and whose utility extendeth farther. Thes tokens therefore would we have such to observe, that make inquisytion whether they are called to the state unmarried or no. 
burning is also a token of the vocation to matrimony.  But because (as I have said) the holy ghost, the thief teacher and distributer of true holiness pronunceth evidently himself that such as burn, that is, (as chrysostom expoundeth) such as sustain much force and burning, and for that cause are in jeopardy of falling, should put themselves out of such a dauniger be matrimony. Uve can not gain say nor ought nor, that they which sustain such force and burning, and can not avoid it by prayers or true mortifying of the flesh, and also perceive that they have more occasions offered unto them to serve God according to his precepts in matrimony then castitie, do well and Godly seeing thes tokens declare their vocation to matrimony.  
Now have I sufficiently spoken concerning the first place of our defence, wherein I purposed to prove, that certain are so called and given from above to holy matrimony, and among them, not a few endued and given to the holy ministry of the churches, that they should frustrate their labour in praying for the gift of chastity, and should never lead this kind of life godly nor yet happily. The which things (most devout men) I commit to your judgement, and all other men's that will read and ponder godly what the holy letters in all places both teach in precepts and set forth in examples. 
of what principles▪ men may decerue & judge of the present disputation.  first concerning God's ●●nipotent power, goodness and wisdom which, bringeth to effect all things in all men. secondarily, concerning the vacation of the children of God's revocation, & certain motion in all men through his spirit. last of all, concerning the very matrimony and chastity, and the use of them both in the church. Besides this consider ye, what that greatly to be lamented experience of so long time, teacheth, monisheth & vanquisseth, which the holy ought never to contemn, because it is a token of God's works & gifts. Nother do I doubt but who so knoweth and weigheth all thes things Godly, shall thoroughly perceive, that the far greater part of men, & among them, very many holy and Godly, which are by all means prepared & ordained of god to minister the churches are so made, called and given to holy matrimony from above, that they can not demand of God, nor yet use the gift and use of the acceptable chastity unto GOD, that is to say, which availeth to the fetting forth of his kingdom, seeing that his pleasure should be altogether by faith preferred before all man's judgement and vow. And that all things what so ever Uvinchester hath brought to the contrary are vain ungodly, & brawling scholishe reasons.  
Now therefore will we pass over to another place of our present defence, and teach, that what so ever be in the offered gift of chastity given other to all men indisserentlye (which Uvinchester will have) or to certain only, and men chosen from above for the same purpose, (which we have proved and vanquished by the word of God & authority of the holy fathers) 
* And other place of this defence, what so ever be of the gift of chastity, yet that this is against the laws of god and the church, because the abstinence from holy matrimony is required of all priests and solitary parsons.  Yet that this is clean contrary to the laws of God, and of the church, & against the authority of holy fathers, to require at this day the foreswearinge of matrimony and abstaining from the same, of all such as must be admitted or are admitted into presthood or profession of solitariness. first therefore I exhort all men that love christes kingdom, & that desire the comeliness of God's house, and the true holiness of priests to be restored again, that it may be Godly pondered what God himself (who alone konweth what gift he hath given or will give to every man, and what is more deceut and furtherance to the prystlye life teacheth and commandeth concerning the marriage of priests, in that he doth it in two places by his Apostle Paul, & in those places where as he speaketh evidently of the holiness and virtues of priests, that a priest should be the husband of one wife, & a good instruct●r of his children, This doth he set to be the chief of those virtues which he requireth in a Bishop & other ministers.  
Then do I desire them to confert Godly with this holy precept, the law of the romish seat (whose defence Uvinchester hath taken upon him) whereby no man be he never so holy in all his time, or furnished with all gifts of the holy ghost to the ministry of the holy church is admitted in to the order of priests, without he vow himself to be the husband of no wife & is put beside his priesthood, who so ever marrieth a wife therein, and then let them judge whether this law of the pope of Rome, be not clean contrary to the law of God? For God as well in the order of priests as of Bishops doth both require, and also plainly admit, a married man. But the pope of Rome ●oth neither admit a married man in to this order, nor yet buy any means sufferith him therein. Let Uvinchester therefore expound unto us, how the pope of Rome, an earthly God, therein speaketh not clean contrary to the heavenly, and true God?  
Here if Uvinchester fly to the authority of those fathers which would have this precept of God so to be understanded, that thereby they should be excluded from priesthood, which have more wives than own, and yet they should not be admitted to priesthood which have one, and will keep her in the use of matrimony, and lay against us the church of Egypt, of the chaste, & of the apostolical seat, which now in S. Hierons' time were wont to receive for priests none, except they were other no married men, or else had resigned it. Uve again lay unto him. first the saing of the holy ghost, in the which is not one word wherbye may be gathered, that he only should be admitted to presthood which was, and is not the husband of one wife. Further more Uvinchester is not ignorant, that no law, necessary for our health, can be appointed by the authority of holy fathers. Also he can not deny that S. Chrisostoms authority and others that make with us, should be any less set buy, than the authority of his holy fathers, yea theirs should be so much the more set by, as their interpretation is more agreeable with the words of the holy ghost. But they understood & expounded this saing (the husband of one wife) in the same meaning as we, & tawght plainly that the holy ghost by this precept, that a bishop should be the husband of one wife) would commend the dignity of matrimony, and condemn before those heretics, which blasphemed that there was some unpureness in matrimony, & that bicawse he teacheth in this place, that matrimony is such a holy thing and honest, that therewith a man may ascend, yeven unto the holy throne, that is to say, the seat of a bishop. In fine Uvinchester knoweth also this, that S. Chrisostoms interpretation, & others making with us, is rejected of none of the holy fathers, that it should not be counted to be of the right opinion, no truly not of S. Hierom, who notwithstanding alleged it in expounding this place. Let winchester therefore now declare, by what authority the romisshe seat prohibiteth to follow S. Chrisostoms' opinion, & other fathers that agree with us, and constraineth (leaving this as erroneous) to follow the interpretation of S. hierom, and such other that make with him. Let him show, why it is thrust forth unto us for a catholic law which was never catholic, no not by those father's that allow it. 
1. Tim. 3. Act. i.  Furthermor Uvinchester knoweth that the holy fathers made firm with many laws, and that with the laws of God, that no man, what so ever he be, should be admitted in to any degree of the Clergy, or else if any be admitted, should be suffered to remain therein, if he be found to have lived or do live, of any likelihood, with impurity & uncleanness of life: much less if he be found to live dishonestly in the face of the world. And so therefore let him make answer, what spirit the Romans follow, and such as make with them, when they exalt to the chief orders of holy ministry, and suffer therein to remain, & that now such a long continuance of time, them that live with open dishonesty. Let him also show what spirit should be thanked for this, that they not contented to cast from holy ministries, but besides that punish cruelly priests that marry wives, against diverse laws, & those appointed by man, live they never so Godly & holily, and be they never so studious & apt to edify God's church. And in that mean season priests and Bishops implicated in manifest whore huntinges, defyllinge of virgins, adultery, and other greather myschewes, and which newer came to the perfect knowledge of any part of the pastoral ministry, & much less purposed by all means to go about it, they do not only leave unponisshed, but also eft sons adorn them with the chief and highest degrees of the ecclesiastical dignity & power.  
Besides this winchester knoweth also that all the fathers acknowledged that chastity, 
Chastity if it be not taken that thou mayest have the more leser ●o godly deeds & ministries, is abominable to God.  thowghe it be purely kept for as much as pertaineth to the body, yet that the hypochrysye of it is abominable before God, if it be not taken and kept for this intent, that every man may cleave so much the more without separatyon unto God, and exhibit his ministry unto him the more perfectly to the edifying of the church. It is known unto him well enough, as I suppose, that saint chrysostom writeth upon this place of saint Paul. (This do I say for your profit, not that I should tangle you in a snare, but for that which is honest and comely unto you, and which hereunto conduceth, that ye may perfectly, and without separation stick unto the Lord) that she is neither virgin, nor yet honest, which is wrapped, and tied fast in the cares of the world. For the Apostle when he said, that a woman and a virgin are separated, in so saying he set the difference betwixt them, that is to say, because the one taketh care for the things of the world, and the other for the things of God, and gave a definition of a virgin, not maringe nor continence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other to be delivered from the cares of the world, 
The holy fathers had rather have had shepherds married men given to holy things, then unmarried, implicated in the cares of the world.  or to be wrapped in them: wherefore the holy fathers made never so much of chastity, for all they counted it of great valu, but that they supposed married men should rather have the governance over the churches, which setting a part a worldly business, should be more given to heavenly cares? then virgins and unmarried, which should be slacker in the true study of religion. Uuherof S. Hierom writ these things against iovinianus. And how cometh it to pass (ye will say) that the unmarried eft sons in the prestlye ordinance is not regarded, and the married chosen? Because purchaunce he hath no other works agreeable to his unmarried state. Or else is thought to be chaste and is not, or else his chastity is slanderous, or else at the least wise by his chastity he waxeth high minded, and whiles he standeth in his own concept of the only chastity of the body he neglecteth other virtues: nourisheth not the poor, is greedy of money: these are his words. Behold this man of God granteth worthily to be secluded from holy ministry, not them all only whose virginity is feigned, slanderous and suspicious: but they also whose virginity wanteth other virtues and works correspondent to virginity: which nourish not the poor, which are covetous or greedy of money.  
Here let Wynchester make answer by what face or audacity, 
That which should be chief sought for in the chastity of priests the abstinence from the business of the world is clean neglected of the Romans.  the Romish seat and such as make with it, may in this cause bring forth against us the authority of holy fathers, which require not of their priests so much as the chastity of the body, and much less such a chastity, which (all worldly cares set a part) should be only given to heavenly things, by such severity and such cruelness, as they make diligent search that no man have a lawful wife? And here let winchester also examine his life, his deeds, and his Episcopalle governance, and acknowledge himself, how far wide he had declared him, to be from such an one as the holy fathers confess to be only a Christian, much wider from the chastity that ought to be in a priest. And that first of all perform in himself: then require and put it from other, whether they be of the clergy or of the laity, which at some time were fruetful unto him. 
How vacant Wynchester is from the cares of the world  I call not here to remembrance how he refused or took upon him worldly business, and functions which pertained not to a bishop: how he diminysshed or increased the pompious court in his family. Let him be his own accuser and judge: but according to the laws of God and the church. In very deed I chatter not forth as he reproved me in his last epistle (if he have done his prince any service to the weal public, and edifiinge of the church: For I know what ambasages S: Ambrose hath gone for his rulars: and business S: Gregory hath done for the Romans. And what other most holy fathers took upon them at the present necessities of their princes, and of Christ's people, & for the common weal and tranquillity? But for all that what a cross it was to them to be absent the space of one hour from their proper ministries, they have witnessid in very deed: and not in words only.  
But winchester doubteth not of this also, 
The old ancient judged it a mad thing if the churches had been sooner ministered by no pastors or else very ill unmarried,  that among all the old antiquity of the church it hath been counted a mad thing, if any had rather the churches should be destitute of all pastoral cure, or destroyed by manifest wicked shepherds: then to be ministrede Godly & helthsomlie, by godly & apt ministers, thowghe they were married.  
Epiphanius writeth that when in his time the laws were purely observed, there were none taken in to the order of elders, deacons, or subdeacons but they that were either without a wife, or else had refrained themselves from their wife: yet doth he grant that at the same time in certain places, the custom was to choose those, that as yet begat children in to this order. And writeth that the cause thereof was among some of the multitude of churches that wanted ministers, and the lack of very chaste men, which notwithstanding should have been instructed in other necessary gifts also of holy ministry among other the faint observation of the law, 
Epiphanius was in opinion, that whereas want meet ministers, there should married men have the governance over the Churches with good right  and the proper mind of tho● churches & bishops which received in to the higher orders of holy ministry, such that as yet, begat children. For all that, this man of God is not in opinion that those churches, or bishops shall be excluded from the ecclesiastical communion, or that they should be barred from this liberty.  
It appeareth also the S▪ Hierom was in the same opinion. wherefore Epiph. reputethe it not unto them for any reproach, which received married men in to the order of priests driven by the want of unmarried ministers, which had been apt to feed the lords sheep. For he acknowledged to be far better to have apt shepherds of the people, though they be married men, than none and unapt. 
Epiphanius and Hierom count not then flagitious, which by no necessity made married men the governars over the Churches.  Albeit he judged them, which did it, other by the want and imperfection of more severe or sharp discipline, or else because they supposed it to be more fit and commodious, to have declined by so doing from the received discipline of the church, yet doth he not count them scismatyques, nor writ ought vehementer against them. He noteth them only to make a certain declination from the more sincere discipline.  
He that shall now read with a good zeal and deeply consider these things, which the holy fathers have left in writings, partly concerning the religion of holy ministry, & the holiness of ministers, & partly also concerning chastity. He shall never stand in doubt, that those very holy fathers, thowghe they praised the unmarried life. 
The holy fathers would at this day cast forth the unmarried that take the cure ever the churches: and would set married men in their place.  If they were now present, and saw those unmarried men, which now many years have had the governance over the churches, would by all means exhort that, by admitting marriage of priests. Yet some regard of godliness, & discipline might be renewed in this order, and that (setting a side those unmarried men, which now destroy the churches so miserably) married men, if they were endued with any godliness, and knowledge and cure of Christ's kingdom, should very soon be received to take the cure of the churches. And married men (if they be godly, & instructed to Christ's kingdom, and of a good judgement) may edify God's churches: whereas ungodly men, and such as have neither the study nor intelligens of Christ's kingdom, may rather destroy the churches, then edify them: Though they be more chaste than stones. They are ungodly and without all knowledge and study of Christ, whosoever persist in their manifest mischiefs. ¶ Here therefore let winchester answer what authority of the old ancient, the bishops of Rome with their adherentes follow, 
The old fathers suffered the churches to be ministered by lay men and that in their presence.  for so moche as now of late they have suffered Christ's people not only to be rob of all apt and meet shepherds (which how great a damage it is, ye most devout men, now perceive & feel, whiles ye go about to repair among you the ecclesiastical business) but also to be dissipated and oppressed in the stead of shepherds, with so many reproaches of men, & to be without all Christian religion: and that at this day they had rather all christian religion, should go to wrack, then to suffer such afflict & decayed churches to be ministered by married men, that are godly and instructed to God's kingdom. 

The old bishops received both the lay men and also husband's men, & prefarred them before them selves to teach the people when they found them more meet thereunto then themselves.  
Eusebius de ecclesiastica histo. Li. vi. Ca xv.   Moreower ancient true bishops received to teach they people in their presence lay men, and those also married: whereas they found them to be more apt for this office than themselves. But our bishops (which in themselves and theirs no less contemn the authority of the old ancient then object it odiously against us (before they will licence married men, be they never so holy and apt to teach Christ to bestow the talents they have received of the lord in feeding the lords flocks, suffer rather that the lords flocks want not only the pastors of everlasting life? but also be scattered abroad, torn, and lost by manifest thieves & robbars, that is to say. such as come up some other way, & feed themselves, For how many devout men, and such as were called of the lord himself to feed Christ's people, have been driven from this ministry, by this forbeddinge of matrimony, the greatly to be bewailed want of good pastors declareth more than so much, And this seeing winchester perceiveth sufficiently, why doth he not suppose & think that therein the authority of the old ancient should be follow, to th'intent he should judge that princes & bishops ought most especially to regard this, that Christ's doctrine, and discipline may thereby be purely and faithfully ministered to his people: and that they should admit to this office, whom so ever it appeared were made and instructed of the Lord thereunto: and therefore also called: whether they live holy and godly in matrimony or chastity: saying that the true chastity which the holy father's sowghte for in the ministers of the churches, and which alone is acceptable before GOD, hath a good while a go been left of to be searched for: and that which is accustomed to be searched for, hath brought such a great stinking puddle of impurity into the order of priests. For that the Churches should have very holy and profitable priests. Uve know it must needs be profitable to all men's health. But that priests should only be without leeful wives, whom I pray you doth it profit a pin: 
No constrained vows please God.  yet what a ruin and decay it hath been and is to the churches, who can express it, as it should be? finally this is also manifest unto Uvinchester, that a vow can not be acceptable before GOD, 
what vows are acceptable to God  without it be taken by the faith of his word and be of power to sanctify his name. And he knoweth how uncircumspectlye, and constraynedlye and how many times ungodly vows are made of divers priests, and monastical parsons, which among a thousand, truly scarce one hath in mind to keep, especially godly, to say, to serve God thereby, and to execute the ministry of the church so much the more holy and fruitfully. which they all declare to grossly, who are by no external compultyon restraint, and had rather take upon them any labours or pains, than those that properly pertain to the monastical and priestly order.  

How gently God & the holy fathers remitted rash vows.  To be short winchester knoweth this also with what clemency God himself and the holy fathers remitted them the vow of chastity, that observed it evil. The holy ghost planelye commanded the younger women to mary, which had broken their first promise, after they were in jeopardy of uncleanness and evil report. These, saying they are Gods words, both belong unto all, that find themselves in that jeopardy, that is here expressed, and also are greater than all the exception of man's vow or decree. saint Cyprian perceiving this, 
Ciprianus.  writ concerning the virgins, which professed chastity, and that not of his own opinion only, but also of certain that were of the same order, yea and of the whole church to. If they will not continue, or can not, it is better for them to marry, then to fall into the fire, by their deliciousness: Truly they should offend neither brethren, 
Epiphanius. It is better in taking a wife after the vow, & to fall in to judgement. then in  nor cistern. So Saint Epiphanius declareth also that it is better for him that leaveth the journey, and vow of chastity to marry a wife openly agreeable with the law, and so to fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, as he himself interpreteth it, into the judgement of repentance done for a season, which finished, he may be brought into the church again, then under the dissimulation of chastity, to be daily wounded with privy darts, and so for fornication to fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, into condemnation, whereby such are clean expelled out of Christ's kingdom.  

Augustynus de bono viduitatis. Ca v. & xx. In distinction twenty-three. quedā●. xxvij. ij. Nuptiarum.  For this cause also were not the marriages in Saint Austin's time, which were made after the vow of chastity dissolved, nor yet counted damnable. And the great assemble at Calcedonia licenced expressedly bishops to remit the vow of chastity. Also Galatyus the Pope left the women, that married after they professed and vowed chastity to God, to their own conscience.  
¶ Here therefore let Wynchester answer fro whence he and his fellows have so much the more severity and cruelness granted them to make inquisition for vows, than those holy fathers had? But what say I? to make inquisition for vows? To seek, I should have said, that no man after he hache vowed chastity be lefullye married. For that the vows of holy Chastity should excel: that is to say: that they who so have made such vows, should cleave so much the more without separation unto God, and serve the church more fruetefullye, who maketh inquisition? Nother may that feigned matter concerning the simple and solemn vow make any thing against this. For the religion of all vows made unto GOD is equal, so that the godly should observe it, if it agree with the law of God: and forsake it, if it disagree to the word of God. It is also evident enough, that no greater thing can be in such vows, as the authors of that feigned matter make solemn, then is in the other, which the holy fathers (whose opinions I have alleged) thought best to be remitted and broken: For with these vows men have consecrated themselves unto God, as it is the chiefest thing required in every godly vow.  
Thes things let Uvynchesters' way, and deeply consider, and if he can, show that it is not here made plain, that the same law (whose defence he hath taken upon him) which forbiddeth all that are once received or must be received in to the order of priests or salitarie life, to mary, can not only be defended by no authority o● Christ's church or holy fathers, but also is clean contrary both to God's very law, and also to the true and catholic Canons of Gods holy church, and to the whole consent of all the holy and right opinionid fathers.  
Herein therefore let winchester do the office of a bishop, & show (if he can) by true arguments that we are in an error, and cease to deprave by such trifling and ungodly tawntes the divine and holy father's sentenses. and to pervert and mistake with his railing sophistry, hour confession settforthe plainly and holily, & to scrape together with moche a do (wynking at our perfect & sound arguments here and there a word by his scoffings & to boast an derake himself in doubtful places, wherein the cause consists not, leaping over to favourably & gently the true foundations of our confession, and the most clear testimonies of the holy scriptures.  
For thes things are far unseemly, not only for a bishop, but for an other man, with that currish and doggish eloquence, whereof he could in thes his writings against me, make neither measure nor end.  
And this I suppose be sufficiently spoken concerning the second place of our defence. wherein I took upon me to teach, that the authority of the holy fathers is clean contrary both to the law of God, and also of his church: for so moche as they require and compel all that are, or must be admitted to priesthood or monastical life to forswear, and to abstain from holy matrimony.  
Now let us make answer to the lie which Uvinchester falsely and wrongfully lay to my charge, whereof I intended to speak in some certain place Uvinchester denieth that the same feigned matter, concerning the necessity whereby the father should be constrained to give his daughter in marriage, by the reason of his small substance, came into his brain, which I affirmed unto Latomus, I hard of him in our communication together.  
I/ in faith call to record Christ our lord the iu●ge of the quick and the dead/ and the keaper in memory of all our deeds/ & words: and wish his anger to extend upon me/ if ever I minded to feign one word against him: & have not plainly declared without any thought of deceit what so ever I remember/ I hard of him. Certainly it seem to me a very absurd interpretation/ wheter he speak it in earnest/ or to prove or mock be with all. yet as far as I cold gather/ ●e seemed to me to speak it in earnest: notwithstanding he soak many things with great arrogancy in the same communication which were no less made. For what manner a thing iuge ye this that he durst defend those princes and rulars to do well/ which punish more straitly a sharply their own laws/ then gods: and which make it death/ if any priest marry a wife/ but adultery/ and horei●unting they leave unpunished? This dare I be bold/ before God the searcher of hearts to boast of his gift/ that I ever took care for this/ and was very circunspect in all strife of religion among my adversaries/ least I should ●ake or declare their fainges or writings otherwise than they meant spoke or wrat them.  

In alte●a epistola contra Buccerum.  But as holily and firmly as I deny that I made anielye upon Winchester even as boldly doth he affirm the same. Who therefore shallbe the judge betwixt us? He despaireth of witness and writeth that I receive no witness/ but such as are conspired: whom I should call Godly men/ and worthy credit. And therefore he requireth witness of the martyr itself: And as Sophocles purged himself of dotage by the setting forth of the tragedy he had at the same time in hand: So doth he demand of the righteous good reader whether it be likely that he answered me at any time such foolish things/ so unsavoury/ and so far alienat from all knowledge of scriptures/ seeing he wrote those things/ that I should keep secret/ and such things again as he published abroad against me the second time: For he would have thes his writings to seem to have some affinity with the knowledge of holy scripture/ & with the quicnesse of judgement/ so that it should be reckoned incredible that he answered me any thing so foolish/ and unworthy for him that hath taken upon him to entreat of divinity/ thes things doth he writ in his last epistle against me.  
In very deed I will with all my heart admit, 
Uve admit gladly any meet witness.  to give sentence of our communication, any whose judgement and sentence in such a cause ought and may have any weight. Nother do I know any conspired, without he mean such as have holy and Godly sworn, as I have done, to christ, and unto their princes and magistrates. Also I esteem them Godly and worthy credit, that may be known to be such by their fruits of godliness. Such therefore whether they pertain to his household, or are peculierlye joined to me in the lord, may declare & witness, what so ever they remember of our communication.  
Nother do I refuse the testimonies of his own writings, but a me contented thereof to judge, both how true Uvinchester is in alleging our sainges, and how sure and trusty in interpreting Gods scriptures. 
Uvinchester complaineth the Bucer keepeth close his writing and yet he setteth it not forth in print him self.  He reproved me, because I keep secret his writing: but if he suppose that his cause hath thereby any with the more furtherance, why did not he himself long a go put them forth? For he affirmed that he hath with him his own hand writing. truly I thought it ever best to reserve it to mine answer as now every day the matter itself will declare. But at this present time, seeing I have neither time ne place to set out all that, I will show as much thereof as is requisite for this present cause, and that will I compare with his writings imprinted, to th'intent all men may see what credit his writings deserve, & how they should be esteemed. For if so be the law of witness be common to us both, that their testimonies may not be received which speak contrary to themselves. Winchester's own writings shall convince himself of vanity and quarelling, and not me.  
For in his writing which after our communication he sent unto me, when he had gone about to prove that this place of Paul (But if any think it uncomely for his virgin if she pass the time of marriage) should be understanded of the virgin now affyaunced, and whose time is past, when the father promised to give her to a husband. He writ thus.  
But (saith Paul) that father being of a firm and steadfast mind to keep his daughter a virgin nothing wavering and which as yet hath in his hands to appoint with himself to mary her or to keep her chaste. 
Uvinchesters' words out of his hand writing.  Also the which is constrainid by no necessity that rise the either of that, that he can not easily find her a husband, either is alleged, by the reason of the convenantes that are to be observed, is compelled to mary his daughter: but hath the power over his own will so, that as yet he may choose whether he will give her to matrimony or no. finally hath decreed with the sure decree of his mind to keep his virgin, this father, I say, by Paul's judgement, which keepeth his virgin by the perpetual steadfastness of his mind as consecrated and dedicated unto God, doth a deed which profiteth not only the virgin, as he said before, but also the father himself before God, And therefore saith Paul, he doth well. And this is Paul's proper meaning, thus much hath he written, which he may know by his hand writing that he hath kept with him,  
Truly in thes words is not expressidlie set that interpretation, which Winchester brought in our communication together, concerning the necessity to marry the daughter, for the penury & small portion of substans, as far as I understand his words, neither do I know what he meaneth by the necessity to marry the daughter, which should rise of the difficulty to get her a husband. But that is no marvel, if by the space of one night given him to respect, and to invent he changed and corrected that in our disputation he had suddenly forgotten, if he have corrected it at all. For I understand not (as I have said what he meaneth by that necessity to marry the daughter, which he writeth to springe of the difficulty to get her a husband. For ye see that he putteth a double need, whereby the father should be constrainid to marry his daughter, one that is alleged by the pacts and convenantes of marriage, an other that should rise of the difficulty to get her a husband, which saying if it be not contrary to itself, yet is it very vna●ply and obscurely compact, for it appeareth not what necessity to marry the daughter, can rise of the difficulty to get her a husband, therefore he himself should interpret, what difficulty together a husband he meaneth here, whether ●hat the riseth of the tennnitie and small portion of patrimony, or some other.  
I will continue on to show how many ways his writings disagree to themselves, and every one an other. Uuherof that shall not only be manifest, how he with his own with witness shallbe convinced of falsehood, but also it shallbe known that it is no marvel, if he changed afterward in writing that in our disputation he spoke unaduisidlie, seeing he revoked afterward those things which he writ with great deliberation, and that not only in his other, but also in the self-same writing, and that openly published abroad.  
understand ye therefore of this things, which I have brought out of his own hand writing. first how winchester interpreted this saying of Paul (and hath no need) not only out of hand, 
Wintonien adsertor stoicus.  and without putting any doubt, and in one simple meaning▪ but also that he added unto this his interpretation an assured affyrmen. For this is (saith he) Paul's proper meaning, afterward, that he hath interpreted this place of the necessity to marry the daughter, and not to keep her. Last of all concerning the necess●tie that either riseth of the difficulty together a husband, either that is alleged by the parts and convenautes.  
Now with thes things confer that he writ against me in his first epistle which he published abroad. For therein he accuseth me of ungodly audacity, because I brought of this place of Paul, which is hard and of an uncertain sense, one sense & that certain, which he will not presume upon him to do. 
Uvinchester is an uncertan sceptical coniectu●rar  In very ded (he writeth) I take not so upon me Bucer that I can out of hand open the hard places of scripture. And my seemeth it is a point of more modesty in doubtful things, to make conjecture and to be a Scepticus, than (as you do) at the first dash to determine ye wot not what.  
And to make men to have a farther opinion of this my ignorance and arrogantye, he subscrybeth greek gloves which being of an uncertain author are ascribe unto one Photius & Oecmenius, neither ancient interpreters, nor yet of any approved authority. And which both interpret this place (And hath no need) not to mary, but to keep the virgin. And tough the one of them, Photius writeth that this place may as properly be understanded of the necessity to mary the daughter. Yet doth he mean the same necessity that we which should come of the condition and will of the daughter, and not that which Uvinchester hath feigned, that it should either rise of the difficulty to get her a husband, either be alleged by the convevantes of marriage.  
Furthermore this same interpretation of Photius, concerning the necessity to keep the daughter which he granteth to be long no less properly to this place of Paul, than the other he spoke of before. Uvinchester in his hand writing sent unto me, and in the same also he hath imprinted, oppugnethe and overthroweth with all his might and with his most presumptuous scoldinges, naming it cold, foulysh, trifling, and not agreeable with Paul's words, but clean contrary unto them, whereof soon after I will speak more.  
To be short, besides this, that he oppugneth so greatly, and so shamefully rebuketh this interpretation, no more owrs and Photius is. Then all the old very holy fathers, he layeth also against us, that in this behalf, we bring in our own fayninges, and prefarr them before the interpretation of the old ancient antiquity. For one this manner, after he had alleged in his book the exposytions of Photius and Oecomenius, of whose antiquity for all that he hath no certainty that he may effyrme, 
See how this bishop is prepared to speak well.  he ●ayleth upon us.  
But I leave this to other men's judgement whether we should rather give credit to the plain antyquytye, which pleaded the universal cause of christians, and setting a part all affections, had religion in reverence, or to their arrogancy which being moste impudent patrons of the belly and filthy lusts, dare defe●de (all religion despised and trod under foore) polluted and wicked copulations before the judges seat of the world, and lest they should seem to have offended against Godliness, he laboureth sore with horse and sail, hand and foot to draw headlong all in to the bottomless pit of wickedness. Thes are Uvinchesters' words, which declare manifestly enough what ma●er a bishop he is how Godly, how prudent, how meek, how sober, how chaste, and how quiet.  
Thus therefore it is made evident unto you (most devout men) how many ways and how greatly Uvinchester syghteth with himself in his writings, and how he everteth his own ●amges himself, and not only in his latter writing, those things that he affirmed in the first, but also in o●e, a●d the same writings published abroad. For in his hand writing he brought forth unto us after the manner of a Stoic not o●lye with out any question: but also with affyrmance of his own authority, one certain and proper exposition of this place of Paul, for all it be hard and dark. But in his imprinted writing he attributeth this to ungodly ignorance and arrogauncye, and to the setting at nought and contempt of the ancient antiquity, and craketh himself (making conjecture of diverse and sundry things) that he now seeketh not for an exposition of a●ie likelihood (yet one notwitstandinge, after the custom of Academikes) but leaving all affyrmance, wavethe up and down among contrary sentenses like a Scepticus. And notwithstanding in his hand writing he expounded this saying of Paul, for the necessity to mary the daughter. And in his imprinted writing he bringeth forth his gloze men, and of them bostehte so, that who so followeth them not is very ignorant and arrogant, which interpret this place to the contrary, for the necescessitie to keep the daughter. And all that he casteth in our teeth with his high looks the authority of the old ancient, and thes his gloze men, and the one of them understandeth here with the old auntyent, the necessity to marry the daughter, whereby the father through the state and will of his daughter is constrained to mary her. Yet in his hand writing he bringeth a new feigned lie, unknown to all the old antyquitye, concerning the necessity that either springeth of the difficulty to get her a husband, either that is alleged by the fathers convenautes. And in his imprinted writing he oppugnethe with all his might, and rebukethe with spytifull railings the other interpretation of his Photius and of the old ancient. A point therefore now pow power selves what credit a man should give to Uvynchesters' writings, which ye see how many ways they dyssent among themselves, and euer● one an other. And for so much as he is contrary to himself in his writings & that not only in diverse, but also in one and the same writings, 
The conclusion upon Winchester's lie.  who supposeth not to be credible enough that he spoke one thing in the same dysputatyon, and afterward with himself, alone writ an other?  
And saying he is espied to have wryttenn such absurd things and so far from the Apostles meaning, and also which are clean contrary to himself in his writings, and in the one that was sawght, for the space of three years (for so much was betwixt the communication we had together, and the making of the same writing) who may say, that it is not very likely, that this Sophocles (whose fable so long sawght for before is so ill written) did not also speak in that troublous and fervent disputation such things as were far unsemly for him, & much less sembly for an Apostle.  
He denieth that he made any contention with me, 
How Uvy●chester burned in our disputation.  in this dysputatyon. But I saw him in such an heat through contention, that his very vay●es in his hands shook and trembled (which I never save in all my live time in any man before) as oft and he heard aught of us that offended and misliked him, and specially if the very well learned and Godly divine Alexander Alesius (whom I brought in company with me) had spoken any such thing. But let this be sufficient concerning Uvynchesters' lie.  
But for so moche as here in this point he rebukeht us to be most impudent patrons of the belly and filthy lusts, and such other his most fowl reproaches, whether they agree more fyttlye in him or us, next after GOD let them judge which have narrowly sought forth the open life of us both. Uve through christ his grace, give diligent labour to reprehend these works of the flesh and darkness, and not to defend them, and labour diligently to restore Christ his sincere religion to her dignity and honour which the Romans so opprobryously contemn and set at nought. And also take in hand that we may at the least wise draw some out of the deep pit of ungodliness, whereunto they have calte headlong so many milians of men, taking diligent heed as far as the Lord shall give us grace, that we neither make any offence against godliness, ne yet give any occasion for other to do the same.  
If winchester do, 
Uvynchesters' reproaches hung in himself.  and endeavour himself to the same, and whether he felt the savour sweet unto him of the lucre, which he received o●t of the filthy common brothelhouses or stewhouse, and not only of the abominable whoredom of his chaplains, as certain bishops of Rome are wont. And whether he himself of his own accord, or the other King commanded to be a reformation of those his houses at London, 
It should have been long ere he would have done it himself.  o●t of the which he received such filthy lucre, and to be let to hired of honest parsons, and so to diminysh thereby his abominable lucre, let him witness of himself, and such as have a farther knowledge in that gear. I pass over here how he hath oppressed with such legerdemains & ioyglynges the true godliness so many years in consayling, pricking forward and compelling as many as he cold with his pernicious deceits, brawlings, flatterynges, threatenings, fair speakings, bribryes, clokynges, violence and cruelness. I am sorry & ashamed to recite these things by mouth yet ought they not to be ever winked at, that by this they may know, which unfeignedly love Christ his kingdom, that these men are driven to oppugn holy matrimony by no true love of chastity, but alonely by the fervent desire to retain their tyranny, and licentious liberty into all the filthy excess of life.  
But referring these things to the ●uste judge, let us go one with the last place of our defence, concerning the true interpretation of this place of the Apostle. 
i Co. seven  Nevertheless he that purposeth surely in his heart, and hath no need, but hath power over his own will, and hath this decreed in his heart to keep his virgin, doth well. But before I come to the interpretation of this place, 
what things were in controversy betwixt winchester & Bucer in▪ their communication together  I will briefly touch upon what occasion we came into disputation thereof. winchester reciteth this truly of our disputation, how he began that, concerning the common principles & way (whereby every man may be overcome) of the places, which in our religion are in controversy. This also is no less true, that I judged & confuted it to be not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ but also plain false, for because he denied that we had any principles & sure reason at hand, whereby we might declare the decres of our religion to be true, & confute the contrary. For I had at hand ready, which I laid against him, namely that the scripture inspired from above, is enough to do both: as the holy ghost himself hath witnessid by Paul. But when winchester had brought for excuse, 
The confutation of the papistes objection that say every man may wrest & writ the scriptures, not regarding the old fathers of the church, to what sense he thinketh best.  this which is a common 〈◊〉 he in the mouth of the adversaries to the true doctrine: that every man giveth what sense to the holy scriptures he lystethe, and that the interpretation of the old ancient fathers is no more se●t buy: I answered again that such as want not the faith of Christ, and the zeal to imitate God's word, have an easily demonstration by God's scriptures both what they should follow and what eschew in Christ's religion: and also that they may obtain without great pains the true fence of scripture▪ as much as belongeth to the necessary doctrine of our health, which after prayer make inquisition by the true desire & study of godliness for the true sense and meaning of the scriptures, and by those ways only, whereby in other writtynges the opinion of authors is to be searched for, when there riseth any doubt thereof. But he would have the matter brought to this conclusion, that whatsoever the rulars appoint concerning religion, 
Uvynchesters' horrible principle that man's laws are justly punished with greater punishment than Gods, when they are transgressed.  the same every man should follow. And upon this we fell in disputation about the power of rulars in such matters as belong to religion: and therein we spent not the least part of our communication, because Uvinchester took upon him to defend, that rulars d● well when they punish the transgression of their own laws more sharply, than the transpressyon of God's law. And when they make it an offence worthy deadly punishment, if any within the sixth weak, eat the flesh of four feted beasts, and birds, in like manner as the flesh of fish: or if a priest or monastical parson mary a wife, though in the mean season they full of lechery and adultery, and killing themselves, and other with unmeasurable drinking, count it for a sport or play.  
And upon this we fell in disputation concerning the iniquity and wickedness of that law which forbiddeth priests to mary, the right and power of the which law to revenge & see kept he would ascribe unto princes upon this. Because they have no less right and power, over their subjects, than the father hath over his daughter. 
Uvynchesters' argument The father may keep his daughter against her will unmarried: therefore may rulars leefully constrain priests to chastity.  And therefore as the father hath that power that he may keep his daughter unmarried if he will: So is it also in the hand of princes to make priests keep themselves chaste, and to fe them fulfil the same, after they have on● promised it▪ There I objected unto him the contraction of this power, which the holy ghost expressed in thes words: And hath no need, but hath they power over his own will. For seeing no man can have any power over any man, without it be to the edifying of Godliness, I said, that the father hath no power given him of God to keep his daughter unmarried: without he perceive, that it is & shallbe for his daughters furtherance & upon that, ordayn something for her whereby she may serve God more conveniently and fittlye: if not, that the father hath not so much power in this behalf to keep his daughter a virgin, as he hath rather necessity to mary her. There winchester denied that the father hath necessity to mary his daughter, of the daughter herself, and then he came in, with his feigned matter, concerning the tenuite and small portyon of substance, which sometime constraineth parents to mary their daughters. But I stuck in this undoubted principle of holy scripture, that the father 〈◊〉 have no power to keep his daughter, except he perceive it to be for her profit. If he feareth that it will chance otherwise, that he hath need to mary her, over whom he hath the governance in stead of her GOD, that true father, as far as her profit extendeth.  
This when Wynchester had belike weighed more exactly with himself, he sent a writing unto me, wherein he interpreted this clause, (And hath no need) as before I recited his words of the necessity to mary the daughter, which either riseth of that, that he can not easily find her a husband, either that is alleged by the covenants of wedlock. wherein before this he brought also this gloze, that Paul in this place answereth of the virgin now betrothed by the father, & not clean free Uuherof he spoke not a word in our communication together like as he hath feigned it of himself alone without any author. In this behalf winchester writeth that I answered him being troubled in mind with moche stammering & stutring, and therefore had great marvel at me. But conjecture you yourselves (most worthy people) what trouble or stammering might let me in this behalf to answer winchester. For what things in our communication came into his mind and mouth, ye may easily conjecture, for so much as he clothed them afterward with writings deeply purposed for. The which now after what sort they are and how groundlye winchester hath proved them, let us mark diligently.  
First he casteth in ower teeth that of this our interpretation, of the necessity to mary the daughter (which the father is constrained to do, if he perceive that his daughter is called and given to marriage, and not to chastity) we be the only authores, and that it is our invention and feigning.  
Secondarily that it is very foolesh, absurd, and nothing agreeable with the Apostles▪ words, 〈…〉 contrary to them, In fine that it is such an interpretation which if it take place it must needs be granted that Paul used an obscure wrapping together of words, and nothing pertaining to the matter he would entreat of, and that he cast forth or ●abled words in vain, and without sense.  
This doth winchester lay against our interpretation in his first imprinted writing against me. The latter two objections he goeth about to prove, but with what arguments we shall see hereafter. first he counteth it sufficient, that he hath only made objection against us, saying he alleged the gloss of Photius and Oecomenius which have interpreted this clawse (and hath no need) otherwise For all that Photius, as I afore said, alleged our interpretation, and declareth it to belong no less properly to this place of Paul, as soon after we will show.  
But that the vanity of Uvynchesters' first objection, may more plainly manifest itself, wherewith he lay against us, that the same interpretation, which we alleged here is our own invention and feigning, we think convenient to bring forth of this hour interpretation not the authores (for the very author thereof is the holy ghost, of whose words we gathered it) but the meet & ayte witnesses of the old ancient antiquity of the church, which following the same authore gave the self same interpretation also upon Saint Paul's words.  

S. Ambrose.  Saint Ambrose therefore upon this (If any man think it uncomely for his virgin, if she pass the time of marriage, etc.) for so he interpreted this place of Paul, after he had spoken diverse things before his interpretation, after other things writ thus also. If therefore any virgin be in desire of marriage, now ripe for a man, the Apostle teacheth here that it is better she mary openly agreeable with the law, then privately do it dishonestly, and so turn to her shame. And upon these the Apostles words (nevertheless he that hath steadfastly appointed in his heart, and hath no need etc.) he writ so. This he saith, that who so hath a virgin, which hath no mind to marry, should keep her: and not lay unto her the plaster of matrimony, whom he perceiveth hath no mind to mary.  
Truly in these expositions ye see clearly how S. Ambrose also meant that the Apostle would here teach, that it is the office of a good and Godly father to consider the disposition and will of his daughter: and if he perceive her to have a desire to marry, to know that he hath no power to keep her but hath rather need to see her married and so behooveth it to be done, lest the daughter have thereby occasion to fall. But if he see that his daughter hath no mind to mary, that he should then keep her, and in no wise lay the plaster of marriage unto her, but minister all necessaries accordingly, whereby she may keep her virginity to Christ our Lord. And in this commentaries which are asserybed to S. Hierom, we read, upon this (And so ought it to be done) if it shall so be requisite for the daughters will: For the parents ought to keep her, until she come to her leeful age, and to instrucie her to the better. But if she will not, let that be done which must needs. And upon this (notwithstanding he that hath steadfastly appointed in his heart etc.) he hath steadfastly appointed, whose virgins agreement establyssheth the will of the father: and the necessity of the daughter compelleth him not to do, that she would. And therefore it is plain, that this same interpreter saw the same thing in the Apostles words that we do. To say, that the poor to keep and necessity to mary the virgin consisteth in the condition and will of the virgin.  
The self same thing upon these words of Paul, and in a manner in the same words did saint Primasyus the bishop of Utica and disciple of Saint Austyne writ. 
S. Primasius.  For this (and so ought it to be done) he interpreted on this sort. 
Necessity for the will of the maiden  So must it needs be for the necessity of the damsel. And this. (He that hath steadfastly appointed in his heart) He hath steadfastly appointed▪ whose will is established by the will and mind of the daughter. 
He biddeth every man to take counsel of his flesh what he can sustain.  The same also he writeth in this place. If every man confer this matter with his flesh, and seeth that he can not keep his virginity, let him mary, lest in playing the adulterer he dishonest himself.  
In like manner concerning the daughter, if she will, let that be done why he must needs.  

The latter interpreters agree also.  In the same meaning did Thomas Aquinas, and the ordinary gloze, and Nycolas Lyranus expound these the Apostles words: and Erasmus Roterodamus, who in the interpretation of the same place a●ded this also. That marriage is a leeful thing, honest, and for some necessary.  
Now let us mark Photius his other interpretation upon this same place of Paul, whom winchester hath brought forth against me, as a chief witness of the old antiquity. He added this, after his first interpretation, concerning the necessity to keep the virgin.  
notwithstanding this sentence (And hath no need) may be otherwise taken, and no less properly, that he hath no need to do the contrary to his daughters will. For if he see the disposition of his daughter to be so that he must needs give her to marriage, he ought not to keep her a virgin: and so compel her to do the contrary against her inclination and will. For virginity is a thing vuluntarye and not unuoluntary. For if she be kept a virgin against her will, and inclineth to the evil part, she excuseth herself, and lay the cause of her fall upon him that constrained her to keep her virginity. This saith Photius.  
Here I beseech you, what one thing of all those things, which I have written about this place, do ye ●ot see expressed? Doth not this interpreter also evidently witness, that to have no need, is as much, as the father is not constrained by his daughter to mary her? And that the father ought to make diligent inquisition for those things, that are in his daughter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is the disposition of her nature and inclination of her mind: and not against her mind to keep her a virgin.  
But when winchester forcaste with himself at the first dash, that I would object this unto him preventing my objection writeth, that he granteth how Photius judgement is that a man should not keep his virgin against her will. But by what means (saith he)? because she is not called? No, not so. But, bissope, what is this to your purpose? Though for all that, when Photius commandeth to consider such things as pertain to the dowgther the disposition of her nature & inclination of her mind, truly he willeth to have a respect in the virgin both unto her gift, & also unto her vocation: as it is manifest. Enough by the forsainges, & hereafter I will make it more plain. But that winchester contended in our communication, 
winchester will have that the father may tangle his daughter in the snare of virginity.  was this: seeing the father hath right by this place of Paul to keep his virgin against her will, and to tangle her in the snare of virginity which Paul would not do (For thes are his words, in his hand writing unto me) It is also in the prince's hand to tangle any of his subjects whom he will, be they never so loath, in the snare of chastity. Doth not Photius such and old and laudable interpreter of Paul (in wynchesters' opinion) planilie speak against this feigned gloze? For he showeth very plainly how the Apostle teacheth here that the father ought not to keep his daughter a virgin against her will, nor to constrain her against the dissposition of her nature & inclination of her will. And that virginity is a thing voluntary and not unvoluntary. And if any enterprise to give his virgin an occasion, that she sin that shall not be imputed unto her, but to him which hath up compulsion constraned her to lead such a kind of life.  
It is therefore manifest that so far as the gift and vocation extendeth, Photius maketh therein, against Uvinchester, with us, because he acknowledged that the holy ghost teached hereby his Apostle, how the father ought not to tangle his unwilling daughter in the snare of virginity, and that he should measure the steadfastness of his judgement concerning the keeping of his daughter, by her condition & will, though she be weak of age and kind. And that it can not therefore be concluded by this place of Paul, that any potestate of the world hath any right to tangle any of his subjects in the snare of chastity. And finally that Uvinchester scorneth no less his Photius and other most holy fathers & true interpreters of the Apostle, then us, for so much as he writeth. Speak Bucer whence cometh steadfastness? 
Uvinchesters' scoffings.  should he (you being the author) take counsel of the maiden which is weak both in kind & age? And in his hand writing unto me: The father had need to be a cunning physician, and very well practised that should find by the behaviour of his daughters body, manners, or words some thing, whereby he may steadfastly determine and appoint in his heart about the keapinge of her a virgin, 
Photius will have the gifts & vocation of God considered.  without all jeopardy of fornication. But now let us see whether Photius willeth not, that the Apostle commanded the father to consider God's gift and vocation in his daughter, for so much as he granted, that he command the father to behold and mark such things as belong to his daughter, & the disposition of her nature and inclination of her mind. Truly he expounded Paul and was no peliagian as I suppose. And so seeing the Apostle in this self same chapter maketh it the peculiar gift of God & certain vocation to take chastity or matrimony upon one godly, how should not Photius also acknowledge that the inclination of the daughters nature and intention of her mind to either kind of living, is the gift of God which he hath given to the daughter for her vocation? For what hast thou (said the Apostle) which thou hast not received?  
But what need so much a do about so ungodly and wrangling schoolyshe brawlings? For whether (I beseech you) should a godly father consider in his daughter sooner such things as are vitions of herself, and pernicious, laid unto her by the devil, or such healthsome things as are given her of GOD, from whom proceedeth all good gift? Should the Godly father count it temerious desire or ●upiditie in his maiden, or rather whither as God's will calleth her who le●de●h so his children with his spirit, & so bringeth to effect in them to will & to do that that is good, that every man may be the more certain of his vocation and others that belong unto him, if he search Godly for it after prayer and observe the tokens and apointmentes of the same.  
And so by this it is manifest that the interpretation which we alleged upon this place of Paul (And hath no need) is known and given as the very proper and peculiar interpretatation both by the Apostles very words and also by the true author thereof, the holy ghost, and taken of all that interterprete it any thing to the purpose both old and new: Yea and even of Photius himself whom Uvinchester brought against us with such a supercelyous and proud prejudice, as a witness of all the old antiquity. 
Uvinchesters' manifest vanity.   
Therefore let Uvinchester acknowledge himself her of to be convict not only of a most impudent lie, seeing he dare write, that we are th'only authores of this interpretation, and that it is our invention and faivinge: but also to be a detestable babbler and railer against the truth, and the reverent antiquity of holy fathers for bycawse those his scoldinges and railings (of a foolish interpretation, cold perverse not agreeable to the Apostles words, and clean contrary to them) be long no less to them then to us, who gave the self same interpretation upon this place, as we do.  
Now therefore let us see with what argument Uvinchester went about to show that shehis reproaches stick in this interpretation, which is no more ours, than his Photius and all holy fathers that were the best interpreters of Paul. belike he hath suf●ycientlye declared it to be a cold interpretation absurd, foolish and unworthy for an Apostle, by thes arguments.  
It appeareth not (saith he) if we receive this sense what ambiguity or doubt the Apostle made plain here with so many words and so weighty (If any think that it is uncomely for his virgin etc.) or to what dowbt he answered the Corinthians. Nother that there is any appointed time to mary a virgin, or that any man should doubt to keep his virgin that forsaketh matrimony. Also (he saith) the Apostle might have spoken that we interpret, if he had minded to teach it, in more open and less words, to say. Let the father keep his virgin, if she be disposed to live in her virginity: If not, let him mary her, whereas (if we will ascribe our sense to the Apostle) he should seem to have used an obscure tumbling together of words, and far from the purposed matter, and to speak words in vain and without sense. On this fashion doth Uvinchester reason in two of his writings, in his hand writing that he sent me and in the first imprinted.  
Now therefore we are put to our shifts to show both to what dowbtfull matter it is lykelye Paul made answer, and with how apt and meet words he did the same. Surely the holy fathers thought this no strange thing, nor yet do any at this day think the contrary, if they are endued with the cummune sense, that at the same time in the church of Corinthe, when they sowght for the Apostles mind in this behalf, there were not a few fathers (of the which sort diverse are found among ours) which thought it an uncomely thing for themselves, and their daughters, and that they did not well therein, if they kept their daughters at whom long after they came to the age, meet to be married▪ For Paul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, passed their young age. For they lived among the Heythen, and in a city that was so given to lechery and excess in carnal pleasures, that thereupon came the proverb. It is not for every man to visitie Corinthe. And besides that, certain as yet of the Corinthians had in such estimation the good will, & vicious judgements of the citisyns, and their friends which were also of the Heythen, that they communycated of their Idolatrous sacrifices. And as yet had such perverse judgements concerning true chastity, that they had need of admonissyon, how Christian men, and specially so many, should ●●e fornication, and that it did expel them out of God's kingdom. And furthermore who dowbteth that there was at Corinthe among the holyeste men, which fearing the judgement of god then the iudmēt●g of the common people, supposed to be undecent for them & their daughters to keep their daughters past the age, when as they be ready to marriage, other for fear of the vice which might be offered unto them, or else for the shame, whereby their good report might be blemisshed, and specially in such a licentious city.  
And therefore who seeth not that of likelihood there was very moche dowbt and more than behoves, among the Corinthians, about the keeping of their daughters in their virginity, after the time of marriage, which the Apostle ought by his doctrine to put out of dowbt, in the teaching how they may keep their daughters Godly, virgins, or marry them. Therefore there is nothing at all according to our interpretation in this the Apostles answer which may seem to be in vain, and written for a just & necessary cause.  
As much appeareth therein, that it should seem to be spoken subtly, obscurely or not aptly and fyttlye to the matter. The Apostle preached to very many the holiness and commodities of chastity, so that it may seem thereby (as Ambrose writ upon this place) that wedlock is unprofitable and nothing to be regarded. Like as therefore he did in his first answers written in this chapter, so would he do in this answer also, that is to say, to take diligent heed to the estimation and use of holy matrimony, and to teach by what devotion the true and exceptable chastity unto God should be taken and preserved. For he saw before in spirit that cruel ruinge and destruction of the church, which Satan had brought in to it by the preposterous and superstytyous praising of chastity.  
He writ therefore. If any man count it little honesty for himself & his daughter, other for the fore judgements of other men, or in his own judgement, namely bicawse he standeth in fere, that other vice or reproach will fall upon his daughter to keep his daughter after the time, when as they are counted meet to be married and behoveth so to be, let him do what he listeth, he sinneth not, let her be coupled in matrimony. In thes words when he added. And behoveth so to be, did he ●ot evidently teach, that the father ought to have a religious respect of his judgement, and the Godly, and also to ponder circonspectlye agreeable to the word of God, what God hath appointed for his daughter, But when he added this also (he sinneth not let her be coupled in matrimony) thereby he confirmed the holy estimation and Godly use of marriage, whereof to be diligently admonished, if they had no need to whom he wrote at that present time, yet he saw before that their posterity should have. For he knew he had the destribution of God's word, and doctrine, whereby the Godly should be instructed and governed unto the end of the world. Uuherfor he admonished such as intended to keep their daughters virgins, in many words, who (so he saith) hache surely purposed in his heart, and hath no need etc. Uuherbye he taught how devoutly the father ought to inquire whether God hath ordained & iudued his daughter with his gifts to Godly virginity, and whether he hath given him power to keep his daughter, or offerithe him rather necessity to marry her, whereupon it behoveth not rashly and without any advisement of his own, or his daughters affection or persuasion to decern, but ought rather to judge by Christ's word and spirit in his heart, to say, po●deringe wisely and Godly all things and cyrcunstances, that he may stand surely in his purpose before God, his consciens not accusing him, that he hath appointed that of his daughter, which by no means conduceth to god's glory & edifying of the church. Uuhiles therefore we interpret these the Apostles words on this manner, what I beseech you, may seem there, specially to godly men not to be written plainly evidently, to the purpose and Godly? But though Uvinchester supposeth that thes words of the Apostle, want their true and right sense, and seem foolish and unmeet for the purpose, yet will they never judge it, which are endued with the spirit of Christ, and a pure mind.  
He might have expressed this sentence (saith Uvinchester) if he had minded to teach the same in few words, and meet for the matter he had in hand. Let him therefore show himself what according to our interpretation, is superstitious in them, or disagreeth to the matter he entreated upon. Not only we perceive no such thing, but also so many most holy fathers and meet interpreters of the Apostle saw no such thing. Hereof therefore it may be sufficienlye known with what ungodly malapertness Uvinchester hath spitefully reproached, that this not so much our interpretation, as all the holy fathers, and his Photius is, & therefore hitherto his own also, is very foolish, cold, obscure, and which maketh the holy ghosts words to be frustrated, and spoken in vain, and without sense.  
Now let us throughly mark whether in thes the Apostles words, taken after this our interpretation and the holy fathers, there seem to be any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or ought contrary to itself. For that will Uvinchester have to appear by thes his two gloss. The one is that Paul saith: Notwithstanding if any have purposed surely in his heart, but there can be nothing steadfastly appointed by the father, concerning his daughter? If he ought to take into his counsel her wavering condition and will, and specially seeing we say that no man at all, can at any time know for a certainty whether he himself be called to perpetual chastity. The other is if the father follow God's vocation in his daughter, whether he should appoint, to keep her or to give her to matrimony, he should ever have necessity of his judgement, & never the free power of his will, so that it should never be verified of him. And hath no power, when he must of necessity follow the vocation of God. Unto the first scholishe reason we answer, that in very deed no man, and much less the maid being a virgin, can for a surety know by himself, what God hath appointed of him, no not so much as at the time present, much less for the time to come or for ever. But such as unfeignedly pray unto god that he would vowchesafe to teach them to know and in all points to follow his will, and to lead them in his paths those doth not the most bountiful father suffer to stick in any doubtful deliberations, 
God maketh steadfast the condicious of his.  but openeth unto them (as the spalmiste declareth) and teach them his ways and paths. For the lord guideth the gentle in the judgement, and teacheth the meek his ways. O who is he? The man I say, that feareth the lord, for he will teach him the way which he hath chosen. But this benefit of God and all other things, must be sowght and prayed for with Godly study and holy prayers. Therefore the Christian father intending to provide for his daughter, which now is not so much his as Gods, first of all calling upon the spirit of Christ by himself and his daughter, withal his household, & with the whole church (for out ●ept he estable she the judgement of the father, what so ever he ordain shallbe variable and unsteadfaste) shall try out with most Godly earnestness, what condition she is of, and what is her intent, and what gifts she hath received of God, and what not, so that hereupon God himself may show to whether kind of life he hath called his daughter. And when the father prayeth, and maketh inquisition one this manner to know and to accomplish what so ever God himself will have done with her, God our most boutifull father will grant that he shall so determine of his daughter, and appoint the thing which like as God hath appointed and ordained it before, so must it needs be to the furtherance & honesty both of the father and of his daughter. And that will God him self make so firm and steadfast, that the daughter shall serve him in the steadfast sanctity of her body and soul, albeit she be weak and of an uncertain purpose of herself. For the lords counsel endureth for ever, 
Psal. 39  & establissheth the work himself, what so ever he worketh in his, that it may continue for their furtherans to the very end. And so God will make firm and steadfast holy chastity also, in all them whom he hath called thereunto, so long as it shallbe to their furterance. When it beginneth to be to the contrary, it is their duty to follow God that calleth them, and at his commandment to make a permutation of the unmarried state with holy matrimony, and he will not any man of unstedfastes or any other vice, especially among the children of God. For they whom God justifieth and glorifyeth are wont to be condemned, and to be mocking stocks to the men of this world.  
Thes things may Uvynchesters' holiness and steadfastness now mock & scorn at his pleasure, yet do such as in that true obedience of god, study for true holiness and steadfastness, place all their times, 
Psalm. xxxi. Ps lxxiij Ps. Cxi.  and moments of life in the hand of the Lord, unto him they stretch forth their right hand, and permit themselves to the uttermost to be governed in all things by his counsel, and at all time, and the constance & steadfastness of all their counsels and deeds they demand of him, whose commandments are all steadfast, & sure for evermore.  
Thes things therefore who so godly ponder, shall know sufficiently, that there is nothing in our interpretation upon this place of Paul, which doth not manifestly condescend and agree with those the Apostles words, wherewith he requireth, that the father should appoint and judge steadfastly in his heart about the keeping of his daughter.  
But for so much as winchester now again playeth the blind sophister about the necessity of the father's decree, because the father, after our interpretation, which requireth that he follow the vocation of the Lord, should evermore have the necessity of doing, a●d never the power over his own will, because the holy father must needs follow God's vocation in his daughter, these things ye see your selves how unworthy they are, that we should speak moche of them. For if the father perceive that his daughter is called to chastity, hath he then any necessity to mary her? But free power he hath to keep her a virgin. On the contrary part, If he know, she is called to holy wedlock hath he any need to keep her a virgin? But he hath free power to mary her although in very deed it behoveth, and is necessary so to be saying it so pleaseth God. winchester ever sticketh in that error, as though all necessity should fight with free will because that necessity is against the liberty of the will, which hath in it any compulsion or force: but no such necessity can happen to them, that in true faith follow God's word. For like as in God and in the blessed with him upon this, there is great necessity of right will and life, because it is most free unto them, 
All necessity is not against free will but that necessity only which is of compulsion.  and all will of good and right is most pleasant so in the faith of Christ, and in the deeds of faith, whereby we have here a little taste to live a heavenly and holy life, there is so much the more free and glad will, as the necessity of truth and goodness is more abundant in them, that is to say, a more pure and perfect action of God. It is a requisite thing unto health to love God: and who so knoweth him perfectly of necessity also loveth God. But upon that who may say, that they that believe in God, love God against their will, and have not, as a fire will so also free power to love God? He that is borne of God, can not sin, doth he therefore abstain from sin being constrained, or hath he not free power to do well? But here of we intend to speak more in our just defence against Uvynchesters quarrelings.  
notwithstanding those things we have now spoken are sufficient to th'intent, this may be seen, that it cometh not to pass by this Uvynchesters feigning the propriety and difference among themselves of these voices, and matters of power and necessity, that any thing is contained in our interpretation, which in all points is not agreeable and consentient to the Apostles words and meaning. And so it is manifest that those Uvinchesters railings, of a cold interpretation, foolish, perverse, and not agreeing, but fighting with the Apostles words, be all found in his own gloss: and that not one of them may cleave or stick in the enar●atyon of this place, whereof we entreat, which we have alleged after so many holy fathers and approved interpreters of the Apostle. And that Uvinchester himself, and not we is convict of an ungodly malapertness against the words of the Apostle: and against the ancient antiquity of the church, not only of a proud despecte and contempt, but also of a wicked detraction, and ill report.  

The conclusion.  Thus much I thought best to answer somewhat at large concerning the interpretation of this place (if any think it uncomely for his virgin etc.) against Uvynchesters' quarellinges and sophistical determinations: because the true and natural understanding of this place maketh well to our instituted defence of Christian liberty, which ever extendeth to holy matrimony, as well, as to holy chastity: And also, because winchester in this place braggeth to importunately against us. The matter itself constraineth me to serve for our just defence against his checks and sophistry, those things wherein he hath played the sophister against the five prepositions of Paul, which I noted in my answer unto Latomus he made in the commendation of chastity, sith our present answer hath stretched so far.  
Notwithstanding I think it necessary to admonish the reader of two places, because that by the proper understanding of them, it is very manifest, how the holy ghost would confirm unto his the liberty of matrimony, by such things as in the first Epistle to the Corinthians, the vii Chapter, he disputed concerning the married and unmarried state. And also about the handling of these places, Uvinchester maketh great triumphs over us, not yet vanquished. The one of those places is, the agreement and exposition of these sentenses. It is not good for a man to be alone, And it is good for a man not to touch a woman The other place is the interpretation of this saying: But for to avoid fornication let every man have his wife. etc.  

It is not good for a man to be alone  Concerning therefore the first place, winchester blameth us, because we affirm, that the saying of the Lord, which he spoke of Adam as the parent of mankind, and spoke it not of every man, pertaineth to all men, which are apt for matrimony: and not called to chastity. But what man not clean ignorant of Christ his doctrine knoweth not that they which are neither unapt to matrimony: nor destined nor called in mind nor body to the solitary life for the kingdom of heavens sake, That is to say, which are comprehended in no kind of those men, whom the Lord hath except from the vocation of holy matrimony (Math. nineteen.) are (forsomuch as pertaineth to holy matrimony) in the same condition, that Adam was first made in, so that it is not good for them to pass his life with out wives. For because the bountiful God hath called them to matrimony, & willeth them to serve him in this vocation, and not in the unmarried life. And so it is good for these, both to touch a woman, if they have any (as Uvinchester granteth) and also to take one, If they be without, which in like manner he must needs grant without he will speak against the holy ghost in these. If they can not refrain, let them be coupled in matrimony. It is better to mary then to burn. I will the younger woman to mary. Albeit the matter be so about y● called unto matrimony, yet because we shall at some time be like unto the Angels of God, 
It is good for a man not to touch a woman  clean without matrimony, and the holy ghost pronounced them so much the more blessed, which by the holy chastity draw nearer unto this felicity. Why should we not as well say, that it is a good thing by itself for every man, not to touch a woman for the kingdom of heavens sake. If we mark that universal condition, and not the vocation in this life, if it be to matrimony?  
Like as Paul said it was moche better for him to be loosed, and so to be with Christ, To say, when he saw throughly his universal vocation, and the life everlasting recovered by Christ, and yet incontinently after he added to this his saying. 
Phil. i  But to abide in the flesh, is more needful for you, and therefore hitherto also better, namely for his vocation, and the work of the health of many, which the Lord intended to do by this his Apostle. And so that which the Apostle thought to be of itself better and more to be desired, he acknoweleged was not so good, because of the time, & commandment of God, as the contrary, and in so doing he requireth it the more, but yet for his own time only, by so much as he knew it to be more necessary, to say more acceptable to god and greater furtherance unto men. 
As any thing is more necessary, so is it to the godly more voluntary  So doth necessity and fire will agree together, as I foresaid, in matters of faith.  
These things I desire thee (most Christian reader) to look upon more narrowly, and then judge thyself if altogether after the same manner the unmarried life. Yet in no wise y● for thee, which Wynchester fighteth so stoutly, but the Godly and angelical to say, which all together serves with great diligence to promote & advance Christ his kingdom by the pure holiness of the body and spirited be not of itself more to be desired for of all GOD'S elect, and therefore better, than the married life, because it containeth a more full meditation and taste of the heavenly life, then doth the other? notwithstanding, saying God will daily prolong & bring up men, even unto the very end of this world, and that by the ministry of his saints, which may here also call upon, and glorify him, every one of his saints, whom God hath called to the married life, may well say with the Apostle. I would wish truly being delivered of the bond of matrimony, to stick without separation unto my God, and to advance and fornyshe his kingdom, to serve him so much the more diligently and holy, and this should be moche better: but sith I see the other to be more necessary, because it is my Gods pleasure (upon whom alone dependeth to be good and profitable, whatsoever is like thereunto) that I should serve my God under the yoke of matrimony, hsy will be done, and let him grant, that in this condition of life, which is harder & fuller of calamity, I may perform my ministry acceptable unto him, and healthsome to his church.  
what I beseech you, of those things which be long to travail & pains do we herein confound or meddle together with such things as belong to the end ● reward. Uuherof winchester accuseth me, what new thing do we bring, or what unconvenient? what finally which agreeth with no place of scripture, or disagreeth in one jot with the doctrine of holy fathers? Yet how arrogantly & bitterly doth this Bishop here delude and stor●e me for this interpretation and agreement of thes recited places. 
Let every man have his wife.  He did the same, & trusting to as vain lies in this, because I interpreted this: But to avoid fornication Let every man have his wife: let every man take a wife, as the precept of having is as much in thes the Lords sayings. 
Marc. i and ix  Have confydens. See that ye have salt in yourselves. For winchester will have this word (have) to have as much strength as, Let him keep her, and use her which he hath now already. In deed there want not here to winchester authores of this his interpretation of the holy fathers: as of hsy conjecture also, which he followeth, about the question of the Corinthians, whereunto Paul in this place maketh answer. But winchester knoweth also this, that by the authority of the holy fathers there can no rule of faith be authorized or appointed: nor yet any interpretation of scripture, which all men ought of necessity to receive. He knoweth also, that the demonstration of our opinion concerning chastity consisteth not upon the interpretation of this word (have) nor yet upon the conjecture of the question of the Corinthians. The principles whereupon it consisteth I have here tofore recited: they remain unto us unlyfted at, whatsoever he hath concerning the question of the Corinthians, or the proper sense of this precept. For to avoid fornication, let every man have his wife. The true and natural interpretation of the which I have granted to hang upon the question of the Corinthyans', whereunto the Apostle in this place purposed to make answer: but what this question should be, it must be conjectured by the Apostles answers: for a certanytie it can not be known. But winchester declareth openly as it were for a surety, that the Corinthians were in a doubt, 
Uvynchesters' hold affirmans in a doubtful matter.  whether it were leeful for a Christian to cleave still unto his wife which he married before his Christianity, and that they required of the Apostle to be instructed thereof: and hath no other reason of this his conjecture, but that the Lord said. Who so forsaketh no their parents, wife, and children, can not be his disciples, and such like things concerning the contempt of the world and this present life: and that through these the Lords sayings the Corinthyans' conceived such a fervent burning to the unmarried life, that they were in doubt of matrimony, whether it might be kept in Christianity: here have ye the reason and cause of Uvynchesters' conjecture. But confer ye this with those the Apostles reprehentions and admonitions, whereby he noted the Corinthians of very great negligence in keeping the true chastity of the life, & in driving a way, and expelling from them manifest uncleanness, fornication, and adultery. These reprehentions & admonitions I say, which we read in the first Epistle to the Corinth. the .v. vi. and vij chapped. And in the last the xij. chapped. ponder ye godly and then discern, what likelihood winchester and his conjecture and the cause of his conjecture have, and judge how it agreeth with such great desire of chastity as winchester attributeth unto them. For if the Corinthians upon those the Lords sayings, wherein he requireth the forsaking of wives, children, the whole world, and of a man's own life▪ began to be so fervent in the desire of the chaste and heavenly life (which gloze winchester bringeth in) that they should stand in doubt, whether it were leeful for a Christian to reserve his wife now married: how cold they come into so much lightness and astoniing in christes discipline, that they had need to be quickened of the Apostle with such a sharp taunt, 
i Cor. v  & reprehension, that they should not suppose such fornication in their churches to be winked at, or dissembled, as was not hard of among the gentiles, that any should have his step mother to wife? & had need to be taught & admo●yshed with so many and so sore arguments, that fornication is to be fled of Christians, & that it separateth them from Christ, and excludeth them forth of his kingdom. Now, after these so sore and quick reprehentions & admonitions, 
i Co. xij  the Apostle wrote unto them, that he feared him, lest when he returneth to them again, God should humble him, so that he should be driven to take upon him the sorrow of repentance for them, which did no repentance for their uncleanness, fornication and wantonness, which they committed. Is it therefore any thing likely that they were so by yond all reason fervent in the study of chastity, that the Apostle (as winchester writeth) should bestow great labour to moderate them in the ferventness. May it not much more probable, that first there were a few in the church of Corinthe, which understood the making chaste for the kingdom of heavens sake, and in deed took in hand to receive it, and were to theirs the authores that they should take it upon them. Then that other as well they which were so hardly kept in coupled chastity, as very many also which by the misordering of thes feared that chastity of others, which began to profess chastity, were clean against this new study of chastity among them, and perceived this kind of living to be other little worthy, or not very expedient for Christians. Like as not only the wise men of the world, whom certain of the Corinthians as yet younglings in Christ, & carnal, made more of, than it behoveth, but also the hebrews which professed the doctrine of God, rebuked chastity, and praised matrimony. For the most ancient among the hebrews declared them openly, which remained unmarried after their leeful age to marry, if it were not for the cause to learn God's law, to be guilty of the crime of blood, shedding, and of the diminisshing of the glory and honour of God among the people of Israel, and therefore unworthy to be suffered among God's people. They made so moche of the office of begetting children among the people of Israel. The wise men among the Grecians agreeing with thes, were in opinion, that they which were unmarried unto five and thyrthye years, should not only be punished by the purse, but also put to shame, & that expressidly, to th'intent no man should do them that honour, which is accustomed to be done of the younger unto the elders. By thes causes therefore it is very like, that there arose contentions among the Corinthians about this matter, as they were besides full of contention. And for that cause the whole church though meet to demand by epistle of the Apostle whether chastity, & what chasttite should be comely for Christian religion? In deed the Apostle in this place maketh far greater ado and tarrieth longer in praising chastity then matrimony, for what should the praise thereof need among them, which were now so fervent in the study of chastity. But for somuch as the Apostle in thes his answers passed not matrimony without commendation, it seemeth he did it rather for this cause, least the commendation of chastity (which yet came to pass) should be taken in a backward sense of their posterity, then that the Corinthians had need at that time to be taught, that matrimony is leeful and holy, which were so hardly persuaded that fornication is unleeful, and against the holiness & profession of Christians.  
Make you judgement both of the conjecture & also of the reasons of the conjectures of them both: yet (for all ye see how moche our conjectures are more probable, then Uvinchesters) we stick not unto them in this cause, but unto those clear, and manifestly pronounced oracles of God, which I have here tofore recited, and whereupon I have concluded our demonstrations: Thos if Uvinchester can, let him disconfecte, & bring forth the perfect foundations of his opinion, not such not trifling sophistry, and querelinge scholishe reasons. But he in both his epistles against me braggethe him self most in those places, wherein consists not the state of the state of the controversies betwixt us letting stippe like a valiant man those arguments whereupon our doctrine specially consisteth, and the contrary thereof, clean overthrown.  
How he hath also done in the interpretation of that place, in the first epistle to the Corinthians the xiv. chap. which we objected against Latomus, & other our adversaries which go about to addict the faith of God's people to the Pope of Rome, and his obnoxious counsels, let other give judgement, for because this saing of the Apostle may be understand by the other prophets only though it be no necessity, & our interpretation agree much more both to Paul's words, & to the sentence also, which S. Ambrose in like manner taught, that by this place it is granted to all in the church to examine such things as were hard of the prophets, & to reason therein, as S. Ambrose turned this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yet doth Uvinchester so scold and rail against us because we are wont to understand that of all that here in the church, as though he had found, that we would overthrow some principal article of our faith. In the mean season he maketh not word of the state itself of our controversy. And though we grant the authority of this place to our adversaries, yet with how many evident and undoubted testimonies of scripture have weshewed that which we contend together in this controversy, to say that it behoveth every Christian man to know & to judge himself by the spirit of God, what so ever be offered him in the stead of God's word or precept, of whom so ever it be offered, so that every man should be truly instructed of God, & unfainidly believe not man, but God, and reckon it cursed if an Angel come from heaven and teach that contrary.  
And in every point after the same fashion he invaded us also about the sacrament of thanks giving & the worshipping of the same. But of thes and other quarellinges of this man I shall in meet place commune at the full, and will show what open injury he doth me in casting in my teeth both the strife he had with such as are of our opinion about this matter, & also the recantation and retractation of the doctrine they at the first defended. Though I have declared unto the godly, the whole drift as it is all together concerning thes matters, in my e●arrations & retractations upon the evangelists.  
Now sith I have gone something farther than the manner of a preface requireth, I will end to confute this man's quarellinges and sophistries, & will commit and leave all thes things to your and all godly men's iudgemen. And I desire God & the father of our lord jesus Christ, that he will vowchsafe to judge with his spirit, and to illumine with the light of his gospel this man's and all other men's minds which are not so much adversaries to us, as to the kingdom of his son, that they may in time turning from the hope they put in themselves, embrace his son, before his anger waxing hot against them, they perish out of the way.  
The same saviour & our good shepherd, keep and preserve & cumulate with all his heavenly benediction your most redoubted & famous king both in godliness and mighty prows. The most noble & victorius Protector of all his realms. The most godly and prudent archbishop of Canterbury primate of the churches of Engeland, And all the kings most honourable counsel. And the ministers of both the administrations ecclesiastical and political, with all the people of Christ, whereby when your churches are ous clean re-edified, there may afterward some of them be sent to repair the churches in many other nations, as in times passed, when in many places of france and Germany Christ's religion stood well most in decay, with the knowledge of holy scripture & of good arts, your churches gave the right reverend father Beda, Alcuinus, Claudius johan Scotus men of notable religion & doctrine and before their time Bonifacius, & many other very studious (as those times by the secret dispensation of God, permitted) repairers of Christ's churches. That this most large benefit of God, shall through you pass through many regions of Europa, the fervent love and unfeaseable study of your King in this age, & puissance of royalty which he beareth toward Christ's pure religion & good letters, bringeth unto us no small hoop, than that singular and durable benevolence of God towards your realm, whereby he hath vowched safe to give you eft sons kings which were chief favours and no wrisshers of good letters and arts now ever sins the most prudent king Sigibertus, which about the year of our lord D. C.xxx. first of all founded & adorned not only the university of Cambrig▪ but also many other schools through his realm. By the which gift of God the most prudent & victorious king Henry the viij. so excelled that at this day there is not one realm that hath more well learned & godly men in authority, nor none wherein Bishops excel in so much doctrine and purity of life who so ever my Uvinchester hath not yet made subject to the cross of Christ his erudition which he hath very largely received of God.  
It is therefore our part, & all others that bear fervent love to Christ's kingdom continually to pray our father most fervently through his son our lord jesus Christ, that it would be his pleasure to continue, & to bring to pass with like prosperity this his work, begun among you so luckily the work of health, and not of yours only, but of many of God's Children, through you the restytututyon I mean, of his Kingdom. And to the●●tent this work 〈◊〉 with more power increase, that 〈…〉 〈◊〉 preserve, and of 〈…〉 〈…〉 with his gifts both your● 〈◊〉 king, and also all his 〈◊〉 faithful ●●unsaylers, and ministers ●n the ●y●●ste and ecclesiaticall adminst a 〈◊〉. The lord therefore st●re up and corroborate with his spirit to pray that sathe both 〈◊〉, us and all his, & ol his mere mercy vowchosafe to give care unto our prayers, So ●e it.  
Ye shall also desire God and our father through his son our Lord jesus christ with fervent desires, for us germans, that ●●ing he hath mad us in this time the first to spread a broad and to restore his kingdom he will not permit us through our ingratitude to be the last in the fruition of the same ben. fy●●.  
The Grace of God be with you all.  
Amen. Finis. your humble and daily orator in the Lord. Martin Bucer.   

Imprinted ad London by me Richard jug dwelling at the nourth door of Paul's.  
Cum Privilegio, ad imprimendum solum.