loveth to lyve at ease plesure maye gyve him silfe to be maried for in it is moche troble vexacyon miserye evyll dayes aÌ„d adversite Which all they that are virgines vnmaried do not feale be with out But I that am as yet vnexperte And that have had none experieÌ„ce of matrimonyâ— not her wille ne yet can here reherse aÌ„d recken y e paynes grefe and laboures that therof come Neverthelesse I gyve here credence vnto Paule And of scripture I have lerned .ij. tribulacions of mariage The firste is wheÌ„ god spake vnto Adam Genesis .iij. sayâ—ge In the sweate of thy vysage shalâ—e thou â—ate thy brede and with the penury or barennes of the erthe shalte thou noâ—isshe the in the dayes of thy life There was misery put apoÌ„ mankiÌ„de to mayntene norisshe both him silfe his wife Here is faith assayled sharpely put vnto no lytill pluÌ„ge For what a grevous burdon do they bere when they be pinched and wroÌ„ge with penury Beside what a vexacioÌ„ is it for theÌ„ to beholde the misfortunes that be falle both vnto theÌ„selves also vnto their householde family with the iopardye y t they do dayly stande in of losinge both godes cattelle Finally what angwisshe do they suffer seing feling the wilenesse and falsshede of meÌ„ amonges whoÌ„ they are coÌ„pelled to lyve company with Thus muste he humble hiÌ„silfe moste louly keping hiÌ„ quiet stille brouke or disgeste doune many evill vexacions and that principally because he is bounde in wedlocke with a wife whiche thinges all he shulde lytelle or nothinge nede to regarde yf so he were loose stode free Forthermore the womaÌ„nes myserye and affliction is to bere childer to be delyvered of them in paine and to bringe them vp in laboure and travayle to reste or slepe litelle in the night to be strayte and harde vnto hir silfe and to forsake all hir felicite or pleasure Whiche thinge she shulde have no nede to do yf she hadde lyved a mayde And this beside all experience dyd God him silfe shewe vnto Eve in the .iij. chapter of Genesis sayng In payne shalte thou bere and bringe forth children The other tribulacyon of maryage is that sainte Peter touched sayng That a woman is weacke a bryttelle vesselle So that the hâ—sbande muste fuffer and forbere many thinges in hyr yf so they wille lyve in reste and concorde For faute of this we see that ioyfull matrimony in whiche peace doth reygne and love is a seldome founde thinge Agayne warde the woman ought to be subiecte and obedient vnto hir husbande as thou seysâ—e Genesis .iij. to go forth after him to abyde and be with him whersoever it shall please oâ— like him So that she muste nedes many tymes brydelle and breake hir awne wille If beside forthe thou desireste to knowe of other incoÌ„modites troble y t is in matâ—imony thou maiste yf so thou â— wilte axe of theÌ„ y t have assayed it or elles assaye it thy silfe I suppose verely y t these .ij. be wond'fulle greate tribulacioÌ„s And the more greate by people be chaste in by mennys tradycyons That thys ys here the mynde of Paule confermeth well the other parte of hys proverbe wheÌ„ he sayeth yow be dearly bought In whych he sygnyfyeth Christe that with hys precyous blode hath redemyd and delyvered vs from all synnes and lawes as is clerely shewed in hys Epistle â—o the Galathyans .v. chapter Now was thys byeng aÌ„d redempcyon done not after the worldely fassyon Nother be here made leages and covenantes soche as are betwyxte men soche as be betwyxte the servante and the master the wyfe and hyr husbande All soche bargeynes doth he let stande stille willinge that they shulde be kepte and observed But this redempcyon ys done inwardlye by the spâ—ete in mennys conscyences So that no lawe can eny longer binde vs or kepe vs bounde But here are we all in all wyse franke aÌ„d free Afore we were kepte bounde and locked in sinne but now are all sinnes fordone broken destroyed But yet all bondage or lybertye exterior doth stille abyde and remayne and is nother sinne ne goodnes or merite but a certeÌ„ exteryor ordre of thinges in due frame and proporcioÌ„ of troble and solace payne aÌ„d ioye lyke aâ— all other exterior and outwarde thinges be In whiche on both sydes we maye lefully passe thorow oure lyfe wyth out sinne Bretherne let every man wherin he is called theriÌ„ abyde with God here doth he now the thirde tyme repete his conclusion of christian lybertye That all exterior thinges before god are free and that a Christen body maye vse them accordinge after his appetite or pleasure other levinge theÌ„ or elles takinge them And he addeth expressely before god That is to saye as concerniÌ„ge vnto thy silfe and vnto God For thou doest not honor vnto god in this that thou art coupled in matrimony or elles that thou abydeste vnmaryed that thou art a servant or elles that thou art a freman In that thou art made this thinge or that or elles doest eate this meate or y t. On the other syde thou doest not displease him nother doest thou sinne yf any of these thinges thou shalte do awaye and leave dndone And to telle yow shortly Thou oweste nothinge vnto god but fayth and confession when I bere saye confession I meane not that whysperinge of synnes in to y e prystes eare whiche is called auricular confession ne yet the confessioÌ„ of thy sinnes vnto god but I meane as sainte Paule doth Roma x. sayeÌ„ge Yf thou shalt knowledge or confesse with thy mouth that cause they coÌ„preheÌ„de in theÌ„ many other But yet is all this nother sinne ne offense before god but only a teÌ„poralle incoÌ„modite vexacion misery the which he muste nedes fele y e other lusteth or elles by necessite is enforsed to be ioyned in matrimony And with out doute y e apostle hath therfore here touched these greves vexacions of matrimony lesse ony parsone shulde for cause of theÌ„ dispise y e state as though it pleased not god or in which god could not be served Like as vnto this daye oure false prophetes have beÌ„ wont to do Whiche have in maner put all worshuppinge of god good dedes out of this state callynge maryed people secularlaye worldely yee and the very worlde yt silse and other that lyve vnmaryed but yet not all chaste spretuall ecclesiasticalle and the churche As though they only were spretualle the churche And the maryed were not so but the coÌ„trary yee they calle the vnmaried the knightes of god god dys servantes the spouse of god soche other names which it is pitye to se howe farre they be disagreyng froÌ„ their dedes coÌ„dicions What elles is this then in so avauncinge theÌ„selves in y t they be vnmaried to teache that in mariage meÌ„ can not be lyke Ne do the same that they do beyng
in a snare but for that which is honeste and comly vnto you And that you maye quietly cleave vnto God with out distraction or separacion ¶ That is to saye I do not coÌ„mauÌ„de chastite but I leave it vnto your libertie nother do I sâ— councelle it to be receaved y t you â—ught to be ashamed if you do chose to â—e maried rather then to lyve chaste and vnmaried For I wille have no parsone iÌ„tangled there with or bounde ther to I do only saye afferme y e virginite is a free a good aÌ„d a profitable thinge Be that wille can take yt maye take it lyve therin Here do yow see that in this mater ought to be layed no trappe ne snare ne no maÌ„ ought to be vnto chastite strayned enforced nother by coÌ„mauÌ„demeÌ„tes or lawes ne yet by vowes promises Now is this a suer mater y â— these wordes ar wâ—itâ—eÌ„ of Paule vnto â—ll ChristeÌ„ people of Corinthe vniversally not only to the vnletâ—red or laye And yet he alledgeth no mede nor merite of virginite before god but only y t it is good profitable for people liviÌ„ge in y e worlde this only doth he prayse aÌ„d commende in it as you have largely hearde shewed before yf enyman thynke that yt ys vncomly for his virgyne yf she passe the tyme of mariage and yf so nede requyre let hym do what he listeth let them be coupled in matrimony ¶ This is a moche wonderfulle texte that a man may gyve his virgyne or his mayde to be maryed only for avoydinge shame or skorniÌ„ge wich do therof growe y t in some countrees yt hath be thought vncomly yf a man shulde kepe hys virgyne vnmaried over longe or beyonde tyme of mariage Beholde here as saynte Paule wolde have every persone in thys poynte free and to do that shulde be good and profitable for them He sayeth therfore yf so nede requyre That is to saye yf it caÌ„ be none other wyse and the manner of yowr cowntry be so and the custome doth with yow so requyre that yt be shame for a man to reteyne and kepe hys vyrgine vntylle she waxe aged let hym then do what he lyketh Let hym bestowe hyr in mariage or elles let hiÌ„ dyspice set nawghte by shame And thus to teache ys verely not to esteme excedingly of virginite ne to recounteyt over gretly deare and precious For the Apostle doth here â—yve leave vnto a maÌ„ to bestowe and put forth his vyrgine to be maried for love of avoydinge a lytle shame or skorniÌ„ge I wene he was ygnoraÌ„t of golden dyaâ—â—mes and crownes whiche god is bouÌ„de to gyve vnto y â— merite of virginite lyke as oure masteres do faine have ymagiÌ„ed Neverthelesse he that purposeth surely in his harte havinge no nede but hath power over his awne wyll aÌ„d hath so decreed in his herte that he wyll kepe hys vyrgen doth well ¶ A lytelle before wheÌ„ he sayde yf any maÌ„ thinke y t yt is vncomly for his virgeÌ„ c. And also in this place wheÌ„ he sayeth Neverthelesse he y t purposeth hath decreed in his harte y â— he wylle kepe his virgeÌ„ yow muste vnderstaÌ„de y t hâ— speaketh of pareÌ„tes fryndes of tutores in whose warde and custody the vyrgeÌ„s be In whiche thinge is signifyed y t meÌ„nys chyldre ought not of their awne rasshe miÌ„des to binde theÌ„ other vnto mariage or yet vnto syngle lyving aÌ„d chastite But y t these persones vnder whose tuicion authorite they be put ought to bestowe theÌ„ in mariage or elles to reteyne kepe theÌ„ therfro But yf so be y â— soche do lacke or elles take no kepe or regarde of theÌ„ then maye they do as they lyke And that he doth here speake bringe in of the power of his awne wyll yt ought to be so vnderstaÌ„de that no maÌ„ hath power to reteyne kepe his virgine froÌ„ mariage against hyr wylle For wheÌ„ she will not theÌ„ hath he no power over his awne wylle In lyke maÌ„ner yf any other cause were that he shulde of other men be enfoâ—ced to put hyr forth and bestowe hyr in mariage as in example yf he shulde be ashamede that his virgen were over moche growen in age or elles that he shulde be constrayned of his frendes or of some rulers to cause hyr to be mâ—ryed In all soche causes ought he not to attempte any thynge agaynste hyr wylle So then he that ioyneth hys vyrgen in mariage doth well And he that ioyneth not hys virgen in mariage doth better ¶ Here agayne is expressely shewed authoryte and power geven vnto fathers and mothers tutors fryndes over their chyldre and over them whiche are committed vnto ther protection and custody That the chyldre with out the wylle or consente of their pareÌ„tes and of other whyche have cure over them maye nether marye or elles abyde vnmaryed furthermore yt hath bene sufficiently expounded vnto yow before that this welle and better whiche he doth hâ—re speake of and that ys also spoken of before in this prâ—sente chapiter ought to be vnderstonde of goodnesse in tâ—is worlde So that yow shall knowe matrimony to be good y t ys to saye with out synne acceptable vâ—to god and free for every persone But yet chastyte and syngle lyviÌ„ge is more quyet hath more liberty The wyfe ys bounde vnto the lawe so longe as her husbande lyveth yf her husbande slepe she ys at liberâ—ye to mary with whome she wyll only in the lorde but she ys happyar yf she so abyde in my indgemente And I thinke verely that I have the sprete of god ¶ Thys place doth he also reherse Rom. vijâ— and therof he maketh a spretualle allegory whyche he doth here omitte and leave out but there he declareth yt largely The ende conclusyon of this chapiter ys That matrimony in the syght of the worlde ys a boÌ„de and thraulde thynge but befoâ—e god yt ys ryght franke and free Lyke as he sayde before of a servante that hâ— ys free a fore god all be yt that before the worlde he hath no power over his awne body But syngle and vnmaryed folke be free both before god and also the worlde and holden captyue of no man Therfore he calleth the state of soâ—he letter or more blessyd then ys the state of theÌ„ whiche are maried Not bycause of comyng to eternalle salvacion and blysse where vnto fayth only ys good aÌ„d precious better and more precyous acordiÌ„ge vnto y â— mesure therof but touchinge vnto this presente lyfe and cause of yt for so moche as in chastite and syngle lyving ys lesse busynesse care charge ieoparde laboure Therfore grosse and contente of this chapter is It is good not to mary excepte necessite constraneth and causeth the contrary And there is necessite where as god hath not geveÌ„ the noble gifte of chastite for no man ne womaÌ„ is create vnto chastite but
man not toÌ„ touche a woman Neverthelesse to avoyde fornicacyon Let every maÌ„ have his wife And let every woman have her husbande ¶ Consider well the wordes and beholde howe shortly he breaketh of making digression from his firste sentence Yt is sayeth he good yf a man do not touche a woman But in this he doth nother bydde ne forbidde eny man so for to do but incontinent he hyeth hym vnto matrimony As yf he dyd feare soche a good thinge to be rare aÌ„d vnwonte and that in tyme cominge wolde turne and be chaunged into fornicacyon Afferminge that for love of avoydinge fornicacyon every man ought to have his wife Therfore this is his firste sentence or conclusion That whosoever in him silfe doth not fele this godly aÌ„d good thinge I meane chastite but doth fele and perceave incontinency Vnto him I saye is here commaundemente gyven that he be maryed And this commaundemeÌ„te oughteste thou to recâ—ave as the commaundement of God and not of man Then here of doth folowe that no parsone may make a vowe or promyse to lyve chaste and single And that no parson is bounde to kepe and performe eny suche vowe once made but rather to fordo vnkepe and breake them When in him silfe he doth not fynde nor fele this precyous and goodly gyfte of chastite but knoweth him silâ—e prone to luste and incontinencye For suche a vowe is playnly made againste this commaundemente But againste the commaundemente of God may no vowe be made therfore yf eny suche vowe be made he that shall observe and kâ—pe â—t ys damnabyll yee and by the lawe of god all redye condemned This thouchynge of women have some parsones diffined aÌ„d compased moche straytly So y t they dare not touche a womans hande nor skynne Moreover they have founde and imagined many both statutes aÌ„d ceremonyes by whiche they might kepe theÌ„ selves from the company of women So y t they shulde nother sâ—e nor heare them supposinge that by suche meanys they have made royall provision to lyve chaste aÌ„d vnmaryed And thus they that fyrste dydde byldâ— monasteryes and abbyes thought that yonge men myght be kepte pure chaste yf they ware absente from yonge women and lykewyse yonge womeÌ„ from meÌ„ But vnto what prefe and how fortunatly that thynge hath come to passe and what place thâ—rby hath bene geven to Sathan it were horrible both to be spoken and also to be hearde of Suche parsones be as men are wonte to saye comonly more blinde then a betle They wene that chastyte maye be dryveÌ„ in to a maÌ„ by outwarde meanes When not whithstaÌ„ding this hygh and hevenly gifte muste springe out from the inner partes of the harte For all yf yt be manifestly knowne that luste is inflammed when man and woman do come to gether Yet have they therfore not made all gates so royall a provision agaynste luste as they pretende in that they are kepte separate from women aÌ„d the women from men for what avayleth me to see no woman ne heare nother yet touche hyr yf my herte swymme fulle of them yf in thought it cleveth vn to them both daye and nyght Yf it ymagine and purpose more fylthines then eny man is bolde to do And what doth it profite to sperre and close in a yonge woman that she can have no liberte nother to see ne heare a yonge man when hyr harte with out ceasinge doth morne and sygh after suche one both dayes and nyghtes The harte muste be geven vnto chastite Elles all our enforsemente labour and diligence shall be vnto vs grevous and paynfull as helle and other like tormeÌ„tes Wherfore this saying of Paule muste nedes be vnderstande in sorete and in harte on this wise That he shall be sayed not to touche a woman which with desyre of his harte and with his awne pâ—oper wille doth outwardly kepe his body from women And not he that is compelled outwardly to abstaine or kepe from women inwardly in harte being fulle of luste and love towardes them But suche are dissemblâ—rs aÌ„d hypocrites whose clennes and chastite glistereth before the worlde but afore god it is loste and damnable yee it is doble lecherye for saynte paules saynge is frely spretuall Wherfore it requireth a fre sprete aÌ„d in a fre sprete it muste be takeÌ„ receaved But hypocrytes receave yt grudginly making therof a dedde letter a grevous lawe that dâ—yveth aÌ„d coÌ„pelleth theÌ„ And so they make daÌ„nable fayned chastite by outwarde shunniÌ„ge avoidiÌ„ge froÌ„ womeÌ„ dolorous paynfulle Marke now whatkyn soulesleers they be whâ—ch so entise and provoke folisshe youth to vowe outwarde chastiâ—e causinge and compellinge them to norisshe with in them inwardly hydden malyce and evyll takinge no coÌ„syderacioÌ„ with them selves whether the parsones whom they thus do entyse and move be lyke wise with harte and desyer sturred vnto the same that ys to wytt vnto chastite or single livinge But the more harde and paynfull yt ys to man the more noble and precious do they wene that yt ys before god lyke wyse as yt ys wonte to be in other exterio hurtes daÌ„mages and vexacioÌ„s of y e body And they do not see y t this evill of strayned and vnwill full coÌ„tineÌ„cy exterior payne or grefe of the body be no lesse differente then heven and erthe For as touchinge other evilles and gresis they may be endured and suffered wyth a meri conscience wyth out synne and they do payne the body only But this evill and troble ys subiecte and in dawnger of sinne Be cause yt can in no wyse be endured with a mery conscience For yt ys synne and vnright wisnes in yt selfeâ— Wherfore this evill of vnwilfull chastite can by no medicine be holpen and healed onles when a man ys ridde from dawnger ofsinne Whiche can be by no nother waies then by the healpe and remedy of mariage But other exterior grefes or trobles concerninge maÌ„nes body maye be holpen by pacience allthough a man be never ridde from them And in this maner willeth sainte Paule that saieng to be vnderstande Yt ys good for a man not to touche a woman c. So that this worde good be not vnderstande ne spoken of merite and deservinge before god As though an vnmaried bodye were better a fore hym thaÌ„ one y t ys maried lyke as before time sainte Hierome hath this texte expowned For yt concerneth only faith and no dede or worke And yt ys spoken of temporalle tranquillite and quietnesse of this life Whiche a single or vnmaried parsone hath before one that ys wedded and mariedâ— For one that ys single shall be quite and free from all miseries vexacion and drudgery that befalle in wedloke or mariage And for to telle yow shortly yt ys a ioyfulle lovely precious and goodly gifte yf so a man hath yt verily given him to â—yve wyth a gladde harte and mynde syngle and chaste But Paule hym sylfe shall here after excelleÌ„tly
descrybe vnto yow what he entendeth by suche goodnesse For yt was not syttyng for him that so dyd commende virginite and syngle livynge to leave them with out consolacyon whych there vnto were geven with their very mynde aÌ„d wyll Neverthelesse thys muste yow gravnte me that a wyfe and maryed woman maye be better afore god thean a vyrgyn All be yt she in hyr state do suffer manyâ— paynes tobles and adversytes and the virgyn or mayde hath moche ioye and tranquillyte passynge hyr age in reste and quyetnes Therfore thys ys the senteÌ„ce or meaninge of Paule Yt ys good for a man not to touche a woman Nother ys yt â—ny offense now in the tyme of the newe testamente to lyve with out a wyfe and chyldre as yt was in the tyme of the olde testamente but yt is good as here wytnesseth Paule for a maÌ„ not to touche a woman That ys to saye A man vnto whom ys geveÌ„ of god that he caÌ„ gladly with hys very harte and wylle abyde syngle the same man may leade a quyet lyfe Thys doth reporte the comoÌ„ proverbes that meÌ„ vse to speake Suche as be thes Be thou maryed o fole doth on saye vnto an other and thy ioye shall shortly have an ende Also maryage ys a shorte ioye and a longe sorowe and suche other lyke Whyche all do well agree with this place of Paule Yt is good for a man not to touche a woman Therfore dyd Moses also commawnde in the lawe that a man newly maryed shulde be quyte and fre from all publike charges by the space of an whole yeare y t he myght have ioye and make mery with hys wyfe nother shulde he be called to goo in warfare nother to beare eny charge or office As though Moses shuld saye he shall lyve a yeare in gladnesse and after he shall suffer troble sorowe and angwysshe But yf yt be not geveÌ„ a man to lyve with his very harte and mynde chaste or vnmaryed Yt is better for hym to take a wyfe to be hys coÌ„panyon Ye there is no thynge elles at all lefte or remayninge that maye ease aÌ„d healpe the excepte honest aÌ„d chaste matrimony Wherfore where it ys not geven a maÌ„ to enioye and vse the coÌ„modytes of syngle livinge and chastite It is necessarye to geve him silf vnto the troble payâ—â—es and vexations of mariage For it ys alwaye better to leade a miserable or sory lyfe with out sinne in mariage then to lyve ioyfully in the foule sinne of lecherye vnmaryed But there is no body that wille gladly put them selves into suche paynes and sorinesse And therfore doth well nygh every man for his parte abhorre wedlocke Wherfore it is a comon vsed by worde He muste be hardye that shall mary a wyfe And with out fayle he had nede to be very hardye Nother ys there eny parsone that leveth more blessydly or quietly then a pure christian whiche beyng ledde and gyded by faith can so fassion him sylfe agayne trobles and stormy seasons of aduersyte that he doth no whit complayne nother crye ne blaspheme god and his worde Lyke as do the mad and blindewise men of this worlde Thus doth saynte Paule here meane in this place when he so sodenly after the coÌ„mendacion and prayse of chastite returneth vnto mariage sayeng but to avoyde fornication lett every man haue hys wife and lett every woman haue hyr husbaÌ„de What doth he entende in that he sayeth but to avoyde fornicacioÌ„ No thinge verily elles but where as suche maner quietnes ys not that a man can willingly lyve chaste that then he shulde wayte after no thinge more surely to folowe or to come then fornicacion and lecherye Wherfore yf the gyfte of chastite do lacke yt ys better to be with out the pleasure and profytes of chastyte aÌ„d to gyve hym selfe vnto the miseryes trobles and paynes of matrimony for avoydiÌ„ge of synne For yt ys allwayes more profitable to have payne grefe and yrkesumnes wâ—th out synne then to have synne with out paâ—ne greve and yâ—kesumnes Yee theÌ„ to have synne ioyntly to gether with thes thre Take heade here vn to the wordes of Paule whiche doth not hopeâ—that moche castite shulde be in the Corinthians Chastite truly ys a right good thinge yf so luste and incontinency maketh not chastite so vulgare and commone a thinge for all parsonis as we have hetherto vsed to do and as yet we do but all amisse But he will that vniuersally all men be coniugate in matrimony And yet not with standinge he being indued and inspired with te sprete of good did wythout dowte knowe more parfitely the natuâ—e disposition powre and inclinacion of man then all the Bishopes that hath bene sith his time whiche hath stroyed fordone and lett this godly institucion and ordinance So that this saieng of sainte Paule with them doth bere no place But in this do they now raile and Bâ—ble in pulpites Yt ys lawfulle for some men to have wifes and for some yt ys not lawfulle Thus do they chawnge the latin worde Quisqzin to quidam that ys to saye every man in to some man But as concerninge this thinge you shall see more plenteously here vnder Saynt Paule now procedeth fortheâ— Let the man geve vnto the wife due benevolence lykewise also the wyfe vnto the man The wyfe hath not power over her awne body but the husbande And lyke wise the maÌ„ hath not power over his awne body but the wyfe ¶ Paule in this place doth instructe them that are coupled in matrimony how and in what maner they on both parâ—yes shulde be ordred aÌ„d demeane themselves in their state of wedlocke which he doth here calle due beneuolence It is truly a thinge due but not with standinge it ought to be willingly done and performed In that he sayeth it is due he telleth the cause why God doth permitte vnto matrimony and pardone that which elles from with out it he doth punisshe and condemne For in this pointe is matrimony closed in the lawes of love that nother the maÌ„ne the wife hath power of their awne body but the one ys bownde to serve y e other by y e lawe of love Whâ—ch thinge in fornication and advoutry hath no place where as nother partye hath power apoÌ„ y e other nother ys y e one bownde ne oweth ony thinge vnto y e other but bothe of theÌ„ do seke their awne pleasures Wherfore also soch vnclene dishoneste love ys contrary vnto god Yt is verily â— greate sayeng that nother partye hath power ouer their awne body So that yf at any tyme luste and concupiscence doth teÌ„pte them the one ys then bownde to assentâ— and folowe the desyer of the other aÌ„d not to geve them sylves vnto eny other In thys dothe manifestly appeare howe that advoutrye ys the greateste thefte and robberye of all that ys in the worlde For who so ever doth commitâ—e yt geveth hys lively body where apoÌ„ he hath no power
bodyes But the wife hath power over the body of hyr husbaÌ„de and like wise hath the man the same power over his wife So that yf the one shulde withdrawe them selves from the other deniyng them their bodyes to vse accordinge to naturall vsage permitted vnto mariage it is vndouted that they shulde so defraude them and do them wronge Also this naturall vsage of my body is before called due benevolence that Paule â— litell before biddeth every man to geve vnto his wife Yf I therfore shulde wythdrawe me or denie it I shulde wythdrawe that is my dutye to geve And that were no thinge elles but fraude aÌ„d deceate So that you have here clerely shewed before youre eyes that suche wythdrawing is very fraude and no thinge elles This have I shewed you that you shulde not lacke eny knowledge other of this place or yet of eny other y t I by the grace of god can helpe you vnto And moreover to blanke and confownde oure pharisees enimies of the trueth Whiche yf they ones heare that I do interprete this place other wyse then it standeth writteÌ„ in the englisshe translacyon of the testamente shulde paraveÌ„ture beginne to rayle sklaunder and speake evyll as it is not vnlyke but they will for suche both is and ever hath bene their nature and demeaner of me and of the good maÌ„ which did it translate saiynge Loe they contrary themselves on an other how mad therfore ar ye to beleve them Therfore lesse y t you shulde be trobled by suche deceavable reasons and argumeÌ„tes I have shewed you by reasons manyfeste authorite sufficient that we do not vary ne contrary one an other But that he vsing this worde wythdrawe doth both well interprete or translate and by so translatynge also notably and playnly doth expounde what is naturally signified by the greke and laten examples which if they were translate in to englisshe worde for worde shulde be as I haue tolde you before thus moche to saye â—efraude you not on an other And this fraude is wheÌ„ a maÌ„ withdraweth hiÌ„ froÌ„ his wife or the wife from hir husbande What the causes of this fraude or withdrawing might be can I not shewe you so well as they that have had experience Neverthelesse I can lightly beleve that there be diverse causes as is sitting for that state which is ordeyned for the time of troble aÌ„d adversite and not only for time of pleasure and prosperite In this state doth ofte times aryse anger variance and debate And other whilâ—s doth here in raigne chosen or angelicast holinesse as sainte Paule calleth it devocion But Paule doth here shewe only one cause why y e one partie mayeâ— withdrawe them from the other for a seasone And other more like as I ought not to put so also ought none other man The cause which sainte Paule sheweth is that two maryed persones maye consente to abide severalle a fewe dayes the one from the other to tame and chastise their flesshe by speciall or singular ceremonies as fastinge and fervente prayer specially if so at eny time neade doth require for stronge and mighty prayer requireth stronge and mighty abstinence or fastynge Not wiâ—h standinge Paule leaveth this free and putteth it vnto mannes wille and liberte Nother doth he therof ordeyne or make eny lawe but dimittethâ— it vnto the consente of theÌ„ both Wherfor no man ought to enforse and compelle meÌ„ vnto this fastinge and prayer by lawes as they have afore time hether to bene wont to do he doth nowe take for hiÌ„ iiâ— states of chastite The state of widowes the state of wedded persones and the state of maydes or virgines And so consequently doth shewe what is necessary in themâ—to be knowen saienâ—e This I saye of favour not of coÌ„maundemeÌ„te for I wolde that all meÌ„ were as I my silfe am But every man hath his proper gifte of god one after this maner an other after that ¶ Before he speaketh after the maner of a coÌ„maundemente savenge for to advoyde fornicacyon lett every maÌ„ have his wife c And let a man geve vnto the wife due benevolence Howe therfor doth he in this place saye that he speaketh thes thinges not of commaundemente but of fauour With out doute he willeth mariage to be a free thinge so that no man shulde be compelled to binde himselfe there vnto lyke as they dyd in the tyme of the olde testameÌ„te Wherfore he coÌ„mawndeth no man to be maried but graunteth yt vnto every man that lusteth to be maried But when â—hey be onys coupled in mariage he geveth commawndemeÌ„te that they do theÌ„ geve the one vnto y e other due beneuoleÌ„ce Moreover where as ys not the gyfâ—e of grace that thou mayste frely geve the vnto matrimony or not gyve the that ys to saye when thou canste not leve purely vnmaryed and that both in mynde and body then ys matrimony vnto the coÌ„mawnded yee and more then commawnded But what meaneth he in that he sayeth I wolde that all meÌ„ were as I my sylfe am Ys not thys spoken agaynste matrimony as though he wolde have no body coniugate in the boÌ„de of matrimony â— He wyssheth verely y t the precyous gyfte of chastite were geven vnto every body that they might be voyde of the tâ—oblesome and sory â—ares angvysshe vexacioÌ„s of maryage and inteÌ„de gladly with their free mynde and all study vnto god only and vnto hys worde whyche gyfte was geveÌ„ vnto hym Ys there any parsone that wolde not wysshe vnto every man thys gyfte For christyan charite wyssheth vnto all meÌ„ all good thinges both of this worlde presente and good thynges of the worlde to come And yt hath none assygned or certeÌ„ meâ—e bownde of well doyng aÌ„d of well wysshiÌ„ge All be yt the thiÌ„ge whiche yt wyssheth do seme vnpossyble Wherfore in y e .ix. chapyter of the pystle vnto the Romanes he wissheth to be cursyd from Christe for hys bâ—etherne But every man sayeth he hath hys proper gyfte of god one after thys maner an other after that Here he knowledgeth that hys wysshe and desyer can not be fulfylled aÌ„d that god wylle not geve vnto every man thys gyfte And thys texte wolde I that thou shuldeste put laye vp for store in the inner parâ—yes of thyne harte Yt comprehendeth many thinges and commendeth matrimony no lesse then chastyte For yf a man compare maryage with chastyte Chastyte veryly ys a more excellenâ—e gifte Neverthelesse matrimony as in this passage sheweth saynte Paule ys the gyfâ—e of god lyke as ys chastite The man also ys more excelleÌ„te then the woman neverthelesse she ys the worke and creature of god as well as he ys Before god all thinges be lyke and equalle whiche notwith standyng yf they be coÌ„pared to gether the one with the other they be differente and vnlyke What so ever thinge god dyd make y e same doth calle him their maker lorde creator Nother doth one thiÌ„ge calle name
in god that he shulde norisshe aÌ„d feade them I wille telle yow at one worde faith in â—hese estates and condicions of men hath no place ne space ne tyme ne worke ne vse or exercise For they be drouned in pleÌ„te and abundance of possâ—ssions and worldely goodes Nother ys there eny confideÌ„ce of thinges whiche ar hoped for but a certen holding faste and assurance of thinges presente But if thou shalâ—e mary a wife and be coniugate in matrimony The fyrste tentation wher with thou are incontinente assayled ys how thow shalte nowe maintene thy wife and bringe vp thy childre this assaute of tentation endureth all thy life longe So that mariage of the awne nature is soche a thinge that doth both teache and also driveth the to have respecte and loke vnto the grace of god and in manner enforseth the vnto faith And thus in matrimony we do see that if fayth be wantinge that it is an harde paynfulle and a miserable state fulle of care angwisshe and labore And coÌ„trary wise how moche the lesse faith the noble estates spretualle as they vse to calle them hath the more ioyfulle aÌ„d blessed dayes do they leade or live For they haâ—e royally provided for their belly have no nede to loke vnto the hande of god nor abyde his goodnesse Shewe me therfore whether of these states ought of right to be called spretualle Thinke you noâ— that this in which men have nede of faith and in whiche faith knoweth hir workes hath hir dayly exercise hath cause to truste in god accordinge to the sentence of y t .ciij. psalme where is sayde in this wise The eyes of all do truste in y e lorde aÌ„d thou doest geve them meate in time convenient Thou openeste thy hande aÌ„d fyllest every lyvinge creature with thy blessinge Therfore only matrimony hath these causes occasions exâ—rcises to truste vnto god Nother can oure spretualle estates be knoweÌ„ by eny of theÌ„ for they be so stablisshed founded fensed y t they caÌ„ vtterly fele none of these occasions And thus have they driven out fayth stopped vp all holes or creues y t â—t maye in no wise come in vnto theÌ„ Is it not therfore a wicked presumpcioÌ„ to boste theÌ„ selves to be spretualle to avaunce their states to be in likewise spâ—etualle in whiche noâ— with standing of their â—wne nature caÌ„ verely not â—e y t leste droppe of faith So that the sprete add suche spretuall states hath no more agremente then Christe and Beliall the daye and the night the sprete aÌ„d the flesshe faith and our senses or reason for where faith is not ne place nor â—ccasyon of the same there can the sprete not be but all muste nedes be carnalle worldely and corporalle lyke as by experience is manifestly shâ—wed in oure religious folke Agaynewarde they defame matrimony as a worldely secular and carnalle thinge And they do not marke that it was so ordened of god that it shulde as who wolde saye in maner bringe one halfe by compulsion and violence vnto the sprete and faith So that comonly there muste nedes be a pure sprete where as is a good and pâ—osperous maryage For that whiche is the worke or creature of god is so ordeyned that it muste procede in faith and exercise or inuâ—â—nge the same which is in sâ—ffâ—â—aÌ„ce of troble advâ—rsitees But that which is founde or made by man hath alwaye prosâ—erous fortune and succession by cause yt is wyth out faith For suche appeteth alwaye to be certen in assurance of thinges there vnto belonginge Firste doest thou thus here in see y t matrimony is of soche nature and properte y t it in maner straineth enforseth driveth one vnto the inwarde and moste spretuall worke that is to wit faith for no worke is hygher more inwarde aÌ„d more spretualle then faith It resteth and hangeth apon the pure and bare worde of God and is delivered quyte from all thinge that is not the levinge worde of Christ Iesu. But ther can be no thynge higher or more inner nother in heven ne inerth then the worde of God whiche is verely even God him silfe Contrary wise these spretuall estates of their awne nature be soche that they allure a man vnto welthe and pleasures and cause him to spende him silfe all to gether aboute the getinge of temporalle and exterior thinges y t as partaininge for his body he maye lacke nothinge And thus he refuseth plainly to be spretuall excepte he might have abundance of outwarde thinges and be of them assured lesse he shulde at â—nytime misture and have nede of faith or truste in god So that thou muste plainly confesse that this spretuall estate of the awne kinde and nature doth belonge vnto erthly seculare and worldely thinges and that iâ— ought to be reckened amonges them Yee aÌ„d that therto it is verely an heten thinge if it be conferred wyth matrimony And againe warde that matrimony is verely an hevenly spâ—etuall and godly estate compared vnto this whiche men ar wonte to calle spretualle But I speake precysely that matrimony is soche a thinge of his awne kinde nature for many persones do not vsâ— it right accordingly in faith aÌ„d for bicause of vnbilefe they do turne that whiche is good to be vnto them selves evill Contrary wise it is not â—npossible that a man thorow the benefite and goodnesse of faith maye rightly welle vse an estate that is called spretualle And by their faith to chaunge that whiche is evill to be vnto them good But yet for this better or worse vsage can not matrimony be called eâ—ille nor the spretualle estate be called good for faith maketh all thinges good yee eveÌ„ verydeth all misse happesâ— But vnbelefe or vngodlines causeth all thiÌ„ges to be evyll yee both the lyfe and also god him selfe Of the vsage and mysusage of estates do I now nothinge speake but of naturalle kinde and proparte that are in estatesâ— concludinge and afferminge That matrimony is as golde But the spretuâ—lle estates as dounge by cause that the firste promoteth bringeth one to faith the other vnto vnbelefe or wickednesse furthermore matrimony doth not only governe the herte or inwarde partes of man before god by faith but also the body outwardly by dedes So that it requireth both faith and also workes making pâ—ovisioÌ„ both for y e body for y e soule orderiÌ„ge theÌ„ both well and vertuously matrimony I saye is of soche an inclinacyoÌ„ that of the awne nature iâ— requireth labore and sweate and to be maintened by hande warke and is there vnto properly ledde or inclined by the woâ—de of God written in the .iij. chapteâ— of Genesis in this forme In the sweatâ— of thy vysage shalte thou eate thy brede That they which in it ar coupled muste nedes put them selves in perilles and daungers and abide lokinge whether their labour come wel to passe or no. They muste
christeÌ„ people had vsed this teachinge of Paule or elles y t they wolde yet cause yt to be brought in vsage when so ever yt chaunseth y t y e maÌ„ or y e wife ruÌ„neth awaye doth forâ—ake the one an other wherof doth afterwarde aryse excediÌ„ge moche fornicacioÌ„ synne This thiÌ„ge hath y e wrecchedde lawes of the pope moche holpeÌ„ forth promoted whiche biâ—deth one maried persone vtterly to abyde other y â— cominge againe or elles y e decesse of y e other y t was his mate now departed aÌ„d gone from him And y t vnder y e payne o pâ—esuÌ„â—cion o shamelesse boldenes of everlastinge daÌ„nacion whiche yf y t after he do mary he shall ruÌ„ne in to And thus by meanes of these vngracious lawes hath y â— pope kepte thraulde put in subiectioÌ„ chrysteÌ„ bretherne systers for y e presumpcion trespasse of other y t were their maried coÌ„panioÌ„s with out all maner of causes hath caste theÌ„ in to of fornicacyon But what yf the partye that weÌ„te awaye alledgeth that afterwarde he wille amende his lyfe shall they then be receaved aÌ„d taken in to coÌ„panye againe I saye vnto that yf so the partye whiche did abyde and dyd not beginne fyrste to departe doth continue in the estateâ— that he was in before aÌ„d hath not in the meane seasone maryed with an other he maye then receave his firste mate whiche he was ioyned vnto afore but dyd departe from him not only he maye thus do but also he ought to be couÌ„celled so for to do that they maye love eche other againe and companie to gether lyke as they did at the firste But if in the meane space he shall parhappes be maried vnto an other then y e partye whiche did forsake hyr maryed coÌ„panion muste vtterly with out excepcyon be put awaye ne ever after be receaved agayne And vnto this purpose serveth well that is writeÌ„ of Moses Deuteronom ii xxiiij If a man be maryed or take a wiffe to whoÌ„ he casteth no favoure be cause she hathe some deformite he shall write a libell of divorsement and geve it her in here awne handes and so shall let here departe from his house And when she is departed and hath maryed an other husbande yf he also hate here and will geve her a lybell of dyvorsemente and so demysse her from his house or els dye Yet may not her first husbande receave her agayne for his wife lyke wyse ought also a man to do in this case to the ende that suche runnynge a waye or departinge maye be reproved and condempned For doutlesse yf yt were so done all soche dyvorse and departinge of maryed couples shulde consequeÌ„tly be a bated dymynisshed and lefte But now when the Pope hath opened awaye for soche runners aÌ„d defendeth their runninge and lewdenesse gevynge them leave and auâ—horite to come agayne and claime their fyrste maryed mate what mervaile ys yt yf the worlde be fulle of broken forlorne and desolate maryages yee and replete wyth fornycacyon Which Sathan hath sought and studyed to bringe a boute thorow these lawes But yf both partyes be founde culpable in socheâ— runnynge a waye or departinge Then yt ys right that eche of them do forgyve other their offenses and be reconcyled and dwelle agayne to gether And this doctrine of Paule extendeth so farre that yt comprehendeth all manner of dyvorsemente As when the husbande and his wife departeth a soâ—dre the one froÌ„ the other not only bycause of Christian faith but also for what soever other cause be yt other for anger or elles for any other displeasure So that in all soche thinges the causer of dyvorse ought other to reconcyle hym vnto his maryed mate or elles abyde vnmaryed and then the partye whiche is innocente and fautlesse beyng dysmyssed and sette free shall have power yf so his mate wille not be pacifyed and come to agremente to chaunge his estate and mary with an other For this is vtterly a wycked vngodly and hethen maner that maried folkes shuldâ— be separate and goo awaye the one from the other for cause of anger or elles of any other fylthy vncleane thinge and wylle not rather suffer and take parte to gether of good and evylle of swete of sower lyke as they are bouÌ„de to do Wherfore soche maried people be verely hethen aÌ„d infideles God sayth he hath called vs in peace that is to saye that we shulde spende oure lyfe in reaste and peace So that a Christyan husbande or a Christian wife ought not to stryve for cause of faith or vnbyleve nor yet departe or go awaye Yf that the vnbeleâ—er wille not violently pulle the awaye froÌ„ godlynesse But every parsone ought to be suffered to abyde in their awne beleve The cause therof referryd vnto God For vnto fayth no man nother can ne ought to enforce and straine an other Only god muste drawe meÌ„ ther vnto by his grace And it is requisyte that we do teache exhorte aÌ„d praye forthe same but coÌ„pelle any parsone we maye not Wherfor a Christian belevinge body ought to lyve peasably with his maryed companion beynge an infidele or of misbeleve as touchinge the exteriordedes of matrimony and not to dystroble him nother with thretennniges departinge ne persecucyon For God is not causer of stryfe but of peace As is testifyed Roma .xv. and also in y e .xiiij chapter of this pistle Therfore doth he not teache stryfe and discorde but kepeth preserveth vs all vnto peace Now sainte Paule procedeth forthe For howe knowest thou o woÌ„man whether thou shalte save thy husbaÌ„de or not Other howe knoweste thou o man whether thou shalte save thy wyfe or not But even as god hath distributed vnto every man ¶ That is to saye ye ought therfore to kepe mutuall peace one with an other in matrimony aÌ„d y t also with your wives or husbandes being infideles wheÌ„ they withstaÌ„de not ne let you to byleve and folowe christe not to manace thretne drive enforse theÌ„ vnto faith For it is not in your power ne your dede y t one may come or turne to y e faith of christe â—ut yt cometh of god only Seynge therfore you do not knowe whether god will save theÌ„ thorow meanes of yow or elles not yow shall nourisshe peace betwyxte your selves nother shall the husbande at eny tyme compell his wife beynge an infidele or misbelever vnto the right fayth of christe or elles stryve with hyr for cause of the same Nea christian wife shall for it contende or braule with hyr husbande beynge an infidele But yf it shall please god thorow yow to save theÌ„ he there vnto shall helâ—e and ayde yow dealinge his grace aÌ„d giftes vnto to yow whiche are to soche an effecte belonginge This seameth vnto me the very minde and meaninge of Paule in this place That he wolde have no parsone enforced other to y e faith or godlines but
more of pryce nâ— more glorified apon erth That she demeth no state to be so soverayne as yt And so proceding she thynketh in hyrmide suerly that lyke as in the worlde a virgyne doth excâ—lle a maryed body even so shall yt be in heven Here in have yow both vttered and also overthrowen the dyvelyshe doctrine of the braynles and dotynge doctores or preachers of the devyll whyche do forge syngular coronettes for nonnes and all virginnes in heven callinge them the spouses of Chryste As though other Chrystyan people were not the spouses of Chryste myserable and folysshe youth hearynge thys lewde preachinge runneth who maye fasteste covetyng to fylle and replenisshe heven with vyrgines and the spouses of Christe In the meane season Christian faith ys forgotten and not cared for but suppressed and quenchidde Whiche notwithstandinge all only doth finally obtayne this crowne and maketh the spouses of Christe But knowe thou well this and be thou suer that of soche crowned vyrgines that truste in these doctrines and by reason of soche opinions do shewe and pretende virginite dyspysinge or slenderly regardinge this doctrine of Paule is not so moche as one founde pure or remayninge a virgine and fynally that ys a vyrgyne or elles the spouse of Christe Furthermore he sayeth accordinge after his faythfulle and trusty advysemente that virginite is good for this presente necessite This is the firste coÌ„mendacyon that Paule bringeth of virginite And here mayste thou see what goodnesse Paule did meane of before in the beginniÌ„ge of this chapter wheÌ„ he sayede yt is good for a man not to touche a woman For he wrytteth not here one worde of merite mede or rewarde that we shall have in heven But he spake of transitory goodnes aÌ„d coÌ„modites of this lyfe as here after we shalle see more often This is then a good cause to continue in virginite and to eschue mariage whiche is fulle of troble and miseries That alwaye over the shulders of a Christian body hangeth redy for love of the Evangely persecucyon and he is every houre as men are wonte to saye sette as it were betwixte y e haÌ„mer y e stethy so y t he must put in ieoparde hys goodes his fryndes his lyfe other to be dryven taken awaye or elles to be slayne And this doth Paule here calle presente necessite But now where I beseche yow shall one canne finde so moche as one virgine in all the cloysteres of the Popes kingdome for in soche doth he principallye reygne y t lyveth a virgine for soche a cause For then possessions lyfe and companye be made so sure and safe by so many and so grete pryvyledges and authoritees both of kinges Emperoures and of Popes that never a fore vnto this daye was any people in the worlde more safe or more sure So that every man muste nedes knowledge graunte that these do not lyve virgynes for cause of necessite or of any ieoparde but only for love of sykernesse assurance and savetye and that no necessite shulde ever touche ne assayle them Whiche thinge is cleane coÌ„trarye vnto the cause alledged here of Paule for yf every-where in cloysteres monasteries necessite and persecucioÌ„ shulde be loked for ye shulde se expressely that where as now are redy bylded a thousande and a thousande cloysters shulde vnnethes be one stocke or studde But what shall I nede tarye any longer aboute to declare yow this It is playnly set a fore the eyes of all meÌ„ what necessyte and perylle cloysteres their god the pope with all his officers mynisters clyentes and accessaries do suffer other in body or in goodes They be all in a grosse sume swyne and sowes that are masted pampered and fedde delicately But thou wylte here obiecte agaynste me Maried people ought to be in perylle and necessite for the euangely as well as virgines or vnmaried persones For as the euangely ys vnto all people comone so muste also the crosse and persecucion be For AbrahaÌ„ was in necessite aÌ„d to gether also withâ—him his wife Sara whiche when he had forsaken hys father and hys goodes or substance was caused to be alwaye put in ieoparde of deth I make answere Yet for all that doth not Paule commaunde that any persone foâ— cause of that necessite shulde te bounde to abyde syngle and vnmaried But he sayeth y e yt is good and profitable so to abyde Thys necessite that Paule doth here speake of is a comone thynge But virgyns be in better case to abyde aÌ„d endure yt then are maryed folkes For yf AbrahaÌ„ had ben without hys wife Sara he shulde have had lesse troble labore and care and shulde in coÌ„clusyon have escapyd with more ease the perylles and ieoperdes y t he was in A virgyne is onlâ— one body hath no nede to care for ony other But maried folkes do abyde to gether are ioyned the one vnto the other Here in ys moche troble care thought studye lyke as experience doth abundantly shewe But at this thynge I thynke many wylle be displeased frowne and waxe angry sâ—yng that they so longe tyme have causelesse kepte chastite yet before god shall be no better then all other But in so doyng you shalle see y t they be y â— â—olisshe virgines whiche dyd spylle their oyle by cause y t they dyd lyve coÌ„tinue virgines not of pure Christian minde but for love of mede rewarde excelleÌ„cy honor and glorye And they do not reckeÌ„ that yt is good so to abyde virgines as Paule doth here saye meane y t ys good but they dâ—eame y t they shall obtayne therby some good tâ—inge in the lyfe cominge And thus have they made of their virgiÌ„ite marchaÌ„dise y t they shall there by have lucre winninge before god wylle not be coÌ„teÌ„te with y e traÌ„sitory goodes that do come of chastite eternalle inheritance purchased by fayth Wherfore soche muste here with be neades offended aÌ„d displeased For besyde y t they shal be disapoynted of the preeminence that they loked to have had in heven yt was also very â—revous payn fulle aÌ„d laborous for them to kepe this chastite vaine and damnable Art thou bounde vnto a wyfe seke not to be loosed Art thou loosed from a wyfe seke not a wyfe But aÌ„d yf thou take a wyfe thou haste not sinned like wise yf a virgine marye she hath not synned Neverthelesse soche shall have troble in theyr flesshe but I faver yow ¶ Here haste thou both that it is no synne to mary ne yet to lyve vnmaried The Apo +stle entendeth principally to informe meÌ„nes consciences and afterwarde to shewe what is moste expedient beste for people in this worlde And wherfore to lyve vnmaried ys good he doth here describe with wordes of greate gravite sayng Maried folke muste have troble in the flesshe And this is the crye noyse that all the worlde doth make speake and wryte of touchinge matrimony that no man whiche
vnmaried Therfore Paule lesse the virgines vnmaried shulde by his saing take occasion so to rouse magnifye theÌ„ silfes vnto the dishonor of mariage doth here mervelously teÌ„per modifie his wordes saing Sâ—che shall have troble in their flesshe Marke how expresly he speaketh saieng troble in flesshe not in sprete For troble of y e sprete is sinne evyll conscience But troble of flesshe is exterior paine grefe woo vexacion And y t Paule after the maÌ„ner of the hebrew speache doth here calle the flesshe we do calle the body So that troble of the flesshe is as moche to saâ—e as troble of y e bodye I meane not that it is in the body as a disease or malady ys in the body But that troble is in these thinges whiche we daily occupye vse aÌ„d be coÌ„versante with and in all that belongeth vnto the body as are our wife chyldre householde house lande cattelle and other movable goodes and all maÌ„ner matters or busynes that we have to do with men in this vngracyoâ—s worlde A man therfore vnto whom is geven the gifte of chastite hath nede to kepe in and refraine his curiosite aÌ„d beware of matrimony and not to put him silfe in soche troble and miserye Onles necessite doth compelle him like wise as Sainte Paule doth faithfully here geve councell and alwayes ought the same to be stille geven For it is a very greate and excellente fredom and libertye to be vnmaried exempte from moche aÌ„d many cares troble miserie and vexacyons Whiche libertye Paule doth forbydde or envye no parsone sayng But I gladly do favore you Beholde y t this is to preache virginite truly not to bringe forthe and alledge the excellentcy therof and mede or deservinge before god but to coÌ„mende the tranquillite quiete that therby doth come in this worlde For a man shall fynde some that of curiosyte only and rasshenes are copuled in matrimony with out all necessyte that elles myght well have bene with out maryage Whiche being vncompelled do stryve wrestyll and lâ—boure to gette and obtayne mysery When they have yt thus once purchased and obtayned they be then truly not vnrighte weâ—â—y dealte with all but served acordiÌ„gly This saye I bretherne the tyme ys shorte yt remayneth that they whiche have wifes be as though they had none and that they that wepe be as though they wept not and that they that reioyce be as though they reioysed not And that bye as though they possessed not And they that vse this worlde as though they vsed yt not for the fassion of this worlde goth away ¶ This is a comone rule for all christeÌ„ pâ—opâ—â— that they shulde kepe and observe there everlastinge goodes and treasure which they do possesse in faith and that they might despise and take light regarde of this life So that they be not drouned over depe in love or pleasures care or fylthynes therof that they shulde here lyve and order theÌ„ silfe as palmers or pilgrymes of the worlde vsinge all thinges while they be in this shorte passege of lyfe presente not for voluptuousnes and pleasure but as is required of necessite And this is to have a wife as though I had hir not yf with desyer of miÌ„de I had rather wante and be with out hir Neverthelesse by cause of avoydynge synne she is vnto me necessary I have nede of hir But he that seketh in hir not only necessite but also pleasure and volupte this man shall rightewesly be sayde not to have a a wife but to be possessed and had of a wife The same wise ought a christeÌ„ man to do in all other thinges that is to wyt only case supporte and succurrâ— with them his necessite not to folow his appetite pleasure and volupte or paÌ„â—re fede in theÌ„ his olde adame I wolde have you with out care The single maÌ„ careth for thinges of the lorde how he maye please the lorde but he that hath maried careth for thiÌ„ges of the worlde howe he maye please his wife There is difference betwene a virgyn aÌ„d a wife The single womaÌ„ careth for the thinges of the lorde that she may be pure both in body and also in sprete but she that ys maried careth for thinges of the worlde howe she maye please hir husbande ¶ Here is shewed an other coÌ„modite profite y t cometh of chastite in this worlde That they maye y e more inteÌ„tively care study to do godly thinges goddes service I meane not in reding soundiÌ„ge of organes singiÌ„ge like as now a dayes supersticious religious cloisterers are woÌ„te to do amoÌ„ges whoÌ„ is al y â— very service honor of god suppressed queÌ„chidde But that by a blisshed quietnesse a maÌ„ may sticke harde geve diligeÌ„te atteÌ„daÌ„ce dayly vnto y e worde of god in redinge prayng alwayes talkinge therof finally in preachiÌ„ge it accordinge as paule doth exhorte .i. Timo. iiii for a parsone y t is maried caÌ„ not geve hiÌ„ silfe therevnto wholy but ys distracte therfore divided y t is to saye he hath nede to speÌ„de a grete parte of his lyfe so to order hiÌ„ silfe y t he may acordiÌ„gly live with his wife and is like as Martha was combred intaÌ„gled with many charges moche bussynesse A maide or an vnmaried body is not distracte so divided in to diverse charges or cares but she may wholy geve hir silfe vnto godly and divine thinges Yet doth not the apostle intende to damne matrimony though here he saye y t a maried parsone doth not only take care for the worlde but also that he ys in a maner divided from god and endureth moche care So that he can not continually praye study or speake the worde of god For all though truly soche a parsones care laboure be not evill Neverthelesse it had ben more profitable for him yf he had abydden loose and free both as concerning for prayer and also for treatinge and speakinge the worde of god furthermore in vtteringe the worde of God he maye do proâ—ite and conforte many meÌ„ yee all christendome So this ought to be even a very mighty aÌ„d an excellente cause to plucke backe every parsone that hath the gifte of chastite from maryynge But oure spretualle people whiche nother knoweth the wayes to praye â—e yet teacheth y e worde of god but only do tormeÌ„te theÌ„selves after the forme of meÌ„nis statutes tradicioÌ„s shulde do better theÌ„ they have done before time ye that not a litle better yf they were maried And whiles they do now muÌ„bylle houle singe in chirches they did diligeÌ„tly enforme nurtre ordre rule their wife their childre that they shulde live according to the institucioÌ„ of god declared in y e scriptures so provide y t they might have meate drinke aÌ„d clotinge acoâ—dinge for the necessite of their body This speake I for your profite and not to tangle yow