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
sayinge of god is a precepte and coÌ„mavndemente but his is a counsell More over his entente is to saye thus To the remnaunte that is to wit where raigneth no debate and brawlinge betwyxte maryed mates As wheÌ„ two ar coupled in matrimony Of whiche the one is a christian the other havinge no knowlege of christe like as it was comonly sene when fayth was at the firste tyme preached amonges the gentilles that one shulde turne him vnto Christe and an other turne froÌ„ him All be it that in this case a Christen parsone may departe from one that is not Christen Yet neverthelesse the councelle of the apostle is that soche shulde not departe Inasmoche as his maryed mate whyche ys not Christen doth accepte hym and ys contente wyth hym And doth not let him to couÌ„terfette and expresse Christe in maner of lyvinge nother coÌ„strayneth hym to lyve wyckedly or to abiure Christe This doth Paule signifye in this worde yf she consente or be contente to dwelle with him c. That is to saye if an infidele or vnbelever be contente aÌ„d will dwelle with him that haâ—h maryed her and wille suffer hyr to do all that pertayneth vnto a christen body for matrimony is but a corporalle and an outwarde thinge whiche doth nother hurte ne helpe nother doth hinder ne further faith And in whiche the one may be a christian and the other an infidele As well as one that is sworne vnto Christe maye eate driÌ„ke bye selle aÌ„d occupye with a payneme a Iewe or a Turke in all manner exterior thiÌ„ges Like as â—vyn now a dayes one maye be a â—erfecte and devoute Christian and the other a wicked and famed or false Christyan So that matrimony for cause of byleve or vn byleve ought not to be broken fordone But yf an infidele wolde not suffer hys maryed mate to abyde Christian or to lyve a Christian lyfe but wolde persecute and lett her There were it conveniente tyme y â— a christen body shulde vse the sentence of Christe whiche saith in the .x chapter of Mathew He that loveth his wife or childre more theÌ„ me is not worthy of me Here beginneth diâ—orsemeÌ„te Yf so divorsemente be other muste reconcylynge aÌ„d attonemente be made or elles the parsone which refuseth reconcilinge muste abyde vnmaried and sole So y â— yet vnto the parsone which disyreth to have peace atonemente shall not be denied authorite afterwarde to mary an other as ys specifyed before for Christe whiche ys the spouse of the soule muste be greater and bere more rome then the corporalle spouse Yf therfore the one wille not suffer y â— other to abyde lyvâ— to gether with y â— eterâ—alle spouse of the soule Here may a Christen parsone forsake hir firste corporalle spouse and take an other whiche will suffer Christe the eternalle spouse abyde to gether with him So is it likewise coÌ„venieÌ„t necessary to be vsed now in these dayes If y â— husbande will teache and enforse his wife to do thefte adâ—outry or any other vngracyousnes againste god In these is y â— same cause aÌ„d reasone of divorsemeÌ„te that is spoken of before So y â— excepte they be reconciled and come to an â—â—onemente she maye lefully mary an other husbande And in like case might also the man do yf so his wife dyd instance him to â—vill and wolde not elles â—e contente to vse him quietly for hir husbande Of this grounde and principle cometh that advoutry maketh divorse and geveth power vnto y â— other parsone that lyveth truly accordinge to the ordinaunce of wedlocke to be maryed a new to an other for it was coÌ„mauÌ„ded in y â— lawe Deuterono .xiij. That every maÌ„ shulde accuse his wife brother and moste assured frynde that moved him to synne agaynste God afore the iudge that they myght be slayne But in the new testamente where corporalledeth and slaughter bereth no rome it is sufficient to forsake them and departe awaye froÌ„ them Of this is gathered That those be wicked examples In whiche we do fynde that certen maryed womeÌ„ by consente of their husbandes whiche had bene impâ—isoned were defloured aÌ„d viciate to thentente that they I meane the husbandes thoâ—ow soche a vyle dede shulde be delyvered The precepte and worde of god ought to have bene observed and kepte all though the husbande or wife body aÌ„d goodes shulde have perisshed Nother hath eny man authoryte to geve hys wyfe leave to coÌ„myâ—te advoutry ¶ The Apostle procedeth forthe For the vnbelevinge husbande is sanctified by the wyfe And the vnbelevinge wife is sanctified by the husbande Or elles were your chyldre vnclene but now ar they pure ¶ This is spoken after the propertye of the hebrew speche and accordinge after Paules manner of speakinge That vnto the pure are all thinges pure as he saieth Titi. i. And Roma viij All thinge worketh for y e beste to to christen people and to theÌ„ that love God So that this is his senteÌ„ce A christiaÌ„ maryed shall have no nede to make divorsemeÌ„te For there is no thinge to let theÌ„ but that they maye abide with infideles that are associate to them in maryage and also begette aÌ„d bringe vp vnbelevinge childâ—e The reasoÌ„ why is where his maryed fellow doth not compelle him to forsake and renounce christian lyvinge fayth is so mighty a thinge that no hurte can be to it ne to the possessioners therof by lyvinge or company keping with infideles and vnbelevers And it is all one vnto them whether the thinge be holy or vnholy pure or elles vnpure y t they do vse for even very deth whiche is of all thinges moste hydeous and terrible is vnto them thorow faith an holy a precyons thiÌ„ge faith doth vse all thinges well and accordingly whether they be good or elles evill excepte only vnbileve aÌ„d the frutes ther of for they as strayte as a lyne be contrary vnto faith and thruste it out of place Elles what so ever doth not expelle faith aÌ„d put it out of place is by reason of the same fayth harmelesse pure clene holy profitable aÌ„d holsome So that faith may company with them vse them and finally continue with them with out any hurte or ieoperde that maye vnto it thorow them befalle for onles it were thus No parsone might ever lyve christiaÌ„ for he muste nedes abide passe the covrse of his lyfe in y e middes of vnbeleviÌ„ge evill wicked people But wheÌ„ he foloweth not their manners but doth ryghtly vse theÌ„ he may well lyve by them and amoÌ„ges theÌ„ that by his good behavore and diligeÌ„ce they finally maye be striken with remorse compunccioÌ„ of minde become godly christiaÌ„ In this ys all the worlde vnto a true christian nothinge but holynesse purenesse profite and goodnesse Contrary wyse All the whole worlde ys vnto an vnbelever or an in fydele vnholynesse vnclennesse hurte destructioÌ„ yee eveÌ„ god hiÌ„ silfe with all
all ar create made to engrendre and begette yssue and to suffer the troble and myseries of wedlocke as ys shewed Genesis .ij. .iij. But yf any parsone maye be reckened and nombrede from out of this necessite that all mankinde is create vnto him hath not nother lawe ne vowe nor yet any purpose of minde exempte therfroe but the grace of God only and his marvelous hande or power By whiche yf man be not made continent and chaste I do not denye but they maye begynne to live chaste but it shall never come to a good effecte and ende Wherfor they playe the cruelle tyrannes and soule murderers that do barre in and shutte youth vp in cloysters there keping them in by vyolence As though chastite did consiste in oure power when not withstandinge they both thinke and also in themselves fele the coÌ„trary And so they bâ—iÌ„ge other to that whiche they did never touche so moche as with one of their fingers nor yet caÌ„ though they wolde never so fameâ— It is shortely sayde Be chaste But why theÌ„ art thou o fornicator It is a gaye mater you may be suer Thou shalte farse and stuffe thy body with delicate meates drinkes in sochâ— a manner that yt shal be a mayne draffe sacke or swylle belly and then put or enioyne me to faste all the dayes of my life and to kepe abstinencye Finally vnto them that be aâ—â—entyfe and wylling to heare have I in thys treatyse sayde and written sufficient But as concerninge them that haue no luste but disdayne to heare what caÌ„ or elles maye men saye I beseche god to illumine them and lende vnto them his lyght or elles to lette and forbydde them that as a fore thys they have done here after they maye no lenger slee and murdre mennys soules Amen ¶ Paule to the Hebrues .xiij. ¶ Let wedlocke be had in price in all poyntes and let the chaÌ„ber be vndefiled for hore kepers and advoutrarâ— god will iudge Paule .i. Corin. vi ¶ Fle fornication All synnes that a man doth are with oute the bodye But he that is a fornicatore synneth agaynst his Awne body Paule .i. CorinthioruÌ„ .vii. ¶ To avoyde fornication Let every maÌ„ have his wiffe And let everye womaÌ„ have her husbande Christ Mathei xix ¶ He that made maÌ„ at the begynnenge made them man woman for this thinge shall a man leave father aÌ„d mother and cleve vnto his wiffe they twayne shal be one flessh wherfore now are they not twayne but one flessh Let not maÌ„ therfore put a suÌ„der y t which gode hath coupled to gedder I say ther foâ—â— vnto you whosoever putteth away his wiffe excepte it be for fornication and maryeth a nother breaketh wedlocke Paule To the Ephesians .v. ¶ So ought men to love their wives as their awne bodyes He y t loveth his wiffe loveth him silfe For no man ever yet hated his awne flessh But norissheth cherissheth Leffe ij.syde.j.line.xij.presumptioâ— read presumption Leff ij.sy.i.li.xxvij.en read in Leff vi.sy.i.li.xxvij exhortinge read exhortinge Leff vi.sy.i.ly.xxx trluly read truly B. iiij.syde.ij.line.xij to bles Reade trobles B. vi.sy.ly.i.vij incoÌ„tinâ—Ì„cye maketh not c. Reade incoÌ„tineÌ„cye did not withstonde let it for cause wereof let every maÌ„ have his wâ—fe Paule maketh not c. B. vi.sy.i.ly.xx to ordre bahave him silf c. Read to ordre bahave hiâ— silf c. B. vi.sy â— ly.v is only savegarde Reade is the only savegarde c. C. i.sy.i.li.xv then reade them C. i.sy.ij.li.xij yowe read youre C. iiij.sy.ij.ly.xxiij and .xxv. spoÌ„ses read spouses C. v.sy.i.ly.xiij it is not oure power Reade it is not by oure power C. vi.sy.ij.ly.xxi And al his liffe longe Rea. yee and that all his liffe longe C. vij.sy.i.ly.xxi driveth read dryve C. viij.sy.ij.ly.xx heten read hethen S. iiij.sy.i.li.xv their read there S. v.sy.ij.li.xvij other ech read â—â—h other S. vi.sy.ij.ly.xxviij beore read before S. vij.sy.i.li.v iuggkinge read iugglinge S. vij.sy.i.li.xiiij the all read all the E. i.sy.ij.ly.xvi forechaste Reade foâ— E. ij.sy.ij.ly.xviij preckinge Reade pryâ—â—inge E. iij.sy.ij.ly.xiiij keptiste reade kepiste E. iiij.sy.ij.ly.xxi mochage reade mockage E. vij.sy.ij.ly.xv fram reade from E. vij.sy.ij.ly.xxi werre reade are E. viij.sy.ij.ly.v voyâ—save reade vouchesaveâ— F. ij.sy.ij.ly.iij examples reade examples F. iiij.sy.i.ly.ij the. reade them F. iiij.sy.i.ly.xvij fattherly reade fatherlye F viij sy.ij.ly.xv.io reade to F. viij.sy.ij.ly.xxxi will shall graunte geve reade will geve H. i.sy.ij.ly.xxv for to his awne silf â— readâ— for his awne silfe c. H ij syi.ly.xx and forth c. Reade and so forthe ¶ At Malborow in the londe of Hesse M. D.xxix.xx daye Iunij By my Hanâ— Luft
vnto an other and taketh also a waye a lively bodye wher apon he lyke wyse hath no power More over Paules wordes be here manyfeste and do not nede moche exposicion Nother dare I now here serche y e pryvetyes of maryage to wryte of theÌ„â—ny vnhonest or vnclene thynge A ryght Christian shall here knowe by him sylfe how yt shall become hym to ordre behaue hym sylfe measurably Nother maketh it eny matter how so ever a wicked vngâ—dly body be enflamed rage Some olde men have vsed this Paganes by worde He that burneth overmoche in love is made an adoutrer in his awne wyfe But by cawse it is a paganes sayenge carnall and lecherous parsones careth not moche therfore And I saye verely that it is contrary vn to the truthe for no man doth committe advoutry in his awne wyfe excepte he other refuse to have hyr or elles to vse hir as his wife And I thinke that this matter can not be better discussed aÌ„d entrated of then it is here of Paule whiche affirmeth that mariage is only savegarde and remedy againe lecherye Wherfore that parsone which vseth it to avoyde and do awaye fornication I dare suerly saye that he hath Paule for his advocate and defender Herâ—of may I iustly gather that it standeth not well to gehter nother is it Christes learninge that the maÌ„ and the wife lyke as we see vsed in some places shulde abide separate ne come to gether after the example of Toby vntill the thirde night I do admitte that every man maye vse â—e same maner if so he please with the assent of his wife but to thinke that he is bounde therto So that yf he do folowe it he doth a meritorious dede or elles if he leave it vndone or do contrary wyse that ys to saye if he do vse his wyfe before that thyrde night he shulde therfore synne and do amisse Then I saye this man in very dede thinketh evyll and doth amisse Not bycause he dyd vse hys wyfe contrary to suche a folishe gyse as ys before shewed but for that he hath a wronge enformed conscience And finally soche thoughtes and opinions or yâ—â—ginacyons or scrupulous and voyde of ryght beleve and coming of a conscience evyll encombred or as Paule sayeth in the first pistle to Timothe .uij. Marked with an hote yeron For yf the example of Thoby be of suche greate authorite and power why shall not the example of Iacob the Patriarke be of more whyche did touche and knowe Lya his wife in y e firste nyght This ought therfore to be fre and in mannys lyberty They dote and playe the foles that in these matters do laye snarys and make lawes or bondes The wyfe hath power over the husbande but over hyr awne body she hath none And lyke wyse ys yt of the husbande Here ought men therfore to stinte of their statutes ordinaÌ„ces makiÌ„ge for a better ordinaÌ„ce theÌ„ this can none be brought y e meÌ„ with out eny respecte of soche time shall vse ther wifes lyke as god permitteth accordiÌ„ge as they like and have necessite forthermore they have exempte certen dayes as those whiche we do calle vygilles aÌ„d holy evyns also women conceaved with childe I grawnte well that yt were moche profitable and necessary that in all thinges were none excesse or eny thinge done vnmesurably Yet nevertelesse ought heâ—â— not to be made eny vrgente lawe that shulde binde men of necessyte to refrayne And these wordes of Paule ought to be lefte true which doth afferme that nother partye hath power over their awne bodye other in this or yet in eny other daye how so ever god sendeth it And by this waye hath sainte Paule enteÌ„ded to oppresse put downe fornicatioÌ„ and to cut awaye all occasions of the same O what a multitude of lawes doth this litle sayenge of Paule fordo and anulle when he sayeth that nother party hath power over their awne bodyes Yee I saye to you more over that it can not suffer nor abyde any lawe For how shall eny man by eny lawe forbidde me from that body that is geven me both by the lawe aÌ„d also by power divine The graunte of god is more than the commaundementes or lawes of all men That whiche he hath geven graunted me ought not sainte Peter pulle fro me aÌ„d moche lesse oure holy father which I put it to youre iudgemeÌ„t how rightewesly he reioyseth aÌ„d clepeth him selfe Peters successor aÌ„d vicar and how directly he foloweth his steppes or learninge With drawe not your selves one from an other excepte it be by coÌ„sente for a time for to geve your selves vnto fastinge and prayer and afterwarde come a gayne vnto the same thinge leste Sathan tempte yow for your incontineÌ„cy ¶ That Paule had â—ut lytell truste at all in the Corinthians that they shulde lyve chaste the cause was this he did knowe the devill his snaris and sculkewatche and also the weakenesse or frailte of the flesshe Here you se that maryed folkes are so mightely knitte and coniugate to gether that one ought not to absente or wythdrawe theÌ„ selves froÌ„ the other with out they both consente No not for cause of fastinge nor of prayer So y t he had rather prayer and fastinge to be lette passe and vndone then one of then shulde absente their bodyes from the other Prayer vndowetedly is an hygh and a precyous dede Neverthelesse it muste of dutye geve place vnto this which as it doth seame is so â—â—le a dede And al this doth cause y e lawe of love in whiche they be coupled and ioyned fastinge and prayer owght to be here vnderstande of fastinge and prayer that are taken ordrely and distinctely after dutye requyred in maryage as when the husbande and the wyfe after they have ben conversante the one with the other and have had to do to gether accordinge after the covrse of nature then do ordeyne with agreabille consente to geve them selves iij.iiij.vj or .xiiij. dayes vnto prayer and abstihence Like as also eâ—very parsone maye for himselve take apoÌ„ theÌ„ suche fastinge for to chastyse y â— body Ellys â—hey that ar maryed as well as other chriâ—tian people be bounde by the tenor of the Euangely vnto fastinge to prayer for Christe spake indifferently vnto all people That they shulde praye continually with out cessinge This fastinge is mesurabyll vsage of meates aÌ„d drinkes And prayer is a criyng sigh desyer and morninge That in our englisshe texte we do here rede withdrawe not yowe selves one from an other it sowndeth rather after the Greke and laten examples if it shulde be translate worde for worde defraude you not or deceave you not one an other Neverthelesse our englisshe texte doth right well and expressely shewe the sense and meaninge of this place lyke as it doth excellently well of all other poyntes For a man or a woman that is maryed for avoyding of fornicacyon hath no power over their awne
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
also many times take hurte and losse suffering many thinges in their wife childre and householde or familye But who is he that can reckene vp all the paines laboures and sweate of their face So that truly as the body in wedlocke is occupied and exercised with labore care study paynes travayle and misery In lyke wise muste the harte be occupied and exercysed with faith knoweng alwayes that these thinges be godly cominge of God aÌ„d are to him ioyfulle pleasante But our spretualty which they so calle is more sleâ—thfulle then Asses of Archadye and do not live by their awne laboure nor do eny whitte exercyse their body sufferinge other mennys laboure to be turned in to their profite fedinge pamperinge their gutte of other mennys sweate and laboure not willinge to take ony losse or disprofite in their awne goodes So that here doth appere no sweate of their face But it fareth by them accordinge as yt ys wrytten in the Psalme .lxxij. They be not in the laboure of men aÌ„d shall not be scurged or suffer payne wyth men And therfore ar they cloyed wyth pryde and overwhelmed with iniquite and wickednesse c. And allthough they be ofte in their prayers and syngynge doyng their spretuall workes so verely wyll they hâ—ve them called yet do no suche workes helpâ— or profite vnto the exercyse of the body And all be it these thynges all were done so well as is possible yet were it vncerten whethere they â—hulde be plesante vnto God or no. But contrary wyse for somoche as they have not the worde of God to confiâ—me theÌ„ god can not be pleased in them Thou wilte here obiecte againste me No parsone shall then by this sentence abyde single or chaste but every man shall contracte matrimony whyche thynge shulde be contrary vnto this texte of Paule I wolde that all men were as I my silfe am To this I make answere that I dyd now speake of the spretualle estates compared vnto matrimony and not of syngle lyvinge or chastite A spretualle as they calle yt estate is profitable vnto no thinge at all but very nawghâ— and moste damnable And yt were better that no body shulde be so spretuall but every man to be maryed More over syngle and chaste lyvynge be an other maner thynge then a spretualle estate Of spretuall estates doth Paule here speake no thinge at all But he speaketh of true chastite for no estate I reporte me vnto yow ys more vnchaste ne more prone vnto wantonnes lecherye or fornycacyon then is this whiche we calle ecclesiastike or spretualle as experience doth now a dayes over moche shewe But if so be that some of them do lyve chaste yet not wyth standinge they do not vse chastite accordiÌ„ge vnto the ordinauÌ„ce aÌ„d rule of Paule So that it can not be that chastite wherof sainte Paule doth here make mencyon for they of chastite do make avaunsemente of merite excellencye and dignite or worthynesse before god and man But saint Paule maketh it an easinesse quietnesse wherby one may the morceasely lightly and quietly serve in the worde of God gevinge more hede or attendance vnto y e same So that finally in learninge therof he maye growe and be moâ—ested faste in faithe I saye vnto the vnmaried men aÌ„d wyddowes it is good for theÌ„ yf they do abyde even as I do ¶ Of this maye you well gather that Paule was ones maryed and had a wife for in this passage when he sayeth I saye vnto the vnmaried and widdowes he speaketh only of widdowhode differringe to treate of virgines vntylle a litle here vnder where as he entreateth only and distinctly both of them and of their estate life as here he doth speake only of widdowers widdowes of their estate amonges whoÌ„ he reckeneth him silfe But in the treatise of virginite he maketh of him silfe no mencyon ne countâ—th hym silfe amonge theÌ„ How be it many do wene that ge did continue a virgen accordinge as is writteÌ„ in the .ix. chapter of his firste pisile vnto the CorinthiaÌ„s Have not we sayth Paule power to leade aboute a sister to wife as wele as other apostles and as the bretherne of the lorde and Cephas Other only I and Barnabas have not power this to do But this doth not prove that Paule did alwaye lyve single but moche more doth it rather shewe that he had a wife yet for all that wolde not he leade hir aboute with him as the other apostles did leade aboute their wyfes So that by this texte only he shewed plainly vnto our vnderstandinge y t he now was as an other widdower with out a wife and yet neverthelesse he had power laâ—fully to take one Moreover it is ryghâ— credible that he had a wife For the Iewes amoÌ„ges whoÌ„ Paule did lyve was brought vp froÌ„ his birth dyd abhorre and recounte no thinge worse theÌ„ chastite or single lyving with out a speciall priviledâ—e or exempâ—yon And yet as it is testified Philippens .ii. he did continue lyving amoÌ„ge them with out any faute that man coude countrolle him for or fyndâ— in him For this purpose doth that also well servâ— whiche ys writen in the .iiii. to the Philippyans where he sayeth â—e and I beseche y e faythfulle yoocke fellâ—we helpe the women whiche laboure with me in the gospelle This yoocke felowe hath many vnderstande to be Paules wyfe and that not with out iuste causes Sâ—yng that he maketh no mencion of hy name And also no man ellâ—â—ys wonte so to speake callynge a woman his naturalle and faithfulle maried mate or fellow that in greke ys called syzyge gnesie which ys to saye naturalle oâ— very wyfe y e beareth the same yoocke hath made with hym a specyall covenaunte or coÌ„tracte above other lyke as they do y t ar knytte iâ— matrimony onles she were his lawfull wiffe aÌ„d spouse aÌ„d here vnto hyr he committeth betaketh the â—ure to helpe other womeÌ„ Accordinge therfore vnto this â—igure or maner of speakinge muste we saye Other that Paules wyfe was decessed Or elles that by coÌ„sente of them bothe he dyd leve and departe from hyr for a season lesse â—e shulde leade hyr aboute with him as is shewed .j. Corin. ix that in matrimony he dyd so lyve chaste But howe so ever this was whether his wife was dedde or elles by hyr minde and wylle she lefte him for a seasone for y e gospelles sake yet is this vndoutedly true y t he dyd live like a wyddower whiche a fore tyme had bene maryed But vnto what conclusion this mater shall now bringe vs I beseche yow lett vs diligently see Some be so farforth brought that they ar enfoâ—ced â—o knowledge That prystes and bisshoppes maye be sacred in matrimony they whiche are maried maye be pristes aÌ„d lefully use the office of them Bycause â—y testimony of scripture they see that for y e most parte all the apostles and all the bysshopes whiche were
a lacke for pyte we do see with oure yes And as Daniel did prophecy of the kingdome of Antichriste Yt shall not be touched with regarde or care of women as who shulde saye the regarde of whores shall only in it bere rometh For asmoche therfore as they be compelled to knowledge that the apostles even after their apostlesshippe did abyde styll and continue in matrimony I wolde faine knowe why that prystes do not mary Or elles wherfore they maye not mary Is maryage suche a devillysshe thinge if so yt be begonne after pristehode and so godly if it go bâ—ore the same Muste it suffer suche alteracyon for goyng before and cominge after Verely all reason muste knowledge aÌ„d every man as is sayde comonly muste nedes fele at hys fyngers endes y t what so ever thinge may be godly with pryste hode and after it y e very same maye be well beguÌ„ne in pristehode and before it Moreover this maye right well be called a shamefull iuggkynge and a sore deceavable colour that matrimony shulde be called aÌ„d preached to be a godly thinge as in very dede it is and graunted of them to be an holy sacramente and yet may not be admitted that a godly thinge sacramente shulde have place with our prystes O miserable aÌ„d blynde blyndenes that men not only can not be made beleve that suche thinges be very tryfles and delusyons but also y t they be broughte in mynde to iudge that maner of lyvynge to be of all other moste excellente and beste howe myghtever this thinge have come to passe onles y e wrathe of god had thus punisshed the worlde and plaged it with blindenesse Let vs therfore abyde here by Paule whiche in no wise shall deceave vs. He doth ordeyne that widdowers maye lefully marye wifes whether they be prystes or no besyde forthe that all maner widdowers or vnmaryed men may mary wifes So that it shulde nother hurte ne hynder vnto pristehode yf one maryed a widdowe Nor any whit helpe and further yf he marye a mayde and vyrgen For there ought to be no suche respecte of parsons concerninge this purpose But all soche thinges amonges christeÌ„ meÌ„ ought to be free and in their electyon to take whether they luste other mayde or widdowe to be their laufuâ—le wifes with out any domage or preiudice in any thinge aÌ„d this thinge that is to witte y t pristes have authorite to mary wifes like as have all other meÌ„ aÌ„d y t with out any respecte of parsones whether they be maydeÌ„s or elles widdowes doth sainte Paule sufficiently coÌ„firme approve in this y â— he writeth this pistle not vnto layemen only as they are wonte to calle theÌ„ but vnto y t bisshopes also prestes generally vnto the all christeÌ„ meÌ„ of Corinthe And bycause he doth separate none estate ne parsone yt shall not be lefulle for vs to applye and appointe his worde vnto laye meÌ„ only nor yet vnto any other certen estate or parsone Sainte Paule truly did knowe fulle well both by the doctrine also by y e ordinauÌ„ce of Christe y t nother y e worke of god might be letted or forbiddeÌ„ ne his creature fordone destroyed Now is maÌ„ verely the creature worke of god made or create to begette childre aÌ„d to multiplye his seade as appereth Gene. i. For asmoche therfore as god which is alway coÌ„stante like minded with out any alteraâ—yoÌ„ made man at the beginniÌ„ge in this wise aÌ„d so wolde him coÌ„tinually for to be Thinke you surely y t it pleaseth hiÌ„ not now nother for love of pristehode no nor for love of his euaÌ„gely which is of all other thinges moste precyous to make of a maÌ„ a stocke or a stone Nother to lette the worke or operacyoÌ„ of maÌ„nes nature whiche of god ar naturally in theÌ„ implanted But what other thinge is it to saye when a priste is forbiddeÌ„ to mary then that a maÌ„ shulde not be a maÌ„ And y t the creature or worke of god shulde â—esse bycause of humayne presumpcyon aÌ„d lawes Only God whiche did thus create man maye these thinges in him altere and chaunge thorow his giftes and grace But free wille with all his powers enforsemeÌ„tes be here very nothinge ne can any thinge do Therfor sayeth Paule I saye vnto the vnmaryed meÌ„ aÌ„d widdowes It is good for theÌ„ yf they abyde even as I do But and yf they can not abstayne let them mary For it is better to marye then to burne ¶ It is good verely to abide as Paule did but in continente he addeth wherfore it is not good aÌ„d y t it is better to coÌ„tracte matrimony then to abyde in widdowhode or vnmaryed And Paule doth here shewe forth all at ones all the causes of matrimony and seâ—teth abounde to mesure or enclose all the glory of castite when he sayeth But and yf they can not abstayne lette them marye This is as moche to saye Necessite compelleth the to mary againe How excellently so ever therfore chastyte be praysed and how noble so ever the gifte therof be yet necessite causeth that very fewe do there vnto attaine for they can not abstaine and abyde chaste for all be it y t we are christen havinge the sprete of god by faith yet is not the worke and creature of god in vs stroyed and taken awaye from vs that thou muste cesse to be a woman and I a maÌ„ Nother doth the sorete bereve from the body his inclinacyon and naturalle workes but that it may eate drinke slepe disgeste and disgeftyon avoyde like as the body of an other man In lyke wise doth not the sprete take awaye from man ne frome woman their shappes their lymmes or membres their seade ne their frute and operacyon for a christen maÌ„nes body muste aswelle norisshe seade begette childre and multiplye as the body of other men of byrdes and of all bestes and lyvely thinges Vnto the whiche purpose it also was create As ys shewed Genesis .i. So that man of necessite muste appete naturally a woman and the woman a maÌ„ onles god wonderfully by a singular excellent gyfte do holde them therfro and delyver them And thus meaneth Paule here in this place when he sayeth But yf he caÌ„ not abstaine let him mary As though he shulde saye Vnto whom god hath not geven a singular grace but leaveth in his body the nature and disposicion of the same It is good for him ye it is necessary that he do mary forsakinge both verginite and also wyddowhede furthermore it is not the mynde of god to make a principalle and singular gifte comon vnto many but wolde that maryage shulde be comon to eche body like as he dyd ones ordene and create yt he wille not take awaye his creature from every man ne lette the operacyon of the same Moreover a Christen man is sprete and flesshe By reason of the sprete he neadeth not of matrimony But bycause his flesshe hath
secoÌ„de that is betwixte y â— and thy neghbore is none God gyveth the this libertye in thyne awne goodes but not in y e goodes of thy neghbor There is it necessary for the to make division be twixte thy goodes and thy neghbore For this cause maye not a maÌ„ forsake his wife for his awne body is not his awne but it be longeth vnto his wife is hers And contrary wise as coÌ„cerninge of y e womaÌ„ In like maÌ„ner also a bonde maÌ„ or a servaÌ„te hath no power over his awne body but is vnder the power authorite of his sovereine or master God as coÌ„cerniÌ„ge for to his awne silfe wolde not great ly care if a maÌ„ did forsake his wife for y e body is not bounde vnto god but is geveÌ„ of hiÌ„ to maÌ„ frely vnto y e vse of all exterior thinges But inwardely in y e harte is maÌ„ bounde to God Bargaynes and promyses made vnto men ought to be vniversally accomplisshed The very conclusion herof isâ— That we owe nothinge vnto any man saving love only and thorow love to be servisable vnto oure neghbore Where loâ—e is it ruleth aÌ„d claymeth by authorite with out all ieoparde of conscience or of synne before god to eate to dâ—inke to be clothed with all manner of garmentes to vse this or elles that manner of lyvinge indifferently savingeâ— where they shulde hurte my neghbore and be againste his profyte Againste god in soche manner of thinges can not one offende but thou maiste againste thy neghbore onles thou doâ—st vse them ryght Moreover y t by this worde callynge is not here signified the state in whyche every man ys callâ—d And as yt ys vsually sayde Matrymony ys thy callynge Thy callynge ys prystehode and forth in rewe of other Every man hath hys proper callynge of God Of soche callynge doth not Paule speake here but he noteth the Evangelike callyâ—ge that is by the Evangely So that thys sentence Abyde in y e callinge â—â—â—rin thou art called is thus moche to saye In what so ever state y e evaÌ„gely shall take y e what so ever maÌ„ner maÌ„ y t it shall finde the. Se y t in y e same thou doest abide Yf it calle y â— being maried coÌ„tinue so stille abidinge in y e same callynge or state wherin yt dyd fynde the. If it called the being a servante abyde in the servyce in whiche thou warte called What Yf then yt shall take me in a synfulle state shall I so stille abyde aÌ„d remayne I answeare yf thou be in faith and charite that is to saye yf thou be in the callinge of the Evangely Do what shalle please the. Do thou then synne hardely But by what wayes shalte thou can sinne yf thou have faith aÌ„d charite For by faith we muste please and serve God and by charite oure neghbore Therfore it caÌ„ not be that thou shalte be called in a synfulle state and there in remayne for yf thou doest so remayne other thou art not yet called or elles thou haste not recâ—aved thy callinge for this callinge doutâ—lesse causeth that thou muste departe from out of a synfulle state in to an other that is synles and doth altre the in soche wyse that thou canste after do no more synne all though thou shuldeste abyde in thâ— firste state And all be it that thou be then clerely on all parties free a fore god yet a fore men muste thou by charite be every bodyes servante Here doest thou see theÌ„ agayne that cloysters and monasteryes which are now a dayes do fight agayne right and equyte for they binde them selves vnto god in exterior thinges in whiche they be clerely free and so do they strive againste god faith libertye and goddes ordinaunce And agayne warde wherin they ought to be bounde and be sâ—rviable vnto every man by charite there do they make them selves free and wille vse libertye So that they will not be servyable ne profite any maÌ„ but them selves In whiche manner of doing they resiste and with stande the truthe O what weywarde and disordered ordres be these whiche wille perverte and destroye all the ordinances and lawes of god desyringe to be fâ—ee in y â— they stande bounde and to be bounde where they stande free And yet not withstanding they clayme of presumpâ—yon to have thrones or seates of excellente honoure in heveÌ„ dysdayninge the places ordeyned for other comone Christen people Ye they shalle occupye seates that are apointed for them in the deppe dongone of helle which so doth make of hevenly libertye develisshe bondage of corporalle servitute cursed lybertye ¶ The thirde parte which entreateth of vyrginite As concerninge vyrgins I have no cammaundemeÌ„te of the lorde yet I do geve councelle as one that hath obteyned of the lorde to be faithfulle I suppose that it is good for the presente necessyte for it is good for a man so to be ¶ We have hether to harde matrimony pleÌ„teously magnifyed and praysed let vs nowe heare the paynes and trobles therof of the dignite and honor of virginite This wille I here note vnto yow fyrste onles yt had bene saynte Paule that here doth entreate theâ—of yt myght greve men that he ys soche a spare prayser therof and that he doth so slenderly commende yt Fyrste he sayeth that yt ys not commaunded of god no more than ys matrimony that ys to saye yt ys lefte of god free for every persone And in that ys taken awaye the honor whiche oure greate preachers have ther vnto a fore thys tyme attributed For where ys no commaundemente there ys lefte before god nother meryte ne mede but a sole libertye Yt ys of lyke estymacion afore god and all on matter whether thou be a virgyne or no virgine And as he shewed before He that ys called beyng a servante ys the loâ—des freman Lyke wise maye be sayde here She y t is called beyng a mayde is before god a wife And she that is called beyng a wyfe ys before god a mayde For all these thinges before god are all one nother ys there any difference of persones ne meryte of dedes but only fayth whiche ys egalle and lyke in all and by all thinges Paule bycause that virginite is a dere aÌ„d a precious thinge and of greate authorite in the erthe spake thys by the holy goost to th eÌ„tent that no man for y e preeminence and soveraynte of the state shulde iudge hym sylfe better and more excellente before god then an other symple châ—ysten body but â—hat he shulde coÌ„tinue pure in fayth which doth make vs all egalle in the syght of god For â—he corrupte â—ature of man can not abyde as a man wolde saye to be vntwynded aÌ„d to be counted nothinge in value a fore god and therfore the more excellente that hyr worke shall be the more excellente reioyseth she to appeare Wherfore she is so blynded with the goodly glysteringe of virginite Seyng that there ys no thinge