¶ An exhortation to the diligent study of scripture/ made by Erasmus Roterodamus. And translated in to inglissh.  
¶ An exposition in to the seventh chapter of the first pistle to the Corinthians.   

LActantius Firmianus/ Christian Reader (whose eloquence sanct Hierome doth greatly advance) endeveringe him silf to defend and maintain the chasten faith and religion/ against the crafty and unfaithful gentles/ did wish and desire with fervent affection to attain the eloquence next unto Tullyes'/ coun●inge it an high presumptyou (as I think) if he should have desired equal. How be it I truly/ if that wishes could any thing avaylle/ at the lest while I exhort and entice all mortal men unto the most holy and wholesome study of Christian wisdom/ and pure Philosop●ye/ would heartily desire an other manner of eloquence to be given unto me/ then ever cicero had/ all though not so gloriously painted & coloured as his was yet truly of more power & efficacity/ ye such a vehement persuasion & strength of eloquence would I desire/ as the fables of old poets have noted in mercurius/ whom they feigned (as it had been with a rod of inch●untemēt/ & a melodious harp) to cast men into a sudden & oblivious sleep/ & again to raise them at his own pleasure/ depressinge some (that are allected with his heavenly harmony) in to the depth of plutos empery. And bringing them again out of all ve●acions Other such as they ascribed to Amphion & Orpheus/ for they imagine that the one with his armonious harp did move the stiff stones. And that the other made to follow him the insensible trees. Other such as the frenshmen apply to Hercules Ogmius faininge ●hat he leadeth about all men with his godly eloquence as it were with certain small chains which are tied unto his tongue and run thorough every man's ears. Other such as the doo●inge old age did attribute unto marsyas. O● else truly (because we will not be long in repeting fables) such as Al●ibiades hath granted unto Socrates. And the old comedy unto pericles/ which may not only entice and delight the ears with a short and corruptible delectation or pleasure. But also may leve perpetual pricks and instigations in the minds of the hearers/ which may ravysshe and transform them/ and l●ve them in an other mind than they were before. The noble musician Timotheus (as we r●ade●) with his proportioned harmony was wont to inflame Alexander the great conqueror with a fervent desire to war. And there have been in times passed/ that have counted nothing of more power and efficacity than thenchantments/ which the Greeks call epodas. Now if there be any such kind of enchantment or charm. If there be any strength in mus●●● a●d harmony. If there be any pleasant persuasion/ which hath power to allecte man's mind in to here sentence/ the same at this ceas●n/ would I gladly obtain to th'intent that I might persuade unto all men that thing which is most wholesome and most profitable unto them. All though it were better/ ye and more convenient to desire that Christ him self (whose cause I entreat) would so tempre the strings of our instrument/ that this song may prosperously entice and mov●/ the minds of all men. For this porp●●●ewe need but little the painted argumen●●● and coloured conclusions of the Rhetoricians/ for nothing so surely can garnish and perform that/ that we desire as the truth it silf/ which when it is most plain and simple/ is of most vehemen●●fficacite in persuading. Nether do I counce it best at this time to revocate and call to memory the sorrowful complain to (all though it be not new yet alas it is to ●●ue/ and I think it could never be more justly verified then at this present time) that sith with such great diligence all men's inventions are studied and commended/ yet only this immortal fountain of Christ's pure philosophy/ is despised and mocked of so many/ ye and chiefly of them which profess to be the heads and examples of the Christian/ few there are that seek these wholesome springs of health/ And yet they that seek them/ do so unfruetfully look upon them Adding their own glosses and opinions that they seam rather to trouble and defile these springs of life/ then to drink of them sweetly/ that they might have in them silf floods of living water/ running in to everlasting life/ which both should be to the glory of god/ and profit of the Christian.  
We see that in all other sciences which by man's policy have been invented/ there is no mystery so dark and secret/ but that the quickness of our wit hath attained it/ there is nothing so hard/ but that diligent labour hath subdued it unto him. how chanceth it then that we embrace not/ with faithful hearts (as it is convenient) this pure philosophy/ sith we profess the holy name of Christ? Plato's adherentes/ Pythagoras scholars: The academics/ Sto●kes Epicures. The fautores of Aristotle and disciples of Diogenes/ know growndly ye and by heart/ the traditions of their own sect/ And fight most fiercely for them Ready rather to die/ than to forsake their patron and author. And why do not we much more give our minds and studies/ unto our master and prince Christ/ who would not count it a foul thing/ ice and a great rebuke to him that professeth Aristotle's philosophy/ if he be ignorant what his master judgeth/ concerning the causes of the thunder/ of the rainbow/ of the earthquakes/ And of such othernaturall causes? which though they were known or unknown/ Make not them that labour to know them happy nor unhappy. And should we which are so many ways consecrated/ and with so many sacraments bound unto christ: think it no shame awhitte/ to be ignorant in his scripture and doctrine/ which give us most sure comfort and felicity? And which are the anchor of the soul both sure and stable/ preserving us from perisshinge in all tempests of temptation? How be it/ for what intent use we this comparison/ sith it is extreme madness to compare Christ with Zeno and Aristotle/ and his hevenlye doctrine/ with their tri feeling traditions.  
Let them fain and imagine unto the captains of their sect as much as they may/ y●e as much as they will. Yet truly. Only this master and teacher/ came from heaven/ which alone could teach sure things/ being the everlasting wisdom of the father which alone hath taught wholesome things/ being the foundation of all man's health: which alone hath fulfilled to the uttermost point/ all that he hath taught: and which alone may perform/ what so ever he hath promised. If any thing had been brought from the chaldees or the Aegiptions/ we would the more greedily desire to know it/ be cause it came far/ and from a strange country (ye it is the more dear and precious that cometh from a far) And we are often times so grevouslye vexed about the dream and fantasy of a foolish fellow (not only with small profute/ but also with great loss of time) that it is shame to rehearse it. I wonder that this desire doth not likwisse tickle and entice the Christian hearts/ which know well enough (as the thing is in deed) that this wholesome doctrine came not from Egypt or Syria. But from the very heaven and seat of god. Why do we not think with ourselves on this manner/ It must needs be a new and mervelous kind of learning/ sith that god him silf which was immortal/ became a natural man and mortal/ descending from the right hand of his father/ in to this wretched world/ to teach it unto us/ It must needs be a high and excellent thing/ and no trifle/ which that hevenlye and mervelous master came ●o teach openly. Why do we not go about to know/ search ●o try out with a godly curiosity/ this fruitful Philosophy? Sith that this kind of wisdom being so profound and inscrutable that utterly it damneth & confoundeth as folyssh all the wisdom of this world May be gad●r●d out of so small books 〈◊〉 out of most pure springs/ And that with much less labour/ than the doctrine of Aristotle out of so many brawling and contentious books/ Or of such infinite commentaries which do so much dissent/ Be sides the incomparable fruit which needeth not here to be spoken of. Nether is it needful that thou be clogged with so many irxome and ba belinge sciences/ The means to this philosophy are easy and at hand/ do only thy diligence to bring a godly and ready mind/ chiefly endued with plain and pure faith Be only desirous to be instruct/ and confirmable to this meek doctrine/ And thou hast much profited. Thy master and instructor (that is the spirit of god) will not from th● be absent/ which is never more gladly present with any/ then with simple and plain hearts. men's doctrines and traditions (be sides the promessinge of false felicity) do confound many men's wits/ and make them clean to despair be cause they are so dark/ crafty/ and contentious/ But this delectable doctrine doth apply her silf equally of all men submitting her silf unto us/ while we are children/ tempering her tune after our capacyte/ feeding us with milk/ forberinge/ norisshinge/ suffering/ and doing all things/ until we may increase/ & wax greater in Christ/ And contrarywisse it is not so low and depressed unto the weak but it is as high and mervelous to the perfect/ Ye the more thou wadest in the treasures of this science/ the farther thou art from attaining her majesty. To the children she is low and plain/ and to greater/ she seemeth above all capacity. She refuseth no age/ no kind/ no fortune/ no state and condition.  
In so much that the son is not more comen and indifferent to all men/ then this doctrine of Christ. She forbeddeth no man at all: Except he abstain willingly/ envying his own profit. And truly I do greatly dissent from those men/ which would not that the scripture of Christ should be translated in to all tongues/ that it might be read diligently of the private and seculare men and women/ Other as though Christ had taught soch dark and insensible things/ that they could scant be understand of a few divines. Or else as though the pith and substance of the christian religion consisted chiefly in this/ that it be not known. Paraventure it were most expedient that the counsels of kings should be kept secret/ but Christ would that his councils and mysteries should be spread abroad as much as is possible. I would desire that all women should read the gospel and Paul's epistles/ and I would to god they were translated in to the tongues of all men/ So that they might not only be read/ and known/ of the scotes and yryshmen/ But also of the Turks and sarracenes/ Truly it is one degree to good living/ y●e the first (I had almost said the chief) to have a little sight in the scripture/ though it be b●t a gross knowledge/ and not yet consummatte) Be it in case that some would laugh at it/ ye and that some should err and be deceived) I would to god/ the ploughman would sing a text of the scripture at his plowbeme/ And that the wever at his lowme/ with this would drive away the tediousness of time. I would the wayfaringe man with this pastime/ would expel the weariness of his journey. And to be short I would that all the communication of the christian should be of the scripture/ for in a manner such are we ourselves/ as our daily tales are. Let every man prosper/ and attain tha● he may/ And declare effectuously his mind unto his neghburre/ Let not him that cometh behind envy the foremost/ Let also the foremost allecte him that followeth/ ever exhorting him not despair. Why do we apply only to certain the profession// which is indifferent and comen to all men? Nether trluy is it me●e (sith that baptism is equally comen unto all Christian men/ wherin● consisteth the first profession of the christian religion. Sith other sacraments are not private/ and to conclude. Sith the reward of immortality pertaineth indifferently unto all men/ that only the doctrine should be banished from the seculare/ and possessed only of a few whom the comunalte call divines/ or religious parsons. And yet I would that ●hese (although they be but a small company in comparison to the hole numbered which bear the name of Christ and are called christian) I would (I say) desire with all mine heart/ that they were in deed such as they are called/ for I am afraid that a man may find some among the divines which are far unworthy their name and title/ that is to say/ which speak worldly things and not godly: ye and among the religious which profess the poverty of Christ And to despise the world/ thou shalt find more wordly pleasure and vanity/ then in all the world be sides. Him do I count a true divine which not with crafty and soot reasons. But that in heart/ countenance/ eyes/ and life doth teach/ to despise riches. And that a Christian ought not to put confidence in the sucker/ and help of this world: But only hole to hang on heaven. Not to avenge injury. To pray for them that say evil by us. To do good against evil. That all good men should be loved and nourished indifferently/ as the membres of one body. That evil men if they can not be reform and brought in to a good order ought to be suffered. That they which are despoiled of their goods/ and put from their po●●essions● And morn in this world/ are very blessed and not to be lamented. That death is to be desired of the Christian/ sith it is nothing else/ But a going to immortality. If any man being inspired with the holy ghost do prechand teach these and such other things/ If any man exhort/ entice/ and bolden his neghbore unto these things/ he y● a very and true divine/ though he be a wever/ ye though he dig and delve. But he that accomplissheth and fulfilleth these things in his life and manners/ he verily is a great doctor. Paraventure another which is not Christian shall more subtly dispute/ by what manner the Angels understand: How be it to persuade and exhort/ that we may here live pure and immaculate from all vices and iniquities. And to lead an angels life/ that is the office and duty of a Christian and divine. If any man would object/ and say that these are gross/ and unsavery things. To him would I none other wysse answer. But that Christ chiefly hath taught these things. And that the Apostles to these have us exhorted. This learning and doctrine be it never so unsaverye hath brought us forth so many good christian/ and so think swarms of faithful martyrs. This unlearned (as they call it) philosophy/ hath subdued under her laws the most noble princes so many kingdoms/ so many nations: which thing no kings power. Nother learning of the philosophers was ever able to bring to pass: Nother will I resist than but that they may dispute their profound and soot questions (if it please them) among the more perfect/ how be it the rude multitude of the christian may be comforted/ be cause truly thappostles did never teach such things. Whether they knew them or no I would other men should judge.  
But truly if that the princes for their part would remember themselves/ and go about to fulfil with pureness of living/ this humble and rude learning (as they call it) If the preachers in their sermons would advance this doctrine/ exhorting all men unto it/ and not to their own fantasies and imaginations. If schoolmasters would instruct their children rather with this simple science then with the witty traditions of aristotle and averroys. Then should the Christente be more at quietness. And not be disturbed with such perpetual storms of dissentyon and war. Then should thy● unreasonable desire of avarice/ which appeteth riches insatiably whether it be right or wrong/ be somedealle assuaged/ and cease of his rage. Then should these contentious pleatinge/ which now in all things admixte themselves ●have an end. For no man would resist evil/ and to be short. Then should we not differ only in title and certain ceremonies from the heathen and unfaithful. But rather in the pure conversation of our life. And no doubt in these three degrees of men/ that is to say. In princes and officers which are in their stead. In bishops and other priests which are their vicar's. And in them that bring up the tender youth/ which are form and reform even as their master enticeth them Doth chiefly consist the hole power other to increase the christian religion. Or else to restore it again which hath long been in decaye●. Now if these would a while seclude their own private business and lift up their hearts with a pure intent unto christ seeking only his glory/ and the profit of their neghbore/ we should severely with in few years/ a true and godly kind of Christian springe up in every place/ which would not only in ceremonies/ dispitions/ and titles profess the name of Christ. But in their very heart and true conversation of levinge. By this armure should we much sooner prevail against the unfaithful/ and enemies of Christ/ then with strength ●violence/ and threatteninge. Let us join to gedder all armies/ powers/ and might of sword/ yet is there nothing stronger than the truth. We can not call any mā● a platoniste/ unless he have read the works of plato. Yet call we them christian/ ye and divines/ which never have read the scripture of Christ. Christ sayeth/ he that loveth me doth keep my sainge/ this is the knowledge and mark which he hath prescribed. Therefore if we be true Christian men in our hearts/ if we believe unfanedly that he was sent down from heaven to teach us such things as the wisdom of the philosophers could never attain If faithfully we trust or look for such things of him/ as no worldly prince (be he never so rich) can give unto us: why have we any thing in more reverence and authority/ then his scripture/ word/ and promiss/ which he left here among us to be our consolation? Why recount we any thing of gravite or wisdom/ which dissenteth from his doctrine? Why in this heavenly and mystically learning do we country/ and discant running more at riot/ Then the comen and porophane inteuretors'/ in the cyville law/ or bofes of Physic? Wyndinge ourselves in it as in a tryfelinge game/ or ●atter of small substance/ commentyng●/ ●ossinge and wr●stinge it even as it comet● to our tongues end. We apply and draw/ this heavenly and unspotted doctrine unto our life. And measure it after our ●●yne conversation according unto the manner of the lesbes which bend their rule to the fashion of their stone or timber/ And cut no● their stone and ●imb●e to the rule. And because we will not be seen ignorant in any thing/ but rather that we have read and know much/ we do (I dare not say) corrupt these fruitful springs/ but that no man can deny we appropriatie unto a few men that thing which Christ would have most comen. And this kind of philosophy doth rather consist in the affects of the mind/ then in sorle reasons. It is a life rather than a disputation. It is an inspiration rather than a science. And rather a new transformation/ then a reasoning. It is a seldom thing to be a well learned man/ but it i● leeful forc● very man to be a true christian. It is leeful for every man to live a godly life/ ye and I dare be bold to say it is leeful for every ma● to be a pure divine. Now doth every manne● mind incline unto that which is wholesome and expedient for his nature. And what other thing is this doctrine of Christ which he calleth the new regeneration/ But a rest oring or repairing of our nature which in his first creation was good? A man may find very many things in the gentles books/ which are a●reable unto this doctrine. All though no man hath showed it so absolutely. Nether yet with such efficacity as christ him silf/ for there was never such a rude and gross sect of philosopye/ which did teach that man's felicity rested on money/ there was none so shameless to affirm the the chief point & ground of goodness consisted in this worldly honour and pleasures The stoics did knowledge that no man might worthily be called wisse except he were a good and virtuous lyver/ neither that enythinge was verily good and honest/ but only virtue. And that nothing was evil and to be abhorred. But only vice and sin/ Socrates (as plato maketh mention) did teach by many reasons/ that injury ought not to be avenged with injury. Be taught also that sith the soul is immortal/ they are not to be mourned for which depart hence/ if they have leved well/ be cause they are gone in to a more prosperous life. Finally he taught and exhorted all men to subdue the affections of their bodies. And to apply their souls to the contemplation of those things/ which truly are immortal/ all though they be not seen with these bodily eyes. Aristotle writeth in his politics that there can nothing be so sweet and delicious to man But that at sometime it doth displease him only virtue except. The Epicure granteth that there can be nothing delectable and pleasant in this life except the mind and conscience from whence all pleasure springe be clear/ and with out grudge of sin/ besides that there have been some/ that have fulfilled a great part of this doctrine. And che●ly of all Gocrates/ Siogenes/ and Epictetus'/ how be it sith/ Christ him self hath both taught and also done these things more consummatly than any other/ is it not a mervelous thing that these things are not only unknown of them which profess the name of Christ. But also to be despised of them/ ye and to be made a laughing stock? If there be any thing that goeth more near to Christianite/ let us then disanulle these things/ and follow them. But sith there is no nother thing that can make a true Christian man/ Why then do we recount this immortal doctrine more abrogate and out of use then the books of Moses? The first point of Christianite is to know what Christ hath taught. The next is to do there after and to fulfil it as nigh as god gives us grace/  
Nether think I that any man will count him self a faithful christian/ because he can dispute with a crafty/ and tedious perplexite of words/ of relatyons'/ quiddityes/ and formalites/ But in that he knowledgeth and expresseth in dede● those things which Christ both taught and accomplished. Nether speak I thy● to discommend their study & labour/ which have exercised their wits in these soot inventions (for I would offend no man) But rather be cause I believe (as the matter is in dead) that the very pure and natural philosophy of Christ/ can be gathered out so fruitfully of no place/ as out of the Gostpels and epistles of the apostles/ in which if a man will study devoutelye attending more to prayer/ than arguing) desynnge rather to be made a new man then to be armed with scriptures unto contention/ he with out doubt shall find/ that there is nothing pertaining unto man's felicity/ other clles unto any operation expedient unto thi● present life. But it is declared/ discussed/ and absolutely touched. If we go about to learn any thing/ wherefore shall an other master and instructor more please us then christ him silf? If we require a rule and form to live after/ why do we rather embrace an other example than the very first copy and pa●trone which is christ himself? If we desire an wholesome medicine against the grevous and noisome/ lusts or app●tytes/ of our minds. Why seek we not here the most fruitful remedy? If we appete to quicken and refresh with reading/ our dull and fainting mind. I pray the where shall we find soch quick and fiery sparkyls? If we covet to withdraw our minds from the tedious cares of this life/ why seek we any other delectable pastimes? why had we liefer learn the wisdom of Christ's doctrine out of men's books/ then of christ him self? Which in this scripture doth chiefly perform that thing which he promised unto ●s when he said/ that he would continue with us unto the end of world. For in this his testament he speaketh/ breatheth/ and liveth among us/ in a manner more effectually/ then when his body wa● presently conversante in this world. The jews nether saw n● heard so much. As thou mayst daily both here and see in the scripture of Christ/ there wanteth nothing/ but that thou bring the hears and eyes of faith where with he may be hard and perceived. What a mervelous world is this? We keep the letters which are written from our friend. We kiss them/ and ●ere them about with us. We read them over twice or thrice: And how many thousands are there among the Christian which are esteemed of great literature/ And yet have not once in their lives Read ove●●he Gosple● and Epistles of the Apostles. Mahumete● adherents are all well instruct in their own sect/ And the jews unto this day even from their tender age study diligently their Moses/ Why do not we such honour unto Christ embracing his precepts which bring eternal life? They that profess saint Benedictes institution (which is a rule both made of a man that was but of small learning and also written unto the seculare/ rude/ and unlearned) observe their example/ learn it by heart/ and drink it in to their hearts. Saint austyn's adherentes are not ignorant in their rule/ Saint Franciskes' friars do know observe/ and advance their patrons precepts/ ye and carry them about with them whether so ever they go insomuch that they think not themselves in savete except their book be with them. Why set they more by their rule which was written of a man then the hole Christente by the holy scripture/ which Christ did equally preach unto all men/ which we have all professed in baptism? And to conclude/ which is most holy among all other doctrines/ and none to be compared with it/ all though thou heap sex hundredth togedder/ and I would to god y● as Paul did write that the law of Moses had no glory in comparison to the glory of the gospel that succeeded after it/ that even so the evangelyes and epistles were esteemed of the Christian so holy or had in such reverence/ that the doctrines o● men in respect of them might scame nothing holy/ I am content that every man advance his doctor at his own pleasure/ let them extol Albarte/ Alexander/ Saint Thomas/ Aegidius/ richard/ and Occam/ I will diminish no manes fame no glory/ Nother yet resist and reprove the old manner of study/ Let them be witty/ soot/ And in a manner above capacity or angelic all/ yet truly must they needs knowledge that these are most true/ undoubted/ and fruitful. Paul and saint johan will that we judge the spretes of prophets whether they are of god or not/ and Saint Augustyne reading all other men's books with judgement/ requireth none neither authority to his books Only in the scripture when he can not attain a thing/ he submitteth him sylf unto it/ And our doctor (which is Christ) was not allowed by the scoles of divines/ but of the heavenly father his own and goodly voice bearing witness/ and that twice/ first at jodane as he was baptized/ & after in his transfiguration on the mount thabor/ saying/ This is my well-beloved son in whom I am pleased/ hear you him O this sure au●horyte: which (as they say) hath no contradiction/ what signifieth this/ hear you him: truly that he is only the true teacher and instructore/ and that we ought only to be his disciples. Now let every man with their hole affection praise their authores as much as they will/ yet was this voice with out● nay only spoken of Christ our savyoure/ upon whom descended the holy ghost in likeness of a dove which did confirm the testimony of the heavenly father. With this spirit was Peter endued unto whom the high shepherd Christ/ committed his sheep once/ twice ye thrice to be fed & noryss●ed/ meaning truly no nother thing but that he should instruct them/ with the heavenly food of Christian doctrine. In Paul/ Christ seemed in a manner new borne again/ whom he him silf called a chosen wessel/ and a pure preacher of his name and glory. Saint johan expressed in his learning that thing which he had souked or drunk out of the holy fountain of Christ●s bosom. What like think is there in dun● (I would not you should think that I speak it of ennye) what like thing is there in saint Th●mas? how be it I commend this man's holiness/ Ind mervell at the so●le wit and judgement of the other. Why do we not all apply our diligent study in these great author's/ I mean Christ/ Peter/ Paul/ and johan? Why bear we not about these in our bosoms? Why have we them not ever in our hands? Why do we not hunt/ seek/ and search out these things with a curious diligence? Why give we a greater portion of our life to the study of Averrois/ then to the Evangely of Christ? why do we (in a manner) consvine all our age in the decrees of men/ and vain opinions which are so contrary and dissenting among themselves? Be it in case they be great divines that made such constitutions yet notwithstanding only in Christ's word consisteth the exercise/ and invrance/ of him which before god is reputed for a great divine. It is meet that we all which have professed the name of Christ (at the lest if we have promised with mind and heart) that we be instruct with ●the doctrine of Christ/ being yet tender infants in our parent's arms/ and wanton child●●n at our nurses tete/ for it is emprented most deep/ And cleveth most surely/ which the rude and unformed shell of our soul do the first receive and learn. I would our first and unformed speech should sound of christ/ I would our ignorant childhed should be informed with Christ's evā●elye/ and to them I would Christ should be so sweetly taught/ the they might be inflamed to love him/ And that after they should proceed by a little and a little creeping by the ground until that by insensible incrementes they springe up to be strong in Christ. Other men's traditions are such/ that many repent themselves because they have spent so much study and labour upon them. And often it chanceth that they which have most manfully fought thorough all their life even unto the death/ to defend men's doctrines and decrees/ Yet in the point of death have cast away their shield/ and have clean dissented from their author's sect. But blessed is he whom death assaileth/ if his heart be hole occupied in this wholesome doctrine. Let us therefore all with fervent desire thirst after these spiritual spriges/ Let us embrace them. Let us be studiously conversant with them. Let us kiss these sweet words of Christ with a pure affection Let us be new tranformed in●to them for such are our manners as our studies be ye (and to be short) let us die in them he that can not attain them (but who is he that can not if he will him silf) yet at the lest let him submit him self unto them recounting them very holy/ & as the storehouse/ or tresurye/ of gods own mid from whence cometh forth all goodness. If a man would show us a step of Christ's foot/ Good lord/ how would we kneel and worshuppe it? And why do we nor rather honour his qwycke and lyvelye image which is most expressly contained in these books? If a man would bring unto us Christ's coo●e whether would we not run headlong that we might once kiss it? How be it if thou bring out his coote/ shirt/ shoes/ and all his house old stuff/ yet is there nothing that doth more truly and expressly represent christ/ then the gospels and epistles. We garnish or adorn an image of wood or stone with gold and precious stones for the love of Christ. But why are not these things rather garnished with gold and gems/ ice and more preciously/ if so any thing can be more precious than they/ sith they represent much more presently Christ unto us/ then any image can do? As for images/ what thing can they express but the figure of his body? if they express that. But the evangely doth represent and express the qwicke and levinge image of his most holy mind/ ye and Christ him silf speaking/ healing/ dying/ rising again/ and to conclude all parts of him. In so much that thou couldst not so plain and fruitfully see him/ All though he were present before thy bodlye eyes.  
Amen.   

THe cause why the apostle did write this present chapter was this. The Corinthians which did receive the doctrine of Christ and so did become his servantes/ and specially they which before had followed the Jews ways/ did observe both the evangely/ and also the law of Moses. Now had Moses commanded that every man should be married. So that a man by the law of matrimony should be associate and keep company with a woman/ and the woman with a man● To live several or single was then condemned/ as a state barren and unfruitful. The cause was this. God had promised in the old testament that Christ should descend of the seed of Abraham. Now did no body yet know what parsons were the seed that should beget him. It was therefore necessarily required that the hebrews all/ which were jews should be coniugate in marriage for honore and love of this seed/ and to engender children until the advente and coming of Christ.  
For this cause did the Corinthyans' demand/ whether they were bound to keep the aforesaid law? And whether it was ●efulle for them to abide and live unmarried/ when they had love and desire unto chastity? And most specially for so much as by reason of the evangely many other laws were cassate/ and annulled/ and put unto man's liberty to keep them/ or else not to keep them. Their feeble and weak consciences could unneaths leave the law of Moses/ where unto they had so long time and many ages been accustomed. Unto this doth saint Paul here make them answer saying that this is not only lawful/ but also good and profitable/ if so a man mindeth to live chaste/ and hath love and delight to the same. Not with standing he doth here entreat of this matter both diligently and also warily/ ●●xtynge and intermeddling all ways matrimony.  

It is good for a man not ton touch a woman. Nevertheless to avoid fornication. Let every man have his wife. And let every woman have her husband.  
¶ Consider well the words/ and behold how shortly he breaketh of/ making digression from his first sentence. It is sayeth he good/ if a man do not touch a woman. But in this he doth neither bid/ ne forbid any man so for to do/ but incontinent he hieth him unto matrimony. As if he did fear such a good thing to be rare and unwont/ and that in time coming would turn and be changed into fornication. Afferminge that for love of avoydinge fornication every man ought to have his wife Therefore this is his first sentence or conclusion. That whosoever in him self doth not feel this godly and good thing I mean chastity: but doth feel and perceive incontinency/ Unto him (I say) is here commandment given/ that he be married. And this commandment oughtest thou to receive as the commandment of God and not of man. Then here of doth follow that no parson may make a vow or promise to live chaste and single. And that no parson is bound to keep and perform eny such vow once made/ but rather to fordo unkepe and break them. When in him self he doth not find nor feel this precious and goodly gift of chastity/ but knoweth him sil●e prone to lust and incontinency. For such a vow is plainly made against this commandment. But against the commandment of God may no vow be made therefore if any such vow be made/ he that shall observe and k●pe ●t is damnabyll/ ye and by the law of god all ready condemned.  
This touching of women have some parsons defined and compassed moche straightly. So that they dare not touch a woman's hand nor skin. Moreover they have found and imagined many both statutes and ceremonies/ by which they might keep themselves from the company of women. So that they should neither s●e nor hear them/ supposing that by such means they have made royal provision to live chaste/ and unmarried. And thus they that first did build monasteries and abbeys thought that young men might be kept pure & chaste/ if they ware absent from young women/ and likewise young women from men. But unto what proof and how fortunately that thing hath come to pass/ and what place thurby hath been given to Satan/ it were horrible both to be spoken/ and also to be heard of.  
Such parsons be as men are wont to say commonly more blind than a beetle. They ween that chastity may be dryven in to a man by outward means. When not whithstanding/ this high and heavenly gift must springe out from the inner parts of the heart. For all if it be manifestly known that lust is inflamed when man and woman do come to gether/ Yet have they therefore not made all gates so royal a provision against lust/ as they pretend/ in that they are kept separate from women/ and the women from men/ for what availeth me to see no woman/ ne hear/ neither yet touch her? if my heart swim full of them? if in thought it cleveth unto them both day and night? If it imagine and purpose more filthiness/ then any man is bold to do? And what doth it profit to sperre and close in a young woman/ that she can have no liberty neither to see ne hear a young man/ when her heart with out ceasing doth morn and sigh after such one both days and nights?  
The heart must be given unto chastity. else all our enforsement labour and diligence shall be unto us grevous and painful as hell and other like torments. Wherefore this saying of Paul must needs be understand in sorete and in heart/ on this wise. That he shall be said not to touch a woman/ which with desire of his heart/ and with his own proper will doth outwardly keep his body from women. And not he that is compelled outwardly to abstain or keep from women/ inwardly in heart being full of lust and love towards them. But such are dissemblers and hypocrites/ whose cleanness and chastity glistereth before the world/ but afore god it is lost and damnable/ ye it is double lechery/ for saint paul's saying is freely spiritual. Wherefore it requireth a free spirit/ and in a free spirit it must be taken & received. But hypocrites receive it grudginly/ making thereof a dead letter/ & a grevous law/ that d●yveth and compelleth them. And so they make damnable & feigned chastity by outward shunning & avoiding from women dolorous & paynfulle. Mark now whatkyn soulesleers they be wh●ch so entice and provoke foolish youth to vow outward chasti●e causing and compelling them to nourish with in them inwardly hidden malice and evil/ taking no consideration with themselves/ whether the parsons whom they thus do entice and move be like wise with heart and desire stirred unto the same/ that is to wit unto chastity or single living. But the more hard and painful it is to man/ the more noble and precious do they ween that it is before god like wise as it is wont to be in other exterio: hurts/ damages/ and vexations of the body. And they do not see that this evil of strained and unwill full continency/ & exterior pain or grief of the body be no less different than heaven and earth. For as touching other evils/ and gresis they may be endured and suffered with a meri conscience with out sin/ and they do pain the body only But this evil and trouble is subject and in danger of sin. Be cause it can in no wise be endured with a merry conscience. For it is sin and unright wiseness in it self's Wherefore this evil of unwilful chastity can by no medicine be helped and healed/ unless when a man is rid from dawnger ofsinne. Which can be by no nother ways then by the help and remedy of marriage. But other exterior griefs or troubles concerning man's body may be helped by patience/ although a man be never rid from them.  
And in this manner willeth saint Paul that saying to be understand. It is good for a man not to touch a woman etc. So that this word/ good/ be not understand ne spoken of merit and deserving before god. As though an unmarried body were better a fore him than one that is married like as before time saint Hierome hath this text exponed. For it concerneth only faith/ and no deed or work. And it is spoken of temporalle tranquillity/ and quietness of this life. Which a single or unmarried parson hath before one that is wedded and maried● For one that is single shall be quite and free from all miseries/ vexation/ and drudgery/ that befall in wedlock or marriage. And for to tell you shortly it is a ioyfulle lovely precious and goodly gift (if so a man hath it verily given him) to ●yve with a glad heart and mind single and chaste. But Paul him self shall here after excellently describe unto you what he intendeth by such goodness. For it was not sitting for him that so did commend virginity and single living/ to leave them with out consolation/ which there unto were given with their very mind and will. Nevertheless this must you grant me/ that a wife and married woman may be better afore god thean a virgin. All be it she in her state do suffer many pains tobles and adversytes/ and the virgin or maid hath moche joy and tranquillity/ passing her age in rest and quietness.  
Therefore this is the sentence or meaning of Paul/ It is good for a man not to touch a woman. Nother is it ●ny offence now in the time of the new testament to live with out a wife and children/ as it was in the time of the old testament/ but it is good as here witnesseth Paul for a man not to touch a woman. That is to say. A man unto whom is given of god/ that he can gladly with his very heart and will abide single/ the same man may lead a quiet life. This doth report the common proverbs/ that men use to speak. Such as be thes/ Be thou married o fool (doth on say unto an other) and thy joy shall shortly have an end. Also/ marriage is a short joy and a long sorrow/ and such other like. Which all do well agree with this place of Paul/ It is good for a man not to touch a woman. Therefore did Moses also commawnde in the law that a man newly married should be quite and free from all public charges by the space of an whole year/ that he might have joy and make merry with his wife/ neither should he be called to go in warfare/ neither to bear any charge or office. As though Moses should say/ he shall live a year in gladness/ and after he shall suffer trouble sorrow and angwysshe.  
But if it be not given a man to live with his very heart and mind chaste or unmarried. It is better for him to take a wife to be his companion. Ye there is no thing else at all left or remaining/ that may ease and help thee/ except honest and chaste matrimony. Wherefore where it is not given a man to enjoy and use the commodities of single living and chastity. It is necessary to give him silf unto the trouble/ pay●●es/ and vexations of marriage. For it is alway better to lead a miserable or sorry life with out sin in marriage/ then to live joyfully in the foul sin of lechery unmarried. But there is no body that will gladly put themselves into such pains and soriness. And therefore doth well nigh every man for his part abhor wedlock. Wherefore it is a common used by word. He must be hardy that shall marry a wife. And with out fail he had need to be very hardy Nother is there/ any parson that leveth more blessedly or quietly than a pure christian/ which being led and guided by faith can so fashion him sylfe again troubles and stormy seasons of adversity/ that he doth no whit complain/ neither cry/ ne blaspheme god and his word: Like as do the mad and blindewise men of this world.  
Thus doth saint Paul here mean in this place/ when he so suddenly after the commendation and praise of chastity returneth unto marriage saying/ but to avoid fornication/ let every man have his wife/ and let every woman have her husband. What doth he intend in that he sayeth/ but to avoid fornication? No thing verily else/ but where as such manner quietness is not/ that a man can willingly live chaste/ that then he should wait after no thing more surely to follow or to come/ then fornication and lechery. Wherefore if the gift of chastity do lack/ it is better to be with out the pleasure and profits of chastity/ and to give him self unto the miseries/ troubles/ and pains of matrimony/ for avoydinge of sin. For it is always more profitable to have pain grief/ and yrkesumnes/ w●th out sin/ then to have sin with out pa●ne/ grieve and y●kesumnes. Ye them to have sin jointly to gether with thes three.  
Take head here unto the words of Paul/ which doth not hope●that much castite should be in the Corinthians. chastity truly is a right good thing/ if so lust and incontinency maketh not chastity so vulgar and common a thing for all parsonis as we have hitherto used to do/ and as yet we do/ but all amiss. But he will that universally all men be coniugate in matrimony. And yet not with standing he being endued and inspired with te spirit of good did without doubt know more perfectly the nature/ disposition/ power and inclination of man then all the bishops that hath been sith his time which hath stroyed fordone and let this godly institution and ordinance. So that this saying of saint Paul with them doth bear no place. But in this do they now rail and B●ble in pulpits. It is lawful for some men to have wife's/ and for some it is not lawful. Thus do they chawnge the latin word. Quisqzin to quidam/ that is to say every man in to some man. But as concerning this thing you shall see more plenteously here under. Saint Paul now proceedeth further   

Let the man give unto the wife due benevolence/ likewise also the wife unto the man. The wife hath not power over her own body: but the husband. And like wise the man hath not power over his own body/ but the wife.  
¶ Paul in this place doth instruct them that are coupled in matrimony how and in what manner they on both parties should be ordered/ and demean themselves in their state of wedlock/ which he doth here call due benevolence. It is truly a thing due/ but not with standing it ought to be willingly done and performed. In that he sayeth it is due/ he telleth the cause why God doth permit unto matrimony/ and pardon that/ which else from with out it/ he doth punish and condemn.  
For in this point is matrimony closed in the laws of love/ that neither the man the wife hath power of their own body/ but the one is bound to serve the other by the law of love. Wh●ch thing in fornication and advoutry hath no place/ where as neither party hath power upon the other/ neither is the one bound ne oweth any thing unto the other but both of them do seek their own pleasures. Wherefore also such unclean & dishonest love is contrary unto god. It is verily ● great saying/ that neither party hath power over their own body. So that if at any time lust and concupiscence doth tempt them the one is then bound to assent and follow the desire of the other/ and not to give them sylves unto any other. In this doth manifestly appear how that adultery is the greatest theft and robbery of all that is in the world. For who so ever doth commit●e it/ giveth his lively body/ where upon he hath no power unto an other: and taketh also a way a lively body where upon he like wise hath no power.  
More over Paul's words be here manifest/ and do not need moche exposition. Nother dare I now hear search the pryvetyes of marriage/ to write of thē●ny unhonest or unclean thing. A right Christian shall here know by him sylfe/ how it shall become him to order behave hym sylfe measurably. Nother maketh it any matter how so ever a wicked & ungodly body be inflamed & rage's Some old men have used this Pagans by word. He that burneth overmoche in love/ is made an adoutrer in his own wife. But by cause it is a pagans saying/ carnal and lecherous parsons careth not much therefore. And I say verily that it is contrary unto the truth/ for no man doth commit advoutry in his own wife/ except he other refuse to have her/ or else to use her as his wife.  
And I think that this matter can not be better discussed and entrated of/ then it is here of Paul/ which affirmeth that marriage is only safeguard and remedy again lechery. Wherefore that parson which useth it/ to avoid and do away fornication I dare surely say that he hath Paul for his advocate and defender. Hereof may I justly gather that it standeth not well to gehter nother is it Christ's learning that the man and the wife (like as we see used in some places) should abide separate ne come to gether after the example of Toby until the third night.  
I do admit that every man may use ●e same manner/ if so he please with the assent of his wife: but to think that he is bound thereto So that if he do follow it/ he doth a meritorious deed: or else if he leave it undone/ or do contrary wise/ that is to say/ if he do use his wife before that third night/ he should therefore sin/ and do amiss. Then I say this man in very deed thinketh evil and doth amiss. Not because he did use his wife contrary to such a foolish guise as is before showed: but for that he hath a wrong informed conscience. And finally such thoughts/ and opinions or imaginations or scrupulous and void of right believe/ and coming of a conscience evil encumbered/ or as Paul sayeth in the first pistle to Timothe uij Marked with an hot iron.  
For if the example of Thoby be of such great authority and power/ why shall not the example of jacob the Patriarch be of more/ which did touch/ and know Lya his wife in the first night? This aught therefore to be free/ and in man's liberty. They dote and play the fools/ that in these matters do lay snares and make laws or bonds. The wife hath power over the husband/ but over her own body she hath none. And like wise is it of the husband. Here ought men therefore to stint of their statutes & ordinances making: for a better ordinance than this can none be brought/ the men with out any respect of such time shall use their wives (like as god permitteth) according as they like and have necessity/ furthermore they have exempt certain days as those which we do call vygilles and holy evyns/ also women conceived with child.  
I grawnte well that it were much profitable and necessary that in all things were none excess/ or any thing done unmeasurably: Yet nevertelesse aught he●● not to be made any urgent law that should bind men of necessity to refrain. And these words of Paul ought to be left true which doth affirm that neither party hath power over their own body/ other in this/ or yet in any other day how so ever god sendeth it. And by this way hath saint Paul intended to oppress & put down fornication/ and to cut away all occasions of the same. O what a multitude of laws doth this little saying of Paul fordo and anulle/ when he sayeth that neither party hath power over their own bodies? Ye I say to you more over that it can not suffer nor abide any law. For how shall any man by any law forbid me from that body that is given me both by the law/ and also by power divine? The grant of god is more than the commandments or laws of all men. That which he hath given & granted me/ aught not saint Peter pull fro me/ and much less our holy father/ which (I put it to your judgement) how rightewesly he rejoiceth and clepeth himself Peter's successor/ and vicar/ and how directly he followeth his steps or learning.   

With draw not yourselves one from an other/ except it be by consent for a time/ for to give yourselves unto fasting and prayer/ and afterward come a gain unto the same thing/ lest Satan tempt you for your incontinency  
¶ That Paul had ●ut little trust at all in the Corinthians/ that they should live chaste the cause was this/ he did know the devil/ his snaris/ and sculkewatche/ and also the weakness or frailty of the flesh. Here you see that married folks are so mightily knit and coniugate to gether that one ought not to absent or withdraw themselves from the other with out they both consent. No not for cause of fasting nor of prayer. So that he had rather prayer and fasting to be let pass and undone/ then one of then should absent their bodies from the other. Prayer undowetedly is an high and a precious deed. Nevertheless it must of duty give place unto this/ which (as it doth seam) is so ●●le a deed. And all this doth cause the law of love in which they be coupled and joined: fasting and prayer ought to be here understand of fasting and prayer that are taken orderly and distinctly after duty required in marriage/ as when the husband and the wife after they have been conversant the one with the other and have had to do to gether according after the course of nature/ then do ordain with agreabille consent to give themselves. iij.iiij.uj. or xiiij days unto prayer and abstihence. Like as also e●very parson may for himselve take upon them such fasting for to chastise the body elys ●hey that are married/ as well as other chri●tian people be bound by the tenor of the evangely unto fasting & to prayer/ for christ spoke indifferently unto all people. That they should pray continually with out cessinge. This fasting is mesurabyll usage of meats and drinks. And prayer is a crying sigh/ desire/ and morning.  
That in our english text we do here read/ withdraw not you selves one from an other/ it soundeth rather after the Greek and latin examples/ if it should be translate word for word: defraud you not or deceive you not one an other. Nevertheless our english text doth right well and expressly show the sense and meaning of this place/ like as it doth excellently well of all other points. For a man or a woman that is married for avoiding of fornication hath no power over their own bodies. But the wife hath power over the body of her husband/ and like wise hath the man the same power over his wife. So that if the one should withdraw themselves from the other/ denying them their bodies to use according to natural usage/ permitted unto marriage/ it is undoubted that they should so defraud them/ and do them wrong.  
Also this natural usage of my body is before called due benevolence that Paul ● little before biddeth every man to give unto his wife. If I therefore should withdraw me or deny it. I should withdraw that is my duty to give. And that were no thing else but fraud and deceit. So that you have here clearly showed before your eyes that such wythdrawing is very fraud/ and no thing else. This have I showed you/ that you should not lack any knowledge other of this place or yet of any other/ that I by the grace of god can help you unto. And moreover to blank and confownde our pharisees & enemies of the truth. Which if they once hear that I do interpret this place other wise than it standeth written in the english translation of the testament/ should paraventure begin to rail/ slander/ and speak evil (as it is not unlike but they will/ for such both is and ever hath been their nature and demeanour) of me/ and of the good man which did it translate saying. Lo they contrary themselves on an other/ how mad therefore are ye to believe them? Therefore less that you should be troubled by such deceavable reasons and arguments I have showed you by reasons manifest/ & authority sufficient that we do not vary/ ne contrary one an other. But that he using this word withdraw/ doth both well interpret or translate/ and by so translating also notably and plainly doth expound what is naturally signified by the greek and latin examples which if they were translate in to english/ word for word should be as I have told you before thus much to say: defraud you not on an other. And this fraud is when a man withdraweth him from his wife/ or the wife from her husband.  
What the causes of this fraud or withdrawing might be/ can I not show you so well/ as they that have had experience. Nevertheless I can lightly believe that there be divers causes/ as is sitting for that state/ which is ordained for the time of trouble and adversite/ and not only for time of pleasure/ and prosperity. In this state doth oft times arise anger/ variance and debate. And other whil●s doth here in reign chosen or angelicast holiness (as saint Paul calleth it) & devotion. But Paul doth here show only one cause/ why the one party maye● withdraw them from the other for a season. And other more like as I ought not to put/ so also ought none other man.  
The cause which saint Paul showeth/ is that two married persons may consent to abide severalle a few days the one from the other to tame and chastise their flesh by special or singular ceremonies as fasting and fervent prayer/ specially if so at any time need doth require/ for strong and mighty prayer requireth strong and mighty abstinence or fasting. Not wi●h standing Paul leaveth this free and putteth it unto man's will and liberty. Nother doth he thereof ordain or make any law/ but dimitteth● it unto the consent of them both. Wherefore no man ought to enforce and compel men unto this fasting and prayer by laws/ as they have afore time hither to been wont to do/ he doth now take for him. ii● states of chastity. The state of widows/ the state of wedded persons/ and the state of maids or virgins. And so consequently doth show/ what is necessary in them●to be known saien●e.   

This I say of favour/ not of commandment/ for I would that all men were as I my self am. But every man hath his proper gift of god/ one after this manner/ an other after that.  
¶ Before he speaketh after the manner of a commandment savenge/ for to advoyde fornication let every man have his wife. etc. And let a man give unto the wife due benevolence. How therefore doth he in this place say that he speaketh thes things not of commandment/ but of favour? With out doubt he willeth marriage to be a free thing so that no man should be compelled to bind himself there unto/ like as they did in the time of the old testament. Wherefore he commawndeth no man to be married/ but granteth it/ unto every man that lusteth to be married. But when ●hey be once coupled in marriage/ he giveth commawndemēte that they do them give the one unto the other due benevolence. Moreover where as is not the gift of grace that thou mayst freely give the unto matrimony/ or not give thee/ that is to say when thou canst not leve purely unmarried and that both in mind and body/ then is matrimony unto the commawnded/ ye and more than commawnded.  
But what meaneth he in that he sayeth I would that all men were as I my self am. Is not this spoken against matrimony/ as though he would have no body coniugate in the bond of matrimony? ● He wisheth verily that the precious gift of chastity were given unto every body/ that they might be void of the troublesome and sorry ●ares angvysshe & vexations of marriage/ and intend gladly with their free mind/ and all study unto god only and unto his word: which gift was given unto him. Is there any parson that would not wish unto every man this gift? For Christian charity wisheth unto all men all good things both of this world present/ and good things of the world to come And it hath none assigned or certain me●e & bound of well doing and of well wysshinge. All be it the thing which it wisheth do seem unpossible. Wherefore in the ix chapter of the pistle unto the Romans he wisheth to be cursed from Christ for his brothers. But every man (sayeth he) hath his proper gift of god/ one after this manner/ an other after that. Here he knowledgeth that his wish and desire can not be fulfilled/ and that god will not give unto every man this gift. And this text would I that thou shuldeste put & lay up for store in the inner parties of thine heart. It comprehendeth many things/ and commendeth matrimony no less than chastity. For if a man compare marriage with chastity. chastity verily is a more excellence gift. Nevertheless matrimony (as in this passage showeth saint Paul (is the gift of god like as is chastity. The man also is more excellent than the woman/ nevertheless she is the work and creature of god/ as well as he is. Before god all things be like and equal/ which notwithstandyng if they be compared to gether the one with the other/ they be different and unlike. What so ever thing god did make/ the same doth call him their maker lord & creator. Nother doth one thing call & name him so more excellently than an other/ be it little thing/ or else great. Even so are like in value before him matrimony & virgini●●/ for either other of them/ is the gift and creature of god/ all though the on excelleth and surmounteth the other/ if so a man doth lay them to gether and confer them betwixt themselves.  
By this doth clearly appear how abominably they do sin/ which make nuns swell in pride/ when they babble that there holy religion is more precious before god than matrimony/ and they feign that every Nun shall have a crown/ or a garlende of gold and precious stones/ and such like other I can not tell what prerogatives and dignities do they dream that nuns shall have above other parsons. Thorough which lies do they make such folk proud/ arrogant/ wicked and unfaythfulle/ and to put more trust in their deeds and ceremonies/ then they put faith in Christ and in god's grace/ so despising matrimony as a thing many miles before the sight of god more base/ and less in value then chastity. And they do call themselves the faithful spouses of our saviour jesu Christ/ ye they be the sponses of Satan/ In that they do use chastity not unto the intent/ unto the which only it was orden●d/ that is to wit/ not that a man should be the more excellent or better before god: but that it maketh them the more ready & more apt to the study & love of the word of god/ & learning ●her of them doth matrimony.  
forasmuch therefore as both of them is the gift of god. And matrimony is as a common gift given unto many. But chastity is a singular and an unwont gift granted unto very few. It is here in showed that every man ought to examine him s●lfe/ whether he findeth which in him/ this common and vulgar or else this seld and singular giste. But because saint Paul doth here manifestly conclude that chastity is a gift of god/ it shall be necessary●for us to knowledge that it is not our power. And therefore can no man neither promise ner vow it/ ne keep it. For I can not promise the goods and gifts of god/ unless he before hath given them unto me: or else I be certain of his promise/ that he will give them unto me/ like as Hieremy was certain and assured. Therefore we read none example at all/ of any vow in the scripture/ except in these things which were given us afore or elliss soon after should be given/ as it is showed Numeri xxx of houses/ lands/ money/ catelle/ abstinence/ and other chastisinges or disciplines of our bodies?  
Therefore seeing that we be end●tyn●e this place/ where Paul doth so largely praise & commend matrimony/ and calleth it the gift of god/ we will entreat of it the more amply and tarry the longer in it/ entendinge to declare you how that matrimony is of all other the most highest religion and most spiritual estate/ And more over to prove unto you surely and clearly that the sects of all them/ whom men use to call religious/ and of all manner shavelynges are falsely called spiritual ordres. But matrimony is (as they say) a secul●re and an unholy estate. How be it that saying or calling ought to be changed and turned So that matrimony ought to be called (like as in very deed it is) a right spiritual estate/ And other ordres should (even as verily they are) be called worldly and seculare estates They have brought up nothing else in the world then perverse abusions of names and words/ wherewith they have anointed men's mouths/ and beguiled all the world: in such wise that it/ which is secular shall be called spiritual/ & a spiritual thing must be called secular.  
first you shall know that it were profitable and needful that nothing were called after the name of the spirit/ except only the inner life of faith/ which is in the heart/ where as the spirit h●th rule and dominion. Nevertheless for because that thing is also called spiritual/ which is outwardly wrought/ & done by the spirit of faith in the members of the body/ we shall here not only see/ but also (as a man would say) manifestly feal with our hands/ that matrimony ought most rightwisly of all other be called a spiritual estate. And the other orders should be called secular worldly lay (as they use to say) and unholy estates. I speak of these ordres and religious parsons/ which have suffered themselves to be called and magnified by this name spiritual until this day. But they which walk in the right way by faith and are truly spiritual/ these have the very state of continency. Moreover this can no man deny that the works/ deeds/ goods/ & possessions of them which are called spretuall be like wise exteryo●/ temporal/ transitory and corporal/ as be the works/ & other things of the married persons. For they be done in like wise by the body and membres or instruments of the same/ as be the things afore said which belong unto them that are married. For what so ever thing is done by the body/ and limbs/ or instruments of it/ must needs be corporally and exterior/ ye and the counsels or thoughts of the heart aught by reason of these such outward & corporal deeds both be in very deed & also be called corporalle. But if it be convenyent that any state should be called spiritual some other greater thing is there unto requisite/ them such exterior deeds & ceremonies That is to wit faith in heart which doth come of the spirit/ and maketh all thing that is in man/ as well with out as with in spiritual.  
Consider also now our holy religions/ which before time until now have been famous and magnified/ and thou shalt find/ first that they be in the b●ste wise s●ored and provided for/ as concerning things necessary unto their levinge Beside forth they are assured of their rents/ and revenues of meat/ drink/ clothes/ beddinge/ houses/ and of all other things/ and that most plenteously/ gotten unto their hands by other men's sweet & labour/ ye brought home unto them/ and put afore their nose. So that they neither be/ ne will be in any doubt or peril/ as concerning for these things. No parson is thus spiritual ne mindeth for to be/ except he know before that he should have abundantly/ of all these things/ and all his life long. O lord god what an unnumerable multitude/ and throng is there in cloisters/ and also amongs priests that seek and appete this/ that is to say to live wealthily ●asely/ without labour in idleness (and as they call it) to live like a gentleman/ ye to live fylb●lyes and belly beste●/ farcinge their hide and stuffing their paunches.  
What other thing else is this/ then to seek that state/ wherein is no labore/ and not t● have need to lift once their yes up in to heaven/ to look after their daily bred/ ne to trust in god that he should nourish and feed them? I will tell you at one word/ faith in these estates and conditions of men hath no place ne space/ ne time/ ne work/ ne use or exercise. For they be drowned in plenty and abundance of poss●ssions and worldly goods. Nother is there any confidence of things which are hoped for/ but a certain holding fast and assurance of things present.  
But if thou shal●e marry a wife/ and be coniugate in matrimony. The first tentation (where with thou are incontinente assailed) is how thou shalt now maintain thy wife and bring up thy children? this assault of tentation endureth all thy life long. So that marriage of the own nature is such a thing/ that doth both teach and also driveth the to have respect/ and look unto the grace of god/ and in manner enforceth the unto faith. And thus in matrimony we do see/ that if faith be wanting that it is an hard paynfulle/ and a miserable state/ full of care angwisshe and labour. And contrary wise how moche the less faith the noble estates spiritual (as they use to call them) hath/ the more ioyfulle and blessed days do they lead or live. For they ha●e royally provided for their belly/ & have no need to look unto the hand of god nor abide his goodness.  
Show me therefore whether of these states ought of right to be called spiritual. Think you no● that this in which men have need of faith/ and in which faith knoweth her works/ & hath her daily exercise & hath cause to trust in god/ according to the sentence of that ciij psalm/ where is said in this wise The eyes of all do trust in the lord/ and thou dost give them meat in time convenient. Thou openest thy hand and fillest every lyvinge creature with thy blessing?  
Therefore only matrimony hath these causes/ occasions/ & exercises to trust unto god Nother can our spiritual estates be known by any of them/ for they be so stablished founded/ & fenced/ that they can utterly feel none of these occasions. And thus have they driven out faith/ & stopped up all holes/ or creves/ y ●t may in no wise come in unto them. Is it not therefore a wicked presumption to boast themselves to be spiritual/ & to advance their states to be in likewise sp●etualle/ in which no● with standing of their own nature can verily not ●e that lest drop of faith? So that the spirit add such spiritual states hath no more agreement/ then christ and belial/ the day and the night/ the spirit and the flesh/ faith and our senses or reason/ for where faith is not/ ne place nor ●ccasyon of the same/ there can the spirit not be/ but all must needs be carnalle/ worldly and corporal/ like as by experience is manifestly showed in our religious folk. againward they defame matrimony as a worldly secular and carnal thing. And they do not mark/ that it was so ordained of god that it should as who would say in manner bring one half by compulsion/ and violence unto the spirit and faith. So that commonly there must needs be a pure spirit/ where as is a good/ and prosperous marriage. For that which is the work or creature of god is so ordained/ that it must proceed in faith and exercise or inu●●nge the same. which is in s●ff●●āce of trouble & adv●rsitees But that which is found/ or made by man hath alway prosperous fortune and succession by cause it is with out faith. For such appeteth alway to be certain & in assurance of things there unto belonging.  
first dost thou thus here in see that matrimony is of such nature/ and property that it in manner straineth/ enforceth/ & driveth one unto the inward and most spiritual work/ that is to wit faith/ for no work is higher/ more inward/ and more spiritual than faith. It resteth and hangeth upon the pure and bare word of God/ and is delivered quite from all thing/ that is not the levinge word of Christ Iesu. But there can be no thing higher or more inner nother in heaven/ ne inerth then the word of God/ which is verily even God him self.  
Contrary wise these spiritual estates of their own nature be such that they allure a man unto wealth and pleasures/ and cause him to spend him self all to gether about the getinge of temporal and exterior things/ that as partaininge for his body he may lack nothing. And thus he refuseth plainly to be spiritual/ except he might have abundance of outward things/ and be of them assured/ less he should at ●nytime misture/ and have need of faith or trust in god. So that thou must plainly confess that this spiritual estate of the own kind/ and nature doth belong unto earthly/ seculare/ and worldly things/ and that i● ought to be reckoned amongs them. Ye and that thereto it is verily an heten thing/ if it be conferred with matrimony. And again ward that matrimony is verily an heavenly spretuall/ and godly estate compared unto this which men are wont to call spiritual.  
But I speak precisely that matrimony is such a thing of his own kind & nature/ for many persons do not vs● it right & accordingly in faith/ and for because of unbelief they do turn that/ which is good to be unto themselves evil. Contrary wise it is not ●npossible that a man thorough the benefit and goodness of faith may rightly/ & well use an estate that is called spiritual. And by their faith to change that which is evil to be unto them good. But yet for this better or worse usage can not matrimony be called e●ille/ nor the spiritual estate be called good/ for faith maketh all things good ye even verydeth & all miss happes● But unbelief or ungodliness causeth all things to be evil ye both the life and also god him self. Of the usage and mysusage of estates do I now nothing speak/ but of natural kind and proparte that are in estates●/ concludinge and afferminge. That matrimony is as gold. But the spretu●lle estates as dung: by cause that the first promoteth/ & bringeth one to faith/ & the other unto unbelief or wickedness/ furthermore matrimony doth not only govern the heart/ or inward parts of man before god by faith/ but also the body outwardly by deeds. So that it requireth both faith and also works/ making provision both for the body & for the soul ordering them both well and virtuously/ matrimony (I say) is of such an inclination/ that of the own nature i● requireth labour and sweat/ and to be maintained by hand work/ and is there unto properly led or inclined by the wo●de of God/ written in the three chapter of Genesis/ in this form. In the sweat● of thy visage shalt thou eat thy breed. That they which in it are coupled must needs put themselves in perils and dangers/ and abide looking whether their labour come well to pass or no. They must also many times take hurt and loss/ suffering many things in their wife children and household or family. But who is he that can reckene up all the pains/ labours and sweat of their face? So that truly as the body in wedlock is occupied and exercised with labour/ care/ study/ pains/ travail and misery: In like wise must the heart be occupied and exercised with faith/ knoweng always that these things be godly coming of God/ and are to him ioyfulle & pleasant. But our spretualty (which they so call) is more sle●thfulle/ then Asses of Archadye and do not live by their own labour/ nor do any whit exercise their body/ suffering other men's labour to be turned in to their profit feeding & pampering their gut of other men's sweat and labour/ not willing to take any loss or disprofit in their own goods. So that here doth appear no sweat of their face. But it fareth by them/ according as it is written in the Psalm lxxij They be not in the labour of men/ and shall not be scourged or suffer pain with men. And therefore are they cloyed with pride/ and overwhelmed with iniquity and wickedness etc. And although they be oft in their prayers and singing/ doing their spiritual works (so verily will they h●ve them called) yet do no such works help● or profit unto the exercise of the body. And all be it these things all were done so well as is possible: yet were it uncertain whether they should be pleasant unto God/ or no. But contrary wise for so much as they have not the word of God to confirm them/ god can not be pleased in them.  
Thou wilt here object against me: No parson shall then by this sentence abide single or chaste: but every man shall contract matrimony which thing should be contrary unto this text of Paul. I would that all men were/ as I my self am? To this I make answer/ that I did now speak of the spiritual estates compared unto matrimony/ and not of single living or chastity. A spiritual (as they call it) estate is profitable unto no thing at all: but very nawgh● and most damnable. And it were better that no body should be so spiritual/ but every man to be married. More over single and chaste living be an other manner thing then a spiritual estate. Of spiritual estates doth Paul here speak no thing at all: But he speaketh of true chastity/ for no estate (I report me unto you) is more unchaste ne more prone unto wantonness lechery/ or fornication/ then is this which we call ecclesiastic or spiritual/ as experience doth now a days over moche show. But if so be that some of them do live chaste/ yet not with standing they do not use chastity according unto the ordinance and rule of Paul. So that it can not be that chastity/ whereof saint Paul doth here make mention/ for they of chastity do make avaunsement of merit/ excellency/ and dignity or worthiness before god and man. But saint Paul maketh it an easiness/ & quietness/ whereby one may the morceasely/ lightly and quietly/ serve in the word of God/ giving more heed or attendance unto the same. So that finally in learning thereof he may grow/ and be molested fast in faith.   

I say unto the unmarried men and widows/ it is good for them if they do abide/ even as I do.  
¶ Of this may you well gather/ that Paul was once married and had a wife/ for in this passage when he sayeth: I say unto the unmarried and widows/ he speaketh only of widdowhode/ differringe to treat of virgins until a little here under/ where as he entreateth only and distinctly both of them/ and of their estate/ life as here he doth speak only of widowers widows & of their estate/ amongs whom he reckoneth him self.  
But in the treatise of virginity he maketh of him self no mention/ ne count●th him self among them. How be it many do ween that ge did continue a virgin/ according as is written in the ix chapter of his first pisile unto the Corinthians. Have not we (saith Paul) power to lead about a sister to wife as weal as other apostles/ and as the brethren of the lord and Cephas? Other only I and Barnabas have not power this to do? But this doth not prove that Paul did alway live single/ but moche more doth it rather show that he had a wife/ yet for all that would not he lead her about with him as the other apostles did lead about their wife's. So that by this text only/ he showed plainly unto our understanding/ that he now was as an other widower with out a wife/ and yet nevertheless he had power lawfully to take one.  
Moreover it is right credible that he had a wife. For the jews (amongs whom Paul did live/ & was brought up from his birth) did abhor and recount no thing worse than chastity or single lyving/ with out a special privilege or exemp●yon And yet as it is testified Philippens ii he did continue lyving among them with out any fault/ that man could countrolle him for or find in him.  
For this purpose doth that also well serum which is written in the four to the Philippyans/ where he sayeth/ ●e and I beseech the faythfulle yoocke fellow help the women/ which labour with me in the gospel. This yoocke fellow hath many understand to be Paul's wife/ and that not with out just causes. S●yng that he maketh no mention of hy: name/ And also no man ell●●ys wont so to speak/ calling a woman his natural and faithfulle married mate or fellow/ that in greek is called syzyge gnesie which is to say natural/ o● very wife the beareth the same yoocke/ & hath made with him a special covenaunte or contract above other/ like as they do that are knit i● matrimony/ unless she were his lawful wife and spouse/ and here unto her he committeth & betaketh the ●ure to help other women. according therefore unto this ●igure or manner of speaking must we say. Other that Paul's wife was decessed? Or else that by consent of them both he did leve and depart from her for a season/ less ●e should lead her about with him (as is showed i Corin. ix) & that in matrimony he did so live chaste. But how so ever this was/ whether his wife was dead/ or else by her mind and will she left him for a season for the gospels sake/ yet is this undoubtedly true/ that he did live like a wyddower/ which a fore time had been married. But unto what conclusion this matter shall now bring us/ I beseech you let us diligently see.  
Some be so farforth brought/ that they are enforced ●o knowledge. That priests and bishops may be sacred in matrimony/ & they which are married may be priests and leefully use the office of them/ Because ●y testimony of scripture they see that for the most part all the apostles and all the bishops which were their successores were married But then they seek how they shall save● and defend themselves/ saying: We read that before they were choose apart and segregate unto the office of Apostles/ bishops/ & priests/ that they were married But if any of them were their unto called afore they were married. Of them do we not read that afterward they did marry/ And therefore is it not lawful fo● priests now a days to marry Unto such disputers shall this place give sufficient knowledge.  
first. Seeing that vow do confess and grant that married ●olke be made bishops and priests/ and that they so not only be but also may be: Because the example of the apostles doth so both teach and require. What manner men than are you/ that will now a days no married body admit unto the office of a priest? You do not only debar from prystehode them that will marry/ & there unto be disposed/ but then also which already have wives and be married. Which thing notwithstanding doth clearly repugn against Christ and his Apostles/ And moreover against saint Paul: all be it he him self had lived single & unmarried. For he sayeth that he ought to be chosen for to be a bishop/ that is the husband of one wife/ & that hath his chyldre buxum & obedient. I beseech you/ tell me. whom shall we believe to have more wisdom and holiness/ you? or else christ? christ did chose unto him priests and apostles that were married/ and them doth he afterward also confirm by the teaching of his apostles. But such do you refuse and disprove. Wherefore other christ must be both a fool and unryghtewes. Or you youre selves must be antichrist's and deceavers. Furthemore ● well-beloved if so you had left this part unto us free. That according unto the example of the Apostles/ married men might have been made priests/ and had not besydeforth ordained or decreed/ That it is not lawful for priests to mary. Men should not so moche have s●ryvē in the matter ne so great peril should thereof have followed. For than should many that be coupled in marriage have taken and received prystehode/ and a great sort should have first tried and known matrimony. So that there should not have been so many whoremengers and lecherours. But now you make this pretence and colour: That you did never read/ that priests did mary wives/ and also do remove and put away universally all marriage from posts. Contrary unto god/ unto nature/ unto reason/ and unto right/ only of presumption with out all manner of cause. So that you do fill and replenisshe all ●he world with whoredom/ & fornication. Why therefore have not you duly neither red ne considered this text afore rehearsed/ taken out of the ix chapyter of the first pistle unto the Corynthyane? Is not in it plainly noted and showed. That a priest may lawfully be take hym sylfe vn●o matrimony? Fo● be it in case that Paul was then other a vyrgen or else a wyddower. Yet notwithstanding he sayeth that it was la●f●ll and ●yght fo● him to lead a b●ute a wife. But say unto me I beseech you/ was not Paul then an Apostle/ a bishop/ and a priest? I am sure t●at you can not shewe● ne say the contrary. W●y then is he so bold to say that he hath power/ & authority to mary. Y● them the highest state/ that is to wi● of Apostles do permit/ and suffer a married man so still to abide/ or else afterward (if so he hath no wife before) to marry and ta●e one. W●y do not also the lower degree or estate of priests permit/ and allow the same?  
Moreover seeing that saint Paul doth li●● a widower/ and yet will not be forfended from power to mary a wife/ ne have it taken a way from him/ he is verily after the pope's law digamus. All be it he recketh not therefore: And to be digamus by the Pope's law is a thing so hideous and detestable/ that all though a man so being were with out a wife/ yet should he not be admitted for to be a priest. Finally digamus betokeneth him/ that hath had two wives. Such in the old testament were those called/ that had two wives at one's/ or to gether. But the canon law/ which is made by the pope/ and his clients hath translate this word in to an other signification. And hath made three manner of digamus. The first is if a man by process of time be twice married/ all be it other each of the women/ whom he did marry were maidens or vergyns. Secondly if a man doth marry but ones/ if so she whom he married were a widow. thirdly if a man do marry one/ that hath been deflowered in stead of a maid.  
And these be all of the pope called digami/ Nother may any man after the death of such wife's be promoted (as they are wont to call y●) unto the orders of prystehode. But if one had corrupt/ and defiled an hundredth other mennys wife's/ and had depryved an hundredth maids of their verginite/ and beside that should also keep with him or maintain an hundredth harlots or concubines/ he mought yet in the best wise both be made/ and there to well abide or continue a priest. Soche an holy thing is their pristehode. There is no sin/ ne no mischief in all the world so great ne so divers and manifold that can let a man from priesthood/ except only divine and godly matrimony. Which not withstanding they both do call and confess to be a sacrament/ and work/ or creature of god. And thus may not that only/ which is the work or creature of god stand with their pristehode.  
Therefore show me now/ if so thou cansie/ how such abominable presumption of making such wicked traditions and laws can agree with the doctrine or learning of Paule● Which is a widower/ and yet by lawful authority and power will marry a wife. And not only being so content/ he giveth thereto power by this text (which we do now entreat of) unto all both widowers & widows/ to do the same no man except neither priest/ ne lay man. what other answer may we here make/ then that such folk by these ungracious constitutions (which so apertly and shame fully do rage against the word of god) would make us in understanding like a stock or a block? And make us believe that whoredom/ advoutry/ and fornication were better than wedlock or matrimony? O gracious lord unless thy mercy were so great/ as scripture thereof doth make report/ that is to say/ infinite/ & unmeasurable/ how couldst thou that art so mighty rightwies/ & pure of judgement abide or suffer this/ and such other like wicked presumpsyon and boldness/ such stinking whoredom/ and uncleanness? What other thing is here sought/ than that the creature/ ordinance/ and work of god should be discommended and reproved. And that unto whoredom should be made an open camp/ free passage/ and space to over run all the world? Like as now a days (a lack for pity) we do see with our yes And as Daniel did prophecy of the kingdom of Antichrist It shall not be touched with regard or care of women/ as who should say: the regard of whores shall only in it bear roameth.  
For asmuch therefore as they be compelled to knowledge that the apostles even after their apostlesshippe did abide still and continue in matrimony I would feign know why that priests do not marry? Or else wherefore they may not marry? Is marriage such a devillysshe thing/ if so it be begun after pristehode/ and so godly if it go b●ore the same? Must it suffer such alteration for going before/ and coming after? Verily all reason must knowledge/ and every man (as is said commonly) must needs feel at his fingers ends/ that what so ever thing may be godly with prystehode and after it/ the very same may be well begun in pristehode/ and before it. Moreover this may right well be called a shameful iuggking and a sore deceavable colour/ that matrimony should be called and preached to be a godly thing (as in very deed it is) and granted of them to be an holy sacrament/ and yet may not be admitted that a godly thing & sacrament should have place with our priests O miserable and blind blindness/ that men not only can not be made believe that such things be very trifles/ and delusyons but also that they be brought in mind to judge that manner of living to be of all other most excellent and best/ how myghtever this thing have come to pass/ unless the wrath of god had thus punished the world/ and plagued it with blindness?  
Let us therefore abide here by Paul/ which in no wise shall deceive us. He doth ordain that widowers may leefully mary wife's whether they be priests/ or no: beside forth that all manner widowers or unmarried men may marry wives. So that it should neither hurt ne hinder unto pristehode if one married a widow. Nor any whit help and further/ if he mary a maid/ and vyrgen. For there ought to be no such respect of parsons concerning this purpose. But all such things amongs christian men ought to be free/ and in their election to take whether they lust/ other maid/ or widow to be their laufu●le wife's/ with out any damage or prejudice in any thing/ and this thing (that is to wit that priests have authority to marry wife's/ like as have all other men and that with out any respect of parsons/ whether they be maidens or else widows) doth saint Paul sufficiently confirm/ & approve in this/ that he writeth this pistle not unto lay-men only (as they are wont to call them) but unto that bishops also/ & priests & generally unto the all christian men of Corinthe. And because he doth separate none estate/ ne parson: it shall not be lawful for us to apply and appoint his word unto lay men only/ nor yet unto any other certain estate or parson.  
saint Paul truly did know full well both by the doctrine/ & also by the ordinance of Christ/ that neither the work of god might be letted/ or forbidden/ ne his creature fordone & destroyed. Now is man verily the creature/ & work of god/ made or create to beget children/ and to multiply his seed/ as appeareth Gene. i. For asmuch therefore as god which is always constant/ like minded/ & with out any altera●yō made man at the beginning in this wise/ and so would him continually for to be. Think you surely that it pleaseth him not now neither for love of pristehode/ no nor for love of his evamgely (which is of all other things most precious) to make of a man a stock or a stone. Nother to let the work or operation of man's nature which of god are naturally in them implanted. But what other thing is it to say/ when a priest is forbidden to marry/ then that a man should not be a man And that the creature or work of god should ●esse/ because of human presumption and laws. Only God which did thus create man/ may these things in him altere and change thorough his gifts and grace. But free will with all his powers & enforsementes be here very nothing ne can any thing do. Therefore sayeth Paul.   

I say unto the unmarried men/ and widows: It is good for them if they abide even as I do: But and if they can not abstain/ let them marry. For it is better to mary/ then to burn.  
¶ It is good verily to abide as Paul did/ but in continente he addeth wherefore it is not good and that it is better to contract matrimony/ then to abide in widdowhode or unmarried. And Paul doth here show forth all at ones all the causes of matrimony/ and seateth abound to measure or enclose all the glory of castite/ when he sayeth: But and if they can not abstain/ let them mary. This is as much to say. necessity compelleth the to marry again. How excellently so ever therefore chastity be praised/ and how noble so ever the gift thereof be/ yet necessity causeth that very few do there unto attain/ for they can not abstain and abide chaste/ for all be it that we are christian/ having the spirit of god by faith: yet is not the work and creature of god in us stroyed and taken away from us/ that thou must cease to be a woman/ and I a man. Nother doth the sorete bereve from the body his inclination and natural works/ but that it may eat/ drink/ sleep/ digest/ and disgeftyon avoid/ like as the body of an other man.  
In like wise doth not the spirit take away from man ne from woman their shapes/ their limbs/ or membres/ their seed/ ne their fruit and operation/ for a christian man's body must aswell nourish seed/ beget children/ and multiply/ as the body of other men of birds and of all beasts/ and lyvely things. Unto the which purpose it also was create. As is showed Genesis i So that man of necessity must appete naturally a woman/ and the woman a man/ unless god wonderfully by a singular & excellent gift do hold them therefro and delyver them. And thus meaneth Paul here in this place/ when he sayeth: But if he can not abstain/ let him marry. As though he should say. Unto whom god hath not given a singular grace/ but leaveth in his body the nature and disposition of the same: It is good for him/ ye it is necessary that he do marry/ forsaking both verginite and also wyddowhede/ furthermore it is not the mind of god to make a principal and singular gift common unto many/ but would that marriage should be common to each body: like as he did ones ordene and create it/ he will not take away his creature from every man/ ne let the operation of the same.  
Moreover a Christian man is spirit and flesh. By reason of the spirit he needeth not of matrimony. But because his flesh hath communion & felishippe with the corrupt flesh in Adam and Eve/ & so is full of lust and concupiscence/ for this disease and malady hath he truly need of matrimony: and by his own strength/ or power can he not be with out them/ for his flesh rageth/ burneth/ and breadeth seed/ as we'll as doth the flesh of any other parson. Where as by matrimony/ as by a medicine there unto moche necessary and behovable he doth not ease/ help/ quench/ and repress it/ for in the three chapter of Genesi. he showeth clearly before our face/ what thing he would suffer in man/ when he did not only not take away the blessing of multiplication / but rather did allow and confirm it. When notwithstanding he did know full well/ that such blessing could not be fulfilled and performed of nature (that was corrupt and full of concupiscence) which out sin.  
But that matrimony is commonly had in disdain as a thing that is cause of many miseries/ pains/ trouble/ and hevynes/ and so young people are thereby persuaded to decline there fro unto unwilful chastity: it is a reason unprofitable and of no value/ but pevisshe and moche synfulle. Nother have they so made good the cause of their chastity. For necessity doth alway prevent and stop out this forechaste or provision. Which sayeth that it neither is/ ne yet can so be. For no man can ground or set himself fast in heaven: according as here doth affirm saint Paul: he that can not abstain (sayeth he)/ let him marry. Again ward that matrimony is highly commended as a thing that is hevynly and godly & most full of all goodness. This is like wysse a reason of small effect/ and prevaileth not. Forthere is no man o● else very few that would be moved with these good things that come of it/ to give their selves there unto. Nature alway abhorreth labour & sweat/ inseparable companions of honest marriage.  
There be also very many other causes of marriage. Some do marry for love of money and worldly goods. A great sort doth fall there to for curiosity to satisfy their appetite and pleasure that they have to attempt all things. Some do be take them there unto for to get them h●yres. saint Paul showeth only on cause/ and that is necessity. It is therefore called necessity/ for nature must needs have an issue/ and go forth/ that it may increase and be multiplied. But this will not god admit with out matrimony Therefore hath every man need to go there unto/ necessity so requiring and constreynige him to do/ if so he will here before God pass his live with a good conscience. And were it not that this necessity did thus bind/ wrest/ and drive me/ I wot not truly what matrimony the other causes should make & stablish. Namely curiosity/ which at the first moveth these fools with lightenese to begin such an earnest sober godly and necessary estate/ wherein doth soon come unto them the thing/ which they sought.  
But what meaneth he by this that he sayeth it is better to marry than to burn? Every man no fail that with out marriage & a special grace at tempteth to live single or chaste knoweth right well what this saying is & what it doth mean. Nother doth he here touch ●ny secret or prevy things: but he speaketh of that common & manifest experience & felinge that all men hath/ which with out matrimony or ● singular grace do labour to live chaste or unmarried/ for he doth attribute burning unto all parsons/ that with out the high and singular gift of chastity do live unmarried and chaste. Nother doth he teach any remedy therefore except only the copulation of matrimony. All beyt they use to call such burning prevy trouble and affliction. Which proverb should not have been so vulgar or comone/ if so it had been a very secret or prevy evil. Nother is it any doubt but these also unto whom is given the gift of chastity/ do some time feal lust or pricking/ & be there with tempted: but by cause it passeth/ and shortly perisfheth/ therefore is not such a thing in them called a burning/ Generally burning is a fervore heat/ tikillinge/ preckinge/ and it chenge of the flesh/ which resteth not/ ne blinne●h of boilinge or raging/ and is a daily inclination or dispocision other to a woman or to a man which is in every body/ where is not desire and love unto chastity. So that there be found so veri few that lacketh this boilinge and burning in the flesh/ as there be few that hath this sovereign gift of chastity given them of god. But with this burning are some pained hardly/ some more softly or easily/ Some be so sore tormented/ that they are feign to pour out and shed their nature/ Which all do belong unto matrimony. In so much that I dare be bold to say/ Where as is now one chaste/ there aught more than an hundred thousand to live married.  
Thou canst here in have no better council given thee/ then that thou shouldst follow and lay before thee/ the example of saint Hierome/ which extollinge chastity with most high/ but most perilous laudes and commendation: Neverthelesshe he confessheth that he could not tame his flesh neither by any fasting/ ne yet prayers. So that chastity was unto him more than any man can say hard and painfulle. O how moche blessed time did he lose in fleshly thougtes He was of that opinion that he thought chastity might be gotten by our power and strength/ & judged it to be comone un to all men. Behold this holy man being thus enfired wi●h heat & burning of the flesh/ aught to have married a wife. Here now seist thou what a thing it is to burn. He was in the number of them that belonged unto matrimony/ and he did injury unto him self/ which attempted many things/ that he should not be married. Many of thes examples shalt thou find in a ●oke called de Vitis Patrum.  
Therefore this is the conclusion of saint Paul. Where as is not this surmounting/ principal/ rare/ and singular gift of god/ there of necessity must be other burning/ or else matrimony: Now is it much better to be joined in marriage/ then to burn. Because that burning a● though none evil deed should thereof ensue/ yet not with standing it is frustrate & vain chastity/ for so moche as it is not kept with delight and love/ but with great irksomeness/ weariness/ grudginly/ by enforsement/ and unwillingly. So that before god it is esteemed even as incontinency and unchastity Where the heart is unclean/ when the body by violence so can not be. What availeth it therefore thought thou keptiste by great painfulle & unpleasant labour vain & unclean cleanness? It were moche better for thee/ if thou were clearly married/ and so to be void or with out this joy or pleasure as they take it for to be and ween that it is/ but all amiss/ for all be/ it that in matrimony also is both affliction/ pain/ trouble and angwisshe/ yet not withstanding may a man give him unto all these/ and sometime have pleasure and quietness But where as lacketh a sovereign grace with out matrimony/ it can not be that thou mayst give thy mind unto chastity/ and live therein merely or in quietness.  
Consider also now I beseech thee/ how mad teachers and rulers they be/ which ●ōpelle youth every where in all cloyster● unto chastity/ teaching the chastity the more hard & painfulle it is for them/ & the more that it standeth again there mind/ the more excellent and better it is for them.  
All be it that with other things thou mayst thus play and daily/ hear notwithstanding thou must do otherwise with chastity/ for it can not be wylfulle/ where as is not ready present a singular grace. Any other thing may be wilfulle thorough faith. These manner of men do after the fashion of the jews/ which offering there childre unto Moloch did burn them in the fire. So that me seemeth that Paul for this cause did use this word burning/ that he would touch and signify this abomination. For what is it else to close and shoot up a young parson all his live long with such a burning other in cloys●res/ or yet else where/ then to offer● or consecrate them unto the devylle for honour/ that he shall be constrained so to keep miserable and damnable cha●tite?  
I am here compelled for cause of such teachers and rulers to show you of a thing/ which I heard once told of an honest and a sad man/ to th'intent that such rude and blind heads/ if so they will/ may feal even with their hand how ●nwisyly they govern and rule One of thei● faculty which was a preacher did at a time declare and tell in an open audience/ that a man which would please god/ must begin to chastise himself suerl●● And for an example he brought forth out of the book called de Vitis patrum one Simeon which did stand an whole year upon an high pillar on his one foot continually praying with out interruption/ untille that worms did breed in his foot/ which all when they fell down were changed in to precious stones Likewise (said he) must thou also punish and chastise thy self/ if so thou lust to serve god. Soche manner of foolish trifles & toys becometh well such a foolish preacher. Which with out doubt Satan did then imagine for to moke and beguile Christian people/ To th'intent that he might for do and destroy the miracles of holy men/ which in that time were wrought. As though they all did saver of such pevisshe mochage and trifling.  
Beside forth this mocker or trifler took also for his purpose a young child that went to grammar school (for so is it commonly seen that as men are wont to say/ one fool maketh ten other) which after a singular wise studing to serve god kept in his urine that he might so pain and punish him silf. In the fourte day by cause he had made no water/ he began to fall sick/ And when he could of no body be persuaded to piss and make water/ he minded so to die/ until god by inspiration did put in the mind of a carten person/ that he should praise him in his intent or enterprise and comfort h●m as one that had done well and virtuously. (For as saith Solomon so must men speak with fools in their matter●) How beit quoth he men say that thou dost it for a vain glory/ But if ye do so/ then y● it nothing worth. When he had ones heard this/ he forsook & gave over his purpose saying/ Seeing they do thus say and interpret the matter in this wise/ I will rather do any thing/ than perform that/ which I have begun. This is truly a rud● & gross folly/ But yet ought we not to set light their by/ or utterly despise it. For in it hath god showed as I said before what learning such preachers and rulers do teach. Therefore will I entreat of it in this place somewhat the more largely. It fareth verily thus (like as the scripture and all experience do show) that this life/ which man leadeth here in the earth is miserable/ wretched/ and wofulle. What so ever ●state thou shall ●hoese/ or take the unto/ ye though it seam never so bl●ssyd and godly. And yet is there none so wretched or wofulle● but if a man by precept should be compelled to keep in his urine or his digestion/ he would doubtless rather ●hoese to do any other thing/ then to take upon him to do any such impossibility. But because no body y● compelled unto this I mean to keep in his urine or digestion. No man verily doth consider and esteem how profitable and precious a thing it is to avoid them from him. And yet in the mean season they mark and bewail the misery of their estates/ which not with standing is ten times less/ then the wo● and misery afore said/ if so they should be compared to gether.  
In like condition standeth it with this burning. For they that are knit in marriage be at liberty. They may quench that which burneth them/ neither take they thought or care for that pain and misery (like as a woman which after that she is delivered/ thinketh much other wise then when she was in traveling). Nother do they afterward note or regard any thing saving the trouble and sorriness of their condition. For like as a good thing when it is present is not regarded/ even so an evil wh●● it is paste is no more remembrede. But they which yet do abide in such heat or burning/ and do never hope from it to be rid & delevered/ what other thing else can they do/ then scorn and count for fools them/ that are wedded? And yet nevertheless they groone and complain of this which doth so vex them. They are thus compelled to keep that/ which ought not to be kept/ & that also in vain/ and to lose all their hard and paynfulle labours. Which thing of all other is most miserable & soroufulle. How moche sooner should they suffer and bear all the burdones and vexations of marriage/ them such burning? And to tell you shortly. Sorry marriage is better than sorry chastity. And an hard or paynfulle marriage is better than hard or paynfulle chastity. The reason hereof is not far to be sought/ for such chastity perisheth & i● of non effect: but such marriage doth profit help & is moche frutefulle● And this do I speak of the burning of them/ that continued chaste/ of which be very few. The great multitude do not suffer this heat/ ne continued chaste/ but labour by all means to be delivered from it. Of which thing I will now no thing write. But so soon as they that live unmarried be here of rid/ doth their conscience torment & condemn them/ which amongs all other pains is most intollerabl●/ & wretchidfull● And thus doth the matter in conclusion come to pass: that they which without a singular grace/ do live single & unmarried/ for the more part be so pained & troubled that even with their body they fall unto ribaudry & sin of lechery. But the other few do live outwardly chaste/ and inward berybaudes or lechers. So that the first are endanger of damnation/ & the other must needs live a sorry miserable & unprofitable life  
And where be now both seculare and also ecclesiasticalle rulers and officers/ that should consider in their hearts and look upon thes torments of wofulle and wretched souls? But they themselves by there daily compulsion and requests do promote and help forth the lying spr●te of error to multiply daily thes evils.    


¶ The second part. Unto the married command no● I/ but the lord. That the wife separate not her self fro the man If she separate her self/ let her remain unmarried/ or be reconciled unto her husband again. And let not the husband put a way his wife.  
¶ hitherto hath he spoken of widowers and widows. In whom of both parties the one may lafully be with out the other/ the man with out a woman/ and contrary wise/ ye it is profitable that they so be/ if they can ly●e severalle alone. But this can not be permitted in married folks/ for the word of god bindeth them to live in company to gether. But that they that are unmarried and widows should continue unwedded/ it is neither commanded of God/ ne forbidden: but is a pure and wholesome council of the apostle. And it is granted them freely afore god other to marry again/ or else to abide in widdowhode.  
The aposile permitteth divorsement unto the man/ and unto the wife/ but upon this condition/ that they both afterward do abide sole and unmarried. In which thī●e he doth both disanulle the law of Moses/ by the which a man might put a way his wife/ wh●n he was weary of her/ or did hate her/ and marry an other.  
And when she was separate might marry with an o●her/ in the. xxiii●. chapter of Deuteronomy. Wherefore although Moses gave such a law unto the jews which were stubb●rne/ froward/ stiff minded/ & of hethen conditions/ yet is it not lawful so for ch●istē people to do And therefore doth Christ also him self dis●nulle the same law in the xix chapter of Matthew. For in the old testament were laws that did not only c●̄cerne the spirit/ but y● also regarded worldly policy and civil o●deringe of the commons In so much as god did govern and guide that same people both spretually and also bodily. In like manner as many things be ordained in the Emper●res law/ which not with standing be not lawful/ for a christian man to use/ such as these are to withstand or put away violence violently/ to sue or keep plea/ and other like.  
laws whereby male factores are chastened and let from there purpose be much different from those by which the good people be instruct and ruled. In like manner was this law institute to punish evil doer●/ and to stop their purposes/ less they haply should kill their wife's/ 〈◊〉 do that were else worse. But Christian people must be heartily good (so that such law is not necessary for them) and keep still their wives/ so long as they shall live. But where right Christian folk are not/ there at this hour is yet this law needful to be used/ that should pardon and permit unto them ●or to depart fram their wives/ after the guise of paynemes/ and to marry other/ less by dissension in levinge to gether/ they should twice purchase sell/ that is to wit both in this life present/ and in the other following. But yet ought such parsons making so divorce know/ that they in so living wea●e no l●nger christian people/ but paynemies in a damnable estate.  
The Apostle doth speak here of one cause of dyvorsement/ that is to wit anger. When the husband and wife can not company to gether and live in agreement or unite/ but are letted and/ pulled away both from prayer and all other good dede● thorough means of hate and anger. This doth the text manifestly show/ when he sayeth/ Let them be reconciled/ and let them abide to gether unseparate. But if they will not be reconciled/ but will be separate/ let them abide unmarried. Where now reconcyling is commaundded/ there dow●elesse is anger and debate showed to be. But such dyvorsement truly doth the Apostle dissembling or twinkelinge/ at men's infirmity permit/ when two parsons can not to gether agree with in themselves. else truly one had need to have borne an others burden/ and not to depart a sondre in any wise. And this certes is the cause why he denieth unto them that are ●yvorsed and separate/ after that to marry with ●ny other parson/ to th'intent that they should so ha●e occasion to be reconciled again the one unto the other and come again to gether. Ye in that he bindeth & compelleth them to love ● new each other and keep company agayne● For asmuch as perhaps the gift of chastity is not given them.  
But what if the one will not love again/ or have atonement with the other/ and will algate be separate/ and the other ●artye not having power to abstain or abide chaste should ●e enforced to choose him ● wife for his mate/ what shall thy● parson do/ may not ●e leefully marry with an other wife? To that I make answer thu● s●●yng yes doubtless may he/ for saying that he is not commanded to abide chaste/ neither hath the gift of chasti●e given him/ and beside forth his mate unto whom he was before married will no● voytsave to be a●one with him/ and love him again/ but taketh away from him her body/ which he can not be with out. Thes things thus laid to gether and well esteemed/ you shall know that god will not bind him to that thing/ which exceedeth his ●ower/ for the presump●yon o● lewdness of the other party. And he m●ste do in like wise as his married fellow were decessed. Specially s●ynge that he did not ●●fuse to be reconciled and brought to atonement. Again the which whether so ever ●ar●ye do withstand/ the same aught to abide unwedde/ all be it the other do after marry again. As here doth affirm Paul saying.   

To the remnant speak I and not the lord. If any brother have a wife that believeth not. If she be content to dwell with him/ let him not put her a way. And the woman which hath unto her husband and infidel/ if he consent to dwell with her let her not put 'em a way.  
¶ When saint paul recordeth that this part is not his saying/ but the saying of the lord/ he showeth that it is not commanded of god to do other this or else that/ for he divideth his saying from the word or saying of God. So that the saying of god is a precept and cōmavndemente/ but his/ is a counsel. More over his intent is to say thus. To the remnant/ that is to wit/ where reigneth no debate and brawling betwixt married mates. As when two are coupled in matrimony. Of which the one is a christian/ & the other having no knowledge of christ (like as it was commonly seen when faith was at the first time preached amongs the gentiles that one should turn him unto christ/ and an other turn from him) All be it that in this case a Christian parson may depart from one that is not Christian. Yet nevertheless the council of the apostle is that such should not depart. Inasmoche as his married mate which is not christian doth accept him and is content with him And doth not let him to counterfette and express Christ in manner of living/ neither constraineth him to live wickedly or to abjure Christ.  
This doth Paul signify in this word if she consent or be content to dwell with him etc. That is to say if an infidel or unbelever be content/ and will dwell with him that ha●h married her/ and will suffer her to do all that pertaineth unto a christian body/ for matrimony is but a corporalle and an outward thing which doth neither hurt ne help/ neither doth hinder ne further faith: And in which the one may be a christian/ and the other an infidel. As well as one that is sworn unto Christ may eat/ drink/ buy/ sell/ and occupy with a payneme/ a jew or a Turk in all manner exterior things. Like as ●vyn now a days one may be a perfect and devout Christian and the other a wicked and famed or false Christian. So that matrimony for cause of unbelief or unbelief ought not to be broken & fordone.  
But if an infidel would not suffer his married mate to abide Christian/ or to live a Christian life/ but would persecute and let her. There were it convenient time that a christian body should use the sentence of Christ/ which saith in the x chapter of Matthew: He that loveth his wife or children more than me/ is not worthy of me. Here beginneth di●orsemēte. If so divorsement be/ other must reconcyling/ and atonement be made/ or else the parson which refuseth reconcilinge must abide unmarried and sole. So that yet unto the parson which disyreth to have peace & atonement shall not be denied authority afterward to marry an other/ as is specified before/ for christ which is the spouse of the soul must be greater/ and bear more room than the corporal spouse. If therefore the one will not suffer that other to abide & live to gether with the eter●alle spouse of the soul/ Here may a Christian parson forsake her first corporalle spouse/ and take an other which will suffer Christ the eternal spouse abide to gether with him.  
So is it likewise convenient & necessary to be used now in these days. If the husband will teach and enforce his wife to do theft/ advoutry/ or any other ungraciousness against god. In these is the same cause and reason of divorsement/ that is spoken of before. So that except they be reconciled and come to an atonement/ she may leefully marry an other husband. And in like case might also the man do/ if so his wife did instance him to ●vill/ and would not else ●e content to use him quietly for her husband. Of this ground and principle cometh/ that advoutry maketh divorce/ and giveth power unto that other parson that liveth truly according to the ordinance of wedlock to be married a new to an other/ for it was commanded in the law/ Deuterono xiij That every man should accuse his wife/ brother/ and most assured friend (that moved him to sin against God) afore the judge/ that they might be slain. But in the new testament (where corporalledeth and slaughter beareth no room) it is sufficient to forsake them and depart away from them. Of this is gathered. That those be wicked examples. In which we do find that certain married women by consent of their husbands (which had been imprisoned) were deflowered and vitiate/ to th'intent that they I mean the husbands thorough such a vile deed should be delivered. The precept and word of god ought to have been observed and kept/ all though the husband or wife/ body and goods/ should have perished. Nother hath any man authority to give his wife leave to cōmy●te advoutry.   

¶ The Apostle proceedeth forth. For the unbelieving husband is sanctified by the wife: And the unbelieving wife is sanctified by the husband. Or else were your chyldre unclean: but now are they pure.  
¶ This is spoken after the property of the hebrew speech/ and according after Paul's manner of speaking. That unto the pure are all things pure/ as he saith Titi. i. And Roma. viij. All thing worketh for the best to to christian people and to them that love God So that this is his sentence. A christian married shall have no need to make divorsement. For there is no thing to let them/ but that they may abide with infideles/ that are associate to them in marriage/ and also beget and bring up unbelieving childre. The reason why is/ where his married fellow doth not compel him to forsake and renounce christian living/ faith is so mighty a thing that no hurt can be to it/ ne to the possessioners thereof by living or company keeping with infideles and unbelievers. And it is all one unto them whether the thing be holy or unholy/ pure or else unpure/ that they do use/ for even very death which is of all things most hideous and terrible is unto them thorough faith an holy & a precious thing faith doth use all things well and accordingly/ whether they be good or else evil/ except only unbileve and the fruits there of/ for they as straight as a line be contrary unto faith/ and thrust it out of place. else what so ever doth not expel faith and put it out of place/ is by reason of the same faith harmless/ pure/ clean/ holy/ profitable and wholesome: So that faith may company with them/ use them/ and finally continue with them with out any hurt or jeopardy/ that may unto it thorough them befall for unless it were thus: No parson might ever live christian/ for he must needs abide & pass the course of his life in the mids of unbelieving evil & wicked people, But when he followeth not their manners/ but doth rightly use them/ he may well live by them/ and amongs them/ that by his good behavore and diligence they finally may be stricken with remorse & compunction of mind & become godly & christian  
In this is all the world unto a true christian nothing but holiness/ pureness/ profit/ and goodness. Contrary wise/ All the whole world is unto an unbelever or an in fydele unholynesse/ uncleanness/ hurt & destruction/ ye even god him self with all his universalle goodness. As David writeth in the xvij. psalm saying: Thou shalt with holy be holy/ and thou with the good and innocent shalt be innocent and good. And with the chosen shalt thou be chosen/ and with the perverse and wayward shalt thou be wayward. And whyr for holy folks and saints/ that is to say belevinge persons do holily and blessedly use all things. But the unholy and unbelieving or infideles do dismerite or deserve the contrary/ that is to say they misuse/ make unclean/ and defile themselves in all things universally/ and that alway. For they can use no thing well or holily/ that it shall profit them unto bliss. Thus be also infants holy & clean/ although they have not yet received baptism Not because they be in their own person clean and holy. Of which holiness or cleanness is here of Paul made no mention: But because they be clean and holy to the. For thy holiness and cleanness may live to gether with the and bring them up/ with out defylinge them as though both such children and you tha● are their parents were/ holy or clean. For in this wise intendeth here Paul to say/ if a christian body should haply have children with an infidel/ which children were grown unto years of discretion (as in that time was often seen) and they would not assent to be yet baptized ne become the servantes of christ. Then for so moche as no person ought to be constrained unto faith/ but there unto to be drawn of god thorough preaching of the evangely. Nother of the friends should therefore purpose in their mind to forsake their children/ ne deny and take from them fattherly or motherly love and kindness/ which they also do owe unto them/ as though they did sin and defile them sylves by abiding with their unbelieving children. But bodily they own to be present with them/ overseing/ ruling/ and nurtringe them as well as they were most holy christians/ fo● they are not unclean (saith Paul) but holy & pure. That is to say/ Thy faith may so be well occupied & exercised about them/ that it shall yet abide both holy & pur●. Like wise should men also do now a days/ & at all times If their children would not receive the evamgely/ they ought not therefore to be refused & cast away/ but thou should take diligent keep & make provision for them/ as well as if they were most faythfulle or Christian. Their faith commended unto god/ so long as in other points they were buxum/ and behaved them honestly in worldly and outward things. For the outward deeds like as the parents may even so are they also bound to let and inh●bite with punishments: But unbeleve & inward evils. Nother can any parson let/ ne by chastysement refrain except god only. So that this text of saint Paul remaineth still a mighty and valiant defence for us/ teaching that all things be holy and pure to them that believe/ and have faith.   

But and if the unbelevinge depart/ let him depart. A brother or a sister is not in subjection to such. God hath called us in peace.  
¶ In this place Paul delyvereth and setteth quite a christian married parson giving sentence for him/ that when his married mate being an infidel or an unbelieving body will depart or else will not grant the he shall follow Christ. Then doth he give him liberty to marry again with an other. And that Paul doth here speak of married mate/ being an infidel or payneme/ the same aught to be understand also of feigned or false christian. That if one married mate would e●force the other to wickedness and misbel●ve/ ne suffer him in living to follow christ: Then the parson thus eville enforced should stand lose/ and at liberty to marry with whom he liked. Which thing unless Christ's law did allow to belefulle. A christian should be feign to follow his married companion being an infidel or misbelever: Or else against his mind to abide chaste unto great peril of his soul/ his nature there against repininge/ and all the powers of the same.  
But this doth Paul here deny saying. That unto such is not a brother or a sister in subjection/ ne thraulde. as though he should say: Unto other parsons o● in other causes/ where as man and wife do abide to gether with rendringe one an other due benevolence of matrimony and such other things like is the one bound unto the other/ & neither hath power of themselves. But where as the one will strain the other unto wicked and ungodly living/ or else they will depart a sondre/ In such points is not a christian body bound ne compelled to abide with such mates any longer. If then he standeth not bound/ then is he rid & dispatched. And if he be rid and dispatched he may then leefully marry with an other. As though the parson which is coupled unto him in marriage were decessed.  
But what if the second marriage did not by chance him well/ so that the one would compel the other/ the husband his wife or contrary wise/ to live ungodly/ and after the fashion of paynemis/ untylle that he should come unto three or four marriages/ should it be lefulle then for a man so oft to mary a new wife as his old were such one as I have spoke of before? so that he had still lyvinge ten wives or else more that had left and forsaken him? And again ward shall it be lefulle for a woman so to have ten or else more husbands living/ which are departed and gone from her? I make answer/ We may not stop saint Paul's mouth/ ne strive against them that lust to use (so oft as need requireth) his teaching. His words are manifest: That a brother or a sister is free from the ●onde or law of marriage/ if the other party which with them is married will needs depart/ or consent no longer to tarry with them And he doth not say that this thing may be once done: but he putteth vnto● our liberty the thing/ other to depart or else to abide so oft as such a thing befalleth. For he will have no person put in jeopardy of incontinency or fornication/ that he should be therein intretayned and entrapped thorough an other bodies/ presumption and lewdness? What is that? Ought not a Christian body to tarry for other the coming again of his married fellow/ or else her discesse/ lyke● as unto this day hath been observed in comone usage/ & also commanded by the Pope's laws? I answer ● unto that/ if such one please to tarry/ it resteth in his good will: for seeing that the apostle doth here set him quite & at liberty/ he hath no need to abide for his first mate any longer: but he may change his estate & take an other/ if so he like/ & that by the authority & power of god And would to god that the commonalty of christian people had used this teaching of Paul/ or else that they would yet cause it to be brought in usage/ when so ever it chanceth that the man or the wife runneth away/ & doth for●ake the one an other: whereof doth afterward arise exceeding moche fornication & sin This thing hath the wrecchedde laws of the pope much holpen forth/ & promoted/ which bi●deth one married person utterly to abide other the coming again/ or else the decease of the other that was his mate/ & now departed and gone from him And that under the pain (o p●esū●cion/ o shameless boldness) of everlasting damnation/ which (if that after he do marry) he shall run in to. And thus by means of these ungracious laws hath the pope kept thraulde & put in subjection christen brethren & sisters for the presumption & trespass of other/ that were/ their married companions/ & with out all manner of causes hath cast them in to of fornication.  
But what if the party that went away allegeth that afterward he will amend his life/ shall they then be received and taken in to company again? I say unto that if so the party which did abide and did/ not begin first to depart doth continue in the estate● that he was in before/ and hath not in the mean season married with an other/ he may then receive his first mate/ which he was joined unto afore/ but did depart from him/ & not only he may thus do/ but also he ought to be counseled so for to do/ that they may love each other again and company to gether/ like as they did at the first. But if in the mean space he shall perhaps be married unto an other/ then the party which did forsake her married companion must utterly with out exception be put away/ ne ever after be received again. And unto this purpose serveth well that is written of Moses Deuteronom two. xxiv If a man be married or take a wife/ to whom he casteth no favour be cause she hath some deformity/ he shall write a libel of divorsement and give it her in here own hands/ and so shall let here depart from his house And when she is departed and hath married an other husband/ if he also hate here and will give her a libel of dyvorsement/ and so demysse her from his house/ or else die: Yet may not her first husband receive her again for his wife like wise aught also a man to do in this case/ to the end that such running a way or departing may be reproved and condemned. For doubtless if it were so done all such dyvorse and departing of married couples/ should consequently be abated/ dymynisshed/ and left.  
But now when the Pope hath opened away for such runners/ and defendeth their running and lewdness/ giving them leave and au●horite to come again and claim their first married mate/ what marvel is it/ if the world be full of broken forlorn and desolate marriages/ ye and replete with fornication? Which Satan hath sought and studied to bring a bout thorough these laws. But if both parties be found culpable in soche● running a way or departing: Then it is right/ that each of them do forgyve other their offences/ and be reconciled/ and dwell again to gether And this doctrine of Paul extendeth so far/ that it comprehendeth all manner of dyvorsement. As when the husband and his wife departeth a so●dre the one from the other not only because of Christian faith/ but also for what soever other cause/ be it other for anger or else for any other displeasure. So that in all such things the causer of dyvorse ought other to reconcile him unto his married mate/ or else abide unmarried: and then the party which is innocent and faultless being dismissed and set free/ shall have power/ if so his mate will not be pacified and come to agreement to change his estate/ and marry with an other. For this is utterly a wicked/ ungodly/ and heathen manner that married folks shuld● be separate/ and go away the one from the other/ for cause of anger or else of any other filthy & unclean thing/ and will not rather suffer and take part to gether of good and evil/ of sweet & of sour/ like as they are bound to do. Wherefore such married people be verily heathen and infideles.  
God (saith he) hath called us in peace/ that is to say/ that we should spend our life in rest and peace. So that a Christian husband/ or a Christian wife ought not to stryve for cause of faith or unbyleve/ nor yet depart/ or go away: If that the vnbele●er will not violently pull the away from godliness. But every parson ought to be suffered to abide in their own believe. The cause thereof referred unto God. For unto faith no man neither can/ ne aught to enforce and strain an other. Only god must draw men there unto by his grace. And it is requisite that we do teach/ exhort/ and pray forth same/ but compel any parson we may not Wherefore a Christian & belevinge body ought to live peaceably with his married companion being an infidel/ or of misbeleve as touching the exteriordedes of matrimony and not to dystroble him neither with thretennniges/ departing/ ne persecution. For God is not causer of strife/ but of peace As is testified Roma xu and also in the xiiij chapter of this pistle. Therefore doth he not teach strife and discord/ but keepeth & preserveth us all unto peace. Now saint Paul proceedeth forth.   

For how knowest thou o woman whether thou shalt save thy husband or not? Other how knowest thou o man whether thou shalt save thy wife or not? But even as god hath distributed unto every man.  
¶ That is to say/ ye ought therefore to keep mutual peace one with an other in matrimony/ and that also with your wives or husbands being infideles (when they withstand not/ ne let you to ensearch and follow christ) & not to menace/ thretne/ drive & enforce them unto faith. For it is not in your power/ ne your deed that one may come or turn to the faith of christ ●ut it cometh of god only. saying therefore you do not know whether god will save them thorough means of you/ or else not/ you shall nourish peace betwixt yourselves/ neither shall the husband at any time compel his wife being an infidel or misbelever unto the right faith of christ/ or else strive with her for cause of the same: Nea christian wife shall for it contend or brawl with her husband being an infidel. But if it shall please god thorough you to save them/ he there unto shall hel●e and aid you dealing his grace and gifts unto to you/ which are to such an effect belonging. This seemeth unto me the very mind and meaning of Paul in this place: That he would have no parson enforced other to the faith or godliness/ but one married mate to ly●e quietly and in ●eace with an other/ untille the time God shall change and convert unto him by us/ whom he shall please. Which thing teacheth well saint Peter in the two chapter of his first pistle.  
Thus must we do with a married mate that is an infidel or misbelever/ his evil living of us must peaceably be suffered/ neither ought we to constrain him unto faith and godliness/ but courteously bring him there unto with soft entreating and tranquillity/ for paraventure thou art unworthy that any parson thorough the should come unto goodness/ or wax better: But if thou be worthy god of his good will shall graunte give the to do it. In the maene season thou ar● sure that thou mayst leefully live with a married mate/ ye and that though he be an infidel so long as thou dost not follow his unbelief or infidelity/ and evil living/ ne dost there unto consent/ and sufferest not thy self to be compelled of him to any ungodliness. But dost endure such wickedness and injury of thy married pertyner (even as we must suffer them of all the world/ and of Satan him self) en●reatinge him with mild words and peaceable living/ untille that god shall lend him grace to repent him s●lfe and so be converted.   

As the lord hath called every parson/ so let him walk. And so ordain I in all congregations.  
¶ This is the conclusion & sum of this part of matrimony. In which he intendeth to say thus: Faith and christianity is so free a thing that it is bound to none estate/ but is preferred/ ruleth/ and reigneth in them all and over them all. Wherefore a man needeth to choose none estate for to come unto bliss. But in what so ever estate/ and condition/ the evangly or faith shall find the in/ be thou no● adouted but that thou mayst be saved in the same. Therefore that thou shouldst forsake wedlock and keep separate thy self from a married mate/ for cause of faith or salvation/ it is not nedefulle.  
And contrary wise that thou shouldst be coupled in matrimony other with a christian/ or else with an infidel for cause of faith or salvation/ is also not needful. And to tell you at ones in few words. If thou be wedded other with a christian/ or else with an infidel/ thou art therefore neither saved ne condemned. Or if thou be unmarried/ thou art like wise therefore neither saved ne condemned. For all these things are here free and indifferent. But when thou shalt be a Christian/ and so live/ then shalt thou be saved/ and if thou be not a christian/ but an unbelever or an infidel/ thou shalt then be damned.  
So do I ordain in all congregations/ that is to say amongs all Christian parsons/ where I do preach the Evangely. For I do not teach that they should forsake their estates/ and make trouble or debate/ but that they should in them continue/ and pass the course of their life in peace. Mark here well/ & ●hou mayst now see that Paul doth leve here none estate blessed/ except the estate only of christianity or of a christian body. All other doth he make free. That of themselves they neither make for salvation ne ●et fordamnation: but all they thorough faith be wholesome/ and thorough unbelief hurtefulle or noisome/ and that even when they be best kept. What can now our monks/ nuns/ freres/ & such other cloisterers here say? which do magnify/ boast/ & count their estates as the gretteste estates of s●lvaciō above this most singular estate of faith and Christianite? They be all undoubted utterly damnable/ except they be left free and in men's election. So that folks consciences unto them be not bound/ & that they be observed/ not to th'intent that thorough them men should purchase bliss: but inconvenient age to inv●● or exercise the body. As in time coming if so god please I shall show more largely.   

If any man be called being circumcised/ let him not take uncircumcision. If any be called being uncircumcised/ let him not be circumcised. Circumcision is no thing/ uncirdumcision is no thing: but the keeping of the commandments of god is all to gether.  
¶ Here doth he gather to gether certain examples of his conclusion aforesaid/ that is to wit the every man walk according after his calling. The ●irste example is of a jew/ & of a Gentle. And this is the meaning thereof If so thou be circumcided & art under the law/ thou shouldest not dame that to be trespass & sin/ so that thou therefore wouldst go from it/ for faith doth as well excel circuncision as it doth all other laws. So that thou mayst lawfully be other circuncided/ or else uncircuncided. Nother dost thou need other of them unto salvation/ but each of them is like wise free forth to live in. And to marry or else to live unmarried neither is necessarily unto the requisite: but both estates are unto the free/ and in thy choice to take wheth ere of them thoulykeste. In like manner if thou art a gentile uncircuncided/ and with out the law of Moses/ thou shouldest not think/ that it is wrong and vnlaw●ulle for the so to abide still/ or else that thou oughtest to be circum●yded: but it is free for the to live as thou dost concerning these estates/ and such other/ and to use whether of them both shall please the Only faith maketh the ryghtewes/ which also only doth fulfil the laws of god.  
These two sayings let not a man take uncircuncision/ and let him not be circumcised/ aught not to be so understand as though Paul did forbid both circuncysion and uncircuncision. For who can observe or keep both to gether. He should then do contraryate to be circuncysed/ and also uncircumcised. And he him self doth heresaye that circumcision is no thing. Which sentence should be contrary unto this that he sayeth/ let him not chose to be uncircumcided/ for if he ought not to take uncircucision or be uncircuncided/ he aught then to be circuncided. How may then circumcision be no thing? And by this means/ this saying uncircuncision is no thing should repugn with that he sayeth. Let him not be circuncided/ for if he ought not to be circuncided/ he must then choose uncircuncision/ how therefore shall uncircuncision be no thing? But you must understand that he doth not here inhibit/ and forfend the estate of circumcision o● else of uncircuncision which be corporalle and exterior things: but he forbiddeth in them necessity/ compulsion/ & conscience making/ & willeth them to be free & īdiff●rēte/ & neither good ne bad/ lefulle ne unlefulle in them sel●es: but that they be according after they are used and like as the parsons which have them & do live in them. So then should not a man chose to be uncircuncided as though of necessity he ●●ste not live circumcised. Nother contrary wise so to take circumcision/ as though by necessity he were so bound to do Nother of these is worthy of bliss And yet both of them may be suffered with out any charge and grief of conscience. So that to be borne a jew or else a Gentle that is to say circumcided or else uncircumcided doth neither help a man to god ne let him from God. But this cometh only of faith and unbyleve.  
according unto this aught also be said unto our people. To be wedded is nothing/ and to be unwedded is nothing/ To be married with an infidel or mis belever is no thige/ Also to be married with a christian is no thing. He that is married/ let him abide married/ he that is unmarried let him not desire marriage. That is to say/ let him not suffer his conscience to be greved/ as although he ought other to live married/ or else that he ought to abide unmarried. Moreover to be a monk or a frere is no thing/ Also to be a lay man is nothing: To be a priest is nothing. And to be a monk is like wise nothing. He therefore that is a lay man let him not be a monk/ And he that is a monk let him not be a lay man: That is to say let him not think that he hath necessity to be the one/ or else the other ere make any sticking or gradge in conscience by cause he is this or that: but let him abide the man/ that he is/ and in the same estate. So that yet ●ys faith do remain pure & sure. For where as faith can not persever there necessity bindeth as well a monk to depart as an other man/ which is called away and with drawn from christ by his wicked married fellow.  
But here may the jews make objection and lay against Paul. Sayest thou that circumcision is nothing worth/ but that the commandment of god is all to gether. circumcision is straightly commanded unto us of god: how then dost thou say that it is no thing? This is a longer matter/ then that I can now (according as it is worthy) speak of. but I have of it sufficiently written in other places. notwithstanding have ye yet now again my mind in few words. All the laws of Moses were written and given untylle the coming of christ/ he at his coming aught both to teach and also to give or deal unto his servantes faith and love. Where as they be/ all the commandments and laws are fulfilled abrogate and made free. So that after the coming of christ no commandment is any longer necessary/ unless it concern faith and love. Therefore where love shall require/ I shall suffer to be circumcyded/ else I shall let it pass. Where charity shall require anger/ there am I bound to be angry/ else I shall forbear and eschew it. Where charity shall demand to swear/ there must one swear/ else shall I abstain from swea●y●ge. And so must be done in all precepts/ laws/ and commandments/ both gods and man's. What charity is/ and how that it seeketh the profit & pleasure of our neighbour and also what faith is/ hath been many times showed in other places.   

Let every man abide in the same state wherein he wascalled Art thou called being a servant? Care not for it. Nevertheless if thou mayst be free/ use it rather.  
¶ He doth here repeat again his conclusion/ putting an other example concerning the same of a servant and a free man. In that time many were as one would say not their own men/ like as now a days in certain places bosom that hath no power over their own body/ and are commonly called bond men or flaves/ these Paul doth here call servantes: Therefore as in matrimony the one party ought to use them self unto the other/ where as also is power taken a way from them over their own body/ evyn so aught also thrawldes and bond men use them to ward their lord or master/ in whose power they are as concerning their bodies/ and are as it is usually said their lords very good and possession. But yet he that is called in this state sayeth the Apostle let thym not care for it: That is to say/ It hindereth him not from godliness/ ne letteth in him Christian faith. Nother he therefore need to run from his lord or master: but is bound to dwell still with him/ whether he be a Christian or else ●n infidele/ godly or else ungodly/ unless he will draw him a way from Christ and compel him to follow naughy living. For then is it not unlefulle for him to depart and pike him a way to thenrent he may the better live and wo●ke tha● shall be for his salvation And all that is spoken a litylle before of a Christian or faythfulle person/ how that he should bear him in wedlock to ward his mate being a misbelever or an infidel/ the same aught to be repeated/ and said again here in this place/ for the behavore of a christian servant to ward his lord being an infidel. And what soever he doth speak here of him/ that hath no power over his own body: The same aught also to be understand of all prentices/ iournymen/ handemaydes'/ women servants/ hyerd men/ attornayes/ labourer's/ and generally of all ser●ant●e/ touching the accomplisshement of their master's commandment. Ye and of all promises/ covenantes'/ bargenies/ and of all manner ways/ by which any person may in any wise be bound unto an other For in these all/ and such other must they perform their office/ service/ duty/ and promise/ whether the other party be Christian or ●ethen good or evil/ godly or else ungodly/ so long as they go not about to pull us from the faith of christ/ ne spoil us of Christian living. For all such states are free/ ne any whit with standing christianity. As if the king of Pole or Hungary had made a league with the Turk/ they were undoubted bound to perform it/ and say as Paul doth here teach: god hath called us in peace.   

Nevertheless if thou mayest be free saith Paul) use it rather  
¶ Not so that thou shalt pike the from thy master or lord prively/ and run away. But that thou shouldst not understand the saying of Paul/ in which he biddeth that every person do abide in the same state/ wherein he is called/ as though thou mightest not have power over thine own body/ if so thy master or lord did wittingly and willingly make the free and give the manumission. saint Paul will here instruct thy conscience/ that thou mayst know how both estates are free/ whether thou be a servant/ and thraulde in body unto an other person/ or else a free man and unthraulde. And this purposeth he/ to thentē●e he should not stop the from liberty and freedom/ if so thou mayst come there by with favore of thy lord and master. So that it should be all one/ as touching unto thy conscience/ whether thou be a servant & thraulde/ or else at liberty and free. If god and his honour do so suffer and allow it. For Christian faith doth not invade and violently take away other men's goods/ but causeth us to perform all covenantes and duties/ ye rather than fail to do all that we can or may/ even for them that we be not bound ne beholding unto (except by the law of love) and to them that have no power over us.   

For he that is called in the lord being a servant is the lords free man. Like wise he that is called being free/ is Christ's servant.  
¶ This is no more to say/ but that it y● all one thing afore god whether thou be bond or else a freeman: Like as circumcision and uncyrcumcysion are all one thing. Nother of them doth let thy faith and salvation: As though I should say/ In faith it is all one matter whether thou be poor/ or else rich/ a young man or an old/ fair or foul/ lettred or unlettered/ a lay man or else a spiritual (as is wont to be said) white or else black For he that is called being poor is a fore god rich. And he that is called ● ionge man is ancient in the sight of god. And he that, is called being foul and miss favoured/ is a fore god fair and beautyfulle. And he that is called being unlearned/ is afore God right cunning and well learned. And be that is called being a lay man/ is before god a priest. All this is because that faith doth make us all afore god equal and like. Ne doth it suffere division of states or persons to be of any value. In like wise also here when he sayeth: he that is called in the lord being a servant is the lords freeman. This is asmuch to say/ that he is no less recounted a fore god/ then if be were free/ and no servant. Contrary wise/ he that is called being free/ is Ch●istes servant/ that is to say/ he is no better than a servant. Here cometh well in place that Paul saith Gala●. iij. Here is neither jew/ ne Greek/ neither bond/ no free/ there is neither man ne woman for all are one thing in christ jesu/ ye christ is all and the whole in all things. We have all one faith/ one god/ one inheritance/ and all things are egalle and like. Thus mayest thou conclude/ he that is called being a man/ is afore god as a woman/ and she that is called being a woman is before god as a man. Wherefore this word Christ's servant in this place can not be spoken of service that is done to christ/ but it signifieth a servant that is here set under men in this world. Which for so moche as he also belongeth unto Christ and liveth ●nder him is of like reputation unto god as if he were free. Ye he is even Christ's proper servant/ in that he serveth his master diligently/ and faithfully for Christ's sake and according unto his commandment.   

ye are dearly bough●●●ee therefore ye be not the servants of men.  
¶ What meaneth he b● this? he hath showed before/ that servants aught to abide in their states/ wherein they are called. And yet doth he here forfend/ that we should be servantes. But ye shall know that he doth here some what break of/ and make a little d●gression from his first matter/ giving as it were a general proverb or feat sentence against all human laws and traditions. So that not with standing this digression is so petty/ that it is in manner no digression. For he taketh occasion unto the same of that which is spoken immediately before● He showeth before what liberty is granted by the doctrine of christ unto Chrystianes' as concerning for matrimony/ and how that faith maketh all states and things egalle. Which liberty & egalnesse caused by faith/ men's traditions do destroy/ and avoydinge liberty do cumber men's consciences bringing them in to a straight. For he that teacheth that a Christian body may not marry with an unchristyan and so dwell to gether (which thing the Pope's laws are not adouted to do) the same letteth and fordoeth this liberty that is here ordained and spoken of by Paul/ and causeth that people do rather obey them/ then God or else his word. And this doth Paul in this place call servyce of men/ when he sayeth/ be not the servantes of men. In so doing think the people/ that they be the servantes of God/ and do obey serve and honore him. When not with standing they attending and following the doctrine of men are made only the servantes of men.  
The same wise did they that preached/ that Christian men ought to be circumcyded/ whereby they did infringe/ and spoil exceeding many men of spiritual liberty/ which false teachers he doth mightily improve and blame in all his Epistles/ for the more part: but specially in that which he writeth unto the Galatyans/ and in that he writeth unto the romans. Thus did this blessed Apostle alway diligently and fiercely fight for the maintenance of Christian liberty against the snares/ traps/ bondage/ and imprisonment that jesus is Christ and believe in thy heart that god hath raised bin from death thou shalt be saved. Where by confession is meant witnessinge in words and deeds outwardly/ like as in heart we do truly byleve of god/ and his words inwardly. Beside forth in all other things he giveth the liberty that after thine own will thou mayst do all things with out all jeopardy of conscience. In so much that he careth no thing at all/ as concerning for him self/ all though thou didst forsake thy wife/ run fro they lord or master/ and shouldest br●ake all manner covenantes that thou makiste with all men. For what availeth it him if thou dost this thing or that/ or else dost omit and leave them undone?  
But for so moche as thou art herein bound unto thy neghbore/ under whose power/ and dominion thou art put/ God will not that by his liberty thou shouldst invade and spoil an other man's goods But he will that thou shalt keep covenantes'/ and promises that are made with thy neghbore/ for all be it that as belonging unto him self he taketh small regard for such things/ not withstanding he doth yet care for thy neghbores sake. And that is his meaning when he sayeth. Before god. As though he should say/ Afore man or afore thy neghbore I do not make or set the free● For I will not spoil him and taketh away from him which art his proper goods & possession/ v●till● the time that even he him self shall make the free. But before me art thou dymissed and made free. So that thou canst not perish or be damned/ what so ever thing thou shalt outwardly other do/ or else leave vn● one. Mark therefore this liberty well & divide it accordingly So that thou understandest ȳ● matter to go otherwise be betwixt god/ & the than it goeth betwixt y●/ & thy neghbore/ for in the first part that is to say betwixt god & the is liberty: but in the second that is betwixt y● and thy neghbore is none. God giveth the this liberty in thine own goods/ but not in the goods of thy neghbor There is it necessary for the to make division be betwixt thy goods and thy neghbore. For this cause may not a man forsake his wife/ for his own body is not his own/ but it be longeth unto his wife/ & is hers. And contrary wise as concerning of the woman. In like manner also a bond man/ or a servant hath no power over his own body/ but is under the power & authority of his sovereine or master God as concerning for to his own self would not great lie care/ if a man did forsake his wife/ for the body is not bound unto god/ but is given of him to man freely unto the use of all exterior things. But inwardly in the heart is man bound to God Bargains and promises made unto men ought to be universally accomplished. The very conclusion hereof is● That we own nothing unto any man/ saving love only/ and thorough love to be servisable unto our neghbore. Where lo●e is/ it ruleth/ and claimeth by authority (with out all jeopardy of conscience or of sin before god) to eat to drink to be clothed with all manner of garments/ to use this/ or else that manner of living indifferently/ savinge● where they should hurt my neghbore and be against his profit. Against god in such manner of things can not one offend/ but thou mayst against thy neghbore/ unless thou do●st use them right. Moreover that by this word/ calling/ is not here signified the state in which every man is call●d/ And as it is usually said. Matrimony is thy calling/ Thy calling is prystehode/ and forth in rue of other. Every man hath his proper calling of God. Of such calling doth not Paul speak here/ but he noteth the Evangelike calling/ that is by the Evangely. So that this sentence/ Abide in the calling ●●●rin thou art called is thus moche to say. In what so ever state the evangely shall take the & what so ever manner man that it shall find the. See that in the same thou dost abide. If it call that being married/ continued so still/ abiding in the same calling or state/ wherein it did find the. If it called the being a servant/ abide in the servyce in which thou wart called.  
What? If then it shall take me in a sinful state/ shall I so still abide and remain? I answer: if thou be in faith and charity/ that is to say if thou be in the calling of the Evangely. Do what shall please the. Do thou then sin hardly: But by what ways shalt thou can sin/ if thou have faith and charity? For by faith we must please and serve God/ and by charity our neghbore. Therefore it can not be/ that thou shalt be called in a sinful state/ and there in remain/ for if thou dost so remain/ other thou art not yet called/ or else thou haste not received thy calling/ for this calling dout●lesse causeth that thou must depart from out of a sinful state in to an other/ that is synles and doth alter the in such wise that thou canst after do no more sin/ all though thou shouldst abide in th● first state. And all be it that thou be then clearly on all parties free afore god/ yet a fore men must thou by charity be every bodies servant.  
Here dost thou see then again/ that cloisters and monasteries which are now a days do fight again right and equity/ for they bind themselves unto god in exterior things/ in which they be clearly free/ and so do they strive against god/ faith/ liberty/ and god's ordinance. And again ward wherein they ought to be bound/ and be serviable unto every man by charity/ there do they make themselves free/ and will use liberty. So that they will not be servyable ne profit any man/ but themselves. In which manner of doing they resist/ and with stand the truth. O what wayward/ and disordered ordres be these/ which will pervert/ and destroy all the ordinances and laws of god/ desiring to be f●ee in that they stand bound and to be bound where they stand free. And yet not withstanding they claim of presump●yon to have thrones or seats of excellent honour in heaven/ dysdayninge the places ordained for other comone Christian people. Ye they shall occupy seats that are appointed for them in the deppe dongone of hell which so doth make of heavenly liberty develisshe bondage/ & of corporalle servitute cursed liberty.    


¶ The third part which entreateth of virginity. As concerning virgins I have no cammaundemente of the lord/ yet I do give council as one that hath obtained of the lord to be faithful. I suppose that it is good for the present necessity/ for it is good for a man so to be.  
¶ We have hither to hard matrimony plenteously magnified and praised/ let us now hear the pains and troubles thereof/ & of the dignity and honour of virginity. This will I here note unto you first/ unless it had been saint Paul that here doth entreat thereof/ it might grieve men that he is such a spare praiser thereof/ and that he doth so slenderly commend it. first he sayeth that it is not commanded of god/ no more than is matrimony/ that is to say/ it is left of god free for every person. And in that is taken away the honour/ which our great preachers have there unto a fore this time attributed. For where is no commandment/ there is left before god neither merit ne meed/ but a sole liberty. It is of like estimation afore god/ and all on matter whether thou be a virgin or no virgin. And as he showed before: He that is called being a servant is the lo●des freeman. Like wise may be said here: She that is called being a maid is before god a wife And she that is called being a wife/ is before god a maid. For all these things before god are all one neither is there any difference of persons/ ne merit of deeds/ but only faith which is egalle and like in all/ and by all things.  
Paul because that virginity is a dear and a precious thing and of great authority in the earth spoke this by the holy ghost/ to th'intent that no man for the pre-eminence and soveraynte of the state should judge him sylfe better and more excellent before god than an other simple chrysten body: but ●hat he should continued pure in faith which doth make us all egalle in the sight of god. For ●he corrupt ●ature of man can not abide/ as a man would say to be untwynded and to be counted nothing in value a fore god/ and therefore the more excellent that her work shall be/ the more excellent rejoiceth she to appear. Wherefore she is so blinded with the goodly glysteringe of virginity. Seeing that there is no thing more of price/ n● more glorified upon earth. That she deemeth no state to be so sovereign as it. And so proceeding she thinketh in hyrmide surely that like as in the world a virgin doth exc●lle a married body/ even so shall it be in heaven.  
Here in have you both uttered/ and also overthrown the dyvelyshe doctrine of the brainless and doting doctores or preachers of the devyll which do forge singular coronettes for nuns and all virginnes in heaven/ calling them the spouses of christ. As though other christian people were not the spouses of christ. miserable and foolish youth hearing this lewd preaching runneth who may fastest coveting to fill and replenisshe heaven with vyrgines and the spouses of Christ. In the mean season Christian faith is forgotten and not cared for/ but suppressed and quenchidde. Which notwithstanding all only doth finally obtain this crown/ and maketh the spouses of Christ. But know thou well this/ and be thou sure that of such crowned vyrgines (that trust in these doctrines/ and by reason of such opinions do show and pretend virginity/ dyspysinge/ or slenderly regarding this doctrine of Paul) is not so much as one found pure or remaining a virgin/ and finally that is a virgin or else the spouse of Christ.  
Furthermore he sayeth according after his faythfulle and trusty advysement that virginity is good for this present necessity. This is the first commendation that Paul bringeth of virginity. And here mayst thou see what goodness Paul did mean of before in the beginning of this chapter/ when he sayede/ it is good for a man not to touch a woman. For he writeth not here one word of merit/ meed/ or reward that we shall have in heaven.  
But he spoke of transitory goodness and commodities of this life/ as here after we shall see more often. This is then a good cause to continue in virginity and to eschew marriage which is full of trouble and miseries. That alway over the shoulders of a Christian body hangeth ready for love of the Evangely persecution/ and he is every hour as men are wont to say set as it were betwixt the hammer & the stethy so that he must put in jeopardy his goods/ his friends/ & his life other to be dryven & taken away/ or else to be slain. And this doth Paul here call present necessity.  
But now where I beseech you shall one can find so moche as one virgin in all the cloysteres of the Pope's kingdom (for in such doth he principally reign) that liveth a virgin for such a cause? For than possessions/ life/ and company be made so sure/ and safe by so many and so great pryvyledges/ and authorities both of kings/ Emperors/ and of Popes that never afore unto this day was any people in the world more safe/ or more sure. So that every man must needs knowledge & grant that these do not live virgins for cause of necessity/ or of any jeopardy/ but only for love of sickerness/ assurance/ and savetye/ and that no necessity should ever touch ne assail them. Which thing is clean contrary unto the cause alleged here of Paul/ for if everywhere in cloysteres & monasteries necessity/ and persecution should be looked for/ ye should see expressly that where as now are ready builded a thousand and a thousand cloisters/ should unneaths be one stock or studde But what shall I need tarry any longer about to declare you this. It is plainly set a fore the eyes of all men/ what necessity and peril cloysteres/ their god the pope/ with all his officers/ ministers/ clients/ and accessaries do suffer/ other in body/ or in goods. They be all in a gross sum swine and sows that are masted/ pampered/ and fed delicately.  
But thou wilt here object against me Married people ought to be in peril and necessity for the evangely/ as well as virgins or unmarried persons. For as the evangely is unto all people comone/ so must also the cross and persecution be. For Abraham was in necessity and to gether also with●him his wife Sara/ which when he had forsaken his father and his goods or substance was caused to be alway put in jeopardy of death? I make answer. Yet for all that doth not Paul command that any person fo● cause of that necessity should te bound to abide single and unmarried. But he sayeth the it is good and profitable so to abide. This necessity that Paul doth here speak of is a comone thing. But virgins be in better case to abide and endure it then are married folks. For if Abraham had been without his wife Sara/ he should have had less/ trouble labore/ and care/ and should in conclusion have escaped with more ease the perils and ieoperdes that he was in. A virgin is only one body/ & hath no need to care for any other. But married folks do abide to gether & are joined the one unto the other. Here in is moche trouble care thought & study like as/ experience doth abundantly show. But at this thing I think many will be displeased/ frown/ and wax angry s●yng that they so long time have causeless kept chastity/ & yet before god shall be no better than all other. But in so doing you shall see that they be the foolish virgins which did spill their oil/ by cause that they did live & continued virgins not of pure Christian mind/ but for love of meed/ reward/ excellency/ honour/ and glory And they do not reckon that it is good so to abide virgins as Paul doth here say & mean that is good/ but they dream that they shall obtain thereby some good twinge in the life coming. And thus have they made of their virginite merchandise/ that they shall there by have lucre & winning before god/ & will not be content with the transitory goods that do come of chastity & eternal inheritance purchased by faith. Wherefore such must here with be needs offended and displeased For beside that they shallbe disappointed of the pre-eminence that they looked to have had in heaven/ it was also very ●revous/ pain full/ and laborious for them to keep this chastity vain and damnable.   

Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife: But and if thou take a wife/ thou haste not sinned/ like wise if a virgin mary/ she hath not sinned: Nevertheless such shall have trouble in their flesh: but I faver you.  
¶ Here haste thou both that it is no sin to marry/ ne yet to live unmarried. The Apo/ +stle intendeth principally to inform men's consciences/ and afterward to show what is most expedient & best for people in this world. And wherefore to live unmarried is good/ he doth here describe with words of great gravite saying: Married folk must have trouble in the flesh. And this is the cry/ & noise/ that all the world doth make/ speak/ and write of/ touching matrimony/ that no man which loveth to live at ease & pleasure may give him self to be married/ for in it is moche trouble vexation/ misery/ evil days/ and adversite Which all they that are virgins & unmarried do not feel/ & be with out. But I that am as yet unexpert. And that have had none experience of matrimony● not her will/ ne yet can/ here rehearse and reckon the pains/ grief/ and labours/ that thereof come.  
Nevertheless I give here credence unto Paul. And of scripture I have learned two tribulations of marriage. The first is when god spoke unto Adam. Genesis three saying. In the sweat of thy visage shal●e thou ●ate thy breed/ and with the penury or barrenness of the earth shalt thou no●isshe the in the days of thy life. There was misery put upon mankind to maintain & nourish both himself his wife. Here is faith assailed sharply/ & put unto no little plunge For what a grevous burden do they bear when they be pinched and wrong with penury? Beside what a vexation is it for them to behold the misfortunes that be fall both unto themselves/ & also unto their household & family/ with the iopardye that they do daily stand in/ of losing both gods & cattelle? Finally what angwisshe do they suffer/ seeing & feeling the wilenesse/ and falsshede of men amongs whom they are compelled to live & company with? Thus must he humble himself most lowly/ keeping him quiet & still/ & brook or digest down many evil vexations/ and that principally because he is bound in wedlock with a wife/ which things all he should lytelle or nothing need to regard/ if so he were lose & stood free. furthermore the womannes' misery and affliction is to bear children/ to be delivered of them in pain/ and to bring them up in labour and travail/ to rest or sleep litelle in the night/ to be straight and hard unto her self/ and to forsake all her felicity or pleasure. Which thing she should have no need to do/ if she had lived a maid. And this beside all experience did God him self show unto Eve in the three chapter of Genesis saying: In pain shalt thou bear and bring forth children. The other tribulation of marriage is/ that saint Peter touched saying: That a woman is weacke & a bryttelle vessel. So that the husband must suffer/ and forbear many things in her: if so they will live in rest and concord. For fault of this we see that joyful/ matrimony (in which peace doth reign and love) is a seldom found thing. Again ward the woman ought to be subject and obedient unto her husband/ as thou seys●e Genesis three to go forth after him/ to abide and be with him wheresoever it shall please o● like him. So that she must needs many times brydelle and break her own will. If beside forth thou desireste to know of other incommodities/ & trouble that is in matrimony/ thou mayst if so thou ● wilt axe of them that have assayed it/ or else assay it thy self. I suppose verily that these two be wond'fulle great tribulations. And the more great/ by people be chaste in by men's traditions.  
That this is here the mind of Paul/ confirmeth well the other part of his proverb/ when he sayeth you be dearly bought. In which he signifieth christ/ that with his precious blood hath redeemed and delyvered us from all sins and laws/ as is clearly showed in his Epistle ●o the galatians .v. chapter. Now was this buying and redemption done not after the worldly fashion. Nother be here made leagues and covenantes/ such as are betwixt men: soche as be betwixt the servant and the master/ the wife and her husband. All such bargeynes doth he let stand still/ willing that they should be kept/ and observed. But this redemption is done inwardly by the sp●ete in men's consciences: So that no law can any longer bind us or keep us bound: But here are we all in all wise frank and free. Afore we were kept bound and locked in sin: but now are all sins fordone/ broken/ & destroyed. But yet all bondage or liberty exterior doth still abide and remain/ and is neither sin ne goodness or merit: but a certain exterior order of things in due frame and proportion of trouble and solace/ pain and joy/ like a● all other exterior and outward things be. In which on both sides we may leefully pass thorough our life with out sin.   

brethren let every man wherein he is called/ therein abide with God.  
here doth he now the third time repeat his conclusion of christian liberty. That all exterior things before god are free/ and that a Christian body may use them according after his appetite or pleasure/ other levinge than or else taking them. And he addeth expressly/ before god. That is to say as concerning unto thy self and unto God. For thou dost not honour unto god in this that thou art coupled in matrimony/ or else that thou abydeste unmarried/ that thou art a servant/ or else that thou art a freeman. In that thou art made this thing or that/ or else dost eat this meat or that t. On the other side thou dost not displease him/ neither dost thou sin if any of these things thou shalt do away and leave dndone. And to tell you shortly. Thou owest nothing unto god/ but faith and confession/ when I bear/ say confession. I mean not that whysperinge of sins in to the priests ear/ which is called auricular confession/ ne yet the confession of thy sins unto god/ but I mean as saint Paul doth Roma. x. saying: If thou shalt knowledge or confess with thy mouth/ that cause they comprehend in them many other. But yet is all this neither sin ne offence before god/ but only a temporalle incommodity/ vexation/ & misery the which he must needs feel/ the other lusteth or else by necessity is enforced to be joined in matrimony. And with out doubt the apostle hath therefore here touched these greves/ & vexations of matrimony/ less any parson should for cause of them despise the state/ as though it pleased not god or in which god could not be served. Like as unto this day our false prophets have been wont to do. Which have in manner put all worshuppinge of god/ & good deeds/ out of this state/ calling married people/ secularlaye/ worldly/ ye and the very world it silse/ and other that live unmarried/ but yet not all chaste spiritual ecclesiasticalle/ and the church. As though they only were spiritual & the church. And the married were not so/ but the contrary/ ye they call the unmarried the knights of god/ god dies servantes/ the spouse of god & such other names which it is pity to see how far they be disagreeing from their deeds & conditions. What else is this then in so avauncinge themselves in that they be unmarried to teach that in marriage men can not be like? Ne do the same that they do being unmarried.  
Therefore Paul less the virgins & unmarried should by his saing take occasion so to rouse & magnify them silfes unto the dishonour of marriage/ doth here mervelously temper & modify his words saying. S●che shall have trouble in their flesh. Mark how expressly he speaketh saying trouble in flesh/ not in spirit. For trouble of the spirit is sin & evil conscience. But trouble of flesh is exterior pain/ grief/ woe/ & vexation: And that Paul after the manner of the hebrew speech doth here call the flesh/ we do call the body. So that trouble of the flesh is as much to sa●e as trouble of the body. I mean not that it is in the body as a disease/ or malady is in the body. But that trouble is in these/ things which we daily occupy/ use/ and be conversant with/ and in all that belongeth unto the body/ as are our wife/ children/ household/ house/ land/ cattelle/ and other movable goods/ and all manner matters or business that we have to do with men in this vngracyo●s world.  
A man therefore unto whom is given the gift of chastity hath need to keep in and refrain his curiosity/ and beware of matrimony/ and not to put him self in such trouble/ and misery. Unless necessity doth compel him/ like wise as Saint Paul doth faithfully here give council and always ought the same to be still given. For it is a very great and excellent freedom and liberty to be unmarried/ exempt from moche and many cares/ trouble/ misery/ and vexations. Which liberty Paul doth forbid or envy no parson saying. But I gladly do favore you. Behold that this is to preach virginity truly/ not to bring forth and allege the excellentcy thereof/ and meed or deserving before god: but to commend the tranquillity & quiet/ that thereby doth come in this world. For a man shall find some that of curiosity only and rasshenes are copuled in matrimony with out all necessity/ that else might well have been with out marriage. Which being uncompelled do strive/ wrestyll/ and labour to get and obtain misery. When they have it thus once purchased and obtained/ they be then truly not unrighte we●●y dealt with all/ but served accordingly   

This say I brethren the time is short/ it remaineth that they which have wives be as though they had none: and that they that weep be as though they wept not: and that they that rejoice be as though they rejoiced not: And that buy/ as though they possessed not: And they that use this world/ as though they used it not/ for the fashion of this world goth away.  
¶ This is a comone rule for all christian p●op●● that they should keep and observe there everlasting goods and treasure/ which they do possess in faith: and that they might despise and take light regard of this life. So that they be not drowned over deep in love or pleasures/ care/ or filthiness thereof/ & that they should here live/ and order them self as palmers or pilgrims of the world using all things while they be in this short passage of life present/ not for voluptuousness and pleasure/ but as is required of necessity. And this is to have a wife as though I had her not if with desire of mind I had rather want and be with out her. Nevertheless by cause of avoiding sin/ she is unto me necessary/ & I have need of her. But he that seeketh in her not only necessity/ but also pleasure and volupte this man shall rightewesly be said not to have a a wife: but to be possessed and had of a wife. The same wise aught a christian man to do in all other things: that is to wit only case support/ and succurr● with them his necessity/ & not to follow his appetite/ pleasure/ and volupte or & pā●re/ & fede in them his old adam   

I would have you with out care. The single man careth for things of the lord/ how he may please the lord: but he that hath married careth for things of the world/ how he may please his wife There is difference between a virgin and a wife. The single woman careth for the things of the lord that she may be pure both in body and also in spirit: but she that is married careth for things of the world/ how she may please her husband.  
¶ Here is showed an other commodity & profit that cometh of chastity in this world. That they may the more intentively care & study to do godly things & god's service I mean not in reading/ sounding of organs/ & singing/ like as now a days superstitious/ religious & cloisterers are wont to do amongs whom is all the very service & honour of god suppressed & quenchidde: But that by a blisshed quietness a man may stick hard & give diligent attendance daily unto the word of god in reading praying/ & always talking thereof/ & finally in preaching it: according as paul doth exhort i Timo. iiii. for a parson that is married can not give him self thereunto wholly: but is distract therefore & divided/ that is to say: he hath need to spend a great part of his life so to order him self that he may accordingly live with his wife: and is like as Martha was/ cumbered & entangled with many charges/ & moche bussynesse. A maid or an unmarried body is not distract & so divided in to divers charges or cares/ but she may wholly give her self unto godly and divine things:  
Yet doth not the apostle intend to damn matrimony/ though here he say that a married parson doth not only take care for the world: but also that he is in a manner divided from god/ and endureth moche care: So that he can not continually pray/ study/ or speak the word of god. For all though truly such a parsons care & labour be not evil Nevertheless it had been more profitable for him if he had abidden lose and free both as concerning for prayer/ and also for treating and speaking the word of god/ furthermore in uttering the word of God he may do profit/ and comfort many men/ ye all christendom. So this aught to be even a very mighty and an excellent cause to pluck back every parson that hath the gift of chastity from marrying. But our spiritual people which neither knoweth the ways to pray ●e yet teacheth the word of god/ but only do torment themselves after the form of men's statutes & traditions should do better/ than they have done before time ye/ & that not a little better/ if they were married. And whiles they do now mumbylle/ howl & sing in churches/ they did diligently inform/ nurtre/ order/ & rule their wife & their children that they should live according to the institution of god declared in the scriptures/ & so provide that they might have meat/ drink/ and clotinge aco●dinge for the necessity of their body.   

This speak I for your profit and not to tangle you in a snare: but for that which is honest and comely unto you. And that you may quietly cleave unto God with out distraction or separation.  
¶ That is to say I do not command chastity/ but I leave it unto your liberty: neither do I s● council it to be received/ that you ●ught to be ashamed/ if you do chose to ●e married rather than to live chaste and unmarried. For I will have no parson entangled there with/ or bound there to. I do only say & affirm the virginity is a free/ a good/ and a profitable thing. Be that will & can take it may take it/ & live therein. Here do you see that in this matter ought to be laid no trap ne snare: ne no man ought to be unto chastity strained & enforced neither by commandments or laws/ ne yet by vows & promises. Now is this a sure matter/ that these words are w●it●ē of Paul unto ●ll Christian people of Corinthe universally/ & not only to the vnlet●red or lay. And yet he allegeth no meed nor merit of virginity before god/ but only that it is good & profitable for people living in the world/ & this only doth he praise and commend in it/ as you have largely heard showed before.   

if enyman think that it is uncomely for his virgin if she pass the time of marriage/ and if so need require/ let him do what he listeth: let them be coupled in matrimony.  
¶ This is a moche wonderful text/ that a man may give his virgin or his maid to be married only for avoydinge shame or skorninge which do thereof grow/ that in some countries it hath be thought uncomely/ if a man should keep his virgin unmarried over long/ or beyond time of marriage. Behold here as saint Paul would have every person in this point free/ and to do that should be good and profitable for them. He sayeth therefore if so need require/ That is to say/ if it can be none other wise/ and the manner of your cowntry be so/ and the custom doth with you so require that it be shame for a man to retain and keep his virgin until she wax aged/ let him then do what he liketh. Let him bestow her in marriage/ or else let him dyspice & set nawghte by shame. And thus to teach is verily not to esteem exceedingly of virginity/ ne to recounteyt over greatly dear and precious. For the Apostle doth here ●yve leave unto a man to bestow and put forth his virgin to be married for love of avoydinge a little shame or skorninge. I ween he was ygnorant of golden dya●●mes and crowns/ which god is bound to give unto the merit of virginity/ like as our masteres do feign/ & have imagined   

Nevertheless he that purposeth surely in his heart having no need/ but hath power over his own will: and hath so decreed in his heart/ that he will keep his virgin/ doth well.  
¶ A lytelle before when he said: if any man think that it is uncomely for his virgin. etc. And also in this place when he sayeth. Nevertheless he that purposeth & hath decreed in his heart that he will keep his virgin/ you must understand that h● speaketh of parents/ friends & of tutores in whose ward and custody the vyrgens be. In which thing is signified that men's children ought not of their own rash minds to bind them other unto marriage/ or yet unto single lyving and chastity. But that these persons under whose tuition & authority they be put aught to bestow them in marriage/ or else to retain & keep them therefro. But if so be that such do lack/ or else take no keep or regard of them/ then may they do as they like. And that he doth here speak & bring in/ of the power of his own will/ it aught to be so understand/ that no man hath power to retain & keep his virgin from marriage against her will. For when she will not/ then hath he no power over his own will. In like manner if any other cause were that he should of other men be enforced to put her forth and bestow her in marriage/ as in example if he should be ashamede that his virgin were over moche grown in age/ or else that he should be constrained of his friends/ or of some rulers to cause her to be married. In all such causes aught he not to attempt any thing against her will.   

So then he that joineth his virgin in marriage/ doth well And he that joineth not his virgin in marriage/ doth better.  
¶ Here again is expressly showed authority and power given unto father's/ and mother's/ tutor's/ & friends over their children/ and over them/ which are committed unto their protection/ and custody. That the children with out the will or consent of their parent's/ and of other which have cure over them/ may nether mary or else abide unmarried/ furthermore it/ hath been sufficiently expounded unto you before that this well/ and better/ which he doth h●re speak of/ and that is also spoken of before in this present chapter ought to be understand of goodness in t●is world. So that you shall know matrimony to be good/ that is to say with out sin/ acceptable unto god and free for every person/ But yet chastity/ and single lyvinge is more quiet/ & hath more liberty.   

The wife is bound unto the law so long as her husband liveth. if her husband sleep she is at liberty to marry with whom she will/ only in the lord but she is happyar if she so abide in my judgement. And I think verily that I have the spirit of god.  
¶ This place doth he also rehearse Rom. vij● and thereof he maketh a spiritual allegory/ which he doth here omit/ and leave out/ but there he declareth it largely. The end & conclusion of this chapter is: That matrimony in the sight of the world is a bond and thraulde thing: but before god it is right frank and free. Like as he said before of a servant/ that h● is free afore god/ all be it that before the world he hath no power over his own body. But single and unmarried folk be free both before god/ and also the world/ and holden captive of no man. Therefore he calleth the state of sothe letter/ or more blessed/ then is the state of them which are married: Not because of coming to eternalle salvation and bliss/ where unto faith only is good and precious/ better and more precious according unto the measure thereof/ but touching unto this present life and cause of it/ for so much as in chastity and single lyving is less/ business/ care/ charge/ jeopardy/ & labour. Therefore gross and content of this chapter is: It is good not to marry/ except necessity constraneth and causeth the contrary. And there is necessity where as god hath not given the noble gift of chastity/ for no man ne woman is create unto chastity: but all are create/ & made to engrendre and beget issue/ and to suffer the trouble/ and miseries of wedlock/ as is showed Genesis two & three But if any parson may be reckoned/ and nombrede from out of this necessity/ that all mankind is create unto him hath not neither law ne vow nor yet any purpose of mind exempt therfroe/ but the grace of God only/ and his marvelous hand/ or power. By which if man be not made continent and chaste. I do not deny/ but they may begin to live chaste: but it shall never come to a good effect and end. Wherefore they play the cruel tyrants and soul murderers/ that do bar in and shut youth up in cloisters/ there keeping them in by violence/ As though chastity did consist in our power/ when not withstanding they both think and also in themselves feel the contrary. And so they b●inge other to that/ which they did never touch so much as with one of their fingers/ nor yet can though they would never so fame● It is shortly said/ Be chaste. But why then art thou o fornicator? It is a gay matter you may be sure. Thou shalt farce/ and stuff thy body with delicate meats & drinks/ in soch● a manner that it shallbe a main draff sack or swylle belly/ and then put or enjoin me to fast all the days of my life/ and to keep abstinency. Finally unto them that be a●●entyfe and willing to hear/ have I in this treatise said/ and written sufficient: But as concerning them that have no lust but disdain to hear/ what can or else may men say? I beseech god to illumine them/ and lend unto them his light/ or else to let and forbid them that (as a fore this they have done) here after they may no longer slay and murder men's souls.   
Amen.   


¶ Paul to the hebrews xiij  
¶ Let wedlock be had in price in all points/ and let the chamber be undefiled/ for door keepers and advoutrar● god will judge.   

Paul i Corin. vi.  
¶ flee fornication. All sins that a man doth are with out the body. But he that is a fornicatore sinneth against his Awne body.   

Paul i Corinthiorun vii  
¶ To avoid fornication/ Let every man have his wife/ And let every woman have her husband.   

Christ Mathei. nineteen.  
¶ He that made man at the begynnenge made them man & woman/ for this thing shall a man leave father and mother and cleve unto his wife/ & they twain shallbe one flesh wherefore now are they not twain/ but one flesh Let not man therefore put a sunder that which good hath coupled togedder I say their fo●● unto you/ whosoever putteth away his wife (except it be for fornication) and marrieth another breaketh wedlock.   

Paul To the Ephesians .v.  
¶ So ought men to love their wives as their own bodies/ He that loveth his wife loveth him self. For no man ever yet hated his own flesh. But nourisheth & cherissheth    


Leffe. ij.syde.j.line.xij.presumptio●/ read presumption.  
Leff. ij.sy.i.li.xxvij.en/ read in  
Leff. vi.sy.i.li.xxvij. exhorting/ read exhorting.  
Leff. vi.sy.i.ly.xxx. trluly/ read truly.  
B. iiij.syde.ij.line.xij. to bless Read troubles  
B. vi.sy.ly.i.vij. incōtin●̄cye maketh not etc.  
read. incontinency did not withstand & let it for cause whereof let every man have his w●fe Paul maketh not etc.  
B. vi.sy.i.ly.xx. to order bahave him silf etc.  
Read to order & bahave hi● silf etc.  
B. vi.sy. ●. ly.v. is only safeguard. read is the only safeguard etc.  
C. i.sy.i.li.xv. then/ read them.  
C. i.sy.ij.li.xij. you/ read your.  
C. iiij.sy.ij.ly.xxiij. and xxv spouses/ read spouses.  
C. v.sy.i.ly.xiij. it is not our power Read it is not by our power:  
C. vi.sy.ij.ly.xxi. And all his life long Rea. ye and that all his life long.  
C. vij.sy.i.ly.xxi. driveth/ read drive.  
C. viij.sy.ij.ly.xx. heten/ read heathen  
S. iiij.sy.i.li.xv. their/ read there.  
S. v.sy.ij.li.xvij. other each/ read/ ●●h other  
S. vi.sy.ij.ly.xxviij. beore/ read/ before.  
S. vij.sy.i.li.v. iuggkinge/ read. juggling  
S. vij.sy.i.li.xiiij. the all/ read all the  
E. i.sy.ij.ly.xvi. forechaste read fo●  
E. ij.sy.ij.ly.xviij. preckinge read pry●●inge  
E. iij.sy.ij.ly.xiiij. keptiste read kepiste  
E. iiij.sy.ij.ly.xxi. mochage read mockage.  
E. vij.sy.ij.ly.xv fram read from.  
E. vij.sy.ij.ly.xxi. were read are.  
E. viij.sy.ij.ly.v. voy●save read vouchesave●  
F. ij.sy.ij.ly.iij. examples read examples  
F. iiij.sy.i.ly.ij. the. read them  
F. iiij.sy.i.ly.xvij. fattherly read fatherly  
F viij. sy.ij.ly.xu.io read to  
F. viij.sy.ij.ly.xxxi. will shall grant give read will give.  
H. i.sy.ij.ly.xxv. for to his own silf & ●. read● for his own self etc.  
H ij. syi.ly.xx. and forth etc. Read and so forth.    

¶ At Malborow in the land of Hesse. M. D.xxix.xx day Junii. By my Han● Luft.