LActantius
Firmianus
/
Christen
Reader
(
whose
eloquence
sanct
Hierome
doth
greatlie
avaunce
)
endeveringe
hym
silf
to
defende
and
mayntayne
the
chasten
fayth
and
religion
/
against
the
craftye
and
vnfaithfull
gentles
/
did
wishe
and
desyre
with
fervent
affection
to
attayne
the
eloquence
next
vnto
Tullyes
/
coun●inge
it
an
hygh
presumptyou
(
as
I
thinke
)
yf
he
shuld
have
desyred
equall
.
How
be
yt
I
truely
/
yf
that
wisshes
coulde
eny
thinge
avaylle
/
at
the
leste
while
I
exhorte
and
entyse
all
mortall
men
vnto
the
most
holye
and
holsome
studye
of
Christian
wisdome
/
and
pure
Philosop●ye
/
wold
hartelye
desyre
an
other
manner
of
eloquence
to
be
geven
vnto
me
/
then
ever
cicero
had
/
all
though
not
so
gloriouslie
painted
&
coloured
as
his
was
yet
truely
of
more
power
&
efficacite
/
yee
soch
a
vehement
persuasion
&
strength
of
eloquence
wold
I
desyre
/
as
the
fables
of
old
poetes
have
noted
in
mercurius
/
whom
they
fained
(
as
it
had
bene
with
a
rodde
of
inch●untemēt
/
&
a
melodious
harpe
)
to
cast
men
ento
a
soden
&
oblivious
slepe
/
&
againe
to
reyse
them
at
his
awne
pleasure
/
depressinge
some
(
that
are
allected
with
his
hevenly
armonye
)
in
to
the
depthe
of
plutos
impery
.
And
bringinge
them
againe
out
of
all
ve●acions
Other
soch
as
they
ascribed
to
Amphion
&
Orpheus
/
for
they
imagine
that
the
one
with
his
armonious
harpe
dyd
move
the
stiffe
stones
.
And
that
the
other
made
to
folow
him
the
insensible
trees
.
Other
soch
as
the
frenshmen
applye
to
Hercules
Ogmius
faininge
●hat
he
leadeth
aboute
all
men
with
hys
godly
eloquence
as
it
were
with
certen
smale
chaynes
which
are
tied
vnto
his
tonge
and
runne
thorow
every
mannes
eeres
.
Other
soch
as
the
doo●inge
old
age
did
attribute
vnto
marsyas
.
O●
els
truly
(
because
we
wyll
not
be
longe
in
repetynge
fables
)
soch
as
Al●ibiades
hath
graunted
vnto
Socrates
.
And
the
old
comedye
vnto
pericles
/
whiche
maye
not
onlye
entyse
and
delite
the
eeres
with
a
shorte
and
corruptible
delectacion
or
pleasure
.
But
also
maye
leve
perpetuall
pri●kes
and
instigacyons
in
the
mindes
of
the
hearers
/
which
may
ravysshe
and
transforme
them
/
and
l●ve
them
in
an
other
mynde
then
they
were
before
.
The
noble
musicyon
Timotheus
(
as
we
r●ade●
)
with
his
proporcioned
armonye
was
wont
to
enflame
Alexander
the
great
conquerour
with
a
fervent
desyre
to
warre
.
And
there
have
bene
in
tymes
paste
/
that
have
counted
nothinge
of
more
power
and
efficacite
then
th
enchauntementes
/
which
the
Grekes
calle
epodas
.
Now
yf
there
be
eny
soch
kind
of
enchauntement
or
charme
.
Yf
there
be
eny
strenght
in
mus●●●
a●d
armonye
.
Yf
there
be
eny
pleasant
persuasion
/
which
hath
power
to
allecte
mannes
mind
in
to
here
sentence
/
the
same
at
this
ceas●n
/
wold
I
gladly
obtaine
to
th
entent
that
I
might
persuade
vnto
all
men
that
thinge
which
is
most
holsome
and
most
profitable
vnto
them
.
All
though
it
were
better
/
yee
and
more
convenient
to
desyre
that
Christ
him
silfe
(
whos
cause
I
entreate
)
wold
so
tempre
the
stringes
of
oure
instrument
/
that
this
songe
may
prosperousl●
entyse
and
mov●
/
the
mindes
of
all
men
.
For
this
porp●●●ewe
nede
but
lytle
the
painted
argumen●●●
and
coloured
conclusions
of
the
Rhetori●●●ns
/
for
nothinge
so
surely
can
garnisshe
and
performe
that
/
that
we
desyre
as
the
truthe
it
silf
/
which
when
it
is
most
plaine
and
simple
/
is
of
most
vehemen●●fficacite
in
persuading
.
Nether
do
I
coun●e
it
best
at
this
tyme
to
revocat●
and
call
to
memorye
the
sorowfull
complain
to
(
all
though
it
be
not
new
yet
alas
it
is
to
●●ue
/
and
I
thinke
it
could
never
be
more
iu●tlye
verefied
then
at
this
present
tyme
)
that
syth
with
soch
great
diligence
all
mennes
invencyons
are
studyed
and
commended
/
yet
only
this
immortall
fontayne
of
Christes
pure
philosophye
/
is
despysed
and
mocked
of
so
many
/
yee
and
cheflye
of
them
whiche
professe
to
be
the
heddes
and
examples
of
the
Christen
/
few
there
are
that
seke
these
holsome
springes
of
helthe
/
And
yet
they
that
seke
them
/
do
so
vnfruetfully
loke
vpon
them
Adding
their
awne
glosses
and
opinions
that
they
seame
rather
to
troble
and
defile
these
springes
of
liffe
/
then
to
drinke
of
them
swetely
/
that
they
might
have
in
them
silf
floddes
of
livinge
water
/
runninge
in
to
everlastinge
liffe
/
which
both
shuld
be
to
the
glorye
of
god
/
and
profitte
of
the
Christen
.
We
se
that
in
all
other
sciences
which
by
mannes
polycy
have
bene
invented
/
there
is
no
misterye
so
darke
and
secrete
/
but
that
the
quyckenes
of
oure
witte
hath
attayned
it
/
there
is
nothinge
so
harde
/
but
that
diligent
labour
hath
subdued
it
vnto
him
.
how
chaunceth
it
then
that
we
embrace
not
/
with
faythfull
hartes
(
as
it
is
convenient
)
this
pure
philosophy
/
syth
we
professe
the
holy
name
of
Christ
?
Platos
adherentes
/
Pithagoras
scholars
:
The
Academikes
/
Sto●kes
Epicures
.
The
fautores
of
Aristotle
and
disciples
of
Diogenes
/
know
growndly
yee
and
by
harte
/
the
traditions
of
their
awne
secte
/
And
fight
most
fersly
for
them
Redye
rather
to
dye
/
than
to
forsake
their
patrone
and
author
.
And
why
do
not
we
moch
more
geve
oure
mindes
and
studyes
/
vnto
oure
master
and
prince
Christ
/
who
wold
not
count
it
a
foule
thinge
/
yce
and
a
great
rebuke
to
him
that
professeth
Aristotles
philosophye
/
if
he
be
ignorant
what
his
master
iudgeth
/
concerninge
the
cawses
of
the
thunder
/
of
the
raynbow
/
of
the
erthquakes
/
And
of
soch
othernaturall
causes
?
which
though
they
were
knowne
or
vnknowne
/
Make
not
them
that
laboure
to
knowe
them
happye
nor
vnhappye
.
And
shulde
we
which
are
so
many
wayes
consecrated
/
and
with
so
manye
sacramentes
bownde
vnto
christ
:
thinke
it
no
shame
awhitte
/
to
be
ignorant
in
his
scripture
and
doctrine
/
which
geve
vs
moste
sure
comforte
and
felicite
?
And
which
are
the
anker
of
the
soule
both
sure
and
stable
/
preservinge
vs
from
perisshinge
in
all
tempestes
of
temptation
?
How
be
it
/
for
what
entent
vse
we
this
comparison
/
sith
it
is
extreme
madnes
to
compare
Christ
with
Zeno
and
Aristotle
/
and
his
hevenlye
doctrine
/
with
their
tri
felinge
traditions
.
Let
them
fayne
and
imagyne
vnto
the
captaynes
of
their
secte
as
moch
as
they
may
/
y●e
as
moch
as
they
will
.
Yet
trulye
.
Only
this
master
and
teacher
/
came
from
heven
/
which
alone
could
teach
sure
thinges
/
beinge
the
everlastinge
wisdom
af
the
father
which
alone
hath
taught
holsom
thinges
/
beinge
the
fundation
of
all
mannes
helthe
:
which
alone
hath
ful●illed
to
the
vttermost
poynte
/
al
that
he
hath
taught
:
and
which
alone
may
parforme
/
what
so
ever
he
hath
promised
.
Yf
any
thinge
had
bene
brought
from
the
chaldes
or
the
Aegiptions
/
we
wold
the
more
gredelye
desyre
to
know
it
/
be
cause
it
came
farre
/
and
from
a
strange
contrye
(
yee
it
is
the
more
deare
and
precious
that
comethe
from
a
farre
)
And
we
are
often
times
so
grevouslye
vexed
aboute
the
dreame
and
phantasye
of
a
folyssh
felow
(
not
only
with
small
profute
/
but
also
with
great
losse
of
time
)
that
it
is
shame
to
reherse
it
.
I
wonder
that
this
desire
doth
not
likwisse
ticle
and
entyse
the
Christen
hartes
/
which
know
wel
ynough
(
as
the
thinge
is
in
dede
)
that
this
holsome
doctrine
came
not
from
Aegipte
or
Syria
.
But
from
the
very
heven
and
sete
of
god
.
Why
do
we
not
thinke
with
oure selves
on
this
maner
/
It
must
nedes
be
a
new
and
mervelous
kind
of
learninge
/
syth
that
god
him
silf
which
was
immortall
/
became
a
naturall
man
and
mortall
/
descendinge
from
the
right
hand
of
his
father
/
in
to
this
wretched
worlde
/
to
teach
it
vnto
vs
/
It
muste
nedes
be
a
highe
and
excellent
thinge
/
and
no
trifle
/
which
that
hevenlye
and
mervelous
master
came
●o
teach
openlye
.
Why
do
we
not
go
aboute
to
know
/
serch
●o
trye
out
with
a
godly
curiosyte
/
this
fruetfull
Philosoph●e
?
Sith
that
this
kind
of
wisdome
beinge
so
profounde
and
inscrutable
that
vtterlye
it
damneth
&
confoundeth
as
folyssh
all
the
wisdome
of
this
world
May
be
gad●r●d
out
of
so
small
bokes
〈◊〉
out
of
moste
pure
springes
/
And
that
with
moch
lesse
laboure
/
than
the
doctrine
of
Aristotle
out
of
so
many
brawlinge
and
contentious
bokes
/
Or
of
soch
infinite
commentaryes
which
do
so
moch
dissent
/
Be
sides
the
incomperable
frute
which
nedeth
not
here
to
be
spoken
of
.
Nether
is
it
nedefull
that
thou
be
clogged
with
so
many
irxome
and
ba
belinge
sciences
/
The
meanes
to
this
philosophye
are
easy
and
at
hand
/
do
only
thy
diligence
to
bringe
a
godly
and
redy
minde
/
cheflye
endewed
with
plaine
and
pure
faithe
Be
only
desyrous
to
be
instructe
/
and
confirmable
to
this
meake
doctrine
/
And
thou
hast
moch
profited
.
Thy
master
and
instructor
(
that
is
the
sprete
of
god
)
will
not
from
th●
be
absent
/
which
is
never
more
gladly
present
with
eny
/
then
with
simple
and
playne
hartes
.
Mennes
doctrines
and
traditions
(
be
sydes
the
promessinge
of
false
felicite
)
do
confounde
many
mennes
wittes
/
and
make
them
clene
to
despayre
be
cause
they
are
so
darke
/
craftye
/
and
contentious
/
But
this
delectable
doctrine
doth
applye
her
silf
equallye
of
all
men
submittinge
her
silf
vnto
vs
/
while
we
are
childer
/
temperinge
her
tune
after
oure
capacyte
/
feadinge
vs
with
milke
/
forberinge
/
norisshinge
/
sufferinge
/
and
doinge
all
thinges
/
vntill
we
may
encreasse
/
&
wex
great●er
in
Christ
/
And
contrarywisse
it
is
not
so
lowe
and
depressed
vnto
the
weake
but
it
is
as
high
and
mervelous
to
the
parfecte
/
Yee
the
more
thou
wadest
in
the
tresurs
of
this
science
/
the
farther
thou
arte
from
attayninge
her
mageste
.
To
the
childer
she
is
lowe
and
playne
/
and
to
greatter
/
she
seameth
aboue
all
capacite
.
She
refuseth
no
age
/
no
kinde
/
no
fortune
/
no
state
and
condition
.
In
so
moch
that
the
sonne
is
not
more
comen
and
indifferent
to
all
men
/
then
this
doctrine
of
Christe
.
She
forbeddeth
no
man
at
all
:
Except
he
abstayne
willinglye
/
envyinge
his
awne
profitte
.
And
trulye
I
do
greatly
dissent
from
those
men
/
whiche
wold
not
that
the
scripture
of
Christ
shuld
be
translated
in
to
all
tonges
/
that
it
might
be
reade
diligently
of
the
private
and
seculare
men
and
women
/
Other
as
though
Christ
had
taught
soch
darke
and
insensible
thinges
/
that
they
could
scante
be
vnderstonde
of
a
few
divines
.
Or
els
as
though
the
pithe
and
substance
of
the
christen
religion
consisted
chefly
in
this
/
that
it
be
not
knowne
.
Paraventure
it
were
moste
expedient
that
the
councels
of
kinges
shuld
be
kept
secret
/
but
Christ
wold
that
his
councelles
and
misteries
shuld
be
sprede
abrode
as
moch
as
is
possible
.
I
wold
desire
that
all
women
shuld
reade
the
gospell
and
Paules
epistles
/
and
I
wold
to
god
they
were
translated
in
to
the
tonges
of
all
men
/
So
that
they
might
not
only
be
read
/
and
knowne
/
of
the
scotes
and
yryshmen
/
But
also
of
the
Turkes
and
sarracenes
/
Truly
it
is
one
degre
to
good
livinge
/
y●e
the
first
(
I
had
almoste
sayde
the
cheffe
)
to
have
a
litle
sight
in
the
scripture
/
though
it
be
b●t
a
grosse
knowledge
/
and
not
yet
cōsūmatte
)
Be
it
in
case
that
some
wold
laugh
at
it
/
yee
and
that
some
shuld
erre
and
be
deceaved
)
I
wold
to
god
/
the
plowman
wold
singe
a
texte
of
the
scripture
at
his
plowbeme
/
And
that
the
wever
at
his
lowme
/
with
this
wold
drive
away
the
tediousnes
of
tyme
.
I
wold
the
wayfaringe
man
with
this
pastyme
/
wold
expelle
the
werynes
of
his
iorney
.
And
to
be
shorte
I
wold
that
all
the
communication
of
the
christen
shuld
be
of
the
scripture
/
for
in
a
maner
soch
are
we
oure selves
/
as
oure
daylye
tales
are
.
Let
every
man
prospere
/
and
attayne
tha●
he
may
/
And
declare
effectuously
his
mind
vnto
his
neghburre
/
Let
not
him
that
cometh
behinde
envye
the
foremoste
/
Let
also
the
formoste
allecte
him
that
foloweth
/
ever
exhortinge
him
not
despayre
.
Why
do
we
applye
only
to
certayne
the
profession
/
/
which
is
indifferent
and
comen
to
all
men
?
Nether
trluy
is
it
me●e
(
syth
that
baptime
is
equ●lly
comen
vnto
all
Christen
men
/
wherin●
consisteth
the
first
profession
of
the
christen
religion
.
Sith
other
sacramentes
are
not
private
/
and
to
conclude
.
Sith
the
rewarde
of
immortalite
partaineth
indyfferently
vnto
all
men
/
that
only
the
doctrine
shuld
be
banisshed
from
the
seculare
/
and
possessed
only
of
a
few
whom
the
comunalte
call
devines
/
or
religious
parsons
.
And
yet
I
wold
that
●hese
(
allthough
they
be
but
a
small
company
in
comparison
to
the
hole
numbre
which
bere
the
name
of
Christ
and
are
called
Christen
)
I
wold
(
I
saye
)
desyre
with
all
myn
harte
/
that
they
were
in
dede
soch
as
they
are
called
/
for
I
am
afrayde
that
a
man
may
fynde
some
amonge
the
divines
whiche
are
far
vnworthy
their
name
and
title
/
that
is
to
saye
/
which
speake
wordly
thinges
and
not
godly
:
yee
and
amonge
the
religious
whiche
professe
the
poverte
of
Christ
And
to
despise
the
worlde
/
thou
shalt
finde
more
wordlye
pleasure
and
vanyte
/
then
in
all
the
world
be
sydes
.
Hym
do
I
counte
a
true
divine
which
not
with
craftye
and
sotle
reasons
.
But
that
in
harte
/
countenance
/
eyes
/
and
lyffe
doth
teach
/
to
despyse
riches
.
And
that
a
Christen
ought
not
to
put
confidence
in
the
sucker
/
and
helpe
of
this
world
:
But
only
hole
to
hange
on
heven
.
Not
to
avenge
iniurye
.
To
pray
for
them
that
say
evyll
by
vs
.
To
do
good
agaynst
evyll
.
That
all
good
men
shuld
be
loved
and
norisshed
indifferently
/
as
the
membres
of
one
bodye
.
That
evyll
men
yf
they
can
not
be
reformed
and
brought
in
to
a
good
ordre
ought
to
be
suffered
.
That
they
whiche
are
despoyled
of
theyr
goodes
/
and
put
from
their
po●●essions●
And
morne
in
this
world
/
are
verye
blyssed
and
not
to
be
lamented
.
That
death
is
to
be
desyred
of
the
Christen
/
syth
it
is
nothinge
elles
/
But
a
goynge
to
immortalyte
.
Yf
eny
man
beynge
enspired
with
the
holy
goste
do
prechand
teach
these
and
soch
other
thinges
/
If
eny
man
exhorte
/
entyse
/
and
bolden
his
neghbore
vnto
these
thinges
/
he
y●
a
very
and
true
devine
/
though
he
be
a
wever
/
yee
though
he
dygge
and
delve
.
But
he
that
accomplissheth
and
fulfylleth
these
thinges
in
his
liffe
and
maners
/
he
verely
is
a
great
doctor
.
Paraventure
another
whiche
is
not
Christen
shall
more
subtyllye
dispute
/
by
what
maner
the
Angelles
vnderstond
:
How
be
it
to
persuade
and
exhorte
/
that
we
may
here
lyve
pure
and
immaculate
from
all
vices
and
iniquites
.
And
to
lede
an
angelles
liffe
/
that
is
the
office
and
deutye
of
a
Christen
and
devine
.
If
eny
man
wold
obiecte
/
and
say
that
these
are
grosse
/
and
vnsavery
thinges
.
To
hym
wold
I
none
other
wysse
answere
.
But
that
Christ
chefly
hath
taught
these
thinges
.
And
that
the
Apostles
to
these
have
vs
exhorted
.
This
learninge
and
doctrine
be
it
never
so
vnsaverye
hath
brought
vs
forthe
so
many
good
christen
/
and
so
thike
swarmes
of
faithfull
martyrs
.
This
vnlearned
(
as
they
calle
it
)
philosophy
/
hath
subdued
vnder
her
lawes
the
most
noble
princes
so
many
kingdoms
/
so
many
nations
:
whiche
thinge
no
kinges
power
.
Nother
learninge
of
the
philosophers
was
ever
able
to
bringe
to
passe
:
Nother
will
I
resist
than
but
that
they
maye
dispute
their
profounde
and
sotle
questions
(
yf
it
please
them
)
amonge
the
more
perfecte
/
how
be
it
the
rude
multitude
of
the
christen
may
be
comforted
/
be
cause
truly
thappostles
did
never
teach
soch
thinges
.
Whether
they
knewe
them
or
no
I
wold
other
men
shuld
iudge
.
But
truly
yf
that
the
princes
for
their
parte
wold
remembre
them selves
/
and
go
aboute
to
fulfyll
with
purenes
of
lyvinge
/
this
humble
and
rude
learninge
(
as
they
call
it
)
If
the
prechers
in
their
sermones
wold
avaunce
this
doctrine
/
exhortinge
all
men
vnto
it
/
and
not
to
their
awne
phantasyes
and
imaginacions
.
If
scolemasters
wold
instructe
their
chyldren
rather
with
thys
symple
scyence
then
with
the
wittye
tradicyons
of
aristotle
and
averroys
.
Then
shuld
the
Christente
be
more
at
quyetnes
.
And
not
be
disturbed
wyth
soch
perpetuall
stormes
of
dissentyon
and
warre
.
Then
shuld
thy●
vnreasonable
desyre
of
avarice
/
which
appeteth
riches
insatiablye
whether
it
be
right
or
wronge
/
be
somedealle
aswaged
/
and
cease
of
his
rage
.
Then
shulde
these
contentious
pleatinges
/
which
now
in
all
thinges
admixte
them selves
●have
an
ende
.
For
no
man
wold
resiste
evyll
/
and
to
be
shorte
.
Then
shuld
we
not
differ
only
in
title
and
certen
ceremonyes
from
the
hethen
and
vnfaythfull
.
But
rather
in
the
pure
conversation
of
our
liffe
.
And
no
doute
in
these
thre
degrees
of
men
/
that
is
to
saye
.
In
princes
and
officers
which
are
in
their
stede
.
In
bisshopes
and
other
prestes
which
are
their
vicars
.
And
in
them
that
bringe
vpe
the
tender
youth
/
which
are
formed
and
reformed
even
as
their
master
entyseth
them
Doth
chefly
consiste
the
hole
power
other
to
encreasse
the
christian
religion
.
Or
elles
to
restore
it
againe
which
hath
longe
bene
in
decaye●
.
Now
yf
these
wold
a
whyle
seclude
theyr
awne
private
busynesse
and
lyfte
vppe
their
hartes
with
a
pure
entent
vnto
christe
seakynge
only
hys
glorye
/
and
the
profyte
of
theyr
neghbore
/
we
shulde
severely
wyth
in
few
yeares
/
a
true
and
godly
kinde
of
Christen
springe
vp
in
everye
place
/
which
wold
not
only
in
ceremonies
/
dispitions
/
and
titles
professe
the
name
of
Christ
.
But
in
their
very
harte
and
true
conversation
of
levinge
.
By
this
armure
shuld
we
moch
soner
prevaile
agaynst
the
vnfaythfull
/
and
ennymyes
of
Christ
/
then
with
strenghte
●violence
/
and
threatteninges
.
Let
vs
ioyne
to
gedder
all
armyes
/
powers
/
and
might
of
swerde
/
yet
is
there
nothinge
stronger
than
the
trueth
.
We
can
not
calle
eny
mā●
a
platoniste
/
vnles
he
have
reade
the
workes
of
plato
.
Yet
call
we
them
Christen
/
yee
and
devines
/
which
never
have
reade
the
scripture
of
Christ
.
Christ
sayeth
/
he
that
loveth
me
doth
kepe
my
sainges
/
this
is
the
knowlege
and
marke
whiche
he
hath
prescribed
.
Therfore
yf
we
be
true
Christen
men
in
oure
hartes
/
yf
we
beleve
vnfanedly
that
he
was
sent
downe
from
heven
to
teach
vs
soch
thinges
as
the
wisdome
of
the
philosophers
could
never
attayne
If
faythfully
we
truste
or
loke
for
soch
thinges
of
him
/
as
no
wordly
prince
(
be
he
never
so
rich
)
can
geve
vnto
vs
:
why
have
we
eny
thinge
in
more
reverence
and
authorite
/
then
his
scripture
/
worde
/
and
promisse
/
which
he
lefte
here
among
vs
to
be
oure
consolacyon
?
Why
recounte
we
eny
thinge
of
gravite
or
wisdom
/
which
dissenteth
from
his
doctrine
?
Why
in
this
hevenly
and
mis●icall●
learninge
do
we
countre
/
and
discant
runninge
more
at
ryote
/
Then
the
comen
and
porophane
intevretors
/
in
the
cyville
lawe
/
or
bofes
of
Phisike
?
Wyndinge
oure selves
in
it
as
in
a
tryfelinge
game
/
or
●atter
of
smalle
substance
/
commentyng●
/
●ossinge
and
wr●stinge
it
even
as
it
comet●
to
oure
tonges
ende
.
We
apply
and
drawe
/
this
hevenly
and
vnspotted
doctrine
vnto
oure
liffe
.
And
measure
it
after
our
●●yne
conversation
accordinge
vnto
the
maner
of
the
lesbes
which
bende
their
rule
to
the
facyon
of
their
stone
or
tymbre
/
And
cut
no●
their
stone
and
●imb●e
to
the
rule
.
And
because
we
will
not
be
sene
ignorante
in
any
thing
/
but
rather
that
we
have
reade
and
know
moch
/
we
do
(
I
dare
not
saye
)
corrupte
these
frutefull
springes
/
but
that
no
man
can
denye
we
appropriatie
vnto
a
few
men
that
thinge
which
Christ
wold
have
most
comen
.
And
this
kinde
of
philosophye
doth
rather
consist
in
the
affectes
of
the
minde
/
then
in
sorle
reasons
.
It
is
a
liffe
rather
then
a
disputacyon
.
It
is
an
inspiracion
rather
then
a
science
.
And
rather
a
new
transformacion
/
then
a
reasoninge
.
It
is
a
seldome
thinge
to
be
a
well
learned
man
/
but
it
i●
lefull
forc●
very
man
to
be
a
true
christen
.
It
is
lefull
for
every
man
to
lyve
a
godly
lyffe
/
yee
and
I
dare
be
bold
to
say
it
is
lefull
for
everye
ma●
to
be
a
pure
divine
.
Now
doth
every
manne●
mynd
incline
vnto
that
whiche
is
holesome
and
expedient
for
his
nature
.
And
what
other
thinge
ys
thys
doctrine
of
Christ
whiche
he
calleth
the
new
regeneracyon
/
But
a
rest
orynge
or
reparynge
of
oure
nature
whiche
in
hys
fyrst
creacyon
was
good
?
A
man
may
finde
verye
many
thinges
in
the
gentles
bokes
/
which
are
a●reable
vnto
this
doctrine
.
All
though
no
man
hath
shewed
it
so
absolutely
.
Nether
yet
with
soche
efficacite
as
christ
him
silf
/
for
there
was
never
soch
a
rude
and
grosse
secte
of
philosopye
/
whiche
did
teach
that
mannes
felicite
rested
on
monye
/
there
was
none
so
shamles
to
affirme
the
the
cheffe
pointe
&
ground
of
goodnes
consisted
in
this
wordly
honoure
and
pleasurs
The
stoikes
did
knowledge
that
no
man
might
worthely
be
called
wisse
excepte
he
were
a
good
and
vertuous
lyver
/
nether
that
enythinge
was
verelye
good
and
honest
/
but
only
vertue
.
And
that
nothinge
was
evill
and
to
be
abhorred
.
But
only
vice
and
sinne
/
Socrates
(
as
plato
maketh
mention
)
did
teach
by
many
reasons
/
that
iniurye
ought
not
to
be
avenged
with
iniurye
.
Be
taught
also
that
sith
the
soule
is
immortall
/
they
are
not
to
be
morned
for
which
departe
hence
/
yf
they
have
leved
well
/
be
cause
they
are
gone
in
to
a
more
prosperous
liffe
.
Finally
he
taught
and
exhorted
all
men
to
subdue
the
affections
of
their
bodyes
.
And
to
applye
their
soules
to
the
contemplacyon
of
those
thinges
/
whiche
truly
are
immortall
/
all
though
they
be
not
sene
with
these
bodelye
eyes
.
Aristotle
writeth
in
hys
politikes
that
there
can
nothinge
be
so
swete
and
delycyous
to
man
But
that
at
somtyme
yt
doth
displease
hym
only
vertue
excepte
.
The
Epicure
graunteth
that
there
can
be
nothinge
delectable
and
pleasante
in
this
liffe
except
the
mynde
and
conscience
from
whence
all
pleasure
springe
be
clere
/
and
with
out
grutche
of
sinne
/
besydes
that
there
have
bene
some
/
that
have
fulfylled
a
great
parte
of
thys
doctrine
.
And
che●ly
of
all
Gocrates
/
Siogenes
/
and
Epictetus
/
how
be
it
sith
/
Christ
him
silfe
hath
both
taught
and
also
done
these
thinges
more
consummatly
then
eny
other
/
ys
yt
not
a
mervelous
thinge
that
these
thinges
are
not
onlye
vnknowen
of
them
which
professe
the
name
of
Christ
.
But
also
to
be
despised
of
them
/
yee
and
to
be
made
a
laughinge
stocke
?
Yf
there
be
eny
thinge
that
goethe
more
nere
to
Christianite
/
let
vs
then
disanulle
these
thinges
/
and
folow
them
.
But
sith
there
is
no
nother
thinge
that
can
make
a
true
Christen
man
/
Why
then
do
we
recounte
this
immortall
doctrine
more
abrogate
and
out
of
vse
then
the
bokes
of
Moyses
?
The
first
poynte
of
Christianite
is
to
knowe
what
Christ
hath
taught
.
The
next
is
to
do
there
after
and
to
fulfyll
it
as
nygh
as
god
g●veth
vs
grace
/
Nether
thynke
I
that
eny
man
wyll
counte
hym
silfe
a
faythfull
Chrysten
/
because
he
can
despute
wyth
a
craftye
/
and
tedious
perplexite
of
wordes
/
of
relatyons
/
quiddityes
/
and
formalites
/
But
in
that
he
knowledgeth
and
expresseth
in
dede●
those
thinges
which
Christ
both
taught
and
accomplisshed
.
Nether
speake
I
thy●
to
discommende
their
studye
&
labour
/
whiche
have
exercysed
their
wittes
in
these
sotle
invencyons
(
for
I
wold
offend
no
man
)
But
rather
be
cause
I
beleve
(
as
the
matter
is
in
deade
)
that
the
very
pure
and
naturall
phylosoph●e
of
Christ
/
can
be
gathered
out
so
frutefully
of
no
place
/
as
out
of
the
Gostpels
and
epistles
of
the
apostle●
/
in
whiche
yf
a
man
will
studye
devoutelye
attendinge
more
to
prayer
/
than
arguinge
)
desynnge
rather
to
be
made
a
new
man
then
to
be
armed
with
scriptures
vnto
contention
/
he
with
out
doute
shall
finde
/
that
there
is
nothinge
pertayninge
vnto
mannes
felicyte
/
other
clles
vnto
eny
operacion
ex●edient
vnto
thi●
presente
liffe
.
But
it
is
declared
/
discussed
/
and
absolutely
touched
.
Yf
we
go
aboute
to
lerne
eny
thinge
/
werfore
shall
an
other
master
and
instructor
more
please
vs
then
christ
him
silf
?
Yf
we
requyre
a
rule
and
forme
to
lyve
after
/
why
do
we
rather
embrace
an
other
example
then
the
very
first
copy
and
pa●trone
whyche
is
christe
hymsilfe
?
If
we
desyre
an
holesome
medycyne
agaynst
the
grevous
and
noysome
/
lustes
or
app●tytes
/
of
oure
myndes
.
Why
seake
we
not
here
the
most
fr●tefull
remedye
?
If
we
appe●e
to
quycken
and
refresshe
with
readinge
/
oure
dull
and
fayntinge
mynde
.
I
pray
the
where
shall
we
fynde
soch
quycke
and
firye
sparkyls
?
If
we
covete
to
withdrawe
oure
mindes
from
the
tedious
cares
of
this
liffe
/
why
seake
we
eny
other
delectable
pastymes
?
why
had
we
lever
lerne
the
wisdom
of
Christes
doctryne
out
of
mennes
bokes
/
then
of
christ
him
silfe
?
Whyche
in
thys
scripture
doth
chefly
performe
that
thinge
whiche
he
promysed
vnto
●s
when
he
sayd
/
that
he
wold
con●ynew
with
vs
vnto
the
ende
of
worlde
.
For
in
thys
hys
testament
he
speaketh
/
bretheth
/
and
lyveth
amonge
vs
/
in
a
maner
more
effectuallye
/
then
when
hys
bodye
wa●
presently
conversante
in
this
worlde
.
The
Iewes
nether
sawe
n●
hearde
so
moch
.
As
thou
mayst
dayly
both
here
and
se
in
the
scripture
of
Christe
/
there
wanteth
nothynge
/
but
that
thou
bringe
the
heares
and
eyes
of
fayth
where
with
he
maye
be
harde
and
perceaved
.
What
a
mervelous
worlde
ys
thys
?
We
kepe
the
letters
which
are
written
from
oure
frynde
.
We
kysse
them
/
and
●ere
them
aboute
with
vs
.
We
reade
them
over
twyse
or
thryse
:
And
how
many
thousandes
are
there
amonge
the
Christen
whyche
are
extemed
of
greate
litterature
/
And
yet
have
not
once
in
their
lyv●s
Read
ove●●he
Gosple●
and
Epistles
of
the
Apostle●
.
Mahumete●
adherentes
are
all
well
instructe
in
their
awne
secte
/
And
the
Iewes
vnto
this
daye
even
from
their
tender
age
studye
diligently
their
Moses
/
Why
do
not
we
soch
honour
vnto
Christe
embrasinge
his
preceptes
which
bringe
eternall
liffe
?
They
that
professe
saynt
Benedictes
institution
(
which
is
a
rule
both
made
of
a
man
that
was
but
of
small
learninge
and
also
wryten
vnto
the
seculare
/
rude
/
and
vnlearned
)
observe
their
example
/
lerne
it
by
harte
/
and
drinke
it
in
to
their
hartes
.
Saynt
Austyns
adherentes
are
not
ignorant
in
their
rule
/
Saynt
Franciskes
fryers
do
know
observe
/
and
avaunce
their
patrones
preceptes
/
yee
and
carye
them
aboute
with
them
whether
so
ever
they
go
Insomoche
that
they
thinke
not
them selves
in
savete
excepte
their
boke
be
with
them
.
Why
set
they
more
by
their
rule
which
was
writen
of
a
man
then
the
hole
Christente
by
the
holy
scripture
/
which
Christ
did
equallye
preach
vnto
all
men
/
which
we
have
all
professed
in
baptime
?
And
to
conclude
/
which
is
most
holy
amo●ge
all
other
doctrines
/
and
none
to
be
compared
with
it
/
all
though
thou
hepe
sex
hundreth
togedder
/
and
I
wold
to
god
y●
as
Paule
did
write
that
the
lawe
of
Moses
had
no
glorye
in
comparison
to
the
glorye
of
the
gospell
that
succeded
after
it
/
that
even
so
the
evangelyes
and
epistles
were
extemed
of
the
Christen
so
holy
or
hadde
in
soch
reverence
/
that
the
doctrynes
o●
men
in
respecte
of
them
might
scame
nothinge
holye
/
I
am
contente
that
everye
man
avaunce
his
doctor
at
his
awne
pleasure
/
let
them
extolle
Albarte
/
Alexander
/
Saynt
Thomas
/
Aegidius
/
Richarde
/
and
Occam
/
I
will
diminysshe
no
manes
fame
no
glorye
/
Nother
yet
resiste
and
reprove
the
olde
maner
of
studye
/
Let
them
be
wittye
/
sotle
/
And
in
a
maner
above
capacyte
or
angelic
all
/
yet
trulye
must
they
nedes
knowledge
that
these
are
most
true
/
vndouted
/
and
frutefull
.
Paule
and
saynte
Iohan
will
that
we
iudge
the
spretes
of
prophetes
whether
they
are
of
god
or
not
/
and
Saynt
Augustyne
readinge
all
other
mennes
bokes
with
iudgement
/
requirethe
none
nother
authoryte
to
his
bokys
Only
in
the
scripture
when
he
can
not
attayne
a
thinge
/
he
submitteth
him
sylf
vnto
it
/
And
oure
doctor
(
which
is
Christ
)
was
not
alowed
by
the
scoles
of
devines
/
but
of
the
hevenly
father
his
awne
and
goodly
voyce
beringe
wytnes
/
and
that
twyse
/
first
at
Iodane
as
he
was
baptised
/
&
after
in
his
transfiguration
on
the
mounte
thabor
/
sayeinge
/
This
is
my
welbeloved
sonne
in
whom
I
am
pleased
/
heare
you
him
O
this
sure
au●horyte
:
which
(
as
they
saye
)
hath
no
contradiction
/
what
signifieth
this
/
heare
you
him
:
Trulye
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
prayse
their
authores
as
moch
as
they
will
/
yet
was
this
voyce
with
out●
naye
only
spoken
of
Christ
oure
savyoure
/
vpon
whom
descended
the
holy
gost
in
lykenesse
of
a
dove
which
did
confirme
the
testimonye
of
the
hevenly
father
.
Wyth
this
●prete
was
Peter
endued
vnto
whom
the
high
shepard
Christ
/
committed
his
shepe
once
/
twyse
yee
thryse
to
be
fed
&
noryss●ed
/
meaninge
trulye
no
nother
thinge
but
that
he
shuld
instructe
them
/
with
the
hevenly
fode
of
Christian
doctrine
.
In
Paule
/
Christ
semed
in
a
maner
new
borne
agayne
/
whom
he
him
silf
called
a
chosen
wessel
/
and
a
pure
p●eacher
of
his
name
and
glorye
.
Saynt
Iohan
expressed
in
his
learninge
that
thinge
whiche
he
had
souked
or
dronke
out
of
the
holye
fontayne
of
Christ●s
boosome
.
What
like
thinke
is
there
in
dun●
(
I
wold
not
you
shuld
thinke
that
I
speake
it
of
ennye
)
what
like
thinge
is
there
in
saynt
Th●mas
?
how
be
it
I
commende
this
mannes
●olinesse
/
Ind
mervell
at
the
so●le
wit
and
iudgement
of
the
other
.
Why
do
we
not
all
applye
oure
diligente
studye
in
these
greate
authors
/
I
meane
Christ
/
Peter
/
Paule
/
and
Iohan
?
Why
bere
we
not
aboute
these
in
oure
bosomes
?
Why
have
we
them
not
ever
in
oure
handes
?
Why
do
we
not
hunte
/
seke
/
and
serch
oute
these
thinges
with
a
curious
diligence
?
Why
geve
we
a
greater
portion
of
oure
liffe
to
the
studye
of
Averrois
/
then
to
the
Evangely
of
Christ
?
why
do
we
(
in
a
maner
)
consvine
al
oure
age
in
the
decrees
of
men
/
and
vayne
opinions
which
are
so
contrarye
and
dissentinge
amonge
them selves
?
Be
it
in
case
they
be
greate
devines
that
made
soche
const●●utions
yet
notwithstandinge
only
in
Christes
worde
consisteth
the
exercyse
/
and
invrance
/
of
him
which
before
god
is
reputed
for
a
greate
devine
.
It
is
mete
that
we
all
which
have
professed
the
name
of
Christ
(
at
the
leste
if
we
have
promised
with
mind
and
harte
)
that
we
be
instructe
with
●the
doc●ryne
of
Christ
/
beinge
yet
tender
infantes
in
oure
parentes
armes
/
and
wanton
child●●n
at
oure
nurses
tete
/
for
it
is
emprented
most
depe
/
And
cleveth
most
surely
/
which
the
rude
and
vnformed
shelle
of
oure
soule
do
the
first
receave
and
learne
.
I
wold
oure
first
and
vnformed
speache
shuld
sounde
of
Christe
/
I
wolde
oure
ignorante
childhed
shuld
be
enformed
with
Christes
evā●elye
/
and
to
them
I
wold
Christ
shuld
be
so
swetely
taught
/
the
they
might
be
enflamed
to
love
him
/
And
that
after
they
shuld
procede
by
a
litle
and
a
litle
crepinge
by
the
grovnde
vntyll
that
by
insensible
incrementes
they
springe
vp
to
be
stronge
in
Christ
.
Other
mennes
traditions
are
soche
/
that
many
repente
them selves
because
they
have
spente
so
moch
studye
and
labour
vpon
them
.
And
often
it
chaunceth
that
they
which
have
moste
manfully
fought
thorow
all
their
liffe
even
vnto
the
death
/
to
defende
mennes
doctrines
and
decrees
/
Yet
in
the
poynte
of
dethe
have
caste
awaye
their
shilde
/
and
have
clene
dissented
from
their
authors
secte
.
But
blissed
is
he
whom
death
assayleth
/
if
his
harte
be
hole
occupied
in
this
holesome
doctrine
.
Let
vs
therfore
all
with
fervent
desyre
thriste
after
these
sprituall
spriges
/
Let
vs
embrace
them
.
Let
vs
be
studiously
conversante
with
them
.
Let
vs
kysse
these
swete
wordes
of
Christ
with
a
pure
affection
Let
vs
be
new
tranformed
in●to
them
for
soche
are
oure
maners
as
oure
studyes
be
yee
(
and
to
be
shorte
)
let
vs
dye
in
them
he
that
can
not
attayne
them
(
but
who
is
he
that
can
not
if
he
will
him
silf
)
yet
at
the
leste
let
him
submitte
him
silfe
vnto
them
recountinge
them
very
holy
/
&
as
the
storehouse
/
or
tresurye
/
of
goddes
awne
mide
from
whence
cometh
furthe
all
goodnes
.
If
a
man
wold
shew
vs
a
steppe
of
Christes
foote
/
Good
lorde
/
how
wold
we
knele
and
worshuppe
it
?
And
why
do
we
nor
rather
honoure
his
qwycke
and
lyvelye
image
which
is
most
expresslye
contayned
in
these
bokes
?
If
a
man
wold
bringe
vnto
vs
Christes
coo●e
whether
wold
we
not
runne
hedlynge
that
we
might
once
kisse
it
?
How
be
it
if
thou
bringe
oute
his
coote
/
sherte
/
shoes
/
and
all
his
hous
olde
stuffe
/
yet
is
there
nothinge
that
doth
more
truly
and
expressly
represente
Christe
/
then
the
gospels
and
epistles
.
We
garnisshe
or
adorne
an
image
of
wod
or
stone
with
gold
and
precious
stones
for
the
love
of
Christe
.
But
why
are
not
these
thinges
rather
garnisshed
with
gold
and
gemmes
/
yce
and
more
preciously
/
yf
so
eny
thinge
can
be
more
precious
then
they
/
syth
they
represent
moch
more
presentlye
Christ
vnto
vs
/
then
eny
ymage
can
do
?
As
for
ymages
/
what
thinge
can
they
expresse
but
the
figure
of
his
bodye
?
yf
they
expresse
that
.
But
the
evangely
doth
represent
and
expresse
the
qwicke
and
levinge
ymage
of
his
most
holy
minde
/
yee
and
Christe
him
silf
speakinge
/
healinge
/
deyenge
/
rysinge
agayne
/
and
to
conclude
all
partes
of
him
.
In
so
moch
that
thou
couldeste
not
so
playne
and
frutefullye
see
him
/
All
though
he
were
presente
before
thy
bodlye
eyes
.
Amen
.
THe
cause
why
the
apostle
did
write
this
presente
chapter
was
this
.
The
Corinthians
whiche
dyd
receave
the
doctrine
of
Christe
and
so
did
become
his
servantes
/
and
specyally
they
whiche
before
had
folowed
the
Iewes
wayes
/
did
observe
both
the
Euangely
/
and
also
the
lawe
of
Moses
.
Now
hadde
Moses
commaunded
that
every
man
shulde
be
maried
.
So
that
a
man
by
the
lawe
of
matrimony
shulde
be
associate
and
kepe
company
with
a
woman
/
and
the
woman
with
a
man●
To
lyve
severall
or
single
was
then
condempned
/
as
a
state
baren
and
vnfrutefull
.
The
cause
was
this
.
God
hadde
promysed
in
the
olde
testamente
that
Christe
shulde
descende
of
the
seede
of
Abraham
.
Now
did
no
body
yet
knowe
what
parsones
were
the
seede
that
shulde
begette
him
.
It
was
therfore
necessaryly
required
that
the
Hebrues
all
/
which
were
Iewes
shulde
be
coniugate
in
mariage
for
honore
and
love
of
this
seede
/
and
to
engendre
children
vntill
the
advente
and
cominge
of
Christe
.
For
this
cause
didde
the
Corinthyans
demaunde
/
whether
they
were
bounde
to
kepe
the
aforesayde
lawe
?
And
whethere
yt
was
●efulle
for
them
to
abyde
and
lyve
vnmaryed
/
when
they
had
love
and
desyer
vnto
chastite
?
And
moste
specially
for
so
moche
as
by
reasone
of
the
euangely
many
other
lawes
were
cassate
/
and
anulled
/
and
put
vnto
mannes
libertie
to
kepe
them
/
or
elles
not
to
kepe
them
.
Their
feble
and
weyke
consciences
cowde
vnnethes
leave
the
lawe
of
Moses
/
where
vnto
they
hadde
so
longe
time
and
many
ages
bene
accustomed
.
Vnto
this
doth
sainte
Paule
here
make
them
answeare
saing
that
this
is
not
only
lefulle
/
but
also
good
and
profitable
/
yf
so
a
man
mindeth
to
lyve
chaste
/
and
hath
love
and
delyte
to
the
same
.
Not
with
standinge
he
doth
here
intr●ate
of
this
mater
both
diligently
and
also
warely
/
●●xtynge
and
intermedlinge
all
wayes
matrimony
.
It
is
good
for
a
man
not
ton
touche
a
woman
.
Neverthelesse
to
avoyde
fornicacyon
.
Let
every
man
have
his
wife
.
And
let
every
woman
have
her
husbande
.
¶
Consider
well
the
wordes
/
and
beholde
howe
shortly
he
breaketh
of
/
making
digression
from
his
firste
sentence
.
Yt
is
sayeth
he
good
/
yf
a
man
do
not
touche
a
woman
.
But
in
this
he
doth
nother
bydde
/
ne
forbidde
eny
man
so
for
to
do
/
but
incontinent
he
hyeth
hym
vnto
matrimony
.
As
yf
he
dyd
feare
soche
a
good
thinge
to
be
rare
and
vnwonte
/
and
that
in
tyme
cominge
wolde
turne
and
be
chaunged
into
fornicacyon
.
Afferminge
that
for
love
of
avoydinge
fornicacyon
every
man
ought
to
have
his
wife
Therfore
this
is
his
firste
sentence
or
conclusion
.
That
whosoever
in
him
silfe
doth
not
fele
this
godly
and
good
thinge
I
meane
chastite
:
but
doth
fele
and
perceave
incontinency
/
Vnto
him
(
I
saye
)
is
here
commaundemente
gyven
/
that
he
be
maryed
.
And
this
commaundemente
oughteste
thou
to
rec●ave
as
the
commaundement
of
God
and
not
of
man
.
Then
here
of
doth
folowe
that
no
parsone
may
make
a
vowe
or
promyse
to
lyve
chaste
and
single
.
And
that
no
parson
is
bounde
to
kepe
and
performe
eny
suche
vowe
once
made
/
but
rather
to
fordo
vnkepe
and
breake
them
.
When
in
him
silfe
he
doth
not
fynde
nor
fele
this
precyous
and
goodly
gyfte
of
chastite
/
but
knoweth
him
sil●e
prone
to
luste
and
incontinencye
.
For
suche
a
vowe
is
playnly
made
againste
this
commaundemente
.
But
againste
the
commaundemente
of
God
may
no
vowe
be
made
therfore
yf
eny
suche
vowe
be
made
/
he
that
shall
observe
and
k●pe
●t
ys
damnabyll
/
yee
and
by
the
lawe
of
god
all
redye
condemned
.
This
thouchynge
of
women
have
some
parsones
diffined
and
compased
moche
straytly
.
So
that
they
dare
not
touche
a
womans
hande
nor
skynne
.
Moreover
they
have
founde
and
imagined
many
both
statutes
and
ceremonyes
/
by
whiche
they
might
kepe
themselves
from
the
company
of
women
.
So
that
they
shulde
nother
s●e
nor
heare
them
/
supposinge
that
by
suche
meanys
they
have
made
royall
provision
to
lyve
chaste
/
and
vnmaryed
.
And
thus
they
that
fyrste
dydde
byld●
monasteryes
and
abbyes
thought
that
yonge
men
myght
be
kepte
pure
&
chaste
/
yf
they
ware
absente
from
yonge
women
/
and
lykewyse
yonge
women
from
men
.
But
vnto
what
prefe
and
how
fortunatly
that
thynge
hath
come
to
passe
/
and
what
place
th●rby
hath
bene
geven
to
Sathan
/
it
were
horrible
both
to
be
spoken
/
and
also
to
be
hearde
of
.
Suche
parsones
be
as
men
are
wonte
to
saye
comonly
more
blinde
then
a
betle
.
They
wene
that
chastyte
maye
be
dryven
in
to
a
man
by
outwarde
meanes
.
When
not
whithstanding
/
this
hygh
and
hevenly
gifte
muste
springe
out
from
the
inner
partes
of
the
harte
.
For
all
yf
yt
be
manifestly
knowne
that
luste
is
inflammed
when
man
and
woman
do
come
to gether
/
Yet
have
they
therfore
not
made
all
gates
so
royall
a
provision
agaynste
luste
/
as
they
pretende
/
in
that
they
are
kepte
separate
from
women
/
and
the
women
from
men
/
for
what
avayleth
me
to
see
no
woman
/
ne
heare
/
nother
yet
touche
hyr
?
yf
my
herte
swymme
fulle
of
them
?
yf
in
thought
it
cleveth
vn to
them
both
daye
and
nyght
?
Yf
it
ymagine
and
purpose
more
fylthines
/
then
eny
man
is
bolde
to
do
?
And
what
doth
it
profite
to
sperre
and
close
in
a
yonge
woman
/
that
she
can
have
no
liberte
nother
to
see
ne
heare
a
yonge
man
/
when
hyr
harte
with
out
ceasinge
doth
morne
and
sygh
after
suche
one
both
dayes
and
nyghtes
?
The
harte
muste
be
geven
vnto
chastite
.
Elles
all
our
enforsemente
labour
and
diligence
shall
be
vnto
vs
grevous
and
paynfull
as
helle
and
other
like
tormentes
.
Wherfore
this
saying
of
Paule
muste
nedes
be
vnderstande
in
sorete
and
in
harte
/
on
this
wise
.
That
he
shall
be
sayed
not
to
touche
a
woman
/
which
with
desyre
of
his
harte
/
and
with
his
awne
p●oper
wille
doth
outwardly
kepe
his
body
from
women
.
And
not
he
that
is
compelled
outwardly
to
abstaine
or
kepe
from
women
/
inwardly
in
harte
being
fulle
of
luste
and
love
towardes
them
.
But
suche
are
dissembl●rs
and
hypocrites
/
whose
clennes
and
chastite
glistereth
before
the
worlde
/
but
afore
god
it
is
loste
and
damnable
/
yee
it
is
doble
lecherye
/
for
saynte
paules
saynge
is
frely
spretuall
.
Wherfore
it
requireth
a
fre
sprete
/
and
in
a
fre
sprete
it
muste
be
taken
&
receaved
.
But
hypocrytes
receave
yt
grudginly
/
making
therof
a
dedde
letter
/
&
a
grevous
lawe
/
that
d●yveth
and
compelleth
them
.
And
so
they
make
damnable
&
fayned
chastite
by
outwarde
shunninge
&
avoidinge
from
women
dolorous
&
paynfulle
.
Marke
now
whatkyn
soulesleers
they
be
wh●ch
so
entise
and
provoke
folisshe
youth
to
vowe
outwarde
chasti●e
causinge
and
compellinge
them
to
norisshe
with
in
them
inwardly
hydden
malyce
and
evyll
/
takinge
no
consyderacion
with
them selves
/
whether
the
parsones
whom
they
thus
do
entyse
and
move
be
lyke
wise
with
harte
and
desyer
sturred
vnto
the
same
/
that
ys
to
wytt
vnto
chastite
or
single
livinge
.
But
the
more
harde
and
paynfull
yt
ys
to
man
/
the
more
noble
and
precious
do
they
wene
that
yt
ys
before
god
lyke
wyse
as
yt
ys
wonte
to
be
in
other
exterio
:
hurtes
/
dammages
/
and
vexacions
of
the
body
.
And
they
do
not
see
that
this
evill
of
strayned
and
vnwill
full
continency
/
&
exterior
payne
or
grefe
of
the
body
be
no
lesse
differente
then
heven
and
erthe
.
For
as
touchinge
other
evilles
/
and
gresis
they
may
be
endured
and
suffered
wyth
a
meri
conscience
wyth
out
synne
/
and
they
do
payne
the
body
only
But
this
evill
and
troble
ys
subiecte
and
in
dawnger
of
sinne
.
Be
cause
yt
can
in
no
wyse
be
endured
with
a
mery
conscience
.
For
yt
ys
synne
and
vnright
wisnes
in
yt
selfe●
Wherfore
this
evill
of
vnwilfull
chastite
can
by
no
medicine
be
holpen
and
healed
/
onles
when
a
man
ys
ridde
from
dawnger
ofsinne
.
Whiche
can
be
by
no
nother
waies
then
by
the
healpe
and
remedy
of
mariage
.
But
other
exterior
grefes
or
trobles
concerninge
mannes
body
maye
be
holpen
by
pacience
/
allthough
a
man
be
never
ridde
from
them
.
And
in
this
maner
willeth
sainte
Paule
that
saieng
to
be
vnderstande
.
Yt
ys
good
for
a
man
not
to
touche
a
woman
&c.
So
that
this
worde
/
good
/
be
not
vnderstande
ne
spoken
of
merite
and
deservinge
before
god
.
As
though
an
vnmaried
bodye
were
better
a
fore
hym
than
one
that
ys
maried
lyke
as
before
time
sainte
Hierome
hath
this
texte
expowned
.
For
yt
concerneth
only
faith
/
and
no
dede
or
worke
.
And
yt
ys
spoken
of
temporalle
tranquillite
/
and
quietnesse
of
this
life
.
Whiche
a
single
or
vnmaried
parsone
hath
before
one
that
ys
wedded
and
maried●
For
one
that
ys
single
shall
be
quite
and
free
from
all
miseries
/
vexacion
/
and
drudgery
/
that
befalle
in
wedloke
or
mariage
.
And
for
to
telle
yow
shortly
yt
ys
a
ioyfulle
lovely
precious
and
goodly
gifte
(
yf
so
a
man
hath
yt
verily
given
him
)
to
●yve
wyth
a
gladde
harte
and
mynde
syngle
and
chaste
.
But
Paule
hym
sylfe
shall
here
after
excellently
descrybe
vnto
yow
what
he
entendeth
by
suche
goodnesse
.
For
yt
was
not
syttyng
for
him
that
so
dyd
commende
virginite
and
syngle
livynge
/
to
leave
them
with
out
consolacyon
/
whych
there
vnto
were
geven
with
their
very
mynde
and
wyll
.
Neverthelesse
thys
muste
yow
gravnte
me
/
that
a
wyfe
and
maryed
woman
maye
be
better
afore
god
thean
a
vyrgyn
.
All
be
yt
she
in
hyr
state
do
suffer
many●
paynes
tobles
and
adversytes
/
and
the
virgyn
or
mayde
hath
moche
ioye
and
tranquillyte
/
passynge
hyr
age
in
reste
and
quyetnes
.
Therfore
thys
ys
the
sentence
or
meaninge
of
Paule
/
Yt
ys
good
for
a
man
not
to
touche
a
woman
.
Nother
ys
yt
●ny
offense
now
in
the
tyme
of
the
newe
testamente
to
lyve
with
out
a
wyfe
and
chyldre
/
as
yt
was
in
the
tyme
of
the
olde
testamente
/
but
yt
is
good
as
here
wytnesseth
Paule
for
a
man
not
to
touche
a
woman
.
That
ys
to
saye
.
A
man
vnto
whom
ys
geven
of
god
/
that
he
can
gladly
with
hys
very
harte
and
wylle
abyde
syngle
/
the
same
man
may
leade
a
quyet
lyfe
.
Thys
doth
reporte
the
comon
proverbes
/
that
men
vse
to
speake
.
Suche
as
be
thes
/
Be
thou
maryed
o
fole
(
doth
on
saye
vnto
an
other
)
and
thy
ioye
shall
shortly
have
an
ende
.
Also
/
maryage
ys
a
shorte
ioye
and
a
longe
sorowe
/
and
suche
other
lyke
.
Whyche
all
do
well
agree
with
this
place
of
Paule
/
Yt
is
good
for
a
man
not
to
touche
a
woman
.
Therfore
dyd
Moses
also
commawnde
in
the
lawe
that
a
man
newly
maryed
shulde
be
quyte
and
fre
from
all
publike
charges
by
the
space
of
an
whole
yeare
/
that
he
myght
have
ioye
and
make
mery
with
hys
wyfe
/
nother
shulde
he
be
called
to
goo
in
warfare
/
nother
to
beare
eny
charge
or
office
.
As
though
Moses
shuld
saye
/
he
shall
lyve
a
yeare
in
gladnesse
/
and
after
he
shall
suffer
troble
sorowe
and
angwysshe
.
But
yf
yt
be
not
geven
a
man
to
lyve
with
his
very
harte
and
mynde
chaste
or
vnmaryed
.
Yt
is
better
for
hym
to
take
a
wyfe
to
be
hys
companyon
.
Ye
there
is
no
thynge
elles
at
all
lefte
or
remayninge
/
that
maye
ease
and
healpe
the
/
excepte
honest
and
chaste
matrimony
.
Wherfore
where
it
ys
not
geven
a
man
to
enioye
and
vse
the
commodytes
of
syngle
livinge
and
chastite
.
It
is
necessarye
to
geve
him
silf
vnto
the
troble
/
pay●●es
/
and
vexations
of
mariage
.
For
it
ys
alwaye
better
to
leade
a
miserable
or
sory
lyfe
with
out
sinne
in
mariage
/
then
to
lyve
ioyfully
in
the
foule
sinne
of
lecherye
vnmaryed
.
But
there
is
no
body
that
wille
gladly
put
them selves
into
suche
paynes
and
sorinesse
.
And
therfore
doth
well
nygh
every
man
for
his
parte
abhorre
wedlocke
.
Wherfore
it
is
a
comon
vsed
by
worde
.
He
muste
be
hardye
that
shall
mary
a
wyfe
.
And
with
out
fayle
he
had
nede
to
be
very
hardye
Nother
ys
there
/
eny
parsone
that
leveth
more
blessydly
or
quietly
then
a
pure
christian
/
whiche
beyng
ledde
and
gyded
by
faith
can
so
fassion
him sylfe
agayne
trobles
and
stormy
seasons
of
aduersyte
/
that
he
doth
no
whit
complayne
/
nother
crye
/
ne
blaspheme
god
and
his
worde
:
Lyke
as
do
the
mad
and
blindewise
men
of
this
worlde
.
Thus
doth
saynte
Paule
here
meane
in
this
place
/
when
he
so
sodenly
after
the
commendacion
and
prayse
of
chastite
returneth
vnto
mariage
sayeng
/
but
to
avoyde
fornication
/
lett
every
man
haue
hys
wife
/
and
lett
every
woman
haue
hyr
husbande
.
What
doth
he
entende
in
that
he
sayeth
/
but
to
avoyde
fornicacion
?
No
thinge
verily
elles
/
but
where
as
suche
maner
quietnes
ys
not
/
that
a
man
can
willingly
lyve
chaste
/
that
then
he
shulde
wayte
after
no
thinge
more
surely
to
folowe
or
to
come
/
then
fornicacion
and
lecherye
.
Wherfore
yf
the
gyfte
of
chastite
do
lacke
/
yt
ys
better
to
be
with
out
the
pleasure
and
profytes
of
chastyte
/
and
to
gyve
hym
selfe
vnto
the
miseryes
/
trobles
/
and
paynes
of
matrimony
/
for
avoydinge
of
synne
.
For
yt
ys
allwayes
more
profitable
to
have
payne
grefe
/
and
yrkesumnes
/
w●th
out
synne
/
then
to
have
synne
with
out
pa●ne
/
greve
and
y●kesumnes
.
Yee
them
to
have
synne
ioyntly
to gether
with
thes
thre
.
Take
heade
here
vnto
the
wordes
of
Paule
/
whiche
doth
not
hope●that
moche
castite
shulde
be
in
the
Corinthians
.
Chastite
truly
ys
a
right
good
thinge
/
yf
so
luste
and
incontinency
maketh
not
chastite
so
vulgare
and
commone
a
thinge
for
all
parsonis
as
we
have
hetherto
vsed
to
do
/
and
as
yet
we
do
/
but
all
amisse
.
But
he
will
that
vniuersally
all
men
be
coniugate
in
matrimony
.
And
yet
not
with
standinge
he
being
indued
and
inspired
with
te
sprete
of
good
did
wythout
dowte
knowe
more
parfitely
the
natu●e
/
disposition
/
powre
and
inclinacion
of
man
then
all
the
Bishopes
that
hath
bene
sith
his
time
whiche
hath
stroyed
fordone
and
lett
this
godly
institucion
and
ordinance
.
So
that
this
saieng
of
sainte
Paule
with
them
doth
bere
no
place
.
But
in
this
do
they
now
raile
and
B●ble
in
pulpites
.
Yt
ys
lawfulle
for
some
men
to
have
wifes
/
and
for
some
yt
ys
not
lawfulle
.
Thus
do
they
chawnge
the
latin
worde
.
Quisqzin
to
quidam
/
that
ys
to
saye
every
man
in
to
some
man
.
But
as
concerninge
this
thinge
you
shall
see
more
plenteously
here
vnder
.
Saynt
Paule
now
procedeth
forthe●
Let
the
man
geve
vnto
the
wife
due
benevolence
/
lykewise
also
the
wyfe
vnto
the
man
.
The
wyfe
hath
not
power
over
her
awne
body
:
but
the
husbande
.
And
lyke
wise
the
man
hath
not
power
over
his
awne
body
/
but
the
wyfe
.
¶
Paule
in
this
place
doth
instructe
them
that
are
coupled
in
matrimony
how
and
in
what
maner
they
on
both
par●yes
shulde
be
ordred
/
and
demeane
themselves
in
their
state
of
wedlocke
/
which
he
doth
here
calle
due
beneuolence
.
It
is
truly
a
thinge
due
/
but
not
with
standinge
it
ought
to
be
willingly
done
and
performed
.
In
that
he
sayeth
it
is
due
/
he
telleth
the
cause
why
God
doth
permitte
vnto
matrimony
/
and
pardone
that
/
which
elles
from
with
out
it
/
he
doth
punisshe
and
condemne
.
For
in
this
pointe
is
matrimony
closed
in
the
lawes
of
love
/
that
nother
the
manne
the
wife
hath
power
of
their
awne
body
/
but
the
one
ys
bownde
to
serve
the
other
by
the
lawe
of
love
.
Wh●ch
thinge
in
fornication
and
advoutry
hath
no
place
/
where
as
nother
partye
hath
power
apon
the
other
/
nother
ys
the
one
bownde
ne
oweth
ony
thinge
vnto
the
other
but
bothe
of
them
do
seke
their
awne
pleasures
.
Wherfore
also
soch
vnclene
&
dishoneste
love
ys
contrary
vnto
god
.
Yt
is
verily
●
greate
sayeng
/
that
nother
partye
hath
power
ouer
their
awne
body
.
So
that
yf
at
any
tyme
luste
and
concupiscence
doth
tempte
them
the
one
ys
then
bownde
to
assent●
and
folowe
the
desyer
of
the
other
/
and
not
to
geve
them
sylves
vnto
eny
other
.
In
thys
dothe
manifestly
appeare
howe
that
advoutrye
ys
the
greateste
thefte
and
robberye
of
all
that
ys
in
the
worlde
.
For
who
so
ever
doth
commit●e
yt
/
geveth
hys
lively
body
/
where
apon
he
hath
no
power
vnto
an
other
:
and
taketh
also
a
waye
a
lively
bodye
wher
apon
he
lyke
wyse
hath
no
power
.
More
over
Paules
wordes
be
here
manyfeste
/
and
do
not
nede
moche
exposicion
.
Nother
dare
I
now
here
serche
the
pryvetyes
of
maryage
/
to
wryte
of
thē●ny
vnhonest
or
vnclene
thynge
.
A
ryght
Christian
shall
here
knowe
by
him
sylfe
/
how
yt
shall
become
hym
to
ordre
behaue
hym sylfe
measurably
.
Nother
maketh
it
eny
matter
how
so
ever
a
wicked
&
vng●dly
body
be
enflamed
&
rage
Some
olde
men
have
vsed
this
Paganes
by
worde
.
He
that
burneth
overmoche
in
love
/
is
made
an
adoutrer
in
his
awne
wyfe
.
But
by
cawse
it
is
a
paganes
sayenge
/
carnall
and
lecherous
parsones
careth
not
moche
therfore
.
And
I
saye
verely
that
it
is
contrary
vnto
the
truthe
/
for
no
man
doth
committe
advoutry
in
his
awne
wyfe
/
excepte
he
other
refuse
to
have
hyr
/
or
elles
to
vse
hir
as
his
wife
.
And
I
thinke
that
this
matter
can
not
be
better
discussed
and
entrated
of
/
then
it
is
here
of
Paule
/
whiche
affirmeth
that
mariage
is
only
savegarde
and
remedy
againe
lecherye
.
Wherfore
that
parsone
which
vseth
it
/
to
avoyde
and
do
awaye
fornication
I
dare
suerly
saye
that
he
hath
Paule
for
his
advocate
and
defender
.
Her●of
may
I
iustly
gather
that
it
standeth
not
well
to
gehter
nother
is
it
Christes
learninge
that
the
man
and
the
wife
(
lyke
as
we
see
vsed
in
some
places
)
shulde
abide
separate
ne
come
to gether
after
the
example
of
Toby
vntill
the
thirde
night
.
I
do
admitte
that
every
man
maye
vse
●e
same
maner
/
if
so
he
please
with
the
assent
of
his
wife
:
but
to
thinke
that
he
is
bounde
therto
So
that
yf
he
do
folowe
it
/
he
doth
a
meritorious
dede
:
or
elles
if
he
leave
it
vndone
/
or
do
contrary
wyse
/
that
ys
to
saye
/
if
he
do
vse
his
wyfe
before
that
thyrde
night
/
he
shulde
therfore
synne
/
and
do
amisse
.
Then
I
saye
this
man
in
very
dede
thinketh
evyll
and
doth
amisse
.
Not
bycause
he
dyd
vse
hys
wyfe
contrary
to
suche
a
folishe
gyse
as
ys
before
shewed
:
but
for
that
he
hath
a
wronge
enformed
conscience
.
And
finally
soche
thoughtes
/
and
opinions
or
y●●ginacyons
or
scrupulous
and
voyde
of
ryght
beleve
/
and
coming
of
a
conscience
evyll
encombred
/
or
as
Paule
sayeth
in
the
first
pistle
to
Timothe
.uij.
Marked
with
an
hote
yeron
.
For
yf
the
example
of
Thoby
be
of
suche
greate
authorite
and
power
/
why
shall
not
the
example
of
Iacob
the
Patriarke
be
of
more
/
whyche
did
touche
/
and
knowe
Lya
his
wife
in
the
firste
nyght
?
This
ought
therfore
to
be
fre
/
and
in
mannys
lyberty
.
They
dote
and
playe
the
foles
/
that
in
these
matters
do
laye
snarys
and
make
lawes
or
bondes
.
The
wyfe
hath
power
over
the
husbande
/
but
over
hyr
awne
body
she
hath
none
.
And
lyke
wyse
ys
yt
of
the
husbande
.
Here
ought
men
therfore
to
stinte
of
their
statutes
&
ordinances
makinge
:
for
a
better
ordinance
than
this
can
none
be
brought
/
the
men
with
out
eny
respecte
of
soche
time
shall
vse
ther
wifes
(
lyke
as
god
permitteth
)
accordinge
as
they
like
and
have
necessite
/
forthermore
they
have
exempte
certen
dayes
as
those
whiche
we
do
calle
vygilles
and
holy
evyns
/
also
women
conceaved
with
childe
.
I
grawnte
well
that
yt
were
moche
profitable
and
necessary
that
in
all
thinges
were
none
excesse
/
or
eny
thinge
done
vnmesurably
:
Yet
nevertelesse
ought
he●●
not
to
be
made
eny
vrgente
lawe
that
shulde
binde
men
of
necessyte
to
refrayne
.
And
these
wordes
of
Paule
ought
to
be
lefte
true
which
doth
afferme
that
nother
partye
hath
power
over
their
awne
bodye
/
other
in
this
/
or
yet
in
eny
other
daye
how
so
ever
god
sendeth
it
.
And
by
this
waye
hath
sainte
Paule
entended
to
oppresse
&
put
downe
fornication
/
and
to
cut
awaye
all
occasions
of
the
same
.
O
what
a
multitude
of
lawes
doth
this
litle
sayenge
of
Paule
fordo
and
anulle
/
when
he
sayeth
that
nother
party
hath
power
over
their
awne
bodyes
?
Yee
I
saye
to
you
more
over
that
it
can
not
suffer
nor
abyde
any
lawe
.
For
how
shall
eny
man
by
eny
lawe
forbidde
me
from
that
body
that
is
geven
me
both
by
the
lawe
/
and
also
by
power
divine
?
The
graunte
of
god
is
more
than
the
commaundementes
or
lawes
of
all
men
.
That
whiche
he
hath
geven
&
graunted
me
/
ought
not
sainte
Peter
pulle
fro
me
/
and
moche
lesse
oure
holy
father
/
which
(
I
put
it
to
youre
iudgement
)
how
rightewesly
he
reioyseth
and
clepeth
him selfe
Peters
successor
/
and
vicar
/
and
how
directly
he
foloweth
his
steppes
or
learninge
.
With
drawe
not
your selves
one
from
an
other
/
excepte
it
be
by
consente
for
a
time
/
for
to
geve
your selves
vnto
fastinge
and
prayer
/
and
afterwarde
come
a
gayne
vnto
the
same
thinge
/
leste
Sathan
tempte
yow
for
your
incontinency
¶
That
Paule
had
●ut
lytell
truste
at
all
in
the
Corinthians
/
that
they
shulde
lyve
chaste
the
cause
was
this
/
he
did
knowe
the
devill
/
his
snaris
/
and
sculkewatche
/
and
also
the
weakenesse
or
frailte
of
the
flesshe
.
Here
you
se
that
maryed
folkes
are
so
mightely
knitte
and
coniugate
to gether
that
one
ought
not
to
absente
or
wythdrawe
themselves
from
the
other
with
out
they
both
consente
.
No
not
for
cause
of
fastinge
nor
of
prayer
.
So
that
he
had
rather
prayer
and
fastinge
to
be
lette
passe
and
vndone
/
then
one
of
then
shulde
absente
their
bodyes
from
the
other
.
Prayer
vndowetedly
is
an
hygh
and
a
precyous
dede
.
Neverthelesse
it
muste
of
dutye
geve
place
vnto
this
/
which
(
as
it
doth
seame
)
is
so
●●le
a
dede
.
And
al
this
doth
cause
the
lawe
of
love
in
whiche
they
be
coupled
and
ioyned
:
fastinge
and
prayer
owght
to
be
here
vnderstande
of
fastinge
and
prayer
that
are
taken
ordrely
and
distinctely
after
dutye
requyred
in
maryage
/
as
when
the
husbande
and
the
wyfe
after
they
have
ben
conversante
the
one
with
the
other
and
have
had
to
do
to gether
accordinge
after
the
covrse
of
nature
/
then
do
ordeyne
with
agreabille
consente
to
geve
them selves
.
iij.iiij.vj
.
or
.xiiij.
dayes
vnto
prayer
and
abstihence
.
Like
as
also
e●very
parsone
maye
for
himselve
take
apon
them
suche
fastinge
for
to
chastyse
the
body
Ellys
●hey
that
ar
maryed
/
as
well
as
other
chri●tian
people
be
bounde
by
the
tenor
of
the
Euangely
vnto
fastinge
&
to
prayer
/
for
Christe
spake
indifferently
vnto
all
people
.
That
they
shulde
praye
continually
with
out
cessinge
.
This
fastinge
is
mesurabyll
vsage
of
meates
and
drinkes
.
And
prayer
is
a
criyng
sigh
/
desyer
/
and
morninge
.
That
in
our
englisshe
texte
we
do
here
rede
/
withdrawe
not
yowe
selves
one
from
an
other
/
it
sowndeth
rather
after
the
Greke
and
laten
examples
/
if
it
shulde
be
translate
worde
for
worde
:
defraude
you
not
or
deceave
you
not
one
an
other
.
Neverthelesse
our
englisshe
texte
doth
right
well
and
expressely
shewe
the
sense
and
meaninge
of
this
place
/
lyke
as
it
doth
excellently
well
of
all
other
poyntes
.
For
a
man
or
a
woman
that
is
maryed
for
avoyding
of
fornicacyon
hath
no
power
over
their
awne
bodyes
.
But
the
wife
hath
power
over
the
body
of
hyr
husbande
/
and
like
wise
hath
the
man
the
same
power
over
his
wife
.
So
that
yf
the
one
shulde
withdrawe
them selves
from
the
other
/
deniyng
them
their
bodyes
to
vse
accordinge
to
naturall
vsage
/
permitted
vnto
mariage
/
it
is
vndouted
that
they
shulde
so
defraude
them
/
and
do
them
wronge
.
Also
this
naturall
vsage
of
my
body
is
before
called
due
benevolence
that
Paule
●
litell
before
biddeth
every
man
to
geve
vnto
his
wife
.
Yf
I
therfore
shulde
wythdrawe
me
or
denie
it
.
I
shulde
wythdrawe
that
is
my
dutye
to
geve
.
And
that
were
no
thinge
elles
but
fraude
and
deceate
.
So
that
you
have
here
clerely
shewed
before
youre
eyes
that
suche
wythdrawing
is
very
fraude
/
and
no
thinge
elles
.
This
have
I
shewed
you
/
that
you
shulde
not
lacke
eny
knowledge
other
of
this
place
or
yet
of
eny
other
/
that
I
by
the
grace
of
god
can
helpe
you
vnto
.
And
moreover
to
blanke
and
confownde
oure
pharisees
&
enimies
of
the
trueth
.
Whiche
yf
they
ones
heare
that
I
do
interprete
this
place
other
wyse
then
it
standeth
written
in
the
englisshe
translacyon
of
the
testamente
/
shulde
paraventure
beginne
to
rayle
/
sklaunder
/
and
speake
evyll
(
as
it
is
not
vnlyke
but
they
will
/
for
suche
both
is
and
ever
hath
bene
their
nature
and
demeaner
)
of
me
/
and
of
the
good
man
which
did
it
translate
saiynge
.
Loe
they
contrary
themselves
on
an
other
/
how
mad
therfore
ar
ye
to
beleve
them
?
Therfore
lesse
that
you
shulde
be
trobled
by
suche
deceavable
reasons
and
argumentes
I
have
shewed
you
by
reasons
manyfeste
/
&
authorite
sufficient
that
we
do
not
vary
/
ne
contrary
one
an
other
.
But
that
he
vsing
this
worde
wythdrawe
/
doth
both
well
interprete
or
translate
/
and
by
so
translatynge
also
notably
and
playnly
doth
expounde
what
is
naturally
signified
by
the
greke
and
laten
examples
which
if
they
were
translate
in
to
englisshe
/
worde
for
worde
shulde
be
as
I
haue
tolde
you
before
thus
moche
to
saye
:
●efraude
you
not
on
an
other
.
And
this
fraude
is
when
a
man
withdraweth
him
from
his
wife
/
or
the
wife
from
hir
husbande
.
What
the
causes
of
this
fraude
or
withdrawing
might
be
/
can
I
not
shewe
you
so
well
/
as
they
that
have
had
experience
.
Neverthelesse
I
can
lightly
beleve
that
there
be
diverse
causes
/
as
is
sitting
for
that
state
/
which
is
ordeyned
for
the
time
of
troble
and
adversite
/
and
not
only
for
time
of
pleasure
/
and
prosperite
.
In
this
state
doth
ofte
times
aryse
anger
/
variance
and
debate
.
And
other
whil●s
doth
here
in
raigne
chosen
or
angelicast
holinesse
(
as
sainte
Paule
calleth
it
)
&
devocion
.
But
Paule
doth
here
shewe
only
one
cause
/
why
the
one
partie
maye●
withdrawe
them
from
the
other
for
a
seasone
.
And
other
more
like
as
I
ought
not
to
put
/
so
also
ought
none
other
man
.
The
cause
which
sainte
Paule
sheweth
/
is
that
two
maryed
persones
maye
consente
to
abide
severalle
a
fewe
dayes
the
one
from
the
other
to
tame
and
chastise
their
flesshe
by
speciall
or
singular
ceremonies
as
fastinge
and
fervente
prayer
/
specially
if
so
at
eny
time
neade
doth
require
/
for
stronge
and
mighty
prayer
requireth
stronge
and
mighty
abstinence
or
fastynge
.
Not
wi●h
standinge
Paule
leaveth
this
free
and
putteth
it
vnto
mannes
wille
and
liberte
.
Nother
doth
he
therof
ordeyne
or
make
eny
lawe
/
but
dimitteth●
it
vnto
the
consente
of
them
both
.
Wherfor
no
man
ought
to
enforse
and
compelle
men
vnto
this
fastinge
and
prayer
by
lawes
/
as
they
have
afore
time
hether
to
bene
wont
to
do
/
he
doth
nowe
take
for
him
.
ii●
states
of
chastite
.
The
state
of
widowes
/
the
state
of
wedded
persones
/
and
the
state
of
maydes
or
virgines
.
And
so
consequently
doth
shewe
/
what
is
necessary
in
them●to
be
knowen
saien●e
.
This
I
saye
of
favour
/
not
of
commaundemente
/
for
I
wolde
that
all
men
were
as
I
my
silfe
am
.
But
every
man
hath
his
proper
gifte
of
god
/
one
after
this
maner
/
an
other
after
that
.
¶
Before
he
speaketh
after
the
maner
of
a
commaundemente
savenge
/
for
to
advoyde
fornicacyon
lett
every
man
have
his
wife
.
&c
And
let
a
man
geve
vnto
the
wife
due
benevolence
.
Howe
therfor
doth
he
in
this
place
saye
that
he
speaketh
thes
thinges
not
of
commaundemente
/
but
of
fauour
?
With
out
doute
he
willeth
mariage
to
be
a
free
thinge
so
that
no
man
shulde
be
compelled
to
binde
himselfe
there
vnto
/
lyke
as
they
dyd
in
the
tyme
of
the
olde
testamente
.
Wherfore
he
commawndeth
no
man
to
be
maried
/
but
graunteth
yt
/
vnto
every
man
that
lusteth
to
be
maried
.
But
when
●hey
be
onys
coupled
in
mariage
/
he
geveth
commawndemēte
that
they
do
them
geve
the
one
vnto
the
other
due
beneuolence
.
Moreover
where
as
ys
not
the
gyf●e
of
grace
that
thou
mayste
frely
geve
the
vnto
matrimony
/
or
not
gyve
the
/
that
ys
to
saye
when
thou
canste
not
leve
purely
vnmaryed
and
that
both
in
mynde
and
body
/
then
ys
matrimony
vnto
the
commawnded
/
yee
and
more
then
commawnded
.
But
what
meaneth
he
in
that
he
sayeth
I
wolde
that
all
men
were
as
I
my
sylfe
am
.
Ys
not
thys
spoken
agaynste
matrimony
/
as
though
he
wolde
have
no
body
coniugate
in
the
bonde
of
matrimony
?
●
He
wyssheth
verely
that
the
precyous
gyfte
of
chastite
were
geven
vnto
every
body
/
that
they
might
be
voyde
of
the
t●oblesome
and
sory
●ares
angvysshe
&
vexacions
of
maryage
/
and
intende
gladly
with
their
free
mynde
/
and
all
study
vnto
god
only
and
vnto
hys
worde
:
whyche
gyfte
was
geven
vnto
hym
.
Ys
there
any
parsone
that
wolde
not
wysshe
vnto
every
man
thys
gyfte
?
For
christyan
charite
wyssheth
vnto
all
men
all
good
thinges
both
of
this
worlde
presente
/
and
good
thynges
of
the
worlde
to
come
And
yt
hath
none
assygned
or
certen
me●e
&
bownde
of
well
doyng
and
of
well
wysshinge
.
All
be
yt
the
thing
whiche
yt
wyssheth
do
seme
vnpossyble
.
Wherfore
in
the
.ix.
chapyter
of
the
pystle
vnto
the
Romanes
he
wissheth
to
be
cursyd
from
Christe
for
hys
b●etherne
.
But
every
man
(
sayeth
he
)
hath
hys
proper
gyfte
of
god
/
one
after
thys
maner
/
an
other
after
that
.
Here
he
knowledgeth
that
hys
wysshe
and
desyer
can
not
be
fulfylled
/
and
that
god
wylle
not
geve
vnto
every
man
thys
gyfte
.
And
thys
texte
wolde
I
that
thou
shuldeste
put
&
laye
vp
for
store
in
the
inner
par●yes
of
thyne
harte
.
Yt
comprehendeth
many
thinges
/
and
commendeth
matrimony
no
lesse
then
chastyte
.
For
yf
a
man
compare
maryage
with
chastyte
.
Chastyte
veryly
ys
a
more
excellen●e
gifte
.
Neverthelesse
matrimony
(
as
in
this
passage
sheweth
saynte
Paule
(
ys
the
gyf●e
of
god
lyke
as
ys
chastite
.
The
man
also
ys
more
excellente
then
the
woman
/
neverthelesse
she
ys
the
worke
and
creature
of
god
/
as
well
as
he
ys
.
Before
god
all
thinges
be
lyke
and
equalle
/
whiche
notwithstandyng
yf
they
be
compared
to gether
the
one
with
the
other
/
they
be
differente
and
vnlyke
.
What
so
ever
thinge
god
dyd
make
/
the
same
doth
calle
him
their
maker
lorde
&
creator
.
Nother
doth
one
thing
calle
&
name
hym
so
more
excellently
then
an
other
/
be
yt
lytle
thinge
/
or
ellys
greate
.
Even
so
ar
lyke
in
value
before
him
matrimony
&
virgini●●
/
for
eyther
other
of
them
/
ys
the
gifte
and
creature
of
god
/
all
though
the
on
excelleth
and
surmounteth
the
other
/
yf
so
a
man
doth
laye
them
to gether
and
conferre
them
betwyxte
them selves
.
By
this
doth
clearly
appere
howe
abhominably
they
do
sinne
/
whiche
make
nonnes
swelle
in
pryde
/
when
they
babble
that
ther
holy
religyon
is
more
precious
before
god
than
matrimony
/
and
they
faine
that
every
Nonne
shall
have
a
croune
/
or
a
garlende
of
golde
and
precious
stones
/
and
soch
like
other
I
can
not
telle
what
prerogatives
and
dignites
do
they
dreame
that
nonnes
shall
have
above
other
parsones
.
Thorow
whiche
lyes
do
they
make
suche
folke
proude
/
arrogante
/
wicked
and
vnfaythfulle
/
and
to
put
mor
truste
in
their
dedes
and
ceremonies
/
then
they
put
faith
in
Christe
and
in
goddes
grace
/
so
dispisyng
matrimony
as
a
thinge
many
miles
before
the
sight
of
god
more
base
/
and
lesse
in
valewe
then
chastite
.
And
they
do
calle
themselves
the
faithfull
sponses
of
oure
savioure
Iesu
Christ
/
ye
they
be
the
sponses
of
Satan
/
In
that
they
do
vse
chastite
not
vnto
the
entente
/
vnto
the
whiche
only
yt
was
orden●d
/
that
is
to
witte
/
not
that
a
man
shulde
be
the
mor
excellent
or
better
before
god
:
but
that
it
maketh
them
the
more
redy
&
more
apte
to
the
study
&
love
of
the
worde
of
god
/
&
learninge
●her
of
them
doth
matrimonie
.
Forasmoche
therfore
as
both
of
them
is
the
gifte
of
god
.
And
matrimony
is
as
a
commone
gifte
geven
vnto
many
.
But
chastite
is
a
singular
and
an
vnwonte
gifte
graunted
vnto
very
fewe
.
Yt
is
here
in
shewed
that
every
man
ought
to
examine
him
s●lfe
/
whether
he
fyndeth
whith
in
him
/
this
commone
and
vulgare
or
ellis
this
selde
and
singulare
giste
.
But
bicause
sainte
Paule
doth
here
manifes●ly
conclude
that
chastite
is
a
gifte
of
god
/
yt
shall
be
necessary●for
vs
to
knowledge
that
it
ys
not
our
power
.
And
therfore
can
no
man
nother
promise
ner
vowe
it
/
ne
kepe
it
.
For
I
can
not
promise
the
goodes
and
giftes
of
god
/
onles
he
before
hath
geven
them
vnto
me
:
or
elles
I
be
certen
of
his
promesse
/
that
he
wylle
geve
them
vnto
me
/
lyke
as
Hieremy
was
certen
and
assured
.
Therfore
we
rede
none
example
at
all
/
of
eny
vowe
in
the
scripture
/
excepte
in
these
thinges
whiche
were
geven
vs
afore
or
ellis
sone
after
shulde
be
geven
/
as
it
is
shewed
Numeri
.xxx.
of
howses
/
landes
/
money
/
catelle
/
abstinence
/
and
other
chastisinges
or
disciplines
of
our
bodyes
?
Therfore
seyng
that
we
be
end●tyn●e
this
place
/
wher
Paule
doth
so
largely
prayse
&
commende
matrimony
/
and
calleth
it
the
gifte
of
god
/
we
wyll
entreate
of
it
the
more
amply
and
tary
the
longer
in
yt
/
entendinge
to
declare
yow
howe
that
matrimony
ys
of
all
other
the
moste
hyghest
relygion
and
moste
spretuall
estate
/
And
more
over
to
prove
vnto
yow
suerly
and
clerely
that
the
sectes
of
all
them
/
whom
men
vse
to
calle
relygious
/
and
of
all
manner
shavelynges
are
falsely
called
spretuall
ordres
.
But
matrimony
ys
(
as
they
saye
)
a
secul●re
and
an
vnholy
estate
.
How
be
yt
that
sayeng
or
callynge
ought
to
be
ch●unged
and
turned
So
that
matrimony
ought
to
be
called
(
lyke
as
in
very
dede
it
ys
)
a
ryght
spretuall
estate
/
And
other
ordres
shulde
(
even
as
veryly
they
ar
)
be
called
wordly
and
seculare
estates
They
have
brought
vp
nothynge
elles
in
the
worlde
then
perverse
abusyons
of
names
and
wordes
/
wherwyth
they
have
anoynted
mennes
mouthes
/
and
begyled
all
the
worlde
:
in
suche
wyse
that
yt
/
whyche
ys
secular
shall
be
called
spretuall
/
&
a
spretuall
thinge
muste
be
called
secular
.
Fyrste
yow
shall
knowe
that
yt
were
profytable
and
nedefull
that
nothynge
were
called
after
the
name
of
the
sprete
/
excepte
only
the
inner
lyfe
of
fayth
/
whiche
ys
in
the
harte
/
where
as
the
sprete
h●th
rule
and
dominyon
.
Neverthelesse
for
bycause
that
thinge
ys
also
called
spretuall
/
whiche
ys
outwardly
wrought
/
&
done
by
the
sprete
of
fayth
in
the
membres
of
the
body
/
we
shall
here
not
only
see
/
but
also
(
as
a
man
wolde
saye
)
manifestly
feale
with
our
handes
/
that
matrimony
ought
moste
rightwisly
of
all
other
be
called
a
spretuall
estate
.
And
the
other
ordres
shulde
be
called
secular
wordly
laye
(
as
they
vse
to
saye
)
and
vnholy
estates
.
I
speake
of
these
ordres
and
religious
parsones
/
which
have
suffered
themselves
to
be
called
and
magnifyed
by
thys
name
spretuall
vntylle
thys
daye
.
But
they
whyche
walke
in
the
ryght
waye
by
fayth
and
ar
truly
spretuall
/
these
have
the
very
state
of
contynencye
.
Moreover
thys
can
no
man
denye
that
the
workes
/
dedes
/
goodes
/
&
possessions
of
them
whiche
ar
called
spre●ua●l
be
lyke
wyse
exteryo●
/
temporalle
/
transitory
and
corporalle
/
as
be
the
workes
/
&
other
thynges
of
the
maryed
persones
.
For
they
be
done
in
lyke
wyse
by
the
body
and
membres
or
instrumentes
of
the
same
/
as
be
the
thynges
afore
sayde
whyche
belonge
vnto
them
that
ar
maryed
.
For
what
so
ever
thynge
ys
done
by
the
body
/
and
lymmes
/
or
instrumentes
of
yt
/
muste
nedes
be
corporall●
and
exterior
/
yee
and
the
cou●selles
or
thoughtes
of
the
harte
ought
by
reason
of
these
soche
ou●warde
&
corporalle
dedes
both
be
in
very
dede
&
also
be
called
corporalle
.
But
yf
yt
be
convenyent
that
eny
state
shuld
be
called
spretualle
some
other
gretter
thing
ys
there
vnto
requisyte
/
them
soche
exteri●r
dedes
&
ceremonies
That
is
to
wit
faith
in
harte
whiche
doth
come
of
the
sprete
/
and
maketh
all
thinge
that
is
in
man
/
as
welle
with
out
as
with
in
spretualle
.
Consyder
also
now
our
holy
religions
/
whiche
before
time
vntill
now
have
ben
famous
and
magnifyed
/
and
thou
shalt
finde
/
firste
that
they
be
in
the
b●ste
wise
s●ored
and
provided
for
/
as
concerninge
thinges
necessary
vnto
their
levinge
Beside
forth
they
ar
assured
of
their
rentes
/
and
revenues
of
meate
/
drinke
/
clothes
/
beddinge
/
houses
/
and
of
all
other
thinges
/
and
that
moste
plenteously
/
goten
vnto
their
handes
by
other
mennes
swete
&
labore
/
ye
broughte
home
vnto
them
/
and
put
afore
their
nose
.
So
that
they
nother
be
/
ne
wylle
be
in
eny
doute
or
perille
/
as
concerninge
for
these
thinges
.
No
parsone
is
thus
spretualle
ne
mindeth
for
to
be
/
except
he
knowe
before
that
he
shulde
have
abundantly
/
of
all
these
thinges
/
and
all
his
lyfe
longe
.
O
lorde
god
what
an
vnnumerable
multitude
/
and
thronge
is
ther
in
cloysters
/
and
also
amonges
prystes
that
seke
and
appete
this
/
that
is
to
saye
to
lyve
welthyly
●asely
/
without
labor
in
ydelnes
(
and
as
they
calle
it
)
to
live
like
a
gentilman
/
ye
to
live
fylb●lyes
and
bely
beste●
/
farcinge
their
hyde
and
stuffinge
their
paunches
.
What
other
thinge
elles
is
this
/
then
to
seke
that
state
/
wherin
is
no
labore
/
and
not
t●
have
nede
to
lifte
ones
their
yes
vp
in
to
heven
/
to
loke
after
their
daily
bredde
/
ne
to
truste
in
god
that
he
shulde
norisshe
and
feade
them
?
I
wille
telle
yow
at
one
worde
/
faith
in
●hese
estates
and
condicions
of
men
hath
no
place
ne
space
/
ne
tyme
/
ne
worke
/
ne
vse
or
exercise
.
For
they
be
drouned
in
plente
and
abundance
of
poss●ssions
and
worldely
goodes
.
Nother
ys
there
eny
confidence
of
thinges
whiche
ar
hoped
for
/
but
a
certen
holding
faste
and
assurance
of
thinges
presente
.
But
if
thou
shal●e
mary
a
wife
/
and
be
coniugate
in
matrimony
.
The
fyrste
tentation
(
wher
with
thou
are
incontinente
assayled
)
ys
how
thow
shalte
nowe
maintene
thy
wife
and
bringe
vp
thy
childre
?
this
assaute
of
tentation
endureth
all
thy
life
longe
.
So
that
mariage
of
the
awne
nature
is
soche
a
thinge
/
that
doth
both
teache
and
also
driveth
the
to
have
respecte
/
and
loke
vnto
the
grace
of
god
/
and
in
manner
enforseth
the
vnto
faith
.
And
thus
in
matrimony
we
do
see
/
that
if
fayth
be
wantinge
that
it
is
an
harde
paynfulle
/
and
a
miserable
state
/
fulle
of
care
angwisshe
and
labore
.
And
contrary
wise
how
moche
the
lesse
faith
the
noble
estates
spretualle
(
as
they
vse
to
calle
them
)
hath
/
the
more
ioyfulle
and
blessed
dayes
do
they
leade
or
live
.
For
they
ha●e
royally
provided
for
their
belly
/
&
have
no
nede
to
loke
vnto
the
hande
of
god
nor
abyde
his
goodnesse
.
Shewe
me
therfore
whether
of
these
states
ought
of
right
to
be
called
spretualle
.
Thinke
you
no●
that
this
in
which
men
have
nede
of
faith
/
and
in
whiche
faith
knoweth
hir
workes
/
&
hath
hir
dayly
exercise
&
hath
cause
to
truste
in
god
/
accordinge
to
the
sentence
of
that
.ciij.
psalme
/
where
is
sayde
in
this
wise
The
eyes
of
all
do
truste
in
the
lorde
/
and
thou
doest
geve
them
meate
in
time
convenient
.
Thou
openeste
thy
hande
and
fyllest
every
lyvinge
creature
with
thy
blessinge
?
Therfore
only
matrimony
hath
these
causes
/
occasions
/
&
ex●rcises
to
truste
vnto
god
Nother
can
oure
spretualle
estates
be
knowen
by
eny
of
them
/
for
they
be
so
stablisshed
founded
/
&
fensed
/
that
they
can
vtterly
fele
none
of
these
occasions
.
And
thus
have
they
driven
out
fayth
/
&
stopped
vp
all
holes
/
or
creues
/
y
●t
maye
in
no
wise
come
in
vnto
them
.
Is
it
not
therfore
a
wicked
presumpcion
to
boste
themselves
to
be
spretualle
/
&
to
avaunce
their
states
to
be
in
likewise
sp●etualle
/
in
whiche
no●
with
standing
of
their
●wne
nature
can
verely
not
●e
that
leste
droppe
of
faith
?
So
that
the
sprete
add
suche
spretuall
states
hath
no
more
agremente
/
then
Christe
and
Beliall
/
the
daye
and
the
night
/
the
sprete
and
the
flesshe
/
faith
and
our
senses
or
reason
/
for
where
faith
is
not
/
ne
place
nor
●ccasyon
of
the
same
/
there
can
the
sprete
not
be
/
but
all
muste
nedes
be
carnalle
/
worldely
and
corporalle
/
lyke
as
by
experience
is
manifestly
sh●wed
in
oure
religious
folke
.
Agaynewarde
they
defame
matrimony
as
a
worldely
secular
and
carnalle
thinge
.
And
they
do
not
marke
/
that
it
was
so
ordened
of
god
that
it
shulde
as
who
wolde
saye
in
maner
bringe
one
halfe
by
compulsion
/
and
violence
vnto
the
sprete
and
faith
.
So
that
comonly
there
muste
nedes
be
a
pure
sprete
/
where
as
is
a
good
/
and
p●osperous
maryage
.
For
that
whiche
is
the
worke
or
creature
of
god
is
so
ordeyned
/
that
it
muste
procede
in
faith
and
exercise
or
inu●●nge
the
same
.
which
is
in
s●ff●●āce
of
troble
&
adv●rsitees
But
that
which
is
founde
/
or
made
by
man
hath
alwaye
pros●erous
fortune
and
succession
by
cause
yt
is
wyth
out
faith
.
For
suche
appeteth
alwaye
to
be
certen
&
in
assurance
of
thinges
there
vnto
belonginge
.
Firste
doest
thou
thus
here
in
see
that
matrimony
is
of
soche
nature
/
and
properte
that
it
in
maner
straineth
/
enforseth
/
&
driveth
one
vnto
the
inwarde
and
moste
spretuall
worke
/
that
is
to
wit
faith
/
for
no
worke
is
hygher
/
more
inwarde
/
and
more
spretualle
then
faith
.
It
resteth
and
hangeth
apon
the
pure
and
bare
worde
of
God
/
and
is
delivered
quyte
from
all
thinge
/
that
is
not
the
levinge
worde
of
Christ
Iesu
.
But
ther
can
be
no
thynge
higher
or
more
inner
nother
in
heven
/
ne
inerth
then
the
worde
of
God
/
whiche
is
verely
even
God
him
silfe
.
Contrary
wise
these
spretuall
estates
of
their
awne
nature
be
soche
that
they
allure
a
man
vnto
welthe
and
pleasures
/
and
cause
him
to
spende
him
silfe
all
to gether
aboute
the
getinge
of
temporalle
and
exterior
thinges
/
that
as
partaininge
for
his
body
he
maye
lacke
nothinge
.
And
thus
he
refuseth
plainly
to
be
spretuall
/
excepte
he
might
have
abundance
of
outwarde
thinges
/
and
be
of
them
assured
/
lesse
he
shulde
at
●nytime
misture
/
and
have
nede
of
faith
or
truste
in
god
.
So
that
thou
muste
plainly
confesse
that
this
spretuall
estate
of
the
awne
kinde
/
and
nature
doth
belonge
vnto
erthly
/
seculare
/
and
worldely
thinges
/
and
that
i●
ought
to
be
reckened
amonges
them
.
Yee
and
that
therto
it
is
verely
an
heten
thinge
/
if
it
be
conferred
wyth
matrimony
.
And
againe
warde
that
matrimony
is
verely
an
hevenly
sp●etuall
/
and
godly
estate
compared
vnto
this
whiche
men
ar
wonte
to
calle
spretualle
.
But
I
speake
precysely
that
matrimony
is
soche
a
thinge
of
his
awne
kinde
&
nature
/
for
many
persones
do
not
vs●
it
right
&
accordingly
in
faith
/
and
for
bicause
of
vnbilefe
they
do
turne
that
/
whiche
is
good
to
be
vnto
them selves
evill
.
Contrary
wise
it
is
not
●npossible
that
a
man
thorow
the
benefite
and
goodnesse
of
faith
maye
rightly
/
&
welle
vse
an
estate
that
is
called
spretualle
.
And
by
their
faith
to
chaunge
that
whiche
is
evill
to
be
vnto
them
good
.
But
yet
for
this
better
or
worse
vsage
can
not
matrimony
be
called
e●ille
/
nor
the
spretualle
estate
be
called
good
/
for
faith
maketh
all
thinges
good
yee
even
verydeth
&
all
misse
happes●
But
vnbelefe
or
vngodlines
causeth
all
thinges
to
be
evyll
yee
both
the
lyfe
and
also
god
him
selfe
.
Of
the
vsage
and
mysusage
of
estates
do
I
now
nothinge
speake
/
but
of
naturalle
kinde
and
proparte
that
are
in
estates●
/
concludinge
and
afferminge
.
That
matrimony
is
as
golde
.
But
the
spretu●lle
estates
as
dounge
:
by
cause
that
the
firste
promoteth
/
&
bringeth
one
to
faith
/
&
the
other
vnto
vnbelefe
or
wickednesse
/
furthermore
matrimony
doth
not
only
governe
the
herte
/
or
inwarde
partes
of
man
before
god
by
faith
/
but
also
the
body
outwardly
by
dedes
.
So
that
it
requireth
both
faith
and
also
workes
/
making
p●ovision
both
for
the
body
&
for
the
soule
orderinge
them
both
well
and
vertuously
/
matrimony
(
I
saye
)
is
of
soche
an
inclinacyon
/
that
of
the
awne
nature
i●
requireth
labore
and
sweate
/
and
to
be
maintened
by
hande
warke
/
and
is
there
vnto
properly
ledde
or
inclined
by
the
wo●de
of
God
/
written
in
the
.iij.
chapte●
of
Genesis
/
in
this
forme
.
In
the
sweat●
of
thy
vysage
shalte
thou
eate
thy
brede
.
That
they
which
in
it
ar
coupled
muste
nedes
put
them selves
in
perilles
and
daungers
/
and
abide
lokinge
whether
their
labour
come
wel
to
passe
or
no.
They
muste
also
many
times
take
hurte
and
losse
/
suffering
many
thinges
in
their
wife
childre
and
householde
or
familye
.
But
who
is
he
that
can
reckene
vp
all
the
paines
/
laboures
and
sweate
of
their
face
?
So
that
truly
as
the
body
in
wedlocke
is
occupied
and
exercised
with
labore
/
care
/
study
/
paynes
/
travayle
and
misery
:
In
lyke
wise
muste
the
harte
be
occupied
and
exercysed
with
faith
/
knoweng
alwayes
that
these
thinges
be
godly
cominge
of
God
/
and
are
to
him
ioyfulle
&
pleasante
.
But
our
spretualty
(
which
they
so
calle
)
is
more
sle●thfulle
/
then
Asses
of
Archadye
and
do
not
live
by
their
awne
laboure
/
nor
do
eny
whitte
exercyse
their
body
/
sufferinge
other
mennys
laboure
to
be
turned
in
to
their
profite
fedinge
&
pamperinge
their
gutte
of
other
mennys
sweate
and
laboure
/
not
willinge
to
take
ony
losse
or
disprofite
in
their
awne
goodes
.
So
that
here
doth
appere
no
sweate
of
their
face
.
But
it
fareth
by
them
/
accordinge
as
yt
ys
wrytten
in
the
Psalme
.lxxij.
They
be
not
in
the
laboure
of
men
/
and
shall
not
be
scurged
or
suffer
payne
wyth
men
.
And
therfore
ar
they
cloyed
wyth
pryde
/
and
overwhelmed
with
iniquite
and
wickednesse
&c.
And
allthough
they
be
ofte
in
their
prayers
and
syngynge
/
doyng
their
spretuall
workes
(
so
verely
wyll
they
h●ve
them
called
)
yet
do
no
suche
workes
help●
or
profite
vnto
the
exercyse
of
the
body
.
And
all
be
it
these
thynges
all
were
done
so
well
as
is
possible
:
yet
were
it
vncerten
whethere
they
●hulde
be
plesante
vnto
God
/
or
no.
But
contrary
wyse
for
somoche
as
they
have
not
the
worde
of
God
to
confi●me
them
/
god
can
not
be
pleased
in
them
.
Thou
wilte
here
obiecte
againste
me
:
No
parsone
shall
then
by
this
sentence
abyde
single
or
chaste
:
but
every
man
shall
contracte
matrimony
whyche
thynge
shulde
be
contrary
vnto
this
texte
of
Paule
.
I
wolde
that
all
men
were
/
as
I
my
silfe
am
?
To
this
I
make
answere
/
that
I
dyd
now
speake
of
the
spretualle
estates
compared
vnto
matrimony
/
and
not
of
syngle
lyvinge
or
chastite
.
A
spretualle
(
as
they
calle
yt
)
estate
is
profitable
vnto
no
thinge
at
all
:
but
very
nawgh●
and
moste
damnable
.
And
yt
were
better
that
no
body
shulde
be
so
spretuall
/
but
every
man
to
be
maryed
.
More
over
syngle
and
chaste
lyvynge
be
an
other
maner
thynge
then
a
spretualle
estate
.
Of
spretuall
estates
doth
Paule
here
speake
no
thinge
at
all
:
But
he
speaketh
of
true
chastite
/
for
no
estate
(
I
reporte
me
vnto
yow
)
ys
more
vnchaste
ne
more
prone
vnto
wantonnes
lecherye
/
or
fornycacyon
/
then
is
this
whiche
we
calle
ecclesiastike
or
spretualle
/
as
experience
doth
now
a
dayes
over
moche
shewe
.
But
if
so
be
that
some
of
them
do
lyve
chaste
/
yet
not
wyth
standinge
they
do
not
vse
chastite
accordinge
vnto
the
ordinaunce
and
rule
of
Paule
.
So
that
it
can
not
be
that
chastite
/
wherof
sainte
Paule
doth
here
make
mencyon
/
for
they
of
chastite
do
make
avaunsemente
of
merite
/
excellencye
/
and
dignite
or
worthynesse
before
god
and
man
.
But
saint
Paule
maketh
it
an
easinesse
/
&
quietnesse
/
wherby
one
may
the
morceasely
/
lightly
and
quietly
/
serve
in
the
worde
of
God
/
gevinge
more
hede
or
attendance
vnto
the
same
.
So
that
finally
in
learninge
therof
he
maye
growe
/
and
be
mo●ested
faste
in
faithe
.
I
saye
vnto
the
vnmaried
men
and
wyddowes
/
it
is
good
for
them
yf
they
do
abyde
/
even
as
I
do
.
¶
Of
this
maye
you
well
gather
/
that
Paule
was
ones
maryed
and
had
a
wife
/
for
in
this
passage
when
he
sayeth
:
I
saye
vnto
the
vnmaried
and
widdowes
/
he
speaketh
only
of
widdowhode
/
differringe
to
treate
of
virgines
vntylle
a
litle
here
vnder
/
where
as
he
entreateth
only
and
distinctly
both
of
them
/
and
of
their
estate
/
life
as
here
he
doth
speake
only
of
widdowers
widdowes
&
of
their
estate
/
amonges
whom
he
reckeneth
him
silfe
.
But
in
the
treatise
of
virginite
he
maketh
of
him
silfe
no
mencyon
/
ne
count●th
hym
silfe
amonge
them
.
How
be
it
many
do
wene
that
ge
did
continue
a
virgen
/
accordinge
as
is
written
in
the
.ix.
chapter
of
his
firste
pisile
vnto
the
Corinthians
.
Have
not
we
(
sayth
Paule
)
power
to
leade
aboute
a
sister
to
wife
as
wele
as
other
apostles
/
and
as
the
bretherne
of
the
lorde
and
Cephas
?
Other
only
I
and
Barnabas
have
not
power
this
to
do
?
But
this
doth
not
prove
that
Paule
did
alwaye
lyve
single
/
but
moche
more
doth
it
rather
shewe
that
he
had
a
wife
/
yet
for
all
that
wolde
not
he
leade
hir
aboute
with
him
as
the
other
apostles
did
leade
aboute
their
wyfes
.
So
that
by
this
texte
only
/
he
shewed
plainly
vnto
our
vnderstandinge
/
that
he
now
was
as
an
other
widdower
with
out
a
wife
/
and
yet
neverthelesse
he
had
power
la●fully
to
take
one
.
Moreover
it
is
rygh●
credible
that
he
had
a
wife
.
For
the
Iewes
(
amonges
whom
Paule
did
lyve
/
&
was
brought
vp
from
his
birth
)
dyd
abhorre
and
recounte
no
thinge
worse
than
chastite
or
single
lyving
/
with
out
a
speciall
priviled●e
or
exemp●yon
And
yet
as
it
is
testified
Philippens
.ii.
he
did
continue
lyving
amonge
them
with
out
any
faute
/
that
man
coude
countrolle
him
for
or
fynd●
in
him
.
For
this
purpose
doth
that
also
well
serv●
whiche
ys
writen
in
the
.iiii.
to
the
Philippyans
/
where
he
sayeth
/
●e
and
I
beseche
the
faythfulle
yoocke
fell●we
helpe
the
women
/
whiche
laboure
with
me
in
the
gospelle
.
This
yoocke
felowe
hath
many
vnderstande
to
be
Paules
wyfe
/
and
that
not
with
out
iuste
causes
.
S●yng
that
he
maketh
no
mencion
of
hy
:
name
/
And
also
no
man
ell●●ys
wonte
so
to
speake
/
callynge
a
woman
his
naturalle
and
faithfulle
maried
mate
or
fellow
/
that
in
greke
ys
called
syzyge
gnesie
which
ys
to
saye
naturalle
/
o●
very
wyfe
the
beareth
the
same
yoocke
/
&
hath
made
with
hym
a
specyall
covenaunte
or
contracte
above
other
/
lyke
as
they
do
that
ar
knytte
i●
matrimony
/
onles
she
were
his
lawfull
wiffe
and
spouse
/
and
here
vnto
hyr
he
committeth
&
betaketh
the
●ure
to
helpe
other
women
.
Accordinge
therfore
vnto
this
●igure
or
maner
of
speakinge
muste
we
saye
.
Other
that
Paules
wyfe
was
decessed
?
Or
elles
that
by
consente
of
them
bothe
he
dyd
leve
and
departe
from
hyr
for
a
season
/
lesse
●e
shulde
leade
hyr
aboute
with
him
(
as
is
shewed
.j.
Corin.
ix
)
&
that
in
matrimony
he
dyd
so
lyve
chaste
.
But
howe
so
ever
this
was
/
whether
his
wife
was
dedde
/
or
elles
by
hyr
minde
and
wylle
she
lefte
him
for
a
seasone
for
the
gospelles
sake
/
yet
is
this
vndoutedly
true
/
that
he
dyd
live
like
a
wyddower
/
whiche
a
fore
tyme
had
bene
maryed
.
But
vnto
what
conclusion
this
mater
shall
now
bringe
vs
/
I
beseche
yow
lett
vs
diligently
see
.
Some
be
so
farforth
brought
/
that
they
ar
enfo●ced
●o
knowledge
.
That
prystes
and
bisshoppes
maye
be
sacred
in
matrimony
/
&
they
whiche
are
maried
maye
be
pristes
and
lefully
use
the
office
of
them
/
Bycause
●y
testimony
of
scripture
they
see
that
for
the
most
parte
all
the
apostles
and
all
the
bysshopes
whiche
were
their
successores
were
maryed
But
then
they
seke
howe
they
shall
save●
and
defende
themselves
/
saying
:
We
reade
that
before
they
were
chosen
aparte
and
segregate
vnto
the
office
of
Apostles
/
bisshoppes
/
&
pristes
/
that
they
were
maried
But
yf
any
of
them
were
their
vnto
called
afore
they
were
maried
.
Of
them
do
we
not
reade
that
afterwarde
they
dyd
mary
/
And
therfore
is
it
not
lefulle
fo●
prystes
now
a
dayes
to
mary
Vnto
suche
disputers
shall
this
place
gyve
sufficient
knowledge
.
Fyrste
.
Seyng
that
vow
do
confesse
and
graunte
that
maryed
●olke
be
made
bishoppes
and
prystes
/
and
that
they
so
not
only
be
but
also
may
be
:
Because
the
example
of
the
apostles
doth
so
both
teache
and
requyre
.
What
maner
men
then
are
yow
/
that
wyll
now
a
dayes
no
maried
body
admitte
vnto
the
office
of
a
pryste
?
Yow
do
not
only
debar
from
prystehode
them
that
wylle
marie
/
&
there
vnto
be
disposed
/
but
then
also
whiche
allredy
have
wifes
and
be
maried
.
Whiche
thynge
notwithstandyng
doth
clerely
repugne
agaynest
Christe
and
his
Apostles
/
And
mo●eover
agaynste
saynte
Paule
:
all
be
yt
he
him
sylfe
had
lyved
syngle
&
vnmaryed
.
For
he
sayeth
that
he
ought
to
be
chosen
for
to
be
a
bysshoppe
/
that
ys
the
husbande
of
one
wyfe
/
&
that
hath
hys
chyldre
buxum
&
obedient
.
I
beseche
yow
/
telle
me
.
whome
shall
we
beleve
to
have
more
wysdome
and
holynesse
/
yow
?
or
elles
Chryste
?
Chryste
dyd
chose
vnto
hym
prystes
and
apostles
that
were
maryed
/
and
them
doth
he
afterwarde
also
conferme
by
the
teachinge
of
hys
apostles
.
But
soche
do
yow
refuse
and
disprove
.
Wherfore
other
Chryste
muste
be
both
a
fole
and
vnryghtewes
.
Or
you
youre selves
muste
be
Antychristes
and
deceavers
.
Furthemore
●
welbeloved
yf
so
you
had
lefte
●hys
parte
vnto
vs
free
.
That
accordy●ge
vnto
the
example
of
the
Apostles
/
maryed
men
myght
have
ben
made
prystes
/
and
had
not
besydeforth
ordeyned
or
decreed
/
That
it
ys
not
lefulle
for
prystes
to
marye
.
Men
shulde
not
so
moche
have
s●ryvē
in
the
matter
ne
so
grette
peryll
shulde
therof
have
folowed
.
For
then
shulde
many
that
be
coupled
in
maryage
have
taken
and
receaved
prystehode
/
and
a
grete
sorte
shulde
have
fyrste
tryed
and
knowen
matrimony
.
So
that
there
shulde
not
have
bene
so
many
whoremēgers
and
lecherours
.
But
nowe
you
make
thys
pretense
and
coloure
:
That
yow
dyd
never
rede
/
that
prystes
dyd
marye
wyfes
/
and
also
do
remove
and
put
awaye
vniuersally
all
maryage
from
p●●stes
.
Contrary
vnto
god
/
vnto
nature
/
vnto
reason
/
and
vnto
ryght
/
only
of
presumption
with
out
all
maner
of
cause
.
So
that
yow
do
fylle
and
replenisshe
all
●he
worlde
with
whordome
/
&
fo●nicacyon
.
Why
th●rfore
have
not
yow
duly
nother
redde
ne
consydered
thys
texte
afore
rehersed
/
taken
out
of
the
.ix.
cha●yter
of
the
fyrste
pystle
vnto
the
Corynthyane
?
Ys
not
in
yt
playnly
noted
and
shewed
.
That
a
pryste
may
laufully
be
take
hym sylfe
vn●o
matrimony
?
Fo●
be
yt
in
case
that
Paule
was
then
other
a
vyrgen
or
elles
a
wyddower
.
Yet
notwythstandyng
he
sayeth
that
yt
was
la●f●ll
and
●yght
fo●
him
to
leade
a
b●ute
a
wyfe
.
But
saye
vnto
me
I
beseche
yow
/
was
not
Paule
then
an
Apostle
/
a
bysshoppe
/
and
a
pryste
?
I
am
suer
t●at
yow
can
not
shewe●
ne
saye
the
contrary
.
W●y
then
ys
he
so
bolde
to
saye
that
he
hath
power
/
&
authoryte
to
marye
.
Y●
them
the
hygheste
state
/
that
ys
to
wi●
of
Apostles
do
permitte
/
and
suffer
a
maryed
man
so
stylle
to
abyde
/
or
elles
afterwarde
(
yf
so
he
hath
no
wyfe
before
)
to
mary
and
ta●e
one
.
W●y
do
not
also
the
lower
degre
or
estate
of
prystes
permitte
/
and
alowe
the
same
?
Moreover
seyng
that
saynte
Paule
doth
li●●
a
widdower
/
and
yet
wyll
not
be
forfended
from
power
to
marye
a
wife
/
ne
have
yt
taken
a
waye
from
hym
/
he
is
verely
after
the
popes
lawe
digamus
.
All
be
it
he
recketh
not
therfore
:
And
to
be
digamus
by
the
Popes
lawe
is
a
thinge
so
hydeous
and
detestable
/
that
all
though
a
man
so
beyng
were
with
out
a
wife
/
yet
shulde
he
not
be
admitted
for
to
be
a
pryste
.
Finally
digamus
betokeneth
him
/
that
hath
had
two
wifes
.
Suche
in
the
olde
testamente
were
those
called
/
that
had
two
wyfes
at
ones
/
or
to gether
.
But
the
canon
lawe
/
whiche
is
made
by
the
pope
/
and
his
clyentes
hath
translate
this
worde
in
to
an
other
significacyon
.
And
hath
made
thre
maner
of
digamus
.
The
fyrste
ys
yf
a
man
by
processe
of
tyme
be
twise
maried
/
all
be
yt
other
eche
of
the
women
/
whom
he
did
mary
were
maydens
or
vergyns
.
Secondly
yf
a
man
doth
mary
but
ones
/
yf
so
she
whome
he
maried
were
a
widdowe
.
Thyrdely
yf
a
man
do
mary
one
/
that
hath
ben
defloured
in
stedde
of
a
mayde
.
And
these
be
all
of
the
pope
called
digami
/
Nother
may
any
man
after
the
deth
of
suche
wifes
be
promoted
(
as
they
are
wonte
to
calle
y●
)
vnto
the
ordres
of
prystehode
.
But
yf
one
had
corrupte
/
and
defyled
an
hundreth
other
men●ys
wifes
/
and
had
depryved
an
hundreth
maydes
of
their
verginite
/
and
besyde
that
shulde
also
kepe
with
him
or
mayntene
an
hundreth
harlottes
or
concubines
/
he
moughte
yet
in
the
beste
wise
both
be
made
/
and
ther
to
well
abyde
or
continue
a
priste
.
Soche
an
holy
thynge
is
their
pristehode
.
There
is
no
sinne
/
ne
no
myschefe
in
all
the
worlde
so
greate
ne
so
diverse
and
manifolde
that
can
let
a
man
from
pristhode
/
excepte
only
divine
and
godly
matrimony
.
Whiche
not
withstandynge
they
both
do
calle
and
confesse
to
be
a
sacramente
/
and
worke
/
or
creature
of
god
.
And
thus
maye
not
that
only
/
whiche
is
the
worke
or
creature
of
god
stande
with
their
pristehode
.
Therfore
shewe
me
now
/
yf
so
thou
cansie
/
how
soche
abhominable
presumpcyon
of
makynge
soche
wicked
tradicyons
and
lawes
can
agree
with
the
doctrine
or
learninge
of
Paule●
Whiche
is
a
widdower
/
and
yet
by
lawfulle
authoryte
and
power
wylle
mary
a
wyfe
.
And
not
only
beynge
so
contente
/
he
geveth
therto
power
by
this
texte
(
whiche
we
do
now
intreate
of
)
vnto
all
both
widdowers
&
widdowes
/
to
do
the
same
no
man
excepte
nother
priste
/
ne
laye
man
.
what
other
answere
may
we
here
make
/
then
that
soche
folke
by
these
vngracyous
constitucyons
(
whiche
so
apertly
and
shame
fully
do
rage
agaynste
the
worde
of
god
)
wolde
make
vs
in
vnderstandinge
lyke
a
stocke
or
a
blocke
?
And
make
vs
beleve
that
whordome
/
ad●outry
/
and
fornicacion
were
better
then
wedlocke
or
matrimony
?
O
gracyous
lorde
onles
thy
mercy
were
so
greate
/
as
scripture
therof
doth
make
reporte
/
that
is
to
saye
/
infinite
/
&
vnmesurable
/
how
couldeste
thou
that
art
so
mighty
rightwys
/
&
pure
of
iudgement
abyde
or
suffer
this
/
and
suche
other
like
wicked
presumpsyon
and
boldenes
/
soche
stinking
whoredome
/
and
vnclennes
?
What
other
thinge
is
here
sought
/
than
that
the
creature
/
ordinance
/
and
worke
of
god
shulde
be
discommended
and
reproved
.
And
that
vnto
whordome
shulde
be
made
an
open
campe
/
free
passage
/
and
space
to
over
runne
all
the
worlde
?
Like
as
now
a
dayes
(
a
lacke
for
pyte
)
we
do
see
with
oure
yes
And
as
Daniel
did
prophecy
of
the
kingdome
of
Antichriste
Yt
shall
not
be
touched
with
regarde
or
care
of
women
/
as
who
shulde
saye
:
the
regarde
of
whores
shall
only
in
it
bere
rometh
.
For
asmoche
therfore
as
they
be
compelled
to
knowledge
that
the
apostles
even
after
their
apostlesshippe
did
abyde
styll
and
continue
in
matrimony
I
wolde
faine
knowe
why
that
prystes
do
not
mary
?
Or
elles
wherfore
they
maye
not
mary
?
Is
maryage
suche
a
devillysshe
thinge
/
if
so
yt
be
begonne
after
pristehode
/
and
so
godly
if
it
go
b●ore
the
same
?
Muste
it
suffer
suche
alteracyon
for
goyng
before
/
and
cominge
after
?
Verely
all
reason
muste
knowledge
/
and
every
man
(
as
is
sayde
comonly
)
muste
nedes
fele
at
hys
fyngers
endes
/
that
what
so
ever
thinge
may
be
godly
with
prystehode
and
after
it
/
the
very
same
maye
be
well
begunne
in
pristehode
/
and
before
it
.
Moreover
this
maye
right
well
be
called
a
shamefull
iuggkynge
and
a
sore
deceavable
colour
/
that
matrimony
shulde
be
called
and
preached
to
be
a
godly
thinge
(
as
in
very
dede
it
is
)
and
graunted
of
them
to
be
an
holy
sacramente
/
and
yet
may
not
be
admitted
that
a
godly
thinge
&
sacramente
shulde
have
place
with
our
prystes
O
miserable
and
blynde
blyndenes
/
that
men
not
only
can
not
be
made
beleve
that
suche
thinges
be
very
tryfles
/
and
delusyons
but
also
that
they
be
broughte
in
mynde
to
iudge
that
maner
of
lyvynge
to
be
of
all
other
moste
excellente
and
beste
/
howe
myghtever
this
thinge
have
come
to
passe
/
onles
the
wrathe
of
god
had
thus
punisshed
the
worlde
/
and
plaged
it
with
blindenesse
?
Let
vs
therfore
abyde
here
by
Paule
/
whiche
in
no
wise
shall
deceave
vs
.
He
doth
ordeyne
that
widdowers
maye
lefully
marye
wifes
whether
they
be
prystes
/
or
no
:
besyde
forthe
that
all
maner
widdowers
or
vnmaryed
men
may
mary
wifes
.
So
that
it
shulde
nother
hurte
ne
hynder
vnto
pristehode
yf
one
maryed
a
widdowe
.
Nor
any
whit
helpe
and
further
/
yf
he
marye
a
mayde
/
and
vyrgen
.
For
there
ought
to
be
no
suche
respecte
of
parsons
concerninge
this
purpose
.
But
all
soche
thinges
amonges
christen
men
ought
to
be
free
/
and
in
their
electyon
to
take
whether
they
luste
/
other
mayde
/
or
widdowe
to
be
their
laufu●le
wifes
/
with
out
any
domage
or
preiudice
in
any
thinge
/
and
this
thinge
(
that
is
to
witte
that
pristes
have
authorite
to
mary
wifes
/
like
as
have
all
other
men
and
that
with
out
any
respecte
of
parsones
/
whether
they
be
maydens
or
elles
widdowes
)
doth
sainte
Paule
sufficiently
confirme
/
&
approve
in
this
/
that
he
writeth
this
pistle
not
vnto
layemen
only
(
as
they
are
wonte
to
calle
them
)
but
vnto
that
bisshopes
also
/
&
prestes
&
generally
vnto
the
all
christen
men
of
Corinthe
.
And
bycause
he
doth
separate
none
estate
/
ne
parsone
:
yt
shall
not
be
lefulle
for
vs
to
applye
and
appointe
his
worde
vnto
laye
men
only
/
nor
yet
vnto
any
other
certen
estate
or
parsone
.
Sainte
Paule
truly
did
knowe
fulle
well
both
by
the
doctrine
/
&
also
by
the
ordinaunce
of
Christe
/
that
nother
the
worke
of
god
might
be
letted
/
or
forbidden
/
ne
his
creature
fordone
&
destroyed
.
Now
is
man
verely
the
creature
/
&
worke
of
god
/
made
or
create
to
begette
childre
/
and
to
multiplye
his
seade
/
as
appereth
Gene.
i.
For
asmoche
therfore
as
god
which
is
alway
constante
/
like
minded
/
&
with
out
any
altera●yō
made
man
at
the
beginninge
in
this
wise
/
and
so
wolde
him
continually
for
to
be
.
Thinke
you
surely
that
it
pleaseth
him
not
now
nother
for
love
of
pristehode
/
no
nor
for
love
of
his
euangely
(
which
is
of
all
other
thinges
moste
precyous
)
to
make
of
a
man
a
stocke
or
a
stone
.
Nother
to
lette
the
worke
or
operacyon
of
mannes
nature
whiche
of
god
ar
naturally
in
them
implanted
.
But
what
other
thinge
is
it
to
saye
/
when
a
priste
is
forbidden
to
mary
/
then
that
a
man
shulde
not
be
a
man
And
that
the
creature
or
worke
of
god
shulde
●esse
/
bycause
of
humayne
presumpcyon
and
lawes
.
Only
God
whiche
did
thus
create
man
/
maye
these
thinges
in
him
altere
and
chaunge
thorow
his
giftes
and
grace
.
But
free
wille
with
all
his
powers
&
enforsementes
be
here
very
nothinge
ne
can
any
thinge
do
.
Therfor
sayeth
Paule
.
I
saye
vnto
the
vnmaryed
men
/
and
widdowes
:
It
is
good
for
them
yf
they
abyde
even
as
I
do
:
But
and
yf
they
can
not
abstayne
/
let
them
mary
.
For
it
is
better
to
marye
/
then
to
burne
.
¶
It
is
good
verely
to
abide
as
Paule
did
/
but
in
continente
he
addeth
wherfore
it
is
not
good
and
that
it
is
better
to
contracte
matrimony
/
then
to
abyde
in
widdowhode
or
vnmaryed
.
And
Paule
doth
here
shewe
forth
all
at
ones
all
the
causes
of
matrimony
/
and
se●teth
abounde
to
mesure
or
enclose
all
the
glory
of
castite
/
when
he
sayeth
:
But
and
yf
they
can
not
abstayne
/
lette
them
marye
.
This
is
as
moche
to
saye
.
Necessite
compelleth
the
to
mary
againe
.
How
excellently
so
ever
therfore
chastyte
be
praysed
/
and
how
noble
so
ever
the
gifte
therof
be
/
yet
necessite
causeth
that
very
fewe
do
there
vnto
attaine
/
for
they
can
not
abstaine
and
abyde
chaste
/
for
all
be
it
that
we
are
christen
/
havinge
the
sprete
of
god
by
faith
:
yet
is
not
the
worke
and
creature
of
god
in
vs
stroyed
and
taken
awaye
from
vs
/
that
thou
muste
cesse
to
be
a
woman
/
and
I
a
man
.
Nother
doth
the
sorete
bereve
from
the
body
his
inclinacyon
and
naturalle
workes
/
but
that
it
may
eate
/
drinke
/
slepe
/
disgeste
/
and
disgeftyon
avoyde
/
like
as
the
body
of
an
other
man
.
In
lyke
wise
doth
not
the
sprete
take
awaye
from
man
ne
frome
woman
their
shappes
/
their
lymmes
/
or
membres
/
their
seade
/
ne
their
frute
and
operacyon
/
for
a
christen
mannes
body
muste
aswelle
norisshe
seade
/
begette
childre
/
and
multiplye
/
as
the
body
of
other
men
of
byrdes
and
of
all
bestes
/
and
lyvely
thinges
.
Vnto
the
whiche
purpose
it
also
was
create
.
As
ys
shewed
Genesis
.i.
So
that
man
of
necessite
muste
appete
naturally
a
woman
/
and
the
woman
a
man
/
onles
god
wonderfully
by
a
singular
&
excellent
gyfte
do
holde
them
therfro
and
delyver
them
.
And
thus
meaneth
Paule
here
in
this
place
/
when
he
sayeth
:
But
yf
he
can
not
abstaine
/
let
him
mary
.
As
though
he
shulde
saye
.
Vnto
whom
god
hath
not
geven
a
singular
grace
/
but
leaveth
in
his
body
the
nature
and
disposicion
of
the
same
:
It
is
good
for
him
/
ye
it
is
necessary
that
he
do
mary
/
forsakinge
both
verginite
and
also
wyddowhede
/
furthermore
it
is
not
the
mynde
of
god
to
make
a
principalle
and
singular
gifte
comon
vnto
many
/
but
wolde
that
maryage
shulde
be
comon
to
eche
body
:
like
as
he
dyd
ones
ordene
and
create
yt
/
he
wille
not
take
awaye
his
creature
from
every
man
/
ne
lette
the
operacyon
of
the
same
.
Moreover
a
Christen
man
is
sprete
and
flesshe
.
By
reason
of
the
sprete
he
neadeth
not
of
matrimony
.
But
bycause
his
flesshe
hath
communion
&
felishippe
with
the
corrupte
flesshe
in
Adam
and
Eve
/
&
so
is
fulle
of
luste
and
concupiscence
/
for
this
disease
and
malady
hath
he
truly
neade
of
matrimony
:
and
by
his
awne
strenght
/
or
power
can
he
not
be
with
out
them
/
for
his
flesshe
rageth
/
burneth
/
and
breadeth
seade
/
as
we
le
as
doth
the
flesshe
of
eny
other
parsone
.
Where
as
by
matrimony
/
as
by
a
medicine
there
vnto
moche
necessary
and
behovable
he
doth
not
ease
/
helpe
/
quenche
/
and
represse
yt
/
for
in
the
.iij.
chapter
of
Genesi
.
he
sheweth
clerely
before
oure
face
/
what
thinge
he
wolde
suffer
in
man
/
when
he
did
not
only
not
take
away
the
blessinge
of
multiplicacion
/
but
rather
dyd
alowe
and
conferme
yt
.
When
notwithstandinge
he
dyd
knowe
full
well
/
that
suche
blessynge
coulde
not
be
fulfylled
and
performed
of
nature
(
that
was
corrupte
and
fulle
of
concupiscence
)
whith
out
synne
.
But
that
matrimony
is
comenly
had
in
disdayne
as
a
thinge
that
is
cause
of
many
myseries
/
paynes
/
troble
/
and
hevynes
/
and
so
yonge
people
are
thereby
persuaded
to
decline
there
fro
vnto
vnwylfull
chastite
:
yt
ys
a
reason
vnprofitable
and
of
no
value
/
but
pevisshe
and
moche
synfulle
.
Nother
have
they
so
made
good
the
cause
of
their
chastite
.
For
necessite
doth
alwaye
prevente
and
stoppe
out
this
forechaste
or
provision
.
Whiche
sayeth
that
yt
nother
is
/
ne
yet
can
so
be
.
For
no
man
can
grounde
or
set
him selfe
faste
in
heven
:
Accordinge
as
here
doth
affirme
saynte
Paule
:
he
that
can
not
abstayne
(
sayeth
he
)
/
lett
him
mary
.
Agayne
warde
that
matrimony
is
hyghly
commended
as
a
thinge
that
is
hevynly
and
godly
&
moste
fulle
of
all
goodnes
.
This
is
lyke
wysse
a
reasone
of
smalle
effecte
/
and
prevayleth
not
.
Forthere
is
no
man
o●
elles
very
fewe
that
wolde
be
moved
with
these
good
thinges
that
come
of
yt
/
to
geve
their selves
there
vnto
.
Nature
alwaye
abhorreth
labore
&
sweate
/
inseparable
companions
of
honeste
mariage
.
There
be
also
very
many
other
causes
of
m●ryage
.
Some
do
mary
for
love
of
mony
and
worldly
goodes
.
A
greate
sorte
doth
falle
there
to
for
curiosyte
to
satisfye
their
appetite
and
pleasure
that
they
have
to
attempte
all
thinges
.
Some
do
be
take
them
there
vnto
for
to
gette
them
h●yres
.
Sainte
Paule
sheweth
only
on
cause
/
and
that
is
necessite
.
It
is
therfore
called
necessite
/
for
nature
muste
nedes
have
an
yssue
/
and
go
forthe
/
that
it
maye
encrease
and
be
multiplyed
.
But
thys
wille
not
god
admitte
with
out
matrimony
Therfore
hath
every
man
neade
to
go
there
vnto
/
necessite
so
requiringe
and
constreynige
him
to
do
/
yf
so
he
wille
here
before
God
passe
his
lyve
with
a
good
conscience
.
And
were
it
not
that
this
necessyte
did
thus
bynde
/
wreste
/
and
dryve
me
/
I
wote
not
truly
what
matrimony
the
other
causes
shulde
make
&
stablisshe
.
Namely
curiosite
/
whiche
at
the
firste
moveth
these
foles
with
lightenese
to
begine
soche
an
erneste
sobre
godly
and
necessary
estate
/
wherin
doth
sone
come
vnto
them
the
thinge
/
whiche
they
sought
.
But
what
meaneth
he
by
this
that
he
sayeth
it
is
better
to
mary
than
to
burne
?
Every
man
no
faile
that
with
out
mariage
&
a
specialle
grace
at
tempteth
to
lyve
single
or
chaste
knoweth
right
well
what
this
sayeng
is
&
what
it
doth
meane
.
Nother
doth
he
here
touche
●ny
secrete
or
prevy
thinges
:
but
he
speketh
of
that
comon
&
manifeste
experience
&
felinge
that
al
men
hath
/
which
with
out
matrimony
or
●
singular
grace
do
labore
to
lyve
chaste
or
vnmaryed
/
for
he
doth
attribute
burninge
vnto
all
parsones
/
that
with
out
the
hygh
and
singular
gifte
of
chastite
do
lyve
vnmaryed
and
chaste
.
Nother
doth
he
teache
any
remedy
therfore
excepte
only
the
copulacyon
of
matrimony
.
All
beyt
they
vse
to
calle
soche
burninge
prevy
troble
and
affliction
.
Whiche
proverbe
shulde
not
have
bene
so
vulgare
or
comone
/
yf
so
it
had
ben
a
uery
secrete
or
prevy
evill
.
Nother
is
it
ony
doute
but
these
also
vnto
whom
is
geven
the
gifte
of
chastite
/
do
some
time
feale
luste
or
prickinge
/
&
be
there
with
tempted
:
but
by
cause
yt
passeth
/
and
shortely
perisfheth
/
therfor
ys
not
soche
a
thinge
in
them
called
a
burninge
/
Generally
burninge
ys
a
fervore
heate
/
tikillinge
/
preckinge
/
and
yt
chenge
of
the
flesshe
/
whiche
restith
not
/
ne
blinne●h
of
boilinge
or
raginge
/
and
ys
a
daily
inclinacion
or
dispocision
other
to
a
woman
or
to
a
man
whiche
ys
in
every
body
/
where
ys
not
desier
and
love
vnto
chastite
.
So
that
ther
be
founde
so
veri
fewe
that
lacketh
this
boilinge
and
burninge
in
the
flesshe
/
as
there
be
fewe
that
hath
this
soveraine
gifte
of
chastite
geven
them
of
god
.
But
wyth
this
burninge
ar
some
pained
hardly
/
some
more
softely
or
easely
/
Some
be
so
sore
tormented
/
that
they
are
faine
to
poure
out
and
shede
their
nature
/
Whiche
all
do
belonge
vn to
matrimony
.
In
so
moche
that
I
dare
be
bolde
to
saye
/
Where
as
ys
nowe
one
chaste
/
there
ought
more
then
an
hondred
thousande
to
live
maried
.
Thou
canste
here
in
have
no
better
councelle
geven
the
/
then
that
thou
shuldeste
folowe
and
laye
before
the
/
the
example
of
saint
Hierome
/
whiche
extollinge
chastite
with
moste
high
/
but
moste
perillous
laudes
and
comendacion
:
Neverthelesshe
he
confessheth
that
he
coulde
not
tame
his
flessh
nother
by
any
fastinge
/
ne
yet
praiers
.
So
that
chastite
was
vnto
him
more
than
any
man
can
saie
harde
and
painfulle
.
O
how
moche
blessed
time
did
he
lose
in
flesshely
thougtes
He
was
of
that
opinion
that
he
thought
chastite
might
be
goten
by
oure
power
and
strength
/
&
indged
yt
to
be
comone
vn
to
all
men
.
Beholde
this
holy
man
being
thus
infired
wi●h
heate
&
burnī●e
of
the
flesshe
/
ought
to
have
maryed
a
wife
.
Here
now
seist
thou
what
a
thinge
it
is
to
burne
.
He
was
in
the
nombre
of
them
that
belonged
vnto
matrimony
/
and
he
did
iniury
vnto
him
silfe
/
whiche
attempted
many
thinges
/
that
he
shulde
not
be
maryed
.
Many
of
thes
examples
shalt
thou
fynde
in
a
●oke
called
de
Vitis
Patrum
.
Therfor
this
is
the
conclusion
of
sainte
Paule
.
Where
as
is
not
this
surmountinge
/
principalle
/
rare
/
and
singular
gifte
of
god
/
there
of
necessite
muste
be
other
burninge
/
or
elles
matrimony
:
Now
is
it
moche
better
to
be
ioyned
in
maryag●
/
then
to
burne
.
Bycause
that
burninge
a●
though
non
evill
dede
shulde
therof
ensue
/
yet
not
with
standinge
it
is
frustrate
&
vaine
chastite
/
for
so
moche
as
it
is
not
kepte
with
delite
and
love
/
but
with
greate
yrkesomnes
/
werynesse
/
grudginly
/
by
enforsemēt
/
and
vnwillingly
.
So
that
before
god
it
is
estemed
even
as
incontinencye
and
vnchastite
Where
the
herte
is
vncleane
/
when
the
body
by
violence
so
can
not
be
.
What
availeth
it
therfore
thought
thou
keptiste
by
greate
painfulle
&
vnpleasante
laboure
vaine
&
vncleane
clennes
?
Yt
were
moche
better
for
the
/
yf
thou
were
clerely
maryed
/
and
so
to
be
voide
or
with
out
this
ioye
or
pleasure
as
they
take
it
for
to
be
and
wene
that
it
is
/
but
all
amisse
/
for
all
be
/
it
that
in
matrimony
also
is
both
a●fliction
/
paine
/
troble
and
angwisshe
/
yet
not
withstandinge
maye
a
man
geve
him
vnto
all
these
/
and
sometyme
have
pleasure
and
quietenesse
But
where
as
lacketh
a
soveraine
grace
with
out
matrimony
/
yt
can
not
be
that
thou
maiste
geve
thy
minde
vnto
chastite
/
and
lyve
therin
merely
or
in
quietenesse
.
Consider
also
now
I
beseche
the
/
how
madde
teachers
and
rulers
they
be
/
whiche
●ōpelle
youth
every
where
in
all
cloyster●
vnto
chastite
/
teachinge
the
chastite
the
more
harde
&
painfulle
it
is
for
them
/
&
the
more
that
it
standeth
againe
there
minde
/
the
more
excellente
and
better
it
is
for
them
.
All
be
it
that
with
other
thinges
thou
maiste
thus
playe
and
daly
/
here
notwithstandinge
thou
muste
do
otherwise
with
chastite
/
for
it
can
not
be
wylfulle
/
where
as
ys
not
redy
p●esente
a
singulare
grace
.
Any
other
thinge
may
be
wilfulle
thorow
faith
.
These
manner
of
men
do
after
the
fassyon
of
the
Iewes
/
whiche
offeringe
there
childre
vnto
Moloch
dyd
burne
them
in
the
fyer
.
So
that
me
seameth
that
Paule
for
this
cause
dyd
vse
thys
worde
burnynge
/
that
he
wolde
touche
and
signifye
this
abhominacyon
.
For
what
is
it
elles
to
close
and
shute
vp
a
yonge
parsone
all
hys
lyve
longe
with
suche
a
burninge
other
in
cloys●res
/
or
yet
elles
where
/
then
to
offer●
or
consecrate
them
vnto
the
devylle
for
honor
/
that
he
shall
be
constrayned
so
to
kepe
miserable
and
damnable
cha●tite
?
I
am
here
compelled
for
cause
of
suche
teachers
and
rulers
to
shewe
yow
of
a
thinge
/
whyche
I
hearde
ones
tolde
of
an
honeste
and
a
sadde
man
/
to
th
entente
that
suche
rude
and
blynde
hedes
/
yf
so
they
wylle
/
maye
feale
even
with
their
hande
how
●nwisyly
they
governe
and
rule
One
of
thei●
faculte
whiche
was
a
preacher
did
at
a
time
declare
and
telle
in
an
open
audience
/
that
a
man
whiche
wolde
please
god
/
muste
beginne
to
chastise
himsilfe
suerl●●
And
for
an
example
he
brought
forth
out
of
the
boke
called
de
Vitis
patrum
one
Simeon
whiche
did
stande
an
whole
yere
apon
an
high
piller
on
his
one
fote
continually
praying
with
out
interrupcion
/
vntille
that
wormes
did
brede
in
his
fote
/
whiche
all
when
they
felle
downe
were
chaunged
in
to
precious
stones
Likewise
(
saide
he
)
muste
thou
also
punisshe
and
chastise
thy
silfe
/
yf
so
thou
luste
to
serve
god
.
Soche
manner
of
folisshe
trifles
&
toies
becometh
well
soche
a
folisshe
preacher
.
Whiche
with
out
doute
Satan
did
then
ymagine
for
to
moke
and
begile
Christen
people
/
To
th
entente
that
he
myght
for
do
and
destroye
the
miracles
of
holy
men
/
whiche
in
that
time
were
wrought
.
As
though
they
all
did
saver
of
soche
pevisshe
mochage
and
triflinge
.
Beside
forthe
this
mocker
or
trifeler
toke
also
for
his
purpose
a
yonge
childe
that
wente
to
grammer
scole
(
for
so
ys
yt
comonly
sene
that
as
men
are
wonte
to
saie
/
one
foole
maketh
ten
other
)
whiche
after
a
singulare
wise
studing
to
serve
god
kepte
in
his
vrine
that
he
might
so
paine
and
punisshe
him
silf
.
In
the
fourte
daie
by
cause
he
had
made
no
water
/
he
began
to
falle
sicke
/
And
whan
he
coulde
of
no
body
be
persuaded
to
pisse
and
make
water
/
he
minded
so
to
die
/
vntille
god
by
inspiracion
did
put
in
the
minde
of
a
c●rten
persone
/
that
he
shulde
praise
him
in
his
entente
or
interprise
and
comforte
h●m
as
one
that
hadde
done
well
and
ver●uo●sly
.
(
For
as
saieth
Solomon
so
muste
men
speake
with
fooles
in
their
matter●
)
How
be
it
quod
he
men
saie
that
thou
doest
yt
for
a
vaine
glory
/
But
yf
ye
doe
so
/
then
y●
yt
nothinge
worthe
.
Whan
he
had
ones
hearde
this
/
he
forsoke
&
gave
over
his
purpose
sayeng
/
Seyng
they
do
thus
saye
and
interprete
the
matter
in
thys
wyse
/
I
wille
rather
do
any
thinge
/
than
performe
that
/
whiche
I
have
begunne
.
This
ys
truly
a
rud●
&
grosse
foly
/
But
yet
ought
we
not
to
set
lyght
their
by
/
or
vtterly
despyse
yt
.
For
in
yt
hath
god
shewed
as
I
sayde
before
what
learninge
soche
preachers
and
rulers
do
teache
.
Therfore
wyll
I
entreate
of
yt
in
thys
place
somewhat
the
more
largely
.
Yt
fareth
veryly
thus
(
lyke
as
the
script●re
and
all
experience
do
shewe
)
that
this
lyfe
/
whyche
man
leadeth
here
in
the
erthe
ys
miserable
/
wretched
/
and
wofulle
.
What
so
ever
●state
thou
shall
●hoese
/
or
take
the
vnto
/
ye
though
yt
seame
never
so
bl●ssyd
and
godly
.
And
yet
ys
ther
none
so
wretched
or
wofulle●
but
yf
a
man
by
precepte
shulde
be
compelled
to
kepe
in
his
vrine
or
his
disgestion
/
he
wolde
doutelesse
rather
●hoese
to
do
any
other
thinge
/
then
to
take
vpon
hym
to
do
eny
soche
impossibilite
.
But
bycause
no
body
y●
compelled
vnto
this
I
meane
to
kepe
in
his
vrine
or
disgestion
.
No
man
verely
doth
consyder
and
esteme
how
profitable
and
precious
a
thinge
yt
is
to
avoyde
them
from
hym
.
And
yet
in
the
meane
season
they
marke
and
bewayle
the
misery
of
their
estates
/
whiche
not
with
standinge
is
ten
tymes
lesse
/
then
the
wo●
and
misery
afore
sayde
/
yf
so
they
shulde
be
compared
to gether
.
In
lyke
condicion
standeth
yt
with
this
burninge
.
For
they
that
are
knitte
in
maryage
be
at
libertye
.
They
maye
quenche
that
whiche
burneth
them
/
nother
take
they
thought
or
care
for
that
payne
and
misery
(
lyke
as
a
woman
whiche
after
that
she
is
delyuered
/
thinketh
moche
other
wise
then
when
she
was
in
travelinge
)
.
Nother
do
they
afterwarde
note
or
regarde
any
thinge
savinge
the
troble
and
sorynesse
of
their
condicion
.
For
lyke
as
a
good
thinge
when
yt
is
presente
is
not
regarded
/
even
so
an
evylle
wh●●
yt
is
paste
is
no
more
remembrede
.
But
they
whiche
yet
do
abide
in
soche
heate
or
burninge
/
and
do
never
hope
from
yt
to
be
ridde
&
delevered
/
what
other
thinge
elles
can
they
do
/
then
skorne
and
counte
for
fooles
them
/
that
are
wedded
?
And
yet
neverthelesse
they
groone
and
complayne
of
this
whiche
doth
so
vexe
them
.
They
are
thus
compelled
to
kepe
that
/
whiche
ought
not
to
be
kepte
/
&
that
also
in
vayne
/
and
to
lose
all
their
harde
and
paynfulle
laboures
.
Whiche
thinge
of
all
other
ys
moste
miserable
&
soroufulle
.
How
moche
soner
shulde
they
suffer
and
bere
all
the
burdones
and
vexacions
of
mariage
/
them
soche
burninge
?
And
to
telle
yow
shortly
.
Sory
mariage
is
better
then
sory
chastite
.
And
an
harde
or
paynfulle
mariage
is
better
then
harde
or
paynfulle
chastite
.
The
reason
hereof
ys
not
far
to
be
sought
/
for
soche
chastite
perissheth
&
i●
of
non
effecte
:
but
soche
mariage
doth
profite
helpe
&
is
moche
frutefulle●
And
this
do
I
speake
of
the
burninge
of
them
/
that
continue
chaste
/
of
which
be
very
fewe
.
The
greate
multitude
do
not
suffer
this
heate
/
ne
continue
chaste
/
but
laboure
by
all
meanes
to
be
delivered
from
it
.
Of
whiche
thinge
I
wille
now
no
thinge
write
.
But
so
sone
as
they
that
lyve
vnmaried
be
here
of
ridde
/
doth
their
conscience
tormente
&
condemne
them
/
whiche
amonges
all
other
paines
is
moste
intollerabl●
/
&
wretchidfull●
And
thus
doth
the
matter
in
conclusion
come
to
passe
:
that
they
whiche
without
a
singular
grace
/
do
lyve
single
&
vnmaried
/
for
the
more
parte
be
so
pained
&
trobled
that
even
with
their
body
they
falle
vnto
ribaudry
&
sinne
of
lechery
.
But
the
other
fewe
do
lyve
outwardly
chaste
/
and
inwarde
berybaudes
or
lechers
.
So
that
the
firste
are
indaunger
of
damnacyon
/
&
the
other
muste
nedes
live
a
sory
miserable
&
vnprofitable
life
And
where
be
nowe
both
seculare
and
also
ecclesiasticalle
rulers
and
o●ficers
/
that
shulde
consider
in
their
hartes
and
loke
apon
thes
tormentes
of
wofulle
and
wretched
soules
?
But
they
them selves
by
there
dayly
compulsion
and
requestes
do
promote
and
helpe
forth
the
liynge
spr●te
of
erroure
to
multiplye
dayly
thes
evilles
.
¶
The
seconde
parte
.
Unto
the
maryed
commaunde
no●
I
/
but
the
lorde
.
That
the
wife
separate
not
hyr
silfe
fro
the
man
If
she
separate
hir
silfe
/
let
hir
remaine
vnmaryed
/
or
be
reconciled
vnto
hir
husbande
agayne
.
And
let
not
the
husbande
put
a
waye
his
wife
.
¶
Hetherto
hath
he
spoken
of
widdowers
and
widdowes
.
In
whom
of
both
partyes
the
one
may
l●fully
be
with
out
the
other
/
the
man
with
out
a
woman
/
and
contrary
wise
/
ye
it
is
profitable
that
they
so
be
/
yf
they
can
ly●e
severalle
alone
.
But
this
can
not
be
permitted
in
maryed
folkes
/
for
the
worde
of
god
byndeth
them
to
lyve
in
company
to gether
.
But
that
they
that
ar
vnmaryed
and
widdowes
shulde
continue
vnwedded
/
it
is
nother
commaunded
of
God
/
ne
forbidden
:
but
is
a
pure
and
holsome
councelle
of
the
apostle
.
And
it
is
graunted
them
frelye
afore
god
other
to
mary
agayne
/
or
elles
to
abyde
in
widdowhode
.
The
aposile
permitteth
divorsemente
vnto
the
man
/
and
vnto
the
wyfe
/
but
vpon
this
condicyon
/
that
they
both
afterwarde
do
abyde
sole
and
vnmaryed
.
In
whiche
thī●e
he
doth
both
disanulle
the
lawe
of
Moses
/
by
the
whiche
a
man
might
put
a
waye
his
wife
/
wh●n
he
was
wery
of
her
/
or
dyd
hate
her
/
and
mary
an
other
.
And
when
she
was
separate
might
mary
with
an
o●her
/
in
the
.
xxiii●
.
chapyter
of
Deuteronomy
.
Wherfore
allthough
Moses
gave
soche
a
lawe
vnto
the
Iewes
which
were
stubb●rne
/
frowarde
/
styffe
minded
/
&
of
h●thē
condicions
/
yet
ys
yt
not
lefulle
so
for
ch●istē
people
to
do
And
therfore
doth
Christe
also
him
silfe
dis●nulle
the
same
lawe
in
the
.xix.
chapter
of
Mathew
.
For
in
the
olde
testamente
were
lawes
that
did
not
only
c●̄cerne
the
sprete
/
but
y●
also
regarded
worldly
policye
and
civile
o●deringe
of
the
comons
In
somoche
as
god
did
governe
and
gyde
that
same
people
both
spretually
and
also
bodyly
.
In
like
maner
as
many
thinges
be
ordened
in
the
Emper●res
lawe
/
which
not
with
standinge
be
not
lefulle
/
for
a
christen
man
to
vse
/
soche
as
these
are
to
withstande
or
put
awaye
violence
violently
/
to
sue
or
kepe
plee
/
and
other
like
.
Lawes
wherby
male
factores
are
chastened
and
let
from
there
purpose
be
moche
differente
from
those
by
whiche
the
good
people
be
instructe
and
ruled
.
In
lyke
manner
was
this
lawe
institute
to
punysshe
e●yll
doer●
/
and
to
stoppe
their
pur●oses
/
lesse
they
haply
shulde
kylle
their
wifes
/
〈◊〉
do
that
were
elles
worse
.
But
Christen
people
muste
be
hartely
good
(
so
that
soche
lawe
is
not
necessary
for
them
)
and
kepe
stylle
their
wifes
/
so
longe
as
they
shall
lyve
.
But
where
right
Christen
folke
are
not
/
there
at
this
houre
is
yet
this
lawe
nedefull
to
be
vsed
/
that
shulde
pardone
and
permitte
vnto
them
●or
to
departe
fram
their
wyfes
/
after
the
gyse
of
paynemes
/
and
to
mary
other
/
lesse
by
dissencyon
in
levinge
to gether
/
they
shulde
twyse
purchase
selle
/
that
is
to
wyt
both
in
this
lyfe
presente
/
and
in
the
other
folowing
.
But
yet
ought
soche
parsones
making
so
divorse
knowe
/
that
they
in
so
lyvynge
wea●e
no
l●nger
christen
people
/
but
paynemys
in
a
damnable
estate
.
The
Apostle
doth
speake
here
of
one
cause
of
dyvorsemente
/
that
ys
to
wytte
anger
.
When
the
husbande
and
wyfe
can
not
company
to gether
and
lyve
in
agremente
or
vnite
/
but
are
letted
and
/
pulled
awaye
both
from
prayer
and
all
other
good
dede●
thorow
meanes
of
hate
and
anger
.
This
doth
the
texte
manifestly
shewe
/
when
he
sayeth
/
Lett
them
be
reconcyled
/
and
lett
them
abyde
to gether
vnseparate
.
But
yf
they
wylle
not
be
reconcyled
/
but
wyll
be
separate
/
lett
them
abyde
vnmaryed
.
Where
now
reconcylynge
ys
commaundded
/
there
dow●elesse
ys
anger
and
debate
shewed
to
be
.
But
soche
dyvorsement
truly
doth
the
Apostle
dissemblinge
or
twinkelinge
/
at
mennes
infirmite
permitte
/
when
.ij.
parsones
can
not
to gether
agree
with
in
them selves
.
Elles
truly
one
hadde
neade
to
have
borne
an
others
burden
/
and
not
to
departe
a
sondre
in
any
wyse
.
And
this
certes
ys
the
cause
why
he
denieth
vnto
them
that
are
●yvorsed
and
separate
/
after
that
to
mary
with
●ny
other
parsone
/
to
th
entente
that
they
shulde
so
ha●e
occasyon
to
be
reconcyled
againe
the
one
vnto
the
other
and
come
agayne
to gether
.
Yee
in
that
he
bindeth
&
compelleth
them
to
love
●
newe
eche
other
and
kepe
company
agayne●
For
asmoche
as
parhappes
the
gifte
of
chastite
is
not
gyven
them
.
But
what
yf
the
one
will
not
love
againe
/
or
have
●tonement
with
the
other
/
and
will
algate
be
separate
/
and
the
other
●artye
not
havynge
power
to
abstayne
or
abyde
chaste
shulde
●e
enforced
to
chose
hym
●
wyfe
for
his
mate
/
what
shall
thy●
parsone
do
/
may
not
●e
lefully
mary
with
an
other
wyfe
?
To
that
I
make
answere
thu●
s●●yng
yes
doutlesse
may
he
/
for
seynge
that
he
is
not
commaunded
to
abyde
chaste
/
nother
hath
the
gifte
of
chasti●e
gyven
him
/
and
beside
fo●the
his
mate
vnto
whom
he
was
before
maryed
will
no●
voytsave
to
be
a●one
with
him
/
and
love
him
againe
/
but
taketh
awaye
from
him
hir
body
/
whiche
he
can
not
be
with
out
.
Thes
thinges
thus
layde
to gether
and
well
estemed
/
you
shall
knowe
that
god
wille
not
binde
him
to
that
thinge
/
whiche
excedeth
his
●ower
/
for
the
presump●yon
o●
le●denesse
of
the
other
partye
.
And
he
m●ste
do
in
like
wise
as
his
maryed
fellow
were
decessed
.
Specially
s●ynge
that
he
did
not
●●fuse
to
be
reconciled
and
brought
to
atonemente
.
Againe
the
whiche
whether
so
ever
●ar●ye
do
withstande
/
the
same
ought
to
abyde
vnwedde
/
all
be
it
the
other
do
after
mary
againe
.
As
here
doth
afferme
Paule
saiy●●
.
To
the
remnaunte
speake
I
and
not
the
lorde
.
If
eny
brother
have
a
wife
that
beleveth
not
.
If
she
be
contente
to
dwelle
with
him
/
let
him
not
put
hyr
a
waye
.
And
the
woman
which
hath
vnto
hyr
husbande
and
infidele
/
yf
he
consente
to
dwelle
with
hir
let
hir
not
put
hem
a
waye
.
¶
When
sainte
paule
recordeth
that
this
parte
is
not
his
saiyng
/
but
the
saiyng
of
the
lorde
/
he
sheweth
that
it
is
not
commaunded
of
god
to
do
other
this
or
elles
that
/
for
he
divideth
his
sayenge
from
the
worde
or
sayeng
of
God
.
So
that
the
sayinge
of
god
is
a
precepte
and
cōmavndemente
/
but
his
/
is
a
counsell
.
More
over
his
entente
is
to
saye
thus
.
To
the
remnaunte
/
that
is
to
wit
/
where
raigneth
no
debate
and
brawlinge
betwyxte
maryed
mates
.
As
when
two
ar
coupled
in
matrimony
.
Of
whiche
the
one
is
a
christian
/
&
the
other
havinge
no
knowlege
of
christe
(
like
as
it
was
comonly
sene
when
fayth
was
at
the
firste
tyme
preached
amonges
the
gentilles
that
one
shulde
turne
him
vnto
Christe
/
and
an
other
turne
from
him
)
All
be
it
that
in
this
case
a
Christen
parsone
may
departe
from
one
that
is
not
Christen
.
Yet
neverthelesse
the
councelle
of
the
apostle
is
that
soche
shulde
not
departe
.
Inasmoche
as
his
maryed
mate
whyche
ys
not
Christen
doth
accepte
hym
and
ys
contente
wyth
hym
And
doth
not
let
him
to
counterfette
and
expresse
Christe
in
maner
of
lyvinge
/
nother
constrayneth
hym
to
lyve
wyckedly
or
to
abiure
Christe
.
This
doth
Paule
signifye
in
this
worde
yf
she
consente
or
be
contente
to
dwelle
with
him
&c.
That
is
to
saye
if
an
infidele
or
vnbelever
be
contente
/
and
will
dwelle
with
him
that
ha●h
maryed
her
/
and
wille
suffer
hyr
to
do
all
that
pertayneth
vnto
a
christen
body
/
for
matrimony
is
but
a
corporalle
and
an
outwarde
thinge
whiche
doth
nother
hurte
ne
helpe
/
nother
doth
hinder
ne
further
faith
:
And
in
whiche
the
one
may
be
a
christian
/
and
the
other
an
infidele
.
As
well
as
one
that
is
sworne
vnto
Christe
maye
eate
/
drinke
/
bye
/
selle
/
and
occupye
with
a
payneme
/
a
Iewe
or
a
Turke
in
all
manner
exterior
thinges
.
Like
as
●vyn
now
a
dayes
one
maye
be
a
●erfecte
and
devoute
Christian
and
the
other
a
wicked
and
famed
or
false
Christyan
.
So
that
matrimony
for
cause
of
byleve
or
vnbyleve
ought
not
to
be
broken
&
fordone
.
But
yf
an
infidele
wolde
not
suffer
hys
maryed
mate
to
abyde
Christian
/
or
to
lyve
a
Christian
lyfe
/
but
wolde
persecute
and
lett
her
.
There
were
it
conveniente
tyme
that
a
christen
body
shulde
vse
the
sentence
of
Christe
/
whiche
saith
in
the
.x
chapter
of
Mathew
:
He
that
loveth
his
wife
or
childre
more
than
me
/
is
not
worthy
of
me
.
Here
beginneth
di●orsemēte
.
Yf
so
divorsemente
be
/
other
muste
reconcylynge
/
and
attonemente
be
made
/
or
elles
the
parsone
which
refuseth
reconcilinge
muste
abyde
vnmaried
and
sole
.
So
that
yet
vnto
the
parsone
which
disyreth
to
have
peace
&
atonemente
shall
not
be
denied
authorite
afterwarde
to
mary
an
other
/
as
ys
specifyed
before
/
for
Christe
whiche
ys
the
spouse
of
the
soule
muste
be
greater
/
and
bere
more
rome
then
the
corporalle
spouse
.
Yf
therfore
the
one
wille
not
suffer
that
other
to
abyde
&
lyv●
to gether
with
the
eter●alle
spouse
of
the
soule
/
Here
may
a
Christen
parsone
forsake
hir
firste
corporalle
spouse
/
and
take
an
other
whiche
will
suffer
Christe
the
eternalle
spouse
abyde
to gether
with
him
.
So
is
it
likewise
convenient
&
necessary
to
be
vsed
now
in
these
dayes
.
If
the
husbande
will
teache
and
enforse
his
wife
to
do
thefte
/
ad●outry
/
or
any
other
vngracyousnes
againste
god
.
In
these
is
the
same
cause
and
reasone
of
divorsemente
/
that
is
spoken
of
before
.
So
that
excepte
they
be
reconciled
and
come
to
an
●●onemente
/
she
maye
lefully
mary
an
other
husbande
.
And
in
like
case
might
also
the
man
do
/
yf
so
his
wife
dyd
instance
him
to
●vill
/
and
wolde
not
elles
●e
contente
to
vse
him
quietly
for
hir
husbande
.
Of
this
grounde
and
principle
cometh
/
that
advoutry
maketh
divorse
/
and
geveth
power
vnto
that
other
parsone
that
lyveth
truly
accordinge
to
the
ordinaunce
of
wedlocke
to
be
maryed
a
new
to
an
other
/
for
it
was
commaunded
in
the
lawe
/
Deuterono
.xiij.
That
every
man
shulde
accuse
his
wife
/
brother
/
and
moste
assured
frynde
(
that
moved
him
to
synne
agaynste
God
)
afore
the
iudge
/
that
they
myght
be
slayne
.
But
in
the
new
testamente
(
where
corporalledeth
and
slaughter
bereth
no
rome
)
it
is
sufficient
to
forsake
them
and
departe
awaye
from
them
.
Of
this
is
gathered
.
That
those
be
wicked
examples
.
In
whiche
we
do
fynde
that
certen
maryed
women
by
consente
of
their
husbandes
(
whiche
had
bene
imp●isoned
)
were
defloured
and
viciate
/
to
th
entente
that
they
I
meane
the
husbandes
tho●ow
soche
a
vyle
dede
shulde
be
delyvered
.
The
precepte
and
worde
of
god
ought
to
have
bene
observed
and
kepte
/
all
though
the
husbande
or
wife
/
body
and
goodes
/
shulde
have
perisshed
.
Nother
hath
eny
man
authoryte
to
geve
hys
wyfe
leave
to
cōmy●te
advoutry
.
¶
The
Apostle
procedeth
forthe
.
For
the
vnbelevinge
husbande
is
sanctified
by
the
wyfe
:
And
the
vnbelevinge
wife
is
sanctified
by
the
husbande
.
Or
elles
were
your
chyldre
vnclene
:
but
now
ar
they
pure
.
¶
This
is
spoken
after
the
propertye
of
the
hebrew
speche
/
and
accordinge
after
Paules
manner
of
speakinge
.
That
vnto
the
pure
are
all
thinges
pure
/
as
he
saieth
Titi.
i.
And
Roma
.
viij
.
All
thinge
worketh
for
the
best
to
to
christen
people
and
to
them
that
love
God
So
that
this
is
his
sentence
.
A
christian
maryed
shall
have
no
nede
to
make
divorsemente
.
For
there
is
no
thinge
to
let
them
/
but
that
they
maye
abide
with
infideles
/
that
are
associate
to
them
in
maryage
/
and
also
begette
and
bringe
vp
vnbelevinge
child●e
.
The
reason
why
is
/
where
his
maryed
fellow
doth
not
compelle
him
to
forsake
and
renounce
christian
lyvinge
/
fayth
is
so
mighty
a
thinge
that
no
hurte
can
be
to
it
/
ne
to
the
possessioners
therof
by
lyvinge
or
company
keping
with
infideles
and
vnbelevers
.
And
it
is
all
one
vnto
them
whether
the
thinge
be
holy
or
vnholy
/
pure
or
elles
vnpure
/
that
they
do
vse
/
for
even
very
deth
whiche
is
of
all
thinges
moste
hydeous
and
terrible
is
vnto
them
thorow
faith
an
holy
&
a
precyons
thing
faith
doth
vse
all
thinges
well
and
accordingly
/
whether
they
be
good
or
elles
evill
/
excepte
only
vnbileve
and
the
frutes
ther
of
/
for
they
as
strayte
as
a
lyne
be
contrary
vnto
faith
/
and
thruste
it
out
of
place
.
Elles
what
so
ever
doth
not
expelle
faith
and
put
it
out
of
place
/
is
by
reason
of
the
same
fayth
harmelesse
/
pure
/
clene
/
holy
/
profitable
and
holsome
:
So
that
faith
may
company
with
them
/
vse
them
/
and
finally
continue
with
them
with
out
any
hurte
or
ieoperde
/
that
maye
vnto
it
thorow
them
befalle
for
onles
it
were
thus
:
No
parsone
might
ever
lyve
christian
/
for
he
muste
nedes
abide
&
passe
the
covrse
of
his
lyfe
in
the
middes
of
vnbelevinge
evill
&
wicked
people
,
But
when
he
foloweth
not
their
manners
/
but
doth
ryghtly
vse
them
/
he
may
well
lyve
by
them
/
and
amonges
them
/
that
by
his
good
behavore
and
diligence
they
finally
maye
be
striken
with
remorse
&
compunccion
of
minde
&
become
godly
&
christian
In
this
ys
all
the
worlde
vnto
a
true
christian
nothinge
but
holynesse
/
purenesse
/
profite
/
and
goodnesse
.
Contrary
wyse
/
All
the
whole
worlde
ys
vnto
an
vnbelever
or
an
in
fydele
vnholynesse
/
vnclennesse
/
hurte
&
destruction
/
yee
even
god
him
silfe
with
all
his
vniuersalle
goodnesse
.
As
Davyd
writeth
in
the
xvij
.
psalme
sayng
:
Thou
shalte
with
holy
be
holy
/
and
thou
with
the
good
and
innocente
shalte
be
innocente
and
good
.
And
with
the
chosen
shalte
thou
be
chosen
/
and
with
the
perverse
and
weywarde
shalte
thou
be
weywarde
.
And
whyr
for
holy
folkes
and
saintes
/
that
is
to
saye
belevinge
persones
do
holyly
and
blessydly
vse
all
thinges
.
But
the
vnholy
and
vnbelevinge
or
infideles
do
dismerite
or
deserve
the
contrary
/
that
ys
to
saye
they
misuse
/
make
vnclene
/
and
defyle
them selves
in
all
thinges
vniuersally
/
and
that
alwaye
.
For
they
can
vse
no
thinge
well
or
holyly
/
that
yt
shall
profite
them
vnto
blysse
.
Thus
be
also
infantes
holy
&
clene
/
allthough
they
have
not
yet
receaved
baptisme
Not
bicause
they
be
in
their
awne
persone
clene
and
holy
.
Of
whiche
holinesse
or
clennesse
ys
here
of
Paule
made
no
mencion
:
But
bycause
they
be
clene
and
holy
to
the.
For
thy
holyne●se
and
clennesse
may
lyve
to gether
with
the
and
bringe
them
vp
/
with
out
defylinge
them
as
though
both
soche
childre
and
yow
tha●
are
their
parentes
were
/
holy
or
clene
.
For
in
this
wise
entendeth
here
Paule
to
saye
/
yf
a
chrysten
body
shulde
happly
have
childre
with
an
infidele
/
whiche
chyldre
were
growen
vnto
yeres
of
discrecion
(
as
in
that
tyme
was
often
sene
)
and
they
wolde
not
assente
to
be
yet
baptised
ne
become
the
servantes
of
Chryste
.
Then
for
so
moche
as
no
persone
ought
to
be
constrayned
vnto
fayth
/
but
there
vnto
to
be
drawen
of
god
thorow
preachinge
of
the
evangely
.
Nother
of
the
fryndes
shulde
therfore
purpose
in
their
minde
to
forsake
their
childre
/
ne
denye
and
take
from
them
fattherly
or
motherly
love
and
kyndenesse
/
whiche
they
also
do
owe
vnto
them
/
as
though
they
dyd
synne
and
defyle
them
sylves
by
abydinge
with
their
vnbelevinge
childre
.
But
bodyly
they
owe
to
be
presente
with
them
/
overseyng
/
rulyng
/
and
nurtringe
them
as
well
as
they
were
moste
holy
christianes
/
fo●
they
are
not
vnclene
(
sayth
Paule
)
but
holy
&
pure
.
That
is
to
saye
/
Thy
fayth
maye
so
be
well
occupied
&
exercised
aboute
them
/
that
yt
shall
yet
abyde
both
holy
&
pur●
.
Lyke
wyse
shulde
men
also
do
nowe
a
dayes
/
&
at
all
times
Yf
their
children
wolde
not
receave
the
euangely
/
they
ought
not
therfor
to
be
refused
&
caste
awaie
/
but
thou
shulde
take
diligente
kepe
&
make
provision
for
them
/
as
well
as
yf
they
were
moste
faythfulle
or
Christian.
Their
faith
commended
vnto
god
/
so
longe
as
in
other
pointes
they
were
buxum
/
and
behaved
them
honestly
in
worldly
and
outwarde
thinges
.
For
the
outwarde
dedes
like
as
the
parentes
may
even
so
are
they
also
bounde
to
let
and
inh●bite
with
punisshinētes
:
But
vnbeleve
&
inwarde
evilles
.
Nother
can
ony
parsone
let
/
ne
by
chastysemente
refraine
excepte
god
onley
.
So
that
this
texte
of
sainte
Paule
remayneth
stylle
a
mighty
and
valyant
defense
for
vs
/
teachinge
that
all
thinges
be
holy
and
pure
to
them
that
beleve
/
and
have
faith
.
But
and
yf
the
vnbelevinge
departe
/
let
him
departe
.
A
brother
or
a
sister
is
not
in
subiection
to
soche
.
God
hath
called
vs
in
peace
.
¶
In
this
place
Paule
delyvereth
and
setteth
quyte
a
christian
maryed
parsone
gevinge
sentence
for
him
/
that
when
his
maried
mate
being
an
infidele
or
an
vnbelevinge
body
will
departe
or
elles
will
not
graunte
the
he
shall
folowe
Christe
.
Then
doth
he
geve
him
libertye
to
mary
againe
with
an
other
.
And
that
Paule
doth
here
speake
of
maryed
mate
/
being
an
infidele
or
payneme
/
the
same
ought
to
be
vnderstande
also
of
fayned
or
false
christian
.
That
yf
one
maryed
mate
wolde
e●force
the
other
to
wickednesse
and
misbel●ve
/
ne
suffer
him
in
lyvinge
to
folowe
christe
:
Then
the
parsone
thus
eville
enforced
shulde
stande
lose
/
and
at
libertye
to
mary
with
whome
he
liked
.
Whiche
thinge
onles
christes
lawe
did
allowe
to
belefulle
.
A
christian
shulde
be
faine
to
folowe
his
maried
companyon
being
an
infidele
or
misbelever
:
Or
elles
againste
his
minde
to
abyde
chaste
vnto
greate
perille
of
his
soule
/
his
nature
there
againste
repininge
/
and
all
the
powers
of
the
same
.
But
this
doth
Paule
here
denie
sayenge
.
That
vnto
soche
is
not
a
brother
or
a
sister
in
subiection
/
ne
thraulde
.
as
though
he
shulde
saye
:
Vnto
other
parsones
o●
in
othere
causes
/
where
as
man
and
wife
do
abyde
to gether
with
rendringe
one
an
other
due
benevolence
of
matrimony
and
soche
other
thinges
lyke
is
the
one
bounde
vnto
the
other
/
&
nother
hath
power
of
them selves
.
But
where
as
the
one
wille
straine
the
other
vnto
wicked
and
vngodly
lyvinge
/
or
elles
they
wille
departe
a
sondre
/
In
soche
poyntes
is
not
a
christen
body
bounde
ne
compelled
to
abyde
with
soche
mates
eny
longer
.
If
then
he
standeth
not
bounde
/
then
is
he
ridde
&
dispatched
.
And
if
he
be
ridde
and
dispatched
he
maye
then
lefully
mary
with
an
other
.
As
though
the
parsone
whiche
is
coupled
vnto
him
in
mariage
were
decessed
.
But
what
yf
the
seconde
mariage
dyd
not
by
chaunce
hym
well
/
so
that
the
one
wolde
compelle
the
other
/
the
husbande
his
wife
or
contrary
wyse
/
to
lyve
vngodly
/
and
after
the
fassyon
of
paynemis
/
vntylle
that
he
shulde
come
vnto
.iij.
or
.iiij.
maryages
/
shulde
yt
be
lefulle
then
for
a
manne
so
ofte
to
marye
a
new
wyfe
as
his
olde
were
soche
one
as
I
have
spoke
of
before
?
so
that
he
had
stylle
lyvinge
ten
wives
or
elles
more
that
had
lefte
and
forsaken
hym
?
And
agayne
warde
shall
yt
be
lefulle
for
a
woman
so
to
have
ten
or
elles
more
husbandes
livinge
/
which
are
departed
and
gone
frome
her
?
I
make
answere
/
We
maye
not
stoppe
saynte
Paules
mouthe
/
ne
stryve
againste
them
that
luste
to
vse
(
so
ofte
as
nede
requyreth
)
his
teachinge
.
His
wordes
are
manifeste
:
That
a
brother
or
a
syster
ys
free
from
the
●onde
or
lawe
of
mariage
/
yf
the
other
partye
whiche
with
them
ys
maried
wylle
nedes
departe
/
or
consente
no
lenger
to
tary
with
them
And
he
doth
not
saye
that
this
thinge
maye
be
ones
done
:
but
he
putteth
vnto●
oure
libertye
the
thing
/
other
to
departe
or
elles
to
abide
so
ofte
as
soche
a
thinge
befalleth
.
For
he
wylle
have
no
persone
put
in
ieoperde
of
incontinencie
or
fornicacion
/
that
he
shulde
be
therin
intretayned
and
intrapped
thorow
an
other
bodyes
/
presumpcyon
and
lew●enesse
?
What
is
that
?
Ought
not
a
Christen
body
to
tary
for
other
the
cominge
agayne
of
his
maried
fellowe
/
or
elles
hyr
discesse
/
lyke●
as
vnto
this
daye
hath
bene
observed
in
comone
vsage
/
&
also
commaunded
by
the
Popes
lawes
?
I
answere
●
vnto
that
/
yf
soche
one
please
to
tary
/
yt
resteth
in
his
good
wille
:
for
seyng
that
the
apostle
doth
here
sette
him
quite
&
at
liberte
/
he
hath
no
nede
to
abyde
for
his
fyrste
mate
ony
lenger
:
but
he
maye
chaunge
his
estate
&
take
an
other
/
yf
so
he
lyke
/
&
that
by
the
authorite
&
power
of
god
And
wolde
to
god
that
the
cominalte
of
christen
people
had
vsed
this
teachinge
of
Paule
/
or
elles
that
they
wolde
yet
cause
yt
to
be
brought
in
vsage
/
when
so
ever
yt
chaunseth
that
the
man
or
the
wife
runneth
awaye
/
&
doth
for●ake
the
one
an
other
:
wherof
doth
afterwarde
aryse
excedinge
moche
fornicacion
&
synne
This
thing
hath
the
wrecchedde
lawes
of
the
pope
moche
holpen
forth
/
&
promoted
/
whiche
bi●deth
one
maried
persone
vtterly
to
abyde
other
the
cominge
againe
/
or
elles
the
decesse
of
the
other
that
was
his
mate
/
&
now
departed
and
gone
from
him
And
that
vnder
the
payne
(
o
p●esū●cion
/
o
shamelesse
boldenes
)
of
everlastinge
damnacion
/
whiche
(
yf
that
after
he
do
mary
)
he
shall
runne
in
to
.
And
thus
by
meanes
of
these
vngracious
lawes
hath
the
pope
kepte
thraulde
&
put
in
subiection
chrysten
bretherne
&
systers
for
the
presumpcion
&
trespasse
of
other
/
that
were
/
their
maried
companions
/
&
with
out
all
maner
of
causes
hath
caste
them
in
to
of
fornicacyon
.
But
what
yf
the
partye
that
wente
awaye
alledgeth
that
afterwarde
he
wille
amende
his
lyfe
/
shall
they
then
be
receaved
and
taken
in
to
companye
againe
?
I
saye
vnto
that
yf
so
the
partye
whiche
did
abyde
and
dyd
/
not
beginne
fyrste
to
departe
doth
continue
in
the
estate●
that
he
was
in
before
/
and
hath
not
in
the
meane
seasone
maryed
with
an
other
/
he
maye
then
receave
his
firste
mate
/
whiche
he
was
ioyned
vnto
afore
/
but
dyd
departe
from
him
/
&
not
only
he
maye
thus
do
/
but
also
he
ought
to
be
councelled
so
for
to
do
/
that
they
maye
love
eche
other
againe
and
companie
to gether
/
lyke
as
they
did
at
the
firste
.
But
if
in
the
meane
space
he
shall
parhappes
be
maried
vnto
an
other
/
then
the
partye
whiche
did
forsake
hyr
maryed
companion
muste
vtterly
with
out
excepcyon
be
put
awaye
/
ne
ever
after
be
receaved
agayne
.
And
vnto
this
purpose
serveth
well
that
is
writen
of
Moses
Deuteronom
ii
.
xxiiij
If
a
man
be
maryed
or
take
a
wiffe
/
to
whom
he
casteth
no
favoure
be
cause
she
hathe
some
deformite
/
he
shall
write
a
libell
of
divorsement
and
geve
it
her
in
here
awne
handes
/
and
so
shall
let
here
departe
from
his
house
And
when
she
is
departed
and
hath
maryed
an
other
husbande
/
yf
he
also
hate
here
and
will
geve
her
a
lybell
of
dyvorsemente
/
and
so
demysse
her
from
his
house
/
or
els
dye
:
Yet
may
not
her
first
husbande
receave
her
agayne
for
his
wife
lyke
wyse
ought
also
a
man
to
do
in
this
case
/
to
the
ende
that
suche
runnynge
a
waye
or
departinge
maye
be
reproved
and
condempned
.
For
doutlesse
yf
yt
were
so
done
all
soche
dyvorse
and
departinge
of
maryed
couples
/
shulde
consequently
be
abated
/
dymynisshed
/
and
lefte
.
But
now
when
the
Pope
hath
opened
awaye
for
soche
runners
/
and
defendeth
their
runninge
and
lewdenesse
/
gevynge
them
leave
and
au●horite
to
come
agayne
and
claime
their
fyrste
maryed
mate
/
what
mervaile
ys
yt
/
yf
the
worlde
be
fulle
of
broken
forlorne
and
desolate
maryages
/
yee
and
replete
wyth
fornycacyon
?
Which
Sathan
hath
sought
and
studyed
to
bringe
a
boute
thorow
these
lawes
.
But
yf
both
partyes
be
founde
culpable
in
soche●
runnynge
a
waye
or
departinge
:
Then
yt
ys
right
/
that
eche
of
them
do
forgyve
other
their
offenses
/
and
be
reconcyled
/
and
dwelle
agayne
to gether
And
this
doctrine
of
Paule
extendeth
so
farre
/
that
yt
comprehendeth
all
manner
of
dyvorsemente
.
As
when
the
husbande
and
his
wife
departeth
a
so●dre
the
one
from
the
other
not
only
bycause
of
Christian
faith
/
but
also
for
what
soever
other
cause
/
be
yt
other
for
anger
or
elles
for
any
other
displeasure
.
So
that
in
all
soche
thinges
the
causer
of
dyvorse
ought
other
to
reconcyle
hym
vnto
his
maryed
mate
/
or
elles
abyde
vnmaryed
:
and
then
the
partye
whiche
is
innocente
and
fautlesse
beyng
dysmyssed
and
sette
free
/
shall
have
power
/
yf
so
his
mate
wille
not
be
pacifyed
and
come
to
agremente
to
chaunge
his
estate
/
and
mary
with
an
other
.
For
this
is
vtterly
a
wycked
/
vngodly
/
and
hethen
maner
that
maried
folkes
shuld●
be
separate
/
and
goo
awaye
the
one
from
the
other
/
for
cause
of
anger
or
elles
of
any
other
fylthy
&
vncleane
thinge
/
and
wylle
not
rather
suffer
and
take
parte
to gether
of
good
and
evylle
/
of
swete
&
of
sower
/
lyke
as
they
are
bounde
to
do
.
Wherfore
soche
maried
people
be
verely
hethen
and
infideles
.
God
(
sayth
he
)
hath
called
vs
in
peace
/
that
is
to
saye
/
that
we
shulde
spende
oure
lyfe
in
reaste
and
peace
.
So
that
a
Christyan
husbande
/
or
a
Christian
wife
ought
not
to
stryve
for
cause
of
faith
or
vnbyleve
/
nor
yet
departe
/
or
go
awaye
:
Yf
that
the
vnbele●er
wille
not
violently
pulle
the
awaye
from
godlynesse
.
But
every
parsone
ought
to
be
suffered
to
abyde
in
their
awne
beleve
.
The
cause
therof
referryd
vnto
God
.
For
vnto
fayth
no
man
nother
can
/
ne
ought
to
enforce
and
straine
an
other
.
Only
god
muste
drawe
men
ther
vnto
by
his
grace
.
And
it
is
requisyte
that
we
do
teache
/
exhorte
/
and
praye
forthe
same
/
but
compelle
any
parsone
we
maye
not
Wherfor
a
Christian
&
belevinge
body
ought
to
lyve
peasably
with
his
maryed
companion
beynge
an
infidele
/
or
of
misbeleve
as
touchinge
the
exteriordedes
of
matrimony
and
not
to
dystroble
him
nother
with
thretennniges
/
departinge
/
ne
persecucyon
.
For
God
is
not
causer
of
stryfe
/
but
of
peace
As
is
testifyed
Roma
.xv.
and
also
in
the
.xiiij
chapter
of
this
pistle
.
Therfore
doth
he
not
teache
stryfe
and
discorde
/
but
kepeth
&
preserveth
vs
all
vnto
peace
.
Now
sainte
Paule
procedeth
forthe
.
For
howe
knowest
thou
o
womman
whether
thou
shalte
save
thy
husbande
or
not
?
Other
howe
knoweste
thou
o
man
whether
thou
shalte
save
thy
wyfe
or
not
?
But
even
as
god
hath
distributed
vnto
every
man
.
¶
That
is
to
saye
/
ye
ought
therfore
to
kepe
mutuall
peace
one
with
an
other
in
matrimony
/
and
that
also
with
your
wives
or
husbandes
being
infideles
(
when
they
withstande
not
/
ne
let
you
to
byleve
and
folowe
christe
)
&
not
to
manace
/
thretne
/
drive
&
enforse
them
vnto
faith
.
For
it
is
not
in
your
power
/
ne
your
dede
that
one
may
come
or
turne
to
the
faith
of
christe
●ut
yt
cometh
of
god
only
.
Seynge
therfore
you
do
not
knowe
whether
god
will
save
them
thorow
meanes
of
yow
/
or
elles
not
/
yow
shall
nourisshe
peace
betwyxte
your selves
/
nother
shall
the
husbande
at
eny
tyme
compell
his
wife
beynge
an
infidele
or
misbelever
vnto
the
right
fayth
of
christe
/
or
elles
stryve
with
hyr
for
cause
of
the
same
:
Nea
christian
wife
shall
for
it
contende
or
braule
with
hyr
husbande
beynge
an
infidele
.
But
yf
it
shall
please
god
thorow
yow
to
save
them
/
he
there
vnto
shall
hel●e
and
ayde
yow
dealinge
his
grace
and
giftes
vnto
to
yow
/
whiche
are
to
soche
an
effecte
belonginge
.
This
seameth
vnto
me
the
very
minde
and
meaninge
of
Paule
in
this
place
:
That
he
wolde
have
no
parsone
enforced
other
to
the
faith
or
godlines
/
but
one
maryed
mate
to
ly●e
quietly
and
in
●eace
with
an
other
/
vntille
the
tyme
God
shall
chaunge
and
converte
vnto
him
by
vs
/
whome
he
shall
please
.
Whiche
thinge
teacheth
well
sainte
Peter
in
the
.ij.
chapter
of
his
firste
pistle
.
Thus
muste
we
do
with
a
maryed
mate
that
is
an
infidele
or
misbelever
/
his
evyll
livynge
of
vs
muste
peaseably
be
sufferyd
/
nother
ought
we
to
constraine
him
vnto
fayth
and
godlynes
/
but
cur●eously
bringe
him
there
vnto
with
softe
entreatinge
and
tranquillite
/
for
paraventure
thou
art
vnworthy
that
any
parsone
thorow
the
shulde
come
vnto
goodnes
/
or
waxe
better
:
But
yf
thou
be
worthy
god
of
hys
good
wille
shall
gravnte
gyve
the
to
do
it
.
In
the
maene
season
thou
ar●
suer
that
thou
mayste
lefully
lyve
with
a
maryed
mate
/
yee
and
that
though
he
be
an
infidele
so
longe
as
thou
doest
not
folowe
his
vnbylefe
or
infidelyte
/
and
evyll
lyvinge
/
ne
doest
there
vnto
consente
/
and
suffereste
not
thy
silfe
to
be
compelled
of
him
to
any
vngodlines
.
But
doest
endure
soche
wickednesse
and
iniury
of
thy
maryed
pertyner
(
even
as
we
muste
suffer
them
of
all
the
worlde
/
and
of
Satan
him
silfe
)
en●reatinge
him
with
mylde
wordes
and
peaseable
lyvinge
/
vntille
that
god
shall
lende
him
grace
to
repente
him
s●lfe
and
so
be
converted
.
As
the
lorde
hath
called
every
parsone
/
so
let
him
walke
.
And
so
ordeyne
I
in
all
congregacyons
.
¶
This
is
the
conclusion
&
summe
of
this
parte
of
matrimony
.
In
which
he
entendeth
to
saye
thus
:
Faith
and
christianite
is
so
free
a
thinge
that
it
is
bounde
to
none
estate
/
but
is
preferred
/
ruleth
/
and
reygneth
in
them
all
and
over
them
all
.
Wherfor
a
man
neadeth
to
chose
none
estate
for
to
come
vnto
blysse
.
But
in
what
so
ever
estate
/
and
condicyon
/
the
evangly
or
fayth
shall
fynde
the
in
/
be
thou
no●
adouted
but
that
thou
maiste
be
saved
in
the
same
.
Therfore
that
thou
shuldeste
forsake
wedlocke
and
kepe
separate
thy
silfe
from
a
maryed
mate
/
for
cause
of
faith
or
salvacyon
/
it
is
not
nedefulle
.
And
contrary
wise
that
thou
shuldeste
be
coupled
in
matrimony
other
with
a
christian
/
or
elles
with
an
infidele
for
cause
of
faith
or
salvacyon
/
is
also
not
nedefulle
.
And
to
telle
yow
at
ones
in
fewe
wordes
.
Yf
thou
be
weddid
other
with
a
christian
/
or
elles
with
an
infidele
/
thou
art
therfore
nother
saved
ne
condempned
.
Or
yf
thou
be
vnmaryed
/
thou
art
lyke
wise
therfore
nother
saved
ne
condempned
.
For
all
these
thinges
are
here
free
and
indifferent
.
But
when
thou
shalte
be
a
Christian
/
and
so
lyve
/
then
shalte
thou
be
saved
/
and
yf
thou
be
not
a
christian
/
but
an
vnbelever
or
an
infidele
/
thou
shalte
then
be
damned
.
So
do
I
ordeyne
in
all
congregacyons
/
that
is
to
saye
amonges
all
Christen
parsones
/
where
I
do
preache
the
Evangely
.
For
I
do
not
teache
that
they
shulde
forsake
their
estates
/
and
make
troble
or
debate
/
but
that
they
shulde
in
them
continue
/
and
passe
the
course
of
their
lyfe
in
peace
.
Marke
here
well
/
&
●hou
maiste
now
see
that
Paule
doth
leve
here
none
estate
blessed
/
excepte
the
estate
only
of
christianite
or
of
a
christen
body
.
All
other
doth
he
make
free
.
That
of
them selves
they
nother
make
for
salvacion
ne
●et
fordānaciō
:
but
all
they
thorow
faith
be
holsome
/
and
thorow
vnbylefe
hurtefulle
or
noysome
/
and
that
even
when
they
be
beste
kepte
.
What
can
now
oure
monkes
/
nonnes
/
freres
/
&
suche
other
cloysterers
here
saye
?
whiche
do
magnifye
/
boste
/
&
counte
their
estates
as
the
gretteste
estates
of
s●lvaciō
above
this
moste
singulare
estate
of
faith
and
Christianite
?
They
be
all
vndouted
vtterly
damnable
/
excepte
they
be
lefte
free
and
in
mennys
eleccyon
.
So
that
folkes
consciences
vnto
them
be
not
bounde
/
&
that
they
be
observed
/
not
to
th
entente
that
thorow
them
men
shulde
purchase
blysse
:
but
inconvenient
age
to
inv●●
or
exercyse
the
body
.
As
in
tyme
comynge
yf
so
god
please
I
shall
shew
more
largely
.
If
any
man
be
called
beyng
circumcised
/
let
him
not
take
vncircumcision
.
If
any
be
called
beyng
vncircumcised
/
let
him
not
be
circumcised
.
Circumcision
is
no
thinge
/
vncirdumcisiō
is
no
thinge
:
but
the
kepinge
of
the
commaundementes
of
god
is
all
to gether
.
¶
Here
doth
he
gather
to gether
certen
examples
of
his
conclusion
aforesayde
/
that
is
to
witte
the
every
manne
walke
acordinge
after
his
callinge
.
The
●irste
example
is
of
a
Iewe
/
&
of
a
Gentille
.
And
this
is
the
meaninge
therof
If
so
thou
be
circumcided
&
art
vnder
the
lawe
/
thou
shuldeste
not
deme
that
to
be
tres●●sse
&
sinne
/
so
that
thou
therfore
woldeste
go
from
yt
/
for
fayth
doth
as
well
excelle
circuncision
as
it
doth
all
other
lawes
.
So
that
thou
maiste
lawfully
be
other
circuncided
/
or
elles
vncircuncided
.
Nother
doest
thou
nede
other
of
them
vnto
salvacyon
/
but
eche
of
them
is
lyke
wyse
free
forthe
to
lyve
in
.
And
to
mary
or
elles
to
lyve
vnmaryed
nother
is
necessaryly
vnto
the
requisyte
:
but
both
estates
are
vnto
the
free
/
and
in
thy
choyse
to
take
wheth
er
of
them
thoulykeste
.
In
lyke
maner
yf
thou
art
a
Gentylle
vncircuncided
/
and
with
out
the
lawe
of
Moses
/
thou
shuldeste
not
thynke
/
that
it
is
wronge
and
vnlaw●ulle
for
the
so
to
abyde
stylle
/
or
elles
that
thou
oughteste
to
be
circum●yded
:
but
it
is
free
for
the
to
lyve
as
thou
doest
concerninge
these
estates
/
and
soche
other
/
and
to
vse
whether
of
them
both
shall
please
the
Only
faith
maketh
the
ryghtewes
/
whiche
also
only
doth
fulfylle
the
lawes
of
god
.
These
.ij.
sayinges
let
not
a
man
take
vncircuncision
/
and
let
him
not
be
circuncised
/
ought
not
to
be
so
vnderstande
as
though
Paule
dyd
forbydde
both
circuncysion
and
vncircuncision
.
For
who
can
observe
or
kepe
both
to gether
.
He
shulde
then
do
contraryate
to
be
circuncysed
/
and
also
vncircumcised
.
And
he
him
silfe
doth
heresaye
that
circuncision
is
no
thinge
.
Which
sentence
shulde
be
contrary
vnto
this
that
he
sayeth
/
let
him
not
chose
to
be
vncircuncided
/
for
yf
he
ought
not
to
take
vncircucision
or
be
vncircuncided
/
he
ought
then
to
be
circuncided
.
How
may
then
circuncision
be
no
thinge
?
And
by
this
meanes
/
this
saiyng
vncircuncision
is
no
thinge
shulde
repugne
with
that
he
sayeth
.
Let
him
not
be
circuncided
/
for
yf
he
ought
not
to
be
circuncided
/
he
muste
then
chose
vncircuncision
/
how
therfore
shall
vncircuncision
be
no
thinge
?
But
yow
muste
vnderstande
that
he
doth
not
here
inhibite
/
and
forfende
the
estate
of
circuncision
o●
elles
of
vncircuncision
whiche
be
corporalle
and
exterior
thinges
:
but
he
forbideth
in
them
necessyte
/
compulsion
/
&
conscience
making
/
&
willeth
them
to
be
free
&
īdiff●rēte
/
&
nother
good
ne
badde
/
lefulle
ne
vnlefulle
in
them
sel●es
:
but
that
they
be
according
after
they
ar
vsed
and
lyke
as
the
parsones
which
have
them
&
do
lyve
in
them
.
So
then
shulde
not
a
man
chose
to
be
vncircuncided
as
though
of
necessite
he
●●ste
not
lyve
circuncised
.
Nother
contrary
wise
so
to
take
circuncision
/
as
though
by
necessite
he
were
so
bounde
to
do
Nother
of
these
is
worthy
of
blisse
And
yet
both
of
them
may
be
suffered
with
out
any
charge
and
grefe
of
conscience
.
So
that
to
be
borne
a
Iewe
or
elles
a
Gentille
that
is
to
saye
circumcided
or
elles
vncircuncided
doth
nother
helpe
a
man
to
god
ne
lette
him
from
God
.
But
this
cometh
only
of
fayth
and
vnbyleve
.
Accordinge
vnto
this
ought
also
be
sayed
vnto
owr
people
.
To
be
wedded
is
nothinge
/
and
to
be
vnwedded
ys
nothinge
/
To
be
maried
with
an
infidele
or
mis belever
is
no
thige
/
Also
to
be
maried
with
a
christian
is
no
thing
.
He
that
is
maried
/
let
him
abyde
maried
/
he
that
ys
vnmaried
let
him
not
desyer
mariage
.
That
is
to
saye
/
let
hym
not
suffre
his
conscience
to
be
greved
/
as
thowgh
he
ought
other
to
lyve
maried
/
or
elles
that
he
ought
to
abyde
vnmaried
.
Moreover
to
be
a
monke
or
a
frere
ys
no
thinge
/
Also
to
be
a
laye
man
ys
nothynge
:
To
be
a
pryste
ys
nothinge
.
And
to
be
a
monke
ys
lyke
wyse
nothinge
.
He
therfore
that
ys
a
laye
man
let
hym
not
be
a
monke
/
And
he
that
is
a
monke
let
hym
not
be
a
laye
man
:
That
is
to
saye
let
him
not
thinke
that
he
hath
necessite
to
be
the
one
/
or
elles
the
other
er
make
ony
stickinge
or
gradge
in
conscience
by
cause
he
ys
this
or
that
:
but
let
him
abyde
the
man
/
that
he
ys
/
and
in
the
same
estate
.
So
that
yet
●ys
fayth
do
remayne
pure
&
sure
.
For
where
as
fayth
can
not
persever
there
necessite
bindeth
as
well
a
monke
to
departe
as
an
other
man
/
whiche
is
called
awaye
and
with
drawen
from
Chryste
by
his
wicked
maried
fellow
.
But
here
may
the
Iewes
make
obiection
and
laye
agaynste
Paule
.
Sayest
thou
that
circumcision
is
nothinge
worthe
/
but
that
the
commaundemente
of
god
is
all
to gether
.
Circumcysion
ys
straytly
commaunded
vnto
vs
of
god
:
how
then
doest
thou
saye
that
yt
ys
no
thinge
?
This
ys
a
longer
matter
/
then
that
I
can
nowe
(
accordyng
as
yt
is
worthy
)
speake
of
.
but
I
have
of
yt
sufficiently
wrytten
in
other
places
.
Notwithstandinge
have
ye
yet
now
agayne
my
minde
in
fewe
wordes
.
All
the
lawes
of
Moses
were
wrytten
and
geven
vntylle
the
cominge
of
christe
/
he
at
hys
comynge
ought
both
to
teache
and
also
to
geve
or
deale
vnto
his
servantes
fayth
and
love
.
Where
as
they
be
/
all
the
commaundementes
and
lawes
are
fulfylled
abrogate
and
made
free
.
So
that
after
the
cominge
of
Chryste
no
commaundemente
ys
any
lenger
necessary
/
onles
yt
concerne
fayth
and
love
.
Therfore
where
love
shall
requyre
/
I
shall
suffer
to
be
circumcyded
/
elles
I
shall
let
yt
passe
.
Where
charite
shall
requyre
anger
/
there
am
I
b●unde
to
be
angry
/
elles
I
shall
forbere
and
exchue
yt
.
Where
charyte
shall
demaunde
to
sweare
/
there
muste
one
sweare
/
elles
shall
I
abstayne
from
swea●y●ge
.
And
so
muste
be
done
in
all
preceptes
/
lawes
/
and
commaundementes
/
both
goddes
and
mannes
.
What
charyte
ys
/
and
howe
that
yt
seketh
the
profyte
&
pleasure
of
oure
neyghbore
and
also
what
fayth
ys
/
hath
ben
many
tymes
shewed
in
other
places
.
Let
every
man
abyde
in
the
same
state
wherin
he
wascalled
Art
thou
called
beyng
a
servante
?
Care
not
for
yt
.
Neverthelesse
yf
thou
mayste
be
free
/
vse
yt
rather
.
¶
He
doth
here
repete
agayne
his
conclusyon
/
puttyng
an
other
example
concerninge
the
same
of
a
servante
and
a
free
man
.
In
that
tyme
many
were
as
one
wolde
saye
not
their
awne
men
/
lyke
as
nowe
a
dayes
in
certen
places
besome
that
hath
no
power
over
their
awne
body
/
and
are
comonly
called
bonde
men
or
flaves
/
Thes
Paule
doth
here
calle
servantes
:
Therfore
as
in
matrimony
the
one
partie
ought
to
vse
them
sylfes
vnto
the
other
/
wher
as
also
ys
power
taken
a
waye
from
them
over
their
awne
body
/
evyn
so
ought
also
thrawldes
and
bonde
men
vse
them
to
warde
their
lorde
or
master
/
in
whose
power
they
are
as
concerninge
their
bodyes
/
and
are
as
yt
is
vsually
sayde
their
lordes
very
good
and
possession
.
But
yet
he
that
is
called
in
this
state
sayeth
the
Apostle
let
thym
not
care
for
yt
:
That
ys
to
saye
/
It
hyndereth
hym
not
from
godlinesse
/
ne
letteth
in
him
Christian
fayth
.
Nother
he
therfore
neade
to
runne
from
his
lorde
or
master
:
but
ys
bounde
to
dwelle
stille
with
him
/
whether
he
be
a
Christian
or
elles
●n
infidele
/
godly
or
elles
vngodly
/
onles
he
wylle
drawe
him
a
waye
from
Christe
and
compelle
him
to
folow
nawghty
livinge
.
For
then
is
yt
not
vnlefulle
for
him
to
departe
and
pyke
him
a
waie
to
thērēt
he
maye
the
better
live
and
wo●ke
tha●
shall
be
for
his
salvacion
And
all
that
ys
spoken
a
litylle
before
of
a
Christian
or
faythfulle
persone
/
how
that
he
shulde
bere
hym
in
wedlocke
to
warde
his
mate
beyng
a
misbelever
or
an
infydele
/
the
same
ought
to
be
repetyd
/
and
sayde
agayne
here
in
this
place
/
for
the
behavore
of
a
christian
servante
to
warde
his
lorde
beyng
an
infidele
.
And
what
soever
he
doth
speake
here
of
him
/
that
hath
no
power
over
hys
awne
body
:
The
same
ought
also
to
be
vnderstande
of
all
prentyses
/
iournymen
/
handemaydes
/
women
servantes
/
hyerd
men
/
attornayes
/
labourers
/
and
generally
of
all
ser●ant●e
/
touchinge
the
accomplisshemente
of
their
masters
commaundemente
.
Ye
and
of
all
promyses
/
covenantes
/
bargenys
/
and
of
all
manner
wayes
/
by
whiche
any
persone
maye
in
any
wise
be
bounde
vnto
an
other
For
in
these
all
/
and
soche
other
muste
they
performe
their
office
/
service
/
dutye
/
and
promise
/
whether
the
other
partye
be
Chrystian
or
●ethen
good
or
evyll
/
godly
or
elles
vngodly
/
so
longe
as
they
go
not
aboute
to
pulle
vs
from
the
faith
of
Christe
/
ne
spoile
vs
of
Christian
livinge
.
For
al
soche
states
are
free
/
ne
ony
whitte
wyth
standing
christianite
.
As
yf
the
kynge
of
Pole
or
Hungary
had
made
a
leage
with
the
Turke
/
they
were
vndouted
bounde
to
performe
yt
/
and
saye
as
Paule
doth
here
teache
:
god
hath
called
vs
in
peace
.
Neverthelesse
yf
thou
mayest
be
free
sayth
Paule
)
vse
yt
rather
¶
Not
so
that
thou
shalte
pyke
the
from
thy
master
or
lorde
prively
/
and
runne
awaye
.
But
that
thou
shuldeste
not
vnderstande
the
saying
of
Paule
/
in
whiche
he
byddeth
that
every
persone
do
abyde
in
the
same
state
/
wherin
he
is
called
/
as
though
thou
myghtest
not
have
power
over
thyne
awne
body
/
yf
so
thy
master
or
lorde
dyd
wittyngly
and
willingly
make
the
free
and
gyve
the
manumission
.
Saynte
Paule
wille
here
instructe
thy
conscience
/
that
thou
mayste
knowe
how
both
estates
are
free
/
whether
thou
be
a
servante
/
and
thraulde
in
body
vnto
an
other
persone
/
or
elles
a
free
man
and
vnthraulde
.
And
thys
purposeth
he
/
to
thentē●e
he
shulde
not
stoppe
the
from
libertye
and
fredome
/
yf
so
thou
mayste
come
ther
by
with
favore
of
thy
lorde
and
master
.
So
that
yt
shulde
be
all
one
/
as
touchinge
vnto
thy
conscience
/
whether
thou
be
a
servante
&
thraulde
/
or
elles
at
libertye
and
free
.
Yf
god
and
hys
honor
do
so
suffer
and
allowe
yt
.
For
Chrystian
fayth
doth
not
invade
and
violently
take
awaye
other
mennys
goodes
/
but
cau●eth
vs
to
performe
all
covenantes
and
dutyes
/
ye
rather
then
fayle
to
do
all
that
we
can
or
maye
/
even
for
them
that
we
be
not
bounde
ne
beholdyng
vnto
(
excepte
by
the
lawe
of
love
)
and
to
them
that
have
no
power
over
vs
.
For
he
that
ys
called
in
the
lorde
beyng
a
servante
ys
the
lordes
fre
man
.
Lyke
wyse
he
that
ys
called
beyng
free
/
ys
Chrystes
servante
.
¶
Thys
ys
no
more
to
saye
/
but
that
yt
y●
all
one
thing
afore
god
whether
thou
be
bonde
or
elles
a
freman
:
Lyke
as
circumcysyon
and
vncyrcumcysion
are
all
one
thynge
.
Nother
of
them
doth
let
thy
fayth
and
salvacyon
:
As
though
I
shulde
saye
/
In
fayth
yt
ys
all
one
mater
whether
thou
be
poore
/
or
elles
ryche
/
a
yonge
man
or
an
olde
/
fayer
or
foule
/
lettred
or
vnlettred
/
a
laye
man
or
elles
a
spretuall
(
as
ys
wonte
to
be
sayde
)
whyte
or
elles
blacke
For
he
that
is
called
being
poore
is
a
fore
god
ryche
.
And
he
that
ys
called
●
ionge
man
is
auncient
in
the
syght
of
god
.
And
he
that
,
is
called
beyng
foule
and
misse
favored
/
is
a
fore
god
fayer
and
beautyfulle
.
And
he
that
is
called
beyng
vnlerned
/
is
afore
God
right
coninge
and
well
lerned
.
And
be
that
is
called
beyng
a
laye
man
/
ys
before
god
a
pryste
.
All
this
is
bycause
that
fayth
doth
make
vs
all
afore
god
egalle
and
lyke
.
Ne
doth
yt
suffere
division
of
states
or
persones
to
be
of
any
value
.
In
lyke
wyse
also
here
when
he
sayeth
:
he
that
is
called
in
the
lorde
beyng
a
seruante
is
the
lordes
freeman
.
This
is
asmoche
to
saye
/
that
he
is
no
lesse
recounted
a
fore
god
/
then
yf
be
were
free
/
and
no
servante
.
Contrary
wise
/
he
that
ys
called
beyng
free
/
is
Ch●istes
servante
/
that
is
to
saye
/
he
is
no
better
then
a
servante
.
Here
cometh
well
in
place
that
Paule
saieth
Gala●
.
iij.
Here
is
nother
Iewe
/
ne
Greke
/
nother
bonde
/
no
fre
/
ther
ys
nother
man
ne
woman
for
all
are
one
thinge
in
Chryste
Iesu
/
ye
Chryste
ys
all
and
the
whole
in
all
thinges
.
We
have
all
one
fayth
/
one
god
/
one
inherytance
/
and
all
thinges
are
egalle
and
lyke
.
Thus
mayeste
thou
conclude
/
he
that
is
called
beyng
a
man
/
is
afore
god
as
a
woman
/
and
she
that
is
called
beyng
a
woman
is
before
god
as
a
man
.
Wherfore
this
worde
Christes
servante
in
this
place
can
not
be
spoken
of
service
that
is
done
to
chryste
/
but
yt
signifieth
a
servante
that
is
here
set
vnder
men
in
this
worlde
.
Whiche
for
so
moche
as
he
also
belongeth
vnto
Christe
and
lyveth
●nder
hym
ys
of
like
reputacion
vnto
god
as
yf
he
were
free
.
Ye
he
ys
even
chrystes
propre
servante
/
in
that
he
serveth
hys
master
diligently
/
and
faythfully
for
Christes
sake
and
acordynge
vnto
his
commaundemente
.
ye
are
dearly
bough●●●ee
therfore
ye
be
not
the
servantes
of
men
.
¶
What
meaneth
he
b●
this
?
he
hath
shewed
before
/
that
servantes
ought
to
abyde
in
their
states
/
wherin
they
are
called
.
And
yet
doth
he
here
forfende
/
that
we
shulde
be
servantes
.
But
ye
shall
knowe
that
he
doth
here
some
what
breke
of
/
and
make
a
litle
d●gression
from
his
fyrste
mater
/
gevinge
as
yt
were
a
generalle
proverbe
or
feate
sentence
agaynste
all
humayne
lawes
and
tradicions
.
So
that
not
with
standinge
this
digression
ys
so
pety
/
that
yt
is
in
manner
no
digression
.
For
he
taketh
occasion
vnto
the
same
of
that
which
is
spoken
immediatly
before●
He
sheweth
before
what
libertye
is
graunted
bi
the
doctrine
of
Chryste
vnto
Chrystianes
as
concerninge
for
matrimony
/
and
howe
that
fayth
maketh
all
states
and
thinges
egalle
.
Whiche
libertye
&
egalnesse
caused
by
faith
/
mennys
tradicions
do
destroye
/
and
avoydinge
libertie
do
combre
mennes
consciences
bryngynge
them
in
to
a
strayte
.
For
he
that
teacheth
that
a
Christen
body
maye
not
mary
with
an
vnchristyan
and
so
dwelle
to gether
(
whiche
thinge
the
Popes
lawes
are
not
adouted
to
do
)
the
same
letteth
and
fordoeth
thys
lybertye
that
is
here
ordeyned
and
spoken
of
by
Paule
/
and
causeth
that
people
do
rather
obeye
them
/
then
God
or
elles
his
worde
.
And
thys
doth
Paule
in
thys
place
calle
servyce
of
men
/
when
he
sayeth
/
be
not
the
servantes
of
men
.
In
so
doyng
thynke
the
people
/
that
they
be
the
servantes
of
God
/
and
do
obeye
serve
and
honore
him
.
When
not
with
standynge
they
attendinge
and
folowynge
the
doctryne
of
men
are
made
only
the
servantes
of
men
.
The
same
wyse
did
they
that
preached
/
that
Christen
men
ought
to
be
circumcyded
/
wherby
they
dyd
infrynge
/
and
spoyle
excedynge
many
men
of
spretuall
liberty
/
whiche
false
teachers
he
doth
myghtely
improve
and
blame
in
all
his
Epistles
/
for
the
more
parte
:
but
specyally
in
that
whyche
he
writeth
vnto
the
Galatyans
/
and
in
that
he
writeth
vnto
the
Romayns
.
Thus
dyd
thys
blyssed
Apostle
alwaye
dylygently
and
fyersly
fyght
for
the
mayntenance
of
Christyan
lybertye
agaynste
the
snares
/
trappes
/
bondage
/
and
imprysonmente
that
Iesus
is
Christ
and
beleve
in
thy
harte
that
god
hath
reysed
bin
from
deth
thou
shalt
be
saved
.
Where
by
confession
is
meante
witnessinge
in
wordes
and
dedes
outwardely
/
lyke
as
in
harte
we
do
truly
byleve
of
god
/
and
his
wordes
inwardly
.
Besyde
forth
in
all
other
thinges
he
geveth
the
libertie
that
after
thine
awne
wille
thou
mayste
do
all
thinges
with
out
all
ieoparde
of
conscience
.
In
so
moche
that
he
careth
no
thinge
at
all
/
as
concerninge
for
him
silfe
/
all
though
thou
diddest
forsake
thy
wyfe
/
runne
fro
they
lorde
or
master
/
and
shuldest
br●ake
all
manner
covenantes
that
thou
makiste
with
all
men
.
For
what
avayleth
it
hym
yf
thou
doest
this
thinge
or
that
/
or
elles
doest
omitte
and
leave
them
vndone
?
But
for
so
moche
as
thou
art
herein
bounde
vnto
thy
neghbore
/
vnder
whose
power
/
and
dominyon
thou
art
put
/
God
wille
not
that
by
his
lybertye
thou
shuldeste
invade
and
spoyle
an
other
mannys
goodes
But
he
wille
that
thou
shalte
kepe
covenantes
/
and
promyses
that
are
made
with
thy
neghbore
/
for
all
be
it
that
as
belonginge
vnto
him
silfe
he
taketh
smalle
regarde
for
soche
thinges
/
not
withstandinge
he
doth
yet
care
for
thy
neghbores
sake
.
And
that
is
his
meaninge
when
he
sayeth
.
Before
god
.
As
though
he
shulde
saye
/
Afore
man
or
afore
thy
neghbore
I
do
not
make
or
sette
the
free●
For
I
will
not
spoyle
him
and
takethe
awaye
from
him
whiche
art
hys
proper
goodes
&
possession
/
v●till●
the
time
that
even
he
him
silfe
shall
make
the
free
.
But
before
me
art
thou
dymissed
and
made
free
.
So
that
thou
canste
not
perisshe
or
be
damned
/
what
so
ever
thinge
thou
shalt
outwardly
other
do
/
or
elles
leave
vn●
one
.
Marke
therfore
this
liberte
wel
&
divide
it
accordingly
So
that
thou
vnderstandeste
ȳ●
matter
to
go
otherwise
be
twixte
god
/
&
the
then
it
goeth
betwixte
y●
/
&
thy
neghbore
/
for
in
the
firste
parte
that
is
to
saye
betwixte
god
&
the
is
libertye
:
but
in
the
seconde
that
is
betwixte
y●
and
thy
neghbore
is
none
.
God
gyveth
the
this
libertye
in
thyne
awne
goodes
/
but
not
in
the
goodes
of
thy
neghbor
There
is
it
necessary
for
the
to
make
division
be
twixte
thy
goodes
and
thy
neghbore
.
For
this
cause
maye
not
a
man
forsake
his
wife
/
for
his
awne
body
is
not
his
awne
/
but
it
be
longeth
vnto
his
wife
/
&
is
hers
.
And
contrary
wise
as
concerninge
of
the
woman
.
In
like
manner
also
a
bonde
man
/
or
a
servante
hath
no
power
over
his
awne
body
/
but
is
vnder
the
power
&
authorite
of
his
sovereine
or
master
God
as
concerninge
for
to
his
awne
silfe
wolde
not
great
ly
care
/
if
a
man
did
forsake
his
wife
/
for
the
body
is
not
bounde
vnto
god
/
but
is
geven
of
him
to
man
frely
vnto
the
vse
of
all
exterior
thinges
.
But
inwardely
in
the
harte
is
man
bounde
to
God
Bargaynes
and
promyses
made
vnto
men
ought
to
be
vniversally
accomplisshed
.
The
very
conclusion
herof
is●
That
we
owe
nothinge
vnto
any
man
/
saving
love
only
/
and
thorow
love
to
be
servisable
vnto
oure
neghbore
.
Where
lo●e
is
/
it
ruleth
/
and
claymeth
by
authorite
(
with
out
all
ieoparde
of
conscience
or
of
synne
before
god
)
to
eate
to
d●inke
to
be
clothed
with
all
manner
of
garmentes
/
to
vse
this
/
or
elles
that
manner
of
lyvinge
indifferently
/
savinge●
where
they
shulde
hurte
my
neghbore
and
be
againste
his
profyte
.
Againste
god
in
soche
manner
of
thinges
can
not
one
offende
/
but
thou
maiste
againste
thy
neghbore
/
onles
thou
do●st
vse
them
ryght
.
Moreover
that
by
this
worde
/
callynge
/
is
not
here
signified
the
state
in
whyche
every
man
ys
call●d
/
And
as
yt
ys
vsually
sayde
.
Matrymony
ys
thy
callynge
/
Thy
callynge
ys
prystehode
/
and
forth
in
rewe
of
other
.
Every
man
hath
hys
proper
callynge
of
God
.
Of
soche
callynge
doth
not
Paule
speake
here
/
but
he
noteth
the
Evangelike
cally●ge
/
that
is
by
the
Evangely
.
So
that
thys
sentence
/
Abyde
in
the
callinge
●●●rin
thou
art
called
is
thus
moche
to
saye
.
In
what
so
ever
state
the
evangely
shall
take
the
&
what
so
ever
manner
man
that
it
shall
finde
the.
Se
that
in
the
same
thou
doest
abide
.
Yf
it
calle
that
being
maried
/
continue
so
stille
/
abidinge
in
the
same
callynge
or
state
/
wherin
yt
dyd
fynde
the.
If
it
called
the
being
a
servante
/
abyde
in
the
servyce
in
whiche
thou
warte
called
.
What
?
Yf
then
yt
shall
take
me
in
a
synfulle
state
/
shall
I
so
stille
abyde
and
remayne
?
I
answeare
:
yf
thou
be
in
faith
and
charite
/
that
is
to
saye
yf
thou
be
in
the
callinge
of
the
Evangely
.
Do
what
shalle
please
the.
Do
thou
then
synne
hardely
:
But
by
what
wayes
shalte
thou
can
sinne
/
yf
thou
have
faith
and
charite
?
For
by
faith
we
muste
please
and
serve
God
/
and
by
charite
oure
neghbore
.
Therfore
it
can
not
be
/
that
thou
shalte
be
called
in
a
synfulle
state
/
and
there
in
remayne
/
for
yf
thou
doest
so
remayne
/
other
thou
art
not
yet
called
/
or
elles
thou
haste
not
rec●aved
thy
callinge
/
for
this
callinge
dout●lesse
causeth
that
thou
muste
departe
from
out
of
a
synfulle
state
in
to
an
other
/
that
is
synles
and
doth
altre
the
in
soche
wyse
that
thou
canste
after
do
no
more
synne
/
all
though
thou
shuldeste
abyde
in
th●
firste
state
.
And
all
be
it
that
thou
be
then
clerely
on
all
parties
free
afore
god
/
yet
a
fore
men
muste
thou
by
charite
be
every
bodyes
servante
.
Here
doest
thou
see
then
agayne
/
that
cloysters
and
monasteryes
which
are
now
a
dayes
do
fight
agayne
right
and
equyte
/
for
they
binde
them selves
vnto
god
in
exterior
thinges
/
in
whiche
they
be
clerely
free
/
and
so
do
they
strive
againste
god
/
faith
/
libertye
/
and
goddes
ordinaunce
.
And
agayne
warde
wherin
they
ought
to
be
bounde
/
and
be
s●rviable
vnto
every
man
by
charite
/
there
do
they
make
them selves
free
/
and
wille
vse
libertye
.
So
that
they
will
not
be
servyable
ne
profite
any
man
/
but
them selves
.
In
whiche
manner
of
doing
they
resiste
/
and
with
stande
the
truthe
.
O
what
weywarde
/
and
disordered
ordres
be
these
/
whiche
wille
perverte
/
and
destroye
all
the
ordinances
and
lawes
of
god
/
desyringe
to
be
f●ee
in
that
they
stande
bounde
and
to
be
bounde
where
they
stande
free
.
And
yet
not
withstanding
they
clayme
of
presump●yon
to
have
thrones
or
seates
of
excellente
honoure
in
heven
/
dysdayninge
the
places
ordeyned
for
other
comone
Christen
people
.
Ye
they
shalle
occupye
seates
that
are
apointed
for
them
in
the
deppe
dongone
of
helle
which
so
doth
make
of
hevenly
libertye
develisshe
bondage
/
&
of
corporalle
servitute
cursed
lybertye
.
¶
The
thirde
parte
which
entreateth
of
vyrginite
.
As
concerninge
vyrgins
I
have
no
cammaundemente
of
the
lorde
/
yet
I
do
geve
councelle
as
one
that
hath
obteyned
of
the
lorde
to
be
faithfulle
.
I
suppose
that
it
is
good
for
the
presente
necessyte
/
for
it
is
good
for
a
man
so
to
be
.
¶
We
have
hether
to
harde
matrimony
plenteously
magnifyed
and
praysed
/
let
vs
nowe
heare
the
paynes
and
trobles
therof
/
&
of
the
dignite
and
honor
of
virginite
.
This
wille
I
here
note
vnto
yow
fyrste
/
onles
yt
had
bene
saynte
Paule
that
here
doth
entreate
the●of
/
yt
myght
greve
men
that
he
ys
soche
a
spare
prayser
therof
/
and
that
he
doth
so
slenderly
commende
yt
.
Fyrste
he
sayeth
that
yt
ys
not
commaunded
of
god
/
no
more
than
ys
matrimony
/
that
ys
to
saye
/
yt
ys
lefte
of
god
free
for
every
persone
.
And
in
that
ys
taken
awaye
the
honor
/
whiche
oure
greate
preachers
have
ther
vnto
a
fore
thys
tyme
attributed
.
For
where
ys
no
commaundemente
/
there
ys
lefte
before
god
nother
meryte
ne
mede
/
but
a
sole
libertye
.
Yt
ys
of
lyke
estymacion
afore
god
/
and
all
on
matter
whether
thou
be
a
virgyne
or
no
virgine
.
And
as
he
shewed
before
:
He
that
ys
called
beyng
a
servante
ys
the
lo●des
freman
.
Lyke
wise
maye
be
sayde
here
:
She
that
is
called
beyng
a
mayde
is
before
god
a
wife
And
she
that
is
called
beyng
a
wyfe
/
ys
before
god
a
mayde
.
For
all
these
thinges
before
god
are
all
one
nother
ys
there
any
difference
of
persones
/
ne
meryte
of
dedes
/
but
only
fayth
whiche
ys
egalle
and
lyke
in
all
/
and
by
all
thinges
.
Paule
bycause
that
virginite
is
a
dere
and
a
precious
thinge
and
of
greate
authorite
in
the
erthe
spake
thys
by
the
holy
goost
/
to
th
entent
that
no
man
for
the
preeminence
and
soveraynte
of
the
state
shulde
iudge
hym
sylfe
better
and
more
excellente
before
god
then
an
other
symple
ch●ysten
body
:
but
●hat
he
shulde
continue
pure
in
fayth
which
doth
make
vs
all
egalle
in
the
syght
of
god
.
For
●he
corrupte
●ature
of
man
can
not
abyde
/
as
a
man
wolde
saye
to
be
vntwynded
and
to
be
counted
nothinge
in
value
a
fore
god
/
and
therfore
the
more
excellente
that
hyr
worke
shall
be
/
the
more
excellente
reioyseth
she
to
appeare
.
Wherfore
she
is
so
blynded
with
the
goodly
glysteringe
of
virginite
.
Seyng
that
there
ys
no
thinge
more
of
pryce
/
n●
more
glorified
apon
erth
.
That
she
demeth
no
state
to
be
so
soverayne
as
yt
.
And
so
proceding
she
thynketh
in
hyrmide
suerly
that
lyke
as
in
the
worlde
a
virgyne
doth
exc●lle
a
maryed
body
/
even
so
shall
yt
be
in
heven
.
Here
in
have
yow
both
vttered
/
and
also
overthrowen
the
dyvelyshe
doctrine
of
the
braynles
and
dotynge
doctores
or
preachers
of
the
devyll
whyche
do
forge
syngular
coronettes
for
nonnes
and
all
virginnes
in
heven
/
callinge
them
the
spouses
of
Chryste
.
As
though
other
Chrystyan
people
were
not
the
spouses
of
Chryste
.
myserable
and
folysshe
youth
hearynge
thys
lewde
preachinge
runneth
who
maye
fasteste
covetyng
to
fylle
and
replenisshe
heven
with
vyrgines
and
the
spouses
of
Christe
.
In
the
meane
season
Christian
faith
ys
forgotten
and
not
cared
for
/
but
suppressed
and
quenchidde
.
Whiche
notwithstandinge
all
only
doth
finally
obtayne
this
crowne
/
and
maketh
the
spouses
of
Christe
.
But
knowe
thou
well
this
/
and
be
thou
suer
that
of
soche
crowned
vyrgines
(
that
truste
in
these
doctrines
/
and
by
reason
of
soche
opinions
do
shewe
and
pretende
virginite
/
dyspysinge
/
or
slenderly
regardinge
this
doctrine
of
Paule
)
is
not
so
moche
as
one
founde
pure
or
remayninge
a
virgine
/
and
fynally
that
ys
a
vyrgyne
or
elles
the
spouse
of
Christe
.
Furthermore
he
sayeth
accordinge
after
his
faythfulle
and
trusty
advysemente
that
virginite
is
good
for
this
presente
necessite
.
This
is
the
firste
commendacyon
that
Paule
bringeth
of
virginite
.
And
here
mayste
thou
see
what
goodnesse
Paule
did
meane
of
before
in
the
beginninge
of
this
chapter
/
when
he
sayede
/
yt
is
good
for
a
man
not
to
touche
a
woman
.
For
he
wrytteth
not
here
one
worde
of
merite
/
mede
/
or
rewarde
that
we
shall
have
in
heven
.
But
he
spake
of
transitory
goodnes
and
commodites
of
this
lyfe
/
as
here
after
we
shalle
see
more
often
.
This
is
then
a
good
cause
to
continue
in
virginite
and
to
eschue
mariage
whiche
is
fulle
of
troble
and
miseries
.
That
alwaye
over
the
shulders
of
a
Christian
body
hangeth
redy
for
love
of
the
Evangely
persecucyon
/
and
he
is
every
houre
as
men
are
wonte
to
saye
sette
as
it
were
betwixte
the
hammer
&
the
stethy
so
that
he
must
put
in
ieoparde
hys
goodes
/
his
fryndes
/
&
his
lyfe
other
to
be
dryven
&
taken
awaye
/
or
elles
to
be
slayne
.
And
this
doth
Paule
here
calle
presente
necessite
.
But
now
where
I
beseche
yow
shall
one
canne
finde
so
moche
as
one
virgine
in
all
the
cloysteres
of
the
Popes
kingdome
(
for
in
soche
doth
he
principallye
reygne
)
that
lyveth
a
virgine
for
soche
a
cause
?
For
then
possessions
/
lyfe
/
and
companye
be
made
so
sure
/
and
safe
by
so
many
and
so
grete
pryvyledges
/
and
authoritees
both
of
kinges
/
Emperoures
/
and
of
Popes
that
never
afore
vnto
this
daye
was
any
people
in
the
worlde
more
safe
/
or
more
sure
.
So
that
every
man
muste
nedes
knowledge
&
graunte
that
these
do
not
lyve
virgynes
for
cause
of
necessite
/
or
of
any
ieoparde
/
but
only
for
love
of
sykernesse
/
assurance
/
and
savetye
/
and
that
no
necessite
shulde
ever
touche
ne
assayle
them
.
Whiche
thinge
is
cleane
contrarye
vnto
the
cause
alledged
here
of
Paule
/
for
yf
every-where
in
cloysteres
&
monasteries
necessite
/
and
persecucion
shulde
be
loked
for
/
ye
shulde
se
expressely
that
where
as
now
are
redy
bylded
a
thousande
and
a
thousande
cloysters
/
shulde
vnnethes
be
one
stocke
or
studde
But
what
shall
I
nede
tarye
any
longer
aboute
to
declare
yow
this
.
It
is
playnly
set
a
fore
the
eyes
of
all
men
/
what
necessyte
and
perylle
cloysteres
/
their
god
the
pope
/
with
all
his
officers
/
mynisters
/
clyentes
/
and
accessaries
do
suffer
/
other
in
body
/
or
in
goodes
.
They
be
all
in
a
grosse
sume
swyne
and
sowes
that
are
masted
/
pampered
/
and
fedde
delicately
.
But
thou
wylte
here
obiecte
agaynste
me
Maried
people
ought
to
be
in
perylle
and
necessite
for
the
euangely
/
as
well
as
virgines
or
vnmaried
persones
.
For
as
the
euangely
ys
vnto
all
people
comone
/
so
muste
also
the
crosse
and
persecucion
be
.
For
Abraham
was
in
necessite
and
to gether
also
with●him
his
wife
Sara
/
whiche
when
he
had
forsaken
hys
father
and
hys
goodes
or
substance
was
caused
to
be
alwaye
put
in
ieoparde
of
deth
?
I
make
answere
.
Yet
for
all
that
doth
not
Paule
commaunde
that
any
persone
fo●
cause
of
that
necessite
shulde
te
bounde
to
abyde
syngle
and
vnmaried
.
But
he
sayeth
the
yt
is
good
and
profitable
so
to
abyde
.
Thys
necessite
that
Paule
doth
here
speake
of
is
a
comone
thynge
.
But
virgyns
be
in
better
case
to
abyde
and
endure
yt
then
are
maryed
folkes
.
For
yf
Abraham
had
ben
without
hys
wife
Sara
/
he
shulde
have
had
lesse
/
troble
labore
/
and
care
/
and
shulde
in
conclusyon
have
escapyd
with
more
ease
the
perylles
and
ieoperdes
that
he
was
in
.
A
virgyne
is
onl●
one
body
/
&
hath
no
nede
to
care
for
ony
other
.
But
maried
folkes
do
abyde
to gether
&
are
ioyned
the
one
vnto
the
other
.
Here
in
ys
moche
troble
care
thought
&
studye
lyke
as
/
experience
doth
abundantly
shewe
.
But
at
this
thynge
I
thynke
many
wylle
be
displeased
/
frowne
/
and
waxe
angry
s●yng
that
they
so
longe
tyme
have
causelesse
kepte
chastite
/
&
yet
before
god
shall
be
no
better
then
all
other
.
But
in
so
doyng
you
shalle
see
that
they
be
the
folisshe
virgines
whiche
dyd
spylle
their
oyle
/
by
cause
that
they
dyd
lyve
&
continue
virgines
not
of
pure
Christian
minde
/
but
for
love
of
mede
/
rewarde
/
excellency
/
honor
/
and
glorye
And
they
do
not
recken
that
yt
is
good
so
to
abyde
virgines
as
Paule
doth
here
saye
&
meane
that
ys
good
/
but
they
d●eame
that
they
shall
obtayne
therby
some
good
t●inge
in
the
lyfe
cominge
.
And
thus
have
they
made
of
their
virgīite
marchandise
/
that
they
shall
there
by
have
lucre
&
winninge
before
god
/
&
wylle
not
be
contente
with
the
transitory
goodes
that
do
come
of
chastite
&
eternalle
inheritance
purchased
by
fayth
.
Wherfore
soche
muste
here
with
be
neades
offended
and
displeased
For
besyde
that
they
shal
be
disapoynted
of
the
preeminence
that
they
loked
to
have
had
in
heven
/
yt
was
also
very
●revous
/
payn
fulle
/
and
laborous
for
them
to
kepe
this
chastite
vaine
and
damnable
.
Art
thou
bounde
vnto
a
wyfe
?
seke
not
to
be
loosed
.
Art
thou
loosed
from
a
wyfe
?
seke
not
a
wyfe
:
But
and
yf
thou
take
a
wyfe
/
thou
haste
not
sinned
/
like
wise
yf
a
virgine
marye
/
she
hath
not
synned
:
Neverthelesse
soche
shall
have
troble
in
theyr
flesshe
:
but
I
faver
yow
.
¶
Here
haste
thou
both
that
it
is
no
synne
to
mary
/
ne
yet
to
lyve
vnmaried
.
The
Apo
/
+stle
entendeth
principally
to
informe
mennes
consciences
/
and
afterwarde
to
shewe
what
is
moste
expedient
&
beste
for
people
in
this
worlde
.
And
wherfore
to
lyve
vnmaried
ys
good
/
he
doth
here
describe
with
wordes
of
greate
gravite
sayng
:
Maried
folke
muste
have
troble
in
the
flesshe
.
And
this
is
the
crye
/
&
noyse
/
that
all
the
worlde
doth
make
/
speake
/
and
wryte
of
/
touchinge
matrimony
/
that
no
man
whiche
loveth
to
lyve
at
ease
&
plesure
maye
gyve
him
silfe
to
be
maried
/
for
in
it
is
moche
troble
vexacyon
/
miserye
/
evyll
dayes
/
and
adversite
Which
all
they
that
are
virgines
&
vnmaried
do
not
feale
/
&
be
with
out
.
But
I
that
am
as
yet
vnexperte
.
And
that
have
had
none
experience
of
matrimony●
not
her
wille
/
ne
yet
can
/
here
reherse
and
recken
the
paynes
/
grefe
/
and
laboures
/
that
therof
come
.
Neverthelesse
I
gyve
here
credence
vnto
Paule
.
And
of
scripture
I
have
lerned
.ij.
tribulacions
of
mariage
.
The
firste
is
when
god
spake
vnto
Adam
.
Genesis
.iij.
say●ge
.
In
the
sweate
of
thy
vysage
shal●e
thou
●ate
thy
brede
/
and
with
the
penury
or
barennes
of
the
erthe
shalte
thou
no●isshe
the
in
the
dayes
of
thy
life
.
There
was
misery
put
apon
mankinde
to
mayntene
&
norisshe
both
him silfe
his
wife
.
Here
is
faith
assayled
sharpely
/
&
put
vnto
no
lytill
plunge
For
what
a
grevous
burdon
do
they
bere
when
they
be
pinched
and
wronge
with
penury
?
Beside
what
a
vexacion
is
it
for
them
to
beholde
the
misfortunes
that
be
falle
both
vnto
themselves
/
&
also
vnto
their
householde
&
family
/
with
the
iopardye
that
they
do
dayly
stande
in
/
of
losinge
both
godes
&
cattelle
?
Finally
what
angwisshe
do
they
suffer
/
seing
&
feling
the
wilenesse
/
and
falsshede
of
men
amonges
whom
they
are
compelled
to
lyve
&
company
with
?
Thus
muste
he
humble
himsilfe
moste
louly
/
keping
him
quiet
&
stille
/
&
brouke
or
disgeste
doune
many
evill
vexacions
/
and
that
principally
because
he
is
bounde
in
wedlocke
with
a
wife
/
whiche
thinges
all
he
shulde
lytelle
or
nothinge
nede
to
regarde
/
yf
so
he
were
loose
&
stode
free
.
Forthermore
the
womannes
myserye
and
affliction
is
to
bere
childer
/
to
be
delyvered
of
them
in
paine
/
and
to
bringe
them
vp
in
laboure
and
travayle
/
to
reste
or
slepe
litelle
in
the
night
/
to
be
strayte
and
harde
vnto
hir
silfe
/
and
to
forsake
all
hir
felicite
or
pleasure
.
Whiche
thinge
she
shulde
have
no
nede
to
do
/
yf
she
hadde
lyved
a
mayde
.
And
this
beside
all
experience
dyd
God
him
silfe
shewe
vnto
Eve
in
the
.iij.
chapter
of
Genesis
sayng
:
In
payne
shalte
thou
bere
and
bringe
forth
children
.
The
other
tribulacyon
of
maryage
is
/
that
sainte
Peter
touched
sayng
:
That
a
woman
is
weacke
&
a
bryttelle
vesselle
.
So
that
the
h●sbande
muste
suffer
/
and
forbere
many
thinges
in
hyr
:
yf
so
they
wille
lyve
in
reste
and
concorde
.
For
faute
of
this
we
see
that
ioyfull
/
matrimony
(
in
whiche
peace
doth
reygne
and
love
)
is
a
seldome
founde
thinge
.
Agayne
warde
the
woman
ought
to
be
subiecte
and
obedient
vnto
hir
husbande
/
as
thou
seys●e
Genesis
.iij.
to
go
forth
after
him
/
to
abyde
and
be
with
him
whersoever
it
shall
please
o●
like
him
.
So
that
she
muste
nedes
many
tymes
brydelle
and
breake
hir
awne
wille
.
If
beside
forthe
thou
desireste
to
knowe
of
other
incommodites
/
&
troble
that
is
in
mat●imony
/
thou
maiste
yf
so
thou
●
wilte
axe
of
them
that
have
assayed
it
/
or
elles
assaye
it
thy
silfe
.
I
suppose
verely
that
these
.ij.
be
wond'fulle
greate
tribulacions
.
And
the
more
greate
/
by
people
be
chaste
in
by
mennys
tradycyons
.
That
thys
ys
here
the
mynde
of
Paule
/
confermeth
well
the
other
parte
of
hys
proverbe
/
when
he
sayeth
yow
be
dearly
bought
.
In
whych
he
sygnyfyeth
Christe
/
that
with
hys
precyous
blode
hath
redemyd
and
delyvered
vs
from
all
synnes
and
lawes
/
as
is
clerely
shewed
in
hys
Epistle
●o
the
Galathyans
.v.
chapter
.
Now
was
thys
byeng
and
redempcyon
done
not
after
the
worldely
fassyon
.
Nother
be
here
made
leages
and
covenantes
/
soche
as
are
betwyxte
men
:
soche
as
be
betwyxte
the
servante
and
the
master
/
the
wyfe
and
hyr
husbande
.
All
soche
bargeynes
doth
he
let
stande
stille
/
willinge
that
they
shulde
be
kepte
/
and
observed
.
But
this
redempcyon
ys
done
inwardlye
by
the
sp●ete
in
mennys
conscyences
:
So
that
no
lawe
can
eny
longer
binde
vs
or
kepe
vs
bounde
:
But
here
are
we
all
in
all
wyse
franke
and
free
.
Afore
we
were
kepte
bounde
and
locked
in
sinne
:
but
now
are
all
sinnes
fordone
/
broken
/
&
destroyed
.
But
yet
all
bondage
or
lybertye
exterior
doth
stille
abyde
and
remayne
/
and
is
nother
sinne
ne
goodnes
or
merite
:
but
a
certen
exteryor
ordre
of
thinges
in
due
frame
and
proporcion
of
troble
and
solace
/
payne
and
ioye
/
lyke
a●
all
other
exterior
and
outwarde
thinges
be
.
In
whiche
on
both
sydes
we
maye
lefully
passe
thorow
oure
lyfe
wyth
out
sinne
.
Bretherne
let
every
man
wherin
he
is
called
/
therin
abyde
with
God
.
here
doth
he
now
the
thirde
tyme
repete
his
conclusion
of
christian
lybertye
.
That
all
exterior
thinges
before
god
are
free
/
and
that
a
Christen
body
maye
vse
them
accordinge
after
his
appetite
or
pleasure
/
other
levinge
than
or
elles
takinge
them
.
And
he
addeth
expressely
/
before
god
.
That
is
to
saye
as
concerninge
vnto
thy
silfe
and
vnto
God
.
For
thou
doest
not
honor
vnto
god
in
this
that
thou
art
coupled
in
matrimony
/
or
elles
that
thou
abydeste
vnmaryed
/
that
thou
art
a
servant
/
or
elles
that
thou
art
a
freman
.
In
that
thou
art
made
this
thinge
or
that
/
or
elles
doest
eate
this
meate
or
that
t.
On
the
other
syde
thou
doest
not
displease
him
/
nother
doest
thou
sinne
yf
any
of
these
thinges
thou
shalte
do
awaye
and
leave
dndone
.
And
to
telle
yow
shortly
.
Thou
oweste
nothinge
vnto
god
/
but
fayth
and
confession
/
when
I
bere
/
saye
confession
.
I
meane
not
that
whysperinge
of
synnes
in
to
the
prystes
eare
/
whiche
is
called
auricular
confession
/
ne
yet
the
confession
of
thy
sinnes
vnto
god
/
but
I
meane
as
sainte
Paule
doth
Roma
.
x.
sayenge
:
Yf
thou
shalt
knowledge
or
confesse
with
thy
mouth
/
that
cause
they
comprehende
in
them
many
other
.
But
yet
is
all
this
nother
sinne
ne
offense
before
god
/
but
only
a
temporalle
incommodite
/
vexacion
/
&
misery
the
which
he
muste
nedes
fele
/
the
other
lusteth
or
elles
by
necessite
is
enforsed
to
be
ioyned
in
matrimony
.
And
with
out
doute
the
apostle
hath
therfore
here
touched
these
greves
/
&
vexacions
of
matrimony
/
lesse
ony
parsone
shulde
for
cause
of
them
dispise
the
state
/
as
though
it
pleased
not
god
or
in
which
god
could
not
be
served
.
Like
as
vnto
this
daye
oure
false
prophetes
have
been
wont
to
do
.
Whiche
have
in
maner
put
all
worshuppinge
of
god
/
&
good
dedes
/
out
of
this
state
/
callynge
maryed
people
/
secularlaye
/
worldely
/
yee
and
the
very
worlde
yt
silse
/
and
other
that
lyve
vnmaryed
/
but
yet
not
all
chaste
spretuall
ecclesiasticalle
/
and
the
churche
.
As
though
they
only
were
spretualle
&
the
churche
.
And
the
maryed
were
not
so
/
but
the
contrary
/
yee
they
calle
the
vnmaried
the
knightes
of
god
/
god
dys
servantes
/
the
spouse
of
god
&
soche
other
names
which
it
is
pitye
to
se
howe
farre
they
be
disagreyng
from
their
dedes
&
condicions
.
What
elles
is
this
then
in
so
avauncinge
themselves
in
that
they
be
vnmaried
to
teache
that
in
mariage
men
can
not
be
lyke
?
Ne
do
the
same
that
they
do
beyng
vnmaried
.
Therfore
Paule
lesse
the
virgines
&
vnmaried
shulde
by
his
saing
take
occasion
so
to
rouse
&
magnifye
them
silfes
vnto
the
dishonor
of
mariage
/
doth
here
mervelously
temper
&
modifie
his
wordes
saing
.
S●che
shall
have
troble
in
their
flesshe
.
Marke
how
expresly
he
speaketh
saieng
troble
in
flesshe
/
not
in
sprete
.
For
troble
of
the
sprete
is
sinne
&
evyll
conscience
.
But
troble
of
flesshe
is
exterior
paine
/
grefe
/
woo
/
&
vexacion
:
And
that
Paule
after
the
manner
of
the
hebrew
speache
doth
here
calle
the
flesshe
/
we
do
calle
the
body
.
So
that
troble
of
the
flesshe
is
as
moche
to
sa●e
as
troble
of
the
bodye
.
I
meane
not
that
it
is
in
the
body
as
a
disease
/
or
malady
ys
in
the
body
.
But
that
troble
is
in
these
/
thinges
whiche
we
daily
occupye
/
vse
/
and
be
conversante
with
/
and
in
all
that
belongeth
vnto
the
body
/
as
are
our
wife
/
chyldre
/
householde
/
house
/
lande
/
cattelle
/
and
other
movable
goodes
/
and
all
manner
matters
or
busynes
that
we
have
to
do
with
men
in
this
vngracyo●s
worlde
.
A
man
therfore
vnto
whom
is
geven
the
gifte
of
chastite
hath
nede
to
kepe
in
and
refraine
his
curiosite
/
and
beware
of
matrimony
/
and
not
to
put
him
silfe
in
soche
troble
/
and
miserye
.
Onles
necessite
doth
compelle
him
/
like
wise
as
Sainte
Paule
doth
faithfully
here
geve
councell
and
alwayes
ought
the
same
to
be
stille
geven
.
For
it
is
a
very
greate
and
excellente
fredom
and
libertye
to
be
vnmaried
/
exempte
from
moche
and
many
cares
/
troble
/
miserie
/
and
vexacyons
.
Whiche
libertye
Paule
doth
forbydde
or
envye
no
parsone
sayng
.
But
I
gladly
do
favore
you
.
Beholde
that
this
is
to
preache
virginite
truly
/
not
to
bringe
forthe
and
alledge
the
excellentcy
therof
/
and
mede
or
deservinge
before
god
:
but
to
commende
the
tranquillite
&
quiete
/
that
therby
doth
come
in
this
worlde
.
For
a
man
shall
fynde
some
that
of
curiosyte
only
and
rasshenes
are
copuled
in
matrimony
with
out
all
necessyte
/
that
elles
myght
well
have
bene
with
out
maryage
.
Whiche
being
vncompelled
do
stryve
/
wrestyll
/
and
l●boure
to
gette
and
obtayne
mysery
.
When
they
have
yt
thus
once
purchased
and
obtayned
/
they
be
then
truly
not
vnrighte
we●●y
dealte
with
all
/
but
served
acordingly
This
saye
I
bretherne
the
tyme
ys
shorte
/
yt
remayneth
that
they
whiche
have
wifes
be
as
though
they
had
none
:
and
that
they
that
wepe
be
as
though
they
wept
not
:
and
that
they
that
reioyce
be
as
though
they
reioysed
not
:
And
that
bye
/
as
though
they
possessed
not
:
And
they
that
vse
this
worlde
/
as
though
they
vsed
yt
not
/
for
the
fassion
of
this
worlde
goth
away
.
¶
This
is
a
comone
rule
for
all
christen
p●op●●
that
they
shulde
kepe
and
observe
there
everlastinge
goodes
and
treasure
/
which
they
do
possesse
in
faith
:
and
that
they
might
despise
and
take
light
regarde
of
this
life
.
So
that
they
be
not
drouned
over
depe
in
love
or
pleasures
/
care
/
or
fylthynes
therof
/
&
that
they
shulde
here
lyve
/
and
order
them
silfe
as
palmers
or
pilgrymes
of
the
worlde
vsinge
all
thinges
while
they
be
in
this
shorte
passege
of
lyfe
presente
/
not
for
voluptuousnes
and
pleasure
/
but
as
is
required
of
necessite
.
And
this
is
to
have
a
wife
as
though
I
had
hir
not
yf
with
desyer
of
minde
I
had
rather
wante
and
be
with
out
hir
.
Neverthelesse
by
cause
of
avoydynge
synne
/
she
is
vnto
me
necessary
/
&
I
have
nede
of
hir
.
But
he
that
seketh
in
hir
not
only
necessite
/
but
also
pleasure
and
volupte
this
man
shall
rightewesly
be
sayde
not
to
have
a
a
wife
:
but
to
be
possessed
and
had
of
a
wife
.
The
same
wise
ought
a
christen
man
to
do
in
all
other
thinges
:
that
is
to
wyt
only
case
supporte
/
and
succurr●
with
them
his
necessite
/
&
not
to
folow
his
appetite
/
pleasure
/
and
volupte
or
&
pā●re
/
&
fede
in
them
his
olde
adame
I
wolde
have
you
with
out
care
.
The
single
man
careth
for
thinges
of
the
lorde
/
how
he
maye
please
the
lorde
:
but
he
that
hath
maried
careth
for
thinges
of
the
worlde
/
howe
he
maye
please
his
wife
There
is
difference
betwene
a
virgyn
and
a
wife
.
The
single
woman
careth
for
the
thinges
of
the
lorde
that
she
may
be
pure
both
in
body
and
also
in
sprete
:
but
she
that
ys
maried
careth
for
thinges
of
the
worlde
/
howe
she
maye
please
hir
husbande
.
¶
Here
is
shewed
an
other
commodite
&
profite
that
cometh
of
chastite
in
this
worlde
.
That
they
maye
the
more
intentively
care
&
study
to
do
godly
thinges
&
goddes
service
I
meane
not
in
reding
/
soundinge
of
organes
/
&
singinge
/
like
as
now
a
dayes
supersticious
/
religious
&
cloisterers
are
wonte
to
do
amonges
whom
is
al
the
very
service
&
honor
of
god
suppressed
&
quenchidde
:
But
that
by
a
blisshed
quietnesse
a
man
may
sticke
harde
&
geve
diligente
attendance
dayly
vnto
the
worde
of
god
in
redinge
prayng
/
&
alwayes
talkinge
therof
/
&
finally
in
preachinge
it
:
accordinge
as
paule
doth
exhorte
.i.
Timo.
iiii
.
for
a
parsone
that
is
maried
can
not
geve
him
silfe
therevnto
wholy
:
but
ys
distracte
therfore
&
divided
/
that
is
to
saye
:
he
hath
nede
to
spende
a
grete
parte
of
his
lyfe
so
to
order
him
silfe
that
he
may
acordingly
live
with
his
wife
:
and
is
like
as
Martha
was
/
combred
&
intangled
with
many
charges
/
&
moche
bussynesse
.
A
maide
or
an
vnmaried
body
is
not
distracte
&
so
divided
in
to
diverse
charges
or
cares
/
but
she
may
wholy
geve
hir
silfe
vnto
godly
and
divine
thinges
:
Yet
doth
not
the
apostle
intende
to
damne
matrimony
/
though
here
he
saye
that
a
maried
parsone
doth
not
only
take
care
for
the
worlde
:
but
also
that
he
ys
in
a
maner
divided
from
god
/
and
endureth
moche
care
:
So
that
he
can
not
continually
praye
/
study
/
or
speake
the
worde
of
god
.
For
all
though
truly
soche
a
parsones
care
&
laboure
be
not
evill
Neverthelesse
it
had
ben
more
profitable
for
him
yf
he
had
abydden
loose
and
free
both
as
concerning
for
prayer
/
and
also
for
treatinge
and
speakinge
the
worde
of
god
/
furthermore
in
vtteringe
the
worde
of
God
he
maye
do
pro●ite
/
and
conforte
many
men
/
yee
all
christendome
.
So
this
ought
to
be
even
a
very
mighty
and
an
excellente
cause
to
plucke
backe
every
parsone
that
hath
the
gifte
of
chastite
from
maryynge
.
But
oure
spretualle
people
whiche
nother
knoweth
the
wayes
to
praye
●e
yet
teacheth
the
worde
of
god
/
but
only
do
tormente
themselves
after
the
forme
of
mennis
statutes
&
tradicions
shulde
do
better
/
than
they
have
done
before
time
ye
/
&
that
not
a
litle
better
/
yf
they
were
maried
.
And
whiles
they
do
now
mūbylle
/
houle
&
singe
in
chirches
/
they
did
diligently
enforme
/
nurtre
/
ordre
/
&
rule
their
wife
&
their
childre
that
they
shulde
live
according
to
the
institucion
of
god
declared
in
the
scriptures
/
&
so
provide
that
they
might
have
meate
/
drinke
/
and
clotinge
aco●dinge
for
the
necessite
of
their
body
.
This
speake
I
for
your
profite
and
not
to
tangle
yow
in
a
snare
:
but
for
that
which
is
honeste
and
comly
vnto
you
.
And
that
you
maye
quietly
cleave
vnto
God
with
out
distraction
or
separacion
.
¶
That
is
to
saye
I
do
not
commaunde
chastite
/
but
I
leave
it
vnto
your
libertie
:
nother
do
I
s●
councelle
it
to
be
receaved
/
that
you
●ught
to
be
ashamed
/
if
you
do
chose
to
●e
maried
rather
then
to
lyve
chaste
and
vnmaried
.
For
I
wille
have
no
parsone
intangled
there
with
/
or
bounde
ther
to
.
I
do
only
saye
&
afferme
the
virginite
is
a
free
/
a
good
/
and
a
profitable
thinge
.
Be
that
wille
&
can
take
yt
maye
take
it
/
&
lyve
therin
.
Here
do
yow
see
that
in
this
mater
ought
to
be
layed
no
trappe
ne
snare
:
ne
no
man
ought
to
be
vnto
chastite
strayned
&
enforced
nother
by
commaundementes
or
lawes
/
ne
yet
by
vowes
&
promises
.
Now
is
this
a
suer
mater
/
that
these
wordes
ar
w●it●ē
of
Paule
vnto
●ll
Christen
people
of
Corinthe
vniversally
/
&
not
only
to
the
vnlet●red
or
laye
.
And
yet
he
alledgeth
no
mede
nor
merite
of
virginite
before
god
/
but
only
that
it
is
good
&
profitable
for
people
livinge
in
the
worlde
/
&
this
only
doth
he
prayse
and
commende
in
it
/
as
you
have
largely
hearde
shewed
before
.
yf
enyman
thynke
that
yt
ys
vncomly
for
his
virgyne
yf
she
passe
the
tyme
of
mariage
/
and
yf
so
nede
requyre
/
let
hym
do
what
he
listeth
:
let
them
be
coupled
in
matrimony
.
¶
This
is
a
moche
wonderfulle
texte
/
that
a
man
may
gyve
his
virgyne
or
his
mayde
to
be
maryed
only
for
avoydinge
shame
or
skorninge
wich
do
therof
growe
/
that
in
some
countrees
yt
hath
be
thought
vncomly
/
yf
a
man
shulde
kepe
hys
virgyne
vnmaried
over
longe
/
or
beyonde
tyme
of
mariage
.
Beholde
here
as
saynte
Paule
wolde
have
every
persone
in
thys
poynte
free
/
and
to
do
that
shulde
be
good
and
profitable
for
them
.
He
sayeth
therfore
yf
so
nede
requyre
/
That
is
to
saye
/
yf
it
can
be
none
other
wyse
/
and
the
manner
of
yowr
cowntry
be
so
/
and
the
custome
doth
with
yow
so
requyre
that
yt
be
shame
for
a
man
to
reteyne
and
kepe
hys
vyrgine
vntylle
she
waxe
aged
/
let
hym
then
do
what
he
lyketh
.
Let
hym
bestowe
hyr
in
mariage
/
or
elles
let
him
dyspice
&
set
nawghte
by
shame
.
And
thus
to
teache
ys
verely
not
to
esteme
excedingly
of
virginite
/
ne
to
recounteyt
over
gretly
deare
and
precious
.
For
the
Apostle
doth
here
●yve
leave
vnto
a
man
to
bestowe
and
put
forth
his
vyrgine
to
be
maried
for
love
of
avoydinge
a
lytle
shame
or
skorninge
.
I
wene
he
was
ygnorant
of
golden
dya●●mes
and
crownes
/
whiche
god
is
bounde
to
gyve
vnto
the
merite
of
virginite
/
lyke
as
oure
masteres
do
faine
/
&
have
ymagīed
Neverthelesse
he
that
purposeth
surely
in
his
harte
havinge
no
nede
/
but
hath
power
over
his
awne
wyll
:
and
hath
so
decreed
in
his
herte
/
that
he
wyll
kepe
hys
vyrgen
/
doth
well
.
¶
A
lytelle
before
when
he
sayde
:
yf
any
man
thinke
that
yt
is
vncomly
for
his
virgen
.
&c.
And
also
in
this
place
when
he
sayeth
.
Neverthelesse
he
that
purposeth
&
hath
decreed
in
his
harte
that
he
wylle
kepe
his
virgen
/
yow
muste
vnderstande
that
h●
speaketh
of
parentes
/
fryndes
&
of
tutores
in
whose
warde
and
custody
the
vyrgens
be
.
In
whiche
thinge
is
signifyed
that
mennys
chyldre
ought
not
of
their
awne
rasshe
mindes
to
binde
them
other
vnto
mariage
/
or
yet
vnto
syngle
lyving
and
chastite
.
But
that
these
persones
vnder
whose
tuicion
&
authorite
they
be
put
ought
to
bestowe
them
in
mariage
/
or
elles
to
reteyne
&
kepe
them
therfro
.
But
yf
so
be
that
soche
do
lacke
/
or
elles
take
no
kepe
or
regarde
of
them
/
then
maye
they
do
as
they
lyke
.
And
that
he
doth
here
speake
&
bringe
in
/
of
the
power
of
his
awne
wyll
/
yt
ought
to
be
so
vnderstande
/
that
no
man
hath
power
to
reteyne
&
kepe
his
virgine
from
mariage
against
hyr
wylle
.
For
when
she
will
not
/
then
hath
he
no
power
over
his
awne
wylle
.
In
lyke
manner
yf
any
other
cause
were
that
he
shulde
of
other
men
be
enfo●ced
to
put
hyr
forth
and
bestowe
hyr
in
mariage
/
as
in
example
yf
he
shulde
be
ashamede
that
his
virgen
were
over
moche
growen
in
age
/
or
elles
that
he
shulde
be
constrayned
of
his
frendes
/
or
of
some
rulers
to
cause
hyr
to
be
m●ryed
.
In
all
soche
causes
ought
he
not
to
attempte
any
thynge
agaynste
hyr
wylle
.
So
then
he
that
ioyneth
hys
vyrgen
in
mariage
/
doth
well
And
he
that
ioyneth
not
hys
virgen
in
mariage
/
doth
better
.
¶
Here
agayne
is
expressely
shewed
authoryte
and
power
geven
vnto
fathers
/
and
mothers
/
tutors
/
&
fryndes
over
their
chyldre
/
and
over
them
/
whiche
are
committed
vnto
ther
protection
/
and
custody
.
That
the
chyldre
with
out
the
wylle
or
consente
of
their
parentes
/
and
of
other
whyche
have
cure
over
them
/
maye
nether
marye
or
elles
abyde
vnmaryed
/
furthermore
yt
/
hath
bene
sufficiently
expounded
vnto
yow
before
that
this
welle
/
and
better
/
whiche
he
doth
h●re
speake
of
/
and
that
ys
also
spoken
of
before
in
this
pr●sente
chapiter
ought
to
be
vnderstonde
of
goodnesse
in
t●is
worlde
.
So
that
yow
shall
knowe
matrimony
to
be
good
/
that
ys
to
saye
with
out
synne
/
acceptable
v●to
god
and
free
for
every
persone
/
But
yet
chastyte
/
and
syngle
lyvinge
is
more
quyet
/
&
hath
more
liberty
.
The
wyfe
ys
bounde
vnto
the
lawe
so
longe
as
her
husbande
lyveth
.
yf
her
husbande
slepe
she
ys
at
liber●ye
to
mary
with
whome
she
wyll
/
only
in
the
lorde
but
she
ys
happyar
yf
she
so
abyde
in
my
indgemente
.
And
I
thinke
verely
that
I
have
the
sprete
of
god
.
¶
Thys
place
doth
he
also
reherse
Rom.
vij●
and
therof
he
maketh
a
spretualle
allegory
/
whyche
he
doth
here
omitte
/
and
leave
out
/
but
there
he
declareth
yt
largely
.
The
ende
&
conclusyon
of
this
chapiter
ys
:
That
matrimony
in
the
syght
of
the
worlde
ys
a
bonde
and
thraulde
thynge
:
but
befo●e
god
yt
ys
ryght
franke
and
free
.
Lyke
as
he
sayde
before
of
a
servante
/
that
h●
ys
free
afore
god
/
all
be
yt
that
before
the
worlde
he
hath
no
power
over
his
awne
body
.
But
syngle
and
vnmaryed
folke
be
free
both
before
god
/
and
also
the
worlde
/
and
holden
captyue
of
no
man
.
Therfore
he
calleth
the
state
of
so●he
letter
/
or
more
blessyd
/
then
ys
the
state
of
them
whiche
are
maried
:
Not
bycause
of
comyng
to
eternalle
salvacion
and
blysse
/
where
vnto
fayth
only
ys
good
and
precious
/
better
and
more
precyous
acordinge
vnto
the
mesure
therof
/
but
touchinge
vnto
this
presente
lyfe
and
cause
of
yt
/
for
so
moche
as
in
chastite
and
syngle
lyving
ys
lesse
/
busynesse
/
care
/
charge
/
ieoparde
/
&
laboure
.
Therfore
grosse
and
contente
of
this
chapter
is
:
It
is
good
not
to
mary
/
excepte
necessite
constraneth
and
causeth
the
contrary
.
And
there
is
necessite
where
as
god
hath
not
geven
the
noble
gifte
of
chastite
/
for
no
man
ne
woman
is
create
vnto
chastite
:
but
all
ar
create
/
&
made
to
engrendre
and
begette
yssue
/
and
to
suffer
the
troble
/
and
myseries
of
wedlocke
/
as
ys
shewed
Genesis
.ij.
&
.iij.
But
yf
any
parsone
maye
be
reckened
/
and
nombrede
from
out
of
this
necessite
/
that
all
mankinde
is
create
vnto
him
hath
not
nother
lawe
ne
vowe
nor
yet
any
purpose
of
minde
exempte
therfroe
/
but
the
grace
of
God
only
/
and
his
marvelous
hande
/
or
power
.
By
whiche
yf
man
be
not
made
continent
and
chaste
.
I
do
not
denye
/
but
they
maye
begynne
to
live
chaste
:
but
it
shall
never
come
to
a
good
effecte
and
ende
.
Wherfor
they
playe
the
cruelle
tyrannes
and
soule
murderers
/
that
do
barre
in
and
shutte
youth
vp
in
cloysters
/
there
keping
them
in
by
vyolence
/
As
though
chastite
did
consiste
in
oure
power
/
when
not
withstandinge
they
both
thinke
and
also
in
themselves
fele
the
contrary
.
And
so
they
b●inge
other
to
that
/
whiche
they
did
never
touche
so
moche
as
with
one
of
their
fingers
/
nor
yet
can
though
they
wolde
never
so
fame●
It
is
shortely
sayde
/
Be
chaste
.
But
why
then
art
thou
o
fornicator
?
It
is
a
gaye
mater
you
may
be
suer
.
Thou
shalte
farse
/
and
stuffe
thy
body
with
delicate
meates
&
drinkes
/
in
soch●
a
manner
that
yt
shal
be
a
mayne
draffe
sacke
or
swylle
belly
/
and
then
put
or
enioyne
me
to
faste
all
the
dayes
of
my
life
/
and
to
kepe
abstinencye
.
Finally
vnto
them
that
be
a●●entyfe
and
wylling
to
heare
/
have
I
in
thys
treatyse
sayde
/
and
written
sufficient
:
But
as
concerninge
them
that
haue
no
luste
but
disdayne
to
heare
/
what
can
or
elles
maye
men
saye
?
I
beseche
god
to
illumine
them
/
and
lende
vnto
them
his
lyght
/
or
elles
to
lette
and
forbydde
them
that
(
as
a
fore
thys
they
have
done
)
here
after
they
maye
no
lenger
slee
and
murdre
mennys
soules
.
Amen
.