That married folk may ask their debt, and must pay it, though it be better for them to contain, 8 as also for the unmarried and widows to continue single, though they may marry. 10 That the married may not depart from one another (nor in any case marry another, during the life of the former) 12 unless it be from one that is unbaptized, which yet he dissuadeth: 17 counseling also every one to be content with his state wherein he was Christened. 25 Virginity is not commanded, but counseled as the better and more meritorious than Marriage, 39 as also widowhood.That maried folke may aske their debt, and must pay it, though it be better for them to conteine, 8 as also for the vnmarried and vviddowes to continew single, though they may marrie. 10 That the married may not depart from one an other (nor in any case marrie an other, during the life of the former) 12 vnles it be from one that is vnbaptized, vvhich yet he disauadeth: 17 counseling also euery one to be content vvith his state vvherein he vvas Christened. 25 Virginitie is not commaunded, but counseled as the better and more meritorious then Mariage, 39 as also vviddowhod.
The 3. part. Of Mariage and continencie.
And concerning the things whereof you wrote to me: It is good for a man not to touch a woman.AND concerning the things vvhereof you vvrote to me: It is good for a man not to touch a vvoman.De quibus autem scripsistis mihi : Bonum est homini mulierem non tangere :
2But because of fornication let every man have his own wife, and let every woman have her own husband.But because of fornication let euery man haue his ovvne vvife, and let euery vvoman haue her ovvne husband.¶propter fornicationem autem unusquisque suam uxorem habeat, et unaquæque suum virum habeat.
3Let the husband render his debitum: the conjugal due each spouse owes the other, not a money debt to the wife: and the wife also in like manner to her husband.Let the husband c render his dette to the vvife: and the vvife also in like maner to her husband.¶Uxori vir debitum reddat : similiter autem et uxor viro.
4The woman hath not power of her own body: but her husband. And in like manner the man also hath not power of his own body: but the woman.The vvoman hath not povver of her ovvne body: but her husband. And in like maner the man also hath not povver of his ovvne body: but the vvoman.Mulier sui corporis potestatem non habet, sed vir. Similiter autem et vir sui corporis potestatem non habet, sed mulier.
5Defraud not one another, except perhaps by consent for a time, that you may give yourself to prayer: and return again together, lest Satan tempt you for your incontinentiam: lack of sexual self-restraint, unchastity, not bladder weakness.Defraude not one an other, except perhaps by consent for a time, that you may giue your self to praier: and returne againe together, lest Satan tempt you for your incontinencie.¶Nolite fraudare invicem, nisi forte ex consensu ad tempus, ut vacetis orationi : et iterum revertimini in idipsum, ne tentet vos Satanas propter incontinentiam vestram.
6But I say this by indulgentiam: concession, a thing permitted or allowed, not pampering nor a remission of punishment, not by commandment.But I say this by indulgence, not by commaundement.¶Hoc autem dico secundum indulgentiam, non secundum imperium.
7For I would all men to be as myself: but every one hath a proper gift of God: one so, and another so.For I vvould al men to be as my self: but euery one hath a proper gift of God: one so, and an other so.¶Volo enim omnes vos esse sicut meipsum : sed unusquisque proprium donum habet ex Deo : alius quidem sic, alius vero sic.
8But I say to the unmarried and to widows, it is good for them if they so abide even as I also.But I say to the vnmaried and to vviddowes, it is good for them if they so abide euen as I also.Dico autem non nuptis, et viduis : bonum est illis si sic permaneant, sicut et ego.
9But if they do not contain se continent: restrain themselves, live continently, let them marry. For it is better to marry than to be burnt.But if they doe not conteine them selues, let them marie. For it is better to marie then to be burnt.¶Quod si non se continent, nubant. Melius est enim nubere, quam uri.
10But to them that be joined in matrimony, not I give commandment, but our Lord, that the wife depart not from her husband:But to them that be ioyned in matrimonie, not I giue commaundement, but our Lord, that the vvife depart not from her husband:Iis autem qui matrimonio juncti sunt, præcipio non ego, sed Dominus, uxorem a viro non discedere :
11and if she depart, to remain unmarried, or to be reconciled to her husband. And let not the husband put away his wife.and if she depart, to remaine vnmaried, or to be reconciled to her husband. And let not the husband put avvay his vvife.¶quod si discesserit, manere innuptam, aut viro suo reconciliari. Et vir uxorem non dimittat.
12For to the rest, I say, not our Lord. If any brother have a wife an infidel, and she consent to dwell with him: let him not put her away.For to the rest, I say, not our Lord. If any brother haue a vvife an infidel, and she consent to dvvel vvith him: let him not put her avvay.¶Nam ceteris ego dico, non Dominus. Si quis frater uxorem habet infidelem, et hæc consentit habitare cum illo, non dimittat illam.
13And if any woman have a husband an infidel, and he consent to dwell with her: let her not put away her husband.And if any vvoman haue a husband an infidel, and he consent to dvvel vvith her: let her not put avvay her husband.Et si qua mulier fidelis habet virum infidelem, et hic consentit habitare cum illa, non dimittat virum :
14For the man an infidel is sanctified by the faithful woman: and the woman an infidel is sanctified by the faithful husband: otherwise your children should be unclean: but now they are holy.For the man an infidel is sanctified by the faithful vvoman: and the vvoman an infidel is sanctified by the faithful husband: othervvise your children should be vncleane: but novv they are holy.¶sanctificatus est enim vir infidelis per mulierem fidelem, et sanctificata est mulier infidelis per virum fidelem : alioquin filii vestri immundi essent, nunc autem sancti sunt.
15But if the infidel depart, let him depart. for the brother or sister is not subject to servitude in such. but in peace hath God called us.But if the infidel depart, let him depart. for the brother or sister is not subiect to seruitude in such. but in peace hath God called vs.Quod si infidelis discedit, discedat : non enim servituti subjectus est frater, aut soror in hujusmodi : in pace autem vocavit nos Deus.
16For how knowest thou woman, if thou shalt save thy husband? or how knowest thou man, if thou shalt save the woman?For hovv knovvest thou vvoman, if thou shalt saue thy husband? or hovv knovvest thou man, if thou shalt saue the vvoman?Unde enim scis mulier, si virum salvum facies ? aut unde scis vir, si mulierem salvam facies ?
17But to every one as our Lord hath divided, as God hath called every one, so let him walk, and as in all Churches I teach.But to euery one as our Lord hath deuided, as God hath called euery one, so let him vvalke, and as in al Churches I teach.Nisi unicuique sicut divisit Dominus, unumquemque sicut vocavit Deus, ita ambulet, et sicut in omnibus ecclesiis doceo.
18Is any man called being circumcised? let him not procure præputium: foreskin; here the uncircumcised state. Is any man called in prepuce? let him not be circumcised.Is any man called being circumcised? let him not procure prepuce. Is any man called in prepuce? let him not be circumcised.Circumcisus aliquis vocatus est ? non adducat præputium. In præputio aliquis vocatus est ? non circumcidatur.
19Circumcision is nothing, and prepuce is nothing: but the observation of the commandments of God.Circumcision is nothing, and prepuce is nothing: but the obseruation of the commaundements of God.¶Circumcisio nihil est, et præputium nihil est : sed observatio mandatorum Dei.
20Every one in the vocatione: the calling or state of life wherein one is set, not a career or trade that he was called, in it let him abide.Euery one in the vocation that he vvas called, in it let him abide.Unusquisque in qua vocatione vocatus est, in ea permaneat.
21Wast thou called being a bondman? care not for it: but and if thou canst be made free, use it rather.VVast thou called being a bondman? care not for it: but and if thou canst be made free, vse it rather.Servus vocatus es ? non sit tibi curæ : sed et si potes fieri liber, magis utere.
22For he that in our Lord is called, being a bondman, is the libertus: freedman, one made free of our Lord. likewise he that is called, being free, is the bondman of Christ.For he that in our Lord is called, being a bondman, is the c franchised of our Lord. likevvise he that is called, being free, is the bondman of Christ.Qui enim in Domino vocatus est servus, libertus est Domini : similiter qui liber vocatus est, servus est Christi.
23You were bought with price, be not made the bondmen of men.You vvere bought vvith price, be not made the bondmen of men.Pretio empti estis : nolite fieri servi hominum.
24Every brother wherein he was called, in that let him abide before God.Euery brother vvherein he vvas called, in that let him abide before God.Unusquisque in quo vocatus est, fratres, in hoc permaneat apud Deum.
25And as concerning virgins, a commandment of our Lord I have not: but consilium: an advice or recommendation, here an evangelical counsel, not a commandment I give, as having obtained mercy of our Lord to be faithful.And as concerning virgins, a commaundement of our Lord I haue not: but counsel I giue, as hauing obteined mercie of our Lord to be faithful.¶De virginibus autem præceptum Domini non habeo : consilium autem do, tamquam misericordiam consecutus a Domino, ut sim fidelis.
26I think therefore that this is good for the present necessitatem: present distress, the pressing strait of the time, not mere need, because it is good for a man so to be.I thinke therfore that this is good for the present necessitie, because it is good for a man so to be.Existimo ergo hoc bonum esse propter instantem necessitatem, quoniam bonum est homini sic esse.
27Art thou tied to a wife? seek not to be loosed. Art thou loose from a wife? seek not a wife.Art thou tied to a vvife? seeke not to be loosed. Art thou loose from a vvife? seeke not a vvife.Alligatus es uxori ? noli quærere solutionem. Solutus es ab uxore ? noli quærere uxorem.
28But if thou take a wife, thou hast not sinned. And if a virgin marry, she hath not sinned. nevertheless tribulation of the flesh shall such have. but I spare you.But if thou take a vvife, thou hast not sinned. And if a virgin marie, she hath not sinned. neuerthelesse tribulation of the flesh shal such haue. but I spare you.¶Si autem acceperis uxorem, non peccasti. Et si nupserit virgo, non peccavit : tribulationem tamen carnis habebunt hujusmodi. Ego autem vobis parco.
29This therefore I say brethren, the time is short, it remaineth, that they also which have wives, be as though they had not:This therfore I say brethren, the time is short, it remaineth, that they also vvhich haue vviues, be as though they had not:¶Hoc itaque dico, fratres : tempus breve est : reliquum est, ut et qui habent uxores, tamquam non habentes sint :
30and they that weep, as though they wept not: and they that rejoice, as though they rejoiced not: and they that buy, as though they possessed not:and they that vveepe, as though they vvept not: and they that reioyce, as though they reioyced not: and they that bye, as though they possessed not:et qui flent, tamquam non flentes : et qui gaudent, tamquam non gaudentes : et qui emunt, tamquam non possidentes :
31and they that use this world, as though they used it not. for the figura: the outward fashion or passing show, not a number or shape of this world passeth away.and they that vse this vvorld, as though they vsed it not. for the figure of this vvorld passeth avvay.et qui utuntur hoc mundo, tamquam non utantur : præterit enim figura hujus mundi.
32But I would have you to be without sollicitudine: anxious care, worldly solicitude, not thoroughness. He that is without a wife, is careful for the things that pertain to our Lord, how he may please God.But I vvould haue you to be vvithout carefulnes. He that is vvithout a vvife, is careful for the things that pertaine to our Lord, hovv he may please God.¶Volo autem vos sine sollicitudine esse. Qui sine uxore est, sollicitus est quæ Domini sunt, quomodo placeat Deo.
33But he that is with a wife, is careful for the things that pertain to the world, how he may please his wife: and he is divided.But he that is vvith a vvife, is careful for the things that pertaine to the vvorld, hovv he may please his vvife: and he is deuided.Qui autem cum uxore est, sollicitus est quæ sunt mundi, quomodo placeat uxori, et divisus est.
34And the woman unmarried and the virgin, thinketh on the things that pertain to our Lord: that she may be holy both in body and in spirit. But she that is married, thinketh on the things that pertain to the world, how she may please her husband.And the vvoman vnmaried & the virgin, thinketh on the things that pertaine to our Lord: that she may be holy both in body and in spirit. But she that is maried, thinketh on the things that pertaine to the vvorld, hovv she may please her husband.Et mulier innupta, et virgo, cogitat quæ Domini sunt, ut sit sancta corpore, et spiritu. Quæ autem nupta est, cogitat quæ sunt mundi, quomodo placeat viro.
35And this I speak to your profit: not to cast a snare upon you, but to that which is honestum: honourable, seemly, comely, not merely truthful, and that may give you power without impediment to attend upon our Lord.And this I speake to your profit: not to cast a snare vpon you, but to that vvhich is honest, & that may giue you povver vvithout impediment to attend vpon our Lord.Porro hoc ad utilitatem vestram dico : non ut laqueum vobis injiciam, sed ad id, quod honestum est, et quod facultatem præbeat sine impedimento Dominum obsecrandi.
36But if any man think that he seemeth dishonoured his virgin, for that she is past superadulta: past the flower of youth, overripe in years, and if it must so be, let him do that he will. He sinneth not if she marry.But if any man thinke that he seemeth dishonoured his virgin, for that she is past age, and if it must so be, let him doe that he vvil. He sinneth not if she marie.Si quis autem turpem se videri existimat super virgine sua, quod sit superadulta, et ita oportet fieri : quod vult faciat : non peccat, si nubat.
37For he that hath determined in his heart being settled, not having necessity, but having power of his own will, and hath judged this in his heart, to keep his virgin, doeth well.For he that hath determined in his hart being settled, not hauing necessitie, but hauing povver of his ovvne vvil, and hath iudged this in his hart, to keepe his virgin, doeth vvel.Nam qui statuit in corde suo firmus, non habens necessitatem, potestatem autem habens suæ voluntatis, et hoc judicavit in corde suo, servare virginem suam, bene facit.
38Therefore both he that joineth his virgin in matrimony, doeth well: and he that joineth not, doeth better.Therfore both he that ioyneth his virgin in matrimonie, doeth vvel: & he that ioyneth not, doeth better.Igitur et qui matrimonio jungit virginem suam, bene facit : et qui non jungit, melius facit.
39A woman is bound to the law so long time as her husband liveth: but if her husband dormierit: die, fall asleep in death, she is at liberty:* A vvoman is bound to the lavv so long time as her husband liueth: but if her husband sleepe, she is at libertie:Mulier alligata est legi quanto tempore vir ejus vivit, quod si dormierit vir ejus, liberata est : cui vult nubat, tantum in Domino.
40let her marry to whom she will: only in our Lord. But more blessed shall she be if she so remain, according to my counsel, and I think that I also have the Spirit of God.let her marie to vvhom she vvil: only in our Lord. But e more blessed shal she be if she so remaine, according to my counsel, and I thinke that I also haue the Spirit of God.Beatior autem erit si sic permanserit secundum meum consilium : puto autem quod et ego Spiritum Dei habeam.
Annotations
2His own wife. He saith not, as the Protestants here pretend to excuse the unlawful conjunction of Votaries, Let every one marry: but, let every one have, keep, or use his own wife to whom he was married before his conversion. for the Apostle answereth here to the first question of the Corinthians, which was not, whether it were lawful to marry, but whether they were not bound upon their conversion, to abstain from the company of their wives married before in their infidelity, as some did persuade them that they ought to do. Hiero. li. 1 cont. Iouin. c. 4. Chrys. in hunc locum ho. 19.His owne wife. He saith not, as the Protestants here pretend to excuse the vnlawful coniunction of Votaries, Let euery one mary: but, let euery one haue, keepe, or vse his owne wife to whom he was maried before his conuersion. for the Apostle answereth here to the first question of the Corinthians, which was not, whether it were lawful to mary, but whether they were not bound vpon their conuersion, to abstaine from the company of their wiues married before in their infidelitie, as some did persuade them that they ought to doe. Hiero. li. 1 cont. Iouin. c. 4. Chrys. in hunc locum ho. 19.
3Let the husband render. These words open the Apostles intention and talk to be only of such as are already married, and to instruct them of the bond and obligation that is between the married couple for rendering of the debt of carnal copulation one to another: declaring that the married persons have yielded their bodies so one to another, that they cannot without mutual consent, neither perpetually, nor for a time, defraud one the other.Let the husband render. These wordes open the Apostles intention and talke to be onely of such as are already maried, and to instruct them of the bond and obligation that is betwene the maried couple for rendring of the dette of carnal copulation one to an other: declaring that the maried persons haue yelded their bodies so one to an other, that they can not without mutual consent, neither perpetually, nor for a time, defraude one the other.
5Give your self to prayer. This time, and the Heretics doctrine, and high estimation of matrimonial acts, are far from the purity of the Apostolic and primitive Church, when the Christians to make their prayers and fastings more acceptable to God, abstained by mutual consent even from their lawful wives. our new Masters not much abstaining (as it may be thought) from their wives for any such matter. And yet S. Augustine saith, the Prelate should pass other in this case, and think that not to be lawful for him, that may be borne in others, because he must daily supply Christes room, offer, baptize, and pray for the people. So saith he li. 1. q. ex utroque test. q. 127 in fine. See S. Hiero. li. 1 c. 19 adverf. Iouin. S. Ambr. li. 1 Offic. c. ult. But alas for the people, whose married Pastors are in this point far worse than the vulgar folk, neither teaching continency, nor giving good example.Giue your self to praier. This time, & the Heretikes doctrine, and high estimation of matrimonial actes, are far from the puritie of the Apostolike and primitiue Church, when the Christians to make their praiers and fastings more acceptable to God, abstained by mutual consent euen from their lawful wiues. our new Maisters not much absteining (as it may be thought) from their wiues for any such matter. And yet S. Augustine saith, the Prelate should passe other in this case, and thinke that not to be lawful for him, that may be borne in others, because he must daily supply Christes roome, offer, baptize, and pray for the people. So saith he li. 1. q. ex vtroque test. q. 127 in fine. See S. Hiero. li. 1 c. 19 aduers. Iouin. S. Ambr. li. 1 Offic. c. vlt. But alas for the people, whose maried Pastors are in this point far worse then the vulgar folke, neither teaching continencie, nor giuing good example.
6By indulgence, not commandment. Lest some might misconstrue his former words, as though he had precisely commanded married persons not to abstain perpetually from carnal copulation, or not to give their consent one to another of continency but for a time only: he declareth plainly that he gave no rule or precept absolutely therein, but that he spake all the foresaid, condescending to their infirmities only, insinuating that continency from carnal copulation is much better, and that him self kept it continually, Aug. de bon. coniug. c. 10. Enchirid. c. 78.By indulgence, not commaundement. Lest some might misconstre his former wordes, as though he had precisely commaunded maried persons not to abstaine perpetually from carnal copulation, or not to giue their consent one to an other of continencie but for a time onely: he declareth plainely that he gaue no rule or precept absolutely therein, but that he spake al the foresaid, condescending to their infirmities onely, insinuating that continencie from carnal copulation is much better, and that him self kept it continually, Aug. de bon. coniug. c. 10. Enchirid. c. 78.
7A proper gift. To such as may lawfully marry, or be already married, God giveth not always that more high and special gift or grace of continency, though every one of them all that duly ask and labour for it, might have it: but such are not bound to endeavour or seek for it always, and therefore cannot be commanded to abstain further than they like, but whensoever a man is bound to abstain, either by vow or any other necessary occasion (as if one of the parties be in prison, war, banishment, sickness, or absent perpetually by lawful divorce) the other must needs in pain of damnation abstain, and cannot excuse the want of the gift of chastity. for he is bound to ask it and to seek for it of God by fasting, praying, and chastising his body: and so labouring duly for it, God will give the grace of chastity. So had S. Paul it, and so had all the holy men that ever lived chaste. Therefore detest the doctrine of the Protestants in this point, that when they list not fast nor pray for it, say they have not the gift. And it were a great marvel why so few of the new Sects or rather none nowadays have that gift, but that we see it is obtained by those means which our forefathers used, and they use not at all. To live in marriage continently without the breach of conjugal fidelity, is a gift of God also, but men must not break their faith of wedlock for want of it, but must know that God giveth that gift to such as humbly ask it of him. August. de grat. & lib. arbitrio c. 4. De continent. c. 1.A proper gift. To such as may lawfully mary, or be already maried, God giueth not alwaies that more high and special gift or grace of continencie, though euery one of them al that duely aske and labour for it, might haue it: but such are not bound to endeuour or seeke for it alwaies, and therfore can not be commaunded to abstaine further then they like, but whensoeuer a man is bound to abstaine, either by vow or any other necessarie occasion (as if one of the parties be in prison, warre, banishment, siknos, or absent perpetually by lawful diuorce) the other must needes in paine of damnation abstaine, and can not excuse the want of the gift of chastitie. for he is bound to aske it and to seeke for it of God by fasting, praying, and chastising his body: and so labouring duely for it, God wil giue the grace of chastitie. So had S. Paul it, and so had al the holy men that euer liued chast. Therfore detest the doctrine of the Protestants in this point, that when they list not fast nor pray for it, say they haue not the gift. And it were a great maruel why so few of the new Sectes or rather none now a daies haue that gift, but that we see it is obtained by those meanes which our forefathers vsed, & they vse not at all. To liue in mariage continently without the breach of coniugal fidelitie, is a gift of God also, but men must not breake their faith of wedlocke for want of it, but must know that God giueth that gift to such as humbly aske it of him. August. de grat. & lib. arbitrio c. 4. De continent. c. 1.
9If they contain not. He meaneth of such as be free: for if they marry after they have made vow or promise to God of chastity, they are worthily damned, such being bound to contain, and so may contain if they list. August. de bono viduit. c. 8. 9. & de adult. coniug. li. 1. c. 15. & de fide ad Petrum c. 3. in fine. Ambros. ad virg. lapsam c. 5.If they conteine not. He meaneth of such as be free: for if they marry after they haue made vow or promes to God of chastitie, they are worthely damned, such being bound to conteine, and so may conteine if they list. August. de bono viduit. c. 8. 9. & de adult. coniug. li. 1. c. 15. & de fide ad Petrum c. 3. in fine. Ambros. ad virg. lapsam c. 5.
9Better to marry. It is better to marry for the said persons that be free, than to be overthrown and fall into fornication, for, to burn, or, to be burnt, is not to be tempted only (as the Protestants think that pick quarrels easily to marry) but it signifieth to yield to concupiscence either in mind or external work. We say also, for such as be free, for concerning others lawfully made Priests, and such as otherwise have made vow of chastity, they cannot marry at all, and therefore there is no comparison in them betwixt marriage and fornication or burning. for their marriage is but pretensed, and is the worst sort of continency and fornication or burning.Better to marry. It is better to marry for the said persons that be free, then to be ouerthrowen and fall into fornication, for, to burne, or, to be burnt, is not to be tempted onely (as the Protestants thinke that picke quarels easely to marry) but it signifieth * to yeld to concupiscence either in minde or external worke. We say also, for such as be free, for concerning others lawfully made Priests, and such as otherwise haue made vow of chastitie, they cannot marry at al, and therfore there is no comparison in them betwixt mariage and fornication or burning. for their mariage is but pretensed, and is the worst sort of continencie and fornication or burning.
11To remain unmarried. Neither party may dimiss the other and marry another for any cause. for though they be separated for fornication, yet neither may marry again. August. de adult. coniug. li. 1 c. 8. 9. and li. 2 c. 5. 19. See Annotat. Mat. 19. and S. Augustine in his whole books. de adulter. coniugijs to. 6.To remaine vnmarried. Neither partie may dimisse the other and mary an other for any cause. for though they be separated for fornication, yet neither may marry againe. August. de adult. coniug. li. 1 c. 8. 9. and li. 2 c. 5. 19. See Annotat. Mat. 19. and S. Augustine in his whole bookes. de adulter. coniugijs to. 6.
12I say, not our Lord. By this we learn, that there were many matters over and above the things that Christ taught or prescribed, left to the Apostles order and interpretation: wherein they might, as the case required, either command or counsel, and we bound to obey accordingly.I say, not our Lord. By this we learne, that there were many matters ouer and aboue the things that Christ taught or prescribed, left to the Apostles order and interpretation: wherein they might, as the case required, either commaund or counsel, and we bound to obey accordingly.
14Sanctified. When the infidel party is said to be clean or sanctified by the faithful, or the children of their marriage to be clean, we may not think that they be in grace or state of salvation thereby, but only that the marriage is an occasion of sanctification to the infidel party and to the children. for S. Augustine (li. 3 de pec. mer. & remis. c. 12.) concludeth against the Pelagians, as we may do against the Calvinists, holding Christian mens children to be holy from their mothers womb and not to need Baptism, that what other sanctification soever it be that is here meant, it cannot be enough to salvation without faith, Baptism, &c.Sanctified. When the infidel partie is said to be cleane or sanctified by the faithful, or the children of their mariage to be cleane, we may not thinke that they be in grace or state of saluation thereby, but onely that the mariage is an occasion of sanctification to the infidel partie and to the children. for S. Augustine (li. 3 de pec. mer. & remis. c. 12.)* concludeth against the Pelagians, as we may doe against the Caluinists, holding Christian mens children to be holy from their mothers wombe and not to neede Baptisme, that what other sanctification soeuer it be that is here meant, it can not be ynough to saluation without faith, Baptisme, &c.
19But the observation. Neither to be Jew nor Gentile, bond or free, married or single, nor the faith it self which is proper to Christian men, will serve to salvation, without good works and keeping the commandments. S. Hierom adu. Iouin. li. 1 c. 16.But the obseruation. Neither to be Iew nor Gentil, bond or free, maried or single, nor the faith it self which is proper to Christian men, wil serue to saluation, without good workes and keeping the commaundements. S. Hierom adu. Iouin. li. 1 c. 16.
25Counsel I give. A counsel is one thing, a commandment is another. To do that which is counseled, is not necessary, because one may be saved notwithstanding. but he that will do that which he is counseled unto, shall have a higher degree of glory. He that fulfilleth not a commandment, except he do penance. cannot escape punishment. August. li. de virg. c. 13. & 14.Counsel I giue. A counsel is one thing, a commaundement is an other. To doe that which is counseled, is not necessarie, because one may be saued notwithstanding. but he that wil doe that which he is counseled vnto, shal haue a higher degree of glorie. He that fulfilleth not a commaundement, except he doe penance. can not escape punishment. August. li. de virg. c. 13. & 14.
28If a virgin marry. He speaketh not of that virgin which hath dedicated her self to God, (for if any such marry, she shall be damned for breaking her first vow) but only of young maids unmarried in the world. Hiero. adu. Iouin. li. 1 c. 7. Chrys. ho 20. Theodorete, Photius, and the other Greek Doctors upon this place apud Oecum. Epiph. hares. 61.If a virgin marrie. He speaketh not of that virgin which hath dedicated her self to God, (for if any such mary, she shal be damned for breaking her first vow) but onely of yong maides vnmaried in the world. Hiero. adu. Iouin. li. 1 c. 7. Chrys. ho 20. Theodorete, Photius, and the other Greeke Doctors vpon this place apud Oecum. Epiph. hares. 61.
28Tribulation of the flesh. They are marvelously deceived (saith S. Augustine li. de virg. c. 11.) that think the Apostle counseleth virginity rather than marriage, only for that marriage hath many miseries and molestations joined unto it, which by virginity shall be avoided, and not in respect of the greater reward in heaven. for the Apostles provident counseling to virginity, is for the next life, and he alleageth these troubles of marriage in that sense specially as they be a hinderance from the service of God here, and therefore an impediment to us toward the next life and the more ample joys thereof.Tribulation of the flesh. They are maruelously deceiued (saith S. Augustine li. de virg. c. 11.) that thinke the Apostle counseleth virginitie rather then mariage, onely for that mariage hath many miseries and molestations ioyned vnto it, which by virginitie shal be auoided, & not in respect of the greater reward in heauen. for the Apostles prouident counseling to virginitie, is for the next life, and he alleageth these troubles of mariage in that sense specially as they be a hinderance from the seruice of God here, and therfore an impediment to vs toward the next life and the more ample ioyes thereof.
29As though they had not. He exhorteth that such as have wives, should not wholly bestow them selves in the vain transitory pleasure and voluptuousness of their flesh, but live in such moderation, that their marriage hinder them as little as may be, from spiritual cogitations. Which is best fulfilled of them that by mutual consent do wholly contain, whether they have had children or none, contemning carnal issue for the joys of heaven. And these marriages be more blessed than any other, saith S. Augustine de Ser. Do. in monte li. 1 cap. 14.As though they had not. He exhorteth that such as haue wiues, should not wholy bestow them selues in the vaine transitorie pleasure and voluptuousnes of their flesh, but liue in such moderation, that their mariage hinder them as litle as may be, from spiritual cogitations. Which is best fulfilled of them that by mutual consent do wholy conteine, whether they haue had children or none, contemning carnal issue for the ioyes of heauen. And these mariages be more blessed then any other, saith S. Augustine de Ser. Do. in monte li. 1 cap. 14.
32Careful for the things of our Lord. The Protestants might here learn if they list, first that virginity is not only preferred before marriage, for that it is a more quiet state of life in this world, but for that it is more convenient for the service of God. Secondly that virginity hath a grateful purity and sanctity both of body and soul, which marriage hath not. Thirdly, they may learn the cause why the Church of God requireth chastity in the clergy, and forbiddeth not only fornication, but all carnal copulation even in lawful wedlock: Which is not only to the end that Gods Priests be not divided from him by the clogs of marriage, but also that they be clean and pure from the fleshly acts of copulation.Careful for the things of our Lord. The Protestants might here learne if they list, first that virginitie is not onely preferred before mariage, for that it is a more quiet state of life in this world, but for that it is more conuenient for the seruice of God. Secondly that virginitie hath a grateful puritie and sanctitie both of body & soule, which mariage hath not. Thirdly, they may learne the cause why the Church of God requireth chastitie in the clergie, and forbiddeth not onely fornication, but al carnal copulation euen in lawful wedlocke: Which is not onely to the end that Gods Priests be not diuided from him by the clogges of mariage, but also that they be cleane and pure from the fleshly actes of copulation.
The reading text follows the 1582 first edition. Facsimile available in two scans.