struccion to gette that frowardnes from them but godlye to deale wythe them for theyr owne wealth and honeste It chauncethe sometyme that the pareÌ„â—…es theÌ„ selues deale not well neyther seake honesty and equite but only theyr owne inordinate affeccioÌ„ and wyckednesse where as sometyme the chyldren are more reasonable and make obieccioÌ„ to theyr parentes comely and with good manner It fortuneth also many tymes that the pareÌ„tes stycke styll to theyr owne frowardenes to theyr fâ—…lthy desyre of lucre and wyckednesse and go about to delyuer theyr chyldren forth in the bar gayue The chyldren therfore sometyme for as much as they are come past theyr yearâ—…s beyng constrayned by suche violence do aduisedly and in honeste prouide for theÌ„ selues In suche a case verely ought not the hyer powers to suffer that such vnreasonable parentes as feare not God should haue theyr wylles For lyke as the inordinate affeccion of the chyldren is not to be permitted whan they wyll nedes haue suche parsonnes as be to theyr owne destruccion So can no equite alowe you O parentes that for your couetous lucre sake do set youre owne fleshe and bloud to morgage youre opinion is happely to make sure prouision for them but seyng youre enterprise commethe not of God neyther leaneth vnto honeste therfore do ye but sell them away Let euery maÌ„ therfore haue respecte to God to honeste and to the right consent so shall God suffer no man to miscary ¶ The eyght Chapter The occasioÌ„s of wedlocke why wherfore it shulde be contracted ANd to y e inteÌ„t that the sayd consent maye yet the better be consydred I wyll yet fur thermore by the worde of God declare the occasions of maryage why and wherfore it was ordined to what purpose it shulde be con tracted that euery manne maye vnderstonde to what thynge he consenteth whan he graunteth vnto mariage The causes of mariage are orderly sette and expressed one aftâ—…â—…other in the descripcion therof in the seconâ—… Chapter Fyrst of all they that are faythefull do marry to the intent that they maye brynge forth and haue chyldren togy ther. This cause is expressed and grounded in the wordes of God followynge And god made man vnto hys owne ymage in the ymage of god made he hym man and woman created he them And God blyssed theÌ„ sayd vnto them Growe and multiply and fyll the earth They therfore that are beleuers do marry to the intent y â— they maye haue chyldren They knowe well also that to be frutefull or barren cometh of God Ther fore do theyâ—… knoweledge that they haue not the chyldren of them selues but of God And this cause is no small nor lyght thynge For to haue chyldren is the greatest treasure For in the chyl dren do the parentes lyue in a maner eueÌ„ after theyr deathe And yf they be well and luckely brought vp god is honoured by them the publique weale is auaunced yea all men theyr paren tes also fare the better for them They are theyr parentes conforte nexte vnto God theyr ioye staffe and vpholdyng of theyr age The vnbeleuer regardeth not this cause but feareth he shall haue to many chyldren putteth not his trust in God wyll not giue hymselfe to laboure and therfore lacketh he the honour and good y e groweth out of thiâ—…te vnto the fayth full whose harte lust is set with hys mariage to please God and to plante brynge forth profitable frute vnto men yet happenethe it many tymes that euen they whiche feare God are dis apoynted of thys frute and that verely because that they not without the ordinaunce of God shulde haue no chyldren togyther whiche thynge the faythfull also doth paciently take at y e hande of God gyuynge hym thankes for that in troublouse tyme of famyn battayle persecucioÌ„ pestilence theyr crosse is so muche more thesyer to cary aswell as he to whoÌ„ God gyueth chyldreÌ„ doth ernestly thaÌ„ke hym for makyng hym frute full Of all this haue we a notable ensample in the thre holy Patriarches Abraham Isaac Ia cob whiche is more manifest vnto euery man than that we nede to speke further therof Ther fore thoughe thys cause fayle so that God wyll gyue the no chyldren yet is thy mariage righte in the syghte of God For there be other causes also for the whiche wedlocke was ordeyned and for the whiche it is contracted And namely it is contracted lykewyse of the faythfull to the entente that they maye auoyde whoredome and all maner of vnclennes Thys cause also doth Paule laye before the Corinthians in the fyrst Epistle the. vii Chapter sayth It is a quiet and commodious state for a man not to towche a woman But to auoyd whoredome let euery man haue a wyfe of hys owne euery woman her owne husband He sayth it is a quiet state of lyuyng for a man not to touche or lye w t a woman yea if God haue graunted hym gyuen him the gyfte that he may wel and without burnyng lyue chaste vnmaryed But if a man or woman maye not so do God hathe gyuen theÌ„ the medicine of maryage wyll not esteme the worcke therof as synne whoredome vnchastite or vnclennesse For he sayth playnely let euery maÌ„ haue his owne wife euery womaÌ„ her owne husbond To be theyr propre owne or peculiar maketh y e mariage As for harlottes vnthriftes they are not perculiar propre or own one to another but borowed lent for a tyme. It foloweth yet more playnely in Paul how that he not onely vouch saueth the worke of wed locke to them that be maried but commaundeth also yee and taketh away the priuate power of either of them both therin sayeth clearly that nether of them maye denye vnto the other the dewe worke of matrymonye Let the husbande sayth he geue vnto the wife dewe beneuolence Likewise the wife vnto the husband And this with comelye wordes expresseth he the actuall worke of mariage which certayne of the Corinthians of a speciall chosen holynesse falfe fayned clenlynesse had vtterlye denyed vnto theyr maried spouses thinkyng therby to be very holy clene and spirituall But Paul coÌ„maundeth theÌ„ to mary the one to geue dewe beniuolence vnto the other no doubt for the auoydyng of whordoÌ„e eschuiÌ„g of vncleÌ„nesse For it foloweth in Paul immediatly after The wyfe hath not power of hir awne bodye but the husbande Lykewyse the husband hath not power of hys awne body but the wife Wherby he forbyddethe that nether of theÌ„ shall denye his body vnto the tother For they two sayth the Lorde also are one bodye Hereof doubtlesse dyd the holy godly lerned bysshoppe take the same whyche he spake in the great couÌ„saile at Nicea where as he sayde that it is dennesse also a man to lye wyth his owne maried wife For Paule in the same chapter speakyng of wydowes wydowers saiethe that
out of gods word and the lawe that to the laweful mariage of the children the consente of the parentes also is necessary and that the chyldren oughte not to cast theyr parentes a syde yf they do that then the pareÌ„tes maye refuse and dysanull the chyldrens promyse The eyuyle and Imperyall lawe requyrethe also the consent of the parentes as it is manyfeste libro Pandeet xxiii Iustinian the Emperour Instit libro i. tit xi wryteth after this maner lawfullye ordinatelye do they coÌ„tract mariage one with another whiche come together after the coÌ„maundementes lawes yonge men whan they are olde ynough to take wyues and yonge wemen whan they are of conuentent age to take husboÌ„des but so that they haue the coÌ„seÌ„t of theyr pareÌ„tes vnder whose auctorite they be That this shalbe so wyllethe and chargethe the lawe eyuyle naturale in so much that the fathers coÌ„maundement must go before These be Iustinians wordes which are so manifeste and euydeÌ„t that they nede no further declaracyon Upon this do some men thinke that theyr ma riage is no mariage that the one of theÌ„ shulde nowe be separated froÌ„ the other seyng it is so loÌ„g sens they were coÌ„tract agaynst the wyll of theyr parentes But such personnes ought to considre that theyr parentes dyd not put the froÌ„ a sunder therfore is theyr wedlocke now a lawfull wed locke inasmuch also as in processe of tyme theyr parentes were reconcyled And thoughe it were not so yet openly accordynge to the custome of the comen lawes were they permitted to mary were solemply receaued in to wedlock lyuynge honestely together haue had chyldren exercysed all dewties of mariage Therfore ought they by reason to coÌ„tinew styll in theyr matrymony 〈◊〉 al poyntes to applye theÌ„ selues to y e feare of god Some turne theÌ„ selues another waye sayes Thorowe such lawes are the poore snared that they can neuer come to anye riche mariage for the rytch wyll not geue theyr chyloreÌ„ to the poore Wherby it may easely be perceaued where the shoo wringethe them that resiste thys aunciente good and reasonable lawe Theyr harpynge is vpon theyr halfepeny theyr mynd is to be riche with mariage neyther are the satisfyed to haue takeÌ„ awaye the chylde agaynste the fathers and mothers will but agaynst theyr myndes wolde they haue the good also These take not the child because of mariage but for the goodes sake Thus doth iniquite discloose it selfe that a man maye well perceaue what it is that some menne seake in mariage A reasonable manne whether he be rytche or poore wyll allwaye haue respecte vnto the feare of god to honestye to faith fulnesse to laboure and vertue and not to the bagge of moneye Themistocles desyred rather to haue a wyfe discrete and a prudent personne then one that was rytche But who so hathe more respecte to worldly substaunce theÌ„ to honestye and knowlege is a shamefull personne lyke as he also that hyghly estemeth suche a maÌ„s frendshyppe and desyreth it for moneyes sake Nowe be as be maye Who soeuer is greued with this lawe towchynge the consent of the pa reÌ„tes let him laye awaye hys gredye desyre hys bragging and his fond affeccyon and lette hym haue respect vnto god and vnto equytye Lette hym coÌ„sidre well the worde of the Lorde What thou wylte not haue done vnto thy selfe that do not thou to other So shall the law be more light vnto hym and the more easy to beare ¶ The syxte Chapter The pareÌ„tes ought not to constrayne theyr chyldren to matrimony nether to marry theÌ„ afore thyr tyme. IN this poynte also ought not the pareÌ„tes to take to much vpoÌ„ theÌ„ selues because of theyr authoritie neyther to abuse it or to compell theyr chylde eyther because of fylthy aduauntage or lothesomnes in takyng payne to let him go haue no respecte vnto hym For an vngodly and vnhappy thyng is it in the cause of mary age to coÌ„pell a yonge maÌ„ agenst his wyl to take suche one as he hath no harte vnto For in mari age ought to be the full consent of both parties w t the consent of theyr parentes Lykewyse also whaÌ„ a son or doughter are come to theyr yeares ful discresion but are of theyr pareÌ„tes in y e me ane season not looked vnto so afterward with a good aduise deliberacioÌ„ do honestly mary to gyther Then ought the father well to considre that thorow hys owne wrongful vnrighteous demeanour he hath lost his authorite as towechyng hyndryng breakyng of that mariage For seyng that the parentes do not looke to the chyldren nor make such prouision for theÌ„ as parentes tutours ought to do therfore are become nothyng lesse theÌ„ the pareÌ„tes why would they theÌ„ require of chyldreÌ„ such obedieÌ„ce by the whiche the chyldren myght fall and peryshe in y â— daunger snare of the dyuel In suche causes ve rely is not a Christen man subiecte nor bonde in as muche as all the lawes of God do extende serue for the honeste welfare and preseruacioÌ„ of man and not for his destruccion It hath oft tymes bene founde in dede that suche mariages â—…ontracted euen agaynst the wylles of suche vn faythfull and couetous parentes haue ben prosperous holy and acceptable vnto God Not w tstandyng my purpose is nother to coÌ„mende the foolyshe affeccions nether the wicked wanton behauoure of certayne yonge wylfull personnes that feare not God In summa the measures ought here to be a lyke longe euen thus lyke as the chyldren must haue respecte to theyr pareÌ„tes not wylfully despyse them or cast them of So shulde not the parentes wythout ony petie com pell theyr chyldren to mariage afore theyr tyme neyther wyckedly neglecte them nor leaue them vnprouided for in dewe season Good lawes iust rulers the feare of God and discrecioÌ„ shall moderate this matter well ynough Hereof also shall we treate more largely in the Chapter of the consentynge Furthermore the age or yeares of the chyldreÌ„ must well be considered of the parentes For an vnnaturall and vnhonest thynge is it to mary younge folkes whiche yet haue not attayned to theyr lawful and iust yeares Many great sicke nesses do spring therof YoÌ„ge mothers also haue no iust strength nether to norysh nor to bryng forth frute And sometyme hathe it chauÌ„sed that they haue dyed of theyr impotent chylde Lykewyse the chyldren whiche were borne of chyldreÌ„ became sycke and feble It shall also not be come ly for Christen menne to haue lesse discresion herein then the Hethen whyche haue had great respecte to the age and yeares For Plato Aristotle and Heseodus appoynte the age of seuentene yeares to yonge women Some there were that to yonge menne haue appoynted the age of nynetene or twentye yeares for in those yeares be the powers somewhaÌ„t strengthened and decreace not then thorowe maryage as they do in weake folkes
And to the Galathians he saythe Walke ye in the spirite so are ye not vnder the lawe Therfore for asmuche as aduouterers do walke in y e flesh and not in the spirite they are vnder the law ne ther hath the Lorde taken the lawe and punyshe ment from them Moreouer as touching the story Ioh. viii we must considre that the Lord sayd vnto the wife woman hath no man coÌ„demned the And whan she had sayd no man he answered Nether do I condemne the. For wyth this answere layed he before her the sentence of the Iudges And for as muche as he was not come now to gyue sentence as a Iudge but to saue he wolde not condemne her and so medled nether wyth the lawe nor the acte The Lord was come nowe to haue mercy vpon synners and to call them to repentaunce Therfore sayd he also vnto this womaÌ„ Go thy waye and synne no more And wythe these wordes doth the Lorde warne all suche as are tangled wyth aduoutry to cease from hensforth and to amende God happely maye haue mercy vpon them take from them the shame dishonour payne and punyshment whiche they haue greatly deserued For God hath no delyte in the destruccion of a poore synner but wyl rather that they coÌ„uerte lyue But yfye wyl not turne yf ye wyll nedes be styffenecked and styll set forth youre shamelles foreheades then verely doth God watche ouer youer wyckednes saith Hieremy v. In the desyre of vnclenly lust they are becomel yke olde stallaÌ„des euery one neyeth at his neyghboures wyfe Shulde not I punysh this Wherfore ye aduouterers looke for none other but God wyll plage you for shamelesse actes of wickednes whoredome For abhominacion vice periury and shameful matters are they that ye go about wythall ¶ The. xii Chapter â—…ow one that enteÌ„deth to mary shulde chose a mete honest and vertuous mate ANd hytherto haue I declared whence wed locke coÌ„methe who dyd institute it what it is how it ought orderly to be contracted what be the occasions end and vertue therof Item howe holy profitable and good it is Agayne howe horrible noysome and shamefull whoredome and aduoutry is But forasmuche as in the occasions of wedlocke it is mencioned how y â— wedlocke was ordined of God to the intent that maryed folkes shulde spend theyr lyfe in y â— mutuall participacioÌ„ of al such thinges as God sendeth y â— they may bryng forth chyldreÌ„ or they maye auoyd whordome or for the eschewâ—…ynge of perellous solenes that the one maye be a conforte and helpe to the other accordyng to y â— wyll of GOD And for asmuche also as in the meane season there lyethe great importaunce wayght vpon it what manner of companion mate thou chosest how thou mayest lyue wythe hym and yf God gyue the chyldren howe thou mayest bryng them vp Therfore in thys parte of â—…y boke followyng I wyl treate how a mete honest and vertuous spouse ought to be chosen Afterwarde howe they ought on both the sydes to lyue well and ryght togyther to hepe and increace the mutuall loue and trouth of mariage and fynally howe they muste well vertuously bryng vp theyr chyldren For who so coupleth hymselfe wyth braulâ—…g folkes coÌ„meth to disquietnes maye not complayne therof Why lefce he not such coÌ„tencious persons wythout his house Who so nowe wyll haue a peaceable mariage must not chose him a restlesse mate He that wyll plante any thynge doth fyrst considre the nature of the ground in the whiche he entendeth to plante Muche more shuldest thou haue respecte to the condicions of thy spouse oute of whome thou desyrest to plant chyldren the frute of honeste and welfare And lyke as plantynge and carefulnesse hathe great power in al growyng thinges so hath it greater vertue and strength yea and better frute in the diligent bryngynge vp of chyldren Where as mariages and chyldreÌ„ do sometyme prosper euel the greatest cause therof is the faulte in chosyng the partie and in the chyldrens bryngynge vp Nowe where as we fayle in this behalf it commeth either of our owne fonde affeccion whiche we folow and are seduced therby or els coÌ„meth it of ignorauÌ„ce as whan folkes wotte not wher vnto they ought to haue respecte or howe to do in the cause And seyng that in these poyntes stoÌ„ deth the makyng and marrynge of wedlocke I wyll fyrst note in fewe wordes the moost necessary thyng that maye be spokeÌ„ hereof And fyrst wyll I speake of the chosyng of a spouse The chosynge is a receauyng or acceptynge of suche thynges as we thynke are mete for our ende and purpose Therfore euery election hath a finall respecte that it is directed vnto For as much now as our talkynge here is of the eleccioÌ„ of a spouse we must reduce to our remembraÌ„ce the ende of wedlocke that is to saye the causes why and wherfore it is contracted Nowe haue we heard afore that the causes why it was orde ned â–ª and wherfore it is to be receaued of y e two parsonnes are these euen to the intent that they shall coÌ„tinually dwell togyther and spende theyr lyfe in the mutuall participacioÌ„ of all such thyn ges as God sendeth that they maye bryng forth chyldren or that they maye auoyde whoredome for the eschewyng of perâ—…llous solitarines that the one maye be a conforte aâ—…d healpe to y e other accordyng to the wyll of God Therfore thou that wylte chose muste haue respecte vnto these aforesayde poyntes as to the finall ende marke set before the must proue whethâ—…r the parsonne whome thou thynkest to â—…oyne vnto thy selfe haue these poyntes whyche thou hast heard now recyted And the same shalt thou well proue if thou note diligently the rytches that are in man of the whych I wyll nowe speake Thre manner of rytchâ—…â—…re therin man the rytches of the mynde of the body and of temporall substaunce The best moost precious are the ritches of the mynde as they without which the other two are more hurteful then profitable The rytches of the mynde are the feare of God faythe gods glory gods seruyce vnderstandyng or knowlege prudeÌ„ce trueth sobernes righteous nes liberalite chastite humblenesse honesty and nourtoure synglenesse and diligence and suche lyke vertues These lye not styll neyther hyde them selues wher so euer they be but breake out diuerse wayes so that they maye well be spyed but specially in talkynge For our Lorde Christ dyd say Out of the abundance of the harte spea keth the mouth They of the olde tyme sayd that a mannes talkyng is the myrrour messanger of the mynd in the whiche it maye be sene without in what case the man is wythin Therfore who so wyll knowe and haue experience howe a mans mynde standethe let hym diligently note his communicacion whether it be ioyned w t the feare of God manerly true earnest honest sted fast and reasonable or whether
that wyll gyue moost mony shall be soonest sped For all thynges are obedient to mony They are not certen whyther the parson wyll proue godly vertuous well disposed wyse prudēt circūspecte honest c. to whome they marry theyr yonge chylde yet are they streyghtwayes redy to yoke them togither so that mony come They had rather theyr chyldren should lyue euer after in perpetuall mi sery than they woulde loose the sale of them although they be scase sale worthy they be so yōge This kynd of marryeng hath euer ben detested euen of the very Ethnyckes and of so many as haue ben illumined wyth ony sparke of prudent reason And not without a cause For whā they come once vnto the perfeccion of age se other whome they could fynde in theyr harte to fansy and loue better than many of them begynne to hate one another be wery one of another spyte one another and curse theyr parentes euen vnto the pytte of hell for the cowplyng of them togyther Than seake they all means possible also to be diuorced one from another But yf it be so that they remayne styl togyther what frownig ouerwhartyng scoldyng chydynge is there be◅ene them so that the whole house is fylled f◅l of those tragedies euen vnto the toppe One casteth another in the tethe wyth theyr bloud and auncient stocke Eche of them thynke theyr selfe best at ease whan they be furdest one from another There is nothyng more displeasaunt than one to beholde another One wyssheth anothers death One draweth this waye another y ◠way He fauoureth this parson she that He spendethe his goodes in this place she in y t contrary Eche of them is gladde to bryde away from another Thus goeth all to hauocke Nothynge remayneth in safe estate What a wycked and he◅yke lyfe is this The baser sorte of people seeth this vnquiet lyfe that is vsed among y e Gentylmen and theyr wyues whiche ought to gyue an exāple of all honeste and gētle softenes to other th◅ go they home and if ony thynge be it neuer so lytle displeaseth them streyght are they togither by the eares wyth theyr wyues so that shortely after the whole towne is an a rore If ony man beyng of a gentle nature and sofce harte mony sheth his neyghbour of his vnquietnes rough entreatynge of his wyfe he is also redy to faull out with him and sayth why maynot I punish my vyfe so well as suche and suche a Gētle mā dothe Whome should we followe but our heades and superiours If it were not conuenient for vs so to do I am sure they woulde not do it O euell example that sowethe discorde betwene manne and wyfe Who so euer offendeth one of these litle ones which beleue in me sayth Christ it were better for hym that a mylstone were hā ged aboute his necke and that he were drowned in the deapth of the see Wo be to the worlde because of offenses How be it it can not be auoy ded but y t offenses must come Neuerthelesse wo be to y t man by whome the offence cōmeth what is the orygynal cause of all theyse tragicall and bloudy dissencions but only the couetous affeccion of those parentes which for lucres sake so wickedly bestowe theyr chyldren in theyr youth yoke them with suche as they can not fauour in theyr age Were it not better and more godly to leaue them vnmarryed vntyl they were of a lawfull age and than so to bestow them that all parties should be contented wyth all euer after lyue quietly togiter in the Christen state of holy matrimony vnto the vertuous example of the baser sorte At the least by thys means y e parentes shoulde be wythoute blame But it is not so lucrefull I graūt not to the couetous parentes yet muche more profitable for the chyldren in tyme to come And wo be to that father which had rather satisfy his owne couetous affeccion than to procure a quiet māner of liuing for his chylde Themistocles although an Emperour and a man of great nobilite whan men marueled why he marryed his doughter rather to a good honest playne man of the contre than to a great rytche man and one of an aunciente stocke aunswered I had rather haue a man w tout mony than mony wythout a mā meaning that he which is a man shall soone get mony ynough for his necessary vses but as for hym y e wanteth such qualities as belongeth vnto a mā thogh he hath neuer so many possessiōs in store cōmeth of neuer so hygh bloude yet is he but a ◅astard shal soone lose y t hath byn long in get tynge Thus se we that the couetous affecciō of certen Gentyllmen whiche for lucres sake mary theyr chyldrē before they come vnto any perfecte knowledge eyther of thē selues or of other is one occasion why holye wedlocke is so lytle estemed nowe a dayes and so large a wyndow openned vnto whoredome and adultry What shall we now saye vnto them whiche at a iust and conuenient age come togither yea and that not only by the procuremente of theyr parentes but also by theyr owne consent yet lyue wickedly to the great dishonour of honorable wedlocke Certes here must nedes be a great faulte yf not on both yet on one party Dissensi on chaunceth many tymes betwene suche because one can not be contente to forbeare another to gyue gentle aunswers louyngly to cherysh one another and to be a lyke mynded in al honeste and godly thynges but streyghtwayes faull out for euery lyght tryfle contrary to the bonde of matrimony This engendreth muche hatred and displeasure betwene marryed folke in so muche that yf it be not shortely remedyed by mutual recōs◅iaciō it alieneth theyr myndes so farre one frō another y ◠scasely ther cometh euer after ony harty frēdship true loue betwene thē This is a great dishonour to holy wedlock Some also haue such froward scoldyng wy ues that they can at no tyme be in quiet wythe them they are so ladylyke and hygh in the ynne steppe chefely yf they broght ony substaunce w t thē than they thynke y t theyr husbōdes ought of very duty to gyue them place to forbeare them and to suffer them to haue the preeminence to do what they lyfte The beastes wyll not be in subieccion to theyr husbondes but rather take vpon thē to rule as though not only theyr goodes but also them selues were not theyr husbondes and at his commaundement yea an that by the appoyntment of God This oftētymes cau seth the husbonde to gyue hys mynde to straūge women and to breake the bondes of wedlocke The woman is not behynde but shapethe hym an hood of the same cloth and so is holy matrimony miserably rent and torne Some also there be agayne whiche haue gen tle wyues louyng faythfull honest obedient redy to do what so euer theyr
Paradise were all other ordinaunces made but euen in Paradise was wedlocke ordeyned And yf all ordinaunces haue theyr propre commeÌ„dacion honour of theyr fyrste begynner of the antiquite of the place where they were maâ—…e or of y â— pro fytte that they bryng Then verely is wedlocke moost worthy of prayse honour as a thyng in stituted of God hym selfe euen in Paradyse at the begynnyng of the worlde for the wraâ—…th and commodite of man Therfore in mariage lyued the holyest the moost vertuous y e wysest moost noble meÌ„ vpoÌ„ erth yee the holy ghost is not ashamed euen in the fyrst boke of the byble very playnely to taâ—…ke wryte nothyng els for the moost parte then of mariages chylbren or byrthes and suche other poyntes of housholdyng in wedlocke AdaÌ„ was a marryed man so was Enoche Nohe AbrahaÌ„ Lothe Isaac Iacob Iosaphat Iob Moses Aaron And so were other Regentes Iudges Prestes and Kynges Iosue Gedeon Phinees Samuel Dauid Ezechias Iostas Osâ—…as Isaias and other Prophetes â—…o Dauid commendeth the state of mariage as a singulare blyssynge of God whiche he sendeth to them that loue him whoÌ„ he loueth sayth Psal. cxxvii Blessed are they all that feare the Lorde that walke in his wayes for thou shalte lyue wyth the thyng that thou hast gotteÌ„ thorowthe labour of thyn owne handes O how blyssed happy arte thou Thy wyfe is as a frutefull vine that standeth by thy house syde Thy chyldren round about thy table are eueÌ„ lyke Olyue trees newly planted Lo thus shall he be blissed y â— feareth the Lorde c. and this is the cause that the wiues of the olde testameÌ„t toke it for a great dishonour plage whan one of theÌ„ was at any tyme barren or vnfrutefull In the new TestameÌ„t it was y â— good plesure of our Lorde Iesus to be borne in mariage For the virgyn Mary was marryed vnto Ioseph of the house of Dauid yet coÌ„ceaued she of the holye ghost brought forth her chylde beyng a virgyn her selfe remaynyng a virgin The fyrst miracle that oure Lorde Christ dydde The same wrought he at a weddynge namely suche a mi racle as is able to gyue coÌ„solacion in maryage that euen in thynges pertaynyng to this tempo rall lyfe God wyll not leaue them vnprouided for that mary in the feare of hym in the fayth of his euerlasting worde yee that he both can 〈◊〉 will turne the vnsauery water of all trouble in to theswete wyne of gracious comforte The holy apostles preachers of Iesus Christ had wifes as Paul the Apostle Phil. iiii reporteth of him selfe as Peter and the other Apostles 〈◊〉 Corin. ix and as Luke reporteth of holy Philippe Act. xxi And Eusebius Eccles. Histo Lib. iii. cap. â—…xx Paul calleth theyr doctrine that inhthite forbyd mariage the doctryne of the deuell and saieth i. Tim iiii Thesprete speaketh euidently that in the later tymes some shall departe from the faith and shall geue hede â—…o disceatfull spretes to deuelish doctrines thorow them that are lyers in ypocrisie and haue theyr conscyences marcked with an whot yerne forbidding to mary c. Therfore foloweth it that the doctryne which doth set forth and knowlege wedloke to be holy honorable profitable necessary and good is gods doctrine euen true and good holy and vndefyled The. x. Capter ¶ How shamefull vycious and abhominable the synne of whordome iâ—… ANd to the entent that the praise honour goodnesse coÌ„meÌ„dacion of holy wedlock may the more clearly appeare I will now set whordome ryght ouer agaynste it on the other fyde and declare how shamefull vycious abhominable it is before god all honestye That youth may loue the honoure of god and auoyde dishonesty y â— euery one may eschewe vycious whordome and betake hym to holy wedlocke Paul the chosen man of god writeth thus to the CorinthiaÌ„s Flye from whorâ—…ome All the synnes that a man doth are without his bodye but who so committeth whordome synnethe agaynst his owne body And immediately afore the sayd wordes he expressethe the vnderstoÌ„ding of this seÌ„tence sayeth Know ye not that your bodies are the membres of Christ Shall I than take Christes membres make them the membres of an harlot God forbyd Paul then whaÌ„ he spake those wordes All the synnes that a maÌ„ dothe et c. had repsecte vnto wedlocke For lyke as wedlok maketh of two personnes or bodies one personne and one bodye Euen so lykewyse the spirituall mariage namely the receauynge of gods grace in that we are baptysed iÌ„to christ and become Christen maketh one body betwene Christ and vs beleuers so that we be called and are in dede Christes membres Nowe lyke as he y â— is maried yf he take another besyde his wife dothe synne agaynste his owne body Euen so lykewise doth that Christen maÌ„ synne agaynste his owne body yf he commytte whordome For he dishonoureth the grace of Christ defylethe the holy couenaunt made betwene Christ and him For it foloweth in Paule Knowe ye not that he which ioyneth himself to an harlot is be come oue body For they two sayth the lord shall be one flesh or one bodye But who so cleuethe vnto the lorde is one spyrite Neuertheles thorow whordome is the sprete banished and excluded For thy sprete herte and mynd that ought to â—…leue vnto y â— lord is ioyned to y e harlot withe whom thou art one and incorporated Therfore they that coÌ„mytte whordome do synne agaynst the couenaunt and spirituall mariage where with we must be ioyned vnto Christ. Furthermore it foloweth in Paul Or know ye not that your bodyes shuld be the teÌ„ple of the holy goost which is in you whoÌ„ ye haue of god y â— ye are not in your awne power For ye are dearly bought Wherof it foloweth constantly that they which commytte whordome do dishonoure and waist away theyr owne bodyes For they geue ouer theyr meÌ„bres yee theyr hert and mynd vnto whordome And yet Christ for his honoure our clenlynesse dyd bye the sanâ—…e and that not with mony but with his owne bloud It foloweth also that they which are geuen vnto whordome be vnder the great plage of god For Paul saith here that ChristeÌ„ mens bodies are the teÌ„ple of god the holy goost Thus saleth he i. Cori. iii. yf any maÌ„ defyle the teÌ„ple of god him shall god destroye Is it not an horryble defylynge of gods teÌ„ple to set that vycious harloâ—… Wenus eueÌ„ in the place where god shuld reigne with his sprete to be ioyned do seruice vnto her with body soule Let them come forth now that wyll alwaye excuse syngle fornicacion as though it were not synne or at the leest not so greate syn one syngle person to abuse another Paul the Apostle of Christ saieth that whordome deuydeth vs from God breaketh the couenâ—…unt which we
all hys nede And here muste the chyldren be taught thus to praye Oure father which arte in heaueÌ„ c. And to expresse the articles of our fayth distinctly perfectely And in processe of tyme lerne theÌ„ truly to vnderstaÌ„d them and the ten Commaundementes also by harte Then teache them the Prouerbes of Salomon and the boke of the preachet and such comonsentences as are these Uertue excelleth all thynges To lye is the moost shamefullvice of all Thou shalte hurte no man but profyt euery man Speake euell of no man Backebyte nor curse no man All men are brethren And suche lyke godly sentences lette them be planted into yonge hartes Aboue all thynges shall the pareÌ„tes vse godly honest coÌ„uersacioÌ„ in y â— presence of theyr chyldren teache them more vertue goodnes than theyr wordes For wordes althoughe they maye do muche yet shall good ensamples of lyuynge do more to the yougth Let not your chyldren be conuersaunt wytheuell persons and lyght company lette them not heare vicious nor wanton communicacion nor se no synfull sygh tes The parentes must vse them selues before them as before GOD and all honest people Cato the wyse Senatour of Rome expelled Ti tus Flaminius out of the counsell only because that in the syghte of hys yonge doughter he embrased his wyfe Christen folke shulde remember the fearfull sentence of Christ sayeng Who so euer geueth occasion of euell to any of these yonge chyldren that beleue in me it were better forhym to be drowned wyth a mylstone tyed about his neck â–ª Thou must diligeÌ„tly beware lest any in thyne house gyue any euell ensample and speke that at naught is in theyr presence And take hede leest thou receaue any persone into thyne house that maye ether by worde or dede corrupte thy chyldren or seruauntes Remember that euell speach maye soone corrupte destroy that which thou hast bene long in plantyng buyldynge Wanton and euell communicacion sayth Paul conrupteth good manners And begynne by tymers to plante vertue in thy chyldrennes brestes for late sowynge bryngethe a late or neuer an apte haruest Yong braunches wyl be bowed as thou lystestâ—… but olde trees wyll sooner breake than â—…ow And what soeuer good liquour is put first into a newe â—…arthen potte it wyll kepe the sent therof euer after if it therin stand any ceason And as for the yeares to set the chylde to the scole fyrst considre the apte sharpenes of witte therof for some are apte at fyue yeares some not before syxe or seuen yeares And what they shall be fyrst taught it is tolde before And here must ye chose out discrete learned godly masters for your chyldren which shall 〈◊〉 cordyng to theyr capacities â—…ently wysely enstructe them as is contayned in theyr primers in Englysh and dialoges as are there made for them whiche whan they can read both prynted and written letters and can well commyt that y â— they haue lâ—…rned to memory sayeÌ„g it distinct ly perfectly by hart tâ—…eÌ„ let theÌ„ learne to write to casâ—… a compte to â—…yfre adde subtray c. And let them exercyse theyr penne and theyr tonges in readyng diuerse prynted bokes pertaynynge to the holye scriptures and come to heare the trewe prechâ—…rs of Gods word and in ony wyse let them not heare the papistike preachers and whan they come home from any good sermone aske theÌ„ what they haue borne awaye exhort them to marke diligently another tyme and to rehearse it when they come home Let them saye the graâ—…es at the tables Let theÌ„ prepare the table serue you therat clenly and manerly Let theÌ„ spend all the tyme in vertuous vses neuer be ydle for the tyme of yougth is preciouse and passeth away swyftly Be ye circumspecte o pa rentes in fedyng and apparellyng your childreÌ„ let theÌ„ not be paumpered vp to dilicately withe meates wines nor yet arayed to sumptuously proudly Daniel was as wel lyking as pure of coÌ„plexion with a messe of potage euery daye 〈◊〉 a draft of water as were they y â— were fedeuery daye of the kynges table Excesse of meates drynckes in yougth and gorgious apparell is y â— dore vnto glotony dronckennes lecherye and the way to pryde al maner of vyce neuer to be pluckte from theÌ„ in age For the which enormities vyces theyr parentes vp bryngers shal gyue strayght rekenyng vnto God let not thy yougth ruÌ„ne out of thy dores nether by day nor nyght without thy lycence and take a rekening of theyr behauyoure in thyne absence Suffre theÌ„ not to come into any lyght wantoÌ„ coÌ„pany Se that ye correcte theÌ„ dewly discretely for theyr faultes so that they stand in great feare awe of the and if wordes wyl not reclayme theÌ„ than take the rod or weapoÌ„ of correccioÌ„ discrete ly vsed For the rodde of correccion ministreth wysedome but the chyld suffred to do what he listeth is y â— confusioÌ„ of his mother And who so spareth the rod hateth the childe but he y â— loueth him nourtereth him in tyme the childes hert is ful of folyshnes but the rod of correccioÌ„ driueth â—…t forth Better it is that chyldreÌ„ wepe theÌ„ olde men Se that they pycke not steale not nor vse no vnlawfull games be not to rough nor to hastye weth them but so order your selues to them that they maye both loue and feare you ¶ The. xix Chapter Chyldren wher vnto they be apte lette them learne that science or handye crafte COnsyther well wherevnto thy chylde is naturally enclyned And vnto that occupacion let him be put to many meÌ„ nowe a dayes al be it they se theyr chyldreÌ„ apt vnto let ters good learnyng hauyng substauÌ„ce ynough to fynd theÌ„ therat yet wyll they not suffer them to continewe therat because theÌ„ selues caÌ„ not fa uour it or els they se no aduauntage worldly fâ—… low but great trouble â—…secucioÌ„ which worldly meÌ„ in thus doyng declare theÌ„ selues vngodly destroyers both of them selues theyr childreÌ„ of all common weales congregacions For what publique weal towne cyte or parysh can be wel gouerned wythout y â— Prince ruler preste or bi shop be lerned in gods lawe Prophetes and in his gospel what is the cause of all this dissensioÌ„ cruell persecucion tyranny euell lawes making vniust actcs false religion wycked ordinaunces vngodly decrees institucions but onely the blynd ignoranÌ„ce of vnlerned rulers which mea sure all thyng after theyr owne fonde fleshly affectes and reason besydes all scriptures wolde haue theyr owne carnal wylles to stonde in the steade yea rather to be aboue God hys lawes In tymes paste when men sawe so many spirituall promocions vnto rytch bysshoprykes benefices deanrykes Abbayes Pryories chauncelershyps c then they dyd set fast theyr childreÌ„ to scole to make them popysh prestes ydelly to lyue by other mennes sweates