thee the more bitterly hate thee howe muche her first husband then thou dyd more commodiously and gently vse her But she y t shal come laden to the w t childrē shal rob thee gather to enriche her owne withall She wyll not loue thy chyldren nor yet equallye those which are common betwene you but shal haue compassion vpō the fatherles being destitute of al fatherlye helpe and com forte In her that was corrupte men must consider the lyfe that is paste for of these ther are two periculous kindes for thou shalte heardlye perswade her that was common or her that hathe haunted the companye of greate men or her the whiche they haue loued to be continente for it would be heard for her that was wonte and accustomed to be a maistres ouer great men to serue him that is so farre vnder those which wer her seruātes And how soeuer she shal find the she wil not beleue that al other wold haue ben as thou art but shal lament that so vnluckedly she came was maried vnto the. I wold not counsel y t to mary her w t whome thou hast bene in amors withal whom thou flatterdest whome thou didst serue whom thou calledst thy hart thy life thy maistres thy light thy eyes w t other suche wordes as foolishe loue doth perswade vsinge impietie agaynst god which is y t ende of al desire goodnes Thys submission is shoulde be the cause y t she doth not regard y t but disdayneth to serue thee whose ladye she was as she estemed whō she foūd more obedient vnto her euen with y t peril daunger of life thē a ny other slaue y t was bought for monie Thus it appeareth it is not conuenient y e the seruaunt should rule y e maistres for after y t loue hatred reuerence contempt feare hath once occupied the mind of mā they leaue certayne cōtinuall markes the which y e Grekes call Hexis the Latins Habitus Great noble men do alwayes honour their pedagoges maisters that for the reuēce they bare thē of youth do feare them notwithstan ding they be their subiectes haue the aucthoritie power in their hand bothe of life and deathe And the prouerbe doth saye that whoso marieth for loue dothe liue in sorow I wold y t the flame whiche was kindled did burne before they were married after they were married waxed cold agayne might be renued perpetual pure liuelye Thou seeste nowe howe great prudency wisdome is necessary to discerne iudge these thinges and how necessary it is to counsel with him whose motions of the minde are quiete that they begile thee not Let no man trust to obtayne a wife y t shal haue no incommoditie nor faute but yet the fewer y t she hath shall be in stede place of her mani fold great vertues But he y t is wise wil learne take cō sel by such thinges as be present And forasmuch as those thinges which be meane are almost infinite there cā be no vniuersall forme nor rule genen of them therfore wisdō is present at hand the which is not geuen but with preceptes ayded holpen to admonish men of y e same I haue as for an example writtē the thinges matters aforesaid In the deliberation of matrimony this must be inuiolably obserued y t we folow not the iudgement of oure owne senses nor eyes the whiche are sone rauished and deceaued with beautie nor of the eares the which take pleasure in elo quence nor of the motions of the mynde wherewith men are ledde other to kinred or els to moneye or riches the whiche all throughe their instabilitye aboundaunce or sacietye do brynge wyth them swyfte sodaine repentance And therefore al thinges are to be reuoked called to that supreme and exact iudgemēt of the mind Thou shalt take hede that on thy part the wo man nother in body nor in sub stāce be not deceaued for thou shalt neuer vse her cōinodiously and as thou wouldest thy selfe whome thou fraudulent ly deceytfully diddest intice wind vnto thee for natural ly we hate him as an enemy y t doth begile vs nor nothynge doth displease a manne more then to lacke the thinge he loked for It were better to disclose vnto her thy vices infirmities the mediocrity and meanes of thy goodes substance with the perill of y e losse of her then to obtayne her w t fraude sure discord Sergius Galba his father y t was Empe rour playde as it is written the parte of a wise of an honest man for when Liuia Occel la that beautifull riche woman was in loue with him he put of his clothes secretlye did shew her that he was bro ken backte the which simple gene rositie did so contente please her that she regarded not the blemishe of his bodye but loued and honoured him more thē euer she did before Many men are wont to saye y t they will rule their wiues whatsoeuer they be or howsoeuer they came by thē and that it is in the hande and power of the husband what and of what conditions she shall be Certes a greate parte of this doth rest lye in the husband so that he as he oughte to do do vnderstand that ma trimonye is the supreme and most excellent part of all amitie and that it farre differreth from tiranny the which doth compell men to obeye Truly it compelleth the bodye but not the will in the whiche all loue and amitie do the onelye consist the which yf it be drawen dothe resiste and bowe lyke a palme tree as naturall Philosophers do wryte to the contrarye parte Nor thou shalte not beleue that there canne be anye maryage or concorde where they agree not in wyil and minde the whyche twoo are the beginning seate of all amitie frendship And they that do auaunce thinke thē selues able to rule their wiues by that time they haue proceded and gone a litle further they shall feele perceaue thē selues begiled find y t thyng to be most hard intractable the whiche to be done they estemed most light and easye Some there be y t through euyll and roughe handelynge and in threatenynge of their wiues haue them not as wiues but as seruauntes And yet surelye they are but very fooles that iudge matri mony to be a dominion And such as woulde be feared do afterwardes lamente complayne that they find no loue in them whose loue amite through their owne importu nitie thei turned into hatred And at y e beginnynge glorifiing craking thus cruelly to be their wiues maisters thei purchase vnto them selues a most miserable alamentble life in time to come beinge nowe y t all loue pleasure is caste a side enuironed with feare suspition hatred so row Truly yf a man as nature
Adā as it were diuining sayd y t two men shuld be in one fleshe vnto y e which wordes the lord our god dyd adde this y e matrimony once cōsumed made perfect they are no more two but one mā y t it might euidently appeare that true matrimonie cā not be betwene thre or foure but betwene two onelye And as oft as god him selfe speaketh of matrimony he neuer sayth husbandes wiues but wife and husband And the Apostle S. Paul to auoyd fornicatiō geueth counsel that euery man shuld haue his wife but he neuer sayeth hys wyues And truly whē the lord doth inhibite that men shuld not re fuse their wiues for any cause except it be for fornication he forbiddeth the multitude of wiues for if he mary another he calleth him an aduouterer Why shuld he be an aduouterer that marieth another his first wyfe beinge yet alyue yf it were lawfull for him at one tyme to haue manye wiues These he the lawes of nature the which in very dede shuld haue sufficed yf oure malitiousnes had lefte oure nature pure and whole as it came frō the handes of his maker But being now violated thorough vice inclininge vnto malitiousnes the age time y t ensued found remedies for this infirmitie as it were cer tayne barres doores to represse vice withal y t it creepe no farther For the worlde in the fyrst encrease of mans generation being yet but yong part of our old rude elders dyd dwel in caues and parte whē the cities were buylded in houses And at the begynginning the husband and the wife kept house together thē were children begotten and borne vnto the whiche there arose an incredible loue kind led with the fyrebrand of nature These childrē beyng of age maried wiues to encrease mākind withal their childrē encreased by whose meanes the loue of the fathers paste on vnto the sonne and doughter in law frō thence vnto theyr neues all these coupled together by the selfe same loue and charitie remay ned in one house beyng parta kers of one fyre loue makyng althinges cōmon or to speak more truly one thing onelye But consanguinitie affinity crepte in alytle further beyng many in nūber wold not depart frō y t familye because they of youth were broughte vp together for there is no sweter thinge then of childrē to haue bene conuersaunte acquaynted because they were suche persons whome they loued as thē selues they could not be departed except they shuld haue bene seperated drawen frō thē selues And although certayn of thē were remoued gone as it were to dwel in another place yet that notwithstandinge they oftentimes returned vn to theyr originall house and were most familiarly conuersaunt together But suche as were wyse and by longe expe rience witty perceauing that chastitie through the feruent nes and heate of youth was in great daūger iudged that such feruentnes motions of youth ought by some religiō lawes to be 〈◊〉 repressed for vnto nature it appeared truely a thing most abhominable to mary other wyth mother nece or doughter y e which thing Adā nature not beyng yet corrupted dyd suf ficiently ynough declare whē that he lokyng vpon his wife sayd Beholde now the bone of my bones the flesh of my fleshe for this shall man leaue both father and mother the which he wold not haue lefte yf he might haue maried her Necessitie scarcenes of peo ple coupled brother syster together But humanitie by a litle litle the world being somwhat more replenyshed begā to despise refuse y t kind of mariage manye nations auoyded it by lawes by religion forbad y t suche as were so nighe of cōsanguinitie and kind should not marye together for it semed vnto thē vn mete that any such should be coupled together and that al such mariages shuld be thoughte incestious agaynste all right by the auctoritie and wil of the superior inhibited for whether we beholde humayne thinges the law that is the consente of the citezins forbiddeth them or diuyne thinges the maiestie of god forbiddeth thē so it foloweth that chastitie shuld be in sauegarde within the walles and houses of those y t are of consanguinitie for it was sufficient ynough vnto the simplici tie and innocencye of oure elders to abstaine 〈◊〉 the thing not wonte to be vsed vnto whome it was ynough in times paste to saye I wil not 〈◊〉 Quirites But in the tyme age y t folowed they coulde not be 〈◊〉 frō 〈◊〉 no not 〈◊〉 manye 〈◊〉 threatninges terrours prysons nor 〈◊〉 wyth death so feble are we to goodnes and so strong mightye agaynste modestiousnes nor we do nothing more coragiously then to disprayse contemne vertue And for asmuche as there is no beast vnto whome concord beneuolence is so profi table or so necessary to ioyne amitie to amplifie loue and charitie withal as to man it is prouided as Cicero S. Augustine do write most notablye that menne shoulde take their wiues from other places and their doughters theyr husbandes out of their families and houses wherby great loue should aryse encrease by such bondes of affinitie the one shuld greatlye fauour the other cōsideryng y e therby great frendshyp and kyured shuld ensue folowe that finally both gods lawe and mans shoulde make and knyt vp as it were a knot of pietie faythfull loue And so it is come to passe that charitye which nature had sprinckled thorowout al humayne generation was restrayned through the affections of the iniquitie of man vnto a feaw is now by the meanes of matrimony spred abroade not in one or two houses only but in cities kinredes nations y e which throughe one sole mariage haue bene reuoked frō sharpe dissentiōs vnto louing and swere agreament concord But how farre it is law ful or vnlawful to procede in these thynges by the ciuill canon lawe defined it is not to be disputed vpon at thys time but hereafter we shall speake thereof when that we by the helpe of Christe shall write of the common welthe But when so great darcknes was in the soule of man and in his wil so great iniquitie that corruption was encreased in man by y e continuaūce of euyll it semed good vnto god to restore his worke for he sente his sonne by whome he made the world to reconcile vs after to great dissention discord vnto the father and to be the clarifier of oure 〈◊〉 an ensample of y e woorkes and dedes of lyfe And he puttinge forthe hys hande lifted vp mankinde lyinge vpon the earth and waloyng in mire to looke vp into heauen and to be partaker of the light thereof And although he hadde blowen hys trompet all they that hearde that celestiall and heauenlye voyce contemning and leauing all other thinges apart dyd hye them towardes so
great and so excellente a beatitude for them and for all other prepared For they perceaued and sawe that all such thinges as by humayne arte wisdome watre or 〈◊〉 myght be obtayned and gotten and all suche thynges as were spoken of to the Philosophers scoles were 〈◊〉 offered and geuen as it were in to their handes more spededely and more purely then euer before whereof there arose an incredible heate and feruentnes to folowe Christ his bloude beyng as yet euen hoate the whiche in such wise maner kindled their brestes whome he touched y e the kinges princes of the gentiles stode as they had beue amased the capitaynes of great hostes w t such as bylong expe rience vse of thynges were sage and wise of whome in al graue and weyghty matters men asked counsell al other learned men the which being set in y t hyght of all humayne thinges and nexte vnto god al other beynge vnder them perceaued y t all thynges with greate myght powre were ouercomed by christen men Euery man marueiled from whence such force strength shulde come wherewyth so many thousand hartes with one accorde shulde desyre and seke for one thinge shuld confesse one Christe shuld speake one thynge and obtayne and come to one ende They cared nether for mony nor yet for their lyues they sought for no superioritie they refused theyr owne howses families parentes kynsfolke yea and theyr owne wyues that nothyng myght let or hinder theyre course on flacke the victory ouer vice and the vnhard reward of vertue Nor they cared not for any impedi mentes or caredge y t doubted not to obtayne by this victori suche infinite rewardes and goodes Nor they had no leasure in such celeritie of age to think vpoÌ„ any other thing beynge thus occupyed and reuished wyth thys hyghe thought and cogitation But this heat of pietie flowing vn to vs from Christ as it were from some excellent fontaine is as careful for other as it is sure certayne of it selfe and is beautified adorned with singuler prudency wisdom But the more that this heate is kindled the more this wisdome doth shewe it selfe for gettinge of it selfe doth profite on her yf that any thynge may be lacking in such ferueÌ„t and aboundant charitie But surely she hath situate and set her selfe in a stedfalte and a sure place and beynge full of hope crieth oute who shall separate vs from the charitie of Christe So then he laboreth for other and not for him selfe he sayeth not he lyueth but not he nowe but Christe lyueth in him And so he fulfilleth the commaundementes of Christ that liueth in him and obeyeth vnto his will to ayde and prouide for those that Christe woulde it shuld be prouided for that is for his flocke for the which he hathe not spared to offer vp his owne life And therefore when these pietifull maisters and coadiutors of Christe do remember what the Lorde aunswered when he was demaunded of wiues y t some did chasten them selues for the kingdome of heauen sake that none other coulde do y t but only they vnto whome the father of heauen gaue it Paule leste that anye manne through an vnwyse feruentnesse of folowynge or couetyng that God hath not geueÌ„ him shuld vnwysely fall into satans secret snares y e which he layeth at y e fete of those y e hast theÌ„ to y e pâ—rfection of life doth exhort theÌ„ wisely to take hede to prepare most effectuous remedy for y t wherein is most yeoperdie to fortifie y e part most stroÌ„gly where vn to they do perceaue their ene my most valiantly and moste stronglye to approche And yet the selfesame Paule the which with his ensample pro uoketh vs esteminge al other thinges as vile beynge bare and crucified to folowe bare Christ and crucified geueth this counsell y t better it were to marye then to burne leste any man should disturbe thorough iniury any other maÌ„s peace or quietnes or defyle him selfe with filthy thoughtes or dedes And therefore herbes and rootes are vsed to be geueÌ„ vnto some as meat to other some as a medicine so is matrimonye the whiche at the beginning was inuented of god for the procreatioÌ„ of children is now vnto the luxurious and incontinente persoÌ„ as a remedy of so great an euil Let vs therfore take this for a very fondation and grounde y t matrimonye is a lawful contunction of one maÌ„ and one wife to liue in coÌ„munion of lyfe together all the dayes of their liues ¶ Of the election choyse of a wyfe OR euer I doo speake of the choise of a wife I muste remoue from y t mind of those which I do instruct teache that furye wherewith they choose not their wiues but inuade theÌ„ they marye them not but rauishe them and deceaue theÌ„ coÌ„trarye to theyr willes do take them Yf the woman were a certayn kynd of merchaundise peraduenture it shuld not seme so vnseÌ„bly by all maner of meanes subteltie to obtayne her for howe soeuer she were obtayned she woulde serue to that vse but conslderyng y t nowe she shalbe his felow for euer yf she loue him not be she neuer so fayre nor neuer so bur dened with riches she shalbe continually molestious And what a madnes were it to be ginne suche a misterye of loue w t hatred Loue is gotteÌ„ by loue by honestie fidelitie not by violence For a tune peraduenture thou mayst en ioye her goodes her beautie her pareÌ„tage kinred but y u shalt neuer enioy thy wyfe Those thinges are best whiche are most coÌ„formable vnto nature AdaÌ„ did not rauish Eue but receaued her deliuered vnto him by god y e father hegaue her not vnto him per force but y t they shuld mutual ly loue one another he drue y e one out of y e other gaue theÌ„ like nature fashion to thintent that they or euer they were maryed shoulde seme and appeare to be one thyng and not two The iudgemeÌ„t of the mynde is the gouernoure of mans lyfe the whiche yf it go not before all our dedes we shall slyde and fall into such greate yeoperdies as we do le daylye chaunce happen amonge men They do wel consider what thinge they should eate or drincke but whome they do call vnto their frendship coÌ„munion of life the which are much more hurtefull or profitable then meat they care not So they do loue preposterouslye or euer they know or iudge what they do loue the which error dothe brynge vnto the lyfe of man more euil more misfortune then can be spokeÌ„ wherby so many and great frendeshippes through cruel dissenti on are chaunged loue most vituperiously shaÌ„fully broken the whiche suche men as by nature and custome could not long endure and coÌ„tinue inloue had craftely begon vnwisely They shuld first by nature and with reason haue
or no or whether that any other man can do the same whether she had rather y t he as of necessitie should do it agayne whether she be familiar with him All these thinges wil sone declare what wil folowe what she loketh for what she woulde what she deliteth in That womanne which doth gladly haunt the cōpany of fatte well likinge men but ignoraunte and vnskilful of any honest art apper teyning vnto women or that doth gladly talke with suche inuitinge him to her table what should a man beleue or saye that she loketh for but to do euill Men by the life that is paste do take aknowledge of the life that is to come for the force strengthe of a custome is great and howe she hath vsed her self with yong men with maydens with ser uauntes how she hath supported both good euill fortune yf euer she proued them that is prosperitie mekelye equally or fearcely impotētlye aduersitie strongly moderatly or desperatly and ab iectly Pietie and religion is a secrete a hidden thinge knowen of God onelye vnto whome it perteyneth both to reward to punishe and it is no mans part to iudge therof nor Christes wil they should as a thinge vnto his iudgement only reserued But yet his iudgemente is not lighte iudgemente vnto those y t do gladly speake of God and his holy word heare it without any arrogancy or ostentation of witte or to be honoured of other but with reuerence submission that through the preceptes cōmaundementes therof both she and other might learne to liue well and vertuously Nor to speake or commen of exterior thinges pertayning to the actes and dedes of the body do in suche wise opē religiō as to speake and reason of y e inward thinges of those that do eleuate and exalt the mind vnto god The first be as to dispute and reason vpon fastinges the number of prayers of vowes and of holy peregrinations And notwithstandinge that fasting and prayer are verye good thinges that good deuout women shuld oftentimes practise and vse thē yet in asmuche as the euill maye like wise vse thē they do not clerely shew and setforth the true sincere religion But to speake of him that is iudge both of the quicke the dead of him that beholdeth the actes and dedes of men of the fugacitie of life of the va nitie of those thinges which men desire of the contempte of honour riches dignitie of the care that God hath to defende vs sustayne vs and to kepe vs of y e loue of Christ towardes vs of our mutuall loue and charity of our ayde and helpe vnto the poore of our loue honour vnto our husbandes of the rule and bringing vp of our children seruauntes of deathe of the paynes of the sinful of the eternall felicitie and of those that are vertuous and good are more euidente promises and witnesses therof And of these thinges we haue compendiouslye intreated spoken of Dissimulation in all these thinges is sone speied perceaued or els it endureth but for a season and oftē times euen sodenlye it openeth it selfe For why a mās mind beinge set and disposed to dissemble doth easelye euē of it selfe returne to hys proper nature Let vs therfore nowe returne vnto our purpose and speake of all those thynges the whiche we haue set in the soule in the bodye and in the exterior and outwarde thynges for whose cause we haue somewhat digrest vnto the thinges that we hitherto haue spoken of Pietie is the head of al thinges She that is pitifull doeth neuer euel nor any thing that may be iusiely rebuked Thys is the true and natiue iustice of the whiche the olde prouerbe doeth saye that it embraseth all vertue But the wycked womā at no time doeth anye thynge well but when she iudgeth it to be for her owne vt ilite and profite So my preceptes shall haue an eye and regarde those whiche are not wycked nor perfectly pitifull for there is not one that is perfectlye pitifull For Paule doeth saye that he doeth runne and laboure yf by anye meanes he maye optayne and comprehend But a great and a well growen pitie is accepted and counted for an absolute and perfect pitie Unchast womē are intollerable what wyse man can suffer any suche excepte he be wytles Salomon sayeth he that expelleth a good woman expelleth a good thing and he y t kepeth an harlote is a foole and vnwyse What loue can a man haue to suche a woman For the Lorde sayeth that she hathe violated the mistery of matrimonye And yet they that amende returne from their enyll life oughte not to be numbred among the euel in asmuche as they haue turned theyr euyl lyfe into a bet ter She is not muche vnlyke a shameles woman that beynge naturallye inclyned to euyll doeth not geue her diligence to erect it but folowynge her naturall pleasure and desyre doeth by an vse and custome kepe it vnder and by softe and gentle intreatynge nouryshynge of the same doth augment and increase it And so it chaunseth that daye by daye she ta keth more pleasure more in it when that it were farre more conuenient to represse it and by good motions and exercises to wynde tourne it to better Of y e which Ouide not withoute a cause doeth speke saying She y t for fear committeth not the faute is an aduoutres in asmuche as she desyreth it And this woman is much worse then she that declareth her selfe to be an open harlote for amonge these there maye be founde that geue them selues to honesty the whiche perchaunce were led to dishonestye not by necessitye for there can be no necessitie to doe euyl but by some appearaunce or spice of necessitie withoute the whiche manye myghte lyue more honestlye Nor no man can lyue pleasauntlye with her that is euyll spoken of nor haue amitie or anye concorde with her that is not naturally and stedfastly witted And what thynge is more intollerable or more greuous to a wyse man then to supporte or to suffer a foolyshe companion And in asmuche as to lyue together doeth not onelye consiste in confabulation and wordes but in all other thynges that pertayne to the lyfe of man Therfore it is to be con sidered and wayed who it is that wyll be maryed and whether he be sharpe or dull witted what his customes and maners be whether he be peaceable or angrye vehement or softe impetuous fearefull a dronkarde or an abstayner from wyne a nyggarde or prodigal a wydowe man or whether he hath ben maryed or no hauynge chyldren or withoute chyldren howe and by what occupation he lyueth vpon hys landes or by other gayne whether he be an occupiour or a craftes man learned or vnlearned a magistrate or a pri uate persone of what age of what health and strength
reason holy scripture do saye vnto vs be the head of the woman and Christ the father there ought to be betwene them such societe felowship as is betwene y e father and the sonne and not suche as is betwene the maister and the seruaunt ¶ Of the accesse and goynge vnto Mariage AFter y t thou hast de termined with thy self to marry hast done all dilygence therto required thou muste desire of God good prosperous successe in whose hand power it is to gene it doutles wil geue it most abūdantly if thou aboue al other thin ges haue an hope a respect vnto him For yf thou after y e thou hast satisfied thine appetite resort vnto him desiring him y t thou mayst obtayn the thing that thou most desirest it shuld apeare y t thou wouldest make hym a minister of thy voluptuous desieres and pleasures and so doynge thy vowes prayers should appere most manifest blasphemy A man should not come vnto mariage as vnto a prophane thinge with a solute and an vncareful mynde but with a quiet a wel pourged mynd as to a thinge most sacrate holye Nor matrimony doth not onely consiste in the coniunction of the body nor yet in daunsyng nor bancketing procedynge broughte vnto vs with many other thinges from the gentiles when that it shoulde rather beseme vs most studiously to pray vnto almyghty God that so wayghtye a thyng as matrimonye is myghte haue good and prosperous successe Matrimonie as a thing sanctified of God the which willeth the matrimonial embracemētes to be chaste the bed to be vndefiled and their pro ginie vnbespotted And it is after the mind of S. Paule a signe of that great mistery wherwith Christ doeth indisolubly vnite hym self vnto y t church Therfore thou ough test as much as shal lye in the to lift vp thy mind and to remembre howe great howe worthy an ymage thou doest represent and that thy wife is vnto thee as the churche and thou vnto her as Christ And therefore thou shouldest shewe thy selfe vnto her as Christ shewed him self vnto his churche The charite and loue of Christe vnto the churche is incredible and thy loue towardes thy wyfe ought to be most effectuous Societe and to liue together is the most effectuous and su rest knot to knitre and ioyne amitie and loue amonge men and all other beastes What greater societie or companye can there be then is betwene a man and his wyfe Whose house whose chambre whose bed is cōmon their chyldren are common and they theim selues partakers of al good euyl successe and fortune the which societie and felowshyp wer sufficiēt to styre and pro uoke him that loueth not his wyfe to loue and beneuolence And what companye or loue shall a manne loke to haue of him that loueth not his wyfe Ther are y t in loue and amite loke for gaine as y t vile Epicures do vnworthy to be beloued menne whiche loue them selues not their frēdes And if we haue a respecte vnto commoditie and profite there is nothing that geueth so muche as doeth a wyfe no not horses oxen fermers nor proctours For a mans wyfe is the felowe and conforter of all cares thoughtes and doeth moore diligent and good seruice then other mayde or seruaunt the which do serue men for feare or els for wages but thy wif is led onely by loue therefore she doth euery thing bet ter then all other And God doth declare it saying let vs make Adam a helper lik vnto him selfe by the helper is signified the vtilitie and profite of the seruice by the similitude likenes is signified loue For a seruaūt and he that is hired are far vnlike y e maister and are taken wel nyghe for no men A seruaunt in the stede and place of an horse or of an oxe y e whiche must be betē inforsed to their work doeth serue his maister A hired seruaūte is in y e place of an hired horse for whē y e hier is payed y e socitie felowship dissolueth The child is part of y e father through a natural pitie thei loue eche other but yet y e wife is more annexed ioyned to her husband The father doth labour and taketh paine for his childrē but sildome the children for theyr fathers and often tymes thei are sent to inhabite dwel in other mens houses wherby in a maner it appeareth that their strayte faste societe doth dissolue break But the wife cleane contrary doth incontinently take paines for her husband nor may as long as she liueth nother chaūge house nor bed If com moditie profit be loked for what cōmoditie excelleth this yf y u loue thy wife y u shalt liue most pleasantly yf y u loue her not most miserablye wretchedly For ther is nohing so sharpe nor so bitter as to hate the thing y t doth fauor loue the nor nothing more happy as to loue him that hateth y e. What doth other mens bene uolence amitie helpe or cōfort me yf inwardlye I consume my selfe with hatred or what doth other mens enuye hatred hurte me when my mind is occupied with swete pleasaunt loue The fountayne of felicitie miserye is inwardly for outward thinges do litle or nothing to the iocunditie or miserye of mans life Some there be that hate aungels the whiche that notwithstandinge are throughe loue most happy fortunate Some other loue Sathan y e which through enuy and hatred are moste vnfortunate wretched How shal it be possible then that thou whiche doste loue shalt not be loued the prouerbe being true and saying Loue that thou maist be loued Thou shalte then leade a celestiall a heauenly life when there is such correspondente mutuall loue betwene you as there is amōg the aungels and those blessed foules whiche haue left theyr dodies and are clothed with the diuine and godly lyghte The lawe of matrimony and nature whiche Idam or God rather by Adā did pronunce doth declare how greate the loue of mariage should be for when Eue after that swete slumber was broughte vnto him to be his wife companiō behold quod Adā this bone is of my bones and this flesh of my fleshe for this shal man for sake father and mother cleue vnto his wife and they shal be two in one fleshe This is the summe and ende of all loue amitie to be so ioyned with the thing that thou dost loue that thou mayst become one thing with it The Poetes declare that Vulcanus the God of smithes founde two together the whiche shewed one to another great tokens of loue and taking a pleasure in this their charitie loue a thing vnto god most acceptable he asked them whether there were any thing where in he mighte do thē pleasure O Vulcane qd they we desire y t w tthose thi diuine
instrumeÌ„ts wouldeste breake vs in peaces cast vs newe agayne and make of vs two but one This is the ende of al our desires for this doth loue study shal obtayne that it desireth yf it may bring y t thynge to passe the whiche at lengthe shal be in that heauenlye loue and charitie when we being spoyled of this fleshe of sinne and renued by Christe shalbe made one thing with God among our selues as Christe dothe teache vs. What other thinge is it y t man must leaue father mother for and cleue vnto his wife but only y t charity ouercometh al loue yea y t also which doth elaspe the fa ther the childe together y t oughte to be mooste greatest beyng a man taught onlye by nature doth saye as Homere writeth that Troy in time to come shuld be destroyed by y t Grekes and that he doth not care nor sorowe so muche for him selfe his father his mother or for his brethren as he soroweth for his dearly beloued wife The stoute manly mind of man hath continually his reward for why the flame pearseth the womans hearte the whiche loueth her husband most feruently And so dyd Andromica loue Hector aboue al other ZenophoÌ„ doth shewe that when Tygraue the king of Armenias sonne hys wife were Cyrus prisoners he promised to redeme her with his owne life And afterwardes wheÌ„ they asked her what she thought of Cyrus she sayd y t she neuer behelde nor sawe him And when her husband sayd what thinge haste thou sene then yf thou neuer didste see him she aunswered what thing shuld I beholde or see but him only y t sayd he wolde redeme me out of seruitute bondage with his owne life so greatly the loue of her husband had inflamed her But what maner of loue should be in matrimony with what other preceptes shoulde it be fashyoned then with those y t whyche the Lorde our God dothe geue by hys Apostle Paule in the Epystle to the Ephesians where he sayeth That manne is the heade of the woman as Christe is the heade of the churche and god the heade of Christ. He propo neth no vile thing nor of erth lye wisdome that dothe corrupt and is foolishnes before God and oftentimes in thys world doth decaye yet doth eleuate and extoll it selfe to the similitude and ymage of the eternall wisedome by the which the almightie god created made the world And that heade of the churche said so seriouslye that he was the saluation of his bodye that he doubted not to giue hym selfe for it The Apostle calleth vpon hys to ensue and folowe thys loue that is that as CHRISTE hathe sprynckled and shedde his bloud to saue his churche so shuldest thou not feare nor that for thine or thy wifes affections but for the helth and salute of her soule to die most stronglye What thinge can make the coragious yf loue make the not the whiche geueth courage audacitie to hartes hares other timerous and fearfull beastes In this worde salute is comprised life helth vertue honestye But as for riches ornamentes delitiousnesse vayne glory voluptuousnes are ta ken for foolishnes He hym self despised al these thinges taught his that they shuld come vnto him yf they lightly regarded them Christ dyd not to enriche his churche w t golde and siluer or that it shoulde be of solace or pleasure but he was crucified to sanctifie his churche with wa ter by y e worde that it myght be glorious withoute anye wrynkle or sporte holye and faulteles and so oughte men to loue their wyues as their owne bodyes The Lord doeth dayly sanctifie the church by hys death that being purged with the mooste purest bloude of her spouse she may be adourned with all vertue and by puttynge awaye olde Adam with all his deedes she maye be clothed wyth Christe her spouse the which was made of God after the similitude and lykenes of the first Adam I say the heauenly not after the ymage of the earthly There appeare outwardly suche wonderful and excelleÌ„t vertues wherof the glorye of the churche doeth aryse that by them they may come to the fountayne of all goodnes that do meruaile at those sprynges and doth honour them And therfore we are commaunded to be in eue ry place a good odour and sauour but namelye vnto the lord And it is the wyl of our maister that oure good workes shoulde be knowen to all men to the intent our heauen lye father of whom we receyued theÌ„ might be glorified The quene did stand vpoÌ„ the right hand of her spouse in a vesture of golde wrought aboute w t diuers colours but yet her glory was not in her apparel nor in those thinges which meÌ„ do behold se but in those y t she seeth in sprite that her spouse doth approue for whose loue she doeth adourne apparel her self who theÌ„ can esteme matrimony to be vile consideringe it is y t ymage of so high and so diuine thinges And therfore y e womaÌ„s life vertue good name fame oughte to be vnto her husband more derer then his own life as christ put his own life to great incredible paines tormeÌ„tes to saue saÌ„ctifie to honor his church Nor y u must not behold how fayre of what kinred how rich or of what healthe she is of nor yet howe greatlye she doeth loue thee for whatsoeuer she be y e thou haste maried thou must none other wyse nor with no lesse affection loue her then Christ loued his churche the whiche refused not to suffer great paynes for the wicked and his enemies drawynge them vnto him as membres vnto the head to furnish and to make vp his churche with al he doeth dayly teache her sustayneth clarifieth mundifieth and with greate pacience gentlenes doeth chasten her and whatsoeuer she be he embraseth her w t great loue although she be vnkind and coldely doth recompence his feruent loue and charite to her wardes She is thy wyfe and ye bothe are nowe but one thing therfore thou oughtest to loue her as thy selfe It is written that Epaminudas enemies appoynted him a certayne vile offâ—ce the whiche he accepted moste beninglye and thankesully sayinge that he woulde so vse it that in tyme to come it shulde be reputed amonge the people a very honest office and so he dyd Could this man in so great a dissention of the citie and amonge so manye enuious personnes and enemies cause a vile office to be had in estimation and canst not thou euen of thy selfe brynge to passe that thou dâ—…pise not thyne owne fleashe yeathy selfe when that â—â—ule doeth saye he that loueth him selfe loueth his wif. Nor ther was neuer man y t hated his owne flesh but doth norish cherish it as the lord doth cherish his church Aristotle folowing the Pithagorians doth define a freÌ„d that
vs shal knitte couple thē selues in good loue charitie In matrimony there chaunce many casualties as pouertie infamie enprisonmente banishement sicknesses the whiche are rōinon to all men and yet may touche onelye the one of thē which are married not offende the other as yl thy fa ther in law of whom thou lokedst to haue had a great inhe ritaūce had lost all his goods and wer defamed wherwith his daughter also were somwhat bespotted falsely conuicted of some crime imprisoned or banished the citie or fallen into some disease or sickenes But as concernynge thys thing I wil only say as nature doeth prescribe determine it for god doth commaūde vs to beare such good wyll and mind vnto other as we wuld desire they should beare vnto vs nor that only in thys greate coniunction of soule and bodye but also vniuersallye vnto all menne Supporte and suffer thou thy wyues mischaunces as she oughte to suffer thyne for matrimoniall loue should haue euerye thynge so mixte and myngled that they shoulde not saye thys is myne and thys thyne but that all thynge as profyte and disprofyte good and badde shoulde be common And yf ye be one and not two then canne not she be sycke and diseased but that thou muste nedes be sycke with her nor she poore and thou ryche The whyche thynge canne not chaunce amonge frendes howe shall it happen then where is so greate and so faste a knotte and coniunction both of mynde and of loue A sure and a true frende sayeth Ennius is in a thinge vncertayne Her syckenes and afflictions shall declare howe well thou dydst loue her when she was in healthe And folowyng the instincte of Nature and the commaundemente of God thou shouldest iudge her to be euen one thynge with thy selfe and her body consumed w t sicknes to be thy bodye as whē it was most florishing most pleasaūt vnto thine eye and thou shouldest serue and kepe it with no lesse diligence then thou kepest thine owne And as charitie through mer cy should grow increace towardes thy selfe thy chyldren so should loue teach thee to do towardes thy wyfe tru ly louing her as thy selfe and as thyne owne proper chyldren wherby she being diseased or troubled by fortune shalbe vnto thee more derely beloued then euer she was in her moste floryshyng estate and condicion women haue their certaine smal debates enuye and theyr diuers disdaynefulnesses and hatredes the whiche of verye lyght occasions and causes do spryng and ryse sodenlye as of suche whose iudgemētes are weake and feble but with suche matters men of grauitie oughte not to medle They haue like wyse theyr proper ambition and pride bothe in worde and place and whether they sit or goe But yet the husbande shal not encrease these thynges nor shewe hymselfe a minister nor a reuenger of her complaintes and sorowes be cause she was not honoured nor taken after her wyll and pleasure but rather to laugh at them and contempne thē callynge moste diligently vpon her to see to other thinges of moore importaunce profite For suche as doe medle or trouble them selues with suche lyght folishe matters are more mete to weare womēs apparell garmentes to spynne then to weare a berde or to be estemed or taken for a man Make such mē rulers of cities seing thei are so vnapte to rule gouerne their owne familie and housholde What thinge is there moore vnmete for a manne then to moue or to trouble hym selfe w t the lyght appitites fonde lustes of women ¶ What vtilities and profites the mutuall loue of those whyche are marryed doeth brynge IT can not be wel rehearsed nor told how manye vtilites and profites this concorde doeth brynge to great thynges bothe at home abrode nor how many losses incōmodities do growe of the dissentiō and discorde y t is betwene the good manne and hys wyfe The housholde when theyr maister and theyr mistres are at debate can no otherwyse be in quiet and at reste then a citye whose rulers agre not but when it seeth them in con corde and quietnes then it re ioyseth trustynge that they wyll be euen so vnto them as it perceyueth theym to be amonge thē selues wherin surely thei are not deceyned for yf y t man his wife do benigly gently support intreate one another they learne not to disdayne or for euery light fault to be angrye with theyr seruaūtes or yet for any hous hold words to be vexed or an gry with eche other but to set a syde al hasty and cruel wordes correctiō with all other thinges that procede of a disdaynefull a furious minde And the seruauntes are not onely mery therfore but also they do theyr seruyce y e more obediently gladly shewing reuerence vnto the maiestye that procedeth increaseth of quietnes and concorde For the husband doth defend hys wyues maiesty with loue and beneuolence and the wife her husbandes with honor obedience What shal I neede to saye y t cōcord causeth thē to be estemed wise and honest And they muste nedes be good seynge they haue loued so long together Nor ther can be no longe amitie or frendshyp but betwene those that are good the whiche doe suffer and deuour vp those thynges for the whiche other men leaue forsake amitie and breake of charitie Nor there groweth of none other thyng so great reuerēce maiestie as of the opinion and estimation of ano ther mās goodnes wisdom the which reuerēce is not onlye honoured within the dores but also shyneth and extendeth it selfe into the citie so that he is taken for an honest man and borne to be louing and gentle seing that he loueth so constantly and for a wise man considerynge y e he fo moderatly can handle so di ficulte and hard matters and worthye to rule a common wealth that with such wisdō and iudgement doth rule his owne house and that he may easely conserue and kepe his citezyns in peace and concorde that hathe so well stablyshed the same in hys owne house and familie And on the other syde who thynkest thou wyll beleue that thou arte able to be ruler or to kepe peace and quietnesse in the citye seynge thou canst not lyue peacesably in thyne owne house where thou arte not onelye a Ruler but a Kynge and Lorde of all Leontinus Gorgias the whyche was the syrste that amonge the Greekes was commended for hys eloquence exhortinge the Grekes wyth manye wordes at the playes of Olympe vnto peace and concorde certayne men as it is sayd cryed out saying Let him first be at con corde with his wyfe and hys mayde and then come to persuade counsell vs to peace Ther is no man but wil trust to obtayne that easly the amitie and frendship of so noble so gētle a person whose benelouence gentlenes can not be
seruant but equall with thee and assygned by GOD to be thy fellowe and wyth suche loue coupled vnto thee as far passeth and exceadeth all other And reason it is that she which hath bene so long obedient and subiecte to her husband be now euen like and equal with him for now those agitations troubles of the mynd the whiche by the maiestie and as it were by the kingedome of the husbande should be refrayned are now through vse and time pacified and cooled so that now it shal not nede that he rule his wife or studye to obserue and retayne hys maiestye any more for it canne not nowe dimynyshe seynge that all suche thynges as required a iuste and a moderate impyre and rule are dyspached and taken awaye And therfore GOD commaunded Abraam to obeye his olde Sara not as to hys wife flesh but as some what eleuated vnto y e nature of mā and condition and qualitie of the spirite Nor from hence forth she must not be handled nor intreated like a yong woman in asmuch as she is feble her bodely heate swaged couled And her trauayle and paynes by the ayde helpe of seruauntes must now be ligh tened for y e infirmities of her minde y t blinded so her iudgemēt y t she could not perceyue the trueth are now healed her self made better more cir cūspect wiser then she was before Begynne nowe therfore to make her equal w t thy selfe coūsel w t her about thy matters whether they bee great or smal for so shal she re ceyue y e frute reward of her obedience to be a mistres the whiche was so longe thy seruaūt Nor she shal not be now intollerable or insolente or a stately mistres that so long a tyme before hathe learned to be obedient Thus by lytle litle ye shal learne to discerne the sexes begynne to prepare you vnto y t celestial life in the whiche there is no sexe as touchinge carnall vse For ther as sayth y e sonne of god they nother marrie nor are married but liue as y e angels of God pure incorruptible spirites amonge y e whiche no man is borne nor no mā perisheth so that there nedeth no reparation of man kynde by generatiō This loue not fastened in caduke and mortall thinges but in the soule shall folow her being dead for albe it she be departed buried and lamented yet neuerthelesse charitie shal liue the remem braunce of such a woman shal be pleasaūt vnto her husbād therfore his children shalbe the derer vnto him inasmuch as thei be his begotten and borne of suche a woman he shall pitie theym the more seinge that they be depriued of the frute of suche a mother and take her children by another husband in stede place of hys owne as borne of her the which with hym was one thyng bothe by the sacramēt of matrimony and by the nature of loue Also thou shalte cause the memorie and remēbrauuce of her which is now dead to be no lesse profitable vnto her kynsfolke then it was she beinge yet alyue for not withstandynge she be departed and dead yet y t knot of loue the which coupled her kynred to the as thine owne is not extinguished and the communion of bloude and chaunce of byrthe is a moore weker a more febler bande to couple men together in amitie then is the band of beneuolence and loue If thou dye before her leaue suche a testimonye vnto her and all other not onelye of thy beneuolence but also of thy iudgement to herwardes ge uynge her suche thankes for her fidelitie concorde to the wardes that al other may vn derstand what maner of wife she was and that she her selfe maye perceyue that her wyll and workes were well alowed and beynge yet alyue maye receyue the frutes of her honestye and goodnesse the whyche in that blessed lyfe she shall receyue and take for the greatest and most truest And therefore it shall be thy part for the gentlenes and loue thou hadst vnto her seing that thou the very stay of the house and goodes shalt be nowe taken from her and that she beynge fearful and feble shall be destituted of thee yet onelye 〈◊〉 and helpe to leaue her to the comfort relief of her widdowhed such a portion of thy goodes as may susteyne her lest that funestious and bitter daye the which toke thee frō her shuld some to bring al misery euilles vnto her but yet this must be ordered after euery mans nature and custome To some woman whose fidielitie fruga litie wisdom thou knowest thou mayst leaue all that euet thou haste And to some it is not for their vtilitie and profite to be left 〈◊〉 vnto whom money shuld be 〈◊〉 instrument and an occasion of lechery and bodely pleasure Some be 〈◊〉 〈◊〉 throughe auarice couetousnes very cruel vnto their owne children No man ought to know her better thē her owne husband the which hath bene secretly both in spor tes serious matters so long acquaynted w t her y t excepte he be a very trūke or a blocke he might 〈◊〉 ought to haue 〈◊〉 ed out knowen al her senses qualities And therfore geuing iudgement of those thinges y t he by the workes life of his wife deth know he may do y t shall some vnto him 〈◊〉 mete conuenient to be done but so yet y t loue may temper the sentence of iudgemente iudgement the excesse of loue But yet of what sorte soeuer she be thou oughteste not as farre forth as thy goodes wil stretche to leaue her in pouer tie And if thou shuldest faulte in any of these two thinges I had rather y u shouldeste leaue her exceading riche then y t she shuld lacke any thing pertayning to her liuing for there is a moore daunger in pouertie then in welthe or riches And forasmuch as by death he goeth to a better place lette him not care for suche thinges as he leaueth here but cōmit thē vnto suche as presentlye shall haue the vse of thē nor desire y t his wife shuld so remember him to cōtinue his widow still to her great incōmodity the perill of pitie Let him therfore leaue her free and in her owne hande iudgemente of her frendes to do that she shal thinke most cōuenient for her honestie the quietnes of her owne will mind Corin. vij 1. Cor. 〈◊〉 Mar. x Luc. 〈◊〉 The beginning of matrimony Gene. ij The vti lities of matrimo nye Warre through women Kyng Henry 〈◊〉 second Gen. ij The edu cation of chyldren Medea Euobar dus Famisies One mā one wife Ephe. v Gen. vii Gene. ii Note i. Cor. vii mat xix Mar. x. Luc. xvi Gene. 〈◊〉 Of the great beneuolēce of God Ro. viij Gala. ij 〈◊〉 xix i. Cor. vij What mariage is Gene. 〈◊〉 The sayinge of Epictetus An heauē ly
lyse A calami tye infernal Two wayes in mariage Election Yong meÌ„ Note The maner of the old mariages The coÌ„moÌ„ people A good wife A good wyfe An euyll wyfe Note Proue xix Eccles. xxvi The nature of man The nature of women ConstaÌ„te women Catharine quene of England Man Sa. viij Note i. Cor. xiij The loquacitie of wemen Cleanlinesse The end of matrimony Note The childe Ephori Note ye yong men Loue. True loue where The thin ges of y t soule and body How the affections maye be knowen Makers of lawes CoÌ„panye MaydeÌ„s The lyfe that is paste Pietie How the worde of god shuld be read Fastyng Dissimulation i. Co. ix Unchasle women Proue xviij What thynges are to be considred in hym y e wyll be maryed Gen. vi Gen. vi A ryche wyfe A craftye wyfe The pore maÌ„s wife Pryde Note ye wemen A liberall woman Liberalitye Note A niggarde An eloqueÌ„t wife Note thys Is it not so Marcus Caro. Note'y e women Pittacus answere Note Deformite The labo rers wife The yeares of ma riage Note thlo custome 1. Cor. 〈◊〉 Luc. ix Tiberius As 〈◊〉 〈◊〉 How notable a thing it is to mary a poore woman Gen. 〈◊〉 Prou. xvij â—arens is a noble citie of Calabria Tyme ExcelleÌ„te good conÌ„sell 〈◊〉 〈◊〉 Sergius Gal ba Matrimony The nature of a palme tree 〈◊〉 Eph. v. Note He xiij Eph. v. Gen. ij The law of loue is matrimony Gene. 〈◊〉 Note Gene. ij Cap. v. 1. Cor. iij. Ephe. v Loue geneth courage Note this Eph. v. ii co ij Mat. v. Psalm xliiij Eph. v. A frende Gene. ij Vertue Note this ye women By as precepte The beginninge of matrimoniall loue 〈◊〉 loues True hus bandes Gene. ij iij. Loue reuerence What loue is Ueneration Maiestre Fayth Note â—ayth i. pe v. Note A sharpe wyfe 〈◊〉 O fortunate hoâ—â—se Sulpitia Beautye Riches Eloquice Kinred How no bilitie glorye is gotten Prou. xvij Whether it be necessarye that a wo man be â—erned Is it not so Learned women are better then vnlearned Howe greatlye learninge doth helpe man It is the maÌ„s part to teache the woman i. Cor. xiiij The husbaÌ„d must teach the wyfe What thinges women shoulde learne What bo kes womeÌ„ shuld reade Note What 〈◊〉 tes 〈◊〉 shuld read Courtlye doctrine Scilence is conuenient and mete for women The husbandes ex ample Note Two necessarye thinges Themistocles The names of â—â—ble womeÌ„ Familier examples Familier coÌ„munication â—eneration Phil. 〈◊〉 as some do expouÌ„d it i. pe iij. Auoyde curiosite Exo. 〈◊〉 The bondage of Egypte Uncleane iÌ„portes playes ReligioÌ„s of chastisye Shamefastnes Luc. i. Thecause of betrothemeÌ„tes Genesis xxix Hc. xiij i. th iiij Ephe. v Tob. vi â—eastes are lesse Auxnrious then men 〈◊〉 co vij 〈◊〉 Rom. 〈◊〉 Marryed mens sola ces plea sures i. co vij 〈◊〉 co vij Fastyng Prayer Mat. vi Luce. xviij i. co vij Carnall copulatioÌ„ 〈◊〉 Note i. co vij The frutes of a well instructed woman True societie Nothing can be coÌ„pared to a frende CoÌ„mitte thy secretes tohim that is louinge and wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why we shuld not shew our secretes to womeÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ec ix Policides A fable of a certayne wulfe A noble sayinge The kno wledge of y t lawe of God Gene. i. Gen. ii The authoritie of the man and wife Diuers countrics diuers maners The thin ges geuen by nature to man woman The wife hath the rule of the Kitchen Fortune Playe To goe forth 〈◊〉 tim v i. Ti. v. The custome of flanders Psalm xvij Auoyde euill com pany Note i. co xv Note yongmen Fame Eubolus Disclose not the secretes of matrimonye pro. xiij Prayse not thy wyfe to muche Mat. vi Gen. iij O how necessary were he in these our dayes Note ye women The dauÌ„ gers that come of gaye appa rel And is it not so nowe ☞ Example and emulation i. co 〈◊〉 A womaÌ„s true ornamentes and apparell The com modity of simple aâ—â—ye The duetie of a christen man Luc. 〈◊〉 Note Gelosye A notable historye The tres passes of matrimo nye mat xix The miserable estate of women Ro. xv 〈◊〉 Auâ—thâ—â—â—tie Approued repre hention Col. iij. Mat. v. Eph. v. Eph. v. Reason Note ye husbandes Iob. 〈◊〉 Tob. 〈◊〉 Ephe. v Meleagers loue towardes hys wyfe Masuissa kinge of Numidiâ— Malice The propertie of the mynt The causes why the husbaÌ„d shuld loue hys wyfe The husbaÌ„d must loue hys wyues kinsfolk ChauÌ„ces Luc. vi 〈◊〉 〈◊〉 Note Leon-tinus Crates Note i. Re. i. The merites of this life Gc. xxi Math. xxij The remeÌ„brauÌ„ce of y e wife Note ye husbaÌ„ndes A fond 〈◊〉 quest of many hus bandes