apte and conuenient statutes and ciuile lawes suche ought no reasonable Christen man to resist but muche rather is he bounde to obey them lyke as the holy Apostle Peter hath wrytten and taught i. Petre. ii Be ye subiecte ◅ayth he to all ciuile ordinaunces of men for the Lordes sake The hygher pow ers haue authorite to make Ciuile lawes in out warde thynges And who so withstondeth such bothe wythstonde the ordinaunce of God and therfore shall God ponysh hym as Paule testifyeth Roma xiii Secondely the Lorde saythe Deutero vii youre doughters shall ye not gyue to theyr sonnes meanyng the vnfaythfull Infidelles and theyr doughters shall ye not take for youre sonnes Therfore in goynge about mariage a christen man must fyrst looke that in handfastynge hymselfe to a woman he make no diuorce of the true fayth or brynge it into parell For it followeth in the lawe For they shall make your sonnes to fall away from me and to serue strating Goddes And then shall the indignacion of the Lorde waxe whotte ouer you and destroye you shortely Neuerthelesse yf there be no daunger of faulyng awaye from Goddes trueth or of hur tyng the same then concernyng mariage it ma keth no matter though the partie dwell amonge Infidelles or come of vnfaythefull fathers and mothers For Booz whiche was grandefather to Iesse Dauids father married a Cananite of Ierico euen ◅uth whom the Euangelist recyteth in the Genelogy of Christ Iesu mat i. For she was right faythfull abhorred al ydolatry Elles yf there be parell presente that the one shalbe caryed away vnto errour then hath not onely the lawe in the olde Testamente spoken there agaynst but Paule also commaundeth in the second to the Corinthians the sixte chapter sayeng Beare not a straūg yoke with infidels For what felowshyp hathe righteousnes wythe vnryghteousnes What company hathe lyghte with darkenesse What concorde hathe Christe wyth Belial Or what parte hathe the beleuer with an Infidell How agreeth the Temple of God wyth Idolles Ye are the Temple of y e lyuyng God c. Mariage is a cōmon participacion of mynde body goodes Now sayth Paule What vnyte can a faythfull beleuer haue wyth and infydeler The vnbeleuer cleueth to vnrighteousnesse to darkenesse to ypocrysye to erroure euen vnto the deuell and to ydolatry Agayne the faithfull beleuer despyseth abhorreth condemnethe all such thinges loueth righteousnes the trueth of the Gospel the lyght euen the Lord and hath God lyuyng in hym How wyll these two now drawe one yoke whiche are of suche a contrary mynde To drawe one yoke is a maner of spekyng and is as muche to say as to haue fellow shyp and to yoke thē selues togither in wedlock To beare a strasig yoke is it to take an vnfaith ful mate or one to gyue ouer himselfe vnto such thynges as maye alienate hys mynde frō God his trueth And verely what womā so euer taketh an vnbeleuyng mā must drawe after hym in vnbeleue yea do se heare that whiche is cleane contrary vnto fayth and hurteful to her soule The chyldren also shalbe brought vp in in fidelite And thoughe it come not to passe whyle the parentes be alyue yet happeneth it after the death of the faythfull Whyle such yoked folkes also are alyue there is no tranquilite finally the beleuer must be in continuall discorde wyth the vnbeleuer or els must he graunt vnto her so do agaynst God agaynst his own soule and agaynst his conscience Therfore must we take good aduisement afore hand leest we yoke oure selues our frēdes or our chyldren with vnfayth ful people to the great hurt of our selues ours Thou wylt say For asmuch now as I haue an infidell to my mate I perceaue that ther can be no mariage betwene hym and me therfore wyll I departe from hym To this doth Paul aunswere the. i. Cor. vii yf a brother that is to saye a Christē man haue an vnbeleuyng wyfe she be content to dwell wyth hym let hym not departe from her And yf an womā haue an vn beleuyng husbonde he consent to dwell wythe her let her not departe from hym For the vnbe leuyng husbonde is sanctifyed by the wyfe and the vnbeleuynge wyfe is sanctifyed by the husband Els were your chyldren vnclene but now are they holy But and yf the beleuyng departe lette hym departe A brother or a sister is not in subieccion to suche But in peace hath God cal led vs. c. We must therfore put a difference betwene it that is done already and it that is yet to do A wedlocke is it no doubte that after the common custome and law is openly and iustely celebrated of euery man estemed for wedlock But yf in the same there be any erroure or blemysh that errour should not be defended or bro ught into other mariages Neyther oughte men therfore immediately to conclude saye Myne vnsemely mariage is therfore no mariage at al. Wherfore whyle the matter is not yet past euery man ought to beware that he nether hys be snared in daunger We can note well the blemyshes of the body much more ought we to con sidre the blemyshes of the soule We should take ensample by Salomon seyng it is manifest vn to what poynte the vnbeleuing women brought hym although he was the wysest amonge men vpon earth But whan the matter is done alredy let euery mās mynd be to kepe that thyng y ◠God hath called hym vnto and do that mooste conuenient is makynge faythfull prayer vnto God and followynge the counsayle of the holye Apostle Peter whiche i. Pet. iii. he gaue to the women that haue vnbeleuyng husbōdes sayēg Let the wyues be in subieccion to theyr husbondes that euen they which beleue not the worde maye without the worde be wonne by the good conuersacion of the wyues whan they se youre chaste lyuyng in the feare of God It plesed not Paul that in wedlocke al hope should be sodenly cast of for vnbeleues sake and vyolence ministred to seperacion For in y e fore recyted place to the Corinthians he sayth after this manner For what knowest thou woman whyther thou shalte saue the man or no Or y u manne whether thou shalte wynne the woman or no Wherfore he that is snared in such a case let him call vpō God and lyue in his fear in fayth fulnes in pacience in long sufferynge in discrecion soberly and in vnfayned loue Yet let euery Christen mā take hede that for his wyues sake ◅e consent to none ydolatry neyther defyle him selfe withe the workes of vnbelefe Lette euery man remember the wordes of the Lorde Who so loueth father or mother wyfe or childrē sister or brother londe or substaunce more then me is not worthy of me But let hym alway cry vpō God for succoure counsayle conforte and helpe So shall he faythefully not onely shewe hys louynge kyndenes but also fynde remedy and declare hys
into her harte doth it Contrary to Christ and wythout his wyll worde dothe she nothyng For in euery thyng y t she goethe aboute she seakethe and requireth for Christes worde she loueth Christ only aboue al thynges she is glad and wyllyng to suffer for Christes sake she doeth all for the loue of hym Christ only is her conforte ioye and altogither Upon Christ is her thought day nyght she loÌ„ gethe onely after Christ for Christes sake also if it maye serue to his glory is she hartely well content to dye yea she gyueth ouer herselfe wholly therto for Christes loue knowyng assuredly that her soule her houour body lyfe and all that she hathe is Christes owne Thus also must euery honest wyfe submit her selfe to serue her husband wythe all her power and gyue herselfe ouer frely and wyllyngly neuer to forsake hym tyll the houre of death to hold her content wyth her husbande to loue hym onely to harken vnto hym in all thynges to order her selfe after hys commaundement c. Nowe followeth it in Paule lykewyse what the husbandes owe to theyr wyues how they ought to loue them Ye husbandes sayth he loue your wyues as Christ loued the congregacion and gaue hymselfe for it to sanctify iâ—… and hath clensed it c. The husbandes dewetye is to loue hys wyfe Nowe is loue geÌ„tle and frendly she is not disdaynefull she seketh not her owne profyt she is not proude she is not pufte vp she is not hastely prouoked vnto wrathe she takethe not a thyng soone to the worste she is not lothsome tedious but feruente seruiseable and therfore as we sayde afore the husbande is the wyues head that is her defender teacher and conforte Yet nedeth it no farther declaracioÌ„ for as muche as Saynt Paule hymselfe sheweth the maner fashyon of the loue that is howe they oughte to loue theyr wyues and sayth Ye men loue youre wyues as Christ loueth the coÌ„gregacion Howe dyd Christ loue the congregacion It is wrytten No maÌ„ hath greater loue than he y â— ieopardeth his lyfe for his frend Such loue hath christ shewed to his congregacion For it followeth in Paul Christ gaue hymselfe for it For what in tent Euen to sanctify it and to clense it This is theÌ„ the measure of the mutuall loue matrimoniall that eche party haue nothyng to deare whiche he can not be content to gyue and bestow vpon his maryed spouse in as much as it is required of hym that if nâ—…de be he shall also not spare his owne lyfe for hys spouses sake And lyke as Christ thoughte no scorne of hys churche despised her not neyther forsoke her because of her vncleannes and synnes So shoulde no Christen marryed man spurne at hys wyfe nor sette lyght by her because that sometyme she fayleth or is tempted goeth wronge but euen as Christ norysheth and teacheth his church so ought the husband also louyngly to enfourme 〈◊〉 instructe hys wyfe But marke consyther this well O ye Christen maryed folkes that Iesus Christ the sonne of God and the holy Christen chyrche and the holy body of them bothe are set forth for an ensample or myrcoure to the state of wedlocke and coâ—…gall loue A more excellent a more holy a more goodly and purer ensample coulde not be shewed Thus truely must it nedes folow that loue matrimoniall is highly accepted vnto God as an ordinate holy and godly loue Contrary wyse it must followe that vnquietnesse hatred and frowardnes in mariage displeased GOD exceadyngly For an hyghe loue is it that God requireth of marryed folkes therfore synne they not but do well and ryght whan they because of Gods commaundement beare great frendshyp and loue the one to the other It followeth moreouer in Paul So oughte y â— husbandes to loue theyr wiues as theyr owne bodyes He that louethe his wyfe louethe hymself For no maÌ„ hath at any tyme hated his own fleshe but doth norysh and cheryshe it For this cause shall a man leaue father and mother and kepe hym to his wyfe and they two shall be one fleshe Therfore ought euery man to loue hys owne wyfe as hymselfe All theyse are the holy Apostles wordes which haue this consideracioÌ„ Wedlocke maketh of two personnes one For they two sayth the Lord are one flesh Therfore must the husband loue his wyfe no notherwyse then his owne body And as it is a very vnnaturall thyng for a man to hate hys owne flesh bloud eueÌ„ so is it to be estemed vnnaturall that one spouse shulde hate the other All we cheryshe our owne bodyes and norysh them Reason is it then that we cheryshe oure wyues and do them good for they are our owne bodyes And as ther is great vnite and mutuall loue amoÌ„g y â— partes of a mans body so ought there to be also betwene them that are maried togyther Euery meÌ„bre healpeth a nother they are sory mery togither there in not one that checke the and obbraydethe another euery one hath his place office in the body and doth his dewty wythout grudgynge Euen so lykewyse must it be betwene man and wyfe Thus much haue I shortly spoken out of Paule towthynge that loue which is due to be had in wedlocke The. xv Capter ¶ How the loue faythfulnes dewty of maryed folkes maye be kepte and increased HErein now ought not a maried maÌ„ to be satisfyed that he knowethe what matrimontall loue is how he shuld loue hys spouse but he must apply hymselfe to loue her in dede as y â— Lord hath coÌ„maunded hym not that only but also endeuour hymselfe euer more and more to kepe increace the same loue For many there be that begynne well to loue but they endure not some ordre them selues after suche fasshioÌ„ in theyr lyuing that they deserue rather to be hated than loued Therfore wyll I nowe speake a lytle hereof how the loue faythfulnesse dewty of maryed folkâ—… maye be kept increa ced Fyrst for asmuche as true loue matrimoniall coÌ„meth of God is gyuen of God vnto man there are two speciall means namely god des worde and the prayer of fayth that do kepe 〈◊〉 increace it For if maryed folkes harkeÌ„ ernest ly vnto the worde of God read it they learne dayly at it such chynges as augment comugall loue And yf they praye vnto God withe a true fayth that he wyll put awaye all suche thinges as maye mynysh the loue betwene them 〈◊〉 helpe them vnto it that maye increace the same doubt lesse God shall heare them Only let them giue them selues to coÌ„tynuall prayer and to the hearyng and readyng of Goddes worde Secondely For asmuche as wedlocke mâ—…keth of two persons one for they two are one flesh saythe the Lorde therfore muste they be of one harte wyll and mynde and none to caste another in the tethe with hys faulte orto
husbondes commaundeth them so it be reasonable godly honest yet wyll they not be pleased nor contēted but lyke stubble curres vngentylly entreate thē beate them buffet them and put them out of the dores handlyng them rather lyke dys◅ clowtes thā lyke honest wyues vnto the great slaunder and ignominy of wedlocke All these do muche derogate obscure deface the dignite and excellency of christen matrimony yea and that so much the more because they professe the same order of lyuynge and yet lyue nothyng agreable to the same Another sorte of people ther are which might marry if they would yet do they rather chose to lyue in abhominable whoredome than they would couple them selues wyth an honest woman in lawfull mariage Many obiecte laye for theyr excuse pouerte saye y t if they shoulde marry they were vtterly beggarde for all euer To whome I aunswere If they be no◅ able to healpe for to mayntayne an honest wyfe which wyll also laboure worke and take paynes to get her owne lyuynge howe are they than able to mayntayne theyr whores and to awaye wy the the costes and charges that they spende in wanton and ryottous companye as I maye speake nothynge of theyr waste mony which they consume on theyr vayne iagged and garded apparell Who euer wanted that lyued accordyng to Goddes worde O thou wycked and shameles whorehunter if thou thorow the sufferaunce of God haste ynoughe to fynde the and to satisfye thy beastelyke affectes carnall pleasures why doest thou dispayre of the blyssyng of God yf y u shouldest leaue thyne abhominable lyuyng and take to the a true and lawefull wyfe God leaueth no man socourles that putteth his trust in hym and diligently laboureth for his liuyng accordyng to his vocacion and callyng Dyd not Christ turne the water into swete wyne at a cer tayne maryage to shewe that so many as lyue in holy matrimony accordyng to his word shal neuer wante The water of the ryuer shall soner be turned into wyne and the stonnes of the felde into bread than the faythfull shall be lefte socourles Dyd not God fede the people of Israel wyth meate from heauen Dyd he not gyue them dryncke out of the hard rocke Dyd he not make a crowe to bryng meat vnto the Prophet Helias twyse on a daye and so wonderfully fed hym Euē sowyll he do with vs yf we be fayth full and seake to lyue accordynge to hys worde The blyssyng of the Lorde maketh me rytche sayth Salomon I haue bene younge saythe the Psalmographe I am nowe olde yet dyd I ne uer se a righteous man forsakē nor his seed beg gyng theyr bread on the earthe All the tyme of hys lyfe he sheweth mercy to the poore and lendeth to them that haue nede yet hath he goodes plenty and ynough for his chyldren that suc cede hym Therfore thou that makest thy bodye cōmon to ony woman wythout the law of wed locke cease from thy wyckednes leaue thyne abhominacion get vnto the such a wyfe as fereth God louethe his worde is gentle quiet honest silent of fewe wordes seruiseable obsequious modest louyng faythfull obedient and redy to do what so euer becommeth an honest marryed woman Couple thy selfe with her lyue togither in y e fear of God in concord loue mutual ami te Suffer no dissension nor discorde to preuayle betwene you If ony displeasure aryseth recōcile youre selues streyghtwayes one to another Let not y t son go downe on your wrath Th◅e your selues to be thā moost rytch whā moost cōcord amite frendshyppe beneuolence and loue raygneth betwene you yea beleue this for a suerty y t ye can not be poore so longe as one of you loue another vnfaynedly and walcke in the feare of God but if ye do not agre amonge your selues nor loue one another hartely than shall y e curse of GOD faull vpon you so that all that euer ye haue shall go to hauocke and be your goodes neuer so manifold yet shall they come to nogh◅ in shorte space Furthermore brynge vp chyldren in the nurtour of the Lorde Order your family and house holde vertuously and accordyng to gods worde Let nothyng appeare in the in thy wyfe that maye gyue ony occasion of euell to them that be vnder the. Remember that God hath made the a Bysshop in thyne owne house and that therfore thou must be a diligent ouerfeare and circumspecte in the gouernaunce of them For yf ony of them that be in housholde wythe the perysh thorowe thy faulte theyr bloud shall be required of thy hande at the dredfull daye of iudge ment These thynges to fore cōsydered in thy dayly cōuersaciō practised faull y ◠thy wyfe to labour euery one of you as god hath called you pray to God y t he wyl blisse prosper fortunate and brynge your labours vnto good effect and doubte thou not but that God shall so prouyde for the thyne that thou shalte wante no good thyng as the scripture sayth Taste and se that the Lorde is gentle blyssed is that man that tru steth in hym Feare the Lorde O all ye that ar◅ his Saynctes for there is no scasenes to them that feare him The rytche haue wanted and hō gred but they that seke after the Lord shal want no good thyng Agē Cast thy care on the Lord he shall norysshe the. Awaye therfore wythe thy whoredome and marry in the Lorde Let no pouerte plucke the backe from the holy state of ma trimony Another sorte of wyueles people there are y ◠myght marry yf they woulde and are of suffici ent habilite yet do they abstayne from mariage only for plesures sake because they maye y ◠more frely ronne at rouers defloure maydes corrupt wynes defyle wydowes and lyue in all kynd of carnall voluptuousnes For so longe as they be single they thyncke it no greate offence thus to abuse them selues Therfore to be bound to one woman only they recounte it more than twyse an hel and by this meanes do they continew in a damnable s◅ate of lyuynge For the Scripture sayth neither whoremōgers nor adulterers shal enheryte the kingdome of heauen All those parsonnes aforsayde cause that holy wedlocke is so lytle estemed and that whoredome and adultry is so greatly vsed at this daye Hytherto haue I declared howe greatly y ◠ho nour and renowne of holy wedlocke is decayed and by what meanes it is come to passe What remayneth now but that some remedy be foūd And would God that all men woulde employe theyr endeuour in this behalfe Woulde God y ◠whoredom and adultry were so detested among vs that it myght not once be named as y e Apostle fayth Would God that all whorehunters adulterers were so abhorred among christē mē that no man would vouchesafe to eate with thē nor to kepe them company
it is good yf they so remayne but immediatelye addeth he therto sayenge Neuerthelesse yf they can not absteine let them mary For better it is to marye thē to burne And within a litle after he sayth moreouer But and yf thou take a wife thou synnest not Beholde what could be more clerely spokē To mary sayth the Apostle is no synne then must it folow also that the worckes of mariage are not synne not of thē selues but because of the mariage selfe gods ordinaunce And that more is then all that we haue yet spoken of it foloweth farther in Paul And yf a virgyn mary he or she synneth not For euery man knoweth well howe holye and excellente a thing virginite is yet sayth Pauel that a vir gyn sineth not yf he or she lose theyr virginite in mariage Thē must it folow that god rekeneth not the worke of mariage for synne vnclennes But synne and wicked vnclennesse is it to com mytte whoredome Fylthye abhominable is it to force or begyle a virgin For Paul sayth furthermore in the. xiii to the Heb. Mariage is to be had in reuerence honour amonge all mē the bed of them that are maried is vndefyled As for harlottes aduoutrers God will iudge thē How much more wil he iudge them that rauyssh virgyns Iob saieth in the. xxxi Chapter I made a couenaunte with myne eyes that I wolde not loke vpon a virgyn For howe heuye is the punishement of god frō aboue And what inheritaunce and rewarde geueth the almyghtye from an hy Destroyeth he not such vnchris tes and casteth he not out thē that medle withe such wickedn◅sse c. The wise man Salomon sayeth Prouer. v. Beglad with thy maryed wife whom thou hast taken in thy youth loue her as a deare chosen hynde Let hyr brestes satisfye the at all tymes and reioyse styll in her loue For why shuldeste thou come nye an harlot my sonne and haunt the bosome of a straunge woman In the which wordes Salomō like as Paule also cōmendeth and prayseth the loue and worke of mariage as clenlynesse but draweth men from whoredom as from it that is nothing but fylthy Therfore doutelesse mariage was instituted to auoyde whoredome and vnclennesse and the worcke of mariage is rekened of God for no synne All which thinges I haue the more largelye spoken of proued and confirmed the same with holye scripture And though I dyd not gladlye take in hand to wryte of this matter yet haue I done all this to helpe many suared cōsciences whiche without occasiōthorow the ignoraunce of gods leaue and lawe do piteouslye trouble and vexe themselues here in I hope therfore noman wyll mysconster me seynge I haue spoken nothynge but that which Paul dyd wryte afore And in all this matter is it well to be considred that like as shamefastneste comlynesse and tēpe raūe is good in euery thynge so is it good here also and exceadyng necessary Wedlock is hono rable and holy therfore must not we as shame lesse parsonnes cast awaye good maners become lyke vnresonable beastes God hath geuen and ordened mariage to be a remedy and medicy ne vnto our feble and weake flesh to swage y e dis quietnesse therof to the intent that we should be cleane and vndefiled in spirite in body But yf we rage therwith be shameles in our wordes and dedes then our mistē peraunce excesse maye make it euell whiche is good and defyle it that is cleane Paule also is content that as cōcernyng the bed maried folkes vpon a due occasion may ly the one from the other But so y t it be w t the good consent of them bothe And y t not alwaye or longe but only for a tyme leest the di uell be busy tempte them with whoredome or vnclennes or deceaue them wyth aduoutry The thyrd cause is this Euē to the entent y ◠the one maye be an helpe conforte to the other accordyng to the wyll of God auoydyng solitarinesse Whiche the Lorde expressed wythe these wordes It is not good for manne to be alone I wyll make hym an helper to be nexte vnto him And wythin a whyle after he saythe moreouer They bothe shall be one fleshe or one body So that lyke as in the partes of a mans body there is a mutuall healpe or participacion of the one toward the other Euen so ought it to be also amonge marryed folkes The one ought to be an eye eare mouth hand and foote to the other ▪ In trouble the one must be the cōforte of the other In aduersite must the one be the oth◅rs refresshyng yea in all theyr lyfe must the one be the helpe socour of the other And these are the cau ses why wedlocke was ordeyned and wherfore they that are faythefull beleuers do m◅rry and y e occasions whervpō y e rōsent bothe leaue rest The nynth Chapter The ende fruyte and commendacion of holy wedlocke Howe blyssed honourable good a thyng it is BY this now is it easy to vnderstond what is y e ende vertue frute of wedlocke how holy profitable good a thyng it is This is y e ende of mariage whervpon it leaneth Not to be aloue but to haue a cōpanion in this lyfe that wyll helpe to beare wealth woo euen such one as thou canst fynde in thyne harte to loue and of whome thou arte loued agayne that by the same thou mayst fynde a medicine and swagynge of the weakenes of thy vnquiet flesh and so voyde whoredome and all fylthy lyuynge to brynge vp chyldren vnto the prayse of God and to the publique wealthe profyt and conforte of thy selfe and other thy neyghbours c. Wherfore the vertue operacion effecte and frute now of mariage is to confort mayntayne helpe counsayle to clense to further vnto good mann◅rs honeste and shamefastnes to expel vn ◅lennes to auaunce the honoure of God the publique weale and to sette vp many suche vertues moo Hereof commeth it that wedlocke is a great worke and holy ordinaunce of God whiche defy leth or vnhaloweth no mā saue hym that taketh it vpon hym w t an vncleane harte Whome to saye trueth not the mariage but his owne wickednes defyleth For it is alwaye holy right in it selfe all such as receaue it wyth true hertes doth it allowe bryng to honour It hath euer also bene of an excellent estimacion had a glorious name of all prudent people in so muche that Paul durst boldely saye Wedlocke is hono rable among all men or in all the worthe For wedlocke dyd God institute by himselfe ▪ not by his Angels or holy mē as he dyd oth◅r good statutes ordinaunces yea euen at the be gynnynge toke he it in hande in Paradise that garden of pleasure no doubte for the commodite not for the grefe of man Wythoute
pryde him of hys gyfte Yf thy wife be not al togyther circumspecte and handsome and God hath endewed the wyth wysdom and actiuite than boast not thy selfe agaynste thy wyfe but remember howe God hathe prouided the for her in maryage to the intent that thou shouldest supple her imperfection and that ye both doynge your best togyther myghte be one perfecte bodye If the wyfe be rytche and the husbande poore then let not the wyfe boast her rytches agaynste the husbande but considre that thorowe mariage her goodes are become her husbandes also For mariage is a mutuall felowshyp partakyng of al thynges The bodye lyke wyse is more of value than the goodes Seynge then that thy body is thy husbandes muche more are thy goodes his And thus must euery one of you iudge in others giftes y t what so euer the one spouse hathe more excellent then the other the same thorowe mari age is his spouses aswell as his owne Thyrdly it doth greatly increase loue whan the one faythefully seruethe the other whan in thynges concernyng mariage the one hideth no secretes nor priuities from the other whā of all that euer they optayne or get they haue but one comon purse togither the one lockyng vppe nothyng from the other whan the one is faythfull to the other in eatynge drynckynge and all necessite whan the one harkenneth to the other whan the one thyncketh no scorne of the other whan in matters concernynge the rule of the house the one wyll be councelled and aduised by the tother But muche discorde commeth of it whan the one hateth and wyll not suffer them whome the tother loueth and can not forsake as namely a mans frend father mother syster bro ther and such other lyke Fourthely let the one learne euer to be obsequious seruiseable to y e other in al other thīges And this shall come to passe yf y e one note what thyng the other can awaye wyth all and what pleaseth him And so from henceforth to meddle with the one and eschew the other Some wiues are so frowarde that whan theyr husbandes are mery they are sadde And contrary wyse there be diuers men that fyrst desyre to meddle wythe that thyng whiche they perceaue y ◠theyr wyues can not awaye wythal Some nether canne nor wyl heare theyr infirmities more nor lesse Som tyme whan the wyfe is sad and disquietted then wyll the husbande haue to muche sporte and pastyme of her And sometyme if the husbande be displeased than the wyfe wyth spytefull wordes and wanton fashyons prouokethe hym to more anger Some hadde rather haue theyr backe full of strypes than to holde theyr tonges and forbeare a lytle But where the vnderstondyng of obsequye and obedience is then lette euery one remember that the other hath the nature of mankynde in hym and is tempted lette the one lende to the other somewhat in temptacion forbeare wythe hym gyue hym the place gentylly for a tyme. And thoughe thy spouse in hys displeasure do happen for to speake an vnkynde or vnientyl worde yet thynke that it was not he but wrath that spake it Fyfthly There is no manner of thyng that more strongly kepethe and increasethe loue matrimoniall then doth curtesy kyndenesse playnnesse and gentylnesse in wordes manners and dedes But there be diuers marryed parsonnes among whome is not foūd a good worde but al way brawlyng chidyng discorde And yet fyll they all the world wyth complayntes what a mi serable lyfe they haue togyther And they them selues neuerthelesse are gylty of theyr owne mis chefe Let them leue theyr churlyshe fashons and be frendely and louyng one to another and then shall they come to rest And if happely they can not excell in that behalfe yet lette them shewe a good mynde and louynge wyll in theyr wordes and dedes so shall an honest vertuous spouse be contented therwythe For euident it is that many a man wolde fayne be endewed wyth humanite and gentlenes And yet by the means of imperfeccion not for any frowardnes he canne not One man also is of an heuyer nature than another Syrtely it lykewyse heapeth and encreasethe loue matrimoniall whan the parties swell not one agaynst another and whan eyther openeth to the other theyr grefe in due tyme and wythe discresion For the longer a displeasure or euell wyll reygnethe in secrete the worsse wyll be the discord The dyuell also sometyme maketh theyr hartes so hard styffe that at the last they both become croked vessels Therfore I saye woulde I haue the due tyme obserued bycause that there is some season in the which yf greues were shewed it shuld make greater debate as yf thou shuldest tell it thy husbande when he is oute of pacience or moued And specially who so speaketh to a drōken man talketh wyth hym that is not at home Therfore Abigail perceauyng Naball her husbond to be dronken wolde not speake her mynde vnto hym vntyl the mornyng i. Reg xxv Thus ought euery one to wayte his conue nient and due tyme. Wyth discrecion I saye must it be done also for some shewe theyr grefes so vnmannerly so spytefully and so vncurteously that they make nowe a greater discencion than was afore And yf the one of a good faythfull meanyng begyn to speake of the tother the same shall not onely take indignacion at hym wythout pacient hearyng oute of his tale but also begynne to make spytefull rehersals agayne of the newe Remember your selues well both of you for if ye so continue in dissencion brawlyng and chydyng the one wyth the other truly ye can not haue Gods fauoure For who so wyll be forgyuen of God must and ought fyrst to be at one with his negh boure and also to forgyue hym hys trespasse faulte Accordynge to the wordes of the Lorde Math. v. vi xviii So sayth Paule Ephe. iiii Thoughe ye be angrye yet synne not Lette not the Sonne go downe vpon yourewrathe neyther gyue place vnto the backehyter c. Lette all bytternes fearsnes wrath roaryng and cursed speakyng be put awaye from you Be curteous one to another and mercyfull forgyuynge one another euen as God for Christes sake hath for gyuen you Seuently chyldren begotten in wedlocke are a very sure bonde of matrimoniall loue And therfore the Latinistes call them Pignora Now is pignus as muche to saye as a pledge or gage or pawne And the chyldren begotten in lawfull marriage are as a pledge and suerty of the loue that can not be parted asunder For howe canst thou at ony tyme be deuided from the marryed spouse by whome thou haste chyldren yf thou wylt saye Take thou one I wyll take another yet hath ech of you in that one chylde somthing which pertayneth to yourselfe For certayne it is that the chylde cometh of you both God also bryngeth it so to passe that somtyme the childrē looke lyke the father sometyme
lyke the mother sometyme they haue the condicious and similitude of you both And this God ordeyneth that the loue maye be the greater in marryage Nowe when thou wyfe doste loue those youre chyldren as thou shuldest bryngest them well vp arte diligent in lookyng to them and canst take payne wyth them then louest thou thy selfe in thy chyldren and geueste hym also an occasion to loue the better then he dyd so that wyth the payne trauayle that thou hast aboute the chyldren he is pacyfyed Lyke as it is in dede the dewetye of euery maried man not to be vnpaciente wythe his children or churlish to his wyfe which hath laboure and payne ynough all readye wyth the chyldren al though her husband were of a gentle nature and not doggishe And those wyfes whych beynge made frutefull of god do bring forth manye chyldren and haue all theyr dayes much greate payne trauay le laboure and disquietnesse wythe them maye not thynke as some do that they he more vnhay pye and infortunate then those are that haue no chyldren at al. They shulde rather consydre that to be frutefull is in gods true eternal wor de commended as a blâ—…ssynge of god and that all such wyse and noble men as feared god haue euer estemed it for a singulare prosperyte honoure and welth Item that all holye famous wemen of the olde testament dyd mourne complayne and were ashamed of theyr vnfrutefullnesse UpoÌ„ a tyme there came a famous womaÌ„ to Rome to the noble Corneâ—…ia Grachi shewed her hir treasure as namelye hir precious Iewels rynges and cheynes of golde precyous stones and ornamentes and requyred Cornelia that she shoulde shewe her hyr Iewelles also Then that noble Cornelia brought forthe hyr chyldren shewed her them and sayde lo thys is my worthy and precious treasure that all my mynde standeth vnto yee the treasure that one ly reioyceth me and is to me dearer then all the Iewels vpon earth This dyd an Heithenish womaÌ„ What shul dest thou theÌ„ do thou christeÌ„ wife whiche ough test by ryght to know that god vseth y â— to greate honoure whaÌ„ he causeth the to beare chyldren which afterward may serue him and the whole countre and maye come to be honeste folkes a perpetuall commendacion to the The holy scripture also saieth euidently that a wife is in the worke of God and seruethe hym whan she bringeth forth chyldren and gydeth them well Therfore what so euer she there in dothe and suffreth she must gladlye do it and suffre it for gods sake put her trust in god that he whiche puttethe her to the payn and laboure can also shew her both comforte and helpe yee she may not doubte but be certayned at goddes hand y e what soeuer she faythfully and obedientlye suffereth and doth with the childreÌ„ in mariage it is no lesse good worke in the sight of god then all mes geuyng prayer or mortifieng of the bodye For that is hir crosse which the lord hath layed vpon her to beare Paul sayeth also i. Timoth ii The woman brought transgression into the worlde but she shall recouer her honoure agayne by bearyng of chrildren yf she contynue in y e fayth in godly loue in the sanctifieng and in nourtoure This shulde ChristeÌ„ wiues remem bre in all their crosse and to be glad wyllynge of a good courage therin And who hath shewed the O woman all the grefes anguysshes 〈◊〉 troubles all the paynes and miseries that those wyfes haue which bring forth no chyldreÌ„ It maye chaunce that they haue more myserye and payne in another sort then thou hast w t thy children And that happely they haue here rest good dayes and yet fynne therin wythe pryde deyntynesse voluptuousnes wantonnesse ydel nesse nycenesse such infirmities so that here vpon earth they get lytle honoure and worshyp therof must haue eternal payne in the world to come This I say agaynst froward wicked wifes and not agaynst those that would be glad to take any payne laboure so that they might haue chyldren and to lyue mekely vertuouslye and honestlye The wemen also whiche are maried vnto such men as haue had children by their former wyues must be ernestly exhorted to shew them selues vnto those motherles chyldren no steppeâ—… mothers freÌ„dshyppe but a ryght motherly faith ful kyndnesse Haue coÌ„passioÌ„ oh ChristeÌ„womaÌ„ vpoÌ„ those yong innoceÌ„t orphaÌ„s whyche knowe not ner haue any coÌ„forte ner helpe vpon earthe saue only the. Consydre that god the lorde hathe ordeyned the in steade of theyre owne mother to be vnto theÌ„ a right true mother requyre the the to loue theÌ„ to do them good Wo vnto the yf thou do the poore motherles chyldren harme RemeÌ„bre that they are thyne owne husbandes naturall flessh bloude that it is an vnnaturall thing to hate them whych on thy husbands behalf pertayne partlye to thyne owne bodye are thyne owne thynke vpoÌ„ the worde of truth With what measure ye meate wythe the same shal it be measured to you agayne What a great grefe wold it be to thine hert yf thou knewest now that thine owne childreÌ„ whoÌ„ thou bareste iÌ„ thy body shulde after thy death haue a step mo ther whiche wold be rough and churlyshe vnto theÌ„ Doutles those chyldrens mothers that deed is had in hir deth no lesse care for hir childreÌ„ Therfore as thou woldest haue thine owne children intreated yf thou shouldeste now dy so deale thou also with theÌ„ that were hers thy hus bandes tegether Or els loke verelye to haue of god the same measure that thou hast gyuen Be sure also that god will not heare the whaÌ„ thou prayest thy Pater noster for as muche as thou wylte not heare the poore Orphans that cry vn to the. O dere mother This I saye because expe rience leaâ—…eth that by the reason of steppe chyl dren the loue matrimoniall is not onely â—…inyshed but euen vtterly excluded Neyther gendreth it vnite whan a man intendynge to commend his fyrst wyfe doth it ether out of mesure or els fyrst of all whan he fyndeth faulte in hys newe wyfe For such prayse doth she coÌ„â—…ter to be made to her dishonoure aâ—…d shame Namely that her husbande in commendyng hys fyrst wyfe dothe it to her reproche I speake not this to the intâ—…nt that a maryed man shulde speake euell of hys ho nest wyfe whiche is departed but that euery maÌ„ which is nowe maryed agayne maye commend hys former wyfe in due season and wythe measure yea in suche a sorte that hys present newe wy fe haue none occasion to thyncke that it is done to her disprayse Eyghtly The loue matrimonial is excelleÌ„tly well kepte and increaced thorowe nurtoure clen lynesse trouthe and faythe yf they be stedfastly obserued togyther Let the husband content hym only wyth hys wyfe and so order hymselfe with wordes manners and gestures that the wyfe maye perceaue that he
doughters to worcke to loue theyr husbandes and chyldren And lette them laye their handes to spynne sewe weaue etc For the noblest wemen bothe amonge the Heathen Romans and Grekes Hebrewes had greate commendacyons for theyr houswyfly working wyth theyr handes as ye maye reade of Salomon sayenge He that fyndeth an honest faythfull woman she is more worth then precious perles The herte of her husband maye safelye trust to her All the dayes of hyr lyfe wyll she seke hys profit She occupieth woll and flaxe and laboureth gladly wyth her handes She is lyke a marchauntes shippe et ce It is expedient that a man handfast not his daughter before he hath good experience of hyr housewyfrye go uerning of an house For it becometh hir better to haue a payer of roughe and harde handes then tobe fayer softe glisteryng with rynges or kouered coÌ„tynually wyth smothe gloues And let the parentes be ware that they bryng them not vp to tenderly wantoÌ„ly and delicately or to nycely And at dew tyme let theÌ„ be prouyded for so that they maye gouerne theyr owne houses wyth theyr owne husbandes Thus moche haue I spoken concernyng holy wedlock accordyng to the Scriptures of god Desyryng all men that shall reade thys lytyll treatyse hereby to take an occasyon to hate and deteste all vnclennes godly to embrace holye wedlocke which is honorable among all personnes and so to lead theyr lyfe here in all godlynes and honeste that after theyr departure oute of this world they may reygne for euermore in perpetuall glorye with the Bryde grome Iesus Christ to whome be all honoure and prayse worldes w tout ende AMEM. ¶ Gyue the glory to God alone ¶ Here after foloweth a table wher by thou shalte fynde in what leafe euery Chapter begynneth what is coÌ„tayned in y e same chapter also al other princi pall thiÌ„ges coÌ„tayned in this boke ¶ The fyrst Chapter WHo instituted wedlocke where whan for what ende c. in the fyrst leafe The creacion of woman or of maÌ„ ii Adam and Eue were marryed the leaf iii. The occasions of loue consent into mariage The leaf iii. The knot and couenaunt in mariage iii. The second Chapter Wedlocke what it is iiii The thyrd Chapter Contaynyng the declaracion of wedlok v. No man maye separate that God coupleth v. The fourth Chapter The iust couplyng togyther of man and wyfe The leaf vii Religion and fayth must be consydred vii The fyfte Chapter Chyldren must haue the consent of theyr paren tes or els the mariage is not right x. Chyldren must honour theyr parentes xi Chyldren maye not vow nor promyse without theyr parentes consent xii Menstealers and women stealers xii Themistocles desyred a wyse wyfe rather then a rytche xiii ¶ The syxe Chapter The parentes maye not compell theyr chyldren to mary agaynst theyr wyl nor before theyr iust tyme. xiiii The seuenth Chapter Of the iust coÌ„sent of both the parties into wed lock and howe mariage ought to be fre and not compelled therto xv The consent what it is xv The wyll of maryage cometh of God xvi The inordinate affeccioÌ„ of yong folkes xvii The inordinate affeccion of parentes xviii The. viii Chapter Wherfore wedlocke should be coÌ„tracted xviii To brynge forth chyldren and to auoyd whoredome xviii The worke of wedlocke is no synne xx Deflouryng of virgyns xx Measure and shamefastnes xxi To auoyd solenes of lyuyng to helpe and conforte one another xxii The. ix Chapter The ende frute comendacioÌ„ in wedlok xxii How blyssed and honorable it is xxii The operacion and ende of wedlok xxii Wedlok is holy and honorable xxii The. x. Chapter Howe shamefull and abhominable whoredome is xxiiii Whoredom defylethe the members of Christe which are thyne owne body xxliii Whordome robbeth God of his owne xxv Whordome defyleth the temple of God xxv Whordome shutteth men out of heauen xxv Whordome spoyleth a man of his honeste body and goodes xxvi Whoremongers haue no rest xxvi Stewes vpholders and mayntayners shall be punished greuously of God xxvii Godly to mary maketh no beggers xxix Whordome wanton counsayle xxix The. xi Chapter Contayneth howe shamefull wycked a thyng is aduoutry and how it hath of old tyme ben pu nyshed hitherto xxx How god plaged aduoutry before y e law writteÌ„ The punyshment of aduoutrye in the lawe of God xxxi Howe aduouiry was punyshed among the Hethen xxxi How the Lepreanes Locrenses and Germans punyshed it xxxi Howe the Romans punyshed aduoutry xxxii The lawes imperiall punysh it xxxii Why aduoutry was so sore punyshed xxxii Aduoutry compared with thefte xxxiii Aduoutry alienate heretages xxxiiii The defence that aduoutrers vse xxxiiii Aduoutry punyshed wyth death xxxv The aduoutry of Dauid was not punyshed w t death xxxv The aduoutresse broght before Christ why she was not stoned to death Repentaunce xxxvi The. xii Chapter Howe one should chose hym an apte honest and vertuous mate xxxvi Ther lyeth great wayght in the chosyng of thy mate what the chosyng is xxxvii The maner of riches in man or of maÌ„ xxxviii The rytches of the mynde xxxviii Language and the feare of God xxxviii Reputacion rayment company the bryngynge vp of chyldren xxxix Froward wicked qualities of the mynd xxxix The dispysyng of Gods worde xl Unshamefastnes lyeng xl Pryde The rytches of the body beauty xl Temporall rytches Nobilite xli Wynnyng and occupyeng xlii The effecte of the eleccion xlii Prayer xliii A noble ensample of the eleccion and earande in the cause of matrimony xliii A fourme of the earand in mariage xlv Trueth in contractyng of mariage xlv The. xiii Chapter Of the weddyng rlvi They must go to churche before they go to bed The leafe xlvi The coÌ„modities y â— come of this ordinaÌ„ce xlvii The abuse at weddynges xlviii 〈◊〉 ynne excesse coÌ„mitted at weddynges xlviii The. xiiii Chapter Of the fyrst cohabitacion l. Daunger in the first cohabitacion l. How they must behaue them selues at first li. The duty of the maryed one to y e tother lii The duty and obedience of wyues liii The husband is the head of the wyfe liii Howe he is the head liiii How y â— wiues must obay behaue theÌ„ selues liiii The duty and loue of husbandes lv Howe men shulde loue theyr wyues lv Howe holy a thyng loue matrimonial is lv A man must loue his wyfe as his owne bodye The leafe lvi The. xv Chapter Howe the loue faythfulnes and duty of the maryed persons must be kepte lvi One maye not cast another in the tethe lvii Obsequtousnes and felawshyp lvii Humanite and ientylnes kepe no secret grudge The lefe lviii Chyldren are the pledges of loue lix To be frutefull was once y e blessyng of god lx Chyldren are womens Iewels lx Steppe children and step mothers lxi Trouth and fayth must be kepte clenlines lxii Good conuersacyon auoydynge gelousy lxiii BostiÌ„g or praysyng of wyues or husbaÌ„des lâ—…iii How ye shuld behaue
of gods worde ☜ vnshamefast ness Lyeng Pryde The rycheâ—… of the body Beautye Healthe Marke well Rytches of teÌ„porall sub stauâ—…e Nobilite Temporall goodes Beware or â—…ll be spent ☞ Handy craf tes Wynnyng 〈◊〉 occupyenge Honest prouisio nought to be regarded Whotte loue is â—…one colde â—…he effect of the eleccion Good lessoÌ„â—… for chosynge 〈◊〉 wyfe A notaâ—…le en 〈◊〉 of y â— electioÌ„ and 〈◊〉 aâ—…d in y â— cause 〈◊〉 matrâ—… Rebecca The proper tyes of a mayde that shulde â—…e cho sen wyte The goodes of the mynd are more to be regarded thaÌ„ the goâ—… des of y â— body or of the worlde Gyftes in y â— waye of ma riage are â—…oth laufull and coÌ„mendable A prouerâ—… A fourme of the â—…rande in mariage Trueth in coÌ„tracâ—…ynge of mariage Marke this well Maried folâ—…es go to the chyrch afore they lye togy ther. The occasions coÌ„modities that commethe of this ordinaÌ„s i. ii iii. iiii 〈◊〉 vi 〈◊〉 〈◊〉 weddynges How they â—…ught to go to the chyrch for to be ma â—…yed Synne excesse coÌ„mytted at weddynges O abhominacion At an after supper A wicked cu stome Conuenient and honeste myrth A goodly to enlusion â—…aunger in the fyrste â—…o a habitacion Marke thys exaÌ„ple well Howe marryed folkes ought to behaue theÌ„ selues whanne they fyrste dwell togyther Howe they must behaue theÌ„selues at theyr fyrst be yng togither A good lessoÌ„ both for the man and the wyfe Mark theâ—… gâ—…odly exa ple. What maried folkes owâ—… one to another The dewtye obedience of wyues â—…he husbaÌ„d is the heade of the wyfe Howe y â— husbande 〈◊〉 the head How the wyues muste obeye and behaue them selues The dewtys and loue of husbandes How menne shoulde loue theyr wyues ☞ â—…ow holy 〈◊〉 thynge loue matrimoniall iâ—… A man 〈◊〉 loue his wife as his owne body The worde of God and prayer One harte 〈◊〉 wyll One castuoâ—… another in y â— teth â—…eruice and â—…wshyp Obsequiouâ—… 〈◊〉 Thynges 〈◊〉 be eschewed Humilite 〈◊〉 gentylnes They muste secretly keâ—…e no euell â–ª myn des but tell theyr grefe Chyldren 〈◊〉 gotteÌ„â—…n ma riage Pignus Mark thou wyfâ—… To brynge forth childreÌ„ is y â— blessyng of god ChildreÌ„ are wemeÌ„s beâ—… Iewels Paynes takyng about chyldren is the crosse of the wyues Step chyldren sterâ—… mothers Marke well ye Mothers in lawe Trouth and faythe must be kepte Clenlynesse Note thys well ConuersacioÌ„ Good 〈◊〉 Gelousy Women and horses muste be wel gouer ned Boasting or prayâ—…ynge Honeste is 〈◊〉 womaÌ„s chefe treasure Behhueours wyth seruauÌ„ tes A good lessoÌ„ for wyues Gene. xxx Math. vii Pro. xx Ordinate care Ephe. i ii Luke xii Theoutwar de busynesse pertaynethe to the man y â— enward to y â— woman Gene. xxxi Psal. xxxvi The wyues must worcke wythein the house Phidias ComonsenteÌ„ 〈◊〉 far the ke â—…ng or thy â—…ouses Mathe these seÌ„tences wel i. Timo. 〈◊〉 Math xxv Luke xxi AffliccioÌ„ tech to know god TribulatioÌ„ is fyer and salte i. Cor. xi Math. xvi Ioan. xvi Hâ—… xi xii xiii Syckneâ—… How seruauÌ„ tes must be in treated Iob. xxxi Iac. v. The dewtyâ—… of seruauÌ„teâ—… WomeÌ„ shuld â—…ourse theyr own chyldreÌ„ Caius Ci berius Sentenceâ—… to be taughâ—… chyldren in theyr fyrstâ—… yonge age The Lordeâ—… prayer The articles of the faythâ—… The ten com maâ—…demeÌ„tes The prouerbes of Salo mon. Cato Mat. xviii Begynne bâ—…tymes The scole master Godly councell for the ryghte bryn gynge vp of yougth Math. x. Gorgioâ—… apparell deliciouâ—… fare oughte to be exchewed in chyldren Correction pro xxix and xiii xxii and xxiii Why meune nowe set not theyr chyldreÌ„ to scole An exhortaci on to the chri â—…en pareÌ„teâ—… Trauay ling among stran gers yong wemâ—… apparell i. Pet iii. i. Tim. ii Whether geÌ„ tle wemenne â—…ay go so â—…y â—…ly appaâ—…eled What 〈◊〉 y â— true nobilâ—… te Why ritcheâ—… be gyuen to menne of no bilite â—…yprian Mark thys well o ye geÌ„â—…il women i â–ª Cor. xi Marke Mala. ii xxii cha iiii Lib. Reg. 〈◊〉 â—…o forth 〈◊〉 Good counsel for mens daughters maydes Bokes of 〈◊〉 bles of fonâ—… lyght louâ—… women ought not tâ—… reade Ephe. v. Lerne them to worke Prâ—… xixi. Fayâ—… handed and tender fyngered women are not to be praysed