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
he is the self same thyng with another And god doth saye y t the wife with her husband is al one thing And Cicero to cōfirme kepe amitie geueth this counsel that the inferior shuld ascend the superior descend for so y t things may be brought to equalitie But in matrimonye this nedeth not for it is sufficiente both for y t man the wyfe to perceyue vnderstand that they are parte eche of others bodye And therefore to be fayre or foule ryche or poore noble or ignoble whole or sicke wyse or folyshe is nowe throughe the operation and work of God the which hath made them bothe one common vnto them bothe Nor there shall neuer be true and cōtinual loue except it be stablyshed vpon those thynges that remayne after death For beauty ryches kinred suche other haue their tyme some appoynted by nature some by fortune other humaine chaūces Thei haue also their sacietie in time and place thei are forgotten For we can not at all tymes and seasons remember the Fabians the Cornelians and that we receyued a greate dowrye The affection with the tyme doth waxe feble cold and the plentifulnes and vse of that that a man dyd gredely fyrst desyre doeth cause him to lothe it Al these thinges do diminishe loue certē of thē do vtterly extinguishe it the which if it had bene in the mind in vertue shoulde haue continued for euer For vertue is euer at hand neuer ydle neuer vnprofitable nor voide but alwayes working Nor y t soule of mā by y e death of the bodye doeth not die so that we may beleue that thei whiche be departed doe loue all suche as in thys worlde were deare vnto theym and that they whyche loued the Soules of those whyche bee departed and deliuered from the bodye do loue them not as deade but as they loue their frendes y t which are absent farre frō them And therfore we do see many women that kepe their fayth loue vnto their firste husbandes as did Demotions the Ariopagites doughter of the which S. Hierome doth write agaynste Iouiniane the whiche after that her spouse Leostenes was deade woulde mary with none other saying that she should marry an aduouterer no husband for although he wer departed yet he was aliue vnto her And so sayd that womā of Rome And how sharpely wittelye doth Lucane bring in Cornelia Scipio Metellus doughter and Pompeus last wife taking and esteminge her selfe but as an harlot as touchinge Iulia hys first wife as though the knot and band of matrimonye and loue did yet indure bet wixte the liuing and deade And naturally euery man desireth to be loued and doth searche for the fauour of other men and studieth to kepe to encrease those thinges that cause hym to be in fauour If thy wife do perceaue that thou art rauished and taken with her beau tie and would that thou shuldest loue her she wil do al her diligence to encrease augmente it yf with her communication she will neuer cease pratling yf with her vertue she wil dayly labor howe in all honest vertuous dedes she maye be better By as one of the seuen wise sage men of Grece gaue this one precept rule of loue Loue so sayth By as y t thou mayste hate and hate y t thou mayst loue I can not saye whether this wyse man doth more folowe the figure of wordes then y t truth of the sentence inasmuche as he dothe teache that no man shuld be to other nother faith full frende nor enemye And therefore Cicero doeth saye full truelye that all amitye and frendshyppe shoulde decaye yf a manne shoulde loue so that he maye hate What shoulde he truste then what shuld he beleue or to whome shoulde he open hys mynde or how shuld he loue him tru ly and with al his heart whē he may coniectute and thynk that in time to come he wil be or may by his enemy surelye he will drawe backe and prouide agaynst such thinges as may fortune chaunce And therefore this sentence maye thus more cōuenientlye both for the vse of nature of this life be turned Loue neuer to hate but hate to loue when time shal be Euery man shuld loue his frend simply but speciallye his wyfe And forasmuche as loue other affectes are named of the Philosophers Habitus the whiche are conserued and kept in vs through time operation and labour we muste euen at the beginning geue our diligēce that all iniuries and offences maye be auoyded for as Plutarke doth saye tender softe loue is sone broken Therfore that newe loue coniunction of the mind must be nourished with benigne swete gentle conuersation vntil it be so increased fastened y t no great storme be able to dissolue or breake it And al suspitiō must be at all times but specially at the beginning of matrimony auoyded lest thou firste begin to hate or euer thou beginne to loue And beware thou fayne it not nor conceaue it of no light occasions coniectures for vnto suche thou shouldeste geue no eare although there were great apparence liklyhode Ther is no man so well fashioned and brought vp that can satisfye all men and he that was able to auoyde the faute was not able to auoyde suspition for y e iudgementes of men are free and licentious they do interprete y t they see and heare not after the truth but after their affections and the coniecture that they do fayne reioyce in vnto the whiche some do geue more credite then some Pansanias in platose Simpose doth put two Venus two loues a heauenly and an earthly The earthly is blind abiect vyle fyithye and occupyed aboute vile and filthye thinges neuer lokynge vp to thinges of more worthines But that celestiall and heauēly loue doth see most cleare lye folowyng vertue those thynges whiche are mooste beautifull and moost lyke vnto heauenlye thinges Those husbandes that loue the beau tye or the ryches of their wiues are blynde and subiecte to that earthly loue not perceauinge the reason nor yet the measure therof But thei whiche are true husbandes loue the soule and vertue and haue a iudgemente in loue and beyng inspired wyth the strengthe and spirite of that celestiall loue do loue wyselye for pure and holye loue dothe not vyolentlye compel them as that doeth whyche is earthlye but prudentelye doth guyde and conduct thē gently perswaded to y e place they shuld go vnto The wise husbande doth loue his wyfe feruentlye but yet as the father loueth his sonne y e head the body the soule the fleshe and as Christe dothe loue his churche thus must the husbande the wife loue eche other Nature it felfe dothe teache vs this they lykewise that are learned in diuine letters do tel vs y e same Adam was firste created like vnto
the ymage similitude of his maker But when he perceaued that it was not cōuenient nor mete y t he should liue alone a helpe like vnto him selfe was geuen him and taken euen oute of hys owne side insomuche that Adam is to Eue as the father is vnto his sonne And it was said to Eue thou shalte be vnder the power of man he shall rule thee Nor it is not thus only in man but in al kindes sortes of beastes y t the female is vnder the power dominion of the male and therefore the male is more stronger bothe in mind bodye then the female And the instrumentes to rule withall are more excellente and more perfecte in manne then in womanne as the sharpenes of witte diligence wisedome strength audacitie generositie and y t excellencie of the minde And therfore y t Romaynes folowing nature did neuer take the whole auctoritie of man from women Liuius vsinge y e wordes of Cato dothe saye thus Our forefathers would not that women shoulde do anye thing without the auctoritye of man submittinge them selues to their fathers to theyr brothers to their husbandes Matrimonye is called a coniunction and a cōparison but yet they are not like as Martial doth saye merelye except the woman be vnlike the man O Sexte sayth Martial let the woman be vnder her husband and so they shalbe lyke It is sufficient y t the husband loue his wife with a sightiye loue but the wife is bounde vnto her husband in two thin ges that is to loue him to do him reuerence the whiche affections can not be constray ned but yet they maye be obned of her by gentlenes But this thing can not be done w t woordes but as he sayeth Marke yf thou wilt be loued loue They which are learned do think that this thing doth not happen by chaūce medle but by the secrete artifice of the world The Philosopher Plato doth say that the whole worlde is so compacte and bounde together by God the artificer as it were with certayne knottes for yf thou drawe or take one of them the other by a certayne secrete coniunction as it were the lynckes of a cheyne do folowe but yet he sayeth that those thinges which are like most cōformable one to the other are most speciallye ioyned together that beneuolence doth grow of the similitude likenes of nature and custome and that they which loue are loued agayne And this loue must be pure and sin cere or elles it shall haue no strength nor none effect Fire paynted vpon a wal doth not burne nor a false adamante draweth no yron Many men do maruayl why they are not loued seinge they do shewe so many tokēs signes of loue The signes tokens of loue are not loue therefore they cause not the effecte of loue but prouoke cause hatred when it is perceaued y t they loued not but fained so many tokens and diuerse signes of loue Loue also doth growe of the opinion of honestie for as Cicero dothe saye there is nothinge more amiable nor y t draweth the minde of manne more to loue then vertue All loue is a certayn affection to y t thing that is goodly fayre there is nothing more goodly then vertue the which yf a man might behold see with his bodely eyes would stirre vp great loue vnto it self but it is seene with the inwarde eye of the mind and draweth those that beholdeth it to beneuolence to embrace and loue it The opinion of excellencie the whiche is situate set other in the power of the body or of y u soule doth bring forth ingender veneration and reuerence Strength riches frendes clientes seruauntes ministers subiectes fauour grace and dignitie be longe vnto the bodye In the soule are iudgement wisdom the sharpenes of witte sagacitie watche fortitude audacitie wherby men do take vpon them great actes enterprises Of these thinges doth maiestie procede arise by the which al thinges vpon earthe are ruled gouerned And with this kinges and magistrates gouerne and defende great nations and king domes and throughe thys greate multitudes and number of people do obeye vnto the will of one alone wyth this captaynes Emperors do conducte whether soeuer they wil greate companies hostes of menne Of this the mayster hathe neade for hys seruaunte the father for hys sonne and the husbande for hys wife to thende she maye loue and obeye hym that is wise for prudeneye and wisdome wythoute honestie and goodnesse is formidable and goodnes without wisdom is loued but not obeied In this maiestie doth consist the force strength of iustice both to re ward to punishe It shalbe sufficiēt for an husbād to haue of these thinges so muche as shal suffice to rule his wife his family withall Other mē haue nede of power also of maiestie to rule a citie in the which are so manye houses housholdes The foundation of al thinges is fayth y e which is most certaynly obtayned gotten by science The nexte vnto fayth is to be hadde in good estimation Marcus Cato as Salust doeth write dyd laboure rather to be good then to appeare good therfore the lesse he sought for glo rye the more he obtayned it Those opinions are wont to be most surest and fast y t which do occupye the yong tender minde as we do see by those thinges that children do first learne and commende to memorye Nor wolle doth neuer loose hys firste coloure nor that clothe the which as it is commonlye spoken is died in wolle And therfore we ought not only to labour and studye to brynge in good affections but we muste so dispose and order the whole state of oure lyfe that it maye be the more easie to be borne and throughe conuersation waxe more swete and pleasaunte Thou muste also consider thyne owne wytte and qualities and lykewyse thy wyues and thy ryches and substaunce and prouide that it maye prosper not onely for the tyme and state presente but also for the tyme that is to come And thus considerynge the casualties of man thou muste dispose the thyng in suche wyse that not great chaūge or chaūce mai trouble the soft delitate mind of the woman notwithstandynge that chaunces are infinite that no prouision can be foūd to withstande them and that many of them must be referd vnto God the whiche taketh care for vs al wuld that we shoulde not care for the thinges that are to come the whi che pertayne to hym onelye nor no man can make prouision agaynst them But now to retourne to oure purpose when thou goest a wowyng thou muste beware and take heede that thou whether the woman be promysed the or nowe brought home vnto the geue not thy self to those vnmete voluptuous loue lustes by the whiche men are compelled to sai to do
many thinges which are filthy and childish And of this loue the prouerbe doth saye that it is scarcely graunted to God to loue to be wise loue wine are in thy power or euer thou drinke but after y t thou haste dronken y u shalte be their subiect seruaunte And of this she shal iudge the to be vaine light vnapt and folishe Nor thou canst not kepe thy maiestie in such filthy loue for Ouide doth say that maiesty loue doeth not agree nor remain nor tary not in one place But y e poet doth speake of this erthly and blind loue for cordiall and wyse loue doeth not diminishe maiestye Nor a woman can not suffer nor take hym for her maister that was some tyme her seruaunt And the weaker a wo man is in mynde the more she desyreth to be in power and yf she had once domination and rule she taketh it as an iniurie yf she rule not styl Nor there is no rule moore violente or moore greuous then theirs that by al reason ought to be subiectes as the rule of seruauntes artificers children and women But as we woulde that the man whē he loueth shoulde remember his maiestye so we woulde that when he ruleth he forget not hys loue nor to temper it with maiestye And when he doth thinke him selfe to be the head and the soule and the woman as it wer the fleshe the bodye He oughte in lyke manner to remembre that she is hys felow compa nion of his goods labours and that their children be cōmon betwene theym bone of bones and fleshe of the fleshe of man And thus ther shalbe in wedlocke a certayne swete and pleasaunt conuersation withoute the whiche it is no maryage but a prysone a hatred a perpetual torment of the mynde Let thy wyfe per ceyue and knowe that for the good opinion that thou haste of her y t doest loue her simply and faythfullye and not for anye vtilite or pleasure For who so doeth not perceyue that he is beloued for hys owne sake wyl not lightly do the same to another for the thynge that is loued loueth agayn If money or nobilitie coulde perceyue and vnderstande that they were beloued they woulde yf they had anye felynge at all of loue requite it with loue but when the soule is loued inasmuche as it maye loue it geueth loue for loue and loueth agayne The Breaker of horsses that doeth vse to ride and to pace theym doeth handle the rough and sturdy colte with all crafte fearcenes that maye be but with it that is more tractable he taketh not so greate payne A sharpe wyfe muste be pleased and mitigated with loue and ruled wyth Maiest ye the more gently thou doest vse shew thy self vnto her that is meke and honest themore beninge and meke thou shalte finde her But she that is noble and of a stoute mynde and stomake the lesse thou doest looke to be honoured the more she wyll honoure thee But yet the wyse husbande shall neuer sette hym selfe so farre in loue that he forgette that he is a man the ruler of the house and of hys wyfe and that he is set as it were in a Station to watche and delygentlye to take heede what is done in hys house and to see who goeth oute and in A shepherd had nede to be industrious and diligent but he much more that hath the orderynge keping of man the whyche is so variable a beast so intractable Yf so be that the husbande haue obtayned that his wyfe doth truly and heartely loue hym there shal nede nother preceptes nor lawes for loue shall teache her moe thinges and more effectuously thē the preceptes of al the Philosophers And for asmuch as the law is made to moderate the affections w tal they shalbe better refrayned by loue the most pusant of all other affections then by any law how elegantly or wisely howe imperiouslye or threatynglye so euer it be made There is made no lawe for him that loueth for to what intent should they make anye lawe when that loue euen na turallye doth moue a man to loue There is no lawe made for the father agaynst y t child but wel for the child agaynste the father for the father doth continuallye loue the childe but the child doth now thē leaue of to loue the father If the wife loue her husband he is to her a father mothcr bre thren true riches all that she wil desire Fortunate and happy is y t house the whiche is knitte with that wherewith the world the heauens and the celestiall spirites are vnited bounde together y t is with charitie And what thing is there in this life that maye be compared with one daye of so blessed so heauenly a life Galenus was maryed with Sulpitia the which amōg all the Matrones of Rome was most chast and beste learned of the which mariage Mar tial doth write in this wise maner O Galene howe pleasannt were those xv yeares that the Lorde did geue thee with Sulpitia thi wife O note it and nowe note it well with a white stone in the which all thy age yeares are cōprised And yf Parca had geuen thee such another day thou wouldeste haue counted thy selfe muche more happye then to haue liued as longe as Pilius Nestor And finally ther shuld be such cōcorde betwene man wife as god hath made betwene heauen earth by the which so great a varietie and multitude of beastes trees is produced ingēdred And therfore it must be wayd cōsidered whether y e woman do loue simply and faithfully for as fire doth kindle fire so doeth loue prouoke loue one flame augmenteth another This thing sayth Seneca hath in it self great ioye reward for what canne be so ioyfull or pleasant as to be so louing vn to thy wife y t therby y u mayst loue thi self y e better If there be any thing amōg these thin ges of fortune that the trusteth vnto or loueth so well that she despyseth and lytle regardeth her husbande because she hath it not or prefer reth her selfe aboue him because she hathe it that thinge must be layd apart contemned as a thing rather accepted estemed by the foolish opinion of man then of it one proper naturall goodnesse Beautie is a frayle gift and a slipperous and more profitable to those that behold it thē to those that haue it nor he can take no great pleasure in it but a litle as it were in a glasse and yet incontinent he doth forgette y t he beheld and sawe and it is to them both a prouocation to euill He that is fayre waxeth proude and he y t doth behold it becometh subiecte vnto filthie loue In the minde the whiche is iudged to be the man do consiste the true liniamētes of fayrenes the which intice and prouoke celestiall loue
him to put on his harnes and to defend thē yea the priestes with their ceremonies were present promised a greate rewarde but he dispised all this Then came Oneus his fa ther a man worthy of great veneration kneled downe before hys obstinate sonne Hys mother also whose angre was nowe chaunged into humble prayer and piticion came vnto hym hys systers and hys moste pleasaūt companions wyth whom he hadde lyued moste iocundly the best part of all hys tyme prayed him not to forsake thē now in this their extreme pe ryi ieoperdie But y t fearce mynde of hys was nothynge moued but denied the helpe that all they with exhortacion prayer and promis desyred In the meane whyle the enemyes entred the cytye and sertynge it a fier in dyuers and manye places murdered and loore vexed the people Hys wyfe Cloopatra beynge soore afrayed came vnto hym sayinge Helpe vs O my husbande for yf thou helpe vs not we are all but deade for oure enemyes haue and posesse all That implacable and fearse heart moued with the only voyce and peryll of hys wyfe armed hym selfe and driuynge hys enemyes out delyuered the citye from extreme daunger and peryll That noble man had wrytten in his heart that precept of nature the whyche he neuer read nor hearde by the whyche he knewe that hys wyfe and he were all one and that all other notwithstandyng they were knytte vnto hym by greate loue and amitie were without hym and that a mans wyfe is so vnited with such a coniunction and knotte bounde vnto her husbande that he doth many thynges for her the whyche he woulde not doe for hym selfe Doeth that noble and moste worthye boron in Homer cry this alone doth Agamemnon Menelaus onlye loue theyr wyues For so doeth euerye honeste man that hathe anye poynte of iudgement as I loued moste heartelye Loryseis althoughe I toke her in warre That king as Salust writeth lyinge nowe a diynge exhorted his chyldren to concorde after thys sorte and maner Who is moore frendlye then one brother to another Or who shalte thou fynde to be thy frende yf thou be enemye to thyne owne Who canne thynke that thou louest hym that perceyueth thou louest not thy wyfe beynge good and honeste And yf thou offended w t certayne her vices doest hate her it shall cause thy frendes to forsake thee to y e whyche it is not vnknowen that no manne lyueth withoute faulte and do trust that throughe vse and tyme they shall waxe tollerable but seynge thou the whiche haste bene so longe acquaynted conuersaunte with thy wyfe canste not beare her what other thynge canne he hope or truste but y t the more strayghtlye and familiarlye thou arte conuersaunt wyth him and the better that thou knowest hym the lesse frendlye thou shalte be vnto hym Canne there be anye vyce I speake of these common vyces so farre frome the nature of any man as the nature and maners of beastes be And yet conuersation doeth so worke that they lyue pleasauntly vnder one roofe and that manne doeth playe and sporte hym selfe with the Lion and the nature and dedes of eche of them doeth so please contente the other y t beinge absent they seeke eche other for familiaritie is of suche vehemencye and force that it coupleth those thynges whyche are of contrarye natures and that because malice is farre of for yf it were mixed the rewith it coulde not clapse nor fasten those thynges whyche are most lyke eche other so great a poyson is malice vnto concorde good agrement Nor thys herbe called mynt doth not as the naturall Philosophers doe saye so muche let mylke to be tourned into chese as the malyce of the hearte doeth lette veneuolence to encrease and growe And in matrimoniall debate and discord the man is more blamed then is the woman because that he beynge the chiefe ruler and heade doeth not as sayeth Uarro purge her of that vice the whyche ingendered that discorde or els pacientlye beare and suffer the same for the blame of al discorde is moste commonlye layed vnto hym that is best because he would not moderate nor let the thynge to come to suche a stryfe and discorde or els because he was not able to doe it In the first there appeareth manifest ma lice in the seconde impacience and weakenes the whyche oughte to be far from him y t is estemed to be moste worthyest appoynted to rule gouerne other And thus he commeth into hatred for asmuch as he hath begiled vs lefte of to do hys duetye and office when it neded not That loue vnto thy wife after thou haste enioyed her for a season doeth waxe feble and colde is a thynge moste mete and cōuenient for those that are kindled with bodely luste and letchery the which are verye beastes and no men hauinge no reason but are drawen to those deades through the motions of their senses the whiche after that the heate be a lytle paste shall cleane chaunge their opinion Also there are other occasions that should cause thys beneuolence and loue in case he be not duller then a stone As that hys wyfe hathe suffered so greate trauell and labour that she hath brought hym for the chyldren the heyres of hys name and substaunce and the vpholders of hys familye and that she hathe forsaken her fathers goodes and ryches to folow hym and to suffer wyth hym bothe good euyll and that she settynge her whole mind nowe vpon hym knoweth nother father nor yet anye of all her kynne What one thynge then shall suffyce to knytte theym in loue yf manye thinges canne not do it who so wil then obey nature humanitie and wisdom shall euery day loue his wife more and moore And the better he knoweth her the more he wyll truste her and to open disclose hys loue shal shew her greater signes tokens of beneuolēce manifestinge y t to be borne and nouryshed throughe the expience of her vertue through hope to be cōtinued kepte that in time to come she maye be like her selfe and as Plato writeth stryue to ouercome her selfe with vertue Thou shalt only loue thy wyfe thus tender ly but frō her as srom a foun tayne y u must extende it vnto her parentes kinsfolke to thende that they maye well know perceiue how greatly their cosyn doeth ayde and helpe them that she in lyke maner maye vnderstande that thy beneuolence loue to her is suche that it red undeth amonge her frendes and parentes and of thys thou shalte receyue no lytle profite at home And yf we wil that her kinsmen be loued for her sake how muche more ought we thē to loue her chil dren the whiche yf thou loue their mother can not be but most dearly beloued moste acceptable vnto thee she in like case shall loue thine yl y u haue anye they seinge this mutual loue betwene
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