had made and beholde it was exceding good Amonge these shapen thynges which were all excedynge good is also wedlocke The celebate lyfe is not amonge them but the Deuyll hath inuented it yf mē wyl holde it for a goddes seruyce and compel the people thereto as the Pope doth The other cause is that god hath not onely instituted matrimonye God hath specially blessed matrimony But also he hath geuen his blessyng therevnto The same blessing standeth not onely barely in that that god geueth childrē for there be also children borne oute of wedlocke But the god hath a delyte and pleasure in the ryght children in the hole confederation geueth grace that they be well brought vp well nourysshed and preserued Therfore setteth the Cxxviij Psalm Cxxviij psal me also this among the blesssynges of the godfearynge people which lyue in wedlocke That they eate of the labours of their handes and shall se theyr childers children That is godfearynge people lyuinge in wedlocke shal haue this blessynge to theyr sustentation and children that they shal remayne and prospere Contrary to the whiche in the Celibate lyfe money and goodes vanyshe and waste awaye and all maner of calamitie foloweth Thys shoulde also by reason moue vs that we myght gette lust and loue towardes thys state Vvherfore there is many tymes in wedloc littel prosperite and helth seynge we fynde therein not onely the wyl of god but also al maner of blessynges And there must nedes be smal felicitie health loked for amonge those that despyse suche conforte and promyse of God and preferre theyr fre and wylful lyfe It is also to be feared leste the wrath of God myght be so kyndled agaynste those that do long continue in suche despisynge that although thei should at the last geue them selues to the state of matrimony they shoulde neyther haue prosperite nor helth Euen as it cometh to passe oftentymes that men through vngratiousnes and other vnhappynes in youth without wedlocke deserue cause that they haue but fewe good daies in wedlocke and that bothe the woman and the children fare amisse for as it is mentioned before God wil execute suche iudgement vpon the state of Matrimony that all they shall be punysshed that lyue in vnclenlynes and geue occasion of offence Therfore shal the yong people prepare thē selues by tymes towardes it and kepe themselues in the feare of God and in clenlynes To thintent that thei themselues do not hynder kepe backe the blessyng which God hath ioygned with matrimony The greatest sainetes that euer lyued fewe excepte were waryed The thyrde cause that wedlocke is to be had in honour is this that in thys state for the moost parte the greatest sainctes haue ended theyr lyues as the hole old and newe testament withnesseth But yf thou wilt knowe why they haue all lyued in wedlocke I can shewe thy no better nor surer reason thā that all Godly men haue alwayes ordered and kepte themselues after the wyll and worde of god And for as moche as god hymselfe hath instituted and commaunded Matrimony So haue they as obedyent Persons which had nede of suche ordinaunce of god geuen thēselues willingly and gladly into the state of matrimony for gods and their nedes sake Not regardyng that the worlde and the common people loued more the fre and wilfull lyfe Nowe this is not a smal reioysynge that whosoeuer is coupled in wedlocke may say with a fre and bolde conscience that he is euē in the same state wherin the Patriarkes Prophetes the holy Apostles and other sainctes most commonly haue lyued whereas contrarywyse the celibate lyfe was fyrst begonne of certayne heretykes because they would make them selues thereby a sundry pretense and colour of holynes The pope a father of al hipocrisye And was afterwarde confirmed of the Pope as of the Archefather of all hypocrisye and boasted for an holy lyfe He that wil be a Christian and can not lyue chaste oughte to marye For as concernyng Iohn the Baptiste and other suche lyke which for the kyngdome of heauens sake as Christe doth call it dyd abstracte thēselues from wedlocke it hath a sundry meanyng We speake here in generall of all them that wyll be Christians and can not lyue chaste out of wedlocke Vnto those it is very confortable that they se before thē examples of so many greate saynctes which haue all lyued in wedlocke and haue gone before vs in this holy ordre Truely this is a great prayse to wedlocke for who woulde not rather be found among suche a companye of holy men in lyke lyfe estate and conuersatiō with them then by the Pope and hys hole flocke whiche in thys in other affayres lyue so manifestly agaynst Goddes cōmaundement and the examples of hys saynctes The fourth occasyon wherfore wedlocke is to be had in honour and reuerence and not in contempte is this That without wedlocke To lyue withoute wedlocke escapeth not without synne we can not well lyue withoute synne and in a good Conscience for thus sayth Christe wheras he speaketh of them that lyue withoute wedlocke mat xix i. cor vij Al men can not cōprehende thys sayenge And saint Paule commaundeth To auoyde fornication let euery man haue hys wyfe For through the original synne is the nature of man weakened and destroyed in such wyse that very fewe mē out of wedlocke cā lyue in a good conscience Seing then that matrimony is a remedy whiche god himself thereto hath shapen and ordeyned according as his worde declareth that we stande in a good conscience and maye lyue chast Vvho wil be so rude vndiscrete that he wil repute this estate vnholy as the Pope doth But as it is aboue specifyed he hath receyued hys rewarde And to thintent that euery man should esteme the papistes for holy menne thei haue forsworne Matrimony and fal thereby into the greatest synne and shame in so moche that of their abhominable lyuynge the hole worlde doth syng and saye Thei are well serued why do they so frowardly despise the creation and ordinaūce of god And we must also for this cause haue wedlocke in honour and in hygh reputacyō and thanke god highly for thys meane whiche serueth vs for thys ende that we pollute not ourselues through horedome and suche other vnclenlynes and so fal into the fearfull Iudgement of God whereof we shal entreate more hereafter Vvedlocke is ful of good workes The fyrste and laste cause is thys That wedlocke also therfore is to be had in honour because it is suche a lyfe which yf it be kept accordingly is thoroughout full of good workes for euen the loue which is betwene man and wyfe is one of the speciall good workes whiche God hath commaunded and left remaynynge in nature and helpeth with hys holy Goost that we do perfourme them a ryght fainte not in thē Therfore exhorteth also the holy Saynt Paule to suche loue whereas he sayth
that we should not bringe them vp Eph. vi Coll. iij. so straighly and be not so harde vnto them moue them not to wrath rate them not least thei be of a desperate mynd but bring them vp with the nourture and information of the Lorde Thou mayst not also be to softe for them nor suffer them to haue the brydell to large that they waxe not wylfull and despyse the and thy husbande as it was sene by Absolon and more other wicked children Therfore hath Salomon taught often that we shoulde kepe oure children vnder correction not sparynge the rodde where as nede requireth saynge Pro. xiij He that spareth the rodde hateth hys sonne but who so loueth hym chasteneth hym betymes And in an other place sayth he Ecl. viij and xxx yf thou haue sonnes bryng theÌ„ vp in nourtoure and learninge and hold them in awe froÌ„ theyr youth vp Moreouer the scripture doth set before vs for an Example and a warnynge that which happened vnto the prieste Ely and vnto his children i. Re. iij because that they were obstacle agaynste their father and he was to slacke in correctynge of theÌ„ for it was their death and destruction Also thy correction must be measurable not to harde nor tyrannous but fatherlyke motherlyke as Sal. saith Pro. xix ChasteÌ„ thy sonne whyle there is hope but let not thy soule be moued to slay hym for great wrath bryngeth hurte therfore delyuer hym then mayest thou correcte hym more Of such harde and vnmeasurable correction do we reade an ExaÌ„ple in Titus Liuius of a certayne Senatour of Rome called Lucius Manlius which dyd set furth a commaundement that noman shoulde presume to fyght with the enemyes without a furder coÌ„maundement which hys owne sonne transgressed ouercame and disconfited the enemyes Wherfore hys father caused hys head to be strikeÌ„ of openly not regardynge that he therby had done good seruice to hys natiue countree and obtayned victory honour and peace for it Accordynge as we reade that Saul was also very harde vnto hys sonne Ionathas for an vnreasonable cause etc. Thou shouldest also sette them to scole or els kepe theÌ„ at theyr worke and let them not go ydell whereby they may be occupied and taught to forgette Idelnes in theyr youth for whan a maÌ„ goeth Idel then doth he learne al euyll as lyenge deceyuyng drinkyng playenge dicyng louyng and such lyke Therfore shouldest thou alwayes be doyng with them and lette them thereof and specially thy doughters that they do not chaunce some where amonge euill company and come to a shamefull fall eueÌ„ as it happened vnto Dina Eccl. vij the doughter of Iacob And the wyse Salomon sayeth and teacheth Genesi xxxiiij yf thou haue doughters kepe theyr body and shewe not thy face cherefull towarde them But where as thou sayest that thou arte not able to rule thy children and to bryng them vp without thy husbande there strikest thou thy selfe with thyne owne swearde thou saydest afore that thou haddest nothyng to do with thy husband dyddest not care as I vnderstode it though he were dead for the whiche I pray God preserue hym longe O good syster what a poore lyfe shouldest thou leade with thy small children thou knowest not yet that a good man eueÌ„ as thou hast is suche a costly Iewell in a housse neither beleuest thou that a wydowe with many childreÌ„ though she be neuer so ryche is such a poore desolate womaÌ„ Truely thyne vnprofitable vncomly wordes wyl moue me to be angry to fal out with yt. Sera Oh good Iustina be not angry I will now waxe good set vp another heade though I should fetche it out of the housse of dead meÌ„nes bones yf I knewe in dede that I shoulde chauÌ„ce of a better Iust Alas what should I do how moch instruccioÌ„ admonicion and gentyl correction I spend on the al is in vayne For thou makest eueÌ„ a gest of it Thou shouldest not sayth Paul let any filthy communication come out of thy mouth but the whiche is good to edifye with al Eph. iiij when nede is that it may haue faueour with the hearers for of such and of euery ydel or vnprofitable worde Mat xij muste we geue accomptes before God at the daye of Iudgement Therfore I beseeche the gentyll syster It is truely more then tyme for a woman ful of filthy and vnprofitable communication and withoute discrete maners sayth Salomon is lyke vnto a sowe Prou. xi with a ryng of golin her nose Serapia Doest thou nowe first lyken me vnto a sowe thou hast comptrolled me ynough ceasse nowe and let vs talke of an other matter for I se wel ynough that thou haste no luste to tary long with me Iustina Who thinkest thou woulde be glad to be with the seynge thou chidest and brawlest still and noman can gette a good worde of the first I beleue thy good husband that thou takest neuer a word for good neyther of him nor yet of noman elles shoulde not thys greue hym Verely I haue sene in oure quarters that such an vndiscrete and froward womaÌ„ hath brought her husbande to dishonestlye Wherfore refrayne thy selfe from so doyng that there happeÌ„ not a worse thinge vnto the. Serapia Well let the matter rest here I beseeche the forgeue me good syster Iustina I wil do it no more from henceforth I knowledge that I haue ben very frowarde and euyl but I wyl nowe take vpon me another lyfe Iustina For as muche as thou doest knowledge thyne offence and wilt amend thy conditions be it forgeuen vnto the. Luc xvij for Christ sayth yf thy brother or syster offende rebuke hym and yf he repente and amende forgeue hym c. Therfore do it no more do not anger thy husbande neyther chyde nor brawle with hym nor yet with other men for wheresoeuer enuyenge and stryfe is sayth Saynt Iames there is vnstablenes and al maner of euyll workes Iaco. iij. Iaco. iiij Speake not euyl behynde other meÌ„nes backes Luce. vi Pull not a mote out of any mannes eye as longe as thou haste a beame in thyne eyes that thou be not lyke vnto the man with the two powches whereof the Histories do wryte Serapia Vvhat maner of man was that or what had he in hys two powches I neuer hearde of him before in al my lyfe Iustina the will I tel that it is good to perceyue Thus wryteth Esopê° that there was soÌ„tym a substaÌ„cial maÌ„ which dyd backbite the people very euill and praysed himselfe hauinge alwaies two powches gyrded about hym the one great before hym vpon hys belly which he myght se the other littel behynde hym vpon hys backe whiche he coulde not se Nowe whatsoeuer fautes or euill he espied of hys neyghboures dyd he wryte vp and layd them in the formost powche vpoÌ„ hys belly in so muche that the great powch waxed hole ful But whatsoeuer he did back byte
an amendement But to be at one with them and to speake louingely vnto those that put me to hinderaunce and help to begyle me I wil not I would rather se them at the deuill I will nor can not forget it vntil I be auenged on some of thē Iustina There do I perceyue that as yet thou arte no Christian for thou wilt not neyther canst thou speake kyndly vnto thy neyghbour nor be at one with hym Secondly thou doest asscribe thyne aduersitye and misfortune vnto men and not vnto God as though it were not the good and gratious pleasure of God that all thynges succede not alwayes after thyne owne braynes Thirdly thou wilt not forget nor forgeue thyne aduersary but desyrest to be reuenged vpon hym Serapia I praye the heare me I am at one with many folkes that do good vnto me I agayn vn to them but that myne aduersitye should come from god that can not I beleue in no wyse I shoulde be in rest longe ynough for oure lorde god yf wicked people woulde let me alone Also a wyse woman hath tolde me my fortune that many wicked people shall trouble me and that I shal haue no good fortune as long as me husband lyueth yet I must be at one with certeyne persons for my husbandes sake vntyll a tyme conuenient that I maye be euen with them for the shrewed tournes whiche they haue done me Iustina The good lorde saue me doest thou also beleue southsayers and olde miscreaunte witches i. Re. xxviij d Truely it is highly prohibited of God in the scripture In so moche that kynge Saull sped very euil for as moche as he forsoke god and asked counsayl of a witche whiche had a southsayenge spirite In lyke maner was also serued kynge Ahasia whiche soughte counseill at hys Idoll Beelzebub wherfore beware that thou geue no credēce to any sothsayers or sorcerers Nowe herken vnto me I can not forbeare but that I must answere to these thre poyntes Fyrst thou sayest that thou arte at one and at peace with them that do good vnto the that thou doest also good vnto them what maner of vnity is that where by a mā may perceyue that yf any of them with whome thou arte nowe at peace shoulde displease the thyne vnity cōcorde should loue be at an ende with thē mat viij Luc. vi And it is euē as Christe sayth yf ye loue them whiche loue you what rewarde shall ye haue for the Publicanes and very synners loue theyr louers And yf ye do for them which do for you what thanke are ye worthy of for the very sinners do euen the same But I saye vnto you sayth Christe loue your enemyes Do good to thē which hate you Blesse them that curse you Praye for them whiche wrongefully trouble you Blesse and curse not sayth Paull Nowe concludeth Christe saynge vnto him that smiteth the on the one cheke offer also the other And hym that taketh thy goune forbidde not to take thy coate also Geue to euery man that asketh of the. And of hym that taketh awaye thy goodes aske them not agayne He will not haue that we shall onely agree with thē which do good vnto vs but also with them that Imagine all mischief agaynst vs and hurte vs and that vnto them we shoulde do all good Secondarely thou beleuest not that thyne aduersitie and misfortune cometh from god whiche causeth al good thynges and euil thinges as the lorde god sayth hymselfe I am the lorde and none other whiche make the light and cause the darkenes which geue peace and cause the euyll I am the lorde whiche doth all these thinges Seinge god doth al these thynges howe darest thou then put the faulte vnto the wicked people which notwithstandinge withoute the will of God are able to do nothinge god doth also conforte vs whereas he saith I am your conforter who arte thou thē that arte afrayed of men which notwithstondyng are mortall and of the children of men whiche are deliuered vp as heye forgettest the lorde whiche created the whiche spred oute the heauen and grounded the earth Euen as also no man was able to hurte or endamage the good Iob vntyl god gaue power vnto Satan to proue hym Christe sayth also Mat. x. that we shoulde not feare them whiche hurte or kyll the body for al the heares of our heades are nombred and none of them falleth on the grounde without the wyll of the heauenly father He careth for vs and loueth vs so moche that he saith He that toucheth vs toucheth the appel of hys eyes for whatsoeuer happeneth vnto vs be it good or bad cometh al by thy good gracious will of God But who cā sayth Paule resiste his will Therfore hath Christ taught vs to praye vnto the heauenly father Mat. vi Thy wyll be done in earth as it is in heauen Therfore nedest thou not to asscribe vnto any man the good or euill whiche happeneth vnto vs but onely vnto God whiche because of oure synnes sendeth vs aduersitye Thyrdely thou cāst that she was throwen down frō a wyndowe eaten of dogs Me thinketh also that thou arte to fearce desyrous of vengeaunce against euery mā specially agaynst thyne own children for when any of thē doth any thynge which pleaseth the not thē doest thou auenge by and by beatest thē to sore out of due tyme wherof the children become dulwitted fearful Serapia I haue suche frowarde childrē I beleue that there are no worse in al this land yea I thinke verely that they are euen yonge Deuyls for none of them wyll take any nourture nor correction at my hāde neyther doth any of thē regarde me I can not tell howe to do with them yf it were not for my husbande whome they dreade sore For yf I shoulde brynge them vp alone truely I woulde beate them all awaye from me Iustina That thyne myne and other mennes children are wilfull and stubborne is not to be meruayled at For it is geuen vnto all men euen by nature from Adam that all the myndes thoughtes and Imaginations of theyr hartes are euyll and more inclined and prone to that which is euyll then to that which is good Therfor hath God ordeyned and geuen to the children parentes fathers and mothers and also to all men Superiors for to breake our wilfulnes and oure owne myndes and to drawe vs to the feare honour of God and to all vertue and that we shoulde lyue vnder theyr obedience Therfor deare syster instructe fyrst thy children truely in the commandementes of God accordynge as thou arte bounde vnto them and be gentyl to them for whā they are kept so harde streighte and are brought vp in suche great feare thē become they fearfull wilde and stubborne people when they growe to age whiche neyther care for father nor yet for mother and yf they growe vp so thei are also disobedient to all hyer powers Paule teacheth also
depart for as muche as it cometh into my mynd I wil geue the a shorte instructiē cōcerninge the state of matrimony which of late I learned at a sermō declared vpon a certayne place of saynt Ihons Gospel whiche I truste shall be no lesse for thyne edifyenge and instruction then that godly communication which hath ben betwene vs hetherto And the sayd sermon was grounded vpon this pece of scripture contayned in the seconde chapiter of saynte Ihon and soundeth thus Iohan. ij Iohan. ij THere was a mariage in Cana a Cite of Galile the mother of Iesus was there And Iesus was called also and hys disciples vnto the mariage And when the wyne fayled the mother of Iesus sayd vnto hym They haue no wyne Iesus sayd vnto her woman what haue I to do with the myne houre is not yet come His mother sayd vnto the ministers whatsoeuer he sayth vnto you do it And there were stondyng there sixe waterpottes of stone after the maner of the purifyeng of the Iewes containyng two or thre firkyns a pece And Iesus sayd vnto them fyll the waterpottes with water And they filled them vp to the brym and he sayd vnto them drawe oute nowe and beare vnto the gouernour of the feast And they bare it When the ruler of the feaste had tasted the water that was tourned vnto wyne knewe not whence it was but the ministers which drewe the water knewe He called the bryde grome sayde vnto hym All men at the beginnynge setforth good wyne and when mē be dronke then that whiche is worse But thou hast kept backe the good wyne vntil now This beginnyng of miracles did Iesus in Cana of Galile shewed hys glory his disciples beleued in hym Serap Vvhat teacheth vs thys gospell Iustina Thre poyntes first that the state of matrimony is the worke of god Secondely An example of the faith in Marie Thirdly an example of loue in Christe Serapia Howe knowest thou that matrimony is the worke of god Iustina Out of the scripture bothe of the old Testament and also of the newe by experience Serapia Vvhat sayth the olde testament of matrimony Iustina The olde testament declareth that god did institute and ordeyne matrimony in Paradyse in the tyme of innocencye before all synne toke great diligence paynes and labour about it Serapia Vvhat paynes dyd he take in it Iustina Gene. i. Genes i. it is wrytten that the hygh Maiestye of God dyd fyrst Counsel aboute the shapynge of man sayenge Let vs make man in oure Image after our lykenes Gene. ij and xviij Sapie x Tob viij Ecclesi xxxiv 1. Cor xv And God shope man euen dust from of the grounde and breathed into hys nosetrelles the breathe of lyfe After that he counselled also aboute the shaping of the woman Gene. ij sayenge It is not good that man shoulde be al one we wyll make hym an helpe And the lorde caused a slomber to fall vpon Adam And he slept And he toke one of hys rybbes and made it a womā and broughte her vnto hym Then sayd Adā Ec. xvij 1. Cor. xi This is nowe a bone of my bones and fleshe of my fllesh She shall be called woman because she was taken oute of man mat xix Mar. x Eph. v i. Cor. v. for this cause shal mā leaue hys father and hys mother and shal be ioyned with hys wyfe and they shal become one fleshe Gene. i. And God blessed them and sayde vnto them Growe and increase and replenyshe the earth Serapia Vvorketh god this worke yet styll Iustina Yea verely yet styll as christ sayth Iohan v. Iohan v My father worketh hitherto and I worke God causeth not onely boyes but also wenches to be borne not for to sinne hardely but for an honeste and vertuous conuersacion and for the preseruation mayntenaunce of all mankynde Nowe lyke as God prouyded vnto Adam hys wyfe without hys knowledge and helpe Euen so doth he yet in these dayes brynge man and wyfe together wonderfully without all theyr myndes thoughtes Pro. xix As it is wrytten Prouerb xix House ryches may a man haue by the heritage of elders but a discrete woman is the gyfte of the Lorde Serapia Vhat speaketh the newe testament of matrimony Iustina .. The newe testament sheweth that christ hath honoured the state of matrimony and that he went with hys disciples to the mariage in Cana of Galile illustrynge thesame with a goodly miracle tournynge water into wyne To signifye thereby that he among faythfull maryed people wil also tourne the water of trouble in to wyne of ioye yf they walke in a good conuersacion lyue according to theyr vocacion and estate and do that thynge whiche is godly and ryght Serapi Howe canst thou knowe by experience that matrimony is the worke of god Iustina That there in is muche paynefullnes labour and vniustines for suche are the workes of god that they seme alwayes vnto the olde Adā soure bitter heauy But God hath ordeyned the same so to thintent that mā shoulde not be ydel and by the reason ther of fall into euil sinfull cogitacions wordes workes but that he shoulde alwayes haue occasion to worke and to do somthynge for to expel there by the euill thoughtes wordes dedes Serapia Is then Idelnes suche an euyll thynge Iustina Idelnes is an occasion of many synnes and blasphemyes Sathan dyd no small hurte to the Christianite when he dyd put into the popes heade to forbidde matrimonye vnto the spiritualtye for thorough so many ydell persons hath he filled the Christianite with synnes abhominations as Sodome and Gomorre Serapia Is then labour suche a costly thynge Iustina Yea forsoth labour taketh awaye from man many euil thoughtes wordes dedes it bringeth good occupieng and kepeth hym healthfull It bringeth to the table a hungry stomake and to the bedde a wery body Therfore doth meate and drynke sauour wel vnto hym and slepe is swete and acceptable vnto hym And also such one fulfilleth Goddes commandement where as he sayth In the sweate of thy face shalt thou eate thy breade Gen. iij Serapia Vvhat must one do which geueth hym selfe into the estate of matrimony Iustina He must haue a respecte to thre thynges to fayth loue and the crosse Serapia Vvherfore to fayth Iustina That he beleue that matrimony is the worke of god that god is hys good father which can and wyl prouyde hym of an honest mate And when that is done thē must he also thynke no further vpon other but cōtente him selfe with her whiche god hath sent hym Serapia But howe and yf there happen any tediousnes in matrimony Iustina Then must euery one thinke thus Beholde god hath geuen me thys fellowe he knoweth well ynough what is good profitable for me yf he had geuen me another it myght peraduenture be nore to my hynderaūce then to my furtheraunce The wyll of the lorde
ye menne loue youre wyues be not bitter vnto them Coloss iij. Colo. iij Ephe. v And to the Ephesians in the .v. menne ought to loue their wyues as their own bodies Therfore whosoeuer taketh sure holde on such loue suffereth neyther noysome lustes wrath nor anye other thinge to tourne himselfe awaye from it doth a ryght good worke and acceptable vnto god for here is hys worde which commaundeth the thys thynge Thou shalt loue thy wyfe and not loue flightely mat xix But as christ repeteth the same agayne in the gospell for thys cause shall a man leaue father mother and cleane vnto his wyfe The matrimonyal loue is a goddes seruyce Vvhere are nowe the shamefull Papistes whiche abhorre wedlocke as a carnall estate as though God could not be serued in hys kynde of lyfe Notwithstandyng that the loue without the which wedlocke can not endure is a greater and hyer goddes seruice which god as we heare requyreth so earnestly of vs. The loue of the parentes towardes theyr children is also a Gods seruyce Moreouer the loue and faythfulnes whiche the Parentes bestowe vppon theyr children namely that they nourysshe clothe and bryng them vp in labour and in the feare of god kepe thē to learnynge take heede to them kepe them in theyr sickenes watching listing laieng couering washing thē whatsoeuer there is more of suche lyke is also a costely worke acceptable vnto god whiche the maryed must vse and do dayly and hourely almost euery moment Nowe should we remember a ryght and lerne such oure owne lyfe conuersation that these are before God mere good workes Then should we not onely be so moche the lustier to matrimony and to such workes although they are also paynefull But also pacienter confortabler and bolder although somtyme it prospered not all of the beste for yf the maryed remember and ponder theyr estate and theyr lyfe a right and ordre themselues godly therein then must nedes theyr hertes eyes handes fete sticke full of good and holye workes euery houre But there lyeth that mischief where of I haue spoken before that bycause these workes are so generall smal they are not regarded Agayne whatsoeuer apeareth glorious and braggeth furth boldely although in it selfe it be not worth a strawe yet is it taken for honourable and greate As we see by the Popes ceremonyes and hys goddes seruice notwithstandyng that the least worke in wedlocke is better in it selfe then all theyr goddes seruice for in wedlocke do men abyde in the worde and commaundement of God And god wyll that the one shall gladly serue the other euen from the herte This is done in wedlocke without ceassynge The seruice of the maried one to another are good workes yf a child be sicke then are the elders sick and sory for hym yf the man be sicke then is the wyfe encombred euen so sore as though it were her owne smarte or disease There is the diligence care faythfulfulnes and loue moost purest and from the botome of the herte and it is not tedyous vnto them for they delyte long styll after thys howe the one myght conseyll helpe amende the other and withstande the aduersitye Again wheras it succedeth prosperously in trauaylyng of childe or otherwyse in theyr owne danger or necessite of the children There is a harty pure and perfecte ioye It cā not go so wel with the one but the other reioyseth of it euen at the herte and wysseth vnto hym moche more Vvho wilsaye nowe that were as that hertes do agree so goodly together in ioye and in heuynes that there are not mere good workes of loue Contrarywyse in the Celibate lyfe doth God neyther delite in loue nor yet in woo Althoughe in it selfe it is a strawen loue whiche euery houre is broken and rent a sunder of one worde onely when the one doth but loke awrye vpon the other These good workes of wedlocke remayne at home in the housse The state of matrimony geueth discreteper sones to all estates among them that be maried and their childrē After them followe fyrst of al the ryght great good workes that oute of thys estate as out of a well sprynge come all maner of personnes by whome laude and people are gouerned and defended the churches prouyded of preachers and other ministers and all offyces in the worlde and in the kyngdome of oure Lorde Christe are executed Forseyng specially in wedlocke the childrē are nouryshed and brought vp to the feare honoure and glorye of god So must it nedes be graunted that wedlocke is occasiō and beginnynge of all suche benefites Notwithstandyng that many wilfull persons do growe vp amonge them The faulte thereof is not in wedlocke but in those wicked vngodly personnes that wyl not order themselues in wedlocke accordyng to their bounden duetye for whosoeuer doth begynne it in the name of god he shall also prospere in bryngyng vp of children and in other thynges In wedlocke is much labour ād trauayl But that men will saye In wedlocke are many maner of encombraunces sorrowes daūgers heuinesses from the which men shall be free out of wedlocke where as euery man hath no more to care for but hys owne boby only Nowe let it be so yet ought thys occasion to feare no Christen man from the state of matrimony For first although thou werest vnmaryed yet for all that shalt thou not escape all fre for thou must neuerthelesse auēture and suffer all maner of aduersityes Whan any hynderaunce happeneth vnto that somtyme in thy body and lyfe sōtyme in thyne honour and goodes And suche a crosse shal be so moche to heuyer for the yf thou be out of wedlocke and alone as the holy scripture sayth Wo be vnto the man which is alone for yf he fall there is no man to helpe hym vp agayne Secondarely All be it that in wedlocke there is more daunger sorrowe and vexation then elles where yet ought not to matrimony for thys cause to be despysed eschued For it is profitable good for vs that God cometh vpon vs with hys crosse and that we be proued al maner of waies for oute of tēptatiō and probacion do we stande in great daūger Vve waxe sturdy and contrary to the worde of God colde slouthfull to praier and other good workes for as muche nowe as wedlocke it doth ful now with the woman nowe with the children nowe with the familye wedlocke is the scoolehous of the christians nowe with the occupyenge and other al maner of necessities perilles wedlocke is vnto the Christians as a Scoole wherein they are godly instructed that in tribulatiō and aduersitie they faynt not nor be discouraged But open theyr hertes to god pray desyre help This is also a good worke wedlock causeth to praye and to trust in God whereunto wedlocke geueth occasyon very often for euen for thys cause that much trouble calamite
falleth in wedlocke the maryed mē yf thei be elles godfearyng ryght Christen men are dryuen to prayer that they praye earnestly truste and hope onely to the helpe and grace of God Vvhen then such hope is perfourmed euen then do there sprynge vp other good holy workes that men do thanke God for hys helpe and grace that men prayse hys bountifulnes and conforte other men lykewyse in the same All these thynges are mere goddes seruices exceding good workes which wedlocke ministreth dayly vnto our handes that the fayth and prayer ceasse not But must be continually occupyed whylest nowe ioye nowe sorrowe then necessitye helpe and delyueraunce appeare whiche eyther geue occasyon to thanke or elles to praye Therfore sayth the text here well and truely that wedlocke is a noble honourable costly lyfe which god hath not onely ordeyned and endued with hys blessyng and also all sainctes haue praised with theyr lyues and conuersations as a gloryous worke of god leauyng vs an example But wedlocke is also to be praysed for thys cause that it sticketh thoroughout full of good workes as is nowe rehersed Matrimony is full of good workes That a maried mā and a maryed woman cā do nothynge within the hous of so small reputacion belongynge to the housse kepyng or bringynge vp of children but that it is a holy worke acceptable to God and that it is done after the word wil and ordinaūce of God wherfore prosperite welth must nedes be accompanyed with it Christ honoureth the mariage hymselfe Iohā iij Therfore hath Christ him selfe matrimony in such honour that he cometh personally with his dearly beloued mother and Apostles to the mariage in Cana in Galile and there manifesteth hymselfe with a glorious miracle by tournyng water into wyne To thintent that he there by woulde signifye bothe that he loueth the state of matrimony that he wil geue his blessynge therein This blessynge shal alwayes remaine among the maried as farre as they as the C.xxviij Psalm Cxxviij Psalme sayth feare God walke in his waies Forwhereas men wil despise the worde of God lyue in synne wittingly and vse not the loue which in especiall ought to be betwene man and wyfe But wyl chyde and brawle one with another fyght and vse all maner of frowardenes There is it no marueyll that in the stede of the blessing foloweth infelicite and all maner of calamitie for what goodnes is there to be hoped for where as no feare of God is yea where God is refused and thorough many maner of synnes the dore is bolted for him hys blessynges Therfore sayth not the texte here so slightly the wedlock is to be had in honoure and pryce Vvhat the vndefyled bedde is But he addeth also thereunto thys worde and the bedde vndefyled Vvhereby he wil set furth in picture howe wedlocke shall be kepte whiche he hath praysed so highly And first he forbiddeth vtterly the ryght defylynge of the bedde in wedlocke among the Christiās that men beware of horedome aduoutry as he doth call it hereafter for thys is the grossest and greatest defylyng of the bedde wherby the laudable and honorable state of matrimony is polluted and the ordinaunce of God diuided And occasion is geuen to all aduersitye here bodely and here after perpetually Moreouer it maye also be called defilynge of the bedde Other defylynges of the bedde of matrimony whatsoeuer geueth occasion that the hertes betwene man and wife be withdrawen the one from the other and are moued to dissention hatred and other vnkynde conuersacion for out of this foloweth commonly the grosse defilinge whereof we haue spoken a littel before yf nowe man and wyfe wyl kepe their bedde pure cleane as hath ben sayd thē must they eschewe all occasions whereby they myght be moued to frowardenes to displeasure Not be wilfull nor arrogant not interpretate euery thynge for the worste But the one must beare with the other and suffer a word not onely to entretayne frēdshyppe and amitye But also bycause we knowe that it is the wyl and pleasure of god and that the worde and cōmaundement of God requyreth the same of vs. for as soone as the hertes are bittered the one agaynste the other So hath the Deuyl founde a holl ready that withoute any labour he can rente matrimony a sunder agayne and put it to trouble in so muche that also the bodyes are separated Therfore here muste be vsed the discretion betwene man and wyfe where of S. Peter speaketh .i. i. Pet. iij. Petri. iij. That the men shoulde dwell with theyr wyues according to knowledge geuynge vnto them honour as vnto the weaker vessell that theyr prayers be notletted thorough stubbernes and bitternes for it is the offyce of a man as of the heade that he shall not rule Tyrannously but discretely accordynge to reason and somtyme wynke and beare with the weakenes whiche specially reygneth in the woman kynde considerynge theyr fraylnes and not theyr iniquyte or wilfulnes Contrarywyse it shal also be the womās part Exhortatiō to the women to knowledge suche theyr naturall weakenes and suffer thesame not to moche But refrayne themselues with all diligence that not thorough much and immoderate repetinge the husband be moued to iuste anger An amiable worde and obedyent stylnes maye quenche muche debate and hatred whereas elles out of pratynge and murmuryng agayne there myght followe anger and strypes besydes that al mischiefe Where nowe these two poyntes are betwene man wyfe Two principall poyntes of the maried that thei be chaste and circumspecte and frēdly one to another in worde dede There is wedlocke as the Epistle to the Ebrewes in thys place doth call it a noble worthy and honourable conuersation where in not onely men of vnderstondynge do delyte but also God hymselfe in heauen with all hys angels and sayntes But whereas there is a faute in eyther of them that is to saye that eyther through aduoutry and hooredome the bedde of matrimony is defyled or elles by the reason of vnkynde and wilde conuersacion and dwellynge together the hertes are moued one agaynst another there is it not to be feared that God wyl come as a iudge punyshe suche vngodlynes and inordinate lyuynge for here is it written as for whorekepers and aduouterers God shall iudge them For as muche nowe as the Deuyll specially seketh betwene man and wyfe to moue them eyther to horedome or at the least to sowe discorde variaunce betwene them we ought not onely to fyght dayly agaynst this temptation with an earnest prayer vnto God and to seke remedy at hys hande But also to kepe vse oure selues there to with al diligence that we our selues geue none occasion vnto suche crafty worke pretēse of the deuyl for this is not the smalest parte of the godly blessyng where such dwellynge together in wedlocke is preserued in continuall vnitye and amitye And
the maried nede not themselues The maryed couple shulde not make their state bitter themselues by vngentel behaue oure or wordes to geue occasyon of malyce or euyll wyll betwene them for they shall fynde euery daye occasyon ynough vnsought and vnloked for where by they shall be moued and prouoked to indignation hatred cursynge and other vngratiousnes So that they shall haue alwayes ynough to do for to resiste and let the Deuyll of hys purpose bothe by prayer and also by circumspecte discretion Therfore is it a good and godly ordinaunce that men wysshe vnto the newe maryed coupple the blessynge of God before the hole churche and make a commō supplication for them that they may begynne the state of matrimony in the name of God and that it may prospere with thē The cōgregation shoulde pray for the newe maryed couples for to bye this blessynge yf it were to selle men shoulde spare no money But nowe doth it the churche without money neuertheles some men be so rude that they woulde rather be without it But we maye let them alone for thei that are Christians wyll so moche the bolder geue themselues into the state of matrimony euen for thys common prayers sake For wedlocke yf the holy bedde remayne vndefyled is an honourable excellent estate for as moche as God hymselfe hath ordeyned and instituted it and also geuen hys blessyng therevnto and in general the Examples of al sainctes do teache vs this lyfe where in we haue euery houre aboundauntly al maner of occasions to serue god and our neyghbour as we haue heard before Yf nowe any mā thorough thys honourable predicatiō will not be moued to the state of matrimony The aduouterers ād hoorekepers god shal iudge them let hym be moued yet by thys that the texte speaketh wish manifest wordes of thē that lyue oute of wedlocke or otherwyse in vnclenlynes The aduouterers and hoorekepers shall god iudge for here doest thou heare althoughe there were no man in earth that knewe such vnclenlynes of the or coulde punysshe the same that yet thou shalt not escape But thou must come before the iudgement of god and he shall iudge the accordyng as he fyndeth the. And thus sayth saynt Paule i. Cor vi i. Cor. vi Be not deceaued for neither fornicatours neither aduoutrers shall inherite the kyngdome of heauen Here doth he pretely touche the thoughtes whiche sticke in many men whiche thynke that it is not a speciall synne to lyue oute of wedlocke and yet to vse vnclenlynes Accordyng as we se that the world thoroughout coūteth this synne but smal but wilt thou knowe yf men wil not be conuerted what the ende shall be Then herken to thys Thou shalt not inheryte the kyngdome of God Thys shal be the iudgement of God ouer the aduouterers and fornicatours Nowe remēber thou what thou shalt kepe when thou haste loste the kyngedome of God Therfore let euery mā be ware of thys iudgement of God and take hede in tyme that he may amende his lyfe and eschue vnclēlynes Otherwyse although there followed no temporal correction yet shall not the iudgement of God be left oute for there is dubble synne that men eschue matrimony for a tryfle and defyle thēselues with synne the lōger the more contrary to the wil of God There vpon must nedes followe the iudgement of god for here is none other meane nor coūsayl but that thou leaue suche vnclenlynes and geue thy selfe into thys state of wedlocke And so not onely prayse this state hygh and honourable with wordes but also with the dede and kepe the bedde of matrimony vndefyled through chastite and gentell conuersation and dwellynge together Thys be sayde for a warnynge and instruction not onely for the yonge peoples sake whiche yet shal come to the state of mariage But also for their sakes that are in wedlock all ready That thei bothe may knowe wherfore they shall take wedlock and howe they shall behaue thēselues therein Godly To the intent that God be with them with hys blessynge ād that they maye haue a good conscience therby which God graunt vnto vs all AMEN ☞ A briefe Exhortation vnto the maryed couple howe they shall behaue themselues in wedlocke Vvherfore god dyd institute wedlocke YE knowe oute of the worde of god whēce matrimony hath hys beginnyng namely that it is an ordinaūce of god that the man and woman shoulde dwel together and spende theyr lyues one with another fyrste for thys cause that by thys meanes the synne and the flesh shoulde be letted and that we might lyue in a good conscience for god hath sharply prohibited horedome vnclenlynes punished the same greuously as we se in all historyes by daily experience Secondely also for thys cause that the kyngdome of god y◠church may be entre tained not onely by thys that god through hys blessyng sendeth childrē in wedlocke But also that the children are educated of the maryed men brought vp in the worde and feare of god to thintēt that the knowledge of god and the ryghte goddes seruyce may alwayes come from the one vpon the other by inheritaunce and by the meanes thereof many maye come to saluation Wherfore God so to be thanked for matrimony seynge wedlocke serueth agaynst synne for the increassynge of the kyngdome of god So ought ye and all they that come to the State of matrymonye to thanke god with al youre hertes for thys grace that he hath geuen you such a herte and mynde that ye haue no lust to vnclenlynes and synne as the vngodly worlde But feare god and desyre to eschue all vnclenlynes for thys is a great grace seynge thys example is manifest that Sathan hath so many maner of snares where by he kepeth the hertes that they out of wedlocke contynue in synne and in an euyl conscience But what iudgement shal followe them that vse suche vnclenlines declareth saint Paule .i. i. Cor. vi Corin. vi Neyther fornicatours neyther aduouterers shal inherite the kyngdome of god from thys fearful sentence are ye thankes be to God now escaped yf ye kepe your selues together and dwell together accordynge to the ordinaunce of God But yet ye shal not be with out feare the wicked enemye layeth wayte for mā and wyfe for the wicked enemye seynge he coulde not hynder your hertes youre Godly purposes He shall vndertake and attempte other wayes to come to you and to diuide suche matrimonial dwellyng together or at the least to make it heauy paynefull And thys is specially hys pretense to studye howe he may plucke the hertes awaye the one from the other that euen as nowe ye haue luste loue one to another he maye rayse lothsomnes enemitie And the deuyl fyndeth by vs a great aduauntage for this hys purpose For there to are we vsed euen frō oure youth through synne that eueryone woulde fayne haue ryght counte hys brayne for the beste
and be vnwillinge to geue place or forbeare the other But thys serueth not for an vnite but for discorde wherfore the maryed couple must beware for it with all diligence and earnestly praye vnto God for his holy Gost that he wyll so gouerne them and so knytte theyr hartes together that the wicked enemy may not sowe hys sede betwene them and separate the hertes a sunder Suche a prayer is hyghly and very necessarye They that lyne in wedlocke must praye God that thei maye lyue in vnitie that it maye go so dayly with them that are in wedlocke and that alwayes the one praye for the other that it wyll please God to defende them froÌ„ suche enormyties But because that there are fewe men that remembre thesame and yet fewer that do it and praye earnestly Therfore do we se howe the Deuyll hath his playe that there are very fewe of such men amonge whome hatred chydynge cursynge brawlynge reuylynge and fightynge is not vsed And they se not that the Deuyll woulde fayne haue it so and that it cometh by hys instigation or elles they woulde not onely praye agaynst it but also endeuour themselues to resiste the subtyll assaultes of the Deuyll and to geue no rowme to wrath yf it would stirre theÌ„ to brawlynge or to fyghtynge for it is the ryghte worke of the Deuyll whiche yf meÌ„ wyll followe the matter wil waxe worse and worse and one myschief will brynge in another For thys is true withoute doute that through such beginnynge the Deuyll bryngeth it to that passe that at the last the hertes separate them selues one from another and that the loue vanyssheth awaye quyte There must nedes followe then a wretched lyfe where as a couple should be together yet caÌ„ not endure together yet is thys plage vety common in the world But wheÌ„ce cometh she The people regard not the enemye the deuill and therfore they praye not that god wyll withstonde and resyste hym And thei themselues knowe not whaÌ„ they frette crake and face and wyl not forbeare one another that they do but geue rowme to the Deuyl for to accomplyshe hys purpose Now yf thou wylt he defended from suche mischief and desyrest to possesse a peaceable amiable agreable wedlocke with thy bedfellowe Then learne to praye vnto God for it that it will please hym through the holy Gost to rule your hartes to with stande Sathan and to kepe you in vnitie and concorde Next vnto thys prayer must also be vsed a synguler diligeÌ„ce Wherof Saynt Peter teacheth i. i. Pet. iij Pet. iij. Ye menne sayth he dwell with your wyues accordynge to knowledge geuing honour vnto the wife as vnto the weaker vessel as vnto theÌ„ that are heyres also of the grace of lyfe Vvhat the man ought to do that your prayers be not let This commauÌ„demeÌ„t goeth specially vpoÌ„ the man that he shal begynne and â—â—e to it that vnitie loue maye be entretayned in wedlocke thys is brought to passe â—n this wyse that he rule with discretion and not with extremitie take the woman aâ— the worste in euerye thynge A good cause why For the woman is a weake creature and hath not suche a courage nor stronge herte as a man They are sone tempted and pricked at the herte and are sooner moued to myrth and sorrowe then the meÌ„ne This ought a maÌ„ to consyder and be not hard agaynst them but somtyme he must dissemble somewhat and wynke at a faute help it with a fayre worde But thys discretion taketh the worlde for a wyuysh thinge and thincketh that it becommeth well a man to be angry and to fyghte wel S. Peter seeth well ynough Howe men shoulde geue honour vnto womeÌ„ what becommeth the man best and wherein he oughte to be moost diligent He biddeth not to stryke Vse discretion sayth he And that whiche is more he biddeth the to geue her her honour that is to fauour forbeare her for thys cause that she is a weake vessel she hath a faint weake and fearfull herte is brought alofte and moued to wrath with one worde Learne thys and forbeare therewith shalt thou not onely kepe vnitie But also ouercome the herte For with fayre wordes is alwayes more gotten amonge reasonable tolkes then with strypes But he that wyl nothyng forbeare a woman but wyll be alwayes cursyng and fightinge and doynge suche lyke thynges what good doth the same He helpeth the Deuyll to accomplyshe his worke that where as vnitie loue and ioye ought to be eueÌ„ there groweth enemitie hatred and enuye Thys is in it selfe a heauy case and douteles the greatest inconuenience that can come to maÌ„nes hande in worldely matters But there is yet another let Discorde and malice hyndereth prayer whereby prayer is letted or hyndered For wheresoeuer is discorde there can be no ryght prayer made For the Pater noster or prayer goeth not for vs alone but for the hole worlde And specially we comprehende there in that we wil forgeue them that trespasse agaynste vs as we woulde that god shoulde forgeue vs. Howe can suche contentious persons do Howe caÌ„ they pray for other where the one is so bittered agaynst the other And wheÌ„ the prayer for theÌ„ and other is lost what conforte and defence wyll they haue then Seynge we can none other wyse but by prayer escape from the Deuyll And also haue no conforte and helpe in all maner of necessities whereon we maye take holde Lo into suche temporal spirituall calamities doest thou brynge thy selfe when thou wylt be vndiscrete and vse no discretion But euen as madde horses stryke and byte aboute the. Saynt Peter doth not bidde it the But the Deuyll doth loue it therfore beware of it Thou caÌ„st be a man well ynough although thou stryke not so aboute the and sufferest of thy bedfellowe a worde or two Thys ought the man to do and it is acceptable vnto God and it bringeth to man and wyfe to theÌ„selues al goodnes and al maner of blessynges into their hous But what shal the womaÌ„ do Shall she abuse such forbearyng and discrete coÌ„uersation and do alwaies what she lusteth No thys were al so contrary to the commaundement of God For saint Peter also preacheth vnto theÌ„ on thys wyse i. Pe. iij. Howe the wyues ought to vse themselues Let the wiues be insubiection to theyr husbaÌ„des To be in subiectioÌ„ is not to rule coÌ„mauÌ„de This ought a woman to do ouer her familye and children But to her husband she must be in subiection suffer to be commaunded and followe Thys is also a great poynt whiche to concorde helpeth very much whan a woman loketh on her husbande endeuoureth herselfe to knowe and accomplishe his wil and doeth that thing which she knoweth to be hys pleasure And eschueth that thynge which she knoweth that he loueth not For by thys doth she wynne her husbandes herte that he hath luste and ioye to come