The commendation of matrimony, made by Cornelius Agrippa, [et] translated into englysshe by Dauid Clapam De beatissimae annae monogamia. English Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535. 1540 Approx. 34 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A09836 STC 201 ESTC S104364 99840102 99840102 4573

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Early English books online. (EEBO-TCP ; phase 1, no. A09836) Transcribed from: (Early English Books Online ; image set 4573) Images scanned from microfilm: (Early English books, 1475-1640 ; 301:05) The commendation of matrimony, made by Cornelius Agrippa, [et] translated into englysshe by Dauid Clapam De beatissimae annae monogamia. English Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535. Clapham, David, d. 1551. [48] p. In ædibus Thomæ Bertheleti typis impress. Cum priuilegio ad imprimendum solum, [Londini : Anno. M.D.XL. [1540]] Translation of: De beatissimae annae monogamia. Imprint from colophon. The woodcut title-page frame has "1534" in sill. Signatures: A⁴ B-C D⁴. Running title reads: Prayse of matrimony. Reproduction of the original in the Henry E. Huntington Library and Art Gallery.

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THE COMMENDATION OF Matrimony, made by Cornelius Agrippa, & tranſlated into englyſſhe by Dauid Clapam. 1534

TO THE RIGHT VVORSHIPFVL AND HIS ſpeciall good maiſter, mayſter Gregory Cromwell, ſome to the ryght honorable lorde Cromwell lorde priuie ſeale, Dauid Clapam ſendeth gretynge.

THE VEHEMENT affectiō that I haue to you, impellyth me often tymes to deuiſe with my ſelfe what pleſure or ſeruice my ſympleneſſe myght do, acceptable vnto your moſte gentylle goodnes. But whan I conſydred my ſmall abilitie and your greate diligence towarde wyſedome & excellent good qualities, that apperteyne to your aſtate, I was in maner cleane diſcoraged to attempte any thynge to preſente vnto your maiſterſhyp. Neuertheleſſe whan I agayne remembred your greate goodneſſe, and mooſte gentyll famylyarytie ſhewed to me in youre yonge age, whiche by outewarde ſygnes appereth ſtablyſſhed nowe in your moſte gentyll harte, I am encouraged to wryte ſome thyng, to be a teſtimony of the loue & affection that I beare vnto you. And amonge many other I choaſe out to tranſlate this lytel treatiſe, The commendation of Matrimonye, that you beinge coupled in maryage to ſo noble, ſo good, and ſoo vertuous a lady, & leadynge your lyues in ſuche honeſte and chaſte wyſe (whyche thynge ouer manye nowe adayes neglecte, lyttell regardyng this holy and honorable ſacrament) maye clerely perceyue your ſelues in the ſame greately commended and prayſed. And other, that haue not this holy band of wedlocke in ſo great veneratiō and honoure, as you haue, ſhall take occaſion, partely at your example, and partely of this Declamation, to repent, that they haue tranſgreſſed ageynſt ſo hyghe and ſo holy a ſacrament, to the greate ieoperdy of theyr ſoules. For the apoſtell ſayth: God ſhall iuge fornicatours 1. Cor. 6 and aduouterers. And, The brekers of wedlocke ſhall not Gala. 5. Ephe. 5. inheryte the kyngedome of god. Wherfore I thought that this lyttell queire ſhulde do moche good, to perſwade ſuche as are wedlocke breakers, to leade their lyues vertuouſly within the bondes of this holy ſacrament, accordynge to the apoſtels ſaying: Let wedlocke be Hebre. 13. kept honorable in al poyntes, and let the chamber be vndefyled. And as I ſuppoſed, that this treatyſe ſet forth in englyſhe wold do moch good, with the witty argumentes, quycke reaſons, and weighty authorities therin conteyned: So I verily thynke, it ſhall no leſſe farther, to dedycate the ſame to you, that are a very true patrone of honeſt life in wedlock. Wherto ſhuld I ſpeake of your vertuous educatiō, for the which your right honorable father my good lord, hath be very diligent? And ſurely his care in that behalfe hath not ben onely for you, but for manye other: yea the thing that he ſpecially wiſheth and deſyreth is, that the youthe of this hole realme of Englād ſhulde be brought vp vertuouſely, namely the noble mens chyldrē, in good litterature, & the other after theyr abilities, wyttes, and aptenes, in ſciences and craftes, wherby they ſhall highly profite them ſelues, to the great aduancement of the common weale, and aboue al thinges, he wolde, that with theyr lernyng of good letters, ſciences, and craftes, they ſhuld be erneſtly taught, obedyence to god, to the kynges hyghneſſe, and to ſuche rulers and lawes, as his maieſty ſhal ordeyn. In whiche good mynde, that he beareth to the common welth almyghty god longe preſerue hym, and ſende you bothe moche welthe and proſperytie.

Amen. FINIS.
THE PRAYSE of matrimony.

THE SACRAment Gen. 1. of matrimony, being moſt ancient, and fyrſt after that man was made, euen at the begynnynge of all thynges, was ordeyned and commanded of god, and was honowred, and hadde alwayes in hyghe veneration and reuerence, with people of all nations, ſanctified and halowed with religion, eſtablyſhed by lawes, adurned with miracles and wōders. The whiche ſacrament trewely is more excellente, then other myſteries and lawes, in that it was ordeyned before them, ordeyned I ſay, not of the imagination and inuention of men, but of god, prynce of all, euen from the fyrſte begynnynge of the worlde, before any ſynne, in the tyme of innocency, for the lauful offyce and propagation of mankynde. All other preceptes, commaundementes, and myſteries, that after the fal of man cam forth for the reparation, ſafegard, remedy, correction, and puniſſhement, were ſcaſely admytted of a fewe, when this ſacrament of matrimony, through all partes of the worlde, and by the conſente of all men, was receiued and taken. And farther it was no leſſe ſtrengthned and maynteyned with the power of god, then it was by his goodnes and wyſedome ordeyned. For god the maker of al thynges, wold this moſt holy bonde ſo to be knit with indiſſoluble glewe, and perſeuer, that the huſbande in his wife, and the wife in her huſband, ſhuld alwayes bothe lyue and abyde, as a bone of bones, & fleſhe of fleſhe. For this was the fyrſt commaundement of god, inſtitutynge matrimony: The man ſhall forſake Gen. 2. his father and mother, and ſhall cleaue vnto his wife, and they ſhal be two in oone fleſſhe. Whiche thynge we rede not only in the old teſtamente, but the ſelfe ſame is confyrmed in the goſpell, that by no diuerſitie of maners, by no ſacietie or lothſomnes, not for age, barennes, or ſyckenes, nor for peſtilence, lepry, or any other contagiouſe diſeaſe, and briefely for no cryme of hereſy, nor by any mans power, that ſacrament at any time ought to be broken. When Chriſt commaundeth, that whom the almyghtye power of god hath ones Matth. 16. Marc. 20. ioyned together, noo power ſhall preſume to ſeparate. Nor it can be laufull for any cauſe, the wyfe to forſake her huſbonde, or the huſbande his wyfe, bycauſe it is laufull for no manne to departe from him ſelfe, nor no man to leaue him ſelfe. For ſhe whiche is made of a mannes rybbe, of fleſſhe, the ſame fleſhe, and the ſame bone of bones for an helpe vnto the man: God neuer wold her to be ſeperate from the man, but for fornication: whiche one onely cauſe, God dyd excepte. But if for any other cauſe the ſtronge bonde, and vnytie of matrimony be louſed, yet the perſones beinge ſeparate, be and remayne manne and wyfe, nor they with whom they be coupled after theyr deuorſe, can be excuſed from aduoutry. And therfore Chriſt addeth, ſayinge: He that after his Matt. 16. wife is dimiſſed for aduoutry, maryeth an other woman, commytteth aduoutry: and he that dothe mary her that is ſo letten go, is an aduoutrer. Nowe to what ende and vſe this reuerende and moſte worthy ſacrament was cōmaunded, we wyll declare. It was ordeyned for an helpe, for propagation, and to auoyde fornication.

¶ The fyrſt cauſe is taken, where god dydde inſtitute this holy myſterye vnder theſe wordes: It is Gen. 1. not good a man to be alone, let vs make for hym an helper lyke hym ſelfe. For man ſythens he is a creature mooſte accompenable, then trewely and well ſhal vſe the office and duety of a man, and ſhall prepare a truſty keper of his lyfe and goodes, when he entreth into the ſtedfaſte and indiſſoluble feloweſhyp of matrimony. And therfore bothe to men that be ſomewhat aged yea and to thoſe that be decrepite, and in whō there is no might of generation, no hope left of propagation, it is neuerleſſe laufull to mary, and (if a man may ſay it) often tymes neſſary, wherby they maye paſſe forthe the later dayes of theyr lyfe, in the companye of theyr well be loued wyfe, with more ioye, ſuertye, and leſſe care. Wherof Dauid, verye olde, with 3. Reg. 1. the Sunamite maide, is an example. For what felowſhyp mought happen amonge men, more holye and pleaſaunte? what more ſurer? what leſſe careful, what more chaſt then the lyfe of manne and wyfe? when eyther of theym is the ſame that the other is, in one agreable mynde two bodyes, in two bodies one mynde and one conſent. Only man and wyfe, one enuieth not an other, they alone loue eche other, out of meaſure, in as moche as eyther of them hole hangeth of the other, and hath quietnes and reſte in the other, one fleſhe, one minde, one concorde, one heuyneſſe greueth them bothe, one myrth equally reioyſeth bothe, the verye ſame and euen lyke wyl is in both, theyr wynnynge is common to both, the ſame ryches, the ſame pouerte, like dignitie and worthynes, they be alwayes of one chaumbre, and at one table, they kepe company together, nyght and day, in ſleping, nor in wakynge they departe not the one frome the other: but theyr lyfe is conioyned in all actes, labours, ieoperdyes, and in euerye chaunce the one ſerueth the other, as longe as they lyue, they kepe company together to theyr lyues ende, they neuer departe without they dye, and the one beinge dead. the other canne ſcante lyue. Soo great is wedlockes loue, that vneth deathe can ſet a ſonder thoſe, whom lyfe hath knytte together. Suche is the perſeuerance of matrimony, ſuche is the vnitie, that one huſband ſhuld haue one wife, and one wyfe one huſebande. For one rybbe at the begynnynge was turned in to one wyfe. And there Gen. 2. ſhal be ſaith god, two in one fleſhe. He ſayth not, three or mo. And in Gen. 7. the arch of Noe god commaunded no mo women to be preſerued then men, that for one man there ſhuld be but one wyfe. For where a man hath many wyues, or a womanne many huſbandes: there the vnitie of matrimony faylethe. Therfore her alone that a man hath taken to his wyfe, the ſame let hym kepe without violation of kyndeneſſe, to the laſt ende of his lyfe in a perfecte loue and continuall remembrance. Let the father gyue place, the mother gyue place, the chyldren, the brothers and ſyſters, let al the heape of frendes gyue place to the ſwete beneuolēce and entier loue of man and wife, and that for great ſkyl. For the father, mother, chyldren, brethern, ſyſters, kynſfolke, be the frendes of nature, and workes of fortune: man and wyfe be the miſtery of god. And the man had a wyfe, & the wyfe a huſband, before father, mother, brother, or chyldren. And therfore it was commaunded Gea. 2. to the man, to leaue father and mother, ſyſters, brethern, and chyldren, and cleaue to his wyfe, that aboue all other thynges he ſhuld kepe to his liues end that thynge, whiche was fyrſte of all gyuen vnto hym: nor that one of them ſhuld at any tyme be with out the other, of whome the one was not made without the other. Wherfore the chyldren to departe from theyr parentes, and the parentes to leaue theyr chyldren, no lawe forbyddeth, ſometyme neceſſitie compelleth, profyte ſtyrreth, conſideratiō moueth, the children often tymes be dymiſſed from auctoritie of theyr parentes, they ofte chalenge to them ſelfe lybertie by religion, often tymes in ſtraunge countreys they get they lyuynge, & in other places ſeke theyr dwellynge: but the wyfe from her huſbande, or the husbande from his wyfe, no lawe, no neceſſitie, no pro fyte, no conſideration, no deuorſe, no religion, no licence, no abſence, dothe permytte to departe. For whiche of theym, that leaueth or neglecteth to kepe company together, the ſame as forſaken, and ſolitary alone, muſt of neceſſitie lede a lyfe moſte wretched, deſtitute of all gladneſſe and helpe, bycauſe the helpe that was made for hym of god, and the companion of ioye and gladnes to hym gyuen, he neglectynge depyſeth to take, or contemptuouſiy is bolde to leaue and forſake.

¶ The ſeconde cauſe of matrymo ny, we ſhewed to be for propagation of chyldren, as it is red, where god bleſſed Adam and Eue, ſayinge: Encreaſe, and multiply, and Gen. 1. replenyſhe the earthe. Which bleſſynge after the floudde, was euen freſhe agayn renewed by the ſame wordes. The effect wherof is, that Gen. 9. man ſhulde render to nature, that he had borowed of her, and to the image of god, ſhulde brynge forth and nouryſſhe chyldren lyke hym ſelfe, and reſtore the comon felowſhyp of mankinde with a certayne ſucceſſiō, and to kepe it perpetual. which bleſſinge he that dyd not regarde, in the old lawe, was counted of all men curſed and moſt vnhappy, as it is wrytten: Curſed is ſhe, that hath not ſede in Iſraell, and bleſſed is he, whoſe ſede is in Syon. Whervpon Abraham for Gen. 13. 15. 18. the meryte of his fayth, was bleſſed in his generation, and Sara beinge then olde, and paſt chylde bearynge, dyd put awaye the maledictiō of her barennes, with this bleſſing of generation. For in this ſacrament it is not the meryte of nature, to conceyue chyldren, but the bleſſynge of almyghtye God, and a miſtery far paſſynge the merytes of nature. Whiche thynge was not vnknowen to Jacob the Patriarch, the whiche when his wyfe Rachel thought that the accompanienge with her husbande, was to gyue chyldren, ſaid to him, Gyue me chyldren, or elles I am but deade, Jacob anſwered: Am Gen. 30. I then in goddes ſtede, which kepeth the fruite of thy wombe from the? And Iſaac made interceſſion Gen. 25. to god, for his wyfe, bycauſe ſhe was bareyn, whiche harde his petition, and made her to conceyue. For they knewe, that the frutes of matrimony were of god, not of nature. And of this the baſtarde children be called naturall: but thoſe that come of matrimony, be onely laufull. And therfore he is not admitted to holy orders, whoſe mother is not knytte to his father by laufull copulation in this mooſte worthy ſacrament of matrimony, for a bond of perpetual felowſhip. For a baſtarde ſhall not enter into Deut. 14. the churche of god. Which baſtard alſo is ſtraytely prohybited, bothe by humayne lawes and conſtitutions of wyſe men, to be the heyre of temporal landes and goodes. For they haue no laufull heyre, whiche by neglectynge and deſpiſing matrimony, at the wanton and entyſynge luſte of the fleſhe, vnlaufully take theyr congreſſe. And it is the common ſentence and iudgement of lawiers, that he hathe an vncertayne father, and a naughty mother, whiche is not borne in matrimony. For he is baſe borne, and is the ſonne of the people, yea rather the ſonne of no man, which is the chylde of a woman not laufully maryed. But he is the true heir, and trewe ſonne, whoſe mother, without the infamy of ſinne, without the blame of kynsfolke, without the offence of god, to a certayn and well knowen father, with the dignite of matrimonye, and with fruite certayn is maried, and with out ſclander abydeth by hym contynually. Therfore onely matrymony maketh chyldren to be certayne, & giueth vndoubtful heires it maketh honeſt the couplynge of nature, and for ſinne it giueth meryte, it increaſeth the ſtocke and out the conſent of eyther of theym that is coupled, the other without ſynne, maye not intende to prayer, if therby it myght chance the other to be defrauded, or lacke the carnall duetie. For (as the Apoſtle ſayth) the woman hath not power 1. Cor. 7. of her body, but the man: and like wyſe the man hath not power of his body, but the womanne. So great is the knotte of this bonde, that though for incontinency alonly it be taken, yet if one of the couples afterward wold continually lyue continently, in no wyſe it can be done, but with the others conſent, yea and though bothe do conſent, yet it can in no wyſe be taken, that the matrimonye is diſſolued. So he that for cauſe of bryngyng forth of chyldren maryeth, can not without ſynne put awaye his baren wyfe, and mary an other, wher by he might haue chyldren. Which thyng alſo as wytneſſen Ualerius Maximus, Plutarch, and Dioniſius Halicarnaſſeus, was obſerued and kept amōg the Romains after the Citie was buylded, fyue hundreth and twenty yeres, to the tyme of Spurius Carbilius, whiche fyrſte of all other preferrynge the deſyre to haue chyldren, aboue his fidelitie in wedlocke, not with out his greate blame, forſoke his wyfe for barenneſſe. But nowe I wyll retourne.

¶ God the creator of all thynges, wolde this moſte holy bonde to be ſo faſte and indyſſoluble, that for what cauſe ſo euer it was ones begonne, by no power or ſtrength at any tyme it ſhoulde be dyſſolued. He wolde it to be ſo generall, and throughout al the worlde, ſo prynted in all mennes myndes, that no man ſhulde auoyde this moſte holyeſt miſtery, without mooſte greuous offence, excepte he wolde vtterly forſake all humanytie. For he the fyrſte auctor of wedlocke, & god before all matrymony (when he wold take on hym the nature of man) wolde his mother fyrſte to mary. And though without mans ſede he wold be borne of a virgin, yet he wold not be borne of her out of wedlocke, but of his mother maried, thoughe not defoyled with man. For he wolde not his mother to be vnmaryed, that by his mothers example, he myghte exhorte vs to the very ſame.

¶ Therfore what ſo euer they be that regarde not this mooſte auncient and moſte holy ordinaunce, as diſpiſers of goddes and mans lawes, ſhall be iuged to perpetual fyre, euen lyke the drye and baren trees. And therfore in the old law, they that in theyr rype age, did not mary a wyfe, were put forth of the temples, theyr offerynges were reiected, they were counted not worthy to receyue herytages and bequeſtes, vnworthy of goddes and mannes helpe, whiche deſpyſynge goddes and mannes lawes, refuſed to take the helpe ordeyned for them of god, and ſtablyſhed by the lawes of man. Neuertheleſſe two kyndes of menne maye be excepte from contracting matrimony, whiche for weakenes of nature, be vtterly not apt for it, as they that be colde of nature, bewyched and enchaunted, madde perſonnes, children, feble perſons, and ſuche as be gelded, and thoſe whiche being moued with the ſpirit of god haue choſen perpetuall chaſtytie. For this ſort, religion diſchargeth frō the bonde of matrimony: and the other ſorte, by naturall impedyment, is excuſed. But who ſo euer be not of one of thoſe two kyndes, let them well knowe, that they are ſo bounden to contracte matrimony, that if they leaue it, or not regarde it (except they be greatly repentant) they are vnworthy of the kyngedome of god. yet for al that, no manne ſhulde be compelled by force, to contracte matrimony. For in as moche as this bond is made by onely conſent of loue, it oughte ſpecially to be free, for loue it ſelfe, is at no mannes commandement. For the gyftes of ryche menne bye not loue, no dignitie, nor yet nobilitie counteruayleth loue, no thretnynges or vyolence of great men of power, can compell loue, which god him ſelfe doth not conſtraine, but from the begynnynge created it free. And there is no loue ſo vehement, and ſo ſtedfaſt as betwene the husband and the wyfe. There is nothynge of greatter force, then the tender loue of the wife, the whiche no diſloyaltie corrupteth, noo misfortune cauſeth to ſlyde, noo ſtrang acquaintāce withdraweth, no age, no proceſſe of tyme conſumeth. And therfore by the comandement Gen. 2. Matth. 19. of god, the loue of the wife ſhoulde be preferred before father and mother, childrē, brothers and ſyhers, kynsfolke, alyaunce, and all other thynges. Wherfore they moſte greuouſly offende, what ſo euer they be, parentes, nere kynsfolke, tutours, and gardians, whiche (hauinge no reſpecte to the cō tinuall beneuolence of the lyfe, to the procreation of chyldren, nor to chaſtitie, but throughe couetousneſſe and ambition that they haue to worldly dignitie nobilytie, pawer, ryches, and ſuche lyke) beyonde all due obedience to parentes by goddes commmandemente (by a certain tiranny) reſtrain and make bonde (whiche to this ſacrament oughte to be gyuen) the free conſent of their ſonnes and dough ters, and compel them to be maried to ſuche as they hate, withoute any conſideration of age, loue, cō dition, maners, and ſpecyally of goddes commaundemente. And hereof at lengeth do ryſe betwene man and wyfe, fornication, adultery, debate, raylinge wordes, continuall anger, perpetual ſtrife diſcorde, hatred, diuorces, and other infinite miſchiefes. And alſo other whyle poyſonynge, ſlaugher, and violent murther enſueth: that it maye be ſene, that it was not god but the dyuell, that coupled ſuche Tobi. 6. perſonnes to gether.

¶ Furthermore in many places, certayne worldly prynces and lordes of chriſtēdome, the enemyes of god, blaſphemers of Jeſu Chriſt, defilers of holy thynges, preſumptuouſely takynge vpon them that perteyneth to god, at theyr voluntary wyl, yea and ſomtime at their expreſſe commaundement, compel theyr ſubiectes to mary. purchaſynge moreouer to theyr cofers the dymes of dowryes, not without abominable ſacrilege, and ſo forbearing the aduouterers, they punyſhe them that mary, which wicked rulers at the laſte the ryghtuouſe Matt. 21. iudge wyll deſtroye.

¶ There is alſo an other no leſſe damnable cuſtome, whiche hath taken place among many nations to ſpeake commonly euyll of them that mary the ſecond time. yea and moreouer they cōdemne them that mary agayne in a certayne ſomme of money, and the ſame they ley vp for a knotte of good company, to make mery with, and they make Joſeph the husbande of the moſte bleſſed vyrgin Mary, the patrone of this ſo wicked ſclander againſt goddes miſterye. But the dyuell hath found theſe felowſhyps and brotherhed, and the anger of god, hath delyuered them into a reproued ſence, that they reioyſynge at Roma. 1. adultery, horedome, and fornications, ſhulde rayle vppon ſeconde mariages, as who ſayth the grace of god is voyde in ſuch mariages, mockinge that ſacrament, to whiche all honour, reuerence, and lybertie, is gyuen. But this damnable faſciō muſt be taken away and plucked cleane out of the dommyons of Fraunce: for trewely the rulers therof can not in any poynte do more ſeruice to god, & profit the chryſten common welthe, then to do this, that is to ſaye, that good thynges maye be taught, and euel thynges maye be banyſſhed, not onely that perteine to the common ſocietie of men, but alſo to goddes religion.

¶ Thou therfore, who ſoo euer thou arte, that wyll take a wyfe, let loue be the cauſe, not ſubſtance of goodes, choſe a wyfe, not a gar ment, let thy wyfe be maryed vnto the, not her dowrye. With this mynde almighty god beinge therto called (whiche alone gyueth a trewe wyfe) and the conſent of the parentes alſo required, and dewe obedieuce ſhewed vnto them, al co uetouſneſſe, deſyre of honour, enuy, and feare, ſette a parte, with a temperate deliberation in thy ſelfe with conſent, free and feruent, but reaſonable and chaſt loue, ſo take thy wyfe, commytted and gyuen to the for euer by the hand of god, for thy continuall felowſhyp, not to ſeruice and bondage. Whome thou oughteſte to rule with thy wiſedome, with all fauour and reuerence. And let not her be ſubiect vnto the, but let her be with the in all truſt and counſayle, & let her be in thy houſe, not as a drudge, but as maiſtreſſe of the houſe, in thy houſeholde not as a mayden, but a mother, & a brynger vp of thoſe children that thou ſhalt begette of her, whiche ſhall be lordes of thy goodes, and repreſent thy name, to ſuch as ſhal come after the. And ſo thou canſte not choſe but haue a good wyfe, and good chyldren, for an euyll wyfe neuer happeneth but to an euyl husband. For without a wyfe, the name can not continue, nor the progeny endure, nor the ſtock increace, nor a family be, nother a father of houſholde named, nor a houſe called, nor a common welthe ſtand, nor any impire endure. This thynge the buylder of the Romayne impire ryght well dyd knowe, whiche (when he lacked wiues for his ſubiectes) made a ſharpe and fierſe battayle with the Sabinis, that denyed theyr doughters. For he knew very wel, that his impire coulde not contynue, if wyues ſhuld be awaye. For ſeing that a citie ſtandeth of houſes, and the common welth of pryuate thynges, and of rulynge of a houſholde, and family, the diſeyplyne to gouerne a common welth is ordeyned: howe ſhall he rule a citie, that hath not lerned to rule a houſe? howe ſhall he gouerne a common welthe, that neuer knewe his priuate and familiar buſines? Nereof Socrates teſtified, that he lerned morall philoſophy more of wyues, then naturall philoſophy, of Anaxagoras and Archelaus. For trewely matrimony gyueth a gret ererciſe to moral philoſophy. For it hath a certayne houſeholde common welth annexed, in ruling the whiche a man maye ſone lerne and haue experyence of wiſedome, temperaunce, loue to god and his kynne, and all other vertues, by which in louyng his wyfe, in bringynge vp his children, in gouernynge his famyly, in ſauynge his goodes, in ruling his littel houſe, in procreatynge and enlargynge his ſtocke, he may leade a life moſt happy. Furthermore to ſee before a mannes eyes, his well beloued wife, and by chyldren and ſucceſſion, to haue his family and name extended, is great gladnes and felicitie, it is the ſwete conſolation of trauayle. He that wanteth a wyfe, hath noo houſe, bycauſe he hath not ſetled a houſe, yea and if he haue, he taryeth in it as a ſtranger in his mne. He that hath not a wyfe, though he be neuer ſo riche, hath almoſte nothyng that is his, bycauſe he hath nothing ſafe from deceytes, nor he hath not to whom he myghte leaue, nor to whom he myghte truſte. He that hath not a wyſe, lacketh a famylye, lacketh his nye kynred, and without hope of ſucceſſion is alwayes left alone and forſaken. His ſeruantes ſteale from hym, his felowes bribe from hym, his neighbours deſpiſe him, his frendes regarde hym not, his nye kinred begile him, his baſtard chyldren if he haue any, be ſhame and rebuke to hym, and wytneſſe of his iniquitie, nor he can leaue vnto thē his ryches, nor the name of his famyly, but as he taryeth in lyfe without maryage, ſoo beinge dead, his periſheth without name, nor in this lif he deſerueth to haue any beneuolence orloue, which is greateſt comforte to man. But as a forſaker of mans nature, worthy of all calamitie, is moſte vnfortunate counted of all men, and moſt worthy to be forſaken. And hereof Lycurgus made a lawe, that who at conuenient tyme did not regard to mary, they in the ſommer tyme ſhoulde be kepte backe from open plaies and ſportes, frō al paſtime, and mery ſyghtes: and in the winter, ſhuld be led bare round about the market place, and vexed with mockes and ſcornes, abhored and cried out apon of all men, ſo that they ſhulde confeſſe that they dyd ryghtuouſely ſuffer, bycauſe they deſpiſed relygyon, obeyed not the lawes, offended agaynſte nature, and as moch as was in them, cauſed that neyther common welthe, impire, nor religion coulde ſtande, bycauſe they had not endeuoured them ſelues, to begette thoſe, by whom theſe thinges ſhuld be meinteined and vpholden. Plato in his lawes ordeyned, he that maryed not a wyfe ſhulde be put backe frō al common office and honour, and ſhoulde be ouerate with common charges more greuous then other citizens were. And Auguſtus Ceſar made a lawe, that yonge men ſhulde mary wyues, and increaſe the people of Rome. whiche lawe many other afterward confirmed, And more ouer granted to be free from common offyce a yere. and limitted out of the comon treaſure a rewarde to hym that maryed a wyfe a newe. Aduoutries euerye where in the old time always were greuouſly punyſſhed with mooſte ſharpe lawes, bycauſe that matrimony being ones violate, there is not onely wrong done to man, but to god hym ſelf. And hereof in the Leuiti. 20. Deut. 22. Exod. 22. olde lawe, who ſo euer with breakyng matrimony, had committed aduoutry, was aduidged to be ſtoned to deathe. But he that toke away other mennes goodes, and ſo commytted theft, was puniſhed in foure double and fyue double as moche. For this man vnlaufullye toke awaye mennes goodes, and worldly thynges, the other beſides the offence and hurt of his neyghbour yea being miuriouſe to god, doth diſhoneſt the godly thinges. The Romayne lawes condemne to deathe aduoutrers, and permit alſo vnto the husband without any opē iugement and without puniſhment to ſle thaduoutrer takē, which lyberty is not gyuen to hym that hath his father ſlayne. Alſo for a man to ſlee his owne wyfe, it is puniſhed with ſharper deathe, then to ſlee father or mother, and worthely. For nature maketh father and mother, a wyfe is the miſtery of god. & I thinke that he can not be with ſufficient puniſhment vexed, which was ſo hardy to ſlee his helpe, comforte, and ſuccour, and his companion to lyue with, gyuen to hym by god. For he is cruell vpon the gyfte of god, wicked agaynſte the holy, a defyler of nature, and miurious to god. And therfore alſo the lawes canon forbeade hym the felowſhyp and company of men, ſhut hym forth of the churche, forbeade and take awaye from hym ſeconde maryages, denye vnto hym the holy ſacrament, iudgynge hym vnworthye of the foode of god, whiche was not aſhamed to offend god, with ſo outragious a treſpas and miſchiefe. But nowe I can not tell by what negligence, and lyttell regarding of iuſtice & god, the ſleers of their wyues, and aduouterers, eſcape nowe almoſte al puniſhment, and Roma. 1. Matt. 15. theues yea for a lyttel faute be hā ged vp with ropes, except bycauſe our iudges be gyuen into reproued ſenſe and vnderſtandynge, to make the commaundement of god voyde, for the traditions of man. But nowe lette vs conclude, and make an ende.

¶ Thou therfore who ſo euer, if thou wylte be a man, if thou wylt not cleane do away man from the, if thou wylt occupie the duetye of manhod before other thynges, if thou wylt be the lawfull ſonne of god, if thou wylt be naturall and louyng to thy countrey, to thy family, to the common welth if thou wylt poſſede and enioye the erthe, and deſerue heuen, it is neceſſarye that thou entre the laufull bonde of matrimony, that thou choſe for continuance a companion to lyue with, that maye not be ſeparate, that thou encreace mankinde, and as the ſonne & image of god, thou procreate chyldren lyke thy ſelfe. and that thou wyſelye and vertuouſely nouryſhe bring vp and gouerne them for the behoufe of the common welthe, mayntenance of thy countrey, and the reuerence of god, whiche gaue them vnto the. He that dothe theſe thynges, he is a man, he that is a manne, muſt of neceſſitie do theſe thynges, except he wyll brynge forthe by his nature ſo hyndered, ſome thyng leſſe then a mā, and not worthy of man hode, or elles by clymynge ouer mannes power, wyll choſe ſome thynge greatter then man can do, that is perpetually to kepe a chaſtitie angelicall. But who ſo euer is not of one of theſe two thinges, and as a negligent perſon, dothe not regarde trewe matrimony, or violate the ſame, with cloked fornication, or put awaye frome hym his companion of lyfe, or ſlee her, kepe noo company with hym, that he maye be troden downe as reproued of god, and a ſtranger frō the felowſhyp of Chriſten people.

¶ FINIS.

¶ LONDINI in aedibus Thomae Berthes Ieti typis impreſſ. Cum priuilegio ad imprimendum ſolum. ANNO. M. D. XL.