The second tome of homilees of such matters as were promised, and intituled in the former part of homilees. Set out by the aucthoritie of the Queenes Maiestie: and to be read in euery parishe church agreeably.

❧ An Homilee of the state of Matrimonie.

THe worde of almyghtie god doth testify & declare, whēce the originall beginning of matrimonie commeth, and why it is ordeyned. It is in∣stituted of God, to y^e intent that man & woman should liue lawfully in a perpetu∣all frendly felowship, to bring forth fruit, and to auoyde fornication. By whiche meanes a good conscience might be preserued on both parties, in brideling the corrupt inclinations of the fleshe, within y^e limits of honestie. For God hath strait∣ly forbidden all whoredome and vncleannesse, & hath from tyme to tyme taken greuous punish∣ments of this inordinate lust, as al stories & ages hath declared. Furthermore it is also ordeyned, that the church of God & his kingdom might by this kinde of lyfe be conserued and enlarged, not only in that God geueth children by his blessing, but also in that they be brought vp by y^e parents godly, in the knowledge of Gods word, that thus the knowledge of God and true religion myght be deliuered by succession from one to another, that finally many might enioye that euerlasting immortalitie. Wherefore, forasmuch as Matri∣monie serueth as well to auoyde sinne & offence, as to encrease the kingdom of God: you, as al o∣ther which enter y^t state, must acknowledge this

benefite of God, with pure & thankeful mindes, for that he hath so ruled our heartes, that ye fo∣lowe not the example of the wicked worlde, who set their delyght in filthynesse of sinne, where both of you stande in the feare of God, and ab∣horre all filthynesse. For that is surelye the sin∣guler gyft of God, where the common example of the worlde declareth how the deuill hath their heartes bound and entangled in dyuers snares, so that they in their wyuelesse state runne into open abhominations, without anye grudge of their conscience. Whiche sorte of men that liueth so desperately and filthylye, what dampnation taryeth for them, saynt Paule descrybeth it to them, saying: Neither whoremongers, neyther adulterers, shall inherite the kingdome of God. * 1.1 This horrible iudgement of God ye be escaped through his mercy, if so be that ye lyue insepa∣rately, accordyng to Gods ordinaunce. But yet I woulde not haue you carelesse without wat∣ching. For the deuill will assaye to attempt all thinges to interrupte and hynder your heartes and godly purpose, if ye will geue him anye en∣trye. For he will eyther labour to breake this godly knot once begun betwixt you, or els at the leaste he will labour to encumber it with diuers greefes and displeasures.

And this is his principall craft, to worke dis∣sention of heartes of the one from the other: That whereas nowe there is pleasaunte and sweete loue betwixt you, he wyll in the steede thereof, bryng in moste bitter and vnpleasaunt dyscorde. And surelye that same aduersarye of

ours, doth as it were from aboue, assault mans nature and condition. For this folly is euer from our tender age growen vp with vs, to haue a desyre to rule, to thynke hyghlye by our selfe, so that none thynketh it meete to geue place to ano∣ther. That wicked vyce of stubburne will & selfe loue, is more meete to breake and to disseuer the loue of heart, then to preserue concorde. Where∣fore maryed persons must apply their myndes in moste earnest wyse to concorde, and must craue continually of God the helpe of his holy spirite, so to rule their heartes, and to knit their myndes together, that they be not disseuered by any diui∣sion of discorde. This necessitie of prayer, must be oft in the occupying and vsing of maryed per∣sons, that oft tymes the one shoulde pray for the other, lest hate and debate do arise betwixt them. And because fewe do consyder this thing, but more fewe do perfourme it (I saye to praye dili∣gently) we see howe wonderfull the deuill de∣ludeth and scorneth this state, howe fewe matri∣monies there be without chydinges, brawlings, tauntinges, repentinges, bitter cursinges, and fyghtinges. Which thinges whosoeuer do com∣mit, they do not consyder that it is the instigati∣on of the ghostly enemie, who taketh great de∣lyght therein: For els they woulde with all ear∣nest endeuour, stryue agaynst these mischeefes, not onely with prayer, but also with all possible diligence. Yea they woulde not geue place to the prouocation of wrath, which stirreth them either to such rowgh & sharpe words, or stripes, which is surely compassed by the deuill, whose tempta∣tion,

if it be folowed, must needes begin & weaue the web of all miseries and sorrowes. For this is moste certaynly true, that of suche beginninges must needes ensue the breache of true concorde in heart, whereby all loue must needes shortly be banished. Then can it not be but a miserable thing to beholde, that yet they are of necessitie compelled to lyue together, which yet cannot be in quyet together. And this is most customably euery where to be seene. But what is the cause thereof? Forsoth, because they will not consyder the craftie traynes of the deuill, and therefore geueth not them selues to praye to God, that he woulde vouchsafe to represse his power. More∣ouer they do not consyder how they promote the purpose of the deuill, in that they followe the wrath of their heartes, whyle they threate one a∣nother, whyle they in their follye turne all vp∣syde downe, whyle they will neuer geue ouer their ryght as they esteeme it, yea, whyle manye tymes they will not geue ouer the wrong parte in deede. Learne thou therefore, if thou desyrest to be voyde of all these miseries, if thou desyrest to lyue peaceably and comfortablye in wedlocke, howe to make thy earnest prayer to God, that he would gouerne both your heartes by his holy spirite, to restrayne the deuils power, whereby your concorde may remayne perpetuallye. But to this prayer, muste be ioyned a singuler dili∣gence, whereof saint Peter geueth this precept, saying: You husbandes deale with your wyues * 1.2 accordyng to knowledge, geuing honour to the wyfe, as vnto the weaker vessell, & as vnto them

that are heyres also of the grace of lyfe, that your prayers be not hyndered. This precept doth par∣ticulerly parteyne to the husband. For he ought to be the leader & aucthour of loue, in cherishing and increasing concorde, whiche then shall take place, if he will vse measurablenesse and not ti∣rannie, & if he yelde some thinges to the woman. For the woman is a weake creature, not endued with like strength and constancie of mynd, there∣fore they be the sooner disquieted, and they be the more prone to all weake affections & dispositions of mynde, more then men be, and lighter they be, and more vaine in their fantasies and opinions. These thinges muste be consydered of the man, that he be not to stiffe, so that he ought to winke at some thinges, and must gentlye expounde all thynges, and to forbeare. Howbeit the common sorte of men doth iudge, that suche moderation should not become a man. For they say that it is a token of womanishe cowardnesse, and therfore they thynke that it is a mans parte to fume in anger, to fyght with fiste and staffe. Howbeit, howsoeuer they imagine, vndoubtedlye Saint Peter doth better iudge what should be seeming to a man, and what he should most reasonablye perfourme. For he sayth, reasoning should be v∣sed, and not fyghting. Yea he sayth more, that the woman ought to haue a certayne honour at∣tributed to her, that is to say, she muste be spa∣red and borne with, the rather for that she is the weaker vessel, of a frayle heart, inconstant, and with a worde soone stirred to wrath. And there∣fore consydering these her frayleties, she is to be

the rather spared. By this meanes, thou shalt not onlye norishe concorde: but shalt haue her heart in thy power and wyll. For honest natures wyl sooner be retayned to do their duetie, rather by gentle wordes, then by stripes. But he which wyl do al thynges with extremitie and seueritie, and doth vse alwaies rigour in wordes & stripes, what wyll that auayle in the conclusion? Uery∣ly nothyng, but that he therby setteth forwarde the deuilles worke, he banisheth away concorde, charitie, and sweete amitie, and bryngeth in dis∣cention, hatred, and yrkesomnes, the greatest greefes that can be in the mutuall loue and fe∣lowship of mans lyfe. Beyonde al this, it bryn∣geth another euil therewith: For it is the destruc∣tion and interruption of prayer. For in the tyme that the mynde is occupyed with discention and discord, there can be no true prayer vsed. For the Lordes prayer hath not only a respect to particu∣ler persons, but to the whole vniuersall. In the whiche we openly pronounce, that we wyll for∣geue them which hath offended against vs, euen as we aske forgeuenes of our synnes of God. Which thyng how can it be done ryghtly, when their heartes be at discention? Howe can they pray each for other, when they be at hate betwixt them selues? Now, if the ayde of prayer be taken away, by what meanes can they sustayne them selues in any comfort? For they can not other∣wyse eyther resist the deuill, or yet haue their heartes stayed in stable comfort in al perilles and necessities, but by prayer. Thus all discommodi∣ties, aswell worldly as ghostly, folowe this fro∣warde

testinesse, and cumbrous fiercenes, in ma∣ners, which be more meete for brute beastes, then for reasonable creatures. Saint Peter doth not alowe these thynges, but the deuil desyreth them gladly. Wherefore take the more heede. And yet a man may be a man, although he doth not vse such extremitie, yea though he should dissemble some thynges in his wyues maners. And this is the part of a Christian man, which both pleaseth God, and serueth also in good vse to the comfort of their mariage state. Nowe as concernyng the wyues duetie. What shall become her? shall she abuse the gentlenes and humanitie of her hus∣bande? and at her pleasure, turne all thynges vp∣syde downe? No surely. For that is farre repug∣naunt agaynst gods commaundement. For thus doth Saint Peter preache to them: Ye wyues, be * 1.3 ye in subiection to obey your owne husband. To obey, is another thyng then to comptrole or com∣maund. Which yet they may do to their chyldren, and to their familie. But as for their husbandes, them must they obey, and ceasse from commaun∣dyng, and perfourme subiection. For this surelye doth norish concorde very muche, when the wyfe is redy at hand, at her husbandes commaunde∣ment, when she wyll apply her selfe to his wyll, when she endeuoureth her selfe to seeke his con∣tentation, and to do him pleasure, when she wyll esche we all thynges that myght offend hym. For thus wyll moste truely be verified the saying of the Poet: A good wyfe by obeying her husbande, shall beare the rule, so that he shal haue a delyght and a gladnesse, the sooner at al tymes to returne

home to her. But on the contrary part, when the wyues be stubborne, froward, and malapert, their husbandes are compelled therby to abhorre and flee from their owne houses, euen as they shoulde haue battayle with their enemies. How∣beit, it can scantly be, but that some offences shal sometyme chaunce betwixt them: For no man doth liue without fault, specially for that the wo∣man is the more frayle partie. Therfore let them beware that they stande not in their faultes and wylfulnesse: but rather let them acknowledge their follies, and say: My husband, so it is, that by my anger I was compelled to do this or that, forgeue it me, and hereafter I wyll take better heed. Thus ought the women the more redily to do, the more they be redy to offende. And they shall not do this only to auoyde strife and debate: but rather in the respect of the commaundement of God, as Saint Paule expresseth it in this fourme of wordes: Let women be subiecte to their husbandes, as to the Lorde. For the hus∣bande * 1.4 is the head of the woman, as Christ is the head of the Churche. Here you vnderstand, that God hath commaunded that ye shoulde acknow∣ledge the aucthoritie of the husbande, and referre to hym the honour of obedience. And Saint Pe∣ter * 1.5 sayth in that place before rehearsed, that holy matrones dyd sometyme decke themselues, not with gold and syluer, but in putting their whole hope in God, and in obeying their husbandes, as Sara obeyed Abraham, calling hym lord, whose daughters ye be (saith he) if ye folowe her exam∣ple. This sentence is very meete for woman to

print in their remembraunce. Trueth it is, that they must specially feele the greefe and paynes of their matrimonie, in that they relinquish the li∣bertie of their owne rule, in the payne of their traueling, in the bryngyng vp of their chyldren: In whiche offices they be in great perils and be greued with great afflictions, which they might be without if they lyued out of matrimonie. But saint Peter sayth, that this is the cheefe orna∣ment of holy matrones, in that they set their hope and trust in God, that is to say, in that they refused not from mariage for the busynes therof, for the greefes and perils thereof: but committed al suche aduentures to God, in most sure trust of helpe, after that they haue called vppon his ayde. O woman, do thou the lyke, and so shalt thou be most excellently beautified before God and al his angels and saintes, and thou needest not to seeke further for doyng any better workes. For obey thy husbande, take regarde of his requestes, and geue heede vnto hym, to perceaue what he requi∣reth of thee, and so shalt thou honour God, and lyue peaceably in thy house. And beyond all this, God shall folowe thee with his benediction, that all thynges shal well prosper, both to thee and to thy husband, as the Psalme sayth: Blessed is the man whiche feareth God, and walketh in his wayes, thou shalt haue the fruite of thyne owne handes, happie shalt thou be, and well it shall go with thee. Thy wyfe shalbe as a vine, plentifully spreadyng about thy house. Thy chyldren shalbe as the young sprynges of the Oliues about thy table. ••othus shall that man be blessed (sayth

Dauid) that feareth the Lorde. This let the wyfe haue euer in minde, the rather admonyshed ther∣to by the apparell of her head, whereby is signi∣fied, that she is vnder couert and obedience of her husbande. And as that apparell is of nature so appoynted to declare her subiection: So biddeth saint Paul that all other of her rayment shoulde expresse both shame fastnes and sobrietie. For if it be not lawful for the woman to haue her head bare, but to beare thereon the signe of her power wheresoeuer she goeth: more is it required that she declare the thyng that is meant thereby. And therefore these auncient women of the old world called their husbandes lordes, and shewed them reuerence in obeying them. But peraduenture she wyl say, that those men loued their wyues in deede. I know that wel enough, and beare it wel in minde. But when I do admonishe you of your dueties, then cal not to consideration what their dueties be. For when we our selues do teache our chyldren to obey vs as their parentes, or when we refourme our seruauntes, and tell them that they shoulde obey their maisters, not only at the eye, but as to the Lorde: If they shoulde tell vs agayne our dueties, we would not thynke it wel done. For when we be admonished al our dueties and faultes, we ought not then to seeke what other mens dueties be. For though a man had a companion in his fault, yet should not he therby he without his fault. But this must be onlye lo∣ked on, by what meanes thou mayst make thy selfe without blame. For Adam did lay the blame vpon the woman, & she turned it vnto the serpēt:

but yet neyther of them was thus excused. And therefore bryng not suche excuses to me at this tyme: but applye al thy diligence to heare thyne obedience to thy husbande. For when I take in hande to admonyshe thy husbande to loue thee, and to cherishe thee: yet wyll I not ceasse to set out the lawe that is appoynted for the woman, as well as I woulde requyre of the man what is wrytten for his lawe. Go thou therefore about such thynges as becommeth thee only, and shew thy selfe tractable to thy husbande. Or rather if thou wylt obey thy husband for gods precept, thē alleage such thyngs as be in his duetie to do, but perfourme thou diligently those thynges which the lawmaker hath charged thee to do. For thus is it moste reasonable to obey God, if thou wylt not suffer thy selfe to transgresse his law. He that loueth his freende, seemeth to do no great thyng: but he that honoreth hym that is hurtful & hate∣full to hym, this man is worthy much commen∣dation: Euen so thinke thou, if thou canst suffer an extreame husband, thou shalt haue a great re∣warde therefore. But if thou louest hym only be∣cause he is gentle & curtesse, what rewarde wyll God geue thee therefore? Yet I speake not these thynges that I would wish the husbandes to be sharpe towardes their wyues: But I exhort the women that they woulde patiently beare the sharpnesse of their husbandes. For when eyther partes do their beste to perfourme their dueties the one to the other, then foloweth theron great profite to their neighbours for their examples sake. For whē the woman is redy to suffer a sharp

band, & the man wil not extreamely intreate his stubborne & troublesome wife, then be al things in quyet, as in a most sure hauē. Euen thus was it done in olde time, that euery one did their own duetie and office, & was not busie to require the duetie of their neighbours. Consyder I pray thee that Abraham tooke to him his brothers sonne his wyfe dyd not blame hym therefore. He com∣maunded him to go with him a long iourney ••he did not gaynesay it, but obeyed his precept. Agayne, after all those great miseries, labours, & paines of that iourney, when Abraham was made as lord ouer al, yet did he geue place to Lot of his superioritie: whiche matter Sara toke so litle to greefe, that she neuer once suffered her tong to speake such wordes as the cōmon maner of womē is wont to do in these daies, when they see their husbandes in suche roomes, to be made vnderlyngs, and to be put vnder their youngers, then they vpbrayde them with combrous talke, and call them fooles, dastardes & cowardes for so doyng. But Sara was so farre from speakyng any such thing, that it came neuer into her mynd and thought so to say, but allowed the wysdome and wyll of her husbande. Yea, besydes all this, after the sayde Lot had thus his wyll, and left to his vnkle the lesser portion of lande, he chaun∣ceth to fall into extreame peryll. Whiche chaunce when it came to the knowledge of this sayd Pa∣triarche, he incontinently put al his men in har∣nes, & prepared him self with al his family & fren∣des, against the hoast of the Persians. In which case, Sara dyd not counsayle hym to the contra∣rie, nor dyd say, as then myght haue ben sayde:

My husbande, whither goest thou so vnaduised∣ly? Why runnest thou thus on head? Why doest thou offer thy selfe to so great perylles, and art thus redy to ieopard thyne owne lyfe, and to pe∣rill the lyues of all thine, for suche a man as hath done thee suche wrong? At the least way, if thou regardest not thy selfe, yet haue compassion on me, whiche for thy loue haue forsaken my kynred and my countrey, and haue the want both of my freendes and kynsfolkes, and am thus come into so far countreyes with thee, haue pitie on me, & make me not here a wydowe, to cast me to suche cares and troubles. Thus myght she haue sayde. But Sara neither said nor thought such words, but she kept her self in scilence in al thynges. Fur∣thermore, all that time when she was baren, and toke no paynes as other women did, by bringing foorth fruite in his house? What dyd he? He com∣playned not to his wyfe, but to almyghtie God. And consyder howe eyther of them dyd their due∣ties as became them. For neyther dyd he despise Sara because she was baren, nor neuer dyd cast it in her teeth. Consyder agayne how? Abraham expelled the handmayde out of the house when she requyred it: So that by this I maye truely proue, that the one was pleased and contented with the other in all thynges. But yet set not your eyes only on this matter, but looke further what was done before this, that Agar vsed her maistresse despitefully, and that Abraham hym selfe was somwhat prouoked against her, which must needes be an intollerable matter & a payne∣ful, to a free hearted woman and a chast. Let not

therfore the woman be to busie to call for the due∣tie of her husbande, where she shoulde be redy to perfourme her owne, for that is not worthy any great commendation. And euen so agayne, let not the man onlye consyder what longeth to the woman, & to stand to earnestly gasing theron, for that is not his part or duety: But as I haue said, let eyther partie be redy & willyng to perfourme that which belongeth specially to them selfe. For if we be bounde to holde out our left cheeke to straungers which wyll smyte vs on the ryght cheeke: how much more ought we to suffer an ex∣treame and vnkynd husbande? But yet I meane not that a man should beate his wife, God forbid that, for that is the greatest shame that can be, not so much to her that is beaten, as to hym that doth the deed, but if by such fortune thou chaun∣cest vpon such an husband, take it not to heauily, but suppose thou, that therby is layde vp no smal rewarde hereafter, and in this lyfe tyme no small commendation to thee, if thou canst be quyet. But yet to you that be men, thus I speake, Let there be none so greeuous fault to compell you to beate your wyues. But what say I your wyues, no, it is not to be borne with, that an honest man should lay handes on his may•• seruaunt to beat her. Wherfore if it be a great shame for a man to beate his bonde seruaunt, muche more rebuke it is, to lay vyolent handes vppon his tree woman. And this thyng may be well vnderstande by the lawes whiche the painims hath made, whiche doth discharge her any longer to dwell with such an husbande, as vnworthye to haue any further

pany with her that doth smyte her. For it is an extreame poynt, thus so vyle to entreate her lyke a slaue, that is felowe to thee of thy lyfe, and so ioyned vnto thee before tyme in the necessarie matters of thy lyuyng. And therefore a man may well lyken such a man (if he may be called a man, rather then a wylde beaste) to a kyller of his fa∣ther or his mother. And whereas we be com∣maunded to forsake our father and mother, for our wyues sake, and yet thereby do worke them none iniurie, but do fulfill the law of God. Howe can it not appeare then to be a poynt of extreame madnesse, to entreate her despitefully, for whose sake God hath commaunded thee to leaue pa∣rents? Yea, who can suffer such despite? Who can worthi••y expresse the inconuenience that is, to see what weepynges and waylinges be made in the open streates, when neighbours runne toge∣ther to the house of so vnruly an husband, as to a bedlem man, who goeth about to ouerturne all that he hath at home? Who would not think that it were better for such a man to wish the ground to open, and to swallowe hym in, then once euer after to be seene in the market? But peraduēture thou wilt obiect, that the woman prouoketh thee to this point. But consyder thou again that the woman is a frayle vessel, & thou art therefore made the ruler and head ouer her, to beare the weakenes of her in this her subiection. And ther∣fore study thou to declare the honest commenda∣tion of thyne aucthoritie, whiche thou canst no way better do, then to forbeare to vtter her in her weakenes & subiection. For euen as the kyng ap∣peareth

so muche the more noble, the more excel∣lent and noble he maketh his officers and leefete∣nauntes, whom if he should dishonour, & despise the aucthority of their dignitie, he should depriue hym selfe of a great part of his own honor: Euen so, if thou doest despise her that is set in the nexte roome besyde thee, thou doest much derogate and decay the excellencie and vertue of thyne owne aucthorite. Recount all these thynges in thy mynde, and be gentle and quiet. Understand that God hath geuen thee chyldren with her, and art made a father, & by such reason appease thy selfe. Doest not thou see the husbandmen what dili∣gence they vse to tyll that grounde whiche once they haue taken to farme, though it be neuer so full of faultes? As for an example, though it be drye, though it bryngeth foorth weedes, though the soyle can not beare to much wette, yet he tyl∣leth it, and so winneth fruite thereof: Euen in lyke maner, if thou wouldest vse lyke diligence to instruct and order the mind of thy spouse, if thou wouldest diligently applye thy selfe to weede out by litle and litle the noysome weedes of vncomly maners out of her mind, with holsome precepts, it could not be, but in tyme thou shouldest feele the pleasaunt fruite thereof to both your com∣fortes. Therefore that this thyng chaunce not so, perfourme this thyng that I do here counsayle thee: Whensoeuer any displeasaunt matter riseth at home, if thy wife hath done ought amisse, com∣fort her, & encrease not the heauines. For though thou shouldest be greeued with neuer so manye things, yet shalt thou find nothing more greuous

then to want the beneuolence of thy wyfe at home. What offence soeuer thou canst name, yet shalt thou fynde none more intollerable, then to be at debate with thy wyfe. And for this cause most of all oughtest thou to haue this loue in re∣uerence. And if reason moueth thee to beare any burthen at any other mens handes, muche more at thy wyues. For if she be poore, vpbrayde her not, if she be simple, taunt her not, but be the more curteous. For she is thy body, and made one fleshe with thee. But thou peraduenture wylt say that she is a wrathfull woman, a drunkarde, and beastly, without wit and reason. For this cause bewayle her the more. Chafe not in anger, but pray to almyghtie God. Let her be admoni∣shed and holpen with good counsayle, & do thou thy best endeuour, that she may be delyuered of al these affections. But if thou shouldest beat her, thou shalt encrease her euil affections. For fro∣wardnes & sharpnes, is not amended with fro∣wardnes: but with softnes and gentlenes. Fur∣thermore, consider what reward thou shalt haue at Gods hande: For where thou myghtest beate her, and yet for the respecte of the feare of God, thou wilt abstaine and beare patiently her great offences, the rather in respect of that lawe which forbiddeth that a man shoulde caste out his wyfe what faulte soeuer she be combred with, thou shalt haue a very great rewarde, & before the re∣ceipt of that rewarde, thou shalt feele many com∣modities: For by this meanes she shalbe made the more obedient, and thou for her sake shalt be made the more meeke. It is wrytten in a storye

of a certayne straunge Philosopher, which had a cursed wyfe, a frowarde, and a drunkarde. When he was asked for what consyderation he dyd so beare her euyll maners? He made aunswere. By this meanes (sayde he) I haue at home a Scholemaister, and an example howe I shoulde behaue myselfe abroade. For I shall (sayth he) be the more quiet with other, beyng thus dayly exercised and taught in the forbearyng of her. Surely it is a shame that painims shoulde be wyser then we, we I say, that be commaunded to counterfayte angels, or rather God hym selfe through meekenesse. And for the loue of vertue, this saide Philosopher Socrates woulde not ex∣pell his wyfe out of his house. Yea some say that he dyd therefore marrye his wyfe, to learne this vertue by that occasion. Wherefore, seeyng many men be farre behynd the wysedome of this man, my counsell is, that fyrste and before all thynges, that man do his best endeuour to get hym a good wyfe, endued with all honestie and vertue. But if it so chaunce that he is deceaued, that he hath chosen suche a wyfe as is neyther good nor tolle∣rable, then let the husband folowe this Philoso∣pher, and let hym instruct his wyfe in euery con∣dition, and neuer lay these matters to syght. For the marchaunt man, except he fyrst be at compo∣sition with his factour to vse his interaffayres quietly, he wyll neyther stirre his shippe to sayle, nor yet wyll lay handes vpon his marchaundize. Euen so, let vs do all thynges, that we may haue the felowship of our wyues, which is the factour of all our doynges at home, in great quiet and

rest. And by these meanes all thynges shall pros∣per quyetly, and so shall we passe through the daungers of the troublous sea of this worlde. For this state of lyfe wyll be more honorable and comfortable then our houses, then seruauntes, then money, then landes and possessious, then all thynges that can be tolde. As all these with se∣dition and discord, can neuer worke vs any com∣fort: So shall all thynges turne to our commo∣ditie and pleasure, if we drawe this yoke in one concorde of heart and mynd Whereupon do your best endeuour, that after this sorte ye vse your matrimonie, and so shall ye be armed on euerye syde. Ye haue escaped the snares of the deuyll, and the vnlawfull lustes of the fleshe. Ye haue the quietnesse of conscience by this institution of matrimonie ordeyned by God. Therefore vse oft prayer to hym, that he woulde be present by you, that he woulde continue concorde and charitie betwixt you. Do the best ye can of your partes, to custome your selues to softnesse and meeknes, and beare well in worth suche ouersightes as chaunce. And thus shall your conuersation be most pleasaunt and comfortable. And although (whiche can no otherwyse be) some aduersities shall folowe, and otherwhiles nowe one discom∣moditie, nowe another shall appeare: yet in this common trouble and aduersitie, lyfte vp both your handes vnto heauen, call vppon the helpe and assistaunce of God, the aucthour of your ma∣riage, and surely the promise of releefe is at hand. For Christe affyrmeth in his gospell: Where two or three be gathered together in my name, and

be agreed, what matter soeuer they praye for, it shalbe graunted them of my heauenly father. Why therefore shouldest thou be afrayde of the daunger, where thou hast so redy a promise, and so nye an helpe? Furthermore you must vnder∣stande, how necessarie it is for Christian folke to beare Christes crosse: For els we shall neuer feele how comfortable Gods helpe is vnto vs. There∣fore geue thankes to God for his great benefite, in that ye haue taken vpon you this state of wed∣locke, and pray you instauntly, that almyghtie God may luckely defende and maynteyne you therein, that neyther ye be ouercommed with any temptation, nor with any aduersitie. But before all thynges, take good heede that ye geue no occasion to the deuyll to let and hynder your prayers by discorde and discention. For there is no stronger defence and stay in all our lyfe, then is prayer, in the which we may call for the helpe of God and obteyne it, whereby we may winne his blessyng, his grace, his defence and protecti∣on, so to continue therein to a better lyfe to come. Which graunt vs he that died for vs all, to whom be all honour and prayse, for euer and euer.

Amen.

Notes

• * 1.1

  i. Cor. 5.
• * 1.2

  i. Pet. 3.
• * 1.3

  〈◊〉〈◊〉. Pet. 3.
• * 1.4

  Ephes. 5.
• * 1.5

  1. Pet. 3.