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 wonders . 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 commaunded , 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 whom 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 beneuolence 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 , consideration 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 profyte , 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 matrymony , 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 succession , 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 malediction 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 among 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 from 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 acquaintance 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 , children , 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 continuall 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 doughters , and compel them to be maried to suche as they hate , withoute any consideration of age , loue , condition , 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 christendome , 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 condemne 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 fascion 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 couetousnesse , 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 them 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 , from 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 from 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 open iugement and without punishment to sle th aduoutrer taken , 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 iniurious 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 hanged 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 man , and not worthy of manhode , 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 from the felowshyp of Christen people .