¶ The virtuous scholehous of ungracious women. ☞ A godly dialogue or communication of two Sisters. The one a good and virtuous widow, out of the land of Meisen. The other, a cursed ungracious, froward and brawling woman, out of the mountains. To the honour and praise of all good women. And to the rebuke and instruction of such as be unpatient.  
 depiction of two women conversing by a tree   
Proverb nineteen. b. ☞ House and riches may a man have by the heritage of his elders. But a discrete woman is the gift of the Lord. Proverb. xxxi b. ☞ Who so findeth an honest faithful woman, she is more worth than pearls. The heart of his husband may safely trust in her, so that he shall have no need of spoils.  

❧ Gualther Lyn to the reader.  
THe holy Apostle Paul to the Romans in the xv. writeth that, whatsoever is written afore, is written for our learning and instruction. Wherefore in this Dialogue christian reader, thou findest a very godly communication between two Sisters.  
justina a Godly widow out of the land of meyssen. Serapia a wayward ungodly married woman. This complaineth upon her husband, and wilful children. The other instructeth and comforteth her in patience, to be obedient unto her wedded husband, and to bring up her children in the fear of God, with fair words, & decent nurture and correction, grounding the same in the holy scripture of God, & confirming the same by many goodly examples, for justina is always minded to live godly, contrariwise Serapia, which bylyke received that name at the font. And doubtless, if honest and virtuous housewives or widows shall see, read or hear this dialogue, they shall strengthen their virtuous minds in it. Again, if rude, in apt stubborn wives shall also hear the same, they shall take occasion to know themselves and to amend their conditions. Wherefore Christian reader, vouchsafe to judge, and understand the same with a godly mind, and accept it for good, for asmuch as it is digested after the simpelwitted nature and inordinate speech of women. And here in is no rule prescribed unto the good, nor yet any correction laid to heavy upon the ignorant.   

 depiction of two women conversing by a tree 
justina  
Serapia   IVstina. 
God speed my heartily beloved sister.  Serapia. 
oh it is good that thou dost once come to me, but ye stately folks in your country care not for us poor souls here without. In this country God thank the good justina, thou art heartily wilcome unto me.  justina. 
My dearly beloved sister. God thank thee, how canst thou say, that I am to stately for thee, I have rejoiced heartily to come unto thee, thinkest thou also, that I care not for thee, notwithstanding that thou knowest well enough, that I have always loved the before other of our sisters, Therefore I come to the now, to visit thee, and to see how thou dost, Simplicius thy good man, and thy loving children.  Serapia. 
O how do verily, I could be content to take it better, with us is nothing but labour and travail, and yet have nothing for it.  justina. 
Oh dear sister, complain not to I pray thee, thank the heavenly father, that he giveth health unto thy loving husband and children which is the greatest gift and grace of God, and also the costlyes' treasure in earth. Also let it not be tedious but pleasing unto thee, that God causeth not all things to succeed unto thee, after thy ne own mind and will as unto the ungodly, where of David saith. I was grieved at the wicked, when I saw the ungodly in such prosperity, for they are in no parel of death, but are lusty and strong. They come in no misfortune as other folk, neither are they plagued like other men. Lo (saith he) these are the ungodly, these prosper in the world, and these have riches in possession, but be thou of good cheer and think that thou art in the numbered of the godly, and say with David, 
Psa. xii. Num. xiv. two. Esa. l. b ro. viijd  when I have the Lord. I care not for heaven nor earth, and complain not, that it is labour & travail, with our labour and travail can we not live in this world. 
Gene. iij. c  For the lord God hath laid this curse and malediction upon the shoulders of all men, in his wrath, even in Paradyse, that we because of our transgressions, must eat our bread in the sweat of our faces in labour and sorrow. Thou needest not to say, also that thou hast nothing besides, thou wilt not be content with that, which God hath given thee, and yet giveth daily, where by I may perceive, that thou hast but small trust in God.  Serapia. 
yea, the longer I trust, the less I have. The day hath been, that I had somewhat, but now all is gone to the devil.  justina. 
God save us from the devil, good sister speak not so waywardely, knowest thou not, that even as God is believed and trusted, even so is he had & found? if thou believe that he will preserve thee, thy good man and thy children, truly he shall do it, and will do it with a good will, but if thou do mistrust him, and be doubtful in the matter, thinking that thou must prosecute & bring it to pass, by thy care, labour, and pains, 
Prou.  than sendeth God scarcity. For whatsoever the ungodly feareth the same cometh upon him. This doth he for this cause, that we should knowledge that he is almighty, and that we of our own powers, without his grace can do nothing. 
i Pet. a Mat. ● c Luc. xi Psalm lv. c.  Therefore cast all thy care (saith Peter, upon the lord, for he careth for us, he will also (as David saith) not always leave the righteous and them that trust in him, in tribulation.  Serapia. 
Thou sayest very well dear sister. Thou mayest trust in God well enough for thou art rich, and hast enough. But if the world were so hard with thee, as it is with me, thou shouldest complain as well as I. For I see well enough, when I sit long still, and care not, or do nothing, than have I nothing, I must surely study and do for it, no man will bring me aught at home, Also my husband is seldom at home, he goeth forth about his business, and careth not how I keep house with the children.  justina. 
With all thy carefulness and seeking, shalt thou prevail nothing, dear sister, remember the kind words of Christ, and print them surely in thy heart, whereas he saith. 
Matth. vi. Luc. xii.  Be not careful for your life, what ye shall eat, or what ye shall drink, nor yet for your body, what ye shall put on, is not the life more worth than meat, and the body more of value then raiment? Behold the fowls of the air, for they sow not, neither reap, nor yet carry into the barues, and yet your heavenvly father feedeth them. Are ye not much better than they? Why care ye then for raiment? Considre the lilies of the field, how they grow. They labour not, neither spin. And yet for all that, I say unto you, that even Solomon in all his royalty, was not arrayed like unto one of these. Therefore take no thought saying, what shall we eat, or what shall we drink, or where with shall we be cloteth? After all these things seek the gentiles. Therefore be not like unto the heathen, fretting and vexing thyself, with such unprofitable cares and thoughts, for the wise Solomon sayeth, Careful travail hurteth, but blessed is he that trusteth in the Lord. 
Mat. vi  Christ saith further in the Chapter above mentioned. Seek ye first the kingdom of heaven, & the righteousness thereof, & all these things shall be ministered unto you, for your heavenvly father knoweth that ye have need of meat drink cloth & all these things. This comfort shouldest thou truly take to thy heart dear sister, and trust there to. I have such a strong confidence in my God, & in these comfortable words of Christ, that although I with my poor fatherless children, had nothing at all, or as little as thou, how be it thou hast enough, and needest not to complain, yet do I know surely, that he will not forsake me, but nourish me & my children, as the birds of the air, & clothe me as the flowers & lilies of the field. That thou sayest, thy husband goeth and executeth his office, is 〈◊〉 unreasonable Pius my dear husband (whom God pardon) did so likewise I thought, if he had not always been at home, nothing had gone froward. But now I know, that he did more with one word, than I can do in a hole day, now begin I first to miss him.  Serapia. 
No I can not tell what good he doth, he is now so stubborn and wayward towards me & the children, that I know not, how it cometh to pass, or what he aileth, he fretteth and vexeth himself, in vain and for nought. I think he will be stark mad or out of his wits.  justina. 
O good sister, I believe that thou art the greatest occasion of his fretting and disquieting, thou art to froward and obstinate, against him (as I hear) thou dost not suffer him a word, brawlest always with him, and orderest him very evil, notwithstanding he is an honest simple man, which is loath to fight and brawl with thee, as other froward men do. And also I believe, and am sure, that he is no drunkard, whoremonger nor player.  Serapia. 
How a drunkard, hooremonger, or player? if he were such one, Oh, then would I have a stomach with him, I would pluck myself with him, as the one devil with the other.  justina. 
Lo, now I perceive what is in thee, and that thou art so stout and wayward against the good man. He hath also desired me, to rebuke the gently for it, Oh said he, thou sufferest no man to reprove thee, also thou wilt not hear him, speak he never so kindly unto thee, neither art thou willing to go to the word of God, or preaching, and also thou lovest not to hear him read at home (which is a sign of an ungodly conversation) chydest with him, evermore before men, bringest not up thy children in the fear and correction of God, anger'st thyself unreasonably by and without a cause, disagreest with thy neighbours. Should not this grieve thy good husband? I believe or a truth that thou dost grieve him sore with it.  Serapia. 
What care I for that? Although I am froward, saying many spiteful tongues do report it by me, so that I am no whore as some be. Also I know very well, that my husband every where maketh his reports of me, what should I do to him? should I call him gracious Lord? I would rather see him hanged. Well well, I will one day begin a matter with him, that he shall not think.  justina. 
God forbid, let not such evil thoughts enter into thy heart, but I perceive that (as Christ saith) of the abundance of the heart the mouth speaketh, 
Mat xii  now do thy fruits break forth, now art thou like unto unblushed lymestone, which when cold water is poured upon it bloweth breaketh smoketh and burneth unnaturally, even so dost thou also, I have somewhat gentily admonished and friendly reproved thee (how be it I thought thou wouldst have taken it for none evil of me) but thou usest ungracious words, cursest thy good husband, whom by reason thou oughtest to keep in honour, be obedient unto him, as unto the lord, and also be not thy husbands master (as Paul teacheth but be still, should not such ungracious, yea I will say also ungodly words grieve thy good man, and provoke him to anger? Oh be ashamed, I hear no man, that speaketh evil by thy husband, but that he is good and honest, gentle, courteous, & liveth charitably with all men, without any contention or debate, glad to hear and to read the word of God, and to further the same, and that the people are very favourable and loving towards him.  Serapia. 
I know that well enough, that the folles love him, and specially some wives love him very well, thou needest not to tell me thereof, but if I may come ones to the right ground of the matter, thou shalt see, what I will do, also I pass not for his going to church, hearing of sermons, or reading, the more he goeth to Church or readeth, the less I have, & sense Luther, the new preaching, the heretical books and reading came up have I almost lost all that I had, and I think I shall never have luck with him as long as he liveth, would god that the devil would shortly rid him out of the way.  justina. 
By thy fruits it is known, what manner of tree thou art, o, dost thou not trust thy husband? & standest in fear of him, for other good women? god save me, I take pity upon thee, that thou art such a wild and stubborn woman, what wilt thou show thyself? of a truth I would not have believed it, if any man had told it me, but thou comest forth thyself with such unmannerly communication before me, whereof by reason thou shouldest refrain thyself, what dost thou then before other folks? Oh nay dear sister do not so, knowest thou not that every man is his wives head, 
Ephe. v i. Co. xi i. Pet. iij  and we wives ought to be obedient and subject unto our husbands in all things, even as also God, hath given unto the man in Paradise, the rule over the woman, whereas he saith. 
Gen. iij  Thou shalt bow before thy husband and he shall have the rule of the. This is the cause also (as Paul saith) that we go attired and have a power upon our heads, 
i Cor. ij  whereby we should remember, that we must live under the power and subjection of the man. And therefore must I now (for as much as my loving husband, of blessed memory, is dead) let hang my power or veil downwards from my head, whereby is signified that I am a widow, having no power or husband that now hath rule of me. Thou sayest also that thou dost not pass upon thy husbands going to Church, hearing of sermons, or reading, notwithstanding that we have nothing in earth more blessed more profitable, and better, then to hear and read the word of God, 
Matth. iiij. duty. viii  we are also nourished, and live by every word that proceedeth out of the mouth of god, and not only by bread. Now if thy husband also should not hear or read the word of God, where by all things are sanctified, and be so froward, wild and unmannered as thou, which fearest not God, & canst agree with no body. Oh, what alyfe should that be? And believe me truly, that thou, thy children and the hole house, is sanctified and preserved of God through thy virtuous husband, 
Co. seven  as Paul saith, that the unbelieving wife is sanctified by the husband, or else should all things go to wrack with the.  Serapia. 
What should he sanctify me, if he might drown me in a spoon full of water, he would do it, he keepeth me some time like a dish clout, thinkest thou, that I suffer it? No I warrant the.  justyna. 
Truly, thou haste a right name Seropia or Serapia, seldom or very little good, thou haste even the name with the dead. But this I know of a truth, & have perceived it, that thy husband, is but the gentle to good, simple, & kind, and giveth the no stripes, keepeth the reasonably & honestly (wherefore he may well be called Simplitius) & when he doth all things for the best, & entreateth the most gentlyest of all then dost thou soberate him with spiteful words, that it is shame, should not this grieve him? should not this fret & vex him? 
Pro. xii.  even as also Solomon saith, that such a shameful, ungentill, unmannered, wayward woman, is a corruption in her husbands bones. And in another place saith he. A froward woman, woundeth the heart, to wound the heart, truly grieveth a man sore saith Solomon and giveth counsel, saienge that it is better to dwell in a very bare land, then with such a chiding, Ireful and froward woman. In like manner he speaketh also of the good women saying, that a reasonable meek and virtuous woman, 
Pro. xii.  is a crown unto her husband. Such a good and discrete woman giveth god, & in another place saith he. A gentle wife maketh her husband glad, and nourisheth his bones, yea she is his wisdom. 
Prove. xviij.  And whosoever (saith he) findeth such a wife, findeth a good thing, and receiveth a wholesome benefit of the lord. Therefore dear sister, let not such ungodliness and wickedness be spoken of thee, for it is a great sin before God, and before the world great shame, take the good women of the old Testament for an example, be patient as Lea, friendly as Ruth, true unto thy husband, as Michael, the wife of David, measurable as judith, meek as Hester, chaste as good Susanna, and obedient unto thy husband, as Rebecca, Remember that thy husband is thy lord, 
i Co. xi Ephe. v  and thy head even as Christ is the Lord and head of the congregation, 
i Co. seven  and that thou hast no power over thy body, but thy husband, and put thy trust in God. And be of a lowly spirit, that thou mayest be called a daughter of Sara.  Serapia. 
if I know the not, I should think, that thou were a waylysshe woman, because that thou canst talk so well, thou shouldest serve well for a preacher, thou art well seen in scripture, and deeply learned, what hath my husband given thee, that thou thus dost chapter me, thou dost it not of thyself.  justina. 
Thou callest it Chaptering but knowest thou what Chaptering is? In times past was it, and is yet the use among the freares, that every friday before dinner, they gathered themselves togeher in the chapter house, where as every one severally was constrained to shrive himself and confess his faults openly, which he had committed throughout the holy week. After that did the Abbot or Prior give a good discipline or correction, with rods unto such as had deserved it, for their faults, And if the Abbot or prioure had perpetrated aught themselves they were fain to suffer it in like manner etc.  
The holy saint Paul, writeth unto the Romans, Corinthians, Galathians, Ephesians &c. certain Epistles, which are divided into chapters, wherein he teacheth the faith in Christ, and the love towards our neighbours, after that he admonisheth them of the doctrine, which they had heard of him, at the last doth he also reprove them for certain errors that were among them, even as I do now to thee, but I trust that my chapter shall not be kept in vain upon thee, but that thou shalt there by be amended, and wax good and virtuous. I have also received no gifts of thy husband, that I thus rebuke thee, but I am bound in conscience, & of charitable love, unto the and to all men, in this case or in other like cases, if I see any man err, that I shall rebuke, and chapter him for it charitably, if any hear me and amend for it, than have I won his soul, In like manner art thou and all men bound to do the same also, and if thou know any lack fault or error in me (where of I am not free) thou must also chapter me for it. I will follow thee, and take it well in worth and amend my fault.  Serapia. 
Didst thou always talk so gently with thy husband? didst thou never anger him? nor curse him? I know that thou haste an hasty anger reigning in the. I am surely, thou didst not always bake pancackes for him.  justina. 
hearken my dearly beloved sister, I will tell thee, how I led my life with Pius, my good man, (whom God pardon) and how he be stowed his life with me When the almighty God, after his godly ordinances had coupled us both together in marriage, I htought likewise. Now must we labour, care, scrape, and scratch, that we may get our living in this spiteful miserable world, I fared with my good man and family very hardly in meat and drink. I come seldom to any preaching, to hear the word of God. I would lend nothing to no man, and thought always, that I must bring it to pass by my carefulness, labour & travail to wax rich, I thought not that God did care for me, or made me rich. Also I know not the godly saying of Solomon, where he saith. It is very easy, and a light thing unto the Lord, to make a poor man rich, neither had I at that time so much knowledge, and trust in God (which I will speak thanked be god, without any boast) as I have now, but when Pius my loving husband saw, that I was so earnest and sparing, & thought by mine own provision, without the help of god, to be made rich, he spoke unto me gently with kind words. My loving justina, I see a great lack and fault in thee, It pleaseth my not that thou lovest not to go to the sermon, to hear the word of God, hast no trust in God, art unwilling to lend to any man, keepest the house and family to hard, and wild be rich all to hastily, it will not frame so, Paul saith to his disciple Thimothee. 
i. tim. vi  They that will be rich, fall into temptations and snares, and into many foolish and noisome lusts, which drown men, into perdition, and destruction, for covetousness is the rote of all evil. Thou shouldest not be able to stand before God, nor yet before man. But thus must thou do. First I will have of thee, that thou shalt lose never a sermon, that thou be desirous to hear the word of God, and when thou hast heard it, that thou pray unto God for grace, that he will vouchsafe, to give unto the faith, and the fruits thereof, that thou mayest amend thy life, forgive thine adversary, be willing to lend unto thy neighbour. Although that thou thinkest that thou shalt have nothing for it. God is able to see the paid again, be in charity with all men, strive with no man be not lichtely provoked to anger (even as we wives are soon displeased) and keep not thine own house, children and family, to straight, than shalt thou see and find, that god will daily bless thee, and make thy partaker of his blessings and benefits, as the wise Solomon saith. The blessing of the Lord, maketh rich without travail, the same blessing shall be comfortable & profitable unto us in soul, body, honour, and goods. etc. By such friendly words was I moved, that afterward I followed him gently until his departing, after that I went gladly to the preaching, when I had heard the word of god, I been sought god (as David) & said, 
Psal. li.  O my god make me a clean heart, and renew a right spirit within me. Cast my not away from thy presence, and take not thy holy spirit from me. Then did god hear me, and made me another woman than I was afore, we lived merely together god gave us goodly children, and goods enough for them, in so much also that I know not fro whence it came. Then did I perceive and see, that all our care, labour & travail (without the blessing of god) is lost and in vain, whereby we think to wax rich, whereas god giveth not, there hath no man aught, as David saith, 
Psalm. cxxvij  It is but lost labour, that ye haste to rise up early, and so late take rest, & eat the bread of carefulness. For unto his friends, and unto these that he favoureth, and also unto such as trust in him, doth he give it sleeping. Wherefore gentle sister follow not thy ne own mind and brain, but follow thy husband, even as I know that he is ready always to instruct the gently, with the word of God, & other charitable words. Fear God. Be willing & glad to go to the sermons, and to hear the word of God, beseech God for grace, even as I have done, be not wayward and angry at home with thy husband, children and family. Be long suffering, patiented, and strive not with thy neighbours, and do unto every man, as thou wouldst be done to, than shalt thou see plainly before thine eyes, and find, that God almighty shall send & power his blessing upon thee, & upon thy hole house, & shall give the more, than thou shalt need.  Serapia. 
yea thou speakest well, if I had always leisure to go to church, aswell as thou and my husband, but I have somewhat else to do, I can not once go to church, but there is some hurt or mischief done at home, or else I lose somewhat, or somewhat escapeth me, which might find me the hole week.  justina. 
Haste thou not heard a proverb, which soundeth thus. The hearing of a sermon loseth nothing, giving of Alms impoverisheth nothing, and evil gotten goods enrycheth nothing. And this proverb is true, as other godly scriptures are. Thou sayest, that thou losest moche, and that thou endurest hurt and damage by thy going to church, that is even as much to say, as what have I to do with god, his word or preaching, I must do my business, preferring thy doing, and carefulness before the word of god, as though thy cause were more necessary. Oh nay dear sister, thou hast heard that nothing is lost, by the hearing of a sermon. And believe me truly, if thou were desirous and willing to go to the sermon, and didst commend all thy matter at home to God, it should go better with a great deal, and more should be done, then when thou dost scratch and rake so long at home. For we must first seek then kingdom of God, and as then shall all other bodily necessaries be ministered unto us, but whosoever is ashamed thereof (saith Christ) & heareth not me words, of him will I also be ashamed before my heavenvly father. Now have we nothing upon earth to do more necessary, neither is there any thing commanded unto us more highly. Also we ought to accept none occasion to hinder or let us from the hearing of the word of God, for therein are we taught, the faith in God, and in jesus Christ his son, and the love towards our neighbour but how can we believe, saith Paul, if we hear not the word of God? how canst thou believe, & put thy trust in god? love thy neighbour, forgive thine enemies, or how wilt thou be saved, if thou hear not the word of god? but if thou wilt obtain all these things, then go willingly to the sermon, and hear the word of god attentively with diligence.  Serapia. 
Although men go to the church moche and hear sermons daily, yet do I see none that amendeth there by, the one can not afford to the other, that the sun shineth upon him, & the world waxeth worse and worse.  justina. 
Marvel not at it that the world waxeth evil, thou mayst not put the fault in the preaching, or in the word of god, but in the hearers of it, which believe it not, nor amend themselves for it. But let the word of god be preached, when and where occasion shall serve, for it goeth not forth idle, it findeth some men, that believe it, and are amended through it, as the Lord god saith himself, 
Esa. lv.  like as the rain and snow cometh down from heaven, & returneth not thither again, but wathereth the earth maketh it fruitful & green, that it may give corn unto the sour, & bread to him the eateth. So the word also, that cometh out of my mouth, shall not turn again void unto me, but shall accomplish me will, and prosper in the thing, where unto I send it. Wherefore let it not move the although the hole world be offended at it, hear thou the word of god gladly & earnestly. Pray unto god for the faith, live & do thereafter, & forgive thy neighbour, so shalt thou prosper also, as the Lord saith, & all things shall amend with the.  Serapia. 
I could be content to see an amendment. But to be at one with them, and to speak lovingly unto those, that put me to hindrance, and help to beguile me. I will not, I would rather see them at the devil, I will nor can not forget it, until I be avenged on some of them.  justina. 
There do I perceive, that as yet thou art no Christian, for thou wilt not, neither canst thou speak kindly unto thy neighbour, nor be at one with him.  
Secondly, thou dost ascribe thine adversity and misfortune unto men, and not unto God, as though it were not the good and gracious pleasure of God, that all things succeed not always after thine own brains, Thirdly, thou wilt not forget, nor forgive thine adversary, but desirest to be revenged upon him.  Serapia. 
I pray the hear me. I am at one with many folks, that do good unto me & I again unto them, but that mine adversity should come from god, that can not I believe, in no wise I should be in rest long enough for our lord god, if wicked people would let me alone. Also a wise woman hath told me my fortune, that many wicked people shall trouble me, and that I shall have no good fortune as long as me husband liveth, yet I must be at one with certain persons for my husbands sake, until a time convenient, that I may be even with them, for the shrewd turns, which they have done me.  justina. 
The good lord save me, dost thou also believe soothsayers, and old miscreaunte witches? 
i Re. xxviij. d  Truly it is highly prohibited of God in the scripture. In so much that king saul sped very evil, for as much as he forsook god, and asked counsel of a witch, which had a southsayenge spirit. In like manner was also served king Ahasia, which sought counsel at his Idol Beelzebub wherefore beware, that thou give no credence to any soothsayers, or sorcerers. Now hearken unto me, I can not forbear but that I must answer to these three points. first thou sayest, that thou art at one and at peace with them, that do good unto the & that thou dost also good unto them, what manner of unity is that? where by a man may perceive, that if any of them, with whom thou art now at peace, should displease thee, thine unity & concord should love be at an end with them. 
mat. viii Luc. vi.  And it is even as Christ saith, if ye love them, which love you, what reward shall ye have? for the Publicans and very sinners love their lovers. And if ye do for them which do for you, what thank are ye worthy of? for the very sinners do even the same. But I say unto you (saith Christ) love your enemies. Do good to them which hate you. Bless them that curse you. Pray for them which wrongfully trouble you. Bless and curse not saith Paul. Now concludeth Christ saying, unto him that smiteth the on the one cheek, offer also the other. And him that taketh thy gown, forbid not to take thy coat also. give to every man that asketh of the. And of him that taketh away thy goods, ask them not again. He will not have that we shall only agree with them, which do good unto us, but also with them, that Imagine all mischief against us, and hurt us, and that unto them we should do all good. secondarily, thou believest not, that thine adversity and misfortune cometh from god, which causeth all good things and evil things, as the lord god saith himself, I am the lord, and none other, which make the light, and cause the darkness, which give peace and cause the evil, I am the lord which doth all these things. seeing god doth all these things, how darest thou then put the fault unto the wicked people, which notwithstanding, without the will of God are able to do nothing, god doth also comfort us whereas he saith, I am your comforter, who art thou then that art afraid of men? which notwithstanding are mortal, and of the children of men, which are delivered up as hay, & forgettest the lord, which created thee, which spread out the heaven, and grounded the earth. Even as also no man was able to hurt or endamage the good job, until god gave power unto Satan to prove him. Christ saith also, 
Mat. x.  that we should not fear them, which hurt or kill the body, for all the hears of our heads are numbered and none of them falleth on the ground without the will of the heavenly father. He careth for us, and loveth us so moche, that he saith, He that toucheth us, toucheth the apple of his eyes. for whatsoever happeneth unto us, be it good or bad, cometh all by thy good & gracious will of God. But who can (saith Paul) resist his will Therefore hath Christ taught us to pray unto the heavenly father. 
Mat. vi  Thy will be done in earth as it is in heaven. Therefore needest thou not to ascribe unto any man the good or evil which happeneth unto us, but only unto God, which because of our sins sendeth us adversity. thirdly, thou canst that she was thrown down from a window & eaten of dogs. Me thinketh also, that thou art to fierce & desirous of vengeance against every man, & specially against thine own children, for when any of them doth any thing, which pleaseth the not, them dost thou avenge by and by, & beatest them to sore & out of due time, whereof the children become dulwitted & fearful.  Serapia. 
I have such froward children, I believe that there are no worse in all this land, yea I think verily that they are even young devils, for none of them will take any nurture, nor correction at my hand, neither doth any of them regard me, I can not tell how to do with them, if it were not for my husband, whom they dread sore. For if I should bring them up alone, truly I would beat them all away from me.  justina. 
That thine, mine and other men's children, are wilful, and stubborn, is not to be marveled at. For it is given unto all men even by nature from Adam, that all the minds thoughts and Imaginations of their hearts are evil, and more inclined and prone to that which is evil then to that which is good. Therefore hath God ordained and given to the children parents, fathers and mothers, and also to all men Superiors, for to break our wilfulness, and our own minds, and to draw us to the fear, & honour of God, and to all virtue and that we should live under their obedience. Therefore dear sister instruct first thy children truly in the commandements of God. according as thou art bound unto them, and be gentle to them. for when they are kept so hard & straight and are brought up in such great fear, them become they fearful, wild and stubborn people, when they grow to age which neither care for father, nor yet for mother, and if they grow up so, they are also disobedient to all higher powers. Paul teacheth also, that we should not bring them up, 
Eph. vi Coll. iij.  so straighly, and be not so hard unto them, move them not to wrath, & rate them not lest they be of a desperate mind, but bring them up with the nurture and information of the Lord. Thou mayst not also be to soft for them, nor suffer them to have the bridle to large, that they wax not wilful, and despise the and thy husband, as it was seen by Absalon, and more other wicked children. Therefore hath Solomon taught often, that we should keep our children under correction, not sparing the rod where as need requireth, saying. 
Pro. xiii  He that spareth the rod, hateth his son, but who so loveth him, chasteneth him betimes. And in an other place saith he, 
Ecl. viii and thirty  if thou have sons, bring them up in nurture and learning and hold them in awe from their youth up. Moreover the scripture doth set before us for an Example and a warning, that which happened unto the priest Ely and unto his children, 
i Re. iij  because that they were obstacle against their father, and he was to slack in correcting of them. for it was their death, and destruction. Also thy correction must be measurable, & not to hard nor tyrannous, but fatherlike & motherlyke as Sal. saith. 
Pro. nineteen  Chasten thy son while there is hope, but let not thy soul be moved to slay him. for great wrath bringeth hurt, therefore deliver him, then mayest thou correct him more. Of such hard and unmeasurable correction, do we read an Example in Titus Livius, of a certain Senator of Rome called Lucius Manlius, which did set forth a commandment, that noman should presume to fight with the enemies without a further commandment, which his own son transgressed, overcame and discomfited the enemies. Wherefore his father caused his head to be stricken of openly, not regarding that he thereby had done good service to his native country, and obtained victory, honour and peace for it. According as we read, that Saul was also very hard unto his son jonathas, for an unreasonable cause etc. Thou shouldest also set them to school or else keep them at their work, and let them not go idle, whereby they may be occupied and taught to forget idleness in their youth, for when a man goeth idle, then doth he learn all evil, as dying, deceiving, drinking, playing, dicing, loving, and such like. Therefore shouldest thou always be doing with them, and let them thereof, and specially thy daughters, that they do not chance some where among evil company, and come to a shameful fall, even as it happened unto Dina, 
Eccl. seven  the daughter of jacob. And the wise Solomon sayeth and teacheth, 
Genesi. xxxiiij.  if thou have daughters, keep their body and show not thy face cheerful toward them. But where as thou sayest that thou art not able to rule thy children, and to bring them up without thy husband, there strikest thou thyself with thine own sword, thou saidest afore, that thou hadst nothing to do with thy husband, & didst not care (as I understood it) though he were dead, for the which I pray God, preserve him long. O good sister, what a poor life shouldest thou lead with thy small children, thou knowest not yet, that a good man (even as thou hast) is such a costly jewel in a house, neither believest thou that a widow with many children, though she be never so rich is such a poor desolate woman. Truly thine unprofitable & uncomely words will move me to be angry, & to fall out with yt.  Sera. 
Oh good justina be not angry, I will now wax good, & set up another head, though I should fetch it out of the house of dead men's bones, if I knew in deed, that I should chance of a better.  Just. 
Alas what should I do, how much instruction, admonition, and gentle correction, I spend on thee, all is in vain. For thou makest even a gest of it. Thou shouldest not (saith Paul) let any filthy communication come out of thy mouth, but the which is good to edify with all, 
Eph. iiij  when need is, that it may have favour with the hearers for of such, and of every idle or unprofitable word, 
Mat xii  must we give accounts before God, at the day of judgement. Therefore I beseech the gentle sister. It is truly more than time, for a woman, full of filthy and unprofitable communication, and without discrete manners (saith Solomon) is like unto a sow, 
Prou. xi  with a ring of golin her nose.  Serapia. 
Dost thou now first liken me unto a sow, thou hast controlled me enough, cease now, and let us talk of an other matter. for I see well enough, that thou haste no lust to tarry long with me.  justina. 
Who thinkest thou would be glad to be with thee, saying thou chidest and brawlest still, and noman can get a good word of the first I believe thy good husband, that thou takest never a word for good, neither of him, nor yet of noman else, should not this grieve him? Verily I have seen in our quarters, that such an undiscrete and froward woman, hath brought her husband, to dishonestly. Wherefore refrain thyself from so doing, that there hap not a worse thing unto the.  Serapia. 
Well let the matter rest here, I beseech thee, forgive me good sister justina, I will do it no more from henceforth I knowledge that I have been very froward and evil, but I will now take upon me another life.  justina. 
For as much as thou dost knowledge thine offence, and wilt amend thy conditions, be it forgiven unto the. 
Luc xvij  for Christ saith, if thy brother or sister offend, rebuke him, and if he repent and amend, forgive him etc. Therefore do it no more, do not anger thy husband, neither chide, nor brawl with him nor yet with other men. for wheresoever envying and strife is (saith Saint james) there is unstableness and all manner of evil works. 
jaco. iij.  
jaco. iiij  Speak not evil behind other men's backs. 
Luce. vi  Pull not a mote out of any man's eye, as long as thou haste a beam in thine eyes, that thou be not like unto the man with the two pouches, whereof the Histories do write.  Serapia. 
What manner of man was that? or what had he in his two pouches? I never heard of him before in all my life.  justina. 
the will I tell that, & it is good to perceive. Thus writeth Esopus, that there was sontym a substantial man, which did backbite the people very evil and praised himself, having always two pouches girded about him, the one great, before him upon his belly, which he might see, the other little, behind him upon his back, which he could not see, Now whatsoever faults or evil he espied of his neighbours did he write up, and laid them in the foremost pouch upon his belly, in so much that the great powch waxed hole full. But whatsoever he did back bite and slander himself of other, the same could he, neither write up nor yet perceive, and the same laid he in the hindermost pouch upon his back. Now when and wheresoever he came among company, he put always his hand in the formoost pouch, wherein he found always, all other men's faults, wherefore he spoke always evil of other men. But he could not put his hand into his small pouch upon his back, neither had he put any thing of himself in it, that is, 
Luc. vi  he espied always a chip or mote in his neighbours eye, but the great beam in his own eye he could not perceive. And he was even a fellow like unto the Pharisee in the gospel, which boasted & praised himself of his righteousness, and despised the poor publican. Now mayest thou easily understand the man with the two pouches. Thou shalt find them to sell painted upon papers, buy one of them, & let thy husband read it unto the.  Serapia. 
well I will mark it diligently, I see well enough that thou wilt tarry no longer by my wherefore I desire the good sister justina, for as much as the new year approacheth, that thou wilt leave me somewhat for a new years gift or a token, whereby I may remember that, as my dearly beloved sister.  justina. 
What should I leave thee? 
Actu. iij  I have nothing, silver and gold have I not but such as I have, I give thee (saith saint Peter) and of that will I also make the partaker.  Serapia. 
Whatsoever thou dost give or participate unto me the same will I thankfully receive, shoot it up in my heart and keep it whilst I live.  justina. 
well, then will I leave thy some thing for a new years gift, and for a remembrance, which shall be better (as David saith) than many thousand pieces of gold, I give and leave the jesus Christ, the son of God, his holy word, and Gospel, and the hoolsome doctrine of Paul.  
I beseech thee, put away from the thy former naughty life, and conversation, by whose lusts & errors thou art corrupted, and renew thyself in the spirit of thy conscience and mind, & put on Christ the new man, which is shapen after God, in true righteousness and holiness, put away from the allyenge, and for asmuch as we are membres) speak truth with thy neighbour Be not angry with thy husband, nor yet with other folks, and let not the son go down over thy wrath, give no place unto the backbeter or devil, pleat the cause of the poor and needful, 
Eph iiij  let no filthy communication proceed forth of thy mouth, grieve not the holy Ghost, let all bitterness, fierceness, wrath, roaring, and cursed speaking be put away from thee, with all maliciousness, be courteous and hearty to all men and forgive thine adversary, even as God forgave the and us all, for Christ's sake. Remember also, that thou without any delay, be willing and glad to go to the sermons, and desirous to hear the word of God, And pray unto God for grace, that it will please him to strengthen the same in thee, and to increase thy faith. Also be not only a hearer of the word, 
jacob. i.  as Saint james saith, but declare it also with the deed unto thy neighbour, that thou deceive not thyself, for Christ speaketh himself. Blessed are they that hear the word of God, and keep the same, that is, that they live and do there after, according as the holy saint Paul writeth unto his scholar Titus, 
Tit. ij.  and commandeth him how he should teach and speak unto women, & so will I also, right well beloved sister, desire and charge thee, and leave the for a remembrance, that thou walk and behave thy selues as becometh holiness, that thou be no false accuser, not given to much drinking, but a teacher of good and honest things, to make the young women sobreminded to love their husbands, to love their children, to be discrete, chaste, huswyfly, good & obedient unto their own husbands, that the word of God be not evil spoken of, & for to do all these things, desire God most hertily of his grace, & believe without wavering, that he will give the grace to perform the same & as Christ saith, whatsoever ye desire of the father in my name. I will do it. And whatsoever ye desire (understand that which pertaineth to salvation and Christian conversation) believe, and ye shall receive it. These and no better things have I to leave the forty new years gift or for a remembrance, desiring that thou wilt also lay it up, and keep it diligently in the coffer of thy heart, then will God come, and give the a new heart & a new spirit (as the Prophet faith) then shalt thou see, 
Psal. li  that God with all his graces and blessings, will come upon thy, upon thy husband, thy children, and all thy house, and that all things shall prosper with the.  Serapia. 
I thank the gentle sister, that thou hast so friendly, rebuked, taught, and instructed me, I will never forget it while I live, and I will diligently follow thy good counsel, and I ensure thee, that thou hast done more on me, with thy earnest exhortations, than all the priests and preachers that ever I heard in this land, & thou art also better learned and more expert in the scripture than they this will I also report of the before all men  justina. 
give not the honour and praise unto me, For all honour and praise belongeth to god only, as god saith himself, I am the lord, that is my name, I will give mine honour to none other. Unto him will we also ascribe, give, and say all honour and righteousness, as the Prophet saith. 
Dan. ix  All honour is thine, and thou lord art righteous but we must be ashamed, and all shame is ours. Therefore give the honour unto God, and not to me, nor to any creature.  Serapia. 
Honour and praise be unto God for evermore, and I beseech the that it will please the to pray unto god for me, that it will please him to let me endure steadfastly to mine end.  justina. 
The holy saint james teacheth us that we should pray one for another, that we might all be saved, which I will also do truly for thee, and for all men, do thou so like wise for me. It is now time, I must be gone, my heartily be loved sister. The merciful God bless thee, and send the his blessing. The grace & peace of our Lord jesus Christ, be with thy loving husband Simplicius, (unto whom thou shalt pronounce my hearty commendations, when he cometh home) and with all thy family, I commit the to the tuition of God.  Serapia. 
God thank the my loving sister, and God send the prosperity and health, that thou mayest come home again in safety, I fear, that I shall never see the again.  justina. 
I will (if God permit (come to the again shortly, far well, the lord be with the.  Serapia. 
And with the also.  justina 
But yet or ever I depart (for as much as it cometh into my mind) I will give the a short instructien, concerning the state of matrimony, which of late I learned at a sermon declared upon a certain place of saint Ihons' Gospel which I trust shall be no less for thine edifying and instruction, than that godly communication, which hath been between us hitherto. And the said sermon was grounded upon this piece of scripture contained in the second chapter of saint John, and soundeth thus.   depiction of the wedding feast at Cana, featuring Jesus Christ (giving a blessing) and Mary at a table with two men and a woman, while a servant pours water from a bucket into one of five jars on the ground 
johan. ij.  

johan. ij  THere was a marriage in Cana, a Cite of Galilee, & the mother of jesus was there. And jesus was called also and his disciples unto the marriage. And when the wine failed, the mother of jesus said unto him. They have no wine. jesus said unto her, woman, what have I to do with thee? mine hour is not yet come. His mother said unto the ministers. whatsoever he saith unto you, do it. And there were standing there, six waterpots of stone, after the manner of the purifying of the jews, containing two or three firkyns a piece. And jesus said unto them: fill the waterpots with water. And they filled them up to the brim, and he said unto them, draw out now, and bear unto the governor of the feast. And they bore it. When the ruler of the feast had tasted the water, that was turned unto wine, & knew not whence it was, (but the ministers which drew the water knew) He called the bride groom, & said unto him. All men at the beginning, setforth good wine, and when men be drunk, then that which is worse. But thou hast kept back the good wine, until now. This beginning of miracles did jesus in Cana of Galilee, & showed his glory, & his disciples believed in him.  Serap. 
What teacheth us this gospel.  justina. 
Three points, first that the state of matrimony is the work of god. secondly. An example of the faith in Marie. Thirdly, an example of love in Christ.  Serapia. 
How knowest thou, that matrimony is the work of god?  justina. 
Out of the scripture, both of the old Testament, and also of the new, & by experience.  Serapia. 
What saith the old testament, of matrimony?  justina. 
The old testament declareth, that god did institute, and ordain matrimony, in Paradyse, in the time of innocency, before all sin, & took great diligence, pains and labour about it.  Serapia. 
What pains did he take in it?  justina. 

Gene. i.  Genes. i. it is written, that the high Majesty of God, did first Counsel about the shaping of man, saying, Let us make man, in our Image after our likeness, 
Gene. ij and xviij Sapie. x Tob viii Ecclesi. xxxiv. 1. Cor xv  And God shope man, even dust from of the ground, and breathed into his nosetrelles the breath of life. After that he counseled also about the shaping of the woman, 
Gene. ij  saying. It is not good that man should be all one, we will make him an help. And the lord caused a slumber to fall upon Adam. And he slept. And he took one of his rib, and made it a woman, and brought her unto him. Then said Adam. 
Ec. xvij 1. Cor. xi  This is now a bone of my bones, and flesh of my flesh She shall be called woman, because she was taken out of man. 
mat. nineteen Mar. x Eph. v i. Cor. v.  for this cause shall man leave his father and his mother, and shallbe joined with his wife, and they shall become one flesh. 
Gene. i.  And God blessed them, and said unto them, Grow and increase, and replenish the earth.  Serapia. 
Worketh god this work yet still?  justina. 
Yea verily, yet still, as christ saith johan v. 
johan v  My father worketh hitherto and I work. God causeth not only boys, but also wenches to be borne, not for to sin hardly, but for an honest and virtuous conversation, and for the preservation & maintenance, of all mankind. Now like as God provided unto Adam his wife, without his knowledge and help. Even so doth he yet in these days bring man and wife together, wonderfully without all their minds & thoughts. 
Pro. nineteen  As it is written Proverb. nineteen. House & riches may a man have by the heritage of elders, but a discrete woman is the gift of the Lord.  Serapia. 
what speaketh the new testament of matrimony?  justina .. 
The new testament showeth that christ hath honoured the state of matrimony and that, he went with his disciples to the marriage in Cana of Galilee, illustring the same with a goodly miracle, turning water into wine. To signify thereby, that he among faithful married people will also turn the water of trouble, in to wine of joy, if they walk in a good conversation, live according to their vocation and estate, and do that thing which is godly and right.  Serapi. 
How canst thou know by experience that matrimony is the work of god?  justina. 
That there in is much paynefullnes labour and unjustiness, for such are the works of god, that they seem always unto the old Adam, sour, bitter, & heavy. But God hath ordained the same so, to th'intent that man should not be idle, and by the reason there of fall into evil sinful cogitations, words, & works, but that he should always have occasion to work and to do something for to expel there by the evil thoughts, words, & deeds.  Serapia. 
Is then idleness such an evil thing?  justina. 
idleness, is an occasion of many sins and blasphemies, Satan did no small hurt to the Christianite, when he did put into the pope's head, to forbid matrimony unto the spiritualty for thorough so many idle persons hath he filled the Christianite, with sins & abominations, as Sodom and Gomorre.  Serapia. 
Is then labour such a costly thing.  justina. 
Yea forsooth, labour taketh away from man, many evil thoughts, words & deeds, it bringeth good occupying, and keepeth him healthful. It bringeth to the table a hungry stomach, and to the bed a weary body. Therefore doth meat and drink savour well unto him, and sleep is sweet and acceptable unto him. And also such one fulfilleth God's commandment, where as he saith. In the sweat of thy face shalt thou eat thy bread. 
Gen. iij   Serapia. 
What must one do which giveth himself into the estate of matrimony?  justina. 
He must have a respect to three things, to faith, love, and the cross.  Serapia. 
Wherefore to faith?  justina. 
That he believe, that matrimony is the work of god, & that god is his good father, which can and will provide him of an honest mate. And when that is done, them must he also think no further upon other, but content him self with her, which god hath sent him,  Serapia. 
But how and if there happen any tediousness in matrimony?  justina. 
Then must every one think thus. Behold, god hath given me this fellow, he knoweth well enough, what is good & profitable for me. if he had given me another it might peradventure be more to my hindrance, then to my furtherance. The will of the lord be done upon me. Truly where such thoughts are, there can it not go amiss.  Serapia. 
Wherefore to the love?  justina. 
He must know that the Estate of matrimony is an estate of love and peace, so that therein the one must serve, help, and council the other, and that there be nothing but service, help and comfort between themselves and after that, towards their children, family, & all men.  Serapia. 
How between themselves?  justina. 
Married folks must be peaceable, friendly, & agreeing, one with another, not despising one another, but be true one to another faithfully serve and secure one to another in prosperity and in adversity, in sickness and in health even as God doth send it. for God made not the woman of the man's head, because she should not be master, nor yet of the feet, that she should not altogether lie under foot. 
Gen. ij.  But of his side that she should be the man's helper.  Serapia. 
How towards the children and family.  justina. 
When god sendeth them children or family, that they bring up the same to the laud, honour, & praise of god, to the help, commodity, & comfort of their neighbour yea for the wealth of the hole communalte. And there shall they find both hands full of good works, yea all the works of love, which God hath commanded, may they show upon their children and family. God maketh of that house, good married folks, a holy hospital an elect monastery, yea a kingdom of joy, Paradise and heaven, he giveth his blessing, and all goodness, health and salvation.  Serapia. 
How towards the cross?  justina. 
Married folks, must know that God hath laid a heavy cross upon the state of matrimony, both man & women.  Serapia. 
Which is the cross of the man?  justina. 
God said unto Adam. 
Gen. iij  Because thou haste hearkened unto the voice of thy wife, & hast eaten of the tree concerning the which I command d the saying, thou shalt not eat of it cursed be the ground for thy sake, in sorrow shalt thou eat of it all the days of thy life. thorn also and thistle shall it cause to grow unto the. In the sweet of thy face, shalt thou eat thy bread.  Serapia. 
Which is the cross of the woman?  justina. 
God said unto Eva, 
Gen. iij  because thou hast hearkened unto the serpent, and haste eaten of the fruits concerning the which I commanded thee, that thou shouldest not eat of it. I will multiply thy sorrow and thy conceiving. In sorrow shalt thou bring forth thy children, & thou shalt stoop before thy husband, and he shall have the rule of the.  Serapia. 
Is there any comfort in this Cross?  justina. 
yes. By the cross of the man is this comfort contained. In the sweat of thy face shalt thou eat thy bread, till thou be turned again into the ground, out of the which thou wast taken. As though he would say. The cross shall be temporal, and shall last no longer, then whilst thou livest. Also it is but laid upon the body, and not upon the soul. 
Gen. iij  By the cross of the woman standeth this consolation. Thou shalt bring forth children, albeit with sorrow, & saint saint Paul saith. i Tim. ij. 
i Tim. ij  The woman was deceived and brought the transgression into the world, notwithstanding through bearing of children she shall be saved, if she continue, in faith, & love, and holiness with discretion.  Serapia. 
Is the word of god also in the life of matrimony?  justina. 
Not only the word of god, but also the commandment, ordinance, and blessing of god, an honest life, a good life, a good conscience, and hope of eternal life. In the life of the wicked, is nothing else, than the work, commandment and ordinance of the devil, their own will, destourbing of the godly commandments, an ungracious shameful life, an evil conscience, and expectation of eternal damnation. The married can sheppe forth bodily before god, and rejoice of their estate with a good conscience, I defy the invented states of the spiritualty, that they dare be so bold, as once to open their mouths before god, but they must be confounded and become dumb before god, for they can not allege one lettere out of the holy scripture, whereby they might confirm or defend their estate. if the pope's triple crown, the cardinals broad hat, the bishops infula, the freares hood, the priests shaven crown, and the nuns clare, had such a rejoicing and ground in the scripture, as the women's keverchief, and the begging bag of the spiritualty, as the spade or pickaxe of Adam. good lord, how would they boast, cry and rejoice, but Christ hath prevented their boasting, & standeth there, & saith, 
Mat. xv  In vain they worship me, teaching doctrines, which are nothing, but men's precepts.  Serapia. 
Where by is the faith perceived in mary?  justina. 

joha. iij  When the wine failed, the mother of jesue said unto him. They have no wine. The good mother careth for the gests, and would fain that all things were well, and done honestly, and yet doth she not pray with expressed words. for she thought, it needeth not to pray. He is so good of himself, that he will help, when he heareth that there is lack. And this is also the nature of faith, to adventure all things upon the mercifulness of god.  Serapia. 
But what answerdyd Christ give her?  justina. 
He sent her away unkindly, and said unto her, 
joha. iii  woman, what have I to do with thee, mine hour is not yet come.  Serapia. 
What doth Mary then, doth she leave it thus?  justina. 
No, she saith now first of all to the ministers, whatsoever he saith unto you do it. So certain and sure is she, that she believeth, that her well-beloved son Christ will not suffer her to lack, and even as she believeth so cometh it to pass.  Serapia. 
What shall we learn hereof?  justina. 
When it seemeth unto us in our prayer, that god will not hear us, then may we not yet despair or cease, but we must still go forward & persist. for under such a taciturnite is a sure comfort hidden, under such, nay lieth a sure, yea, for so doth god work he helpeth no rather, than when a man thinketh, that all comfort and succour is gone. Therefore is he called. The right helper in necessities, which helpeth in due season  Serapia. 
Where by is the love perceived in Christ?  justina. 
That he provideth here such good wine, at this feast, he hath sufficiently declared by this example, that he will not put those in any necessity, which give themselves, at his commandment, into the state of matrimony, believe and trust in him, and follow their vocation, nor yet leave them comfortless. For behold, when the wine failed he made of water good wine. Even so, if men dotruely and earnestly call upon him matrimony, he will also take away all manner of penuryes, he knoweth well enough that in matrimony faileth, many things, now meat & drink, now raiment and shoes. Therefore, if the married do that thing which pleaseth God, and seek first the kingdom of god, he will never forsake them.  Serapia. 
give examples of the scripture?  justina. 
Who fed the patriarch jacob, when he went over jordan with his staff, and came again with moche people, children, cattle & goods? 
Genes. xxxij  Gene. xxxij. Who fed joseph? when he was sold of his brethren, became he not by the grace of God, a lord over all Egypte? Who fed the children of Israel in the wilderness forty years? Who provided here good wine? yea, who feedeth the hole world with all creatures? Doth not God it? Truly noman needeth to refuse matrimony or to abstain from it for hunger or penuries' sake. But let him take the matter in hand, righteously, in the fear of God, and do according as his office or occupation requireth, let him work his occupation in the name of the Lord, put his trust in God, & walk righteously in the sight of his neighbour, them shall he find of a truth, that god will hold on his side so much as he did with jacob joseph, and with the Bride and Bridegroom.  Serapia. 
But what sayest thou, of eating drinking, decking and trimming, piping, playing and dancing, is it the word of god in the church. The elders took it for a great earnest matter, namely, that they fetched there the blessing of God, and the supplication of the Christian congregation, which in deed is very necessary and requisite, in this estate. And whosoever taketh upon him the state of matrimony, needeth well the blessing of god, & the common prayers of the congregation. Seeing the devil never resteth here, but attempteth all manner of ways, for to stir up much mischief, and calamity with infidelity, adultery, uncleanliness, and all manner of wickedness. All which things God the father, & our lord jesus Christ, can and will hinder, and let, unto whom be land & praise for ever and ever, Amen.   

¶ A fruitful Predication or Sermon of D. Mart. Luth. concerning matrimony, upon this Text, in the Epistle to the Hebrews, in the xiii. Chapter.  
❧ Wedlock is to be had in honour, among all men, and the bed undefiled. As for hoorekepers and adulterers, God shall judge them.  

Matrimony hath always been esteemed honourable, also among the heathen.  THe estate of matrimony hath always been taken among discrete & virtuous men, yea also among the heathen, for an honourable and laudable life, for reasonable & virtuous people, have even of very nature a delight in it, when they see, that two persons which are coupled in marriage, live together virtuously and in unite, bring up their children in the fear of God, keep them to virtuous nurture, & honesty. And that the one succoureth the other in necessities and aideth him with word and deed, and wherewith so ever he can. contrariwise, when men live, without the estate of matrimony, in uncleanliness, sin, and shame. Remember not their children, nor bring them up in good nurture, & that the one runneth this way, and the other that way, like naughty packs, having no true love nor faithfulness together. Such a dissolute life is reputed, of all reasonable and honest men, even of nature, wicked, and very pernicious.  

The young and raw people despise matrimony.  notwithstanding mense right well, how the younger sort, and the common people falleth away, and abhorreth the state of matrimony as an heavy intolerable burden. And such wild, careless persons, will always more love the dissolute and free life, than such a painful, virtuous, and laudable life in wedlock. How be it plagues and punishments overtake them now a days very sore. for besides that that such persons without wedlock, pollute themselves with sins wilfully, & cause God to be enemy unto themselves, they are also punished with bodily plagues, that not only money and goods, doth waste away by such people, but also they must pay for it in their skins. For in such filthy living, reign many manner of diseases and plagues, sometime open shame, and reviling, sometime also murder, & other calamities.  
Of such examples is the world full, whereby god showeth a special earnest, that he will have wedlock kept pure, and undespised. But whereas some time such temporal corrections follow not. And god permitteth the wicked persons, to go after their own will, and to abide in reputation, and healthful body, & great goods, Even there is surely a worse turn to be attended, namely, the wrath and indignation, of God in the world to come and the everlasting damnation.  

Some despise matrimony, because of great holiness  Like as now the mad young world abhorreth matrimony for such free, wilful lives sake. Even so is it manifest of the other part, that the devil hath blyndedsome in such wise, that they, of mere holiness, like as the other of mere wilfulness, have despised matrimony, and chosen a dissolute life without wedlock. According as Saint Paul hath prophesied. 
i Ti. iiij  i Timo. iiij That it shall come so far, that certain spirits of error under the pretence of great holiness, shall forbid matrimony. As we see by the Pope, and all his bishops, Priests, freares & nuns, which forswear matrimony, and will be called spiritual people, because they live without wedlock and live not in a carnal state, as they judge matrimony. But in an angelical or spiritual state, and have called themselves alone spiritual for this cause, as though, they which live in the state of matrimony, might not be spiritual also, as well as they?  
This is the occasion, because that matrimony is so common, and hath no special regard before the world. Therefore have the pope's blessed, or they of the spirituality, refused such slight common life, and have taken some special thing before them, which might be more regarded, then that a Citesen sitteth at home with his wife findeth his children and family with sour labour, and doth such like things, according to his vocation. For this is the nature of the world, whatsoever is common, the same doth she not regard. Again whatsoever is strange and not common the same doth every man covet to have. No man doth count this for a special thing, that the sun shineth every day. 
Exod. x  But when the thick darkness continued so long in Egypte, then did they learn undoubtedly, & find fulwel, that the sun and the brightness thereof, is a glorious thing, and a fair great benefit. Also we count it for no special grace when it raineth. 
i Reg. xvij.  But when there came no rain in the kingdom of Israel, in the time of Elias, for the space of three years, and a half, then did they learn, that it was a great benefit.  
Even so happeneth it unto the holy state of matrimony, among the Papists also, because it is such a common state, that every plough man may come to it. Therefore have the pope's spiritualty despised such a common life, and have invented and taken upon them, a special and sundry life, that might seem to be of greater estimation, before the people. As Nicolaus de lyra saith upon the xii. chapter of Daniel. 
Upon the xij Chapit. of Daniel writeth lyra of Antichrist.  That Antichrist shall not regard the love of women for this cause, that he may make to himself a greater apearaunce of holiness. But what good ensueth thereof, it is evident. In so much that by reason we should learn by their example, that matrimony is a glorious and an holy life. for as much as they are punished with divers abominable and horrible sins, even because that they contemn wedlock. for they have in no point so hole, against all reason, and nature misused themselves as in this point.  
For as much now, 
Wherefore it is necessary to write of Matrimony.  as the state of matrimony, is abhorred of the workemongers or hypocrites, and raw people in the world, & is counted, either for a common & unholy, or else for a hard & strait life. So is it necessary, to obtain out of the word of god, a right understanding of matrimony, and to teach against such false opinions what god speaketh of the life of matrimony. To th'intent that first the young people may learn, wherefore matrimony is to be taken. After that, that they may know also, how they shall behave themselves therein. So that men abide not only by that that the world speaketh & holdeth thereof with her mad saints. But that which god and his word, speaketh thereof. Albe it, that the holy scripture is full of such sentences, where in the state of matrimony is highly praised. yet will we nevertheless now at this time abide by this saying. Hebre. xiii, which soundeth thus.  
Wedlock is to be had in honour, among all men, & the bed undefiled. As for hoore keepers, and adulterers, God shall judge them.  
This sentence is good and short, which besides that, 
The true meaning of the sentence. Heb. xiii  that she speaketh greatly in the praise of matrimony, & threateneth those sore, that despise matrimony, maketh also an after thinking, why and wherefore he will have this matrimony had in such honour. Notwitbstanding that it is so despised and abhorred in the world. And the meaning of this sentence is this. That wedlock is an honourable, goodly and costly thing. To th'intent that all they which are the rain, should hold and count their lives, for a noble, honourable, and goodly garnishing. Appear it before the world as it will, and the world speak of it what she will.  
This godly judgement of matrimony, as every man mayse, soundeth far other wise than the world hath imagined thereof. for if the world did count matrimony so precious and honourable, she would not flee from it, and live without wedlock. But like as men haste themselves thitherward where they look for some good costly things. Even so should they also snatch after wedlock, with love and joy, and not defend themselves so from it with hand and foot as the wild dieres against the dogs. for that the world doth so spurn at kick at it, now imagining this, now that is altogether a sign, that she neither knoweth Goddess word, concerning matrimony, nor yet believeth the same, or else she would apply her selues a little otherwise to it.  
But what the occasion is, that the world thus spurneth at the state of matrimony is partly touched before, That noman will gladly be bound, and feareth that it might succeed unluckily. Therefore shall it be necessary that we also here in this part, seek, and declare the occasion or cause: wherefore the holy scripture boasteth and praiseth wedlock so, highly & honourably. And specially should the Christians well remember and ponder such occasions and causes. To thin tent that they might meet with the world, and be able to defend matrimony against the evil speakings of the world.  
So is now the first occasion, that it may be proved by the word of god, that matrimony was instituted of God himself, and planted in our nature. According as the same is clearly described in the first Book of Moses. And Christ speaketh in the new Testament. Mat. nineteen. He that made man at the beginning, made them man and woman, and said. for this cause shall a man leave father & mother, & shall cleave unto his wife. Again saith he, whatsoever cometh together by the way of matrimony, the same hath God coupled together etc.  
Let this be unto every man a glorious and great rejoicing, and praise of matrimony, that it is not a work of man wrought by his own will. But the work of God. unto the which god himself hath created man. So that a couple of wedded folks, before the face of God, with all truth may boast themselves of this, that they are in an estate, which is acceptable unto God, which God himself hath instituted and planted in nature. and whilst they live in such estate, that they live in the work, yea also in the right and proper pleasure or delight of God.  

The papists can not rejoice of their state before God  This rejoicing hath not the Pope nor his heap. For they can show no where, that God commanded them to live without wedlock. Wherefore then the contrary part followeth, whilst they continue without wedlock, that they live without and against the word, will commandment, and pleasure of god, but in their own will, which never can please God. Therefore when they have adversity, even as they do deserve, then is it unpossible that they can have the comfort, which the wedded men have, which can admonish God in all manner of adversities and troubles and say.  
O Lord god, 
The prayer of the married unto God.  this & another adversity presseth me. And thou knowest, that such trouble happeneth unto me and cometh upon me, even in the same state, which thou didst shape and institute in Paradyse with man. Therefore help, that we in this life instituted, shapen, and entretayned by thee, may be delivered of this and that trouble, and adversity etc. With such a prayer dare the married men come before God, where as the other live in their own devotion contrary to the word and will of God, and therefore they look for no comfort, neither can they pray a right unto God.  
Therefore when the Pope, and his unmarried sort, laud and praise much their monkery and Celibate life. Then laud and praise thou much more this life of matrimony, whereon hangeth this glorious name & title, that it is a godly life, shapen & comuaunded of God, and his word, which no freare nor priest shall be able at any time to boast of his Celibate life.  
This is now the first, & also the greatest occasion, that wedlock, as the text saith, is to be had in honour. for as there is no thing without nor above God, even so can there also be nothing more excellent nor better upon earth, then that which he himself did shape and ordain. As the text maketh mention in the first book of Moses. 
Gene. i.  And God saw every thing that he had made, and behold it was exceeding good. Among these shapen things which were all exceeding good, is also wedlock. The celebate life is not among them, but the devil hath invented it, if men will hold it for a god's service, and compel the people thereto, as the Pope doth.  
The other cause is, that god hath not only instituted matrimony. 
God hath specially blessed matrimony.  But also he hath given his blessing, thereunto. The same blessing standeth not only barely in that, that god giveth children for there be also children borne out of wedlock. But the god hath a delight and pleasure in the right children, & in the hole confederation, & giveth grace, that they be well brought up, well nourished and preserved. Therefore setteth thee. Cxxviij. 
Psalm. Cxxviij  psal me also this among the blesssings of the godfearing people which live in wedlock. That they eat of the labours of their hands, and shall see their childer's children. That is, godfearing people living in wedlock shall have this blessing, to their sustentation and children that they shall remain and prosper. Contrary to the which, in the Celibate life, money and goods vanish and waste away, and all manner of calamity followeth.  
This should also by reason move us, that we might get lust and love towards this state, 
Wherefore there is many times in wedloc little prosperity and health.  saying we find therein not only the will of god, but also all manner of blessings. And there must needs be small felicity, & health looked for, among those that despise such comfort and promise of God, and prefer their fire and wilful life. It is also to be feared, lest the wrath of God might be so kindled against those that do long continue in such despising, that although they should at the last give themselves to the state of matrimony, they should neither have prosperity nor health. Even as it cometh to pass oftentimes, that men through ungraciousness and other unhappiness in youth, without wedlock deserve & cause, that they have but few good days in wedlock, and that both the woman and the children far amiss. for as it is mentioned before, God will execute such judgement upon the state of Matrimony, that all they shall be punished, that live in uncleanliness, and give occasion of offence. Therefore shall the young people prepare themselves by times towards it, and keep themselves in the fear of God, and in cleanliness, To th'intent that they themselves do not hinder & keep back the blessing, which God hath joined with matrimony.  

The greatest sainetes that ever lived (few except) were waryed  The third cause, that wedlock is to be had in honour, is this, that in this state for the most part the greatest saints have ended their lives, as the hole old and new testament withnesseth. But if thou wilt know, why they have all lived in wedlock, I can show thy no better nor surer reason, than that all Godly men, have always ordered and kept themselves after the will and word of god. And for as much as god himself hath instituted and commanded Matrimony. So have they as obedient Persons, which had need of such ordinance of god, given themselves willingly and gladly into the state of matrimony for gods and their needs sake. Not regarding, that the world and the common people loved more the fire and wilful life.  
Now, this is not a small rejoicing, that whosoever is coupled in wedlock, may say with a fire and bold conscience, that he is even in the same state, wherein the patriarchs, Prophets, the holy Apostles and other saints most commonly have lived, whereas contrariwise the celibate life, was first begun of certain heretics, because they would make themselves thereby a sundry pretence and colour of holiness. 
The pope a father of all hypocrisy.  And was afterward confirmed of the Pope as of the Archefather of all hypocrisy, and boasted for an holy life.  

He that will be a Christian, and can not live chaste, ought to mary.  For as concerning john the baptist, and other such like, which for the kingdom of heavens sake, as Christ doth call it, did abstract themselves from wedlock, it hath a sundry meaning. We speak here in general, of all them, that will be Christians, and can not live chaste out of wedlock. Unto those it is very comfortable that they see before them examples of so many great saints, which have all lived in wedlock, and have gone before us in this holy order. Truly this is a great praise to wedlock. for who would not rather be found among such a company of holy men, in like life estate and conversation with them, then by the Pope, and his hole flock, which in this & in other affairs live so manifestly against God's commandment, and the examples of his saints.  
The fourth occasion, wherefore wedlock is to be had in honour and reverence, and not in contempt, is this. That without wedlock, 
To live without wedlock escapeth not without sin.  we can not well live without sin, and in a good Conscience. for thus saith Christ, whereas he speaketh of them that live without wedlock. 
mat. nineteen i. cor. seven  All men can not comprehend this saying. And saint Paul commandeth, To avoid fornication, let every man have his wife. For through the original sin is the nature of man weakened and destroyed in such wise, that very few men out of wedlock can live in a good conscience. Seeing then that matrimony is a remedy which god himself thereto hath shapen and ordained, according as his word declareth that we stand in a good conscience, and may live chaste. Who will be so rude & undiscrete that he will repute this estate unholy, as the Pope doth?  
But as it is above specified, he hath received his reward. And to th'intent that every man should esteem the papists for holy men, they have forsworn Matrimony and fall thereby into the greatest sin, and shame, in so much that of their abominable living the hole world doth sing and say. They are well served, why do they so frowardly despise the creation and ordinance of god? And we must also for this cause have wedlock in honour and in high reputation, and thank god highly for this mean, which serveth us for this end, that we pollute not ourselves through whoredom and such other uncleanliness, and so fall into the fearful judgement of God, whereof we shall entreat more hereafter.  

Wedlock is full of good works  The first and last cause is this. That wedlock also therefore is to be had in honour, because it is such a life, which, if it be kept accordingly, is throughout full of good works. for even the love which is between man and wife, is one of the special good works, which God hath commanded and left remaining in nature, and helpeth with his holy ghost that we do perform them a right, & faint not in them. Therefore exhorteth also the holy Saint Paul to such love whereas he saith. ye men love your wives, & be not bitter unto them. Coloss. iij. 
Colo. iij Ephe. v  And to the Ephesians in the .v. men ought to love their wives as their own bodies. Therefore whosoever taketh sure hold on such love, & suffereth neither noisome lusts, wrath, nor any other thing to turn himself away from it, doth a right good work and acceptable unto god. for here is his word, which commandeth the this thing. Thou shalt love thy wife, and not love flightely. 
mat. nineteen  But as christ repeateth the same again in the gospel. for this cause shall a man leave father & mother, and clean unto his wife.  

The matrimonial love is a god's service.  Where are now the shameful Papists, which abhor wedlock as a carnal estate, as though God could not be served in his kind of life. notwithstanding that the love, without the which wedlock can not endure, is a greater and higher gods service, which god, as we hear, requireth so earnestly of us.  

The love of the parents towards their children is also a God's service.  Moreover the love and faithfulness, which the Parents bestow upon their children, namely, that they nourish, cloth and bring them up in labour and in the fear of god, keep them to learning, take heed to them & keep them in their sickness, watching, listing, laying, covering, washing them & whatsoever there is more of such like, is also a costly work & acceptable unto god, which the married must use and do daily and hourly, & almost every moment. Now should we remember a right and learn, such our own life & conversation, that these are before God mere good works. Then should we not only be so much the lustier to matrimony, and to such works, although they are also painful. But also pacienter confortabler, and bolder although sometime it prospered not all of the best. for if the married remember and ponder their estate, and their life a right, and order themselves godly therein, then must needs their hearts, eyes, hands, & feet stick full of good and holy works every hour.  
But there lieth that mischief, where of I have spoken before, that because these works are so general, & small, they are not regarded. Again, whatsoever appeareth glorious, and braggeth forth boldly although in itself it be not worth a straw yet is it taken for honourable and great. As we see by the Pope's ceremonies, and his god's service, notwithstanding that the least work in wedlock, is better in itself, than all their god's service. for in wedlock do men abide in the word and commandment of God. And god will that the one shall gladly serve the other even from the heart.  
This is done in wedlock without ceasing. 
The service of the married one to another are good works  if a child be sick, then are the elders sick and sorry for him, if the man be sick, then is the wife encumbered even so sore as though it were her own smart, or disease. There is the diligence, care, faythfulfulnes and love most purest and from the bottom of the heart, and it is not tedious unto them, for they delight & long still after this how the one might conseyll, help, & amend the other, and withstand the adversity. Again whereas it succeedeth prosperously in travailing of child, or otherwise in their own danger, or necessity of the children. There is a hearty, pure, and perfect joy. It can not go so well with the one but the other rejoiceth of it even at the heart and wysseth unto him moche more. Who wilsaye now, that were as that hearts do agree so goodly together, in joy, and in heaviness, that there are not mere good works of love? contrariwise in the Celibate life doth God neither delight in love, nor yet in woe. Although in itself it is a strawen love, which every hour is broken and rend asunder of one word only, when the one doth but look awry upon the other.  
These good works of wedlock remain at home in the house, 
The state of matrimony giveth discreteper sons to all estates.  among them that be married, and their children. After them follow first of all, the right great good works, that out of this estate, as out of a well spring, come all manner of persons, by whom laud and people are governed and defended, the churches provided of preachers, and other ministers and all offices in the world, and in the kingdom of our Lord Christ are executed.  
foreseeing specially in wedlock the children are nourished and brought up to the fear honour, and glory of god. So must it needs be granted, that wedlock is occasion, and beginning of all such benefits. notwithstanding that many wilful persons do grow up among them. The fault thereof is not in wedlock, but in those wicked ungodly persons that will not order themselves in wedlock, according to their bounden duty, for whosoever doth begin it in the name of god, he shall also prosper in bringing up of children, and in other things.  

In wedlock is much labour and travail.  But that men will say. In wedlock are many manner of encumbrances, sorrows, dangers, & heavinesses, from the which men shall be free out of wedlock, where as every man hath no more to care for, but his own boby only. Now let it be so, yet ought this occasion to fear no Christian man from the state of matrimony. For first although thou werest unmarried. yet for all that shalt thou not escape all fire, for thou must nevertheless adventure and suffer all manner of adversities. When any hindrance happeneth unto that, sometime in thy body, and life sometime in thine honour and goods. And such a cross shall be so moche to heavier for thee, if thou be out of wedlock and alone, as the holy scripture saith. Woe be unto the man, which is alone, for if he fall, there is no man to help him up again.  
secondarily. All be it that in wedlock there is more danger sorrow and vexation, than else where yet ought not to matrimony for this cause to be despised & eschewed. For it is profitable & good for us, that God cometh upon us with his cross, and that we be proved all manner of ways, for out of temptation and probation, do we stand in great danger. We wax sturdy, and contrary to the word of God cold & slothful to prayer and other good works, for as much now as wedlock it doth full now with the woman, now with the children, now with the family, 
wedlock is the scoolehous of the christians,  now with the occupying, and other all manner of necessities & perils wedlock is unto the Christians as a School, wherein they are godly instructed, that in tribulation and adversity they faint not, nor be discouraged. But open their hearts to god, pray & desire help  
This is also a good work, 
wedlock causeth to pray and to trust in God.  whereunto wedlock giveth occasion very often, for even for this cause, that much trouble & calamity falleth in wedlock, the married men, if they be else godfearing & right Christian men, are driven to prayer, that they pray earnestly, trust and hope only to the help and grace of God. When then such hope is performed, even then do there spring up other & good holy works, that men do thank God for his help and grace, that men praise his bountifulness, and comfort other men, likewise in the same. All these things are mere gods services, & exceeding good works, which wedlock ministereth daily unto our hands, that the faith and prayer cease not. But must be continually occupied, whilst now joy, now sorrow, than necessity, help and deliverance appear, which either give occasion to thank, or else to pray.  
Therefore saith the text here well and truly, that wedlock is a noble honourable & costly life, which god hath not only ordained, and endued with his blessing, and also all saints have praised with their lives and conversations, as a glorious work of god, leaving us an example. But wedlock is also to be praised for this cause, that it sticketh throughout full of good works, as is now rehearsed. 
Matrimony is full of good works  That a married man and a married woman, can do nothing within the house of so small reputation, belonging to the house keeping, or bringing up of children, but that it is a holy work, & acceptable to God, and that it is done after the word, will and ordinance of God, wherefore prosperity & wealth must needs be accompanied with it.  

Christ honoureth the marriage himself. johan. iij  Therefore hath Christ himself matrimony in such honour, that he cometh personally, with his dearly beloved mother and Apostles to the marriage in Cana, in Galilee, and there manifesteth himself with a glorious miracle by turning water into wine. To th'intent that he there by would signify both, that he loveth the state of matrimony, & that he will give his blessing therein. This blessing shall always remain among the married, as far as they as the C.xxviij. 
Psalm. Cxxviij  Psalm saith, fear God, & walk in his ways. For whereas men will despise the word of God, live in sin wittingly, and use not the love, which in especial aught to be between man and wife. But will chide and brawl, one with another fight and use all manner of frowardness. There is it no marvel that in the stead of the blessing, followeth infelicite, and all manner of calamity. for what goodness is there to be hoped for, where as no fear of God is, yea where God is refused, and through many manner of sins the door is bolted for him & his blessings?  
Therefore saith not the text here so slightly, the wedlock is to be had in honour and price. 
What the undefiled bed is  But he addeth also thereunto this word, and the bed undefiled. Whereby he will set forth in picture, how wedlock shall be kept, which he hath praised so highly. And first he forbiddeth utterly the right defiling of the bed in wedlock, among the Christians, that men beware of whoredom & adultery, as he doth call it hereafter. for this is the grossest and greatest defiling of the bed, whereby the laudable and honourable state of matrimony is polluted, and the ordinance of God divided. And occasion is given, to all adversity, here bodily, and here after perpetually.  
Moreover it may also be called defiling of the bed, 
Other defilings of the bed of matrimony  whatsoever giveth occasion, that the hearts between man and wife be withdrawn the one from the other, and are moved to dissension, hatred and other unkind conversation. for out of this followeth commonly the gross defiling whereof we have spoken a little before. if now man and wife will keep their bed pure & clean as hath been said, them must they eschew all occasions, whereby they might be moved to frowardness & to displeasure. Not be wilful nor arrogant, not interpretate every thing for the worst. But the one must bear with the other, and suffer a word, not only to entretayne friendship and amity, But also because we know that it is the will and pleasure of god, and that the word and commandment of God requireth the same of us. for as soon as the hearts are bittered the one against the other, So hath the devil found a holl ready, that without any labour he can rent matrimony asunder again, and put it to trouble, in so much that also the bodies are separated.  
Therefore, here must be used the discretion between man and wife, where of S. Peter speaketh i 
i Pet. iij.  Petri. iij. That the men should dwell with their wives according to knowledge, giving unto them honour as unto the weaker vessel, that their prayers be notletted through stubbornness and bitterness. for it is the office of a man, as of the head that he shall not rule Tyrannously, but discreetly, according to reason, and sometime wink and bear with the weakness which specially reigneth in the woman kind, considering their frailness, and not their iniquity or wilfulness.  
contrariwise it shall also be the woman's part, 
Exhortation to the women.  to knowledge such their natural weakness, and suffer the same not to much. But refrain themselves with all diligence, that not through much and immoderate repeating, the husband be moved to just anger. An amiable word and obedient stillness, may quench much debate, and hatred, whereas else, out of prating and murmuring again, there might follow anger and stripes, & besides that all mischief.  
Where now these two points are between man & wife, 
Two principal points of the married.  that they be chaste and circumspect, and friendly one to another in word & deed. There is wedlock, as the Epistle to the hebrews in this place doth call it, a noble worthy and honourable conversation, where in not only men of understanding do delight, but also God himself in heaven, with all his angels and saints. But whereas there is a fault in either of them, that is to say, that either through adultery and whoredom the bed of matrimony is defiled, or else by the reason of unkind, and wild conversation and dwelling together, the hearts are moved one against another, there is it not to be feared, that God will come as a judge, & punish such ungodliness and inordinate living. for here is it written, as for whorekeepers and adulterers, God shall judge them.  
For as much now as the devil specially seeketh between man and wife to move them, either to whoredom, or at the least to sow discord & variance between them, we ought not only to fight daily against this temptation, with an earnest prayer unto God, and to seek remedy at his hand. But also to keep & use ourselves there to with all diligence, that we our selves give none occasion unto such crafty work, & pretence of the devil. for this is not the smallest part of the godly blessing, where such dwelling together in wedlock, is preserved in continual unity and amity.  
And the married need not themselves, 
The married couple should not make their state bitter themselves  by ungentel behave our or words to give occasion of malice or evil will between them. for they shall find every day occasion enough, unsought and unlooked for, where by they shall be moved and provoked to indignation, hatred cursing and other ungraciousness. So that they shall have always enough to do, for to resist and let the devil of his purpose, both by prayer and also by circumspect discretion.  
Therefore is it a good and godly ordinance, that men wish unto the new married coupple, the blessing of God before the hole church, and make a common supplication for them, that they may begin the state of matrimony in the name of God, and that it may prosper with them. 
The congregation should pray for the new married couples  for to buy this blessing, if it were to sell, men should spare no money But now doth it the church without money, nevertheless some men be so rude, that they would rather be without it. But we may let them alone. for they that are Christians, will so much the bolder give themselves into the state of matrimony, even for this common prayers sake.  
For wedlock, if the holy bed remain undefiled, is an honourable & excellent estate, for as much as God himself hath ordained and instituted it, and also given his blessing thereunto, and in general the Examples of all saints do teach us this life, where in we have every hour abundantly, all manner of occasions to serve god and our neighbour, as we have heard before.  
If now any man through this honourable predication will not be moved to the state of matrimony, 
The adulterers and hoorekepers' god shall judge them  let him be moved yet by this, that the text speaketh wish manifest words, of them that live out of wedlock, or otherwise in uncleanliness. The adulterers and hoorekepers shall god judge. for here dost thou hear, although there were no man in earth that knew such uncleanliness of thee, or could punish the same, that yet thou shalt not escape. But thou must come before the judgement of god, and he shall judge the according as he findeth the. And thus saith saint Paul, 
i. Cor vi  i. Cor. vi. Be not deceived, for neither fornicators, neither adulterers shall inherit the kingdom of heaven.  
Here doth he prettily touch the thoughts, which stick in many men, which think that it is not a special sin, to live out of wedlock, and yet to use uncleanliness, According as we see, that the world throughout counteth this sin but small, but wilt thou know, if men will not be converted, what the end shall be: Then hearken to this. Thou shalt not inherit the kingdom of God. This shall be the judgement of God, over the adulterers and fornicators.  
Now remember thou, what thou shalt keep, when thou hast lost the kingdom of God. Therefore let every man be ware of this judgement of God, and take heed in time, that he may amend his life, and eschew unclenlynes. Otherwise, although there followed no temporal correction, yet shall not the judgement of God be left out. for there is double sin, that men eschew matrimony for a trifle, and defile themselves with sin the longer the more contrary to the will of God. There upon must needs follow the judgement of god, for here is none other mean nor counsel, but that thou leave such uncleanliness, and give thyself into this state of wedlock. And so not only praise this state high and honourable, with words, but also with the deed, and keep the bed of matrimony undefiled, through chastity, and gentle conversation and dwelling together.  
This be said for a warning, and instruction, not only for the young people's sake, which yet shall come to the state of marriage. But also for their sakes, that are in wedlock all ready. That they both may know, wherefore they shall take wedlock, and how they shall behave themselves therein Godly. To the intent that God be with them, with his blessing, and that they may have a good conscience thereby, which God grant unto us all.  
AMEN.   

☞ A brief Exhortation unto the married couple, how they shall behave themselves in wedlock  

Wherefore god did institute wedlock.  YE know out of the word of god, whence matrimony hath his beginning, namely, that it is an ordinance of god, that the man and woman should dwell together, and spend their lives one with another. first for this cause, that by this means the sin and the flesh should be letted, and that we might live in a good conscience. for god hath sharply prohibited whoredom & uncleanliness, & punished the same grievously, as we see in all histories & by daily experience. secondly also for this cause, that the kingdom of god, & the church may be entertained, not only by this, that god through his blessing sendeth children in wedlock, But also, that the children are educated of the married men, & brought up in the word and fear of god, to th'intent that the knowledge of god, and the right goddess service may always come from the one, upon the other, by inheritance, and by the means thereof, many may come to salvation.  
Wherefore, 
God so to be thanked for matrimony  saying wedlock serveth against sin, & for the increassing of the kingdom of god, So ought ye, and all they that come to the State of matrimony, to thank god with all your hearts, for this grace, that he hath given you such a heart and mind, that ye have no lust to uncleanliness, and sin, as the ungodly world. But fear god, and desire to eschew all uncleanliness: for this is a great grace, saying this example is manifest, that Satan hath so many manner of snares, where by he keepeth the hearts, that they out of wedlock continue in sin, and in an evil conscience. But what judgement shall follow them that use such uncleanliness, declareth saint Paul i 
i Cor. vi  Corin. vi. Neither fornicators, neither adulterers shall inherit the kingdom of god, from this fearful sentence, are ye (thanks be to God) now escaped, if ye keep yourselves together, and dwell together, according to the ordinance of God.  
But yet ye shall not be with out fear: 
the wicked enemy layeth wait, for man and wife.  for the wicked enemy, saying, he could not hinder your hearts, & your Godly purposes, He shall undertake and attempt other ways, to come to you, and to divide such matrimonial dwelling together, or at the least, to make it heavy & painful. And this is specially his pretence, to study how he may pluck the hearts away the one from the other that even as now ye have lust & love one to another, he may raise loathsomeness & enmity.  
And the devil findeth by us a great advantage, for this his purpose. For there to are we used even from our youth, through sin, that everyone would fain have right, count his brain for the best, and be unwilling to give place, or forbear the other. But this serveth not for an unite, but for discord, wherefore the married couple must beware for it, with all diligence, and earnestly pray unto God for his holy Ghost, that he will so govern them, and so knit their hearts together, that the wicked enemy may not sow his seed between them, and separate the hearts asunder.  
Such a prayer is highly and very necessary, 
They that line in wedlock must pray God that they may live in unity.  that it may go so daily with them, that are in wedlock, and that always the one pray for the other, that it will please God, to defend them from such enormities. But because that there are few men, that remember the same, and yet fewer that do it, and pray earnestly, Therefore do we see, how the devil hath his play, that there are very few of such men, among whom hatred chiding, cursing, brawling, reviling, and fighting is not used.  
And they see not, that the devil would fain have it so, and that it cometh by his instigation, or else they would not only pray against it, but also endeavour themselves to resist the subtle assaults of the devil, and to give no room to wrath, if it would stir them to brawling or to fighting, for it is the right work of the devil: which if men will follow, the matter will wax worse and worse, and one mischief will bring in another.  
For this is true without doubt, that through such beginning, the devil bringeth it to that pass, that at the last, the hearts separate themselves one from another, and that the love vanisheth away quite. There must needs follow then a wretched life, where as a couple should be together, & yet can not endure together, & yet is this plague very common in the world. But whence cometh she? The people regard not the enemy the devil, and therefore they pray not, that god will withstand and resist him. And they themselves know not, when they fret, crack and face, and will not forbear one another, that they do but give room to the devil, for to accomplish his purpose. Now if thou wilt he defended from such mischief, and desirest to possess a peaceable, amiable, & agreeable wedlock with thy bedfellow, Then learn to pray unto God for it, that it will please him, through the holy Ghost to rule your hearts, to with stand Satan, and to keep you in unity and concord. Next unto this prayer, must also be used a singular diligence, Whereof Saint Peter teacheth i. 
i Pet. iij  Pet. iij. Ye men, saith he, dwell with your wives according to knowledge, giving honour unto the wife, as unto the weaker vessel & as unto them that are heirs also of the grace of life, 
What the man ought to do.  that your prayers be not let. This commandment goeth specially upon the man, that he shall begin, and ●●e to it, that unity & love may be entretayned in wedlock & this is brought to pass ●n this wise, that he rule with discretion, and not with extremity take the woman a● the worst in every thing. A good cause why? For the woman is a weak creature, and hath not such a courage nor strong heart as a man: They are soon tempted, and pricked at the heart, and are sooner moved to mirth and sorrow, than the men. This aught a man to consider, and be not hard against them, but sometime he must dissemble somewhat and wink at a fault, & help it with a fair word,  
But this discretion taketh the world for a wivish thing, and thinketh that it becometh well, a man to be angry, and to fight well S. Peter seeth well enough, 
How men should give honour unto women  what becometh the man best, and wherein he ought to be most diligent. He biddeth not to strike. Use discretion saith he. And that which is more, he biddeth the to give her, her honour, that is, to favour & forbear her for this cause, that she is a weak vessel, she hath a faint weak and fearful heart, & is brought aloft and moved to wrath with one word. Learn this and forbear, therewith shalt thou not only keep unity, But also overcome the heart. For with fair words is always more gotten among reasonable tolkes, then with stripes.  
But he that will nothing forbear a woman, but will be always cursing and fighting, and doing such like things, what good doth the same? He helpeth the devil to accomplish his work, that where as unity, love and joy ought to be, even there groweth enmity, hatred and envy. This is in itself a heavy case, and doubtless the greatest inconvenience, that can come to man's hand in worldly matters.  
But there is yet another let, 
Discord and malice hindereth prayer.  whereby prayer is letted or hindered. For wheresoever is discord, there can be no right prayer made. For the Pater noster, or prayer goeth not for us alone, but for the hole world. And specially we comprehend there in, that we will forgive them that trespass against us, as we would that god should forgive us. How can such contentious persons do? How can they pray for other, where the one is so bittered against the other? And when the prayer for than and other is lost, what comfort and defence will they have then? saying, we can none other wise, but by prayer escape from the devil. And also have no comfort and help in all manner of necessities, whereon we may take hold.  
Lo, into such temporal & spiritual calamities dost thou bring thyself, when thou wilt be undiscrete, and use no discretion. But even as mad horses, strike and bite about the. Saint Peter doth not bid it thee: But the devil doth love it: therefore beware of it: Thou canst be a man well enough, although thou strike not so about thee, and sufferest of thy bedfellow a word or two. This aught the man to do, and it is acceptable unto God, and it bringeth to man and wife to themselves all goodness, and all manner of blessings into their house.  
But what shall the woman do? Shall she abuse such forbearing and discrete conversation, and do always what she lusteth? No, this were all so contrary to the commandment of God. For saint Peter also preacheth unto them on this wise. 
i Pe. iij. How the wives ought to use themselves  Let the wives be insubiection to their husbands. To be in subjection, is not, to rule & command. This aught a woman to do over her family and children. But to her husband she must be in subjection, suffer to be commanded, and follow. This is also a great point, which to concord helpeth very much, when a woman looketh on her husband, endeavoureth herself to know and accomplish his will, and doth that thing, which she knoweth to be his pleasure. And escheweth that thing, which she knoweth, that he loveth not. For by this doth she win her husbands heart, that he hath lust and joy to come home again to his wife. contrariwise when the wives be disobedient, self minded, froward, the man abhorreth his own house, thinking, when he cometh into the house, that he must go to the battle and among his enemies.  
But now it is not well possible, but that sometime such things must needs be seen. For we are all frail and unparfect, specially the women, more than the men: therefore the woman must beware, that she continue not in obstinacy and disobedience. But knowledge her trespass and say, Good husband, this and that word escaped me in mine anger. I pray you, forgive it me, I will do it no more. This aught the women to do in especial, because they are most faulty.  

The wives must be to subjection to their husbands.  And to this doing shall not only the commodity drive them, that by the reason thereof they might live in quiet and unite: But also the straight commandment of God: Whereof saint Paul speaketh. 
Ephe. v  Ephesi. v where he saith. Women submit yourselves unto your own husbands as unto the Lord. For the husband is the wives head, even as Christ is the head of the congregation. Therefore as the congregation is in subjection to Christ, Likewise let the wives be in subjection to their husbands in all things.  
Item let the wife see, 
Ephe. v  that she fear her husband. There seest thou, that it is even so the ordinance of god, that thou shalt knowledge thy husband, as thy Lord and Master, and honour him with fear and obedience. 
i Pet. iii  And saint Peter saith in the place above mentioned. That in the old time the holy women did tire themselves, not with silver and gold, but that they trusted in God, and were obedient to their husbands, even as Sara obeyed Abraham, 
Gene. xviij.  and called him lord, whose daughters ye are, saith Peter, if ye follow their example.  

The pains and travail of the women.  This saying should the wives mark in especial. It is very true, that the most pain in wedlock goeth over the wives, they lose their liberty, and must suffer great calamity and misery in wedlock, with bearing of children, and with nourishing and bringing them up, whereof they should be free, if they were not in wedlock. notwithstanding here saith Saint Peter: that this was the tyeringe of the holy women, that they did put their trust in God: that is: They did not abhor wedlock for such disquietness and necessities sakes. They gave themselves gladly into it, & trusted in God: that is: they had to God this confidence, that he should help them, and therefore they called unto him for help. This do thou likewise, them art thou goodly garnished and tired before God, all his Angels & saints. 
The attyrement of the fairest women.  And needest not from thenceforth to look for good works. Be obedient unto thy husband, take, charge of him, have respect unto him, and look what he desireth and will have of the. Herewith dost thou serve God, and entrtainest peace and unity in thy house.  
Furthermore, it shall also come to pass, that god with his grace and blessing will be with the and thy wife, and will cause all goodness to hap unto you, as the C.xxviij. Psalm saith. 
Psalm. C.xxviij  Blessed is he, that feareth the Lord, and walketh in his ways. Thou shalt enjoy the labours of thine own hands O well is thee, happy art thou: thy wife shall be, as a fruitful vynearde round about thy house. Thy children like the olive branches round about thy table. Lo, thus shall the man be blessed, that feareth the Lord:  
Therefore learn now, thus to guide yourselves in wedlock, then are ye always provided. From the devils snare, as from the unclenlynes out of wedlock are ye escaped, in so much that before God ye may have a good conscience: for he himself hath ordained this state of matrimony. And saying ye pray daily unto God, that it will please him to assist you daily with his grace, and keep you in love and unity. And also use yourselves to this, with a special diligence that ye be still and peaceable and take well in worth the daily transgressions & faults one of another. Therefore shall your dwelling be friendly and loving, that ye shall have lust and joy thereon.  

Man and wife may pray in adversity.  And although the Cross, which undoubtedly shall not abide out, do overtake you that now here, now there happeneth some misfortune, and that it prospereth not well, then may ye yet lift up your hands together in such a common necessity, & cry to God, for help. And the promise is even there at hand, which Christ pronounceth Matth. in the xviij. 
Mathe xviij.  of two of you shall agree in earth upon any manner of thing, whatsoever they shall desire, it shall be given them of my father which is in heaven. Wherefore wouldst thou then abhor necessity, seeing help is promised unto thee, and it faileth in nothing, but that thou & thy wife as a right and hole church of God pray for it? Also thou knowest this, that it behoveth us christian's, to bear the Cross.  
Therefore thank God for this grace, as I have told you at the beginning, that ye are come to the holy state of matrimony: And pray, that god will rule and govern you therein, & preserve you from sin and all inconveniences. And specially do your diligence, that ye suffer not Satan to creep in, through anger, and obstinaty: That your prayer the highest comfort, be not let, and that ye may cry to god for help in all necessities, and keep his blessing, grace, protection and defence, until god bring you with yours to another and better life. Where unto help us the grace in Christ.  
AMEN.