VVherein is contayned, fiue profitable and pithy Queftions, very expedient, afwell for
Parents to perceiue howe to beftowe their Children in marriage, and to difpofe their
goods at their death: as for all other Perfons to receiue great profit by the reft of the
matters herein expreffed.
Newly publifhed by Charles Gibbon.
1591
Whether the Election of the Parents is to be preferred before
the affection of their Children in Marriage.
[The Speakers are Philogus and Tychicus, ”two louers of Learning”.]
Phil. There is olde Cleanthes an auncient Gentleman, who is adorned afwell with the affluencie of
fortune, for great poffefsions, as with the excellencie of Nature, for good properties; he hath amongft many
children but one daughter (yet a fifter to euery fonne,) this mayde is very defirous to marrie, and hath made
her choyce of fuch a one, as is both of a goodly compofition of bodie, and of a godly difpofition of minde.
Yet as hee is proper and well difpofed, fo he is very poore, infomuch as her father by reafon of the bafeness
of his linage, and barenes of his liuing, will not allow of her liking, but hath appoynted her another, which
both by parentage and portion may counteruaile her calling and his contentment, yet nothing anfwerable to
his daughters defire, becaufe for his yeares hee may rather bee her father than her husband, which as he
cannot be the firft, fo he is fo farre from the latter that fhe will rather be martyred than married to him, now
in this cafe whether is the affection of the childe to be preferred before the election of the father. (2,3)
Tich. Thif is as eafie to anfwere as to afke: The ten commandements teach children to honour and fubmit
themfelues to their parents, therfore if they contract & couple contrary to their contentation, they rather
rebell than obay them….I coulde amplifie the matter very much, but thefe are fufficient to refolue you, that
children cannot match without their Parents confent. (5)
Phil. Alas, you doo not confider the innumerable inconueniences that bee incident to thofe parties which
bee brought together more for lucre than loue, more for goods than good will, more by conftraint than
confent, nay more than that, yuo doe little way the inequalitie of yeares, the contrarietie of natures
betweene age and youth, is there no difference betweene the withered Beech and the florifhing Bay tree, no
oppofition betweene froft and flowers, or is it pofsible that oxen vnequally yoked fhould draw well
together? if you would conferr al thefe circumftances together with the accidents you fhall find that fuch an
© Folger Shakespeare Library 2007
husband, is an hell to a tender Virgine, and that fuch a marriage, is the beginning of al miferie, and no doubt
he that beftows his daughter no better, fhall abridge her griefe, by following her to the graue. So that I
conclude, feeing marriage is of great moment, not for a moneth but a whole life time, there is no reafon, but
hee or fhee that entreth into that bond, fhould make their owne bargaine: becaufe it is they that muft abide
by it. (6,7)
Tich. You ftill continue your carnall pofitions, to confirme your crafed opinion, as though the prefcript
rule of Gods book, where to be impugned by the naturall reafon of mans brayne. If a man may giue his
goods to whome hee will, hee may as well beftow his Children where hee thinketh beft, for Children are the
goods of the Parents. …you alleadge it is good reafon they fhould make their own bargaine, becaufe they
muft abide it; as though parents would feeke the preiudice of their owne children, but what libertie of liking
had Leah to Iaakob, who inftead of her fifter Rahel was brought to his bed, Gen. 29.23. This argueth that
parents would difpofe their children at their pleafure. …it is the propertie of parents, not to deale frowardly
but fatherly with their children, and to beftow them not as they defire, without difcrefion; but as is moft
expedient; with circumfpection… (7,8,9)
Phil. I fay ftill, that the glory of God not the motions of men, his praife not their paractifes are to be
preferred in euerie thing, as in this matter concerning marriage; we ought indeede to obay our earthly
parents, yet we muft not difhonour oue eternall father, for we are taught by the Apoftle Peter to obay God
more than man. Act 5.29. Wee ought to loue our wordly parents, yet we muft not offend our heavenly
father: for, He that loueth father & mother more than me is not worthy of me, (faith Chrift) Mat. 10.37. we
ought to feare our natural parents, that haue gouernment of our bodies, yet wee muft be more afraide of our
celeftiall Father, which preferues both bodie and foule, and is able to caft them into hell fire Mat. 10.28.
whereupon I ground my argument, that if Parents will profer and impofe vpon their children fuch a match
as tendeth more to profite, than pietie, more to content their greedy defire for lucre, than their childrens
godly choice for loue, as this man hath doon to his daughter, neyther they nor this mayde ought to depend
on their Parents in this poynte… (13,14)
ASSIGNMENT: A WORK WORTH THE READING
For each of these, be prepared to explain your choices in the large-group discussion. Discuss
each point carefully with your partner before you underline or highlight.
1. Underline or highlight with RED the lines or phrases which describe the man that the young
woman wants to marry.
2. Underline or highlight with GREEN the lines or phrases that describe the man her father wants
her to marry.
3. Underline or highlight with YELLOW the line that poses the issue to be debated.
4. Underline or highlight with BLUE the one phrase that best sums up Tychius’ position.
5. Underline or highlight with PINK the one phrase that best sums up Philogus’ position.
6. Underline or highlight with PURPLE the arguments Tychius uses to support his position.
7. Underline or highlight with BROWN the arguments Philogus uses to support his position.
8. In the blank space below Philogus’ last words, divide the paper into two columns. Title them
“Philogus” and “Tychius,” and then list (briefly in your own words) the examples each uses to
strengthen his arguments.