A08992	----	An admonition to all such as shall intend hereafter to enter the state of matrimonie, godlily and agreeably to lawes set foorth by the most reuerend father in God, Matthew Archbishop of Canterburie ... Church of England. Province of Canterbury. Archbishop (1559-1575 : Parker) 1600 Approx. 12 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A08992 STC 19287.7 ESTC S3008 29675445 ocm 29675445 28068 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A08992) Transcribed from: (Early English Books Online ; image set 28068) Images scanned from microfilm: (Early English books, 1475-1640 ; 1861:30) An admonition to all such as shall intend hereafter to enter the state of matrimonie, godlily and agreeably to lawes set foorth by the most reuerend father in God, Matthew Archbishop of Canterburie ... Church of England. Province of Canterbury. Archbishop (1559-1575 : Parker) Parker, Matthew, 1504-1575. 1 sheet ([1] p.). s.n., [London : 1600] Place and date of publication suggested by STC (2nd ed.) Imperfect: faded. Reproduction of original in the Society of Antiquaries. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Marriage (Canon law) -- Protestant Episcopal. Consanguinity. 2007-08 TCP Assigned for keying and markup 2007-10 Aptara Keyed and coded from ProQuest page images 2008-01 Emma (Leeson) Huber Sampled and proofread 2008-01 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion An Admonition To all such as shall intend hereafter to enter the state of Matrimonie , godlily and agreeably to lawes FIrst , that they contract not with such persons as be hereafter expressed , nor with any of like degree , against the law of God , and the lawes of the Realme . Secondly , that they make no secrete contracts , without consent and counsell of their Parents or Elders , vnder whose authoritie they bee : contrarie to Gods lawes , and mans ordinances . Thirdlie , that they contract not anew with anie other vpon diuorce and separation made by the Iudge for a time , the lawes yet standing to the contrarie . MArriage is honorable among all men , and the bed vndefiled . But whoremongers and adulterers God will iudge . Heb. 13. To auoide fornication , let euerie man haue his wife , and let euerie woman haue her husband . He that can not containe , let him marrie : For better it is to marrie , then to burne . 1. Cor. 7. Vnto the married I commaund , not I , but the Lord : Let not the wife depart from her husband . But if she depart , let her remaine vnmarried , or be reconciled vnto her husband . And let not the husband put away his wife . 1. Cor. 7. LEVITICVS . XVIII . & XX. None shall come neere to anie of the kinred of his flesh to vncouer her shame : I am the Lord. ¶ A man may not marrie his ¶ A Woman may not marrie with her   Secundus gradus in linea recta ascendente .           Secundus gradus in recta linea ascendente Con. Auia 1 Grandmother . 1 Grandfather . Con. Auus af Aui relicta 2 Grandfathers wife . 2 Grandmothers husband . af . Au●ae relictus af . Prosocrus , vel socrus magna . 3 Wiues Grandmother . 3 Husbands grandfather . af . Prosocer , vel socer magnus   Secundus gradus , inaequalis , in linea transuersa ascendente .           Secundus gradus inaequalis in linea transuersali ascendente . 〈◊〉 Amita 4 Fathers sister . 4 Fathers brother . Con. Patruus 〈◊〉 Matertera 5 Mothers sister . 5 Mothers brother . con . Auunculus 〈◊〉 Patrui relicta 6 Fathers brothers wife . 6 Fathers sisters husband . af . Amitae relictus 〈◊〉 〈◊〉 relicta 7 Mothers brothers wife . 7 Mothers sisters husband . af . Materterae relictus 〈◊〉 〈…〉 8 Wiues fathers sister . 8 Husbands fathers brother . af . Patruus mariti 〈…〉 〈…〉 9 Wiues mothers sister . 9 Husbands mothers brother . af . Auunculus mariti ,   〈…〉 recta ascendente .           Primus gradus in linea recta ascendente . 〈◊〉 〈…〉 10 Mother . 10 Father . Con. Pater 〈◊〉 〈…〉 ●1 Stepmother . 11 Stepfather . af . Vitricus 〈◊〉 〈…〉 12 Wiues mother . 12 Husbands father . af . Socer   〈…〉 descendente .           Primus gradus in linea recta descendente . Con. Filia 13 Daughter . 13 Sonne . Con. Filius af . Priuigna 14 Wiues daughter . 14 Husbands sonne . af . Priuignus af . Nurus 15 Sonnes wife . 15 Daughters husband . af . Gener   Primees gradus aequalis in linea trāsuersali           Primus gradus aequalis in linea trāsuersali Con. Soror 16 Sister . 16 Brother . Con. Frater af . Soror vxoris 17 Wiues sister . 17 Husbands brother . af . Leuir af . Fratris relicta 18 Brothers wife . 18 Sisters husband . af . Sororis relictus   Secundus gradus in linea recta descendente           Secundus gradus in linea recta descendente Con Neptis ex filio 19 Sonnes daughter . 19 Sonnes sonne . Con. Nepos ex filio con . Neptis ex filia 20 Daughters daughter . 20 Daughters sonne . con . Nepos ex filia af . Pronurus .i. relicta nepotis ex filio 21 Sonnes sonnes wife . 21 Sonnes daughters husband . af . Progener .i. relictus neptis ex filio af . Pronurus .i. relicta nepotis ex filia 22 Daughters sonnes wife . 22 Daughters daughters husband . af . Progener .i. relictus neptis ex filia af . Priuigni filia 23 Wiues sonnes daughter . 23 Husbands sonnes sonne . af . Priuigni filius af . Priuignae filia 24 Wiues daughters daughter . 24 Husbands daughters sonne . af . Priuignae filius   Secundus gradus inaequalis , in linea transuersali descendente .           Secundus gradus inaequalis , in linea transuersali descendente . Con. Neptis ex fratre 25 Brothers daughter . 25 Brothers sonne . Con. Nepos ex fratre con . Neptis ex sorore 26 Sisters daughter . 26 Sisters sonne . con . Nepos ex sorore af . Nepotis exfra rerelicta 27 Brothers sonnes wife . 27 Brothers daughters husband . af . Neptis ex fratre relictus af . Nepotis ex sorore relicta 28 Sisters sonnes wife . 28 Sisters daughters husband . af . Neptis ex sorore relictus af . Neptis vxoris ex fratre 29 Wiues brothers daughter . 29 Husbands brothers sonne . af . Leuiris filius .i. nepos mariti ex fratre af . Neptis vxoris ex sorore . 30 Wiues sisters daughter . 30 Husbands sisters sonne . af . Gloris filius .i. nepos mariti ex sorore . 1 IT is to be noted , that those persons which be in the direct line , ascendent and descendent , can not marrie togither , although they bee neuer so farre asunder in degrée . 2 It is also to be noted , that consanguinitie and affinitie ( letting and dissoluing Matrimonie ) is contracted as well in them and by them , which be of kinred by the one side , as in and by them , which be of kinred by both sides . 3 Item , that by the lawes , Consanguinitie and afinitie ( letting and dissoluing Matrimonie ) is contracted as well by vnlawfull companie of man and woman , as by lawfull mariage . 4 Item , in contracting betwixt persons doubtfull , which bee not expressed in this table , it is most sure , first to consult with men learned in the lawes , to vnderstande what is lawfull , what is honest and expedient , before the finishing of their contracts . 5 Item that no Parson , Vicar , or Curate , shall solemnize Matrimonie out of his or their cure or Parish Church or Chappell , and shall not solemnize the same in priuate houses , nor lawlesse or exempt Churches , vnder the paines of the lawe , forbidding the same . And that the Curate haue the Certificates , when the parties dwell in diuerse parishes . 6 Item the bands of Matrimonie ought to be openlie denounced in the Church by the Minister , three seuerall Sundayes or festiuall dayes , to the intent , that who will and can alledge anie impediment , may bee heard , and that stay may bee made till further triall , if anie exception be made there against it vpon sufficient caution . 7 Item , who shall maliciouslie obiect a friuolous impediment against a lawfull Matrimonie , to disturbe the same , is subiect to the paines of the law . 8 Item , who shall presume to contract in the degrées prohibited ( though he doe it ignorantlie ) besides that the fruite of such copulation may bee iudged vnlawfull , is also punishable at the Ordinaries discretion . 9 Item , if anie minister shall conioyne anie such , or shall be present at such contracts making , he ought to be suspended from his ministerie for three yeeres : and otherwise to be punished according to the lawes . 10 Item , it is further ordained , that no Parson , Vicar , or Curate , doe preach , treate , or expound of his owne voluntarie inuention , anie matter of controuersie in the Scriptures , if he be vnder the degree of a maister of Art , except he be licensed by his Ordinarie therevnto , but onelie for the instruction of the people , reade the Homelies alreadie set forth , and such other forme of doctrine as shal be hereafter by authoritie published . And shall not innouate or alter anie thing in the Church , or vse anie old Rite or Ceremonie , which be not set forth by publique authoritie . ¶ Set foorth by the most reuerend father in God , Matthew Archbishop of Canterburie , Primate of all England , and Metropolitane . 
A08994	----	An admonition: to all such as shall intend hereafter to enter the state of matrimonie godly, and agreeable to lawes. ... Set foorth by the most reuerend Father in God, Mathew Archbishop of Canterburie, ... Admonition--for the necessitie of the presente tyme tyll a furder consultation--to all suche as shall intende hereafter to enter the state of matrimonye godly and agreablye to lawes Parker, Matthew, 1504-1575. 1605 Approx. 13 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A08994 STC 19288 ESTC S110327 99845890 99845890 10821 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A08994) Transcribed from: (Early English Books Online ; image set 10821) Images scanned from microfilm: (Early English books, 1475-1640 ; 1667:02) An admonition: to all such as shall intend hereafter to enter the state of matrimonie godly, and agreeable to lawes. ... Set foorth by the most reuerend Father in God, Mathew Archbishop of Canterburie, ... Admonition--for the necessitie of the presente tyme tyll a furder consultation--to all suche as shall intende hereafter to enter the state of matrimonye godly and agreablye to lawes Parker, Matthew, 1504-1575. 1 sheet ([1] p.) for Edward White, Imprinted at London : [1605?] Text in English; catalogue has Latin and English in parallel columns. Torn and stained, slightly affecting text. Publication date suggested by STC. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Consanguinity -- Early works to 1800. Marriage (Canon law) -- Protestant Episcopal -- Early works to 1800. 2007-08 TCP Assigned for keying and markup 2007-10 Aptara Keyed and coded from ProQuest page images 2008-03 Elspeth Healey Sampled and proofread 2008-03 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion AN ADMONITION : To all such as shall intend hereafter to enter the state of Matrimonie godly , and agreeable to Lawes . FIrst , that they contract not with such persons as be hereafter expressed , nor with any of like degree , against the law of God , and the lawes of the Realme . Secondly , that they make no secret contracts without consent and counsaile of their Parents or elders , vnder whose authoritie they be : contrarie to Gods Lawes , and mans ordinances . Thirdly , that they contract not a new with any other , vpon diuorse and separation made by the Iudge for a time , the lawes yet standing to the contrarie . MAriage is Honorable among all men , and the bed vndefiled . But Whormongers and Adulterers God will iudge . Heb. 23. To auoyde Fornication , let euery Man haue his Wife ; and let euery Woman haue her Husband . He that cannot conteine , let him marrie . For it is better to marrie then to burne . 1. Cor. 7. Vnto the married I commaund ; not I , but the Lord : Let not the Wife depart from her Husband : But if she depart , let her remaine vnmarried , or be reconciled vnto her Husband . And let not the Husband put away his Wife . 1. Cor. 7. Leuitici . xviij . and. vi . None shall come neare to any of the kinred of his flesh to vncouer her shame : I am the Lord. A man may not marrie his Secundus dradus in linea recta ascendente Con. Auia . 1 Grandmother . af . Aui relicta . 2 Grandfathers wife . af . Prosocrus , vel socrus magna . 3 Wiues Grandmother . Secundus gradus inaequalis , in linea trensuersa ascendente . Con. Amita . 4 Fathers Sister . con . Martertera . 5 Mothers Sister . af . Patrui relicta . 6 Fathers Brothers wife . af . Auunculi relicta . 7 Mothers Brothers wife . af . Amita vxoris . 8 Wiues Fathers Sister . af . Martertera vxoris . 9 Wiues Mothers Sister . Primus gradus in linea recta ascendente Con Mater . 10 Mother . af . Nouerca . 11 Stepmother . af . Socrus . 12 Wiues Mother . Primus gradus in linea recta descendente Con. Filia 13 Daughter . af . Pr●…igna . 14 Wiues Daughter . af . ●●…irus . 15 Sonnes Wife . Primus gradus aequalis in linea trāsuersali Con. Soror . 16 Sister . af . Soror vxoris . 17 Wiues Sister . af . Fratris relicta . 18 Brothers Wife . Secundus gradus in linea recta descendēte Con. Neptis ex filio . 19 Sonnes Daughter . con . Neptis ex filia . 20 Daughters Daughter . af . Pronurus . i. relicta nepotis ex filio . 21 Sonnes Sonnes wife . af . Pronurus . i. relicta nepotis ex filia . 22 Daughters Sonnes wife . af . Priuigni filia . 23 Wiues Sonnes daughter . af . Priuignae filia . 24 Wiues daughters daughter . Secundus gradus inaequalis , in linea transuersali descendente . Con. Neptis ex fratre . 25 Brothers daughter . con . Neptis ex sorore . 26 Sisters daughter . af . Nepotis ex fratre relicta . 27 Brothers Sonnes wife . af . Nepotis ex sorore relicta . 28 Sisters Sonnes wife . af . Neptis vxoris ex fratre . 29 Wiues brothers daughter . af . Neptis vxoris ex sorore . 30 Wiues Sisters daughter . A woman may not marrie with her Secundus gradus in recta linea ascendente . 1 Grandfather . Con. Auus . 2 Grandmothers Husband . af . Auiae relictus . 3 Husbands Grandfather . af . Prosocer , vel socer magnus . Secundus gradus inaequalis linea transuersali ascendente . 4 Fathers Brother . Con. Patruus . 5 Mothers Brother . con . Auunculus . 6 Fathers Sisters Husband . af . Amitae relictus . 7 Mothers Sisters Husband . af . Materterae relictus . 8 Husbands Fathers Brother . af . Patruus mariti . 9 Husbands Mothers Brother . af . Auunculus mariti . Primus gradus in linea recta ascendente 10 Father . Con. Pater 11 Stepfather . af . Vitricus . 12 Husbands father . af . Socer . Primus gradus in linea recta descendente . 13 Sonne . Con. Filius . 14 Husbands Sonne . af . Priuignus . 15 Daughters Husband . af . Gener. Primus gradus aequalis in linea transuersali . 16 Brother . Con. Frater . 17 Husbands Brother . af . L●ui● . 18 Sisters Husband . af . Sororis relictus . Secundus gradus in linea recta descendente 19 Sonnes Sonne . Con. Nepos ex filio . 20 Daughters Sonne . con . Nepos ex filia . 21 Sonnes Daughters Husband . af . Progener . i. relictus neptis ex filio . 22 Daughters daughters husband af . Progener . i. relictus neptis ex filia . 23 Husbands Sonnes Sonne . af . Priuigni filius . 24 Husbands Daughters Sonne . af . Priuignae filius . Secundus gradus inaequalis in linea transuersali descendente 25 Brothers Sonne . Con. Nepos ex fratre . 26 Sisters Sonne . con . Nepos ex sorore . 27 Brothers Daughters husband . af . Neptis ex fratre relictus . 28 Sisters Daughters husband . af . Neptis ex sorore relictus . 29 Husbands Brothers Sonne . af . Leuiris filius . i. nepos mariti ex fratre . 30 Husbands Sisters Sonne . af . Gloris filius . i. nepos mariti ex sorore . 1 IT is to be noted , that those persons which be in the direct line ascendent and descendent , cannot marry togeather , although they be neuer so farre a sunder in degree . 2 It is also to be noted , that Consanguinitie and affinitie ( letting & dissoluing matrimonie ) is contracted as wel in them , & by them which be of kindred by the one side , as in and by them which be of kindred by both sides . 3 Item , that by the lawes , Consanguinitie and affinitie ( letting and dissoluing Matrimonie ) is contracted as well by vnlawfull companie of man and woman , as by lawfull mariage . 4 Item , in contracting betwixt persons doubtfull , which be not expressed in this Ta●● , It is most sure , first to consult with men learned in the lawes ; to vnderstand what is lawfull , what is honest and expedient , before the finishing of their contracts . Item , that no Parson , Vicar , or Curat , shall solemnize Matrimonie out of his or their Cure , or parish Church or Chappell : and shall not solemnize the same in priuate Houses , nor lawlesse or exempt Churches , vnder the paines of the Law , forbidding the same . And that the Curate haue their Certificates , when the parties dwell in diuers Parishes . Item , the ●●…nds of Matrimonie ought to be openly denounced to the Church by 〈◊〉 Minister , three seuerall Sundayes or Feastiuall dayes , to the intent , that who will and can alledge any impediment , may be heard , and that stay may be made till further trial , if any exception be made there against it , vpon sufficient caution . 7 Item , who shall malitiously obiect a friuolous impediment against a lawful Matrimonie , to disturbe the same , is subiect to the paines of the Law. 8 Item , who shall presume to contract in the degrees prohibited ( though he do it ignorantly ) besides that the fruit of such copulation may be iudged vnlawfull , is also punishable at the Ordinaries discretion . 9 Item , if any Minister shall conioyne any such , or shal be present at such contracts making , ought to be suspended from his Ministerie for three yeeres : and otherwise to be punished according to the Lawes . 10 Item , it is further ordeined , that no Parson , Vicar , or Curat , do preach , treat , or expound , of his owne voluntarie inuention , any matter of controuersie in the Scriptures , if he be vnder the degree of a maister of Art , except he be licensed by his Ordinarie therevnto , but onely for the instruction of the people , read the Homilies already set foorth , and such other forme of doctrine as shall be hereafter by authoritie published . And shall not innouate or alter any thing in the Church , or vse any olde rite or ceremony , which be not set foorth by publicke authoritie . Set foorth by the most reuerend Father in God , Mathew Archbishop of Canterburie , Primate of England , and Metropolitane . Imprinted at London for Edward White . 
A13540	----	A good husband and a good wife layd open in a sermon, preached by Mr Thomas Taylor ... ; and published by Iohn Sedguuicke. Taylor, Thomas, 1576-1632. 1625 Approx. 47 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A13540 STC 23829 ESTC S1374 19946803 ocm 19946803 23551 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A13540) Transcribed from: (Early English Books Online ; image set 23551) Images scanned from microfilm: (Early English books, 1475-1640 ; 1717:14) A good husband and a good wife layd open in a sermon, preached by Mr Thomas Taylor ... ; and published by Iohn Sedguuicke. Taylor, Thomas, 1576-1632. Sedgwick, John, 1600 or 1601-1643. [4], 27 p. Printed for VVilliam Sheffard and are to be sold at his shop in Popes-head Alley, London : 1625. Running title: A wedding sermon. Signatures: A² B-D⁴ E². Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Luke I, 6 -- Sermons. Marriage -- Sermons. 2004-07 TCP Assigned for keying and markup 2004-07 Aptara Keyed and coded from ProQuest page images 2004-11 Emma (Leeson) Huber Sampled and proofread 2004-11 Emma (Leeson) Huber Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion GOOD HVSBAND AND A Good Wife : Layd open in a Sermon , Preached by M r. THOMAS TAYLOR , Preacher of Gods Word in Aldermanbury LONDON : And published by IOHN SEDGVVICKE . LONDON , Printed for VVILLIAM SHIFFARD and are to be sold at his shop in Popes-head Alley , 1625. and board here . The best aduise in this cause wee haue in the sacred word of God ; next vnto that , in the paines of holy and godly men , who haue both gone before vs , and are now , through Gods mercy , continued to vs. In the number of which , let me commend vnto thee , the labours of this iudicious and learned Diuine , the Author of this ensuing Sermon . God , by him , hath giuen vnto his Church , many helps in points of Diuinity ; and especially , in regard of this subiect : his directions already , this now , and others shortly to be printed , may serue for a Christian rule this way . I must confesse , that it had beene ere this time printed , had not the humility and modesty of the Author hindred it : Willing hee is , and hath beene to doe good by preaching , but I am sure , he glorieth not with many , in voluntary printing of those things that are very vsefull for the Church of God. Secondly , the expectation of an other Sermon , which by importunity I obtained ; the Coppy whereof ( as soone as it is corrected by the Author himselfe , and returned to me , according to promise ) you shall haue for your further direction , in the holy choise & godly vsage of your selues in this so honourable estate . The God of Grace guide your hearts that read this , to the conscionable practise of it , that you may all blesse God for such worthy helpe , and helpe them with your prayers , who desire to further you in the way to saluation . Yours in the seruice of Christ , IOHN SEDGVVICKE . A VVEDDING SERMON . LVKE 1. 6. And they were both iust , and walked in all the commandements and ordinances of the Lord without reproofe . AS IOHN himselfe was a forerunner of Christ in his person and office , so the Euangelist S. Luke beginning his holy storie , maketh the conception of Iohn , forerun the storie of the conception of Christ : betweene which two was not an obscure correspondence . For first , both of them were predicted and promised by an Angell , who described both their persons , both their offices , and gaue them both their names . Secondly , both their conceptions were miraculous by the mightie power of God , transcending all the strength of nature . Thirdly , both of them borne of vnlikely persons , the one of a Virgine against nature , the other of an old barren woman beyond nature . Fourthly , both of them were to be borne after a new and vnusuall natiuitie : first that the strange conception of the one , might be somewhat more credible by the other : and secondly , that both of them might by all men be conceiued to become most eminent persons , of extraordinarie spirit and seruice in the world , who after so extraordinarie manner came into the world . For so when Iohn was borne , the neighbours asked . What manner of child shall this be ? verse 66. Now our Euangelist stayeth a great while in the confirmation of Iohns extraordinarie conception and honourable birth for these reasons . First , because his calling was to be extraordinary , he was to be a man sent from God. Ioh. 1. 6. not called by man , but by God immediatly . Secondly , his office was to be a witnesse of the truth , and that all men through him might beleeue . v. 7. And because the truth of a testimonie dependeth vpon the worth of the witnesse : to adde more authoritie to Iohns testimonie , he sheweth the person to be an extraordinarie man , in holinesse and honour , and therefore most faithfull , and worthie of all credite and highest respect . Thirdly , Iohn was to be the first witnesse and publicke Preacher in the new Testament , yea to be the forerunner and immediat seruant of Christ. Hence is he called Iohn by the Angell : which word signifieth fauour or grace : first because he was bestowed by Gods speciall grace on his parents , when they were old , and by the course of nature could not expect him : secondly , because he was to be the first Preacher of grace in the new Testament . Next therfore it was to insist in the large and honourable mention of so neare a seruant to Christ : seeing the more honourable the seruant is , the more is the glorie and eminencie of the maister . Fourthly , because the faith of the Church was to leane vpon this testimonie of Iohn : therefore is the Spirit of God more industrious to make his witnesse certaine , and leaue it most infallible . Now among other arguments of Iohns commendation , he is in the words read , commended by the worthinesse of his parentage . For first both his parents are named , his father was Zacharie , that is , one mindfull of God : his mothers name was Elizabeth , which signified God is my rest , and it appeareth they were not vnanswerable to their names . Secondly , both of them were of an holy stocke and progenie . He was of the order and stocke of Aaron , and she was of the daughters of Aaron : and so both of them were well descended . Thirdly , both of them were as holy in their owne persons , as in their parentage : For both of them were iust before God , and walked in all the commandements and ordinances of the Lord without reproofe . Both of them were iust ] First , neither of them was without infirmitie , neither of them without sinne . Secondly , neither of them was legally iust , which requireth whole conformitie of the whole man , to the whole Law , and that in the vtmost perfection . Thirdly , neither of both were iust , or iustified by workes , and much lesse by meriting or desert . For why then was Zacharie presently strucke dumbe for his vnbeliefe , verse 20. Or if that which the Rhemists on this place were true : what did Zacharie here in the Temple offering sacrifice , first for his owne sins , and then for the peoples : if he did so perfectly fulfill the Law as they say ? How then were they both iust ? A. Both were iust Euangelically . First by imputation , to both of them was Christs iustice imputed : so as though both of them laboured vnder their personall infirmities , yet God for Christs sake did not impute their sinnes vnto them . Secondly , by acceptation God did approue them both for iust and righteous persons , beholding them in the couenant of his loue : which accepteth of impure and vnworthie actions of his children as righteous and iust , and affordeth a large couer for their daily defects and frailties . Thirdly , by inchoation , in that both of them being renewed by Gods Spirit , endeuoured to keepe all the commandements of the Lord , and were heartily grieued when they failed in their true endeuour . Fourthly , by the Lords iustification both were iustified by God from hypocrisie and raigning guile : What they did , they did before God , in truth , and vnfainedly as in his sight , and by their fruites of faith both of them were iustified before men : who by their externall righteousnesse saw that their faith was sound , and themselues true beleeuers . The Pharises were righteous before men , but this is opposed to all pharisaicall iustice ; they were both iust before God. Hence we note some obseruations . 1. As they were religious persons . 2. As they were married persons . The Lord approueth and honoureth godlinesse euery where : as in Zacharie and Elizabeth , and teacheth vs by his owne example , highly to esteeme of religious persons , and willingly & chearfully to speake of their graces . To shew our owne louing affection to good persons and good things , for according to the abundance of the heart the mouth will speake , the shop is furnished out of the warehouse . To encourage and promote grace in others whensoeuer we see it , for praise of vertue encreaseth it . Thirdly , to prouoke our selues and others to attaine the like graces , both for kind and measure . Fourthly , to get a sure note of soundnesse in our selues , for it is a propertie of a good man to honour them that feare the Lord , and a sparke of the image and resemblance of the Lord himselfe . Note a difference of mens wayes from Gods , he commendeth nothing but his owne grace : they euery thing but this : men are by men commended and applauded for their wealth and good husbandrie , diligence in their callings , and for their good hospitalitie and the like : but if the Lord commend a man , he are he beginneth , as Neah . Thee haue I found righteous . And Abraham not so much for his hospitalitie wherein he exceeded , but for instructing his familie . Women are by men commended for wealth , beautie , parentage , education and such naturall endowments . But if the Lord commend a woman : it is the woman that feareth the Lord that shall be praised : and if Christ commend a woman , it shall not be Martha for her good houswifrie , but Marie for choosing the better part . Many sinne against this rule , who prize not nor speake of the graces of God conferred vpon their brethren , because either their hearts affect not grace , or because they enuie it , or else because they turne out this subiect , by blazing the wants and frailties of godly men , or else by furthering some blots , and casting some staine vpon them . Our Lord Iesus contrarily affected , and commended euen shewes of goodnesse in the young man for example . 3. Others make pietie and grace the buts to shoot all their venome and poysoned arrowes against , all their discourses runne against persons fearing God , and their godly practises , that if diuels had tongues of their owne , thus would they employ them : but not hauing them of their owne , they borrowed these mens to this purpose . For Christ must be a butt and signe of contradiction still , not in his owne person only , but in his members also . But against whom hast thou blasphemed ? Or whom hath railing Rabsechie reuiled ? Or where shall these arrowes shot against heauen light , but vpon the head of him that shot them ? Who euer aduanced himselfe in blasphemie against the God of heauen and prospered ? Now as they were married persons , because our present errand calleth vs to this part , we may learne . In that both these persons were iust , and yet married , that marriage hindereth no man or woman : no nor the Ministers of God from being holy and iust before God and men . Zacharie a Priest here in his office in the Temple , in the action of sacrifice was a married man , and yet holy : which could not be if the marriage of Ministers hindered their holinesse . Elizabeth a Priests wife , yet commended by the Spirit of God for an holy and iust woman , and therefore the wiues of Ministers are set by God in the foremost ranke of Christ , holy , gracious and godly women . To detest that diabolicall doctrine and religion of Papists , which cannot be true , but this Scripture and many other must be false . In that they hold , that first marriage is a being in the flesh , and an vncleane thing . For did God institute an vncleane thing , and that in Paradise before any sinne and vncleannesse was ? Did Christ grace and honour an vncleane thing by his presence and first miracle ? Is one of the Sacraments of their holy Church become on the sudden so vncleane a thing ? Lyars haue great need of good memories . Secondly , that holy ministerie is as deadly a disease of marriage as the foulest adulterie , which onely ought to dissolue marriage . Thirdly , which opposeth marriage to virginitie as chaffe to wheate , or as euill to good : whereas Scripture opposeth not marriage to virginitie , as lesse good in it selfe , but as more inconuenient by the corruption of persons , or persecution of the times . Neither do they oppose virgins to married persons ( Reu. 19. 9 ) but to the filthy fornicators of that whore of Babilon . Fourthly , which disauoweth marriage , but not lust , abandoneth Gods sacred ordinance according to nature , but not burning concupiscence and vnnaturall filthinesse , not to be named among Saints , for it is one of their beastly and shamelesse constitutions : that their Priesthood is not bound to put away an whore or Concubine , so it abiure a lawfull wife . Not to take any longer in this Sodomiticall sincke , we conclude with our text . That marriage hindereth neither inward holinesse , nor the most holy externall duties neither priuate nor publicke . Both were iust : An happie coniunction it is when two godly persons meet in marriage , of whom may be said : both of them are iust , as Abraham and Sarah , Isaac and Rebecca , Priscilla and Aquila , Zacharie and Elizabeth . Here is an equall yoke when both are like minded and draw one way ; both haue their names written in the booke of life ; when both are of one tribe and religion , as this couple was ; when both worship the same true God ; both care for the things of God ; both intend the one thing necessarie ; both are decked with the same graces , and both are heires of the same saluation ; when both are fit and mutuall helpes , marriage becometh a sweete yoke . When both are iust , the familie will be a little Church of God , a place of Gods worship , presence , delight , and blessing . From such a coniunction is an expectation of a godly seede , and an hopefull posteritie to be left behind vs , to worship God in earth when we are gone hence , as from this gracious couple , descendeth Iohn a gracious sonne , of nearest seruice to Iesus Christ. Let all that are to enter into this estate , consider what their first ayme ought to be : not on finest houses and riches , which are the inheritance of fathers , but a prudent wife which is the gift of God , that is a speciall and most choise gift of his loue : Seeke first for goodnesse , and for goods afterwards , faile in this rule and thou shalt buy gold too deare . All married couples must learne and labour , to be both iust , both religious , and fearing God Wiues are as straightly bound to be religious as husbands , both must labour for Gods approbation , both must care to be spouses of Christ , both must striue to be in the couenant of grace , both must be married to faith , loue , godlinesse , and holinesse , both must seeke to be rich , beautifull and glorious within , as the spouses of Iesus Christ. 3. All married persons must aboue all things , loue , respect and cherish grace one in another : ground not thy loue vpon beautie , riches , portion , youth , or such failing foundations : but pitch it first in God and grace , and it will hold . Let it begin at the soule , and thence shew it selfe to the body . The man and wife ought to seeke the sauing one of anothers soule , 1. Cor. 7. 5. Christ the husband of his Church did all ; suffered all , bestowed all his wisedome , strength , riches , yea his precious bloud for his spouse to sanctifie and saue her : an vnfailing patterne for all spouses . Where both are iust , true grace will be valued at the highest rate one in another ; the one will hold the other worth so much as there is religion and the feare of God. Betweene this beauty of soule , riches of mind , wealth of grace is esteemed at an incomparable rate ; and these entise and draw on heauenly , spirituall , and lasting loue . When both are iust , grace will be cherished in each more then good nature : grace is excited by each in the exercise of spirituall duties ; they pray with and for one another ; they reade , conferre , and counsell together ; they edifie one another on their holy faith , and this is a strong cement of loue . Where both are iust , both praise God ( as for inferiour endowments ) so especially for the measure of grace receiued , and for that holy religion to which they are married . Where God hath giuen this blessing there is wealth , beauty , loue , and euery sweet and needfull comfort and contentment . Before God from hence note this doctrine : That those be indeed truly religious and righteous that are so before God : that set themselues alwayes before God , and in sinceritie of heart know and remember they haue to do with God in all things . Iam. 1. 27. pure and vndefiled religion before God : the thing that true religion doth , is , it bindeth God to man , and man to God. None can be iust before God , Psal. 143. 2. Rom. 3. 20. No flesh can be iustified before the Lord. 1. That is , no man onely flesh without Christ and his Spirit . 2. No man can personally and perfectly be iustified , so as his person and worke can passe allowable in strict iustice . 3. No flesh in his sight vnlesse it be seene in the sight of Christ. But by mercifull acceptation the beleeuer is iustified and approoued as iust seene in Christ 2. By sound resolution he setteth himselfe vnder Gods eye , and in his presence , as a witnesse of his righteous and godly course : and so seeketh in sinceritie of heart to be approued of him in all things . And thus Zachery and Elizabeth are said to be iust in this place . The reasons of this Doctrine are these . Such a worshipper only the Lord requireth , Gen. 17. 1. Walke before me and be vpright . Deut. 5. 29. Oh that there were such an heart in them , that they might feare me and keepe all my commandements alwayes . Onely such are accepted of him who are Iewes within . Rom. 2. Who worship in Spirit and truth . Ioh. 4. for because he is the seer and searcher of the hearts , he loueth truth in the inward parts . Psal. 51. And hath pleasure in vprightnesse . 1. Chron. 29. 17. Here is a manifest distinction betweene godly men and euill : who haue faire shewes ; & are smooth outwardly , can draw neare with their lips , but God is not in their thoughts , their hearts are remoued frō him . The Pharisey can wash the outside of the cup and platter , and can do many things to be seene of men . But the godly man setteth himselfe in the eye of God , and doth things with the heart , not contenting himselfe to seeme good , but to be so , nor with a forme of godlinesse without the power of it . This man shineth from the heart within , and is better in substance then in show . The goodnesse of this man is not to the eye and outward ; but inward from his heart before God. All Euangelicall obedience is chiefly in purpose of heart , in holy desires and hearty resolutions . The top of the beleeuers perfection , is not in perfection of action , but affection and in strife against imperfection and truth of desires , as Acts 11. 23. When with full purpose of heart we cleaue vnto the Lord. 1. Chronicles 18. 7. If Solomon shall endeauour to keepe the commandements , then shall his kingdome be established . This maketh workes and persons acceptable and accounted perfect . This maketh duties comfortable , when men charge vs with hypocrisie and sin●st●r ends , as Dauid to Micall : I did it before the Lord. A day cometh wherein the Lord will pronounce of euery man as his heart shall be before him : as here of Zacharie and Elizabeth . In which he will vnfold and turne out all the windings and corners of mens hearts . If a peace of the heart or of vprightnesse be wanting , he will misse it . As in many kings of Israel , who did such and such good things but not with all their hearts . Then shalt thou know that all is nought without vprightnesse . Now the notes of a man iust and religious before God. He bringeth his inner man still before God ; as in his thoughts . intentions . desires . 1. He dareth not suffer his thoughts too long absent from God , Psal. 16. 8. I haue set the Lord euer in my sight . He is much and often in secret soliloquies with God by prayer , by meditation . Of the wicked man it is said , God is not in his thoughts . But a truly godly man thinketh on God by day and by night . 2. His intentions are not to get applause or credit of men : but to get grace , both with God and in himselfe . 3. His desires are after God to prepare him a place in his heart , without whom he cannot liue , no more then without aire . A soule destitute of desires after God is a great plague . And for God he affecteth all goodnesse for goodnesse sake , and for no other reward . His actions are wrought in God for ordinarie course . Ioh 3. 21. But he that doth truth commeth vnto the light , that his deeds may be made manifest , that they are wrought in God. All his actions I say are wrought in God for ordinarie course , both in 1. The rise . 2. The rule . 3. The end . 1. In respect of the rise , which is the loue of God. It is the loue of God constraineth vs to euery good action , that is the rise and foundation . 2. Cor. 5. 12. 2. Of the rule which is the light of Gods word . All the Israel of God walke by thus rule , Gal. 6. 16. And as many as walke according to this rule , peace be on them , and mercy , and vpon the Israel of God ; this is the lanthorne to their pathes , Psal. 119. 3. Of the end , which is either of Intention . or , Execution . 1. Of intention , which is Gods glory and contentment : our endeauour is at home , or from home to be pleasing vnto God in all things . 2. The end of execution . Grace goeth through such and continueth vnto the end : what is done of conscience is of continuance . A good heart is as carefull to perseuere in good ; as once to be good , knowing that God is best at last . In respect of sin . 1. The religious heart admitteth not , nor committeth any . Because he knoweth , all are before God. As Ioseph , shall I do this wickednesse and sinne against God. It striueth against all sinne in this respect , Psal. 94. 7. 8. Shall he that formed the eye and eare , shall not he see and heare ? 2. He seeketh not to hide or to cherish any sinne committed . But casteth out all by confession , because all is before God , Psal. 51. Against thee , against thee ô Lord. I haue done euill in thy sight . 3. He shameth more that his sinne is before God : then if it were in all mens eyes , and if all men should cry shame on him , he would not be abashed , as he is with holy blushing , that his shame and sinne lyeth vncouered before God. 4. He hateth all euils as well as one , in one as in another : In friends as well as foes , secret as open , but of all is most seuere against his owne sinnes which lye closest to his owne heart . 4. Holding himselfe euer in Gods presence , he is still like himselfe , and the same as God is , before whom he walketh . First , companie corrupteth him not . In all companies he is as if he were alone , and alone as if he were in companie , the same man among superiors and inferiors . Secondly , places change him not , he is the same in his owne house that he is in Gods house , Psal. 10 1. 2. at home and abroad . Thirdly , times altering alter him not : he is the same on the weeke day as on the Sabbath : he knoweth he is euer before God who is euer the same . Fourthly , no estate disturbeth him , but in all estates he is the same . In prosperitie , in aduersitie , whereas a wicked man can crie in his distresse , & the Hipocrite in his affliction : Hos. 6. last . Seeke God diligently . 5. He is neuer so well contented as in those meanes in which God is pleased to conuerse with men , in euery ordinance of God he reioyceth , as in a more solemne presence of his grace . ( Whereas the wicked wilfully excommunicate themselues : ) and yet the godly man is not contented with these without a longing desire of his blessed presence of glory : to stand before him , to praise him , in immediate fruition for all eternitie . And walked in all the commandements and ordinances of the Lord without reproofe . ] Now we come from the imputed righteousnesse to the inherent and inchoat in these two godly persons ; in whom we haue a patterne set before vs of godly life . Here is an eligant metaphor or cōparison wherein godly life is called a walking . Secondly , the way in which a godly man walketh is the commandements and ordinances of the Lord , and all of them . Thirdly , the manner of walking , without reproofe . 1. They walked . A Christian man is here a traueller and a passenger from one place to another . In which course is , 1. Motion . 2. Promotion . 3. Constancie . First Moti●n , they stand not still , nor sit at ease , but moue themselues and stirre themselues as a man while he walketh . Secondly Promotion , in going forward and profiting , else as good stand still as not go forward : but here is a daily going nearer saluation , and nearer the end of our way , a progresse towards our countrey . Thirdly , walking is a constant motion : They continued to walke in a godly course , because their expectation was still before them . He that standeth at a stay in Christianitie : or goeth backe in grace : he that gaineth not ground , and prospereth not in goodnesse : he that is not daily nearer heauen , walketh not that way . Neither will it serue that men set their tongues a walking and wishing , if their hands be bound , or feete fettered with idlenesse or lusts . Therefore see in thy selfe . First , that thy workes be more at last then at the first . Secondly , let thy profiting appeare to others , 1 Tim. 4. 15. Meditate on these things , giue thy selfe wholly to them , that thy profiting may appeare to all . Thirdly , let thy whole ayme be the ripening and perfecting thy grace , for this is to walke towards heauen . 2. The way . In all the commandements and ordinances of the Lord. By cōmandemants are meant morall precepts . By ordinances the ceremonials which then were in force . They walked in all 1. by true indeuour and holy purpose . Secondly , they seuered not the commandements in the practise of their life : as seruants who will chuse their worke , and do what pleaseth themselues , and leaue vndone what liketh them not . Thirdly , they made the whole word their rule : all of it being of the same author , nature , power and necessitie . Fourthly , they walked in all : but not without some slips and slidings ; as in the fairest way a man may slip and yet keepe his way and walke still . They walked , first in morall precepts , and then in ceremoniall : Christian wisedome taught them ; and must teach vs , to do all duties , but the greatest with the greatest and first care : first duties to God , and then to men . The first and great commandement first : first the great things of the Law , and then Tyth Mint , and Comin . The application might be enlarged in many particulars , as to stirre vs vp : First seeke to please God , and then men . First make all cleane within , and then without . First seeke the kingdome of God , then other things . First obserue the moralitie of the Law : then the ceremonie . First get the power of godlinesse , and then the forme , &c. They sinne , that for ceremonies cast downe substance of worship . When Gods sacred ordinances must go downe , rather then mens foolish inuentions not stand vp . They are peruerse that neglecting sinceritie of heart , saith , and good conscience , compose their liues to ciuilitie and deuotion . The way wherein the Saints must walke to heauen , is the way of Gods commandements : for as a way doth tend to some intended place , so doth the statutes of God tend to heauenly happinesse : Hence is the word called the way of God , Acts 13. 10. Paul speaking , to Elimas the sorcerer , said , wilt thou not ceasse to peruert the right wayes of the Lord : the way of peace , Luke 1 , 97. of saluation , Act. 16. 17. 2. Whosoeuer are out of this way , and transgresse this rule , are said to wander and erre , Psal. 14. 3. They are all gone out of the way . And as a man hauing lost his way , knoweth not where to find himselfe at last . So such as go their owne wayes , and follow the lusts and sight of their eyes , little thinke where they shall lodge when the night of their lives cometh . Labour to know this way ; aske the way of those that know the countrie and the way to it better then thy selfe : As the Iaylor asked : what shall I do to be saued : enquire the old and ancient way , for thou neither knowest nor findest it of thy selfe . Secondly , labour to keepe this way . A traueller must keepe the high and beaten way . But this is the way , the kings high way , pathed and troden of all trauellers to heauen . Our thoughts must not stray out of this way , Exodus 20. Thou shalt not couet : words must be held in this way , of euery idle word we must giue an account : actions must be done in this way . What I command thee that do onely , whether great or small : the whole and parts ; the smallest pinnes of the Tabernacle must be according to the patterne in the Mount : Hence those many precepts ; turne not to the right hand or the left , for it is a right way . Thirdly , ioyne with those that walke in this way which is called the way of men . It is a great encouragement in a strange way to go with good companie . Delight in men fearing God , in Saints excelling in vertue , and with Iacob still pray God to go with thee in thy iourney , who is a faithfull and sure guide . Fourthly , walke vprightly , not halting in this way , and follow it where euer it leadeth : vprightnesse looketh not where multitudes go , but where it selfe ought to go : nor what may be the issue , but which is the way . This way may leade thee into many difficulties of disgraces , losses , crosses , &c. But as Israel going through the wildernesse , they must prouide shooes on their feete , so prouide thou the shooes of the preparation of the Gospell , fencing thy selfe with Christian resolution to follow where euer the Gospell leadeth thee . A good and sincere heart striueth to vniuersall obedience : it will walke in all commandements and ordinances , as Zacharie and Elizabeth , Psal. 119. 6. then shall I not be confounded when I haue respect to all thy commandements : I set all thy lawes before me , and esteeme all thy precepts right : though he cannot do all , yet he must set all before him . First , because a good heart so prizeth euery part of the word , as that he will gather vp the very fragments of the law : he knoweth the perfection of it , that as nothing need be added , so nothing ought to be detracted . Nothing else , nothing lesse must be obserued : it holdeth it not enough to serue and obay in some things , but in all . Secondly , a good heart knoweth that it selfe cannot be deuided ; the religious heart is the whole heart , which maketh no composition with Satan or sinne . Sure it is it ; a small neglect of an inferior duty or sinne , will make way and open a dore for greater : and a little deceite or guile ; a small reserued and spared sinne , is as a little leauen , souring the whole lumpe , or as a little Colloquintida poysoning all our vertues and obedience . Thirdly , he knoweth the Law cannot be deuided , for it is so vnited , that he that breaketh one , sinneth against all : A good heart therefore consenteth to the whole Law , that it is good , iust , and holy , and as a soueraigne potion prescribed must be taken all : else the whole operation is hindred , so also it is here . Fourthly , here is a difference betweene soundnesse and vnsoundnesse , none are so bad but are willing to obey in some commandements so farre as they touch not their pleasure , their profite , or credit . Herod will heare Iohn gladly , till he touch him in his Herodias , Iudas and Dem●s will do many good duties , but will not leaue couetousnesse and worldlinesse . But soundnesse denyeth all vngodly & worldly lusts , Tit. 2. 12. If not in act , yet in desire , disposition , purpose of heart ; and holdeth no duty so small as to be neglected and despised . Thinke not as the most do , that thou hast well acquitted thy selfe , if thou beest onely , no adulterer , murtherer , theefe , periurd person , while thou dispensest with thy selfe in the lower degrees of sinne . Thou art no whoremonger ; if conscience make thee none , thou then wilt not be a wanton or vncleane in thy speeches . Thou are no murtherer , but conscience maketh thee not so , vnlesse thou hate and resist , rash anger , hatred , wrath , hastie and furious speeches . Thou art no thiefe , and neuer stolest thy neighbours goods : but hast thou not bene , or art thou not vniust : an vsurer , a lyer , and swearer to deceiue ? These petty thefts shew that conscience keepeth thee not from greater thefts and roberies . Thou art no periured person ; nor swearest wounds , and bloud , &c. but art thou accustomed to petty oathes ? If thou beest a vaine rash and idle swearer , thy conscience keepeth thee not from periury . Nay a frequent swearer cannot but be often periured . But doest thou fauour no sin , but makest warre vpon all the cursed cananites and lusts in thine owne bosome ? Here is some argument of soundnesse . Examine the vprightnesse of thy heart by these notes . 1. Doest thou hate all wayes of falshood , and as desirous to forsake all thy sinne , as that God would forgiue all thy sinne ? 2. Doest thou giue the Lord thy whole heart and man , not making a profession to serue the Lord , and reserue some idoll in thy soule ? 3. Desirest thou to do euery part of Gods word , without either reseruation or exception , ( not allowing thy selfe any liberty against any one Commandement , ) or expostulation or reasoning when the Lord expresseth no reason : As Abraham in going out of his countrey , and sacrificing his sonne . Resoluest thou on simple obedience , in difficult , costly , dāgerous duties ? Here is the sound of a good heart . The manner of walking without reproofe , they walked not without fault , infirmitie or sinne ; but without taint of crime or infamy . They could not be iustly charged with grosse sinne or crime before men . As their sinceritie was approued before God : so was their conuersation laudable , and without iust exception before men . The righteousnesse of their actions testified to the righteousnesse of their persons . The next care to the pleasing of God must be to walke innocently , and inoffensiuely amongst men : so as none can challenge the Christian iustly of any crime , Iames 1. 27. religion vndefiled before God , seeketh to keepe it selfe vnspotted of the world , Phil. 2. 17. walke blamelesse as lights . It is impossible not to be blamed : Christs innocencie was traduced , and so is that of his seruants . Keepe thy selfe vnspotted , though thou canst not keepe off the spattering of euill men : let them not iustly spot thee , though they will blame thee , be thou sure thou beest not blame worthie . What more seemely for the babes in Christ then to be without maliciousnesse : or for the doues of Christ then innocencie . Secondly , what greater honour of godlinesse , then for to challenge the aduersarie ; as Samuel , whose oxe or asse haue I taken ? which of you can accuse me of crime ? I can accuse my selfe of too much sin before God : but which of you can accuse me iustly , when Iob can take the booke of his aduersarie and carrie it as his crowne ? Thirdly , what greater cut and conuiction of the aduersarie , when he wanteth nothing but matter against the seruant of God ? this choketh him , & stoppeth his mouth , whose malice cannot be stopped . Fourthly , what greater gaine to the truth and to our selues , when our vnblameable course , not onely giueth no offence , nor layeth blocks to hinder others from the profession : but may gaine them to imbrace the religion which is so innocent , 1. Pet. 2. 12. Hauing your conuersation honest amongst the Gentiles , that whereas they speake euill of you as euill doers , they may by your good workes which they shall behold glorifie God in the day of their visitation . And to our selues not onely in auoiding the woe due to them by whom offences come : but the retaining of a cleare conscience void of offences towards God and all men . To provoke vs to the care of walking without reproofe ; here we are to consider the cautions which we are to take in this case : and secondly the meanes how we may walke without reproofe . The cautions are : first , neuer thinke to auoide reproofe of wicked ones , but let them haue no cause , and then barking against the Sunne they may see their owne madnesse . Secondly , auoide not mens reproofe by incurring Gods reproofe ; nor by omitting any part of thy dutie ; nor committing any euill to please them . Let euery man please his neighbour in that which is good : and the least euils must not be done for the attaining of the greatest good . Rom. 3. Thirdly , neuer care for that credit amongst men , which is seuered from religion , 3. Ioh. 12. Demetrius hath a good report of all men , and of the truth it selfe . Neither care for credit in the world ; if thy graces be not witnessed in the Churches 3. Ioh. 6. Let all the world reprooue thee rather then the godly , which haue the spirit of discerning . The meanes by which a man may walke without reproofe are : First , ioyne the care of a good name with a good conscience , Rom. 12. 17. Prouide things honest in the sight of God and all men . Secondly , labour for faith , Heb. 11. 2. by faith our fathers receiued a good report : Faith as it purifieth the heart , so the life also . Thirdly , get puritie of mind , spirit , and thoughts , get naturall corruption cast out of thy soule ; else it will breake out into thy iust reproofe : curb therefore thy naturall lusts . Fourthly , auoyd all sinne , not onely apparant sinnes , but appearances of euill , motes as well as beames , thy motes ( being a Professor ) become beames quickly . Fiftly , meddle not with other mens businesses : but diligently attend thy owne , but so as thou seeke other mens good as well as thine owne , 1. Corinthians . 10. 24. Sixtly , be aboundant in good workes according to thy power , place , and opportunitie , Coloss. 1. 10. Workes of righteousnesse and mercie commend a man to men . Those vertues are amiable euen in the eyes of wicked men . And iust dealing with aboundance of good workes bringeth a great deale of honour to religion . Now a word of application according to the occasion . First you my worthy friend and man of God. I assure my selfe your care and ayme was ( before you gaue me this text , ) to make it your owne rule : that of your selfe , and the spouse whom you haue chosen the words of this text might be verified : They were both iust before God : I need not say much to one apprehensiue . But remember the counsell . Let him that is iust be iust still , be still adding vnto your pietie , holinesse , and religious courses : you haue mannaged grace and religion in your selfe , and solitarinesse till this day : Now you must mannage it in your other selfe , in whom you are thankfully to acknowledge it , wisely to encourage it , carefully to encrease it , and in case she bring you thousands of money ; yet hold this her worth , her wealth , her chiefe stocke and portion . You haue in your single estate worthily taught others as a man of knowledge , now you must dwell as a man of knowledge ; for the improuing of that stocke of grace which is in common betweene you , that your fiue tallents may be encreased to ten ; when our Lord shall call the seruants to their reckoning . You haue this day taken vpon you authority and headship , and with that a double care : first how to vse it , secondly how to keepe it The way well to vse it , is to command and rule in the Lord : that all your cōmands may carrie a stampe of Gods impression vpon them , then shall they preuaile on the conscience , and win obedience from the wife , when the power of both husbands is vnited in them . As for keeping your authoritie you know the way , and so do not many , it will not be kept by force of armes or violence : but by religious example , and shewing your selfe the best and most godly , yea the patterne of pietie to the rest of your familie . Gods shining image will not easily be contemned : for grace hath an attractiue and adamantine nature to allure and draw to it selfe whosoeuer can espie it . Besides it cannot but be expected that you who haue more strength and knowledge , should expresse more grace : you haue now vndertaken to loue your wife , as Christ loued his spouse , do it as he did , earnestly , wisely , liberally , and all to the end to helpe her to heauen , couering and curing all her infirmities ; this you will not faile to do , if you remember , that not a daughter of men : but a daughter of Israel is committed to your charge . And to you whom God hath this day ioyned to an husband : Know that Elizabeth was iust as well as Zacharie : and holinesse is here as commendable in her as it was in him . Nay it was expected that Elizabeth should shine in grace and godlinesse aboue ordinarie women , because she was Zacharies wife , the Priests wife , the wife of so holy a man. Grace and holinesse decketh and adorneth all women in all ranks ; but especially Ministers wiues , as wedded to more then ordinary meanes , and must be more eminent in you , as wedded to one ( were he not present I would say ) aboue many ordinary Ministers . Let your care be that it faile not on your part , but that it may be truly affirmed . They are both iust before God Both pious , both wise , both modest , both holy . As your husband must dwell with you as a man of knowledge : so must you with him as with a man of knowledge . You are this day married to an head , whom you must obey in all things which he commandeth in the Lord , that is , in whatsoeuer you cannot proue to be sinne : and this willingly , chearfully , constantly . For thus doth the Church ( whose daughter you are ) performe obedience to her head and husband Iesus Christ. The same grace will cause you to honour his person in your heart , life , and whole behauiour : esteeming of him as the Church doth of Christ ; the chiefe of ten thousand . In one word it will make you do him good , and not euill all your dayes . Oh what will not the fauour and wisedome of God do , when both married persons are thus iust before God. It will set a worke and quicken all Gods graces bestowed on both . It will lead into the sight and obseruance of all good duties mutuall and personall . It will ease and lighten all crosses and discontents . It will sweeten and sanctifie all your societie , companie , and comforts , Well , said Salomon , hold her , and she will vphold you . And now we dismisse you with our humble prayer to God for his blessing and direction of you both in this your new estate ; that as you haue both entred this day into the couenant of God , so you may now couenant with your selues ; that according to this patterne held before you , you will both ayme to be iust before God ; and both walke in all Gods commandements , and ordinances ( especially in this holy and comfortable ordinance without reproofe . Notes, typically marginal, from the original text Notes for div A13540-e180 1. Obser. 1. Reason . 2. Reason . P●al . 15 4. 1 Vse . Genes . 7. 1. Gen. 18. 19. Prou. 31. 30. Luc. 10. 42. 2. Vse . Doct. Vse . 2. Doct. 1. Reason . 2. Reason . 3. Reason . 1. Vse . 2. Vse . Doct. Obiect . Answ. 1. Reason . 2. Reason . 3. Reason . 4. Reason . Notes of a iust man. Note 1. Note 2. 2. Cor. 5. 9. Note 3. Note 4. Note 5. Note . Note 1. 1. Vse . 2. Vse . Note . 2. 1. Vse . Ier. 6. Psal. 16. Note 3. Vse . Notes of an vpright heart . Manner . Non dicit sine peccato : sed sine querela . Doct. Obiect . Answ. 1. Reason . Vse . Meanes of walking vnblameably . Application to the Bride groome . To the Bride . 
A33544	----	The dignity and duty of a married state in a sermon preach'd at the celebration of a marriage in the English Episcopal Church at Amsterdam / by John Cockburn. Cockburn, John, 1652-1729. 1697 Approx. 33 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A33544 Wing C4806 ESTC R29616 11179681 ocm 11179681 46572 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33544) Transcribed from: (Early English Books Online ; image set 46572) Images scanned from microfilm: (Early English books, 1641-1700 ; 1438:8) The dignity and duty of a married state in a sermon preach'd at the celebration of a marriage in the English Episcopal Church at Amsterdam / by John Cockburn. Cockburn, John, 1652-1729. The second edition. 16 p. Printed and sold by H. Hills ..., London : [1697] Imprint date suggested by Wing ; a 1708 imprint date is suggested in NUC pre-1956 imprints. Reproduction of the original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Marriage -- Sermons. Sermons, English -- 17th century. 2003-06 TCP Assigned for keying and markup 2003-06 Aptara Keyed and coded from ProQuest page images 2005-02 Mona Logarbo Sampled and proofread 2005-02 Mona Logarbo Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE Dignity and Duty of a Married State. IN A SERMON Preach'd at the CELEBRATION OF A MARRIAGE , IN THE English Episcopal Church at Amsterdam . HBBR . xiii . iv . Marriage is honourable in all . By JOHN COCKBURN , D. D. The Second Edition . LONDON : Printed and Sold by H. Hills , in Black-Friars , near the Water-side . For the Benefit of the Poor . THE PREFACE . IT is not usual to send single Sermons abroad ; without the Recommendation of a publick Command ; nor is it customary to preach at a Marriage , which was the Occasion of the following Sermon . But as ther● is no Law nor Reason to hinder the one ▪ so it would seem that th● other 〈◊〉 been formerly done , and still our Liturgy supposes that it may and will be done : For the Exhortation after Marriage , is appointed to be used only in case there should be no Sermon on the Subject . Having obtain'd from the most Venerable Burgomasters of Amsterdam , amongst other Privileges , that of Marrying according to the Manner prescribed by our Church ▪ I judged my self obliged to preach on the first occasion of doing so . Here is the Discourse I then had , and I yield to the desire of publishing it , for the same Reasons I first preach'd it ; that I may give my small help towards retrieving the Honour of Marriage , which has been so often burlesqu'd , and run down by the Licenciousness of the Stage . The Impious Railleries and profane Witticisms which have been uttered about this matter , are regarded as Maxims of undoubted Truth ; those are laughed at who make Marriage their Choice , as they are pity'd who are under any necessity of engaging into it . This Mockery and Contempt of Marriage , as it is most prejudicial to the Civil State ; so it has contributed very much to the growth of Atheism : for it has encouraged those unlawful Liberties , which are taken both in and without Wedlock , which cannot be defended otherwise than by denying a God , or the Authority of Sacred Scripture ▪ When Men are byasi'd , weak Arguments prevail , and any thing is readily received which flatters their Lusts and vicious Inclinations . Debauchees think it their Interest that there be no God , that Religion be discarded , and so are easily drawn to deny and disown them . And for this cause it is necessary , as to maintain the Foundation of Religion , so to vindicate its holy Institutions from the blasphemous Aspersions cast upon them ; which beget a Prejudice both against them and all Religion in general . I have not that Opinion of my-self , or of my performances , as to think that they alone can stop the Mouths of Gainsayers : I only desire to shew my Good-will , and offer my Endeavours . It is not absolutely necessary that all of an Army be Heroes , a Victory may be , and is often forwarded by many who cannot pretend to that Character . I have not said all that might ; but what is said , is certain and evident : Yet I should not be surpris'd if the Truth of it be not admitted ; nay , if many entertain our Attempt with Scorn . The Corruption of this Age is too deeply rooted , to be plucked up at the very first : But , Whether they will hear , or whether they forbear , they should know , that there have have been Prophets among them ▪ HEBREWS xiii . 4. Marriage is Honourable in all . MARRIAGE being Common and Ordinary , a Discourse about it may be thought needless , and to some unpleasing ; but I do judge it neither needless nor improper . For it fares with Marriage as with most things common and ordinary , that tho' in themselves very valuable , yet they are but little regarded ; so that the Generality are not sensible of the Good of them , nor yet suitably thankful for the Benefit of them . Wherefore I shall lay hold on the present Occasion to discourse of this Subject , which however common and ordinary , I believe not well understood ; the Dignity and Importance of which are set forth in the words of St. Paul I have now read . In the Original , it is only Marriage honourable in , with or among all : so that something must be supply'd to make the Sense clear and perfect , wherefore some render it by way of an Affirmative Proposition , as in our Translation , whereby the Dignity of Marriage is asserted ; others turn it into a Precept , requiring all to hold Matrimony honourable , as if it should be , Let Marriage be honourable . It is not material whether it be taken the one or the other way ; for if it be a Duty to hold Marriage honourable , then it is so , because it is in it self honourable ; and if marriage be by Nature , or by Virtue of its Ends and Uses honourable , then it is the Duty of all to honour it , and to have it in great Esteem : So whether the Text be an Affirmative Proposition or a Precept , it establisheth the Dignity and Importance of Marriage ; for whatever is or should be esteem'd honourable , must be suppos'd excellent in its Nature , and important in its Effects and Consequences . In handling this matter , I shall do Two Things : First , I shall give some Reasons why Marriage should be had in great Honour and Esteem . Secondly , I shall shew what is incumbent on those who enter into this state of Life , that they may reap the Good , Benefit , and Comfort of it . 1. First , Of the Reasons why Marriage should be had in great Honour and Esteem . To mention all , and to enlarge upon them , would take up too much time ; therefore I shall only name some . And first , Marriage should be held honourable , because it is an ancient and universal Custom . Antiquity is venerable , and it is both just and usual , to regard with Veneration those Things that are of long standing . Indeed Time doth not change the Nature of Things , nor can it make that which is evil ever to be good ; but both good and innocent Things are deservedly more respected , as they are the older : Now marriage is as ancient as any thing can be . 'T was from the beginning , and commenc'd with Mankind it self . If the Calculation of some may be believ'd , Man was married on the very day he was made , and when he was but some few hours old : And what was so early begun , has ever since continued . Whithersoever Men Transported themselves , they carried the Custom ; so that there never was any Nation or People which did not observe it . The most Barbarous do not live like Beasts promiscuously ; and even where unlawful Liberties were common and allowed , yet Marriage was preferr'd , and accounted honourable . Where-ever Knowledge , Policy and good Government took place , and were cultivated , Marriage was distinguish'd with particular marks of Honour . Among the Romans ; married Persons had divers Privileges above others , until the days of Constantine , who abolish'd those Laws , to gratifie some who betook themselves to a Celibate State , from a mistaken Notion which then prevail'd , that it was more proper for the Exercise of Religion , which was the Beginning of that Corruption and Apostacy , foretold by the Apostle , 1 Tim. iv . 1. The Lacedemonians held marriage so proper and necessary , and them who despis'd it so unreasonable and dangerous , that they appointed a Fine both for them who married not at all , and for them who were late or long a marrying . How honourable Marriage was , is evident from the Solemnities every where used at the entring into it ; for this was and is a publick Declaration that it was an honourable State , and that they were worthy of Honour who enter'd into it . Hence came the Saying , That every one had Three Days of chief Honour ; the Day of one's Birth , the Day of Marriage , and the Day of Death or Burying . 2. But , Secondly : Christians have a better Precedent for honouring Marriage , than the Example of Men and Nations . We have the Example of Christ , the Eternal Son of God , whose Example outweighs the Authority and Practice of all others in the World. Indeed he Himself did not marry , nor could He , because a marriage with any single Person on Earth could not suit with his Dignity , nor the end of his Coming to the World : But he would be born of a Woman , join'd in lawful Wedlock ; and He gave the first Manifestation of his Glory at a marriage in Cana of Galilee , where he turned Water into Wine ; not for the simple Ostentation of his own Power , but also to contribute to that innocent Joy , which was suitable to that Occasion . This He would not have done , if marriage was either unlawful or trivial , and not worthy of all Honour . And as his shewing Himself thus first at a Marriage , was not Accidental or Occasional , but Choice ; so he chose to do it , that he might set forth the Honourableness of this State ; foreseeing that some false Spirits would arise to discredit and disparage marriage : And certainly , whoever speak against it , whoever represent it as unlawful , or as mean and unbecoming a good or wise Man , or the aim or study of Perfection ; I say , whoever do so , do thereby shew that they are not of God. For , 3. Thirdly : Marriage is a Divine Institution . God is the Author of it . 'T was no Invention of Man ; nor were they led into it by Policy , Necessity or Experience , as into many other common Customs , but God himself from the Beginning did ordain it . He at the first made Man male and female , and joined them together , that the two might become one Fl●sh , for an Example to others that should follow . He commanded and ordained them to multiply and bring forth their Kind ; but only in the State of Wedlock , and by the Imitation of that Example which he had set them in the first Man and Woman . If therefore all Divine Ordinances and Institutions should be honoured for God's sake , so should marriage ; nor can any speak dishonourably of it , without blaspheming God , and reflecting on either his Authority or Wisdom . 4. Fourthly : The time when marriage was instituted , adds to the Honour of it . This was before the Fall , in the State of Innocence , while Man was in his Uprightness , as he came from the Hands of God ; which proves Marriage to be suitable to the greatest Perfection and Purity of this present Life . It came not as a Remedy to After-Corruption ; 't was not prescribed to avoid greater Inconveniencies , but the Wisdom of God saw it agreeable to a Paradise , to the purest and most perfect Condition of humane Life : Therefore they talk falsly who make this State inconsistent with Religion ; and they are weak and ignorant Persons , who pretend that it is a clog or hindrance to their Virtue and Devotion ; yea , even to the Perfection of them . Indeed we read of some , who when they were called to the Divine Feast , excused themselves because they were married : I have married a Wife , and cannot come ; but this was only a Pretext to cover their Aversion and Unwillingness , for if they had valued the mercy of the Call , and been willing to embrace it , their marriage needed not to have hindred them , they would have come and brought their Wives with them . Turn over the History of all the Celibates from the beginning , can any be shewed more just and upright than Noah , more constant in his Faith and Obedience than Abraham , more holy and devout than Job ? and yet they , as all the other Scripture Worthies , were married , and some of them but very indifferently too . Indeed there are Temptations and Incumbrances in a married State , and so there are in a single Life . God may be served in the one as well as the other ; and who excuse themselves on the account of either , do but declare that they have not a real mind to it . Finally , Marriage ought to be held most honourable , for the important End of it , and the good Effects which were intended by it , and which will follow those who seek and study them aright . When God had finished the Creation , He viewed all his Works , and saw them all very good : Now Woman was included in these Works , therefore she also was found good , and consequently marriage is very good and useful ; for the Woman was created for that end . As all God's Works are good , so are all his Ordinances and Institutions , and particularly this of Marriage . Therefore , saith Solomon , Whosever findeth a Wife , findeth a good thing , and obtaineth favour of the Lord ; meaning , as he explains himself in other places , a prudent , virtuous Wife ; one that deserves that Honour , and answers the Character suitable to it . God by ordaining marriage , intended the Good both of private Persons and the Publick ; because it was most agreeable to our Nature , and did naturally tend to further the Happiness of all in this present Life . Indeed marriage is a Yoke , which once taken on , cannot be put off till Death ; or that which is worse than Death , I mean the heinous Sin and Guilt of one or other of the Parties : but it is a profitable Yoke , and it may be made easie too , if Persons have the Understanding to use it aright . I. First , Marriage bringeth great Advantage to private Persons , by securing them of a constant , intimate and familiar Friend . Society and Friendship are the Life of Life . Nothing is more agreeable to our Nature , nothing more desirable . It is as natural for Man to crave them , as for the Sparks to fly upward . Hence Aristotle observed , that what delighted in solitariness , must be either above or below a Man ; that is , either a God or a Beast : A God , because Self-sufficient ; or a Beast , without Sense or Understanding , and so unable to communicate it self , as insensible of the Benefit of mutual Communication : But as most Beasts , except the Savage Kind , even love to herd together ; so if this Philsopher had had that Light of Revelation which we are bless'd with , he would have found that the Godhead is not solitary , though Unity be one of its Essential Attributes . Our Religion shews us Three Persons in the Godhead , which are one in Nature , and intimately united both in their Counsels and in the Execution of them , which makes the Felicity of the Godhead equal to the Perfection of its Nature , both of them Incomprehensible and Infinite . The more Noble any Being is , the more it affects Society and Fellowship . Because God is infinitely good , He created other Beings to partake of Himself , and by that participation to declare his Glory . Man was made after the Image of God , and consequently it must be natural to Man to seek the Fellowship of others that are after his own likeness . When God made Man an consider'd him , He saw 't was not good for him to be alone , and for that cause proceeded to make Woman , to be a Help meet for Man. The Dominion of the World and over all Creatures , would not have given unto Man full Satisfaction , if he had been left alone without such a Companion . Let outward Circumstances be never so good , there is but half Contentment without a Friend and Copartner . 'T is true , there is and may be a dear , a sweet and intimate Friendship between one Man and another , but the Pleasure and Benefit of such a Friendship cannot be always enjoy'd . Duty and Interest often separate them , whereas marriage , by these very Ties of Duty and Interest , makes one sure of a faithful , loving and inseparable Friend at all Times , and in all Circumstances , whether better or worse . A Man must leave Father and Mother , and cleave to his Wife , and so must the Wife do to her Husband . Besides , God has so framed the Nature of Woman , and given her such particular Endowments , as render her Conversation more grateful and agreeable . The Friendship of a Man may chance to be more instructive , and may sometimes have the preference for Counsel and Advice ; but a good Woman has more Charms to divert the Fancy , to ease the Spirit , and to alleviate the Mind . It is a true and notable Saying of the Son of Syrach , Eccles. xl . 23. A Friend and Companion never meet amiss ; but above both is a Wife with her Husband . The Sweetness and Delicacy of her Temper is proper to file off that Roughness , which is ready to grow upon the Nature of Man. Therefore commonly single Persons are more morose and surly , and less conversible , than those who are well married especially if naturally peevish and melancholly ; for these grow upon Men by the lonesomness of a single Life . Indeed an ill Woman frets the Spirit and crushes the Mind ; but an excellent Wife is to her Husband as David's Harp to Saul , she charms away the evil Spirit of Melancholy , which is apt to seize men by the Vexation of Business , the Incumbrances of Affairs , and the Impertinencies of the World. Again : Marriage is of great Advantage to private Persons , because of the mutual help which they give to each other : God did not intend that the Woman should be a Clog , or Burden , or Incumbrance to a Man ; He did not ordain her to live idlely or sumptuously on the Sweat of his Face ; but he made her to be a Help unto him ; that is , to be both a Companion and Assistant , to partake of his Labours , to bear half of his Burden , as well as to share of his Happiness . He that has a prudent Wife , has double the Hands , the Eyes , the Ears and the Feet of a single Person . He can be at Home and Abroad at once ; She can manage the Affairs of the House , while he is transacting Business Abroad ; and so is in a better way of Thriving , of promoting the end of Life , and of providing for the Necessities and Comforts of it . Some may think that all this may be as well done by Servants ; but a little Reflection on Experience shew it a mistake , for though great Wages may make a Servant faithful , they cannot give that Concernment which a Wife hath . Wherefore the wise Author I last quoted , saith , Blessed is the Man that hath a virtuous Wife , for the number of his Days shall bedouble . A virtuous Woman rejoyceth her Husband , and he shall fulfil the Years of his Life in peace . A good Wife is a good portion , which shall be given in the portion of them that fear the Lord. The Grace of a Wife delighteth her Husband , and her Discretion will fat his Bones . A silent and loving Woman is a gift of the Lord , and there is nothing so much worth to a mind well instructed . A modest and faithful Woman is a double Grace , and her continent mind cannot be valued . As the Sun when it riseth in the high Heaven , so is the Beauty of a Wife in the ordering of her House . Again he saith , The Beauty of a Woman cheareth the Countenance , and a Man loveth nothing better ; if there be kindness , meekness and comfort in her Tongue , then is not her Husband like other Men. He that getteth a Wife , beginneth a possession , a help like unto himself , and a pillar of Rest. Eccles. xxvi . and xxxvii . Thus private Persons have great Advantage by marriage . In the next place , the Publick receiveth no less Profit by it . For by this means Children are multiplied , and the People increased ; which is the Strength , Security and Glory of a State. Unlawful Liberties without Wedlock , add little to the Increase of People ; nor even in those Countries where pluralities of Wives are allowed , is it common and usual to have so many Children , as with us by one Man and one Woman . So marriage , according to its first Institution is more for the multiplication of Mankind , than any other way . And as it tendeth to the Increase of People , which is for the good of the Publick , so it is the best Security of a good Education to them that are born , which is no less for the publick Good. If Children were not taken care of , they could not live to be Men ; and if they were not well educated and train'd up to some Art or Profession , they would be of little use when grown up ; both which would be very much neglected , if Children were not born as now in lawful Wedlock . Women perhaps might have some regard to the Fruit of their Womb , but Men would take little thought of those , whom they knew not whether they were their own . But as it is now , Parents love their Children , and lay themselves out to provide for them , to educate them well , and to make them happy ; all which turneth to the Advantage of the Publick . It was very inadvertently said of a * Great Man , That Wives and Children were Impediments to great Enterprises of either Virtue or Mischief , and that the best Works , and of greatest Merit to the Publick , were perform'd by unmarried or Childless Men : For the very contrary may be proved from History . And who can be thought more concerned for the Publick , than they who are to leave with it their Darlings , and the Pledges of their Affection ? Commonly single Persons look no further than their own Times , but those who are married , extend their Thoughts and Care to Posterity . Nor are they who are married and have Children , more obnoxious to Bribery , and perverting of publick Justice ; for a Servant may be worse than a Wife , and do often abuse the Master's Ear more . Nor are Wife and Children a hindrance to Charitable Works ; which is one pretended Reason why marriage is forbidden the Clergy in the Church of Rome ; for Covetousness and Selfishness prevail among them that are not married , as much as with those that are . There are as many of the one as of the other , stingy , narrow-soul'd , and hard-hearted , both to themselves and others , neither given to good Works . Indeed , those that have no Children should give more as they are more able ; but those that have Children , have yet a greater Obligation to be Charitable , even that they may secure a Blessing to their Children , which may and will be more steadable , than a visible Inheritance , which often slippeth away : For , saith David , I have been young and now am old , yet have I not seen the Righteous , that is , the merciful Man , forsaken , not his Seed begging Bread ; he is ever merciful and lendeth , and his Seed is blessed , Psal. xxxvii . 25. Thus you see , that there are a great many Reasons , why marriage should be honourable among all , as is asserted or injoin'd in the Text. I proceed to II. The other Thing proposed ; which is to shew , What is Incumbent on those who enter a married State , to the end that they may reap the Good , Benefit and Comfort of it . This is important and necessary , but very little considered ; and that is the reason why those Advantages of Marriage are not so common . Marriage is not a Physical but a Moral Cause of them , they follow not joining of Hands necessarily , as the Fire burneth ; or as Meat nourisheth , which happens whether we think of them or not : But how good soever a married State be , the Benefit and Comfort of it depend on the wise Behaviour of those who enter into it . If they remember their Obligation , and study their Duty , they shall be happy ; but otherwise , both Shame and Misery will attend them . There are indeed many unhappy Marriages in the World ; there are very many rendred miserable by coming into this State of Life , but it is their own Fault , because they engag'd unadvisedly , nor mind what such Engagements require of them . They run into this state for some present Satisfaction or Advantage ; and having got that , they become uneasie with the perpetual Tie . They do not consider the Necessity of yielding to one another ; but as before , they continue altogether Selfish and Humoursom , craving to be pleased , but are at no pains to please those they are joined with . Such were mad to marry ; and by marrying , they have entail'd both Guilt and Misery on themselves for Life . The Man or Woman that marries , must resolve to deny themselves , to put off at least something of their own Humour , and to put on a ready Complaisance with others ; otherwise they can never be happy : They must resolve by all means to seek to please and gratifie , tho with some restraint on their personal Inclinations and Constitutions . Nor on this Account should marriage be reckon'd a Slavery ; for this is no more than what common Conversation , and the engaging into any Society oblige one to : He should be debarred all Company , and excluded all Society , that requires every body to humour and yield to him , without suitable returns ; they do not understand either Honour , Liberty , or reasonable Satisfaction , who are uneasie with the Obligation of pleasing and gratifying others . Certainly a Noble Soul and a generous Mind , will take more delight in the Occasions and Opportunities of doing a Pleasure to others , than in the Services paid to themselves . Man and Wife may reason together , but should never scold and rail , nor use contemptuous Speeches . Persons have often occasion of being angry with themselves , and so there may happen just Occasions for both Man and Wife their shewing some displeasure with each other ; but it can never be just to do it , to the breach of Peace and Love. They must not divide and quarrel , however they may reason , except in cases where true Honour , Conscience ▪ Religion , and the Cause of God do interpose . God must be pleased above all , He must be preferr'd to Husband or Wife ; but if nothing be requir'd which displeaseth God , any thing should be done , rather than suffer a Breach ; for better any Inconvenience than that . Husband and Wife should endeavour all that is possible to make one another easie , by mutual pleasing : This is both their Duty and their Interest ; for it is one end of the Institution . They are neither wise nor virtuous , who contend and ●ar for small and trivial Things , and commonly the Ruptures betwixt married Persons , are only for such Things : For the generality of Mankind let their Passions master their Reason , and are so foolishly fond of their Humours , as for them to quit their Interest . There is a most remarkable Instance of this in the History of Peru ; which shews the extravagancy and mischief of Humour and Passion , when not curbed . There was one by the misfortune of Shipwreck cast upon a barren desolate Rock , where there was neither Man nor Beast , nor shelter against Wind or Weather : In this miserable place he lived two Years ; and then Providence sent thither in the like manner another . The Comfort of a Companion was certainly most valuable , and the only mitigation of that miserable Condition . If they had united heartily , there might be some abatement of it ; but they soon quarrel'd for some small matter , and their Difference grew to that height , that they parted , and lived at the distance of the Rock from one another ▪ neither , for the space of Seven Years , if I can remember right , spoke together , or saw one another : So , out of crossness of Humour , they derpived themselves of the Comfort and Advantage which Conversation and mutual Concurrence and Assistance might have given ▪ This is a Parallel of that Man and Woman , who through Providence are tied for Life by the Bond of marriage , but so little wise for themselves ; that rather than forego their peevish and pettish Humours ; they chuse to throw up their Comforts , and to make their Condition more miserable . As the studying to please to the utmost is incumbent on married Persons , so for this Cause Love is required and absolutely necessary . It is hard to study to please those who are not well liked . Where there is Love , there is a forwardness to please ; but if Love be wanting , it is shifted or awkardly perform'd ; therefore they who enter a married State should be brought into it by Love. Love should be the principal motive that brings them together ; and while they are togegether , it should be their Care to cultivate and improve it , If Love be wanting , they will be a grief and a burden to each other ; but if Love abound , they have all Joy and Contentment . Where there is Love , they part with Reluctancy , and meet with Pleasure ; their Hearts burn with Desires when absent , and if present they live joyfully together , as Solomon injoins . Love will keep the Woman from gadding Abroad , and 't will make the Man impatient to come home . St. Paul saith , That Love is the fulfilling of the Law , concerning our Neighbour ; and so it may be said of the Duties of Marriage . Love both teaches them , and prompts to the Observance of them : For all that is injoin'd Husband and Wife , are only proper Expressions and Declarations of true Love. He that loveth his Wife , will be far from abusing her , or treating her roughly ; he will honour her himself , and endeavour to have her honour'd by others : He will deal tenderly by her , and cherish her to the utmost of his power ; he will not deny her the Satisfactions that are reasonable and in his power , but will be active and industrious to provide for her . And if the Man do this , the Woman must be unnatural , if she be not gained by it . The Wife must love too ; and if she love , nothing injoined will be grievous . Obedience which sounds so hard and so harsh to self-willed and unthinking Woman , will not be unpleasant to her that loves : For Love is obsequious and observant , and is glad of the Occasions and Opportunities of testifying it . The Obedience of the Wife is indispensible ; but if there be Love , it will not be complain'd of . By exacting Obedience , the Wife is not so hardly dealt with ; for it is easier to obey than to command aright , and the Praise of Obedience may be due , where there is no Honour in Commanding . It is an express and often repeated Command of God , that the Woman be obedient , and it becomes her to be so , even where the Man does not personally deserve it ; and then she shews her regard for God , which is her Praise ; and for which she shall be surely rewarded . Finally : To ensure and compleat the Happiness of a married State , both Husband and Wife must with all care mind Religion , and keep up the Fear of God between them . This is the surest way to prevent Miscarriages ; to secure against all Ruptures , and to engage to the right and serious performance of all Things proper and necessary , to promote the Peace and Happiness of this State. Religion makes all Things sure ; it ties the Knot harder , and makes both willing to bear the Yoke . If the true Fear of God possess the Heart of Man and Wife , neither of them shall go astray , nor be liable to the Rack of Jealousie : No uneasie Suspicions shall disturb their Breasts . They will not provoke , but cherish one another . They will be studious to please when out of Sight , as well as in it ; and whether absent or present , will be equally Faithful . Where the true Fear of God is , there will be no occasion for Exhortations and Persuasions , for each will be forward to all Duty . If Persons understood it , true Piety has the greatest Charms , nor do they fade with Age. And the greatest Contentment may be expected from a Religious Husband , and a Pious Wife . This is more to be valued , than all those Things which are now the common Motives to Marriage . This is better than Houses or Possessions , than Bags of Money , or Tuns of Gold. Favour , saith Solomon , is deceitful , and Beauty is vain ; but a Woman that feareth the Lord , she shall be praised , Prov. xxxi . 30. Besides , the Fear of God bringeth his Blessing , which contributes more to Peace and Happiness , than all our own Endeavours , or any outward or visible Means . Except the Lord build the House , they labour in vain that build it . And as He buildeth the House , so He maketh them that are in it to be of one Mind . All Blessings are promised to them that fear the Lord , and particularly those of a married State , as you may see Psal. cxxxi . Thus I have run through the Chief Things incumbent on Man and Wife , that they may reap the Good and Comfort of a married State. pray God that all concern'd may remember , consider and observe these Things , which would make the Church Glorious , the State Prosperous , and increase the Peace of Families : This would make the present Generation happy , and would draw down and entail a Blessing on Posterity . Now unto God , who is the Author of all Good , the Father , Son and Holy Ghost , be all Glory , Honour and Praise , now and for ever . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A33544-e370 Prov. 18. 22. * Lord Bacon , in his Essays . 
A44707	----	A brief account of the royal matches or matrimonial alliances vvhich the kings of England have made from time to time since the year 800 to this present 1662 collected by a careful collation of history with records. Howell, James, 1594?-1666. 1662 Approx. 12 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A44707 Wing H3057 ESTC R41276 31354760 ocm 31354760 110252 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44707) Transcribed from: (Early English Books Online ; image set 110252) Images scanned from microfilm: (Early English books, 1641-1700 ; 1740:14) A brief account of the royal matches or matrimonial alliances vvhich the kings of England have made from time to time since the year 800 to this present 1662 collected by a careful collation of history with records. Howell, James, 1594?-1666. [2], 6 p. Printed by J.G. for H. Brome ..., London : MDCLXII [1662] Imperfect: print show-through. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Marriages of royalty and nobility. Great Britain -- Kings and rulers. 2003-12 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2004-01 Mona Logarbo Sampled and proofread 2004-01 Mona Logarbo Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion A Brief ACCOUNT OF THE Royal Matches OR Matrimonial Alliances , VVhich the Kings of England have made from time to time since the year 800. to this present 1662. Collected by a careful Collation of History with Records . LONDON , Printed by I. G. for . H. Brome at the Gun in Ivy-lane , MDCLXII . A Preamble . THE Saxons having succeeded the Romans in the sway of this Country , As they changed the name thereof from Britain to England , so the Government also came to be altered , and diffused to an Heptarchy or Septemvirat , for there rul'd here seven Kings at once ( such as they were ) for the space of 400. years and more , during which time as the Government was confus'd , so the History is full of distraction and incertitudes , there being scarce any Authentic Record to be found for asserting any thing ; In somuch that what is written of that Heptarchy is believed rather in courtesie , or by an implicit Faith then otherwise . But since Egbert King of the West Saxons came by his prowess and policy to be sole King of England , which was above 800. years since , the current of History runs more cleer , and the Renown of the succeeding Kings rang lowder beyond the Seas , which made forren Princes to seek Alliances and Confederations with us . Therefore touching the present Design , we will take our Rise from that time when England came to be a Monarchy , and first of King Ethelwolph the Son of the foresaid Egbert , Anno Dom. 837. KIng Ethelwolph the second English Monark , having visited Pope Gregory the fourth at Rome , and returning through France , married The Lady Judith , called in those dayes the Perl of Beuty , daughter to Charles the Bald , who was then Emperor and King of France . King Edward the Outlaw ( as they call'd him ) married The Lady Agatha daughter to the Emperor Hen. 2. King Athelstans sister was married To Otho the Emperor . The Lady Margaret daughter to King Edmund Ironside coming to be Queen Regnant , was married To Malcolme the third King of Scotland , Anno 1026. whence King James and his Progenitors are lineally descended . King Canutus ( the first of the three Danish Kings which raigned here about 26. years ) married The Lady Emma sister to the Duke of Normandy , and Guinhilda his daughter by her was married to the Emperor Hen. 3. King Edward the Confessor , or St. Edward took a Wife at home ( as all the rest of the Saxon Kings did , except the above-mentioned ) viz. The Lady Editha daughter to the Earl Godwyn . We come now to the Norman and English Kings after the Conquest . KIng William the first , or the Conqueror married The Lady Maude Daughter to the Earl of Flanders . King William the second called Rufus Had no wife , but divers natural children , among whom the Lord Bertran was most advanced . King Henry the first married . The Lady Matilda or Maude , daughter to Malcolme King of Scotland by Margaret sister to Edgar Atheling , whereby the Saxon or English Blood Royal was restored , he had by her Maude the Empress , but left 14. natural children besides , viz. seven Sons , and seven Daughters . King Stephen married The Lady Matilda the late Duke of Bullens daughter , but had no issue lived ; He left two natural Sons , whereof the one was made Earl of Norfolk , the other Abbot of Westminster . King Henry the second Son of Maude the Empress ( by Ieffrey Plantaginet her second Husband ) married Elenor the divorced Wife of Lewis the seventh King of France , by whom he had divers children , and left besides some natural children by Rosamund . King Richard the first married The Lady Berengania daughter to the King of Navarre . King Iohn married three Wives , two at home , and one abroad , viz. Alice daughter to the Earl of Morton , and Avice daughter to the Earle of Gloucester , and having no issue of neither , he married Isabel Heiress to the Duke of Angoulesme in France , of whom he had Hen. 3. ( who succeeded him ) and Richard who was Earl of Gloucester , and crown'd King of the Romans . King Henry the third married Elenor daughter to Raymond Earl of Province in France , by whom was Edward the first , the scourge of the Scots , and Edmund Crouchback Duke of Lancaster , who was the ground of the feud 'twixt the two Roses . King Edward the first married two Wives , the first was Eleanor daughter to Ferdinand K. of Spain , by whom he had four Sons , and nine Daughters ; His second Wife was Margaret eldest Daughter of Philip the Hardy King of France . King Edward the second of Caernarvon ( the first install'd Prince of Wales ) married Isabel daughter of Philip le Bel ▪ king of France . King Edward the third married . Philippa daugher to the Earl of Henault , by whom he had seven sons , and five daughters , the eldest was the Black Prince , who married at home , viz. the Lady Joan daughter to the Earl of Kent , though twice a Widow ; he had two base Sons , Sir Robert Clarendon , and Sir John Sounder . Richard the second married two Wives , viz. The Lady Anne daughter to the Emperor Charles the fourth . His second Wife was Isabel daughter to Charles the sixth King of France . King Henry the fourth married two Wives , the first at home , viz. The Lady Mary daughter of Humphrey Bohun Earl of Hereford , &c. his second Wife was Joan Daughter to Charles King of Navarre . King Henry the fifth married Yhe Lady Katharine daughter to Charles the sixth of France , who being left a young Widow married Owen Tewdor of Wales , who was Grandfather to Hen. 7. and thereby restored the British Royal Blood , uniting it with the English. King Henry the sixth was married to Margaret daughter to Reyner Earl of Anjou , and King of Jerusalem , Scicily , and Aragon . King Edward the fourth married Elizabeth Widow of Sir John Grey . Richard the third married The Lady Anne daughter of Richard Nevil Earle of Warwick , widow to Ed. Prince of Wales , Son of Hen. 6. King Henry the seventh married The Lady Elizabeth daughter to Edw. the fourth , Heir to the House of York , who united the two Roses . King Henry the eight had six Wives , whereof three were Katharines , two were Forreners , the other four born within the Realm ; of which Wives , he was divorced from two , and two were beheaded . His first Wife was Katharine daughter of Ferdinand King of Spain , a most pious Lady , from whom after 20. years cohabitation he got to be divorced . The second , Anne daughter of Sir Tho. Bullen Earl of Wiltshire , and Ormond . The third was Jane Seymor daughter to the Earl of Hartford . The foursh was Anne of Cleve , from whom he was divorced . The fifth was Katharine widow to the Lord Latimer , and daughter to Tho. Howard Duke of Norfolk beheaded and buried in the Tower with Anne of Bullen . The sixt was Katharine Parr , sister to the Marquess of Northampton . Queen Mary was married To Philip the second King of Spain . King Iames married The Lady Anne daughter to Frederick the third King of Denmark . King Charls the First married The Lady Henrietta Maria youngest daughter to Henry the great of France , which was the eighth Royal alliance that was 'twixt England and France . King Charls the Second married The Lady Katherine sole daughter to Don John the fourth King of Portugal , and sister to Don Alonso the sixth now Regnant . THere was a Matrimonial Alliance once before 'twixt the Blood Royal of England and Portugal , which was about Anno 1376. between Iohn the First , King of Portugal , and the Lady Philippa daughter to Iohn of Gaunt Duke of Lancaster ; King Iohn had five Sons by her , the two eldest with the Father were all three Knights of the Garter at one time ; the youngest Son was Henry , who being a speculative studious Prince was much addicted to the Mathematicks , and specially to the Art of Navigation , which induced him to set forth some Ships for Discovery of new Countries , and his Design succeeded so well , that in the first voyage , he discovered the Azores & other Islands in the Atlantick Sea , next the Coasts of Gu●ney , Cape Verd , and so at last the passage by the Promontory , or Cape of Good Hope to the East Indies , which discoveries have proved so gainful and glorious to that Nation ever since . By the former Alliance , it may be said that Portugal married with England , by this England hath married with Portugal . And as the former was the fortunatest Alliance that Portugal ever made by their own confession to this day ; So may this prove to England : may all the blessings of Heaven be poured down upon it according to the due and daily Devotions of all true-hearted Subjects , and particularly of I. H. FINIS . 
A01795	----	A satirycall dialogue or a sharplye-invectiue conference, betweene Allexander the great, and that truelye woman-hater Diogynes Goddard, William, fl. 1615. 1616 Approx. 79 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A01795 STC 11930 ESTC S105741 99841467 99841467 6052 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01795) Transcribed from: (Early English Books Online ; image set 6052) Images scanned from microfilm: (Early English books, 1475-1640 ; 958:16) A satirycall dialogue or a sharplye-invectiue conference, betweene Allexander the great, and that truelye woman-hater Diogynes Goddard, William, fl. 1615. Alexander, the Great, 356-323 B.C. Diogenes, d. ca. 323 B.C. [48] p. By George Waters] for all such gentlewomen as are not altogeather idle nor yet well. ocupyed, Imprinted in the Lowcountryes [i.e. Dordrecht : [1616?] Dedication signed: Willyam Goddard. In verse. "A morrall satire, intituled the Owles araygnement", F2r-end. Printer's name supplied and publication date conjectured by STC. Signatures: A-F⁴. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Marriage -- Early works to 1800. 2003-10 TCP Assigned for keying and markup 2003-10 Aptara Keyed and coded from ProQuest page images 2003-11 Olivia Bottum Sampled and proofread 2003-11 Olivia Bottum Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion SATIRYCALL DIALOGVE OR A SHARplye-invectiue conference , betweene Allexander the great , and that truelye woman-hater Diogynes . Imprinted in the Lowcountryes for all such gentlewomen as are not altogeather Idle nor yet well , OCVPYED . bewteous : to the all-Illustrious , and most puissaunt creatures of the Earth , VVOEMEN : Willyam Goddard , sole desirer of th'yncrease of your bewtyes , and chiefe adorer of your goddes-like vertues , ( with al reuerence to your Angelicall sex , ) commendes to your protection this harsh vnlearned DIALOGVE . STarrs of this earthlie heaun , you whose essence Composd was of mans purest quyntessence , To you ( to virtuous you ) I dedicate This snaggy sprigg , hew'd from a crabby pat● Wherein ( Celestiali bewties ) you shall see , Howe old Diogynes extolleth yee . We men , doe loue to see our selues vp-raisd And Iocond are , o heare our own selues praisd But ( oh you springes of Wisdome ) I doe find That is a thing most hatefull to your kind . Yet old D●ogynes did see your worth , Such worth hee sawe , as needes heed paint it forth . Accept his loue ; for all the Cynnicks deedes Out of true zeale vnto your sex proceedes With rev'rent zeale , as high as th'azurd skyes Your virtuous deedes , the old man magnifies . Contrary wise , he with a bitter penn Invectivelie , doth write against bad men Comaunding them , that what soe e're they doe , They alwaies should example take by you . Badd are these men , such is their perverse kind They burne all bookes , wherein theire faults they find And therefore ( earthlie aungells ) my desire Is you 'l protect this , from consuming fire . The euer-faythfull honourer of your celestyall Sex Willyam Goddard . To the senceles Censurer . RAsh Reader ▪ read my booke , and when t is read Disdaynefullie through 't o're thy muddy head Thy condemnations peale a both sides ringe : Rash men are priviledgd t'saie anie thing And therefore ( hare-braine ) reade , criemewe dislike : My spleene swells not when fooles with bables strike . Pack hence precision : cry'st it is obsceane ? Diue deeper shallowe pate : knowe what I meane Knowe what I meane ? alas ! what hope haue I ? Since carpers mindes haue but a poreblynd eye Yet to prevent thy censures thus much knowe Whollye this booke was made , follie to showe And he which laies ope tymes abuse , and vice Are sildome blam'd of men Indicious wise : At which I ay'md ; and therefore duncepate hence Or looke for lashes for thy rude offence . William G. A SATIRYCALL DIALOGVE OR A SHARPLYE-INVECTVIE CONFERENCE Betweene ALLEXANDER THE GREATE ▪ and that Trulye woman-hater Diogynes . Allexander . WHy howe nowe Cy●nick , what dust doe a daies That thou in tubb art coop't-vp thus alwaies ? Diogynes . What doe I doe ? not daunce from howse to howse To bibb in wynes sweete Iuice , eache dambd ●orrowse Nor doe I gallop it from place to place To veiwe each faire bewitching painted face Nor studdye howe , this populous world to wynn My studdy's howe , to beate and conquer synn I studdye not wherewith my gutts to cramm On what soe ere I feede , well pleasd I am . To mee 's all one the fyn'st and grossest meate So 't wholesome be , I nere eare what I eate . With in my selfes a world , and it is true I howrlie fight , all that world to subdue And these fell-fighters bee the enymies , That rebell-like , againste me dailie rise Vaine Pryde ( my cheifest foe ) the leading hath Of these feirce-foes : loathd , drunkenues and Wrath With Averice , Sloathe , Gluttonie , and Lust , Encounter hottlie eu●ie daie I must To beate downe these , I daylie doe devise : To this end , I vse strentgh and pollicies : I studdy not , nor trouble I my witt Howe I by flatt'ry should be fauouritt Vnto greate Allexander . I would refuse To be that monarchs selfe , If I might chuse . Allexander . THou wouldst not ; wouldst ? Diogynes . I would by Ioue I vowe Allexander . ALas ( poore sillie snake ) why what art thou ? Diogynes . WHat thou art not : I am an honest man And then ( I hope ) the more vnlike thee than . I am noe Courtyer I , for once by chaunce I with an other mans faire wife did daunce Yet Icie-vayned I ( vnsett a fire ) Did freeze moste coldlie , in loues hott desire : I did indeed : but doe you heare me hoe ? Was e're hott-blouded Courtyer frozen soe ? I am noe Lawyer I , for once there was A poore man praide me vndertake his case Quoth he , praie vndertakt and you shall haue your fee Though you sitt dumb , and nothing speake for me . But I refusd it I : yet harke you hoe What Lawyer ere refusd , and tempted soe ? I am noe younger-brother , brauelie sprighted For once a vsring golden Asse ( be nighted ) Quite laden , with his full stu●t treasure baggs ; By me that dreaming drudge , all feareles laggs Yet honest I ( vntempted with this sight ) Though emptie mavd , at this baite would not bi●e Hence capring Courtyer ask you who I am ? Goe , gett you hence , s●udd quick from whence you came . Allexander . CYnnick you are to sharpe did you but knowe me I am assurd more reu'rence you would showe me . Diogynes . HOwe ? I showe reverence ? noe , vnderstand That Allexander getts none at my hand . Allexander . IN faithe Diogynes thou haste not beene , In all thy life , where anie thing th' ast seene . Yf thou dst but trauayle and some fashions see , thou dst aunswere none , as nowe thou aunswerst me . Diogynes . HAue I not trauayld ? ha ? yes yes I trowe , ( Spruce fellowe ) thou haste neuer trauaild soe . Where I haue bene , there 's fewe harh euer beene But yet men saie noe wonders I haue seene , Why once I sawe , a rit●h-left heire to weepe , When 's old dadd tooke his euerlasting sleepe . Once did I see a bewteous maide ( t is straunge ! ) Liue twentie yeares , yet not that title chaunge Once did I see a wife in mourninge weede Shedd teares ouer hir husbands course indeed I once did see a Cytizens faire wife Liue at the Courte , he leading else wher'es life And hee ( in s witt ) noe wiser then an asse Yet was hee brow'd , more smothe then smothest glasse Once did I see a King giues foes the foile And gaue his souldyers leaue , to take the spoile And lastlie once I was in such a Court Where 'bout the King , noe flattrers did resort Where I haue beene , oh furelie none haue beene , Then why saie you , noe wonders I haue seene ? Allexander . WHy faith Diogynes me thinkes these are , No● things ( as thou wouldst make em ) wondrous rare The like in eu'rie place and realme I see Th'●re comon , man , they ordynarie be . Diogynes . THose ordynarie thinges ? I fayth sir noe ; These thinges , are th' ordynarie thinges , I trowe To see faire bewtious ladies nowe a daies Refuse to take at once both pricke , and praise Of both the I le not accept , for still those men Which gives the one , shall tother haue agenn . The other thinges ? why ! those are wondrous rare These ●e the thinges that ordynarie are ●o see howe Lords shake-of their serving men And howe their ladies take them on agen Holding emin ( vnto their Lords vnknowne ) To ride in private , with them vp and downe T' see m●rcers ●ookes fild-vp with courtyers names . To see your min●yng bewteous cyttie dames Haue alwaies some one gallant of the court , ( As knisman to them ) to theire howse resort . To see , a plaine kind man loue none soe much As he which giues his pate the cuckolds tutch These ; these are ordynarie man : also This things is as much ordynarie too To see your riteh old country squires to wedd Their chamber maides vnto theire servaunts bedd But firste themselues to take the maydenhead Then place them in some cottage nere at hand To haue theire service , readie at comaund . Thou saydst the first were ordynarie thinges : Awaie awaie : why man to see on Kinges Howe Daunger plaine , cloathd smoothly-smiling Daunger● Wayteth on them , attending like noe straunger But like some smyling , countenanced freind Onelie to giue too 's Prince , his fatall end : Thoult say perhaps , this is noe common thing But thou d'st vn say 't againe wert thou a King What thinges are common , and not common be , Thy shallowe reatch , cannot conceaue I see . Allexander . NAie fie Diogynes infaith thou art , In thy conclusions still a dram , to tart I pray thee lett me soe prevaile with thee As ride to Allexanders court with mee T will mend thee much , and I will vndertake , The King shall byd thee welcome for my sake . Diogynes . VNto my Tubb , lett Allexander come I 'me in a Pallace , when I 'me in this home Let those that list , vnto thy King resort , T is not my list : what should I doe at 's court ? Allexander . AS others doe ; in spending of smal● pelfe , Thou maiste in tyme to honour raise thy selfe . Diogynes . I cannot fawne , my tongue too rustie is ; I bashfull am ; I 'm nothing boldlie rude I rather chuse Court delecates to misse Then with a brazen face my selfe ty'ntrude : In tubb ( coop't-vp ) I will liue euer mude And euer liue vppon sowre garden woortes Er'e I le ' a flattr'er be , and followe cortes I cannot turne my tongue to praise and laude A soone-lamb'd prick-eard proud-feerce fi●y steed I cannot Fyndalls full deepe mouth applaude Nor swaere the greate-mans grew hound hath best speed When hee doth plaie the slowe-slugg cur● indeed Though some cann doo 't , yet such is my sowre kind I neuer could , though 't gall's his sweld pust mind I cannot tell the greate foole hee is wise , Nor t●ll fowle ladies , they are wondrous faire I ne're applaude aboue heauns-spangled skies The curld-worne tresses , of dead-borrowd haire Like Northern blaste I breathe my crittick aire : I am noe Mimyck ape , I loathe and hate , Each light-braind , giddy-head to Imy tate I cannot brooke , to suck the livings bloud Of these old Vsrer's ritch-left prodigalls I nourish not with such sweete-bitter food : I hate to rise by other mens downe falls I knowe t is Ill though other think t is good Though some doe think such papp all sweete to be Yet I doe not ; it poyson proues to mee . To make short worke , I neuer loud ' vaine sportes And therefore I 'me vnfitt for Prynces Courtes ? Allexander . DIogynes , thou art deceyued quite In vanities Kinges take the least delight I le vndertake none shall respected bee ( Yf thou wilt followe him ) better then thee Come to the Court , and then in seeing him Thou also maiste , take veiwe of ladies trymm Mee thinkes , hee is too dull and sadd of spright That in a bewteous dame takes noe delight . Why hee that 's mary'd is in heaun all night . Diogynes . THere lett him bee , for I had rather dwell A thousand tymes , a single man in hell I am assurd that ther'e 's noe Divell cann ( Like to a wife ) torment a mary'd man. I l'e none of them , I 'me euer worse a yeare When once I doe , a womans tongue but heare It galls my gutts when I a woman see I le not once come , where such straunge creatures be Come hold your tongue , and prate no more to me Allexander . NAie good Diogynes bee not soe quick I hope yet ' ere I die , see thee loue sick Diogynes . LOue-sicke ? why I doe loue these women soe As I 'me soe fonde , I knowe not what to doe Such is my loue vnto the femall Kind As were I Empr'our of thyn fernall lake But women , none with me should fauour synd One man into my Kingdome I d' e not take I de ' send my servaunts our , to scarch and see To bring all women in the world to mee . Allexander . by th masse Diogynes thou loust em well Wert thou the King and gouernour of hell Thou wouldst I see advaunce the women kind There is noe want of will hadst to thy mind Wert thou ( I see ) the prince of that faire place Women , ( onelie ) with thee should be in grace I see thou dst very carles be of men I see thou dst women haue , t' attend thee then . Diogynes . I that I would , and this they should be bold I de carefull be they should not freeze with cold Allexander . I fayth Diogynes I doubt th' ast euer Beene privatelie a vild laciuious liuer Or neuer haste beene yet ( I greatelie feare ) Where anie one faire vertuou● creature weare . Diogynes . NOr nere will looke to be : I am too wise To thinke that vertue cann remaine in vice Allexander . WErt thou at Court , thou 'dst alter then thy mind When women thou didst see , soe wondrous kind Forsake this Tubb , t' is solliterie Ill And howe to court faire ladies , learne the skyll . Diogynes . NOwe , by the lustfull fire , hott boiling vaines ▪ Of that same wanton greate god Iupiter I am vn skild in these speech-pleasing straines To courte a wenche when I come vnto hir I 'me then an all-mute dumb and surlie sir I cannot lispe , nor cann I courtlike saie , When I doe women woe , I runn my waie . I cannot singe , nor cann I turne my tongue To chaunte a Syren-charming quau'ring dittye When I these bewties chaunce to come amonge My lead-sade-sable lookes must moue their pittie All what is in me then , is all vnwittie I want these warbling noates to wynn their loues Nor cann I pricksong sett , which better moues I cannot musick it , nor finger fyne A sweete-cleare-throated , care-charme instrument I 'me not posseste with such sweet parts devyne Whereby to cause , faire bewties merryment T'ynchaunt theire eares nothing cann I invent And well knowe I , that women take delight In these same instruments , both daie and night I cannot daunce , no● with my sprawling heeles Cann I the ny'mble cutt-heele caper kick My sullen bloud an other humor feeles To woe a wench , I want the wanton trick I am a milksopp then , I then am sick Againe , strenghes moysture in may vaines is skant , Which women after dauncing must not want . And therefore pry thee fellowe lett me reste Of all these worldly Courts , my Tubb's the best . Allexander . DIogines , my meaning is mistooke I would not , that your Tubb be quite forsooke But for your recreation nowe and then You l ' goe too th' Court , from court t' your tubb agen . Mistake me not , it will for your good tend A wiseman alwaies lysten will too 's freind . Diogynes . NAie would you would these complementes forbeare For Courtyers freindshipps , I did neuer care Ye● should I chuse a freind , a Courtyer than I would make ●hoise-of , fore another man : By this example I will plainelie proue That like to courtyers , none doe truelie loue Like to apparrell they doe loue theire freind To what ( like that ) doe they theire loues extend : Like cloathes they loue theire freindes : why that is true Iust like em , cause they nere loue cloathes but newe : Pack hence , for such loue should I find of you . Allexander . NAie fye Diogynes you cann ( yf list ) Forbeare to plaie this crabb-sowre satirist I pry thee Cynnick broach thy milder braine And let thy wordes runn in a sweeter vaine In others natures too too much you markst , Against theire faultes too rusty ●ond you barkst I doe dislike it I , I pry thee cease thou d'st gaine more loue , yf thou didst hold thy peace : Turne courtyer man , come , be thou pollitick wise He best wynns loue , that best cann sooth-vp vice . Diogynes . THen I le ' wynn hate : nor King nor Clowne I le ' spare Yf they with vices vennym poysned are Yf with Prides swellinge tympany I fynd Theire hartes are once puft-vp ; I le speake my mind . Let 's pate be crownd , with hundred thowsand crownes Lett cruell deathe , succeed his wrathfull frownes Yet ( yf in him ) loathd filthie synns I see Hee shall not ( in them ) sooth'd-vp-be , by mee I cannot soothe ; I am not that waies wi●e : Who liveth not in vertue , dies in vice . Allexander . THou sayst well Cynnick , for I hold this race Of oyld-tongu'd flattrers , to be dangerous base The cankerd rust , doth not the Iron frett Soe faste as these , doe in good natures eate The statelie oake a longer tyme would liue Yf to the Ivie , he noe truste did giue But as the Ivie ' , ' boute the oake entwyndes To worke his fall ; so 't fares with flattrers mindes . But whether in discourse , shall our tongues walke ? I came not here , of court affaires to talke I came to see , thy manner kind of life And t' aske thee , why thou getst thee not a wife . Faith gett thee one , I would not lie alone Yf all the world could but afford mee one . Diogynes . A wife ? why for my life I cannot see Howe man , with woman , euer should agree When men goe backward , and goe downe the wynd It frettes , cuttes , galles , and greiveth sore the mind When women backward growe ▪ and downeward goe Theire spleenes , with laughter tickles then I trowe : Since theire two natures , are soe contrarie I muse howe tweene them , cann be sympathie A wife ? oh fellowe tha' rt a younge man yet Ther'e 's much sowre sawce , belonges to that sweete bitt : Who would be troubled with the yawling noyse Of a harsh-whewling young childes whympring voice Againe , to see em fligger , smile , and plaie Doth make mee greiue as much an other waie When they doe simper , I doe sighe ; for then I mynd the miseries , they l see ( ere men . ) T would cutt my heart to heare a babe crye dadd Oh giue me meate : when t is not to be hadd He that doth wiue , for pleasures sole intent T is tenn to one , but soone he will repent . Who would be bound to scrape , pinch , carke , and care For brattes , ( perhapps ) that gott by others ate ? Not I : I le ' none of this thing , cald a wife Let him take one , that 's wearie of his life For hee that alwaies will supplies ' wiues lack Must vnto Nature goe , for a steele back . A wife ? I le ha noe wife : such sprights will frowne Vnles they ( er'e a non ) are coinurd ' downe : Againe my little Tubb is too too small To hold my wife , my selfe , and whom shee 'le call It must not be a smale howse that cann hold A silent man , ioynd with a shrill-tongud schold Nowe will hir gossipps come ; then praie nowe where Is roome for them to chatt , and make good cheere ? And nowe hir old-acquainted freind will come ( Perhapps to see hir , when I 'me from my home ) Then where's my galleree , for them to walk ? Or anie place for old freindes secrett talk ? Some what perhapps they l ' doe , I should not see : Where haue I chambers then for them to bee ? Not in my Tubb my Tubb ●ath nor the scope For hir to gossip't , with hir mates I hope . Yet though I haue 〈◊〉 wife ( with ho●● de●ire ) My harte is flamd : burnt am I with loues fire A loue I haue to whom I will be true Obserue hir partes , I will discribe them you My loues pure white hath ne're sustaind a spot She 's wise , ●ood , rich , faire , chaste , what is shee not ? Hlr eyes 1 , grace 2 , speach 3 ; hath 1 fir'd , amaz'd 2 , rauisht 3 , My harte 1 , sence 2 , thoughts 3 ; with loue 1 , wonder 2 , delight 3 , But fyr'd 1 , ' mazd 2 , sence-rest 3 ; I sought 1 , prayde 2 , and wisht 3 , To quenche 1 , cure 2 , and heale 3 ; loue 1 , sence 2 , and eyes3-dymd sight Thus eyes 1 , grace 2 , speache 3 ; hath fyr'd 1 , amazd 2 , sence-charmd 3 My thoughts 1 , sence 2 , witts 3 , with loue 1 , with feare 2 , vnarmd 3 Oh my loue 's fairelie white without a spott Such is hir hue noe staine hir hue can blott Virtue 's that Dame in hir sweete grace I sitt 'T is shee loues me , she'es womans oppositt , Could I one headles lymb les corp les see To such a one would I betrothed be For had shee nere a head ; noe tongue shee l haue : Nor corps ; then I de not d●ead the lechrous knaue : Nor lymb ; then should I neuer quiv'ring stand Fearing my eares remembraunce of hir hand Of rope or hangman I was nere afrayde At noe sight quake I but at wife or maide . Allexander . OH harsh-sowre , crabby Cyn●ick , still I see To gentle creatures thou wilt stubborne be If with a girle t hast neuer slept a night Thy soule hath neuer tasted sweete delight . Such is the femall sex , while wife or maide As of them , too much good , cannot be saide Methinkes the skipping bloud ( a Virgins grace ) Which tripps lavaltoes in each maydens face When mens fowle tongues , o're-flowes with ribaldery Should make thee loue maides , for theire modestie . Diogynes . MAydens modest ? what is this modestie ? ●f t' is in them , it is a vice saie I Vertue in women is as cold as Ice : Nothinge is warme in them vnlest be vice . Thou art a dunce , thou haste noe reatche I see Why Maydes at all tymes cann faine modestee . Thei l ' blush as oft while they liue single liues As they will weepe , when they be mary'd wiues : If t was my liste , I could a thowsand name That would ( yf men talke Ill ) blush at the same Y●t thy themselues , their tongues shall nimblie walke Whole nights togeather , all in too-broad talk . Allexander . THou wrongst em soore : I doe not think it I That maydens tongues , will tripp Immodestlie . Diogynes . THou doost not , doost ? I prithee think soe still : I think thy witt is like a womans will But what thou dost not think , I trulie knowe : What I haue saide of maydes men shall find ●oe I fellowe , fellowe , till theire by thems●lu●s Maydes in talke are modest bashfull elues But beinge from the companie of men The lawes of modestie is broken then . T was not longe since I stood to maydens neere But Lord ! thou 't ne re beleeue what I did heare For onelie that same wench esteemd ' was well Which could the ribauldst dreame , relate and tell : I could relate all what they did relate But that my tongues , disvs'd to such like prate 'T is vild obscene ; speake younge man wilt you hav 't ? Allexander . COme , out with 't Cynnick , I knowe thy delight ●s , all in all to worke faire woomen spight . DIOGINES RELATES the three wanton Sisters wanton dreames . Diogynes . O Yet the fyer , once three maydens satt ●nknowne to them , I ouer heard theire chatt Eache with hir tuckt-vp cloathes , in pleasing plight ( Pleasing I meane vnto fond y●unge mens sight ) Satt ore the fyer , soe , as one might see , From sl●nder foote , to round white nimble knee As thus they satt , I 'me sure thou doest thinke what ( When maydes with maydens bee ) wil be theire chatt Girles ( quoth the eldest sister ) what shall 's doe ? Smal'es my desire , vnto my bedd to goe Fo● yet , I never in my couche could fynd A sportiue mate to please my mayden mind Alas , alas , what pleasure and delight Takes one mayde with an other in the night ? But smale god knowes it , for my owne part I Ne're tooke anie with whom Ie're did lie . For loue , noe revells in that bedd doth keepe Where one girle , by an others side doth sleepe . ●or trulye ( sisters ) there is none that can Giue maydes delight in bedd , but a young man And but in dreame ( the more vnhappie I ) I ne're with such a beddfellowe could lie But yet in dreame ( oh matchles sweete delightes ! ) Iv'e lyne , and lyne , with one whole wynters nightes The greater greife ( you 'l saie ) 't was to my mind When I did wake , and my selfe single fynd . Oh girles it was ! but sisters I doe see , It is with eu'rye mayde as 't is with mee . Such are our dreames , as wee doe laugh in sleepe But when wee wake againe , oh then wee weepe . But what shall s ' doe ? wee 'l not soe soone to b●dd Letts rather tell , howe ne're wee haue beene spedd . Our merry'st dreames come le●t vs nowe relate Girles gott with girles , their mindes maie freelie prate What though w' are maides ? here are noe men to heare vs Freelie wee vse to chatt , when th' are not nerevs W' are by our selues : what ere we talke , is well Come let ts drawe lotts , which first hir dreame shall tell . At which the youngest , blushing like a rose Being assignd by lott , firste to disclose Begynns to tell howe to hir soules delight Hir sences ravisht ' were , the other night . THE YOVNGEST Sisters dreame . QOth shee , on bedds softe downe downe did I lie And s●ugd doowne close , to haue sleepe close eache eye But ere t would bee , I entred in a muse ( I such a muse as all wee maydens vse ) I mus'd ( me thought ) yf there were sweeter blisse For maydes , then 't lie with men , to clipp and kisse Me thought , I thought ( this thought fetcht out a groane ) It was a hell to lie , all night alone . At which I sight , and turning me I wept Desiring , what I knowe not , till I slept In which my sleepe ( oh fancies sweete delight ? ) Appeard a youth ( Pheobus was much lesse bright ) Gold were his lockes , firye sparkles were his eyne His browes , cheekes , and chynn were as louelie fyne I' ns shirte was hee , a shirt soe fyne I wynn As one might see , what was tweene shirt and skynn His snowe-white armes , in-laide with azurd vaine ( Mixed with crimson dye ) one might see plaine His full-broade manlie some-what-downye cheste Dale-like indented tweene two mounting brestes ; On which two prettie fr●iteles teatlinges grewe : Not milkie sweete , sweete onelie for the ve●we . I saw's soft slender waste ; and sisters well nie I fawe what grewe beneathe his plump-round bellie : All what I sawe ( sweete w●nches ) I would tell ye But that sweete loue coniures me ( here 's ' the spight ) Not to discribe , mans sweetly-sportiue spright : Oh sweet's the dreame , which yeeldeth such delight ! But come girles come ; ( fye whether doe I roame ? ) Me thinkes bu● coldlie I tooth purpose come : To me he came , and kiste me too ; when I Me thought did faine , I did a sleeping lie Me thought , I lett him kisse and kisse agenn And ●ouche me too ( maydes maie be toucht by men . ) I sisters , faythe ( me thinkes ) that maide's vnwise That will in private , to hir l●ue be nice Two faythfull lovers cannot synn I weene Soe what they doe , by others is not seene . Nowe would the wagg , be stroaking of my face And nowe my pappes , anon another place Delighting of himselfe , sisters you can ( Better then I ) tell what best likes a man But fayth-la girles , I cannot chuse but smile I laie , as yf I soundlie slept the while Permitting him to please the appetite Of his too too-fond , youth-last-burning sight Fayning , I soundest slept , whe● hee did steale To vnhill that which maides should cheifst conceale But , when as hee 'd haue come into my bedd The feare I had to loose my maydenhead Awaked me : Quoth thother sisters , what ? I hope we maydens least of al●feare that Beleeue me ( quoth the elder girle ) should I With my sweete-hart , on my wedding-night lie And find him drowsie dull , like heauie lead Hunting but coldli● for a maydenhead : T would kill my tender hart : t would murder mee The blushing morne I nere should liue to see Oh I should fill the roome with groanes : in morne With lookes deiected I should seeme forlorne . But when you wakt ( quoth she ) cha●t you not then Oh noe ! in that case maides nere chafe with men Though wee seeme angry , at there boldest partes Yet seldome comes , our anger from our hartes For in loues sporte ( this is our sexes wyle ) We'el seeme to frowne when most of all we smile Yet sisters faith ( quoth shee ) me thought I wept When I did wake , cause I noe longerslept For trath-la girles such pleasure in 't tooke I As in like dreame , t would nere greiue me to die Had I a world , I d'e givt to learne the skyll Howe I should sleepe and dreame soe at my will Had I that arte , that matchles pleasing slyght Fewe daies I d'e haue , eache daie I d'e turne to night : Lye downe I would , lulling my selfe a sleepe , Bidding my soule delightfull revells keepe : Sild would I wake , but alwaies by my will I de sleepe , and dreame , and be embracing still . Nowe second sister wake , I praie ( quoth shee ) And in your laste nightes dreame come second me . THE SECOND SIsters dreame . THe second sister some what modest bold Reply'd ; my dreame partlie by you is told Before you slept , me thought , I heard you saie You in sweete musinge , did a longe tyme laie You mu●ing sigh'd , and sigh'd till sleepe did steale Vppon your mayden eyes , their lidds to seale At length you slept and dreamt you sawe your loue ( A dreame indeed , which much vs maydes doe moue ) You kiste with him but when he 'ed with you lie That made you w●ke , and out the bedd to flie But soe ( me thought ) sweet sister did not I For I ( me thought ) did think it was noesym To lett a youth betweene my sheetes leape in But yet for fashions sake oft thus I de crye Praye gett you ●ence , seeke some where els to lye Yet this repulse should still soe faintlie come As it should feircer whett him on for roome For coldlie , to denie loues sweete delight Spurrs to a gallop , thefeirce appetite . And sisters well you knowe , we maydes doe hold Those youngmen weake which hunt loues chase but cold What is it to crye , fye , or praye nowe hence ? Why to a resolute mynde , that kinde of fence Too open lies : oh ! men are desprate foes Vppon advantage , thei le come in , and close , I de ne're crye , fye awaie , nor vtter this But I would closly hugg to him and kisse . Begone , sur●ease , y' are rude , forbeare I praie Of tymes such wordes , I 've gone aboute to saie But er'e those cruell wordes , could haue their birth Tha'ue smoth'erd bynn , and all has turnd to mirth Wagges well knowe howe , to quench our angers flame Sweete kisses , at first kindling , dampe the same For ( sisters ) Loue , his schollers this doth teache Wee ioyne should lippes , to seale our lipp's from speach And soe it fard with vs ; speachles we laie Giving to pleasures sweetned streame free waie Soe longe ( me thought ) we dally'd in the bedd As allmost I had lost my maydenhead But ( girles ) I curse Dreames false deluding guile As I was loosing it , I wakt the while Oh girles ! oh girles ! who knowes what I did misse , For I awakt , in midst of sweetest blisse If euer mayde , toucht Nectar with hir lipp Then I ( in dreame ) of that sweete iuyce did sipp But oh I wakt ! oh then ( awakt ) my spight For being ' wakt , a sleepe fell all delight Nowe eldest sister you must wake ( quoth shee ) Your turne 's to tell , the next dreame after me And reason to the eldest sister sayde Else let on me , some for feyture be laide But , I must tell ●e dreames you haue told twice Vnles I should , some fayned dreame devise Were here more then fiue hundred maydes : yet each Of vs , should in one text and lesson preache For all we maydes doe dreame alike a nights Then to our eyes appeareth pleasing sigh●s And then a smack we taste of loues delights , Oh that Dame Nature , would but heare my sute Then should our mayden bodies , beare noe fruite . Or would it were noe scandall to our liues To haue our pappes giue sucke , er'e marryed wiues : Yf with that pleasing graunt , we maydes were blest Then soner would we yeild to loues requeste For a my fayth girles were it not for feare To be with childe , I d'e ne're denie my Deare Oh then these false dreames fond deluding sightes Weed ne're care for : we'ed taste loues tr'ust delights More then tenn thowsand tymes , Ive thought to pyne This mallenchollie sullen corpes of myne For sild ( alas ) we maydes can taste sweet loue But our owne bellies , doe the tell-tales proue With ●ullen puft-vp pride alowde they reade ; Proclayming publikelye our private deed Happie are wiues , for they are nere afrayde Of that which terryfyeth moste a maide , They maie haue boyes and girles , and boies agen : They maie with husbandes lie , and other men ; Yet nothing noted ; but alas poore we Sild dare doe ought , but what the world maie see , Eache thinge , it selfe againste vs doth oppose All thinges are blabbes , our secrets to disclose For sild we reape loues pleasure in the night But envious daie ( to'ur shames ) bringes it to light Shewing too plaine , at what game we haue beene Making our sweetlie stolen pleasures seene . Oh were it not for dreames , I wonder I Howe we in bedd a nights could brooke to lie But come , lett these things passe ; eyther of you Your dreames haue told : my dreame beginneth nowe THE ELDEST SIsters dreame . OH ( sisters ) knowe you , to my ravisht sight My loue with 's amber locks appeard laste night Bold boie boldlie hee came as feard of naught , Shewing in what schoole hee his skill was taught Scar●e speaking ought at all ●f ought t was this Where 's my Gerle ? smothring that too with a kisse Nor with this kissing spent hee all the night ●utt ( girles ) our pastime yeelded more delight I dreamt it did doe soe , for you must knowe I did but onelie dreame , it did doe soe : To loues embracementes , wee ( me thought ) fell then But loues sweete game is coldlie chaste by men . Yet our sex , workes loues labor , eu'rye daie With mindes , as willing , as men goe to plaie I girles I girles , I spea kt in heate of bloude Men too toosoone are ty'rd , with doying good But oh deare girlis ( such is our sexes kind ) One man maie please vs all , except our mind For yf one man content one woman cann Then , why should it not be this youthfull man ? His vaines were full , soe stronge a backhee had As Herculis to him was but a ladd Yf youth and strength 't is , quencheth womans fire Then 't was in him , as much as I de desire But 't is not Oceans of that liquid stuff Which lyes in youthfulst men that is enough To quench the mindes outragious frying flame ; For that once ty'nd age onely dampes the same Manie a woman 'till shee hath tr'yd twoo Distasteth all , hir firste sweetehart doth doe From whence praie comss that Luste , that s●wre-sweet smart ? Oh th' ead of that same springes , a divelish harte . But whether from my text am I uowe fled My dreame was this , I loste my maydenhead To that let me retourne : oh t is delight Vnto vs maides , to think but on that night . Him t'weene my armes one while I did infold Another while , he me , 'tweene his would hold . Entwindinge leggs ( me thought ) with me he laie While I , wit hs curledl●cks , did sporte and plaie Soe longe plaide we as sisters-well I wisse Our sportes extended further then to kisse Soe longe I kiste , soe longe on 's looks I fedd As sure in dreame I loste my maydenhead ▪ But ( sisters ) was it in my pow're to choose Then such a losse I d'e eu'ry mynute loose For when we maydes doe lose our mayden treasure Oh by that losse we wynn a world of pleasure Fayth Girles , Maydes cannot think what sweet delight Two louers take which warr in loues feirce fight : To them loath som's the daie , ouer the night But nowe I sighe , nowe doe I greiue to thinke That , that night my eye-lides did euer wynke For when I wakt ( oh dreames ! oh dreames y' are theeues And mist my loue , Iudge then ( girles ) of my greeues Oh had I had tenn worldes I would haue than Gev'n all those worldes ( sweete girles ) for half● a man Men stuffs their chestes as full as they can hold With cramb'd-trust bagges of aungell-winged gold : But what to doe ? for sooth to by this land : Oh would I had that dust of Tagus strand I de not buy land or howses with it I For other merchandize I de make it flie : Had I such laden truncks this Ide doe than For enry night i th' yeare I de buy a man For , sisters , I maie speake to you my mind When I awakt , and lookt my loue to find Feeling for 's neck to claspe that neck of his For 's ruddy lipp , hoping that lipp to kisse For 's wanton legg , for myne with that t'yntwind And sisters for — oh girles you knowe my mind When for these louelie thinges I searcht to see Du● could not find , where those sweet things might be With bitter passion , I burst out and cryd Wishinge , with in my mothers womhe I d'e dy'd Oh sisters ! oh sweete sisters , then did I Wishe , fatall Death attache me instauntlie . Nowe did I stare aboute ; nowe did I call But when noe aunswere I could heare at all Vp in my smock I rose and searcht each place ( Oh girles extreames our sex in loues sweete case ) Groping behind eache trunck , feeling vnder bedd Me thought for him which had my maydenhead And oft I de crye sweete wagg , thy selfe disclose ▪ For Iv'e another maydenhead to loose But when noe answere I could heare , oh then Weeping , I sigh'd and went to bedd agen Wher'e one while tumbling that waie ; other this : Nowe should I sighe ; nowe my poore pillowe kiss● Entwinding it betweene my armes embrace I de hug g't as yf my deare duck were in place Fayning ( in that my frying passions flame ) I hottlie chaste loues sweetst delightfull game But when I found my sence deluded soe My passions heate , to coldnes then did growe For myssing him I grewe more cold then stone ; Oh't paynes my heart to telt ; come lett 's be gone . Soe vp they rose , but er'e they went I rusht From where I stood , at which the wantons blusht . Nowe sir I hope you see what modest chatt Young maydes will haue when by themselues theire gott . Graues swallowe them : were all dead I 'de be gladd The best of wiues , or maides , are worse then badd . Allexander . COme , come Diogenes , although those three In private mirthe exceeded modestie Yet you doe Ill t' accuse soe gennerall ; Cause one is badd therefore must they be all ? In soe concludinge , very Ill you doe Noe man soe gen'rallie , concludes but you ▪ Diogynes . ANd by your leaue sir I l'e conclude soe still Where one of them is good tenn thowsand's Ill What I haue saide , I will re-saie agen Wer't not for them , oh blessed were we men Into vs men , they eate as rust and moathes Eates into Iron , and the fynest cloathes Thou seest this riv'led hollowe-eyd face of mine thou dst little thinke it has beene dect-vp fyne , And tricklie trym'd-vp in a womans guise Onelie to dive into their knaueries But dust thou heare ( I speake it to their praise ) I haue a mary'd wife beene in my daies At least wise like one , for th'e●le yet confesse They once tooke old Diogines for noe lesse : Noe butned dublett , on my back I bo●e A gowne downe to my heeles ( wif-like ) I wore And such attire , this head of myne did beare As mary'd wiues in those daies vsd to weare Then to my chynn , noe briflye haires were knowne Nay'thad not entertayned anie downe But t was soe soft , soe slee● , as each man sayd When I past by , there goes a wife o● maide : My curled locks , hang in a careles guize With which the wynd did plaie in wanton wise Like to a wanton , I was trymlie drest But why I was soe , there consists the iest . Allexander . WHy wast thou soe ? I pry thee Cynnick tell : Till thou haste told it , I shall nere be well . Diogines . WHy then be Ill : in sooth 't is not my liste To make thee laughe : for I 'me a Satyrist : Againe thy companie , I doe brooke soe Ill As I would haue thee gone , had I my will Allexander . WHy tel 't mee then , and instantlie shalt see I will departe , and gett me hence from thee . Diogynes . ON that condition I will telt : why knowe This was the cause I went disguised soe The Dames of Athens merrye wenches be And vnto meetings giv'n-are much you see To gossip't with them , I did long time longe To heare the verdict of eache womans tongue For well knewe I when wiues are gott with wiues There 's tryalls to be heard , of husbands liues False accusations , cruell Iudgments then , ( Vnmercy fullie ) passe vppon poore men To heare all which ( tooth hazard of my life ) I tooke on mee , the habitt of a wife : And well I womand it when I did walk But when at table , I were sett to talk Then did my tongue betraye me ; for I trowe It prou'd a Iade in pace ; t' was dull and slowe : I mumping satt : I could not for my life Make my tongue gallopp , like a marry'd wife T was cause I lackt theire arte to spur it vp Euer anan with a full sugerd ' cupp . Yet wiud I it the best that I could doe And nowe and then raild on my husband too : But marke mee nowe ; nowe to my tale I goe . The Cynnycks discription of the manner of womens gossypping . AS at our meate we satt t was hard to knowe Whether our teeth or tongues , did fastest goe . At tables vpper end in cheifest place Satt maddam , Will , in reeling drunken case Light in atire shee was , shee s womens god They hir true subiects be : but she'es mans rodd Nothing by Will , at anie tyme is saide But is by wiues , and widdowes still obayd . VVills Oration . SVbiectes quoth maddam Will I here am sett Not alltogeather , to se howe you eate Nor came I whollie to participate , With this your freelie-spoken merrye prate But chieflie why amongst you nowe I come Is to knowe howe eache wife , fares in hir home Howe by hir husband shee is dailie vsd Whether she'es well-entreated , or abusd , Therefore yf anie of you suffer greife Know 't I am Will , and will yeild you releife Be bold to speake , I am the wiues delight And euer was , and wil be th'usbandes spight I l'e sut as Iudge vppon these wicked men Doe you accuse , and I l'e guie s●ntence then . The old vviues complaynt againste hir younge husband . AT which old Crona with hir redd-bleare eys From of the stoole she satt did straytewayes rise And out aloude , to Will , for iustice cryes . Quothe she , mysou'raygne Queene 't is not with tongue I able am t'expres my dayelie wronge . Three husbandes haue I had ; two old in truth But they the cropping had , of my greene youth In lewe of whith ( to thin'k on 't nowe I 'me sadd ) They left me all the goodes and gold they had . With Cattell sto'rd-was all my pasture growndes With fyne woold bleating sheepe 〈…〉 downes Crambd'was my barnes , my cheste with in 't did hold Manie a Princes picture in puere gold and while they liv'd , that thing was wondrous skant That Crona euer did speake-for and want : Then in wealthes pleasures I did swymm and floate But out alas that e're old fooles should doate For since theire deathes ( oh Queene I spea kt ' with ruth ? ) Fond-foolish I sett my loue on a youth Making him maister and possessor quite ( In hope heed ' doe to mee all true loues right ) Of all the golden goodes I were possest And left-with by theire soules , which nowe doe res●e But ( aye me Caytif ) neuer wretched I Vntill this tyme knewe , what was miserie Oh nowe I fynd , this is the sweeter life To be an old mans nurse , then a youths wife For ' s loue I wedded him , but he aboue Doth onelie knowe , who doth enioie his loue My bedd hee loathes ; hee neuer giues me kis But hee cries , wife , reward my leue for this For yf younge men old wiues one kis affordes T is for the loue th 'aue , to theire golden hordes , Without I buy his loue , hee l lye all night In sullen wise , and discontented plight Not once soe much as turning vnto me Vnles a golden lure , his eyes doth see . And nowe greats goddes Will , for loues intent Soe longe I bribd him haue , as all is spent And I am cast-of , wherefore lett me craue That gainst him , publick sentence I maie haue At which same periodd , all the wittles route In hir behalfe vnto dame Will cryd ' out . Dame VVills Sentence . SVbiect quoth Will , well has thy fluent tongue Exprest with passion thy too greate a wronge The sentence I pronounce against that wight Is this ; thou shalt torment him daie and night With that same poysned instrument of thyne I meane thy tongue : then shalt-thou se , in fyne Howe despratelye , to hang himselfe he'ele gadd Or els , howe soone he will proue braint-sick madd My seutence is at noe tyme thou shalt rest , But with thy tongue torment him still thy beste . Infeilde , in bedd , at borde , in eache place still I de haue thee stying him with thy bitterst skill Call him vp start , base scumm , the worst of worst ; Ask him who made him , and who raisd him firste ? Tell him , e're thou mettst with him hee did lacke Shoes for 's feete , hose for 's leggs , and cloathes for 's back Such peales at all tymes ring thou in his eare It is my sentence ; doo 't , and doe not feare To doe that hest , awaie did Crona trudge Praising dame Will , for a moste vpright Iudge . The younge vvifes complaint against hir ieolous headed old husband . THat wrinckle-faced drudge , noe sooner gone But in hir place straight flept-vp such a one As matchles was in bewties pleasing grace ; One , who exceld , loues mother in the face Men call hir Youtha : oh-greate queene quoth shee Since woemens wronges thou rightst ' , then right thou mee My couetous parents ( not to Natures kinde ) Vnto an old man matcht me , ' gainste my minde Fortie such men , vnable are to quenche The firye flames tyn'd in a lustfull wenche . When burning Luste with 's violent scortching fire Hath sing'd my harte with passions feirce desire Then in Loues chase I hunt , for in Loues game Remayneth that which quencheth Lusts hott flame . But , tweene an old mans armes what 's there to quench ? Still flares the flames , ty'nd in a youthfull wench . Yet yf that shiu'ring coldnes heate allaies ; Then that in old men , shall we find alwaies As we are extreame hott , soe still are they Extreame in that same cold extremytee But loues feirce fire with fire must quenched be ; ' Ells still the more it burnes : so 't fares with me . For 'las , when lust hath heate me , I cann find His cold embrace , nòe quencher of my mind My parents might haue matcht me to one dead , As well as to a sapples old mans bedd : I cann smale diffrence make : for men one old Like dead men laye : oh th' are corruptly cold . Rug'd-wrinckled is his face : his head in showe Seemes like a hillock , hild with milk white snowe His humors heauier , then sadd massie lead His leggs like Isicles doe warme my bedd Noe signe of heate , is in this aged fire ' Les in his nose , but that resembles fire . What shall I saie , ther'e 's none , that doth him see But saies the picture of cold winte'rs he Yet I ( oh moste vnequall matche ! ) alas Enforste to wedd , with this cold dotard was With whom ( greate Queene ) I such a life doe leade As I eache mynute , wishe my selfe were dead . Soe hath his aged disabillitie Possessed him , with this feende Ieolosie As I cann noe waies , goe from sight ofs ' eyes But straitewaies after me , he sendes his spies Nor cann I talke with anie , but in 's head A riseth some conceipte , I l'e wrong his bedd . Let but atrech'rous doore in night once creake Then straight he doubtes , ther'e 's some with me would speake Confrence with neerest knin , hee l not allowe , Fearing we plott , to breake our weddlock vowe Which god he knowes ( greate Queene ) my spottles mind That waies as yet , hath neuer beene inclynd Smyle I , or weepe I , all is one ; for hee Of wha't soe e're I doe , will ieolous bee If I doe smyle , then sayes he straight Iv'e had Sport with my loue ; t is that , makes me soe gladd If I am sadd ; then doth hee saie hee knowes The spring from whence my mallanchollie flowes Vp braydinge me , I 'me onelie sadd for this Because my loue , of his sett how're did misse Such is a grislie old mans , faire wiues ' state As ieolous-headed he will deeme she'el hav 't Though ouer hir hee setts a thousand spies , And eu'rye spie , an Argus is , for 's eyes : Therefore , since ( causles ) he doth wrong me soe Teache me revenge against this loathed foe . Giue sentence ( Queene ) what shall bee done by me Againste him in revenge ofs ' ieolosee . Dame VVills sentence in the young wifes behalf against hir old husband . YOutha quoth maddam Will , with greate reguard Haue I , this thy sadd information heard And doe bewaile the same ; but I le ' haue thee Plague thy old husband , for his Ieolosee . Yet Ieolous-headed men noe plagves doe neede For in themselues , sufficient plagues doe breede For looke in what place , Iealosie doth dwell There are the tormentes , of an earthlie hell . Yet since for naught , he doubts soe faire a dame Thus shalt thou sting and torture him , forth ' same . In secrett wise , I le haue : hee staine his bedd , And graft faire guilded hornes , on 's silverd head Such glorious spriggs soe well in noe place growes As in the riv'led furrowes of an old mans browes . Thou art a woman , therefore canst not want At all tymes skill , such setts and grafts , to plant My sentence is thou shalt him soe beguild As make him thinke his father to that child Which thou thyselfe knowst not who it bego●t Togather goodes for whom , shall th' old drudgi trott Not sparing night nor daie , till 's life be done Howe to scrape wealth , to giue anothers sonn And cause thy parents , forste thee to his bedd Thus will I haue thy parents punnished . Thou shalt , vnto theire skarlet blushing shame , Bespott them with the spotts , of thy staind name Soyling thy wedding sheetes , faire I'vry white With fowle black spotts , of salt lusts loathd delight Bewteous youtha my sentence nowe is done See that on them the'res execution . The gossipping vviues complaint against hir riche churlishe husband . THis sentence giv'n , the whole route●gann to rise But pert-quicke-tongued Gossippa ( whose eyes Contaynd of brymishe teares a cristall fluude ) Starts-vpp , and praies Dame Will , to hir be good . Of all thy louing subiectes I ( quoth shee ) Haue euer yet beene found faythfulst to thee And therefore my good Queene , let me acquainte Thy gentle eares with one petition plainte . Two thinges I loue ; two vsuall thinges they are The firste , newe-fashiond cloathes , I loue to weare Newe tires , newe ruffes ; I , and newe gesture too : In all newe fashions , I doe loue to goe : The second thing I loue , is this I weene To ride aboute to haue those newe cloathes seene At eu'rye gossipping I am at still And euer wil be , maie I haue my will For at on s owne howse , praie , who i st ' cannsee Howe fyne in newe found , fash'ond tires wee bee ? Vnles our husbandes ; faithe ; but verye fewe And whoo 'd goe gaie , to please a husbands veiwe ? Alas we wiues doe take but smale delight Yf none ( besides our husbandes ) se'es that sight . It ioyes our heartes , to heare an other man P●aise this or that attire , that wee weare on Wee iocond are , and thinke ourselues much graste Yf we heare one saie , faire wenche , faithe in waste This straight-girt gowne , becomes you passing well From other Taylors , yours doe beare the bell : Oh hee that well cann actt-out such sweete partes Throwes-vp the sure which wynns our verye hartes When we are stubborn'st , then let men with skill Rubb'es well with th' oyle of praise and bend we will That smoothe-fyne supple oyle doth soften vs foe As what i st then we will not yeild vnto ? Meetinges and brauerye were my delight : Those were the two : but ( greate queene ) he'res the spight Without greate store of wealth , be dailie gainde Of all delightes , those are the worste maintaind And therefore I did alwaies plott in mind Howe a wealthie , riche husband , out to find And one I 've gott : but such a churle is hee As scarce a penny will bestowe on mee And that shall neuer come , but ( fore , I ha'te ) The miserable clowne , will scratch his pate Alwayes demaundinge what with 't , I will doe And then comes out , her'e 's such a stir with you . A man had better tidd-be of his life Then clog'd with such a fydling foolish wife Such are his tauntes , when I demaund him ought As what I gett from him is dearelie bought . I cannot grosslie feede , for I in sooth Haue a tender mawe , and a daintie tooth These beeues and muttons , are but homelie fare My appetite doth thirste-for what 's most rare : Had I vnto my mind , then I would eate Still of the fynest pallat-pleasing meate But fye on h●gges ! oh ! there is none liues , liues Soe straunglie hatefull as these rich churles wives For yf I cannot gnawe , a hard drye cruste Manie a daie , faste-out the tyme I muste . Iuste like to Tantalus it fares with mee For what I hunger-for I alwaies see . All what against him I d' e to saie , Ive saide Nowe queene I doe ymplore thy counsells ayde . I cannot gossipp it nor cann goe trymm Cause I want arte , to worke coine out from him . Tatling Gossippa here-at holdes hir tongue With praying maddam Will to right hir wronge . Silence beinge made , thus dame Will replies . VVills sentence vppon the rich churle SVbiect quoth shee I've heard thy Iniuries And yf they all hee true which I did heare Then are they too too much for thee to beare For to vs women these thinges are moste Ill T' abate our prides , and to restraine our will If hee bee riche ; his harnes are full of graine Where hee one bushell sells , sell thou still twaine His swyne , sheepe , geese , henns , ducks , doe thou convaie I , sell his very shirtes but goe thou gaie , Of all men , hee vnworthy'st is of life That will not laste of all mistruste his wife . A nightes , faile not but pick the churles stuft purse Yf hee doth sware , I hope thy tongue cann curse But yf his barnes , purse , yarde , and all doe fayle Then to th' old vse put thou thy nimble tayle Lett that worke for thee ; for by that same waie Ther'e 's manie a woman makes hir selfe gaie That waie thou maiste the supple sattins ware That waie thou maiste feede on thee dainty'st fare Yf noe waie else thou canste make thy selfe trymm Then that waie , t is my will , thou punnish him whoo 'd sweate and toyle for this same golden treasure When one maie gett it , with the sweetest pleasure Thou knowst my minde ; Gossippa , doe it then : Fare wenches cannot want , while there are men . Diogynes makes himself knowne . AT th' end of which same sentence , all arose Where at my selfe to them I did disclose But er'e I did it , I did gett to'oth dore For had they caught me , they 'd haue vsd me sore : To hold me , eu'rye woman out did crie But being out theire reache awaie rann I : Gladd that I d'e seene and heard theire knauerye Nowe sir , Ive iustlie told , for what intent I like a woman amongst women went Yf you on theire behalfes haue ought to saie Sait'e some where else , or gett you hence awaie Allexander . TO what t hast ' saide , smale creditt I cann giue For I shall neuer made-be to beleeue That creatures halfe devine for glorious bewtie Should soe respectles be to man in dutie . Thinges eu'rye waie soe perfect faire in showe In virtues fullie perfect , are I knowe . Diogynes . THou knowst it ; doost ? awaie , thou art an else What canst thou knowe , that knowest not thy selfe The golden-skaled snake's , a louelie thinge Had not that glorious worme , a poysned stinge Of maides and wiues noe barrell better bee Would God made none , but what were spoke of mee . Allexander . WHy prithee speake ; howe manie wouldst haue then ? Diogines . FOr one halfe girle , tenn hundred thowsand men . Allexander . NOwe fie vppon thee ●ynnick , why dost bite And sett soe pure a thing , as woman light ? I am a shamd ' of thee ; doe what I can , I cannot think , thou art a perfect man I doe beleeue that thou at noe tyme haste That manlie heare , which causeth man to waste Thou art noe man ; for we'rt a man. I 'me sure A womans companie thou couldst endure . But saie , thou wert en forst vppon thy life To take thee to some one to be thy wife What kinde of woman-creature wouldst thou chuse Yf it were soe thou mighst ' it not refuse . Diogynes . BY hanginge , I de chuse rather end my life Then I d'e a woman haue , to be my wife But were it soe , that one I needes must haue And that I had noe waie , my selfe to saue Then all the world I de ' seeke , but I would fynd A woman for my wife , dumb , deafe , and blinde Besides ; yf I could possiblie prevaile I de seeke the world for one , without a taile Most men in bodie wasted are by wiues But such I' me sure , would proue restoritiues . Allexander . FIe man ; why what in women doost thou see That they soe much , distastefull are to thee . Diogynes . NOe more then thou maiste see , yf th' art not blind Why moste of them hudge gyantes are for minde Pride keepes hir faire in eache faire wantons face And Luste keepes in theire 〈…〉 markett place Revengefull Wrath theire furious tongues doth swaie . From labor , drowsie Sloath their handes doth staie In syns sweete-poysned Iuyce drunken thei le be And Envie others , drunken soe to see What see I not in them ? they are the Inns Wherein doth lodge those monstrous murdring synns . Allexander . FIe Cynnick , thou doste blowe too bitter aire On tender blossoms , which are sweetlie faire . Diogynes . YF shee be faire , and a sharpe-witted one And honeste too ; a Phenix she'es alone . Who hath tenn Herculesses strengths in 's loines And with a faire sharpe-witted wanton Ioyns Shall be assurd the horne , on 's browe to fynd : whoo 'l quench a wantons luste must quench the mind ; Th' are proude ; eache wench would bee an Allexander And by hir will , ouer a world commaunder . But yf not proude , nor lustfullie inclind Then eyther foole , or scold , of hir shalt fynd . Eyther of them , mans patience soe would alter As they would make him straight make vse at h halter , They are all naught , I cannot brooke em I ●ould I were Dea●e , then women all should die Allexander . NAie fie Cynnick thou railst too gennerall Thou muste not for some fewe condemn em all , Thou talkst , as yf thou wert noe womans sonn I would th'adst trauaild , but as I haue done : Although th' Athenians givn are to theire will And liue a life displeasinge ( hatefull ill ) Yet since my travaile , ( whe●● I haue beene ) Aboundance vertuous 〈◊〉 I haue seene . Diogynes . OH ya 'r a trauaylier ; praie are you soe ? Where you haue beene , black swanns you haue seene too Good trauayler the hearinge I will giue you But you shall giue me leaue not to beleeue you Women are naughte : I l'e talk noe more with thee And therefore naught , because women they bee . Allexander . OH straung ! yf Allexander heard but thee For womens sakes ( I 'me sure ) thou 'dst punnisht be . Diogynes . GOe telt ' him goe ; I doe as little care For him as thee ; let both doe what you dare . Tell me of him ? I feare him not a flie : I dread not might : Diogynes am I : Hee s but a man ; I l'e ne're fa●ne for mans grace What I haue saide , I l'e boldlie saye too 's face And wer 't , he were as badd as women bee I d'e bite the monnark to his face , shouldst see . Allexander . HE knowes thou wouldst in that I knowe the 〈◊〉 For I am hee : for this cause here I came To heare thy wittie bluntnes , and to see Whether thy sayings and thy deedes agree , Come Cynnick burne this tubb and followe me And vnto noble titles , Il●raise thee . Diogynes . THou wilt : but I will not : none can raise me ; I 'me in my tubb as greate a Kinge as th●e . Who holdes the world and it's vaine trash for flight He truelie conquers it , giue him his right : And soe doe I : therefore hudge Allexander I hold my selfe ( at h twaine ) the greatst commaunder I will not begg to rule and governe landes Onelie thy absence , I le begg at thy handes . I prethee pack thee hence and gett thee gone The companie still is best , where is but one . Goe seeke thee out an other world to wynn And putt the women of this world therein But let that world be farr enough ; and then Learning and virtue will encrease with men Naught else I haue to begg , graunt but this suite Then henceforth euer , shall my tongue rest mute . FINIS . YOu choyceste creatures , ( you which god did take From-out mans selfmans comforter to make ) Discomfort not your selues nor be dismayd At what a dogged Cynnick here hath sayde What though sowre-churlishe-he ( too currish blynde ) Hath barkt too broadlye gainste your gentle kind Yet little doth such clouds keepe from our sights Your shynninge virtues ; this worldes splendanntst lights Happlye his gally ve●aym'd speech proceeds As grounded byself-doyinge divelishe deedes . Dead is the dogg , I hope and for your sex The spirritts doth his spirritt hottlye vex . Excuse my worke , it paintes the Cynnick forth And to the wise it nothinge staines your worth . FINIS . A MORRALL SATIRE , Intituled the Owles araygnement . WHen fowles could talke with reason like to men This accydent amongst em happend then : Before the Prince of fowles the Owle was brought To aunswere why she did things lawles naught : Her adversaries were the batt the thrush With others moe : who night ' lie in the bush Shee ey her scard with skreeking fearefull cryes Or sodeynlie ( ere wake ) did them surprize : Wherefore they apprehending hir did craue That they against hir might iuste Iustice haue . Greate Prince quoth they to death put thou this Owle She is a vildlie living wicked fowle : Vnfitt to liue : all daie shee sleepes ; a nightes Smale birds shee kills ; the best and greatst she frights Breaking our quiet sleepe with the fell noyse Of manlike lure and yauling-whooping voice And therefore sou'raigne Prince wee all doe craue Since shee deserveth death , death she maie haue . The Eagle sternlie mild putt them a side Commaunding silens thus the Eagle cryd Come forward Owle and free thy hart from feare Speake freelie bird true iustice I doe here Before my sword of iustice Death doth strike Th' accuser , and th' accusd I heare alike Bribes nor affection maks my cleare eys blind And therefore freelie feareles speak thy mind When th'owle did heare this mild speach of hir Lord Couradg shee tooke in gesture and in word Chearing hir selfe , shee thus tooth Eagle cryes Impartiall iustice comes from Maiesties And since your highnes doth thus daine to heare My cause your selfe ; my cause I little feare For what need I quoth shee dread anie thing Being my cause is heard before my King. Let murdrers quake when , Iustice shakes hir rodd The Iust nere feares the Iudgment of Iust god Noe more will I since freelie plead I must ( In guiltles cause ) before a King soe iust Two accusations are against me ●ayde To be a murdrer is the first I 'me sayde The second is that I in sylent night With manlike voice smale birds and fowles afright Greate Prince I both confes ; but firste I le showe The cause and reason which makes me skreek soe A nightes I hollowing whoop and wondring crye But gratious Prince this is the reason why In eache place I doe see proude Babells built With cloude-braving turretts daubd-o're with gu●●t With in those Babells I doe peepe to spie The princelie presence of your maiestie But when in steed of you ( on bedd of strawe ) I see that tatling bird , the Iack-adawe With admiration then awaie I flie Then lo ho ho then wo ho ho crye I. Sometimes I daringlie presume to peepe With in your Court when all your courtyers sleepe Where when I see the prating parratt grac'd And birdes of better worth for him displac'd Or when I see the plumy peacocks pride To striue to lie by 's sou'raigne Princes side And se the valiant Cock with swaines to liue That sight much wonder to my eyes doth giue With admiration then awaie I flie Then lo ho ho then wo ho ho crie I Sometimes I flie ore Neptunes glassie soile To veiwe the slipps of our set-girt-in Ile But 〈…〉 they hee Howe like they are tooth winter-shaken tree And howe from them all braue sea birds are fledd Then like a malecontent I hang downe head With admiration then awaie I flie Then lo ho ho then wo ho ho crie I Sometimes ore sto'nd-paud Citties I take flight Where to my night-cleard eyes admired sight I see the Cuccoe build in house his neaste Which ere was wont to be Silvanus gueste : Baselie brooking each cock-sparrowes rivalrye Suffrings mate for trash to bath in brothelry A nights such sights presented to my eye Makes me with wonder wo ho ho to cry . This is the cause greate Prince why in the night I wonder soe : nowe where they doe indight Me for a murtherer : your grace shall find I 'me leaste of all your-nobles soe inclind ; Guitles I plead ; or yf I guiltie be With me must die your whole nobility Your Hawkes ( dread souraigne Prince ) doe dailie kill And dailie doe devoure eate-vp and spill Your honest subiects yet there 's noe a aint Laies hold of them `gainst them the'res noe complaine Greate-peares nere to Princes should not doe soe By their stepps we track which waie Kings doe goe As Phebes light from Phebus doth proceed Soe doth a great Lords act froms Princes deed Yf Kings encloud with vice their Virtues sunn That selfe thick-foggye course their peeres will runn If I doe murther , they doe murther too What waie I goe , that waie your hauks must goe Else gratious Prince your lawe giues waye and place To such as are , or are not in your grace . Else greate ones open maie your m●●●yes doore Sucking the fatt from men but meanlie poore Iniustly wronging poore-poore vnderlings 〈…〉 Far fowler acts within themselues they ●●rrish And consciensles the 〈…〉 things cherrish But soe it should not be my souraigne King For from a Kingdoms lawes cleere christ all spring Alike all streames should runn : I eu'ry where That should spoute water vncorruptlie cleare Let it doe soe my Prince : let poore mans cryme Be iudgd like theires : w' are made of self-like slime All kings are earthlie gods ; therefore should Kings In an impartiall ballance weigh all thinges The iustest iudge doth soe ; and soe should your Like that corruptles iudg in all pointes doe . I freelie speake ; the cause I speake soe free Is ' cause at first great Prince you licensd mee . I haue accusd , but not excusd ; for still My faults not lessond for an others ill Therefore my Prince to this my pleadings tend You 'l quitt my fault , and I le my fault amend . The Prince well listning to th' appeaching Owle Turnes to the hawkes , on whom with wrathfull scowl He fixt his eyes . Quoth he , speake is it true My nobles which this owle reports of you ? In guiltles bloud haue you embrud your hands ? T' is monstrous vilde ! why your the propps of land● The steres men to your Prince : by you hee s lede By whom but you should he be counselled ? Your heades should conduicts be : cleare cristall springs From which should powre al wholsom virtuous things From your braines fountaines such pure streames should flowe As by that moysture things should florishing growe , Wherefore enact I lawes with your consent ? I thinke to punish vice was our intente Will you 〈◊〉 are parte makers of the lawe Be breakers of it first ? How then in awe Shall I my sub●●cts haue ? why when they se You drownd 〈◊〉 haue they ' le deeme the like of me Disgracefullie then this they will report Howe theirs an extreame famin grown at court ; Of virtuous men there 's such a famin grown As scarcelie one about the Court is knowne By you shall I growe to loathd infamie And iudgd the nurse of fowle-fell tyranny And therfore nobles yf your free and cleare From these dambd haynos crimes , makt now appeare , Silence being made , the guiltie nobles Seing themselues to growe to dangrous trobles Thus ( despratly ) replies : oh King quoth they I hope vnto our murthers you l giue waie Yf we make spoile and other birds vndoe We take thexsample souraign Prince from you We nerest Princes Imitate them still We be the emblems of your good or Ill Yf you slaie , we slaie ; yf you saue , we saue All Kings about them manie shadowes haue : For this our fau● we seeke not make excuse Cause from your selfe sprang firste this faults abuse And therefore King yf you 'l haue subiects awe You must not onelie make but keep your lawe . This peremptory aunswere so incenst His maiestie as twene them wars com●●st But while as they were soe at Civill strife The Owle that malefactour saues hir life She being loose awaie from keeper scudds Lusking from sight all daie in thickest woods But eu'ry night about the outlawe flies Ioying hir escape ; wo ho ho the cryes . FINIS . W. G. 
A01541	----	Marriage duties briefely couched togither out of Colossians, 3. 18, 19. By Thomas Gataker Bachelar of Diuinitie and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1620 Approx. 105 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A01541 STC 11667 ESTC S102975 99838734 99838734 3122 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01541) Transcribed from: (Early English Books Online ; image set 3122) Images scanned from microfilm: (Early English books, 1475-1640 ; 1024:13) Marriage duties briefely couched togither out of Colossians, 3. 18, 19. By Thomas Gataker Bachelar of Diuinitie and pastor of Rotherhith. Gataker, Thomas, 1574-1654. [8], 48 p. Printed by William Iones, for William Bladen, and are be sold at his shop at the signe of the Bible in Pauls Church-yard, London : 1620. The first leaf is blank. Also issued as part 6 of: Certaine sermons first preached and since published: London, 1622. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Marriage -- Religious aspects -- Early works to 1800. Sermons, English -- 17th century. 2003-08 TCP Assigned for keying and markup 2003-09 SPi Global Keyed and coded from ProQuest page images 2003-10 Jonathan Blaney Sampled and proofread 2003-10 Jonathan Blaney Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion MARRIAGE DVTIES BRIEFELY COVCHED TOGITHER ; OVT OF COLOSSIANS , 3.18 , 19. BY THOMAS GATAKER Bachelar of Diuinitie and Pastor of Rotherhith . LONDON , Printed by WILLIAM IONES , for WILLIAM BLADEN , and are to be sold at his shop at the signe of the Bible in Pauls Church-yard . 1620. TO THE HOPEFVLL YOVNG COVPLE , THE RIGHT WORSHIPFVLL Mr. ROBERT COOKE Esquire , and the vertuous Gentlewoman , Mistres DOROTHIE COOKE his wife ; many comfortable daies in Gods ●ea●e and ●auour to their mutuall and eternall good . RIght louely and beloued in Christ ; giue me leaue to include you both in one Dedication , whome heartie loue and affection hath conioyned togither , and whome Gods ●●ne ordinance hath made one . At the time of 〈◊〉 ●●l●mne knitting of you togither , there was 〈◊〉 important considerations a dutie 〈…〉 absolutely necessarie , yet at such times not vnseasonable . To supply that defect , I make bold now to present you with some passages of such a subiect , as it is like , had then beene handled , if opportunitie had serued . They are raw notes of a Sermon long since made on the like occasion : Which finding by mee , and willing to imbrace any opportunitie of expressing my loue there in any degree , where I iustly owe so great a measure , I suddainly reuised and prepared them for the pres●e . And albeit , in the reuising of them I obserued some defects , and could well haue beene content to haue taken further time and paines for the better polishing , and the more orderly digesting of them , as also for the speciall applying of them to your selues , to whome now they are addressed : yet I supposed it would bee much more conuenient and behoouefull , without further delay , while the occasion is yet fresh , to present you with them as they are , that they might salute a New-married Couple at the entring in of the New-yeere . An exact treatise , or large discourse of Marriage Duties ( though the Title be such ) I hope they will not expect , that shall vnderstand that they haue here but the Substance of one Sermon , deliuered , when it was , within the compasse of little more then an houre , and vpon the recollecting of my Meditations afterward , at the request of some , not much enlarged . And though I doubt not but you may meete with many profitable Treatises of the like Argument , yet I was desirous you should haue somewhat thereof from my selfe . The truth of God , I wot well , is the same , and deserueth all due regard , by whomsoeuer it is deliuered . But yet there is some efficacie added to it , when it is brought vs by those whome we specially affect , and of whome we are perswaded that they doe likewise in speciall manner affect vs. Of this mutuall affection betweene you both and my selfe , as there is in diuers respects very great and iust ground , so , I hope , there is no doubt at all made on either side of it . The assurance whereof if it may helpe to supply some defects that may be found in this vntimely birth , some good fruite , I hope , by the reading of it may redound to you both . Much I heartily desire may daily , both by this and by all other good meanes , to all your friends ioy , your owne mutuall comfort here , and your eternall happinesse hereafter . With which vnfained desire I end for the present , and rest . Your poore kinsman and heartie well-wisher , THO. GATAKER . MARRIAGE DVTIES . Coloss. 3.18 , 19. Wiues , submit your selues vnto your Husbands ; as it is c●mely in the Lord. Husbands , loue your Wiues ; and bee not bitter to them . WIthout Faith , a saith the Apostle Paul , it is impossible to please God. And , (b) Faith , saith the Apostle Iames , Is but dead without workes . There bee two things therefore necessarily required of euery Christian , * true Faith and good Life . A man cannot liue but by a liuely Faith ; and Faith is not liuely without ho●y Life . The Apostle therefore accordingly spendeth this , as he doth (c) other of his Epistles , (d) partly in deliuering the grounds and doctrine of Faith , (e) and partly in directing the faithfull for the manner of their Life . Now because euery man ordinarily hath (f) two seuerall Callings , a Generall and a Speciall : the Generall calling of a Christian ; and some Speciall calling in that particular estate that God hath assigned each one vnto : the Apostle giueth Rules here , as (g) else-where , for our behauiour in either (h) some generally concerning all men generally , as they are Christians , in the former part of this Chapiter : (i) some speciall concerning seuerall persons in their seuerall estates , as they are inferiours or superiours , tyed by naturall or ciuill bands either to other ; in the words of my text , and so forward . And in this part the Apostle deliuereth the Duties . (k) 1. Of Husband and Wife . (l) 2. Of Parents and Children . (m) 3. Of (n) Masters and (o) Seruants . The Duties of Husband and Wife are in the words of my Text. (p) the Wiues dutie in the former verse , (q) the Husbands in the latter . In handling whereof we will , obserue , first the Order , then the Matter , * For the Order , the Apostle is here , as euer vsually , exact . * Before , he began (r) first with Faith , and (s) then came to Life : because Faith is the Roote and good Life the Fruit : and without the Roote there can be no Fruit : in reg●rd whereof it is well said , that The whole life of the Faithlesse is nothing but sinne , and there can nothing be good without the chiefe good . For it is no lesse true of speciall Faith , which is spoken by the Apostle of the generall Faith , that (t) whatsoeuer is not of Faith , is sinne . He began (u) first with rules of Life generall , and (x) then came to Rules speciall : because howsoeuer * the Heathen man thought that A man might be a good Man and yet not a good citizen , or he might be a good Magistrate , or a good Master , and yet not a good Man : yet indeed a man can not be a good Husband , or Parent , or Master , vnlesse he first be a good Christian : at least not so good as to reape comfort or benefit thereby himselfe , or to performe offices to others in that manner as he ought . Here likewise (y) he beginneth first with the duties of married persons ; and of them (z) first with the wiues . First , at the duties of married persons of man and wife the Apostle beginneth here , as (a) else-where ; and so proceedeth to the duties (b) of Children and Parents in the second place , and * of Seruants and Masters in the third place . First , (c) because this societie it is the first that euer was in the world : and therefore as it was * the first in nature , so it is the first here in order : the Apostle beginneth first with that which in course of nature is first . Secondly , because this is (d) the fountaine from whence the rest flow : and the streames can not flow pure and cleare vnlesse the fountaine be first clensed and kept cleane . The Apostle therefore wisely beginneth at the Head-spring , that a good course being setled in this principall societie , it may be the better kept and continued in others that issue and flow from it . And this point thus obserued may first serue to shew what is one maine cause of much neglect of dutie in many families , in children towards parents , in seruants toward Master and Mistres ; because the gouernours are not carefull of mutuall duties betwixt themselues , of concord and agreement the one with the other , of loue and fidelitie the one to the other , of respectfull and regardfull carriage the one towards the other . And so neglect of dutie and difference betweene them is a meanes to breed a contempt of one or both in those that should be guided by them : making seruants and children to take occasion of libertie and faile in their duty to them , as they faile in dutie either to other . Yea it is a iust iudgement oft with God to punish the one by the other : as * rebellion against the Creator by rebellion in the creature ; so neglect in rulers of duties enioyn●d them of God , by neglect of dutie toward them in those that should be ruled by them . Secondly , it may admonish married folke , that are heads of houses , if they desire to haue things go wel ' in the family that they haue a speciall care of those duties that God hath enioyned them in regard either of other . That will be a meanes to make duties passe more orderly both from them to others , and from others to them , as the contrarie prooueth ordinarily a great hindrance to either . For as in a clocke or a watch , if the spring be faultie , the wheeles can not goe , or if they mooue not either other , the hammer can not strike : so here , where dutie faileth betweene man and w●fe it causeth a neglect of all other good duties in the family that dependeth vpon them , yea (e) of dutie oft euen to God himselfe in them . And therefore married persons , if they desire to haue duties performed to them by others , they must first performe what is fit and conuenient either to other : remembring that the due performance of mutuall duties to either , shall both make them fitter for the performance of good offices to others , and others readier in performance of theirs vnto them . Now in the next place as the Apostle beginneth with Married persons , Man and wise ; so of the twaine here he placeth (f) the wiues dutie in the first place . A course constantly obserued both by (g) Peter and (h) Paul , as here lo else-where , that they begin first with the wiues dutie and so (i) passe on to the husbands ; and that for two causes . First to shew the inferioritie of the wife in regard of the husband ; for we may obserue that the Apostle beginneth euer with the dutie of the inferiour : (k) first the childrens , (l) then the Parents : first (m) the Seruants , (n) then the Masters : and so first the wiues then the Husbands : the womans first , then the Mans. Secondly , to shew where dutie is to begin , on the wiues part ; it is to begin at the inferiour and so to ascend to the superiour . For * Loue goeth downeward : dutie commeth vpward . It beginneth with the inferiour and so goeth vp to the superiour . The wiues dutie is as the base or ground that the husband dutie is built vpon . It is that that must draw dutie and respect from the husband . (a) Likewise , saith the Apostle Peter , Let the men liue with their wiues , &c. Hauing spoken of the wiues behauiour toward her husband before . Not that it is lawfull for the superiour to omit his dutie , if the inferiour be slacke or faultie in the performance of hers , but to shew in course of nature whither should begin to shew dutie . And this first serueth to admonish the wife to be forward in performance of such good duties as God requireth on her part ; and not to straine courtesie and stand vpon tearmes , as to say , Let him doe what he should doe , and then I will doe what is befitting me . Wouldest thou haue him to doe that that is his dutie ? there is no way more agreeable to the word and will of God , more consonant to the course and order of nature , more likely to prooue successefull and effectuall to that purpose and to haue a blessing of God goe with it , then the carefull performance of thy dutie to him , then which nothing is more forcible to draw dutie from him . In a word the wiues maine dutie here is subiection , the mans principally Loue ; * and there is nothing more auaileable with a good nature , to extract from it loue and all duties of loue , then a willing subiection and yeelding issuing from loue in the partie to bee loued . Againe this sheweth , if any breach or occasion of offence shall arise betweene man and wife , whither is to seeke to other : Howsoeuer the husband in discretion ; ( being that he is or ought to be the wiser , and the woman held to be the weaker ; as (b) Abraham sought to Lot , though beeing euery way (c) the better : ) yet the wife is in duty rather to seeke reconcilement : ( as the Apostle impl●eth when hee saith , (d) Let her be reconciled to her husband , and as we see it held in all estates , that the inferiour doth euer seeke and sue to the superiour ) and so to breake of first on her side that vacancie and intermission of duties that thereupon hath ensued . And thus much for the Order : we come now to the Matter . Wherein concerning the wiues dutie first propounded obserue we two things : the maine dutie , and the manner of it . The maine dutie , on the wiues part is Submission ; or Subiection . That the Apost●es of Christ both (e) Paul and (f) Peter exact euer , on her part . For the reason whereof in generall no other need be rendred , then that which the Apostle Paul propoundeth in this place , that it is a matter of Comelinesse and Decency . (g) God is the God as of order and peace , so of Comelinesse and Decencie : and therefore will haue (h) All things done in decencie and in order : but that the wife should submit and subiect her selfe to her husband , it is a thing comely , and the contrary vncomely . Which point shall further the more plainely appeere , if we shall consider , that the Husband is the superiour , and the wife the inferiour ; that the Husband is as the head , the wife as the body or the rib . For the first , there can bee no ordinary entercourse and commerce or conuersing betweene person and person , but there must be a precedencie on the one part , and a yeelding of it on the other . Now where they be equals , there may be some question , some difficultie , whither shall haue the prioritie , and they take it commonly , as it falleth out , or by turnes . But where there is an apparent inequalitie , there it is without question that the inferiour is to yeeld to the superiour . Now here the Husband is the Superiour , and the wife the Inferiour , as the Apostle else-where prooueth , both from the Creation , and since the transgression . From the Creation , as appeareth by the Order . Maner , End , of it . By the order of it ; in that (a) The man was first created , and not the woman , and therefore the man hath the * Birth-right , as the first borne in the family ; in regard whereof God speaketh (b) of Eue to Adam , as (c) of Abel to Cain , Thy desire shall be subiect to his ; and he shall rule ouer thee . By the manner of it ; in that (d) The woman was made of the man , and not the man of the woman : * she had her being at first (e) from him , as their children now haue from them : and in that regard (f) is the woman said to be the image and glory of the man , as man is the image and glory of God : By the end of it ; in that (g) The woman was made for the man , and not the man for the woman : (h) Shee was made to be as an helpe vnto him : and it is a rule generall , that * The end is more excellent then that which tendeth thereunto . Neither was this Order reuersed but i confirmed by the Fall : in regard that the woman was as k the latter in creation , so l the former intransgression ; as the Apostles words are to be expounded where hee speaketh of that point ; and so m was an instrument to draw the man on vnto euill . Againe , the Man is as the Head , and the woman as the body . The n Man is the womans head ; and Christ the mans head ; and God Christs head . As o Christ therefore is subiect to God , and the man vnto Christ , so the woman to the man. p The Man is the womans head , as Christ is the Churches head . And q therefore the wife is to be subiect to her husband , as the Church is to Christ : And the husband to rule the wife as the head or soule doth the body . And as it is against the order of nature that the body should rule the head : so is it no lesse against the course of all good order , that r the woman should vsurpe authoritie to her selfe ouer her husband , her head . Yea the place , whence shee was taken , may teach as much . Shee was taken from the side ; she was framed of the ribbe . In regard whereof it is said of Lamech , s who first brought in Polygamie , that * he diuided one rib into twaine : and of the deuill t tempting Iob by his wife , that he sought to make passage through the Rib to the Heart . * As it were therefore a thing prodigious and monstrous in nature for the rib in the body to stand either equall with or aboue the head : so wee may well say here , that a * mankinde woman or a masterly wi●e is euen a monster in nature . The vse of this point may bee partly for Reprehension , and partly for Admonition . For reprehension , to reprooue and taxe those women that affect mastership ; seeke to rule and ouerrule those , whom God hath not committed onely , but submitted and subiected them vnto ; and so violate that order , which God himselfe hath established in nature : a course that bringeth commonly , through the iust iudgement of God , disgrace and contempt vpon both parties , yea vtter ruine o●t of the family and of their whole estate . For howsoeuer women may thinke it an honour to them , yet * it is indeede rather a dishonour . A masterly wife is as much despised and derided for taking rule ouer her husband , as he for yeelding it to her ; and that not onely among those that be godly and religious , but euen among those that be but meere naturall men and women . Yea it is the next way to bring all to wrack . For * where the wi●e maketh head against the husband ; there is nothing but doing and vndoing , and so all things goe backward , and th e whole house runneth to ruine , as by lamentable experience too often appeareth . Which may serue therefore , for Admonition , to admonish euery Christian woman in holy wisedome and godly discretion to * learne to know her place and her part ; and to fashion her minde and her will , her disposition and her practise accordingly thereunto : yea though she be her selfe of a greater spirit , and in some respect of better parts , though she bring much with her , though the maine estate come by her , yet to acknowledge her husband , as God hath appointed him , to be her superiour as he is her husband and her head : ( which acknowledgement is the ground of the dutie here vrged ; as the contrarie conceite cutteth of all conscionable carriage in this kinde ) that she be willing a to weare the yoake and beare the burden that God in his ordinance hath imposed on her : and not onely auoide and forbeare , but euen hate and abhorre the contrary , as a course abominable in Gods sight , odious in mans eyes , and preiudiciall to them both . Now that this may be the better performed : it shall not bee amisse more distinctly to entreate of such particular duties as spring from the Subiection or Submission vrged by the Apostle on this part . We must not therefore conceiue it , that this Submission consisteth in a complementall crowching and courtesing , or the like , as b hypocrites place religion onely in ceremoniall obseruances : but rather in a faithfull and carefull , in a constant and conscionable performance of such duties as issue and flow from the inward acknowledgement of that superioritie of power and place , that God hath giuen to the husband in regard of the wife . And these duties may bee referred , or reduced to three heads Reuerence , Obedience , Assistance . The first dutie is Reuerence ; which comprehendeth two things , Honour , Fea●e . First Honour , the c generall dutie of all inferiours required in the fift precept ; ( wherein as all inferiours are comprised vnder one kinde , so all their dutie vnder this one tearme ) more specially applied to this particular , in d that edict of Assuerus , that all women , high or low , doe giue honou● to their husbands : and it consisteth in a reuerent and respectfull carriage towards them : ( commended e in Sara her behauiour towards Abraham , that thought reuerently of him as her head , f spake reuerently of him as her Lord , ) that neither when they are kinde and familiar together , they grow into grosse tearms ; nor if any iarre or offence fall out , they rush into tart and soure words ; but take heede of all vnreuerent and vnsauoury language of them , of all vnseemely and vncomely carriage toward them ; like that of Iesabel to Ahab , g Doest thou iudge Israel ? or of h Mical to Dauid telling him , that he plaid the foole in dauncing before Gods Arke : which speech of hers as i it argued a contempt of him in her heart ; so it was k iustly plagued in her by God with barrennesse as a breach of his ordinance , she had no childe for it to her dying day . Secondly , a Feare , not a seruile or slauish dread , but a liberall , free and ingenuous feare ; ( like that feare that the godly beare vnto God : ) as the Apostle Peter implieth when excluding the one , he yet b exacteth the other : c a feare springing from loue , and ioyned with loue ; consisting in a desire to doe euery thing so as may please their husband and giue him contentment , and a care to shun and auoid whatsoeuer may d●splease him , or minister discontentment vnto him . Where those w●ues come to be taxed and not vniustly condemned , that regard not at all their husbands pleasure , but their owne selfe will onely : If he will be pleased , let him : if he will not , choose him ; it is a ● o●e to them , he hath his mends in his hands . This is * not to cut out the worke by the role , but the rule by the worke : to make the wiues will the rule of the husbands will : whereas d God hath appointed the husbands will to be the rule & square of the wiues will , not the wiues of his . And as e Peter saith of seruants that they are to apply themselues euen to their crooked masters : so here though the hu●band● will shall be crooked , so it be not wicked , the wiues will is not straight in Gods sight , if it be not pliable to his . What shall we say of them that loue to swim , as we say , with the trout , against the streame , that will doe things of purpose to crosse their husbands ; what they know that they can not , or will not like of ? This is not to cut out the worke according to the rule , but to cut out the worke directly against the rule . Nothing more likely to breede heart-burning betweene them ; and to make a man carry a stiffer & streighter hand ouer them : as we see that * a man letteth his garments hang loose about him in a calme , which he girdeth closer to him when the winde is boistrous and high . Such women should remember that f a meeke and a quiet spirit is a thing pretious in Gods sight : and on the otherside a froward and vnquiet spirit in a wife is a thing odious and detestable both with God and man. The second dutie is Obedience ; g propounded by Peter in the example of Sara ; as S●ra obeied Abr●ham : and it hath reference to two things Admonition , Aduice . and so consequently consisteth in being content to be admonished of him , to be aduised by him . First for Admonition , in being content to be admonished by him : and taking his admonitions in good parts ; and being willing to reforme and amend what he admonisheth her of as amisse . Not ready to returne a snappish answer againe , and to giue one angry word againe for another ; nor to be pouting and lowring vpon it , ( as the manner is of many , when they are told of ought , ) for a long time togither , as if they would make him weary of admonishing ought any more ; but hearing it with mildnesse , and hearkening to it with meekenesse : remembring that when the husband admonisheth , God admonisheth in him ; and hearkning to him , she hearkeneth to God in him : as h on the other side contemning him , shee contemneth God and Gods ordinance in him . Yea though the husband should chance to blame and finde fault without cause , ( as euen the best and the wisest sometime may doe , ) it shall be a wise and discreete womans part i rather to take it quietly and patiently , as if there were iust cause of it , thē to giue any vnkind or vncomely language againe : remembring that * It is , as one saith we●l , the propertie of an ingenuous disposition ; to acknowledge a fault sometime , euen where there is none : not * by lying or dissemb●ing , ( for that is altogether vnlawfull : ) but by patient bearing and forbearing , being as ready to alter what is done , as if it had beene done otherwise then it ought . Secondly , For Adut●e , in suffering her selfe to be aduised of him ; in taking aduice of him , and following aduice giuen by him : in being willing k to be directed and aduised by him for her selfe , her attire , her behauiour , her carriage , her company , the marshalling and managing of domesticall affaires . As l Sara would not put away her maide Hagar without Abrahams consent ; nor m Rebekkah send away her sonne Iacob without Isaaks aduice . In regard whereof the husband is called the wiues n guide : as the person by whom she is mainely to be directed and guided . Which yet we are not so to vnderstand as if the wife might not either admonish the husband on some occasions , or adu●se him in some cases . For what a a seruant may sometime doe ; a wife may much more . But there must be an holy wisedome and discretion vsed herein . That admonition be giuen seasonably , ( not as physicke in a fit , ) as b by Abigail to Nabal ; and with due respect and regard of the husbands person and place . That in aduice giuing the wife , euer remember what is properly her part ; and therefore mooue the matter rather by way of question , or as cre●●●●●uice , as c Rebekka seemeth to mooue the master a farre of vnto Isaak , submit her adu●ce and op●nion to his iudgement and discr●tion , as d ●ster to Assuerus his . Shew her selfe willing to obey , if he shall thinke good otherwise : and withall so carry the matter that euen in those things that are done by her aduice to good purpose , her husband be honoured and not contemned either by others or her : that whatsoeuer is done by their mutuall consent , may seeme rather to come from him ; as e Iesabel sealed all with Ahabs seale , and f Ester wrote all in Assuerus his name . For that as the * trumpeters owne voice is nothing so loud or so strong , as the sound that it yeeldeth when it passeth through the trumpet : so euery action in the family shall gaine it selfe more weight and procure more them both more credit , and carry more authoritie with it , when it passeth through the husbands hands and is ratified and sealed as it were with his seale . And here commeth to bee condemned the custome of those women that will do all of their owne head , that will haue things as they list themselues , and after their owne minde : that refuse and thinke scorne either to aske of their husbands aduice what to doe , or to follow it in such things as they are aduised vnto . And so disobedience breedeth a contempt of the husband in them , and contempt in them causeth wrath in him , which openeth a gap to many grieuous euils . Such must know that in disobeying them they disobey God in them and prouoke him against themselues : besides that they procure nothing vnto themselues but an euill report abroad , and an vnquiet life at home . And therefore a wise and discreete woman ought to choose rather ; when the thing enioyned or aduised shall import some difficultie , or carry with it some inconueniencie ; howsoeuer she may in good tearmes propound it by way of excuse , yet if the husband shall persist in his minde that he will haue it so ; she ought , I say , to choose rather , and account it better ( so long as it import no euill ) to buy her owne peace and the peace of a good conscience , to purchase peace with God and man by meeke and quiet obseruance , then to breake or hazard the breach of either by her peeuish resistance . But of all others the course of those is most vaine that will take to themselues the whole commendation of things done by mutuall consent and aduice : and so seeke to honour themselues by discrediting their husbands whom God hath commanded them to honour , and whose honour they should account as their owne . For when God saith , that g The woman is the glory of the man : and that h A vertuous or industrious wife is the crowne of h●r husband ; he implieth that the wife should vse all the gifts and graces of God bestowed on her for the honour of him . And on the coutrary she is the contempt and dishonour of him , when shee striueth and contendeth to seeme wiser then he . And here by the way let the Husband learne his dutie in part , ere we come directly vnto it . For if the wife be to submit and to subiect her selfe vnto him ; it to be admonished by him and to take aduice of him : then is he to gouerne and admonish , to giue counsell and aduice . And therefore considering that he is called to be a guide to his wife ) he must labour for holy wisedome and spirituall discretion , that hee may be fit and able to guide and gouerne in good manner and to good purpose . And hee had neede be wise and discreete himselfe , that is to be guide to another . Otherwise as the Apostle , e How is he fit to gouerne Gods house that can not gouerne well his owne house , so how shal he be fit to guide another , that is not able to guide himselfe ? In regard whereof parents also , as they must not be ouerhasty to ioyne their children in that estate , ere they be come to some staiednesse : So they must be carefull , ( especially where they perceiue some want that way , ) to further them with all conuenient helps in that kinde : that so by their diligent care and furtherance that may be supplyed that is defectiue on their parts . Now this then condemneth the preposterous practise of some men , that in a kinde either of foolish statelinesse or fond remissenesse will seeme to referre all to the wife a the weaker , without informing or acquainting them with their minde , in what manner they wish or thinke fit to haue things ordered in the family ; and yet will storme and take on , or grow pettish and impatient , if euerything bee not done to their owne minde . Which as it breedeth much disquiet & distraction in the wiues minde , when shee knoweth not what wil● please , but must goe all by guesse so it taketh away that alacritie and cheere●uln●sse that should be in performance of such duties , and maketh her to goe about her businesse with hanging of the wings ; since it is vncertaine , when shee hath taken all possible paines , and done her best endeauour , how in the end it will be accepted . As also it condemneth such peeuish and froward persons , as if anything be demanded of them , or their aduice asked in ought , are ready by and by to grow into heate and rage , to complaine of and cry out on the folly and vnwisenesse of their wiues , that know not how such and such things should be ordered . For to what end hath God giuen her thee for a b Guide , but because the woman ordinarily needs the mans aduice ? As therefore c the priests lips should preserue knowledge for the people , and they are to aske the law of him : so the husbands head should preserue wisedome and counsell for his wife , and d she is to take aduice of him . Besides , that things in the family many times are to bee done , not for the best or the wisest simply , but after the husbands best liking and to his best contentment . And therefore a wise and discreete husband should rather reioyce that his wife is so carefull to know his minde , and to doe euery thing to his minde , then contemne her or miscall her for her carefulnesse in that kinde . The third and last dutie on the wines part is Assistance . For she was made to be c an Helper or an assistant to her husband : and that especially in two kinds , in his Trauels , and in his Troubles . First in his labour and in his businesse ; f in domesticall affaires , things especially within the house . In regard whereof the Apostle Paul willeth that women be house-keepers , or keepers at home , as we call them hous-wiues : and the heathen for that one respect among others made the Snaile or the Torteis * an embleme of womanhood . And the Apostle Peter seemeth to imply no lesse , when he willeth rather , that the h husbands dwell with their , wines , then their wiues with them . Of this kinde of affaires that the wife is to bee imployed in are : First , a the diligent and carefull education of such children as it may please God to blesse them with all . Secondly , the vigilant and watchfull b ouersight of the whole family c instructing and admonishing them , as occasion requireth ; assigning them their worke and allotting them their allowance . Thirdly , the prouident and faithfull keeping and preseruing of prouisions made and brought in by the man , that they bee not imbecilled or made away , that e no waste be made of them , that they be not spoiled and misspent . Fourthly , a constant and painefull endeauour of doing something , as abilitie , leisure and opportunitie shall giue leaue , toward the supporting and vpholding , or the raising and aduancing of their estate , and the further enlarging of their meanes . For f a wise woman , saith Salomon , helpeth to build vp the house : and the good hous-wife , as his mother describeth her to him , g riseth before day , and sitteth vp late at night : As i she suffereth none to be idle in the house , so k shee is not idle her selfe : Shee thinketh not scorne to soile her hands ; but girdeth vp her loines , and setteth her selfe to some profitable worke : m getteth her wooll and flax about her , and putteth her hand to the wheele , and her fingers to the spindle , n maketh such things as may serue for the apparelling of her husband her selfe and her houshold , or may be of vse otherwise about the house : or if no neede of it in the house , p to sell and make merchandise of ; and that no discredit or discommendation at all to her neither : or if neither of both bee needfull , q to helpe to releeue , as good r Dorcas did , the poore seruants of God with . Where commeth to bee condemned , first the sondnesse of such parents as ioyne their daughters to heads before they are able thus to bee helpers , yea ost match them to an head , ere they are able to dresse their owne head , much lesse to affoord any good helpe to their married head . As also of those that bring them vp so in idlenes and dissolutenesse , that they are good for nothing when they are married , but to sit in the shop as a babe on a stall , to see and be seene , or as an image in the house , that hath lims without vse ; being altogether vnfit to doe ought about the house , or to manage any thing that appertaineth thereunto . Againe , here commeth to bee condemned the practise of such wiues as are gadders abroad ; least acquainted with , or delighting in ought at their owne home : rather in that regard the daughters of f Dinah then s Sarah ; whom we know t what befell vpon her wandring abroad . And surely as the Apostle ioyneth u chastitie and home keeping together , as the one a meanes of preseruing the other : so x the wise man maketh such gadding abroad a note of a light and a lewd houswise . Or such as though they keepe within , yet sit idle at home : must haue y their gossips come and sit with them to tell tales and newes , that they may not be idle without company : little weighing with themselues , that time the meane while runneth on , and worke about the house goeth but vntowardly forward , while there is none to ouersee , or looke after it . As also the practise of such as are wasters , spenders and spoilers of their husbands wealth , and of that they bring in ; * that therein indeed like the Torteis , carrie their whole house on their backe , which though they feele not the weight of , yet maketh the husbands backe ake , yea and cracke too , breaketh the backe of their estate : ( as * in that sexe commonly there is no ho , when a wastfull humour is once in : ) so farre are they from helping to further or aduance their estate . Such should remember the saying of Salomon , that z as the wise woman helpeth to build vp the house : so shee is a foole that thus pulleth the house downe with her owne hands . Secondly , the wife is to be an assistant and (a) a yoke fellow to her husband , as in his trauels and labours , so in troubles and crosses , if any befall 〈◊〉 ; ( as no mans life lightly is free from them : * No larke without an he●le , nor course of life without some crosse or other : ) and that two waies . By bearing part with him . And by being a comfort vnto him . First , by bearing part with him . For whereas married persons are subiect to many more crosses and casualties then those that leade a single life , in regard their charge is the greater : howsoeuer the women themselues are not exposed to so many personall encumbrances as men , because their life is more priuate : Yet , as the Apostle saith of the faithfull Christiās , that they were b fellow-partners with him in his afflictions , so ought the wife to bee with the husband in those afflictions that befall him . And surely if all Christians in generall , much more married folkes in speciall ought to c beare either others burdens ; If * all Christians must haue a fellow-feeling of one anothers suffrings , because d they are all members of one bodie ; much more man and wife that are both but e one flesh . Contrary whereunto is the practise of those wiues that leaue and forsake their husbands when they are fallen into troubles : are like swallowes and other sommer-birds , content to reape and enioy with them , the pleasant fruits of prosperitie , but vnwilling to beare and endure with them the bitter brunt and blasts of aduersitie ; care not , nor regard what their husbands do , or what becomes of them , what hardnesse they endure , what miserie they abide , so long as by helpe of friends or other prouisions they are able themselues , to shift for themselues . Very vnnaturall are they that haue no fellow-feeling of what their owne flesh suffereth : vnlike f our Sauiour Christ , who retaineth still * compassion , though free from personall passion ; and though freed now from feeling , hath still yet a fellow-feeling g of those euils that befall * his here . Yea worse then many heathen women , * that haue shewed worthy precedents on this part and in this kinde ; and shall therefore h rise in iudgement at the last day against all such Christian women as be faultie this way . The like is to be said of the practise of such as are a meanes themselues to bring their husbands into decay and distresse , and so procure trouble to them , by their inordinate courses and excessiue expences ; whereby they cast them behind hand , and that to their vtter ouerthrow and vndoing oft times : and so in stead of helping to beare his burden with him , are a meanes to bring such a burden vpon him , as neither of them both is well able to beare . Secondly , by being a cheerer and a comforter ; a meanes of comfort and cheerefulnesse to him : as i Iacobs children were to Iacob ; and so k Rebekkah to Isaak . And surely if it be the dutie of children to comfort their parents in their heauinesse : much more the wiues to comfort her husband in like cases . If l a wise childe is a ioy to his father : much more will a good and a wise wife striue to be so to her husband : to be to him as m Dauids harpe was to Saul : as a physitian to tend him in his sicknes , as a a musitian to cheere him vp in his heauinesse . But what a wretched and lamentab●e case is it then , when shee that should be a comfort , prooueth a discomfort , that her husband may say of her as n Iob of his friends , A miserable comforter art thou indeede . As in Eue , that shee , that o was giuen to be an helper to good , p should prooue a tempter to euill : so here when shee that should bee q the ioy and the delight of a mans eyes , prooueth a corrasiue to his heart and corruption in his bones . And surely as there is no estate more comfortable where things are wisely ordred according to Gods will and word : so none more discomfortable , where things are crossely and crooked●y carried . * Inward euils are most grieuous : r in regard whereof * one of the ancients compareth not amisse an euill and a guilty conscience to an vnto ward yoke fellow : For that is common to either , ( then which what can bee more grie●ous ? ) that that prooueth with a man the greatest crosse , that should be a comfort to him against other crosses . Such women forget or at least are farre from that , which Salomon saith of a good wife , s Shee will doe her husband good , and not euill , all the daies of her life : that which euery good woman vndoubtedly will endeauour her selfe vnto . Hitherto we haue spoken of the Maine dutie on the wiues part , namely , Submission or Subiection , togither with the particulars or at least the pr●ncipall of those that thence issue . We come now to the manner of the performance of all the former , and that is , saith our Apostle , In the Lord : a phrase vsed by the Apostle a in the like case else-where : and it may be taken two waies , as a note of Direction , or as a note of Limitation . 1. As a note of direction , prescribing the ground and manner of this submission ; that it bee done in obedience of God and the commandement of God , in conscience of the order and ordinance of God. 2. As a note of limitation , describing the bounds and limits of this submission , assistance , reuerence , and obedience ; that it extend not it selfe to anything against the will and word of God. In the former sense it seemeth to be vsed by the Apostle , where b he speaketh of childrens dutie ; in the latter , c where he applieth it to widdowes marriage . And the latter followeth vpon the former . For a man can not doe ought against Gods will or word out of obedience to his will and word : it implieth a manifest contradiction . And therefore whatsoeuer is done in obedience to Gods will must needs so farre forth be done according to , and not against his word or will. The former I take here to be the direct meaning of the words ; the latter by way of consequence is deduced from it . And so this branch affordeth two points concerning the dutie here enioyned . First , that this Submission for the ground of it must be a godly , a religious , a conscionable submission ; perfor●ed not for wor●dly respects , or for d feare of wrath , but as e the Apostle saith of good subiects , for conscience sake ; in conscience of Gods ordinance , and in obedience to Gods command . For first , it is f Godlinesse alone that hath the promises both of this life and the life to come : and therefore , there is no reward for ought that proceedeth not from it . Secondly ; as Luther saith well that * the first commandement in the Decalogue comprehendeth the whole : because therein is the bond that bindeth vs to the obedience of the whole : so it is no lesse true that the Apostle Iames telleth vs that g religion or godlinesse , which is the ground and * bond of all obedience , is to be exercised and practised through the whole course of our liues : that as all ciuill duties are to h proceede from loue vnto man , so they are likewise to be done in obedience to God. Which point serueth , First to shew a difference betweene a godly and a worldly wise , a Christian woman & an heathen , a faithfull and an infidel . For an heathen woman may doe all outward duties that a Christian wife doth , out of a naturall or carnall loue to her husband , or out of a desire of her owne ease and quiet that dependeth thereupon , or out of other naturall and ciuill respects , as feare of anger at home , and of euill report abroad : But the Christian wife doth all on a further ground ; ( though these and the like considerations also may make her the more carefull : ) out of obedience to God and the will and word of God ; out of a desire to please God , & to approue her self & her courses vnto God. As the heathen subiect serueth God for his Prince , the Christian subiect serueth his prince for God : so the heathen wife obeieth God but for man , whereas the Christian wise obeyeth her husband for God. Againe it may teach women how to behaue thēselues in these duties that they may therby gaine as well fauor with God , as loue with their husbands at home , and a good report abroad : if they shall do all in obediēce of God , if they shall do all a as vnto God : as a Christian seruant b serueth God and not man , so submitting themselues to God , not to man : while they regard God in their husbāds , as c he doth God in his master , and so doe all d as vnto God , because they do e all for God , and for conscience of God. Else though they performe all outward duties , they go no further then heathen : if they do not so much , they come short of them : and f if they expect & desire to be accepted with God , they must go beyond them they must not onely do all that they doe ; but do it * as they should do : do all for God , & then they doe it to God. For as g they releeue Christ in the poore , when they releeue them for Christ : so they obey Christ in their husbands , when they obey them for Christ. Not regard so much what their husbands deserue from them , as what God requireth of them : and as Christian subiects submit themselues * to good gouernours as vnto God , to euill gouernours for God , or rather vnto either of them both as vnto God and in God : so submit themselues to their husbands bee they good or badde , deserue they well or euill of them , as for God , and in God , and vnto God , in regard of the precept and enioynment of God. h So doing , as the Apostle saith , i they shall be s●ued by child-bearing , so they shall be saued by Christian submission and obedience . As k the seruant that serueth not man but the Lord , shall from the Lord receiue the inhe●●tance of a sonne : so the woman that submitteth her selfe to her husband for God , shall for such her submission be eternally rewarded of God. And this withall may againe serue well to take away that obiection of faultie performance on the other part : If he doe not his dutie to me , why should I doe min● to him ? True : if thou oughtest it to him onely , or principal●'y to him . But it is in the Lord , and for him that this dutie is required of thee . Him thou owest it vnto , whither thy husband doe his or no ; w hither he deserue it , or no , at thine hands . Neither shall his faultinesse excuse thy fault , if thou shalt refuse to performe what God hath imposed on thee , and so shalt faile in thy duty that thou owest vnto God , because man faileth in his , that he likewise oweth vnto God , whither thou doest thine , or no , to him . Secondly this Submission , for the extent of it , must not bee in ought against God. And therefore when the Apostle maketh it generall , l in all thing● ; it must bee conceiued by way of opposition betweene her owne will and her husbands will ; ( as m the Apostle is said to please all men in all things , that is , euen to the displeasing of himselfe : n not regarding his owne profite , but respecting their pleasure : ) not by way of opposition betweene Gods will and mans will. For when they crosse , o God is rather to be obeyed then man : his will is rather to be regarded then mans will And the reason is apparent : for 1. This submission is Gods ord●nance ; and Gods ordinance cannot be against God , but for God. 2. The husbands power , as p of all superiours , is subordinate to Gods power : and the subordinate power ought euer to yeeld to the supreme power . And therefore first let men looke vnto it and take heede how they take vpon them to aduise , perswade , induce or vrge their wiues to ought against God and godlinesse or good conscience . For by so doing they shall but abuse their power and place , and lessen their authoritie and credite , as euery one doth that goeth beyond the bounds and limits of his office . As also women must know that it shall be no sufficient excuse for them , if they shall suffer themselues to be led by their husbands vnto ought that is euill : no more then it was for q Adam to be seduced and misled by Eue : or for r Ahab to be prouoked and egged on by Iezabel vnto euill : Neither will it serue to alleadge , that s the woman is the weaker . But they must consider who it is from whom the man hath his right , his power , and his place , euen he that hath power equally ouer either , and will vndoubtedly punish either , if either the one shall perswade , or the other vpon perswasion yeeld to ought against his will. Hitherto we haue entreated of the former part concerning the wiues dutie , wee come now to the a latter part concerning the Husbands . And the Husbands dutie is propounded partly in the affirmatiue , and partly in the negatiue . 1. In the affirmatiue , Husbands loue your wiues . 2. In the negatiue , And be not bitter vnto them . The maine dutie required on the mans part is Loue : that which the Apostle b euer inculcateth when he entreateth of the Husbands dutie : The equitie whereof we may easily conceiue , if wee shall but consider the precept of Loue and in what tearmes it runneth . c Thou art commanded therefore by God to Loue thy neighbour as thy selfe . And what neerer neighbour then thy wife , who is taken by thee into the societie and communion of thy whole li●e , to be a perpetuall d companion with thee at boord and in bed ; to dwell and abide with thee continually , to conuerse with thee most inwardly ; yea , as our Sauiour himsel●e speaketh , e to be glewed vnto thee inseparably , and that f by Gods owne appointment and ordinance . Againe thy neighbour , thou art commanded to loue g as thyse●fe , But the Apostle goeth further and saith , h He that l●u●th his wife , he loueth himselfe . So that th● wife is thy selfe , not as thy selfe onely . i Our flesh , say the poore speaking of the rich , is as their f●●h : and therefore k a man should n●t , saith the prophet , turne his face from his owne flesh . But here man and wife they make but l one flesh : this knot being once knit , they are no more twaine , but one flesh , And m no man , saith the Apostle , euer hated his owne flesh ; but loueth and cheerisheth it , as Christ doth his Church . n What more naturall then for parents to loue the children that come of them ? What more equall then for children to loue their parents that bred and bare them ? But behold a neerer coniunction betweene married persons man and wife , then betweene children and parents : in regard whereof God saith , that a man shall leaue the one , yea , if he cannot helpe both , he shall neglect the one , to adhere , and cleaue to the other . o For this cause shall a man leaue father and mother too , and shall cleaue to his wife : and they shall be one flesh . For childrē indeed are * part of their parents , because p they come out of their bowels : they are part of their flesh , but seuered from them . But man & wife , they are one flesh , conioyned not seuered . By originall creation , as q shee came of the man , r shee is part of his flesh , flesh of his flesh , and bone of his bone , but seuered as it were now from him : but * by nuptiall coniunction being ioyned to him as his wife , shee becommeth not onely part of his flesh as taken from him , but s one flesh conioyned with him . For as * bodie and head , or flesh and soule make one man ; so man and wife make one flesh . Againe children are said to be part of their parents ; but parents cannot bee said properly to bee part of their children . But here reciprocally the wife is part of the husband ; and the husband is part of the wife : both parts of the same flesh , because both making but one flesh . Parents are as a fountaine or the body of a riuer ; children as streames deriued from it , and flowing apart : Man and wife are as two springs meeting and so ioyning their streames , that they make but one current , * and runne both in one channell , that the water of the one and the other cannot be seuered . Parents are as a stemme or a stocke ; children as grifts or slips taken from it , and engraffed or planted else-where . Man and wife are as t those two branches in the Prophets hand , * enclosed in one barke , & so * closing togither that they make but one peice , & the same fruit commeth of either . If neerenesse of bond therefore be a good ground of loue ; there being such a neerenesse betweene man and wife , as none betweene man and man can goe neerer : it must needs binde the husband not onely to loue , but to loue his wife with a loue aboue all other loue . To make vse then of this point . First , if a man be thus to loue his wife , then the wife is no lesse to loue her husband . For * Loue , we say , is Loues loade-stone : and there is the like reason for either . There is no action or affection so reciprocall as loue ; as betweene God and man ; so betweene man and man. For example . If God be angry with vs , * we are not to bee angry with him againe : * hee may haue iust cause to be angry with vs , wee can haue no iust cause to bee angry with him : If God hate vs , yet wee ought not to hate him : he may iustly hate vs , we cannot iustly hate him : if he shew mercy on vs , we cannot shew mercy to him : we stand in neede of his mercy , he hath no neede of our mercy , for he is subiect to no misery : If he be good to vs , we can not be good againe to him ; for all a our goodnesse is nothing to him : But God loueth vs , and we are to loue him againe : we stand bound to loue him though hee hate vs : but are bound in a double bond to loue him , when he loueth vs : In like manner here : if the husband be angry with the wife , shee is not by and by to be hastie and angry againe with him : if hee controle her , shee is not therefore to controle him : but he is to loue her , and shee is likewise to loue him : yea though he should hate her , yet ought she to loue him : ( for she may not faile in her duty , because he faileth in his , ) how much more when he loueth her is shee to loue him ? For c loue requireth loue : and * loue must requite l●ue . Yea therefore is shee to loue him , b the rather to drawe loue from him . That which the Apostle also d sometime expresseth , though for the most part he presumeth it ; * as the loue of parents to their children , a thing grounded in nature , as is also the other : in regard whereof the Apostle Paul hath e coupled them together . Now as things often inculcated should make vs more ca refull : so things taken for granted should make vs more fearefull . As the husband therefore must f see to it that he loue his wife , because he is so oft called vpon for it : so the wife must take heede how she bee faultie and defectiue that way , when God taketh it as graunted ; and therefore accounteth them as monsters in nature that are wanting in it ; as those that want bowels of loue toward their owne birth . Secondly , if a man be bound to loue his wife in this sort , then men must take heed how they match with those whom they cannot thus loue and affect ; whom they cannot thus linke their hearts and affections vnto . g For h there is no * affection freer then loue : as there is nothing more forcible , so * nothing that can be lesse forced . This is a fault in many , who to satisfie friends , i or to aduance their estates , or for some other worldly by-respects , match in that manner ; and so cast themselues foolishly into a fearefull snare , which they are neuer able after to wind themselues out of againe . Men and women therefore are to be admonished here that they looke ere they leape : and that they remember that * one had neede to deliberate long , and aduise well on that which but once can be determined : to pause throughly vpon that that but once can be concluded ; that being once concluded concludeth them ; beeing once done cannot bee vndone againe . And those that haue already ouershot themselues in this kind , they must now striue euen to enforce their affections ; and craue grace at Gods hand , * whereby they may be enabled to bring themselues to that disposition , that God now requireth of them . In a word , he that is free , may frame his choise to his minde but he that hath chosen must frame his heart to his choise : Before hee might conforme his actions to his affection ; now hee must endeuour to frame his affection to his action . * Thirdly , If the husband must in this manner loue his wife , then must hee draw home his affections from louing any other in that sort . For if such a singularitie of loue be here required , then it can be but one that in this sort is affected . As wee reason well , that there can not be two Gods , because there cannot be * two chiefe goods : so here there ought not to be two wiues of two husbands , because two can not haue the principalitie & chiefety in our loue ; or rather , because such loue as this is , is or ought to be peculiar and proper to one : But the branches and streames of loue are dispersed among many ; whereas * the whole current of it runneth one way betweene twaine . This may further be confirmed vnto vs ▪ By the law of nature . a God at the first tooke but * one rib from the man , * and therefore he , as wee said , that b first tooke two wiues , is said to haue * cut one rib into twaine . c He made of that one rib , but one woman ; though d he had spirit enough to haue made more : e he brought but one wife , Eue , to Adam : g he reserued each man but one in the flood : And therfore h Let euery man , saith the Apostle , haue * his owne peculiar wife : and each woman e her husband . By the analogie of faith ▪ i My beloued is but one ; saith Christ in the Canticles . Though naturally many and of many sorts , yet they make but k one seede : they are mystically l all one in him . The m wife is to her husband , as the Church is to Christ : Christ hath but * one Church : and hee must haue but one wife : Choose whither Adam thou wil● to imitate , saith one of the ancients , the old or the new : the one had bu● one wife , the other hath but one Church . The married man therefore is to take heede not onely n of imbracing the bosome of a stranger , but of admitting or giuing way now to any raunging affections . He must know that that which was lawfull for him before , is now no more lawfull . Not that any sinfull act or desire was euer lawfull : but that such desire was not sinfull in thee then : as is sinfull in thee now , because it is by God now determined and restrained to an obiect . Fourthly , let the husband take heede of being faultie in this dutie of loue in this inward and entire affection toward his wife , which the Apostle of Christ and by him the Spirit of God in so speciall manner requireth and exacteth of him . Some duties there are though generally required of all , yet in more speciall sort of some : and so this dutie of loue of all in generall , but of married persons more specially : who are therefore more faultie , if therein they faile . Yea such therefore must take heede not onely of ceasing simply to loue , but of o leauing their first loue : of suffring thei● Loue p to grow luke-warme , not key cold onely , that was seruent at the first . Howsoeuer as complements abate betweene friend and friend , the more familiar they grow ; so some kinde of daliance betweene new married folkes may after be lesse vsuall : yet their loue is to be no lesse , rather to encrease then decrease ; as wee see it is in parents towards children , who the longer they haue them , the more they affect them , and the loather they are to leaue and forgoe them ; though it may be they are not so fond on them , as at first . And heere the better to further the practise of this duty : it shall not bee amisse , taking the same course we did in the former , to lay downe some particular effects and fruites of this loue . The first is a Cohabitation , liuing and dwelling peaceably and quietly together . Friends we know loue to be oft together , and are loath to be sundred , Loue as it lincketh in heart , so it b longeth after the bodily presence of them whom the heart is thereby lincked vnto . And it is c a sweete sight , saith the Psalmist , to see brethren dwell together in one : how much more man and wife ? They make but one body ; and * it is against nature for one body to bee in two places at once . For the man is the d head , the woman is as the body : for head and body to be sundered , e it is present death vnto either . Not that a man may not be absent , yea and long absent too sometime , from his wife , vpon necessary occasions ; but that there bee no giuing of way to vnnecessary . And surely where loue is , there griefe will be that occasions of long or oft absence should be offered . And where griefe is that such occasions though necessary should be offered ; there will be no taking of occasions , but such as are necessarily offered . Where commeth to bee taxed the foolish and preposterous course that is taken by diuers parents , who match their sonnes young to wiues , and then send them a trauailing : so that they part as soone as they meete , * ere their affections be wel fastened ; and so oft either returne with them estranged on their part , or at returne finde them estranged on the the other part ; while their f absence hath made way for some strangers enticement . As also the practise of those commeth here iustly to be condemned , who after marriage vpon euery light iarre or discontent are ready by and by to sequester themselues either from other , to breake vp house and part families and so to liue apart . Take heede , Oh man , how thou f leauest the wife of thy youth , and breakest a bond knit by thy God : take heede , g O woman , how thou forsakest the guide of thy youth , and forgettest the couen●nt of thy God. Yea , but will some say , her behau●our is such as can not be endured . And we may serue God asunder better then wee can being togither : I am the quiete ▪ in my conscience , the further I am from her . To this I answer : First with the Apostle , h Art thou married ? seeke not to bee loosed : i abide in the calling God hath called thee in . Thou must keepe thy k station that God hath placed thee in : as the souldiour must keepe the place that his generall hath assigned him , though it prooue an hot piece of seruice , yea though he thinke he might do more good else-where . It is but l the diuell turning himselfe into an Angel of light , that perswadeth thee in this sort . For * if cohabitation be of God , then the contrary vnto it separation is of Satan . He that m forbiddeth thee to leaue an infidel , an ido●ater , as long as she is willing to liue with thee , and keepeth her selfe loyall to thee , whom will he licence thee to leaue ? Secondly , I answer further with the Apostle , ( and so come to the second dutie of Loue , the Concealing and couering of the wiues infirmities , and bearing patiently with them : ) n Loue is long-suffring : and o Loue couereth , much more p feruent loue , a multitude of offences . There is no man or woman without infirmities , as no life without troubles . And this is one special act & exercise of loue , to loue those that we beare , and to q beare with those that we loue : to seeke to couer and conceale their infirmities , though they be many : remembring with all that God hath called vs , as to r peace s in Christ , so to t patience u in the world , and to the exercise of patience ; which therefore in these cases men must earnestly craue . * Where they are also to be taxed that are so farre from couering & concealing the infirmities of their wiues , that they delight in nothing more then in blasing them abroad and that euen to strangers . Had they some loathsome soare about their owne body , they would be loath to disclose it , vnlesse it were to some speciall friend for aduice , or to the Surgion for helpe : and surely as loath would they be to disclose their wiues infirmities , did they esteeme them as their own flesh , or if , as loue requires they should , they held their wiues reputation as deere to them as their owne , and they were as tender of her credite as they are of their owne . Now further if morall defaults must not diminish loue , much lesse naturall defects . If children be sick●y , we are the more tender ouer them : if any part of the body be euil-affected , we are the more charie ouer it . a Neither is the weakely wife therefore the lesse to be regarded ; but the rather to be tendred & tenderly entreated in regard of her weakenes , as the more britle a Venice glasse is , the more gingerly we handle it , and the more tender-edged a knife is , the more chari●y we vse it . b Iacob may not forbeare Leahs company because she is ble●re-eyed : neither must Elkana loue Hanna the lesse , c because she is barren and beareth not ; d neither loued he Rachel lesse when shee grew aged & was now decaied with yeeres , and broken with bea●ing , then he did when she was fresh at first : e no more then he lesse affected the last childe she bare , then the first . Which condemneth their practise that f cast of the wife of their youth , when she growes aged or diseased : are content to enioy the floure of their fresh yeeres , but as fauour & freshnes decaieth in them by age or disease , so abateth their fauour and loue toward them withal . Such loue shewes it self to haue bin neuer well grounded . For had it beene grounded on conference of Gods ordinance and g their owne couenant , & not vpon naturall , worldly , or fleshly respects , it would continue as Gods ordinance and their couenant continueth , and not cease or abate as such by-respects faile . The third dutie of Loue is * mutuall Concord and agreement , and to this purpose a condescending to the wife in things equall and fit . The Husband must not think that , because h the wife is to submit her will to his will ; therefore he is not to regard her pleasure and contentment : he may say , That that liketh me , must content her : and there is an end . For thy wife is not with thee as a seruant or a slaue , but as i a companion , as a k yoake-fellow , standing on euen ground with thee , though drawing on the least side . A master may well make his businesse be done after his owne minde , not regarding his seruants pleasure , because it is his owne busines , not his seruant● . But it is not so with thy wife : thou art to regard her pleasure as well as thine owne will : because the businesse is as wel hers as thine . And surely as l Loue seeketh the things of others , as well as a m●ns owne : yea oft before a mans own ; m it seeketh an other mans gaine with a mans owne losse : so n it will make a man regard the will , and pleasure & contentment of another as wel as his owne , yea o preferre it sometime euen before his owne . And vndoubtedly if thou louest thy wife & accountest her one flesh with thee , the same with thy selfe ; her pleasure w●ll be thy pleasure , her contentment will be thy contentment ; thou wilt to account it : there will be no true contentment to thee , while thou perceiuest discontentment in her : and therefore wilt not needlesly crosse her , to cause discontentment to her . The fourth dutie of Loue is ( that which the Apostle here expresseth in the negatiue , and we haue put of to this place ; ) a the ●a●nishing of all Bitternes . And surely if all bitternes must be abandoned & put away among Christians , much more among Christian man & wife . b Let all bitternes , and strife , and wrath , & ●l mor , & euill language be put away from you , saith the Apostle . If c no roote of gall & bitternes must be endured among Christians in the Church , d that is the house of God : no more between man and wife in the house or family e that is to be as a Church of God. And therfore among the heathn * the gall of the sacrifice , that was slaine & offred at weddings , was throwen out at doores ; therby to signifie , that the maried folks should be either to other as Doues * , without gal . And surely if among Christian men f All things must be done in Loue : much more must a●l things be done in Loue , & much Loue , betweene Christian man and wife , that are tyed by a double , yea by a triple band of loue either to other ; a naturall band as g neighbours and nigh in nature ; a spirituall bond h as fellow-members of the mysticall body of Christ Iesus ; and a ciuill , but yet i an holy and k honourable bond , as l one flesh by marriage . And therfore the husband when he admonisheth , he must admonish in loue & louing manner ; when he aduiseth , he must aduise in loue and louing manner : if he reproue , he must do that likewise out of loue and in louing for t ; with as much sweetnes and mildnesse , and with as little seueritie and harshnes as may be : but in any wife without bitternesse , knowing that there is nothing more cōtrary to loue then it . The fift dutie of Loue toward the wife is Ioy & d●lig●t in her . m Driake , faith the wise man , the w●ter of t●me owne ●isterne : Let thy fountaine be blessed : ( est●eme● it as a blessing of God : for so a good wife is indeede , a good blessing and a great , ) and reioyce in the wife of thy youth : Let her be vnto thee as th● louing Hand , and the pleasant R●●e● : Let her brests or her bosome content thee at ●ll times : and delight continually , or as the word there is , euen * doate on the Loue of her . As if the holy Ghost did allow some such priuate daliance & behauiour to married persons between themselues as to others might seeme dotage : such as it may be was n Isaacks sporting with Rebekka ; which Abimelech vnawares to them ouerlooked . In this regard as the wife is said to be vnto her husband o his eyes delig●t , and his hearts-ioy and desire : So p the b●idegroome is said to reioyce in his bride ; as God doth in his chosen Children and in his Church . And this is a necessarie effect of loue . For what a man loueth most , he desireth most ; and what he desireth and affecteth most , that he most delighteth in . Which that a man may the better do , he must remember that as euery Christian man may assure himselfe that q his present estate , what eue● it be , is best & sictest for him : so a Christian married man is bound to beleeue and to perswade himselfe , not that his wife is the wisest , or the fairest , or the best conditioned woman in the w●rld ; but that she is the si●●est wife for him , that God hath allotted him , and therefore rest himself contented in her & satisfied with her , and liue with as much alacrity & cheerefulnes with he● as may be . And as parents loue and delight in their children , not because they are faire or wise and witty , but because they are their children& and therfore how soeuer seeing better parts in others , they could be content to change quality for quality , yet they w●l not exchange childe for childe : so a man is to loue & delight in his wife euen for this cau●● because s●ee is his wife , and howsoeuer it may be he could wish some of her parts b●ttered , yet to reioyce in her as they are . Wherein those are to be taxed that a delight rather in the company of others then of their owne wiues : * thinke * what they haue at home is all too ●omely , and * what is vsual with them is vnsauory : like children , that thinke the bread and butter they get abroad sweeter and better then that , though indeed better , that they are fed withal at home : or like queasie-stomacked persons that growing weary of their daily dyet , delight more in some fond tri●le though neither so toothsome nor whole-some . Such must know that this is an vnwarrantable and a preposterous affection in them : and b such preposterous affections commonly as they argue an euill humour , so they breede no good bloud . The sixth dutie of Loue is the allowance of all necessaries that her neede shall require & their estate may afford . It is that honour , as some vnderstand it , & it may well be one part of it , that is , * honest meanes and maintenance , that the Apostle exacteth for them . For d so is the word oft taken , and e vnder that tearme doth our Sauiour Christ shew it to bee comprehended elsewhere . And surely if f he be condemned as worse th●n a● infidel , that prouide●h n●t for his family : then vndoubted he that prouideth not for his wife the chiefe in the family next himselfe , is no bette● 〈◊〉 a● br●st●n man therfore must labour that he may h●●e wherwith to releeue other ; ●●ch more that he may haue wherwith to maintaine himselfe and his 〈◊〉 , that is and ought to be one with himselfe . In regard whereof as h the wife is compared to the vi● ; so the husband ought to be as the Elme to vphold her : and 〈◊〉 Moone shineth with light re●c●ued from the Sun●●e , so i● she to be furnished with fit supplies allowed h●r by him . And surely where loue is abounding , there will nothing be wanting that may be for her cōfort & necessary cōtentment , that their ability may well afford . And here are such to be cōdemned as being blessed by God with a liberall estate , carry to strict & ●igardly an hand toward their wiue● ; think al lost that i● bestowed on thē ; to whom God hath giuen an equal interest in the things of this life with thē . For how hath she not all thine with thee , * when she hath thee ? And therefore as denying to the poore , whom God hath enioyned vs to releeue , what we may spare , & their necessity requiring i it giueth them a kinde of interest vnto it , k we deny them their own : so much more in denying her what is needfull for her , * thou deniest her her own , thou with-holdest from her her own ; that which the mariage bond hath giuen her a special right vnto . Againe those are here to be condemned , that liue , like drones , on their wiues labours , wasting all that is gathered togither by their industrie . Of whom wee cannot say , that the Moone shineth with the Suns light : but the Sun shineth with the Moones light ; that is , the husband shines with the spoiles of his wife , * whom he ought to maintaine as the Sunne enlighteneth the Moone . As also those that spend riotously the portion they haue with their wiues , & then leaue them to the wide world to shift for themselues : like those that climbe & take paines to get nuts , which hauing crackt & eaten the kernell out of , they cast the shels vnder-bord . And generally all that mispend that though earned with their owne hands , or left them by friends , that should maintaine house & wife with . Such must know that they robbe wife and children and themselues of what they wast in that sort , and so are no better then such as rob by the high way side . For it is no lesse sin to rob them , then to rob a meere stranger whom a man is more neerely tied vnto then he is to any stranger . And therefore as l he that robbeth his father and mother , so he that robs wife & children , and saith it is no sin , is companion to a destroyer , or * next neighbour to a murtherer , as m the word vsed there may wel signifie The last but not the least Office of loue is the diligent endeuouring of the wiues spirituall good : which if he loue her as he ought , he cannot , nor will not neglect . In regard hereof the Apostle saith , that a husbands must loue their wiues , as Christ loueth his Church ; b whose loue to his Church tendeth to this , to sanctifie & purifie it by water and the word , to make it grations here , & glorious without spot or wrinckle hereafter . And therfore this is a special thing that the husband should aime at in his loue & in all duties of loue to his wife , to bring her on vnto God , or to help her on in the good waves of God. c How knowest th●u , O woman , saith Paul , but that thou maist win thine husband : and d women , saith Peter , must so behaue themselues , that by their hol● chu●rsati ● their husbands may be won And surely if the wife must seeke to win her husband being averse ; how much more e the husbād to win her in like case ; f whose office it is more specially to teach and instruct her . Or if they be both won , & in a good way already , they must g liue togither , saith the Apostle Peter , as fe●low-hei●es of saluation : and so , as fellow-furtherers either of other in the way thereunto . Else what difference that there be between Christian and heathen married persons , if they be not furtherers either to other ; is in the things of life , so in things tending to a better life ? Besides , h Faith & the Feare of God and godlinesse are to be exercised , as well in the speciall duties of our seuerall callings , as in the generall duties of Christianitie ; and to run through our whole life , as the woofe through the web : and so among other , through all offices of the married estate . Lastly , i whatso●uer we doe , saith the Apostle , we must do all to Gods glory . Now then are things done to Gods glory , when they are referred to a spirituall end , to a further end then the fruition of some corporall good . And to here married persons then loue and liue togither to the glory of God , when they haue a further end of their mutuall conuersation , their louing and liuing togither , then their outward ●●lace and contentment onely , or their furtherance in the things of the world and this present life alone . But alas how approue they themselues in this kind and their carriage in this estate vnto God , that neuer dreame once of this ayme , neuer ayme once at this end ; neuer haue once any thought at all tending this way ● k He that regardeth not the temporall good of his family , is worse then an infidel : he that goeth no ●u●ther , is no better . So those maried persons that liue togither vntowardly , discontentedly , impatiently , in gal & bitternes , in dissentiō & discord , in want of mutuall and natural loue , refusing to be helpful either to other in the things of this life , are worse then infidels . On the other side those that bee neuer so carefull of performing the former duties and of shunning and auoiding the contrary eui●s , but haue no care and conscience of the helping forward and furthering either other in the good waies of God , they are no better then infidels , they goe no further then they . In a word to conclude , if Christian m●n are to l obserue one another , that they may wh●t on either oth●r to godlinesse and good workes : then much more should Christian man & wife so doe : that hauing liued togither for a time as m copartners in grace here , they may reigne togither for euer as co-heires in glory hereafter . FINIS . Notes, typically marginal, from the original text Notes for div A01541-e60 ●ungat Epistola , quos ●unxit coniugium : imo charta non dividat , quos Chris● nec●it amor . Hi●ton . fere prefat , in Proverb . Notes for div A01541-e180 a Heb. 11.6 . Siuefide po●●●bile non est pla●ere ; m●o imp●ssibile est non a●pplicere . Hern. in Cant. 30. (b) Iam. 2.26 . Fides enim ab eo quia sit quod dicitur . Aug. demend . cap. 20. Er●o vbi non si● quod dicitur , fides non est , Petrus . Cant. cap 74. * Per●idē vera & vitam rectam ducit nos Deus ad salutem aternam . Rad. Ardens in homil . domin . (c) Roman Ephes. &c. (d) Cap. ● . & ● Rom. 1 , ad 12. Ephes. 1. & 2. & 3. (e) Cap. 3. & 4. Rom. 12. &c. Eph. 4. & 5. & 6. (f) 1. Cor. 7.20.24 . ●●ca . in qud . . (g) Eph. 4 & 5. & 6 (h) Chap. 3.1 . ad 18. & 4.2 . ad 7. Eph 4. & ● . 1 . ad 22. & 6.10 . ad 21. (i) Chap. 3.18 . ad 4.2 . Eph. 5.22 . ad 6.10 . (k) Vers. 18.19 . (l) Vers. 20.21 . (m) Vers. 22. &c. Ad cap. 4.2 . (n) Chapt 4.1 . (o) Ver● . 22. ad finem . (p) Vers. 18. (q) Vers 19. * Fides radix , opera fructus . Bernon a●t . 30 * Tota vita infidelium peccatum est ; & nihil est bonum absque summo bono . Prosper in s●nt . ex Aug. (r) Chap. 1. & 2. (s) Chap. 3. &c. (t) Rom. 14 1● . (u) Vers. 1 ad 18 : (x) Vers. 18. &c. * Bonus h●mo , et bonus eni● , An● . (y) Vers. 18 , 19. (z) Vers. 18. (a) Eph. 5.22 , 25 (b) Vers. 20.21 , Eph. 6.1 , 4. * Vers. 22. & Chap. 4.1 . Eph. 6.5 , 9. (c) Gen. 2.22 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hierodes de nupt . (d) Psal. 128.3 . & 127.3 . * Rebel●s facta est , qu●a homo ●umun , creatura homini , Aug. contr . Ep●st . fundam . cap. 37. (e) 2. Pet. ● . 7 . (f) Vers 18. (g) 1. Pet. 3 ● . (h) ●●b . 5 . 2● . (i) Vers 19. Eph. 5.25 . 1. Pet 3.7 . (k) Vers 20. Eph 6.1 . (l) Vers 20. Eph. 6.4 . (m) Vers. 22. Eph. 6.5 . (n) Chap. 4.1 . Eph. 6.9 . * Of●●ium a 〈…〉 d●s●endir . (a) 1. Pet 3.7 . * Nulla est maior ad amorem inu●tatio quam preuenire amando . nimos q●e aurus est animus , qui dilectionem , si nolebat impendere , nolit & rependere . Aug de catech . rud . cap. 4. (b) Gen. 13.8 . (c) Gen. 11.31 . (d) 1. Cor. 7 14. (e) Eph. 5.22 . 1. Tim. 2.11 . 1. Cor. 14.34 . (f) 1. Pet. 3.1 , 5. (g) 1. Cor. 14.33 . (h) 1. Cor. 14.40 . (a) 1. Tim. 2.13 . * Ins primog●uitura . (b) Gen. 3 16. (c) Gen. 4 7. (d) 1. Cor. 11.8 . * Quatuor generationis mo●li , de l●mo terrae , de c●sta viri , de carne faminae , de semme vtriusqae . Hieron . (e) Gen. 2.22 . (f) 1. Cor. 11 ● . (g) 1. Cor. 11.9 . (h) Gen. 2.18 . * Prastantior ●is quae a 〈◊〉 . Aristot . in topic . i Gene● . 3 16. k 1. Tim. 2.13 . l 1. Tim. 2.14 . m Gen. 3.6.12 . n 1. Cor. 11.3 . o 1. Cor. 15.27.28 . p Ephes 5.23 . q Ephe. 5.24 . r 1. Tim ● . 11 . Gen 2.21 2● . s Gen 4.19 . * Vnam c●stans in duas divisit . Hiero●r quaest . Hebr. t Iob. 2.9 . * Per costa● ad ●or . Greg. mor. l. 3 cap. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philemon Com. a Mic. 7.9 . ●eram Domini . b Esai . 58.3 , 5. 1 King ▪ 21.27 . c Exod. 20 12. D●ut . 5.16 . Math. 15.4 . M●rk 7.10 . Ephes. 6.2 . d Ester , 1.20 . e 1. Pet. 3.6 . f Gen. 18.12 . g 1. King 21 7. h 2 Sam. 6.20 . i 2. Sam. 6.16 . k 2. Sam. 6 23. a Ephes. 5.33 . b 1. Pet 3 2. c 1 Pet. 3.6 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Contra quam Adagium apud Plutar. 〈◊〉 . d Gen. 3. ●6 . e Pet. 1 . 2.1● , * Pide fabulam de sole et Bo●ea apud Plut. g 1. Pet. 3.6 . h 1 Sam. 8.7 . Nen te , sed me . i Pet. 2. ●0 . * R●nam●●● est , ●h●●●●pa● agu●●●e●e , ub●●●lp●non est . Greg in Epist a● Au●ust . * S●p●●●ator n●n c●●s , ●u● ye●●●torem 〈◊〉 ●ate●●s , e●se in●●●us , ●um ment●ris . Aug. de verb. Ap. 29. k 1 Pet. 35 6. l Gen. 21.9 , 10. m Gen. 27 46 , 43. & 28.1 , 2. n Prov. 2.17 . a 2 King. 5.3.13 1 Sam. 16.15 , 16. b 1. Sam. 25.37 . c Gen. 27 16. d Ester 8.5 . e 1. King 21.8 . f Ester 8.8.10 . * Clariorem sonum reddit spiritus n●ster , cum illum tuba per longi canalis angustias tractum patentiore nouissime exitu effudi● . Cleanthu● apud S enec . Epist . 108. g 1. Cor. 11. ● . h Prov. 1● 4. e 1 Tim. 3.5 . Prov. 2.17 . a 1 Pet. 3.7 . b Prov. 2.17 . c Mal. 2.7 . d 1 Cor. 14.35 . c Cen. 2.18 . f 1 Tim. 5.14 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quia taciturna , demipurt● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 1 Pet 3.7 . a 1. Tim. 2.15 . & 5.14 , 10. b 1 Tim. 5.14 . Prov. 31.17 . c Prov. 31.26 . e Prov. 31.11 . ne desuiat commtatus . f Prov. 14.1 . g Prov. 31.15 . i Prov. 31 15. Dat pensum puellis . she setreth them their task . so Iumus . k Prov 31.27 . m Prov. 31.13 , 19. n Prov. 31.21 , 22 , 23. p Prov. 31.13 , 14 , 18 14.16 . q Prov. 31.20 . r Act 9 39. f Gen. 34.1 . s G●n . 13.9 . t Gen. 34.2 . u lit . 2.5 . x Prov. 7.12 . y 1 Tim. 5.13 . * 〈◊〉 auribus bina aut terus dependent yatrimonid . Senec . de benes . l. 7. cap. 9. ct de viz. beat cap 7. totus census in ter●o . Vise Pro●ert . 3.10 . * Prodiga non sen●●s per●●untem samine cen●●●m . Iuven. sat . 6. z Prov. 14 1. (a) 〈…〉 2. * 〈…〉 b Heb. 10.34 . P●ilip . 1.7 . c G●lat . 6 . 2● * Hebs , 13.3 . d 1. Cor. 12 26. e Math. 19 5. f Hebr. 4 15. * mane● compassio c●iam cum impass●●lita●e . Bern. de gra● . humil . g Act. 4.5 . M●th . 25.35 , 36.42.43 . * Non eget miseria , sed eget misericordia ; non eget deitate pro se , seleger ●ittate pro suis. Salvian . ad ●ccles●●●b●l . lib. 3. * Se Valer. Max. lib. 6. ca. 7. h Math. 12.41 . i Gen 37 . 3● . k Gen. 24 67. l Prov. 10.1 & 15.20 . m 1. Sam. 16.23 . n Iob. 16 . 2● o Gen. 2.18 . p Gen. 3.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. q Ezech. 24.16 . 25. * Intestina mala gravissima . r Prov. 12.4 . * August . ad Psal 33 et 35. ●● 45. s Prov. 31.12 . a Eph. 6.1 . 1 Cor. 7.39 . b Eph. 6 1. c 1 Cor. 7.39 . d 1 Pet. 3.6 . e Rom. 13. ● . f 1 Tim. 4.8 . * Promo pracep . to reli quorum omni●on observantia pracip●tur : Luther . g Iam. 1.27 . * Riligat avimam religio D●o omnipote●●● vnde et religio dicitur . Lactant. et August . h 1 Cor. 16.14 . a Eph , 5.22 . b Eph. 67.5 . 1 Cor. 7.23 . Col 3.23 . c Eph. 65.6 . Colos 3.22 , 24. d Ephes. 5.22 , & 6.5 . e Colos 3.22 . f Math. 5. ●● . * Deus n●u tam verbis quam adverbus delectatur ●●uiā fa●●ū respi●it , quam modum 〈◊〉 . Melanch . b●nū , b●ne Austot . et●●● . g Math. 25.40 . * Bon●● 〈◊〉 quam Dio , ma●i● propter Deum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Ca● . h Ephes. 5.22 . i 1. Tim. ● . 15 . k Colos. 3.24.23 . l Eph. ● . 24 . m 1. Cor. 1● . 33 . n ibid. et Rom. 15 , 1 , 2 , ● . o Act. 5.19 . p Rom. 13 1. q Gen. 3.12 . r 1 Pe● . 3.7 . s 1 King. 21 , 25. a vers . 19. b Eph. 5.25.33 . c Levit. 19.18 . Math. 22 39. Mark. 12. ●1 . Rom. 13.9 . Gal. 5.14 . ●●m . 2.8 . d Malac. 2 14. e M●th . 19 5. Eph. 5.31 . Ge● . 2.21 . f Math. 19.6 . g Levit. 19.18 . h Eph. 5 28. i N●●em . ● . 5 . k Esa● . 58.7 . l Math. 19.5 , 6. Ephes , 5.31 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi Eustach , ●● Etymol . m Ephes. 5.29 . n Esai . 49.15 . o Gen. 2.21 . Math. 19.5 . Ephes. 5 31. * Parsque tui latitat o●pore clausa meo . Ovid epist. Phy●●on . p 2 Sam. 16.11 q 1 Cor. 11.8 . Gen. 2 , 21 ; 22. r Gen. 2. ●3 . * Caput et corpus ●u●s est Christus . Aug. Bern. s Gen. 2.24 . Math. 19.5.6 . Eph. 5.31 . * Vuus Adam , et una Eva , in●o una ex ce costa separatur infaeminam ; vursumque quod di●isum suerat , nuptys copulatur● . Hieron . * vuo tu ●●quis gemmos con iucat cort●●t ramo● , crescendo ●ungi , p●r●●terque adolescere cernit . Ovid. metam lib. 4. t Ezech. 37.17 . * coalesceutes . * Magues amoris amor : ut ameris , amabi●is esto . Ego tibi mōstrabo amato●●ū , sine medicamento , sine herba , siue ullius venesica ca●●●e , Si vis amari , ama , Hecaton apud Sen. Epist 9. Marce. ut ameris , a●a . Martial . Epist. 11 lib. 6. * ●ide Be●n , in Cant , 83. * Que effendant mulia sunt in ●amtue , nihil ●● Deo. August . * Confidat amari ; qu● se sentu amare : et qui amari se senti● , non redamare confuna●tur . ●er . de dilig . Deo. a Psal. 16 2. Iob. 22.2 . & 35. 6 , 7 , 8. c Prov. 18.24 . * Deo nihil accres ●●t , nihil decrescit . Greg. moral . Tibs , qui semper idem es , nihil accedit . si amando prosicimus ad ●e , nihil deced●s , sinon amando desic●mus a te Guil●●● The odor . de amore A Deo benefic●s 〈◊〉 poss●●mu● , Dro ben●s . praes●a e●m yo●si●mus . Agust in psal . b 1 Ioh. 4 19. d Titus 2.4 . * Qu●l●n negle●a quidem of●ensam contra hunt , sed i●●leta gloriā non mere●tur : et damnant prava●●atorem nee glorifica●t autorem . Bet● . de praecept . et dispens . e Titus 2 4. g Esai . 48.15 . h Cant. 8.7 . * Amor affectu● est non contractus . Bern. d● dilig . De● . * Amor non ●or● gitur , Ca●siod . non extorquebis amari . Claudia de 4. Coss , Ho● . i Can. 8.6 . * Deliberan●● est diu , quod s●atuendum est semel Sen●c . * Quod factum est , infectum esse non potest . * Duo summ● bona ▪ 〈◊〉 bonum ●nieum : ● risto● ▪ ethi● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. de Abr. ●en ▪ 22.1.2 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. de Abr. Cen 22.1.2 . * Vna costa decerpta , et vtique ex plurib●s Te● . a Gen 2.21 . * Vnam costam in duas d●visit . Hie●om . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Prep●●m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Gen. 4.19 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Proprium v●●● c Gen. 2.22 . d Malac. 2.15 . e Gen. 2.22 . g Gen. 7.7 . & 8.16.18 . 1. Pet. 3.20 . h 1. Cor 7.2 * Perfecta am●c●●a inter pa●es , inter bines . A●st Eth●e . Parta a●ucorum . Ne●●alum duos soles , ne● Asia duos reges Alexand , Datio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. i Cant. 6.8 . k Gal. 3.16 . l Gal. 3.28 . m Eph. 5.23 , 24. * Vnam Ca●la 〈…〉 s●m●●l Ci●●ur . 〈…〉 alte vtru●●●● dem , 〈…〉 ter in Adam et spiritu●iter in ( b●●la . Turt●ull ▪ de mon●gam . ut 〈◊〉 Ad● in earne , 〈…〉 n Prov. 5. ●● . o Apocal. 2.4 . p Apoc. 3.15 , 16. a 1 Pet. 3.7 . b Philip. 1.8 . 1 The●● 3.10 . c Psal. 133.1 . * vnum corpus in duobus locis sinud esse non potest . d 1 Cor. 11.3 . e Ephes. 5.28 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 . f Prov. 7.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 , ubi cu●●os ab est . Plut●e●●● . f M●lach . 2.14 . g Prov. 2 . 1● . h 1 C●r . ●2● . i 1 Cor. ● . 20 , 24. k 〈…〉 . l Cor. 11.14 . * Con 〈…〉 August . m 1 Cor. ● . 13 . n 1 Cor. 13.4 . o 1 Pet. 4.8 . p 1 Pet. 4.8 . Charitas amat qu●● tolerat , tol●●tt quas amet . Greg in ●zech q 1 Cor. 13.7 . charitas tolerat om●●a . r 1 Cor. 7.15 . s Ioh. 16.33 . t Luk. 21.19 . u Io● . 16.33 . * Hu● accommodat Plut. in Tim●l . Si●●nidis i●lud , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nulla gal●rita sine Cr●sta . Sed & Cra●●tis dictum apud I tert . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 . Horat. a 1 Po●● . b Gen 29. ●● c 1 ●Sam . ●● d Gen 3● . ●● , 20. e 〈◊〉 39.3 . f Malac●● . 14 . g 〈◊〉 . * 〈◊〉 2● . ● . 〈◊〉 3 . 1● . i Ma●ac . 2.14 . k Philip. 4.3 . l 1. Cor. 13.5 . Philip ●2 . ● . m 1 Cor. 10 33. n 1 Cor. 10.33 . o Rom. 15.1 , 2 , 3. a ●ers . ●9 . b Eph. 4.31 . c De●● 29.18 . Heb. 12.15 . d 1 Tim. 3.15 . e ● Cor. 16. ●9 . Philemon ●● . * 〈◊〉 . in pea● ▪ 〈◊〉 * 〈◊〉 sine 〈◊〉 . f 1 Cor. 10 . 1● . g Luk 1● . ●7 . 〈◊〉 . h 1 Cor. 12 . 2● . Rom. 12.4.5 . i 〈◊〉 4.4 . k Heb. 1● . ●4 . l Math. 19. ● . m Prov. ● . 15 , 13 , 19. n Gen. 26.8 . o 〈◊〉 p q 〈…〉 a 〈…〉 de cu●●●● . * 〈…〉 Se●ec 〈◊〉 . * 〈◊〉 tu sa●h●itum ●●●●itur . b Prov. 2. ●● . ●● . Pet. 37. * 〈◊〉 et ve 〈◊〉 ●●●●lun . l●●tam . d 〈◊〉 2 ▪ 23. e 〈◊〉 5.3 , 17. f 〈◊〉 15.4 , 5 , 〈…〉 h Psal. 12●● . 〈…〉 . * Quom●●'●●ici● meum et tuum , eumego ipse sim tu●● ? Chrysoft . in Ephes. 20. i 1. Cor 7.4 . k Prov. 3.27 . * Ignav●●● fu 〈…〉 V●rg ●●lo●g ●● . * Maritus 〈◊〉 ge● s●o●●● u●eris . Mulcul . in Gen. l Prov 28.24 . * So●●u● esi viro ●●●●rs●●●u●● . Iun. in Exod. 12.23 . a Thes. 5.25 . b Eph 5.26.17 . c 1 Cor. 7.16 . d 1. ●et . 3.1 . e 1 Cor. 7.16 . f 1 Cor. 14. ●5 . g 1 Pet. 3.7 . h Iam. 1.27 . i 1. Cor. 1● . 31 1 Cor. 〈…〉 
A39528	----	The honour of marriage, or, The institution, necessity, advantages, comforts, and usefulness of a married life set forth in a sermon January 27, 1694, at Seven-Oak in Kent / by Joseph Fisher ... Fisher, Joseph, d. 1705. 1695 Approx. 51 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A39528 Wing F1010 ESTC R14340 13589164 ocm 13589164 100635 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39528) Transcribed from: (Early English Books Online ; image set 100635) Images scanned from microfilm: (Early English books, 1641-1700 ; 843:4) The honour of marriage, or, The institution, necessity, advantages, comforts, and usefulness of a married life set forth in a sermon January 27, 1694, at Seven-Oak in Kent / by Joseph Fisher ... Fisher, Joseph, d. 1705. [6], 25 p. Printed for Brabazon Aylmer ..., London : 1695. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Hebrews XIII, 4 -- Sermons. Marriage -- Sermons. Marriage -- Early works to 1800. 2006-12 TCP Assigned for keying and markup 2006-12 Apex CoVantage Keyed and coded from ProQuest page images 2007-02 Robyn Anspach Sampled and proofread 2007-02 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion The Honour of Marriage : OR , THE Institution , Necessity , Advantages , Comforts , and Usefulness of a Married Life : Set forth in a SERMON JANUARY 27. 1694. AT SEVEN-OAK in KENT . By JOSEPH FISHER , Master of Arts , and Fellow of Queens Colledge in Oxon. LONDON : Printed for Brabazon Aylmer at the Three Pigeons over-against the Royal-Exchange in Cornhill . 1695. To his much Esteemed Friend Mr. THOMAS LAMBARD . THAT this Sermon was first Composed , then Preached , and now Published , I must plainly tell you without a Compliment , is not so much to be attributed to Your Request , as to that great Respect and Kindness I have for You. In which , that I might not leave the Text I had pitched upon , and the Bible too , or spend upon the Subject a meer Flourish of Words and pure Invention : I have confined my Thoughts and Meditations to the Word of God , or rather fetched them from it ; because it is that only Rule which should regulate our Opinions and Practices in the weighty concerns of our Life and Salvation , and which ought to give an Authority , Life , and Pungency to all Pulpit-Discourses . A Rule this is which God has given us , and which every Christian especially must consider and study with Fear and Veneration . I know there are , and have been some Men in the World , ( witness the Theologo-Political , Leviathan , Theory , Critical History , Annotation and History-of-Religion-Writers ) who by the Power of Criticisms and Vpstart Notions of Philosophy , either of their own , and some other mens Invention , i. e. in my Judgment , by the Infatuation of the Devil , and the Pride of their Hearts , all conspire to ruin and undermine it . Many Books of this kind have appeared in the World , which if the Genius of the Age had not disposed men to receive , and even to gape for , had been comdemned to flames , of which they are worthy ; and their Authors censured , as becomes the Civil and Ecclesiastical Laws of the place they live in . Curiosity knows no Bound , either of Modesty or Satisfaction ; and therefore , tho it has been my misfortune to look into such Books ( of which I desire You to beware , and not to follow the Wondering and Silly World , if Ten thousand such should again appear in it ) and in some measure to consider the Subject-Matter and Tendecy of them ; yet I thank God they have no more influence upon my Mind to destroy my Faith , or lessen my Veneration for the Holy Bible , than Debauched Morals , or Ingenious Discourses upon the Praises of Vice , shall by the Grace of God move me to approve them in my Judgment , or in my practice to follow them . I look upon an Vnsanctified , Proud , and Aspiring Head , to be as dangerous , as an Vngodly Heart ; nay , far more ; because the issues of this run in open Contradiction to the general Reason of Mankind : Whereas a Learned Rabbi , or one who pretends to be so , is beyond the Sphere of Ordinary Intellectuals ; which is the sole Reason why he is admired so much , even then , when he preys upon the Ignorance of Men , and spreads loose Principles , Irreligion and Atheism in the World. Now some such Men as these have been trying their Skill on the Subject of my Sermon , and have endeavoured from the Armoury of their Learning , some indulged Practices of former Ages , and unwary Expressions of Ancient and Modern Authors , to overthrow the Laws of God and Man for no other end at all , than to let the Reins loose to Lasciviousness , and in a manner to Brutalize the World. I have in the following Discourse , as I said before , confined my Thought ; to the Word of God , and next to that , the Laws of Men ; which are nothing less than the Mature Deliberations , Decisions , and Responses of the Wisest and most Authoritative Persons of former Ages . For by these are we to frame our Notions and Opinions , and to solve all Doubts concerning Marriage , which is a Subject , perhaps , that affords as many Necessary , Vseful , and Nice Enquiries , as any falls under Humane Cognizance . The only end I aimed at , was to shew the Institution and Design of it , that You may know what State and Condition of Life You are now entered upon , and therefore I offer it to Your serious perusal . For I am perswaded , if we would but consider what God expects of us in every Stage and Station of our Life , we would soon live as becomes Reasonable Men and Christians . Be pleased then to accept this as a Testimony of my Kindness ; and God in Heaven bless You and the Excellent and Virtuous Lady , which is now your Wife , with his Spiritual and Temporal Blessings , and give you Grace to do his Will ; that so you may fulfil the Desires of Your most Loving and Tender Parents , and the good Wishes of all your Friends ; that you may attain those ends for which God has given you Excellent Endowments of Mind , Body , and Fortune , and answer the Expectation of your Country ; that you may follow the Example of your Great Grandfather , of whose Learning and Charity , the Books he writ , and the Colledge he Erected at Greenwich , are lasting Monuments ; And lastly , that you may not frustrate the earnest Prayers for your Temporal Prosperity and Eternal Happiness , of SIR , Your Quondam-Tutor and ever Affectionate and Unfeigned Friend , JOSEPH FISHER . From Broad-Street , London , Febr. 2. THE Honour of Marriage , &c. HEB. XIII . 4. Marriage is honourable in all , and the bed undefiled ; but whoremongers and adulterers God will judge . IN this Prophane and Profligate Age , wherein Men generally , either from the Pride and Folly of their Wit and Learning , or from the Open and Impudent Debauchery of their Lives , clamour against the Holy Institutions of God , as things either above , or below , or contrary to their Reason , or rather as Appointments to curb that Licentiousness they give themselves up unto ; I hope it will not be amiss , especially for Persons of my Function , to endeavour all they can , as becomes them to put a stop to such spreading Impiety as now abounds every where , but more notoriously in the most populous Places . And for this end , I think there can hardly be taken a more effectual Course , than to demonstrate to mens Reason , That Revealed Religion , as to the Moral and Preceptive part of it , injoyns no Duty but what is in the very nature of the thing agreeable to the unprejudiced Voice , and promotive of the Common Good of Mankind . Wickedness may cloud mens Understanding , and somewhat Stifle the Natural Dictates of Reason , but it can never wholly exstinguish them ; and therefore Divines may have this comfortable prospect for all their pains which they shall take in this matter , that they may force the most Loose and Unreasonable to an inward Self-accusation , although their Arguments and Dealings with them may not prove Efficacious enough intirely to reform them . It is our Duty to labour in the Ways and Truths of God , and to leave the success of our Industry to his All powerful Blessing . For as there are Seasons wherein he makes his word to prosper in the thing for which he sent it ; So are there times of Judicial Blindness , in which , what Prophets or Preachers soever God raises up amongst them , mens hearts are hardened , and in seeing they see not ; and in hearing , hear not ; neither will they understand . Thus we know it was twice , if not oftner with that Nation which God made choice of to be his Peculiar People and Church ; and if ever the like Judgment seize and harden any other Nation , we have the greatest reason to think it is then , when the Word of God has no effect upon it . For then Men seem to be cursed with an hardened Heart , with an obstinate and rebellious Temper , and to be given up to a Spirit of Delusion , which will infatuate and confound them more and more , till they are ripe for Vengeance . God in his Mercy avert this sad Judgment from us of England , which has been heretofore peculiarly remarkable for a Religious Disposition . And therefore why should that Complaint be as just against us , as it was once against Israel ? How is the faithful city become an Harlot ! it was full of judgement , righteousness lodged in it , but now murderers . I am very sensible such a Preface as this , is too large for that Discourse , which the Nature and Design of the Words I have read , lead me to . Be it so ; yet I am fully convinced , it is not wholly impertinent . For is it not that same Prophaneness from which men deride , much more refuse to practice the Sacred Laws of God , and the Aweful Establishments of his Will , that prompts them now to revile that Sacred and Necessary Institution and State of Life I am to speak of ; which one would think needed not any thing like a positive Law from Heaven at first to ratify it ? If we can see any thing in the World without a borrowed Light , we may see the necessity of this . And when the Laws of God , and the Verdict of Reason meet together in the same thing , what greater evidence can we have either of the Sacredness or Obligation of it ? There is no curing by meer Natural Means that Blindess and Boldness which dare rise up against such an Institution ; and therefore when the will and Sanction of God are made manifest to the Consciences of Men ; if wicked Wretches will still open their Mouths against them , it is because they are judicially blinded and given up to vile affections , to filthy and fleshly lusts , and unto lasciviousness , to work all uncleanness with greediness . I have said thus much before hand , because I am sensible that Marriage has been decried and reviled of late by those , who abstain from it , not for their Virtues or Religion sake , that they may with the more freedom of mind care for the things of the Lord ; but rather that they may feed those Vices , and take their Pastime in those abominable Sins ; for the prevention of which , it was in a great measure appointed and permitted to all Men , and Christians ; some of whom perhaps might otherwise with more Ease and Undisturbedness in their Functions have lived without it . He must be a Man of strange Reservedness and Solitary Life , who knows not this to be a common Subject to break Jests upon , and then to give Entertainment for Mirth and Laughter , when the Unfaithfulness of either Married Party , or the Violation of those Religious and Solemn Vows which they made to each other , is either truly or falsly talk'd of . But believe me , it is a very dangerous thing to jest upon the Iniquities of Men. This is to meddle with edged Tools , to make a mock of sin , and to be pleased with that which should make us all both Fear and Tremble . Let therefore men say what they list ( for that wicked Men will do in spite of every thing that is Sacred ) it is the Duty of all Conscientious Persons to regard the Word of God , and to frame Notions of things , and to have a Veneration for them according to that Sacredness they derive from his Will and Appointment . Now after this manner I intend at present to consider Marriage , from these Words of the Divine Author . Marriage is honourable in all , and the bed undefiled , &c. And for this end , I design to premise a brief Explication of them . Marriage is honourable . The Words may be rendred either by way of command , Let Marriage be honourable , and so those that follow , Let the bed be undefiled ; or of Assertion , as we do ; but whether Form of Speech be taken , the sense is still the same as to the genuine Signification of the Words themselves . And by the term Honourable , we may not only understand that Marriage is lawful in Opposition to some * Madmen ( for no better I can call them ) the † Haeresiologists , * Historians , and other † Writers of the Primitive Church mention and confute ; but also , that it is highly Expedient , Necessary , and Commendable in its self . Or thus , Marriage is that State of Life , which is and ought to be much approved and reverenced in all Civilized Nations ; It * gains Respect and Priviledges amongst them . Nature , Religion , and the Propagation of Mankind require it ; and therefore for the good it produceth , for the Original Institution and Design of it , it should be looked upon with Esteem and Honour . This Author adds , in All , Marriage is honourable in all , that is , in all Men ; it is not unlawful for any , naturally considered . No man , much less any Society of Men , are by the natural or positive Law of God debarred from it . So that it is in it self as honourable in All as Any ; or the Words , in all , may signify , Omnino atque perfecte ; Omnibus modis , or omni ex parte , or the like , i. e. altogether as some * interpret them , or as in the Aethiopick Version 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every place , in all Nations , Religions , and Professions . The Arabick Interpreter , thus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , as I understand it , in all States or Conditions of Men ; whether they be High or Low , Noble or Ignoble , Rich or Poor , Old or Young ; in all these a Married Life doth justly challenge a worthy Esteem . It follows in the Text , And the Bed undefiled . By which we may first understand a pure Virginal or Chast Life , which every one that is acquainted with the Primitive Writers knows to have been highly * valued and extolled by the first Christians ; in respect of which Marriage its self was accounted somewhat polluted , and much inferior in degree of Purity and Chastity . Or Secondly , By these Words may be noted a Bed kept free from the deadly and crying Sins of Fornication , Adultery , Uncleanness , and all manner of Lasciviousness , whether in Married or Unmarried Persons . If the first Sense be taken , then the term Honourable is again to be repeated , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Rhetoricians speak , after this manner ; And the bed undefil●d is honourable : So that both the Conjugal and Virginal Life are to be esteemed . Both of them are in themselves lawful , in their ends useful , and sometimes with respect to the several Conditions of Men necessary . And therefore Marriage is honourable , and a Virginal single Life is honourable when they are undertaken upon good Accounts , and Prudently and Christianly mannaged for the attainment of them . But if these Words be taken , as I think they ought to be , in Opposition to all Uncleanness and Unlawful Beds , then their meaning is , that Marriage only makes the Cohabitation and Mutual Knowledge of Man and Woman lawful . To every one besides the Married , the Bed is defiled either by Fornication or Adultery , which are Sins of a very heinous and dreadful Nature ; for whoremongers and adulterers God will judge . I take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place to signify Fornicators , properly so called , * as a Learned Man does . And therefore in this last Clause of the Verse , is contained a dreadful Threatning or Tremendous Judgment on all the Unchaste , whether Married , or Single Persons . God will severely punish such Sinners ; their Sins are of a polluted and damning Nature ; they proceed from the most vile Thoughts , unreasonable Appetites , ungov●rned Passions , and filthy Lusts : And consequently the God of all Holiness and Purity must needs hate and abhor them ; and pursuant to that Detestation and Aversion he has for them , will his Judgments be . Whoremongers and adulterers God will judge . Having thus far premised an Explication of my Text , which might naturally offer these Subjects to be treated on ; 1. Upon what account Marriage is honourable . 2. The Excellence and Design of a Monastick and Single Life , and how serviceable it may be to the Holy Offices of Religion . 3. A Comparison betwixt the Married and Unmarried Life , with respect to God's Service and Christian Piety . 4. The horrid Sinfulness of Whoredom and Adultery , and what dreadful Punishments God has provided for them . I shall in a manner wave all the Three last , and pitch upon the first , as it is represented to our Consideration from the first Words of it , Marriage is honourable . And that I may speak of it sutably to this Sacred Penman's Design or Assertion , I intend to shew wherein the Honour of Marriage consists , or for what reasons such a State of Life is to be accounted Honourable , and purchase a great Esteem in the World. And for the more clear and effectual Prosecution of this Point , what I have to say shall be cast into these four following Particulars . 1. I will consider the first Institution of Marriage . 2. The necessity of it for the Propagation of the World , and the good of Mankind . 3. The Advantages , Comforts , and happy Consequents of it . 4. I will consider it as it is an Antidote against the most notorious and crying Sins . 1. I am to consider the first Institution of Marriage , as it was ordained , and as I may say , solemnized by God himself in the two first Progenitors of Mankind . For Revelation assures us , That God did not only make them , but likewise that he made them with a design to joyn them together in a Marriage-Union . He formed the Woman out of one part of the Man ; and as the Scripture saith , brought her unto him ; which Divine Act Adam interpreted to intimate the Solemn Bond of Matrimony , whereby they were once more to be made the same Bone , and the same Flesh . * This I take with Learned Men to be that place of Scripture , whereon the Solemnization of Marriage is first grounded ; † and to this we know our Lord and Saviour referred as to the Original Law of Marriage in a Case concerning Divorce that was put to him . Now Marriage as such , containing a Solemn Obligation of Man and Wife to each other , and consiststing in the closest Bond of Union that can be betwixt two Individuals of the same Nature ( * for by these I find both the School-men and Canonists to define it from Isidore ) and both of them being plainly represented to us in this Matrimonial Conjunction of the first Man and Woman ; I shall offer these things as most remarkable from this place of Genesis ; 1. That God , by what Manisestation of himself I know not , was actually interested in it . And that first of all by framing the Woman out of the Man , which made her the more an affectionate and suitable Companion for him . She was but a Part and Portion of himself , beautified and adorned to attract his Love , to charm and win his Affections ; so that she was but himself in his own likeness , being originally Bone of his Bone. And therefore as the Apostle argues , as no man ever yet hated his own flesh , but nourisheth and cherisheth it : So it was impossible that Man should not be enamoured with a Creature that was framed on purpose for his Society and Assistance . In which Act of God ( altho I will not say , that Marriage is a Sacrament , yet I think it may be affirmed ) there was something Sacramental , implying that Mutual Love and Dearness , that Familiarity , Society , and Oneness , there ought to be betwixt them . All this the very Manner and Circumstances of the Womans Creation seemed to presignify , and was so understood by Adam , as appears in the Sequel of the Sacred Story . 2. And then Secondly , Whereas it is said , That God brought her to the Man ; however that matter of Fact was accomplisht , I take the words to denote God's Intention to make them One again in a Bond of Marriage . He offered her to him like a Father amongst us ; he as it were contracted them . and gave her unto him in Wedlock . And on the other side , the Man approved and consented to this Act of God , and received her to be his Wife at his hands ; this is specified in the 23d and 24th Verses of the Chapter . 3. And then lastly , in this Transaction may be considered that Bond and Union which resulted from hence ; even such an One as seemed to cancel , or at least , * to take place of all other Obligations . Therefore ( says Adam ) shall a man leave his Father , and his Mother , and shall cleave unto his Wife ; and they shall be one flesh . Now from all this , * not to mention that peculiar hand of Providence , which is observed to be in all Marriages ; I shall infer these Three following Observations . 1. That Marriage is to be lookt upon as a Religious Bond and Contract . It depended at first upon a Solemn Institution of God , as to all the Essentials of it . And surely , amongst all Men , either of Reason or Religion , for this Cause it ought to be highly esteemed and honoured . The Laws of God , you know , should regulate every Act of ours that is governable by Reason ; they should controul and direct our Natural Appetites , and keep them within those Bounds and Limits which he has set them . And therefore , because whatever has any Character of Religion stampt upon it , does as such proceed from God , and he is the Author of it , and in our use thereof we should direct it to those ends which he has appointed ; we are to look upon Marriage as a Sacred Obligation , and to observe the Institution and Design of God , whenever we enter upon it . 2. Whatever God has made lawful or unlawful in his written Word , with respect to Marriage , we must own and acquiesce in , as such ; for his positive Law , and the Actual Revelation of his Will , is the Fundamental Director in this case . I mean not that God should determine every thing that belongs to Marriage-Solemnity ; but that whatever he has determined at several times , and upon several occasions , to be of perpetual practice , ought and must be Religiously observed by them , who have and acknowledge his Revelation . 3. All that are Married , must look upon themselves as obliged to each other under a Sacred Bond and Tye of Religion . They are to be faithful for fear of a Curse from God , or of being Betrayers and Perverters of his Holy Institution . They are to drive on no separate Interests ; they must conscientiously discharge those Duties which the ends of Marriage , their Union , and God himself , requires of them . No man should act contrary to himself ; and consequently , no Married Persons should prejudice each other , for they are made One by Promise , by Bargain , and by Vow . II. The next thing I am to consider , is the Necessity of Marriage for the Propagation of the World , and the good of Mankind . Indeed , if God had left Man as undetermined , as he has done other Creatures , which multiply their several kinds , then there would have been no such thing as Marriage ; but having not only framed Man , and made him fit to propagate his Species by multiplying Individuals ; but likewise determined him as to the Manner and Lawfulness of it by a Solemn Matrimonial Contract , which he has done in no other Species besides that I know of ; it must needs be a Sin in any to break the Rules of this Determination ; because it is an open Violation of a perpetual Law , for which an Account must be given in the Day of Judgement . And hence is it , that if Men must contiune to the World's end , 't is necessary that People marry ; otherwise they must Sin against God , and their Off-spring will be unlawful . This I would not have so understood , as that there is a necessity upon every one in particular to Marry ; but that Mankind ought not , and therefore cannot lawfully be perpetuated in the World , save only by Wedlock . I know the * Jewish Canonists and Civilians affirm , That all Men are obliged to Marry ; and they ground their Opinion on these words of Scripture ; † Be fruitful and multiply and replenish the Earth , and subdue it . This is the first Commandment according to their Account ; and is by them from the words of the Text , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Lex ad procreationem & multiplicationem liberorum obligans . But I think they mistake the Sense of the Text , which in my Opinion is not so to be interpreted , as if it laid an Injunction upon every one to Marry ; for they themselves exempt from it , * some the whole Female Sex † , others some Men either intirely , or till later years than the Obligation of this Law according to their Decisions generally commenceth . And * again , the same words are spoken of other Creatures which are capable of no such positive Law. And therefore I judge they denote , by a figurative Manner of Speech , the inward Disposition , Frame , and Nature of Mankind for multiplying themselves and peopling the World. God hath so made and ordained Man , that he is naturally apt and prone to propagate his own kind . God ( says Moses ) created Man in his own image , in the image of God created he him ; male and female created he them . And God blessed them , and God said unto them , be fruitful and multiply and replenish the earth , and subdue it . Where the Hebrew word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate , and he blessed them , seems to intimate Gods furnishing Man in his very Nature with powers and willingness to answer the end of his Creation , particularly that of perpetuating his Posterity to the end of the World. This is an Observation ( * tho borrowed from another ) of a † Learned and Late Critick upon the 22 Verse of this Chapter : Whom with * another , that is ashamed very often of his Name , and therefore * goes under many other : I may justy call Audacious and Ungodly Dealers with the Word of God. For they appear to me to labour on purpose by their Criticisms , of which to unbridled Wits , there will never be an end , to undermine the Scriptures ( as others do by their Whimsical Notions of Modish Philosophy ) and to render them altogether useless for the ends of Piety and Religion , which God designed them for . May he in his due time by ways best known to himself , and agreeable to his Wisdom , blast such attempts upon his Sacred Oracles , which these men look on as a good old Book they may Criticize upon , and not as it is the Rule of our Faith and Manners . In short then , the forementioned Text containing a Benediction founded in the Nature and Faculties of Men , the use and exercise of them ought to be , and are , ( as I have shewed before ) regulated by the Law of God , as all our Powers governable by Reason must be . And therefore , as God has ordained Marriage as the only means for the Continuation of Men in the World , none can violate this method without sinning most heinously against him . For whoever is such a Transgressor , turns the Sin of his Soul into the Fruit of his Body ; makes himself polluted and brutish ; propagates the Seed of Baseness , Reproach , and Corruption ; lets his Lusts and Vile Affections hurry him on to break the Laws of God , and he kindles and fans that burning Flame which will destroy him in the lowest Hell. God has restrained all licentiousness by a Maraiage Institution ; and why then should men transgress this Law which is so Sacred and Perpetual ; hardly any Sins are more provoking than Adultery , Fornication , and Uncleanness : God will avenge such severely , he will punish them dreadfully , if we may believe his written Word ; and therefore those that are guilty of them , cannot escape Everlasting Fire . Now , from all this , you see what an Honour is reflected on Marriage from God ; it makes the Bed undefiled ; legitimates the World ; makes Parents honest , credits their Off-spring , and derives a Blessing from Heaven . In fine , it gives Being , Honour , Priviledges , Rights , and Blessings to Children , amongst all Civilized Nations . III. Having thus far laid before you the Original and Necessity of a Married Life , both of which proceed from the Natural and Positive Law of God , I shall now in the next place consider the Blessings and Consolations of it : For it is a State which has its present Comforts ; and in the first Designation thereof , was ordained for the attainment of them ; and for this reason neither Sex can complain that God has imposed a burthen too heavy for them to bear . For , 1. First , Moses says , That after Man was created , The Lord God said it is not good that man should be alone ; I will make him an help meet for him . It is not good ; that is to say , it is no way convenient or comfortable , or agreeable to him or his condition in the world , and therefore he created * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Help meet for him , as we interpret it : But the words are variously translated by others , viz. Anxilium simile sibi , in the vulgar Latin , followed by the Syriack Version , a Help like unto himself , i. e. one of the same Nature and Constitution with him ; one of equal Tenderness and Regard for him as he has for himself , or one created on purpose to perform all those kind offices of assistance which his condition in the world requires from her ; in the Septuagint , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Assistant according to himself ; that is , according to his * Nature and wants and wishes . In the Chaldaick Version of Onkelos , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Samaritan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Help , a Support , a Prop , as before him ; and in the Arabick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same meaning ; so that in the sense of these three Translations , wherein the Grammatical signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressed , and therefore put in the Margin of our English Bibles , the whole Sentence implies , that God created * one that would be a present and perpetual aid to man ; one that should be always at hand , in his power , and helpful . The Jerusalem Targum is somewhat obsure and paraphrastical , I will make him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Yoke-fellow that may go out with him . * I shall pass by those extravagant Interpretations some Jews make on purpose to countenance their Opinions concerning Divorce , and shall content my self with * that Gloss of a Rabbi as I find him cited , because the Jews generally agree in it , I will make an help 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shall be always with him , or at hand , to minister unto , and to observe him . But what needs Criticism ? the best way to interpret words is to confider things , and to direct the meaning of those to the nature and use of these ; and therefore by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may understand , that the Woman was created , to perform all the Duties incumbent upon her towards the Man , not excluding his towards her ; and consequently she was not ordained or given to him for the Gratification of his Lust , but for the Comfort of his Life . And from hence you see for what God made such a Fellow creature ; It was not good for Man to be single and solitary , he wanted one to assist and cherish him ; to be his individual Companion ; a Constant , a most Intimate Familiar , and a Bosom-Friend . We of all God's Creatures are born for Society ; of which Husband and Wife are the first two , a whole Family the next part , a City the third , and so on till you come to the last Complement or Combination of it : And as all Society is appointed for the good of every Individual of it , so is that of Man and Wife by the express Command and Counsel of God who made them . Adam in a Reply to God , calls her , The woman whom tho gavest to be with me . The Hebrew Words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The woman which thou gavest with me * , i. e. to stand by me ( as some seem to suppose ) are thus rendred by the Samaritan Version † , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The woman which thou broughtest to me , viz. which thou didst betroth unto me , give to be my Spouse or Wife , and join to me in the strictest Bond of Union . So that from the sense of these two places , we fully learn what end God aimed at in the Creation of the Woman , and the Donation of her to the Man ; namely , That they should mutually assist each other , and be one and the same Person almost in every Condition of Life . They were to communicate in each others Joys , alleviate their Griefs , assist by their Prudence their Labour and Industry , and earnestly promote the welfare of one another . For thus , and thus only could the necessities of their Nature be supplied , and their Infirmities supported , which otherwise each of them must inevitably have laboured under if remaining Single . And if we will believe Inspired Writers , the Woman is not only the Comfort , but the Ornament of a Man's Life . A vertuous woman is a crown to her husband , Her price is for above rubies ; the heart of her husband doth fully trust in her ; she will do him good , and not evil , all the days of her Life . To which I will add these words of Syracides , He that getteth a Wife , beginneth a Possession ; a help like unto himself , and 4 Pillar of rest . 2. That I may further shew how joyous and comfortable such a Life as this is ; it may be sufficient to observe , That Love which sweetens every thing we desire , or take in hand in this World , ought in Marriage to have a ruling share , or at least a very large Proportion . For it is not only that thing which may , but which must be the Bond of Matrimonial Union . 'T is this which must move the Heart and Affections of each Party , determine the Choice , gain Consent , ( * which is the most Essential Part of the Espousals ) and which will cast a perpetual Joy and Delight upon the Happy Pair . Every one that considers the State of Humane Nature , must know what an absolute Command this Passion has in the Bravest and Wisest Hearts . 'T is this that makes Men ruin themselves , or promote their own welfare ; for we often love what we should hate , and we hate what we should love ; and from hence is it that we are made Miserable . In truth , it requires great Art , much Watchfulness , strength of Judgment , a controuling Sway over our selves , a profound Fear of God , and Sense of Religion , to regulate this Passion , and to keep it upon right Objects , and within bounds of Moderation : But I may say , That in the Married State it can hardly have exceedings : the dearer the Affection , the better it is ; and the more intire , the more pure , the more lasting that love is , 't is the more commendable , and makes Life more comfortable . Husbands ( says St. Paul ) love your wives , for this cements them together into One ; it mingles their Affections , gives them one Heart and one Soul ; and whatever makes a Separation , is either the bitterness of Death , or the more tormenting Flames of Contention . He knows not what Love is , nor the Joys that follow it , i. e. he has nothing at all of Humanity in him , who perceives not in his mind the many Consolations which must arise from such united Hearts , from such a redoubled force of Kindness and Affection . 3. Further , Thirdly , That which may recommend a Married Life to all but Prophane and Lascivious Wretches is this , that it engages Men to Industry and Labour , to Honesty and Providence , and to be Religions and Useful in the World. For what are all Men , and the Riches of the World , but so many Monuments of Marriage Blessings ? What is it else that maintains the Port , and carries on the business of Humane Society ? The Being and Well-being of Families and Kingdoms ; nay , the Cloister it self which contends for Pre-eminence , does wholly depend upon it ; dares therefore any be so bold and impudent as to think slightly , or talk scurriously of that which has produced so much good in the World ! And of which he himself , unless he be Bise and Ignominious , is a Fruit and Production . 4. And lastly , When I have named Children , I have said enough upon this Head of my Discourse . For these are the greatest Worldly Blessings that God can bestow upon any ; they are the Repositories where Parents bestow the Fruits of their Industry and Labours ; they are the Darlings of their Affections , which ill Behaviour and Undutifulness can never wholly extinguish . Experience teaches us , and the young Part of Mankind may be glad of it , that nothing excites greater Love or Care in Parents than Children ; for which this reason may be given , that Nature , whose Inclinations and Propensions are unconquerable , has implanted in them a deep Tenderness and Love for their Off-spring : whereas God knows they have too too often very little cause to be kind and loving . Oh! how do they rejoyce at the blooming Hopes and Welfare of their Children ! They think no Pains too much , no Labour too tedious for a happy Provision for them : And why should not Fathers do so ? for their Children are nothing less than themselves multiplied , their Names and Beings in a manner made Immortal in the World , or continued down from Generation to Generation . This we find reckoned a Blessing from God on the Pious Man. Blessed is every one that feareth the Lord : that walketh in his ways . For thou shalt eat the labour of thy hands : happy shalt thou be , and it shall be well with thee . Thy wife shall be as a fruitful vine by the sides of thine house : thy children like olive-plants round about thy table . They shall see thy childrens children . Again , Children are an heritage of the Lord : and the fruit of the womb is his reward . As arrows are in the hand of mighty men : so are children of the youth . Happy is the man that hath his quiver full of them : they shall not be ashamed , but they shall speak with the enemies in the gate . IV. The last thing I proposed , was to consider Marriage as an Antidote against the most notorio●s and crying Sins ; and now what are these ? Even the vilest that man can be guilty of , and which God has severely threatened and censured in his Revealed Word . They are such as neither Sex can commit till they have cast off all Modesty , all Manners , and all Fear of God. The very naming of them ( and for brevity and haste , I will but just name them ) is enough to make all Men detest and dread them ; they are Adultery , Fornication , and Acts of Uneleanness ; the horrid and damning Nature of which may be manifested , if we consider , 1. That they are downright Violations of the Marriage Institution . 2. They bring an infamy upon Humane Nature ; for they bastardize the Race of Men , they entail a Disgrace upon Posterity , which is counted Ignominious and Base both in the Laws of God and Men. And then , 3. Lastly , They are Sins against that Purity and Chastity both of Mind and Body , which our Lord requires in every one of his Disciples . Flee fornication , says the Apostle , Every sin that a man doth , is without the body : but he that committeth fornication , sinneth against his own body . Again , Know ye not that the unrighteous shall not inherit the kingdom of God ? Be not deceived : neither fornicators , nor idolaters , nor adulterers , nor effeminate , or abusers of themselves with mankind , shall inherit the kingdom of God. O sad and tremendous judgment ! In short , Such Sins as these when indulged in , and not punished as the Law requires , when the Actors of them are discoverd , are of Infection enough to spread over and debauch Mankind , and of weight and guilt enough to sink and condemn a Nation . For my Text tells us , Whoremongers and adulterers God will judge . I have now finished so far as the time would give me leave , the Four Particulars I at first proposed , and shall hasten to a Conclusion . You find from what has been said , from whence a Marriage had its Original , what are the Benefits and Blessings of it , which are so many and so great , that to men who consider what the World is , what the State and Condition of Humane Nature is , it must both appear Necessary and Praiseworthy . God and Nature has made it an Honourable State of Life ; and where it is , there is Power , and a just and high Respect is due unto it . So that every Married Man as such , Should be known in the gates , when he fitteth amongst the elders of the Land. To be a Father or a Mother , a Husband or a Wife , a Master or a Mistriss , are all of them Titles of Authority and Honour ; and some of them are communicated to the greatest Monarchs , as Names of Endearment and Veneration ; for they are Fathers to the Kingdoms they govern ; and when they are such as that Name imports , they then have Power , and they do deserve it . What now need I add more to recommend this State of Life to the good Opinion of all Men , seeing that by the Laws of God so much Honour is due to it ? Yet , however , what I have said , must not be so understood , as that I would seem to lay a Necessity , or an Obligation in conscience upon all Men to Marry . No! I do not intend that , for I dare not censure Celibacy so severely , * as the Jews do ; and it is sufficiently known what the Opinions and Practices of the Primitive Christians were with relation to the Unmarried and Married Life . A great deal , I think , is to be allowed to the Prudence or Tempers of Men in this case , and to their Circumstances in the World ; and therefore , tho I dare not condemn any for remaining Single , yet I think no reason can be so excusable , or at least laudable for it , as when Men continue in it upon the account of Religion , viz. when they may serve God the better in that , than the Married Station . Certainly to abstain from Marriage , from a principle of Looseness , a sordid and base Temper of Mind , from Sowreness , ill Nature , and the like , is a thing very sinful . To conclude all , I shall from a Consideration of what has been said upon the Sacredness , Necessity , Consolations , Ends , and Vsefulness of a Married Life , shut up this Discourse with some Expressions of the wise Son of Syrach , whose Rules of Life , Judgment of Things , and Elegance of Speech , animated with a strain of Piety , shew him to be a Man of an extraordinary Spirit . A friend and a companion never meet amiss ; but above both , is a wife with her husband . Blessed is the man that hath a vertuous wife , for the number of his days shall be double . A vertuous woman rejoyceth her husband , and he shall fulfil the years of his life in peace . A good wife is a good portion , which shall be given in the portion of them that fear the Lord. FINIS . MOnendas es B. L. quod ob defectum Typorum Aethiopicorum , Arabisorum , & Samaritanorum , voces istarum linguarum quibus usi sumus Charactere Hebraico edi curavimus , vale & boni consule . Notes, typically marginal, from the original text Notes for div A39528-e330 Isaiah 55. 11. Isaiah 6. 9 , 10. Matth. 13. 14 , 15. Rom. 11. 8. Jer. 1. 21. Rom. 1. 26. 1 Peter 2. 11. Eph. 4. 19. 1 Cor. 7. 34. Prov. 14. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Encratites , Saturninus , &c. † Epiph Haer. 3. Sect. 2. & Seq . & Haer 47. Sect. 1 , 2. Iren. l. 1. c. 22. * Euseb . 4 , 28 , 29. † Cl. Alex. lib. 3. Tert. contr . Marc. lib. 1. Vid. 1. Tim. 4. 3. & ibi Commentatores . * Ham. in loc . lit . a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Estius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 1 Cor. 7. 34. Chrysost . de Virgin. c. 15 , 16. Eus . prop. Evang. 1. 9. Grot. in 1 Cor. 7. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Grotius . Gen. 2. 22. C. 1. 27. Gen. 2. 21 , &c. * Vid. Hiedeg . Exercit. 1. Sect. 9. &c. J. Meyer . Uxor . Christ . disler . prim . Sect. 1. cap. 3. p. 34 , &c. c. 2. p. 19. † Matth. 19. 3 , 4 , 5 , 6. * Lomb. 4. d. 27. lit . b. Aq. Sup. Q. 44. Art. 1 , 2. Greg. de Val. Tom. 4 , disp . 10. punct . 1. de Sponsal . c 27. Q. 2. Eccl. 36. 24. Eph. 5. 29. See Bp. Patrick's Comment . Gen. 2. 22. Vid. Perer. in dissert . de formatione Evae ex Adam . l. 4. p. 157 , &c. in Gen. * Vid. Theoph. ad Aut●licum , l. 2. p. 104. Gen. 2. 24. * Vid. Pro. 19. 14. & ibi inter Chald. & Syriac . item Glossas Ab. Ezrae & L. Gersom . Waganscil . Sota , p. 66. * Tal. Babyl . Tit. Jeb . 65. 2. Shulcan Aruch . in Eben . Ezre . p. 3. N. 1. Sect. 1. & sic passim . apud . alios . † Gen. 1. 28. * Vid. Ja●chi in Gen. 1. 28. † Maim . Hal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cap. 15. Sect. 1 , 2. Vid. Buxt . de Sons . p. 8 , 9. Hottin . de Jur. Heb. p. 6. &c. Seld. de Jur. N. & Gent. 5. c. 3. * Gen. 1. 22. Gen. 1. 27 , 28. * Ex V. si Synopseos Authori fides . † Mr. Le Clerk. * F. Simon . * Vid. def . des Sentemens , &c. lettre 1. p. 3. Gen. 2. 18. Vid. Buxt . de Spons . 132. M. Ben. Israel . Concil . in Gen Q. 16. * Ezet Cenegdo . * Vid. Lud. de Dieu in loc . * Vid. Fag . & Kimchi in Rad. * Vid. Buxt . loc . praed . * Vid. Nold . conc . p. 1003. Num. 1381. Gen. 3. 12. * Vid. Inter. Syr. Chald. † Nold . conc . p. 1059. Num. ●830 . Prov. 12. 4. Prov. 31 , 10 , 11 , 12. Ecclus . 36. 24. * Vid. decret . ● Cans . 27. Q. 2. Matrimonium & Sufficiat . Col. 3. 19. Psalm 128. 1 , 2 , 3 , 6. Psalm 127. 3 , 4 , 5. 1 Cor. 6. 18. Ibid. v. 9 , 10. Prov. 31. 23. * Ber. Rabbah . par . 34. 21. 2. Ed. ven . Eccl. 40. 23. and 26. 1 , 2 , 3. 
A32910	----	The female advocate; or, A plea for the just liberty of the tender sex, and particularly of married women. Being reflections on a late rude and disingenuous discourse, delivered by Mr. John Sprint, in a sermon at a wedding, May 11th, at Sherburn in Dorsetshire, 1699. / By a Lady of Quality. Chudleigh, Mary Lee, Lady, 1656-1710. 1700 Approx. 84 KB of XML-encoded text transcribed from 32 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A32910 Wing C3984 ESTC R4679 45097631 ocm 45097631 38614 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A32910) Transcribed from: (Early English Books Online ; image set 38614) Images scanned from microfilm: (Early English books, 1641-1700 ; 1863:26 or 2568:26) The female advocate; or, A plea for the just liberty of the tender sex, and particularly of married women. Being reflections on a late rude and disingenuous discourse, delivered by Mr. John Sprint, in a sermon at a wedding, May 11th, at Sherburn in Dorsetshire, 1699. / By a Lady of Quality. Chudleigh, Mary Lee, Lady, 1656-1710. viii, 55 p. Printed for Andrew Bell at the Cross-Keys and Bible in Cornhil, near Stockmarket., London, : 1700. Author suggested by Wing. Reproduction of original in the Henry E. Huntington Library and the Christ Church Library, Oxford. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sprint, John. -- The bride-womans counseller. Marriage. 2006-07 TCP Assigned for keying and markup 2006-07 Aptara Keyed and coded from ProQuest page images 2006-08 Emma (Leeson) Huber Sampled and proofread 2006-08 Emma (Leeson) Huber Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE FEMALE ADVOCATE ; OR , A Plea for the just Liberty of the Tender Sex , and particularly of Married Women . BEING REFLECTIONS On a late Rude and Disingenuous DISCOURSE , Delivered by Mr. JOHN SPRINT , in a Sermon at a Wedding , May 11th , at Sherburn in Dorsetshire , 1699. By a Lady of Quality . — Hanc etiam Moecenas aspice partem . LONDON , Printed for Andrew Bell at the Cross-keys and Bible in Cornhil , near Stocksmarket . 1700. To the Honourable The Lady W — ley . Madam ; ALL the World will agree with me , when I tell You that 't is not because You have any occasion of a Discourse of this kind that I lay these Reflections at Your Ladyship's feet ; but because You are a perfect Example how little need there is of an unsociable Majesty on the one hand , or a vile Submission on the other , where Virtue and Goodness , Noble and Generous Souls , Tender and Sublime Affections are mutually contemplated and enjoy'd , and do for ever banish every Thought that might begin the least uneasiness . For if the Beauties of Your Mind , and the perfect Agreeableness of Your Humor , and the mighty Charms of Your Conversation are enough to melt the Heart of the most barbarous Man , and soften him into a Generous Tenderness ; how great is the Happiness of You both , when the noble Partner of Your Joys seems made for You , and has those Great and Endearing Qualities which do sufficiently justify the exalted Passion You have for Him , and the Opinion every one hath of Your Choice ! Madam , May You thus go on , Live , Love and be Happy , till by just degrees You pass through all the Joys of this Life to those Above . Your Ladiship 's most obliged and most humble Servant , Eugenia . PREFACE To the Female Sex. Ladies ; IF you inquire who I am , I shall only tell you in general , that I am one that never yet came within the Clutches of a Husband ; and therefore what I write may be the more favourably interpreted as not coming from a Party concern'd . Nor really do I hope to make my Condition the easier if ever I resign my self into the Arms of one of the other Sex. No , I am very well satisfy'd that there are a great many Brave Men , whose Generous Principles make 'em scorn the Methods that very Reason condemns . Not that I can boast of any great Beauty , or a vast Fortune , two things ( especially the latter ) which are able to make us Conquerors thro the World. But I have endeavour'd to furnish my self with something more valuable : I shall not brag that I understand a little Greek and Latin ( Languages being only the effects of Confusion ) having made some attempt to look into the more solid parts of Learning , and having adventur'd a little abroad into the World , and endeavour'd to understand Men and Manners . And having seen something of the Italian and Spanish Humors , I solemnly profess I never observ'd in Italy , nor Spain it self , a Slavery so abject as this Author would fain persuade us to . As for those of you that are already in the House of Bondage , and have found all the Charms of Innocence and good Humour , and the most exact Prudence ineffectual long to recommend you to the Smiles of your new Lords and Masters ; I think indeed 't will be very well if you can , as he advises you , bring down the very Desires of your Hearts to their Will and Pleasure , and fancy your selves happy in the midst of all . And as for those of you that are happily married , your Life and Actions are a sufficient Contradiction to this Gentleman ; while you let the World see that you can please your Husbands without that extraordinaay way which he recommends in his Sermon , that was thought so unmanly and scandalous , that ( as I am inform'd ) Mr. L — the Minister who is resident at Sherborn , look'd on himself as oblig'd to tell the World in the public News , that he was not the Author of that Discourse , lest , it being preach'd where he lives , they who knew not his Name might impute it to him . In a word , Ladies , I would recommend to your Thoughts something that is great and noble , viz. to furnish your Minds with true Knowledg , that ( as an Ingenious Lady tells us ) you may know something more than a well-chosen Petticoat , or a fashionable Commode . Learning becomes us as well as the Men. Several of the French Ladies , and with us the late incomparable Mrs. Baynard , and the Lady that is Mr. Norris's Correspondent , and many more , are Witnesses of this . Hereby we shall be far enough from being charm'd with a great Estate , or mov'd with the flowing Nonsense and Romantic Bombast of every Foppish Beau ; and shall learn ( if we choose Companions for our Lives ) to select the Great , the Generous , the Brave and Deserving Souls , Men who will as much hate to see us uneasy , as this Gentleman is afraid of coming under the Discipline of the Apron . Yours , Eugenia . REFLECTIONS ON A late Rude and Disingenuous DISCOURSE , &c. BEing presented with the Book I am now going to consider , by a Gentleman who I am sure was very far in it from the design of the Author , I took the liberty to pass a few Remarks on so singular and extraordinary a Piece ; tho some think it beyond the bounds of Female Patience to peruse it . But ( like a jealous Husband ) I was willing to know all against our selves , especially that so celebrated an Author can produce . And indeed , when I had follow'd him to the end of the Chapter , I could not but wonder to find a Sex attack'd from the Pulpit with more confident Impudence than ever they were on the Stage , tho with far less Wit and Ingenuity . When I had in as little Time as Patience turn'd over all those bitter Leaves , tho I easily found his Design , yet for my heart I could never once find the strength of the Arguments by which he endeavours to drive it ; so that after all I think a resolute and headstrong Yea or Nay would have done as well altogether . Hereupon I laid aside the Book as a most self-confuting Piece , till I found that Miracles were not ceas'd , and that some People were so charm'd with it , that they thought it worth their while to teeze every poor Woman they met with it . Upon this I began to have some design of taking Arms , and alarming the whole Power of Females against him . But upon second thoughts I resolv'd to save 'em the trouble , and enter into a single Combat with this great Goliah , this man of mighty Fame . As humble thoughts as I have of my self , I began to be afraid that he would think himself honour'd by an Antagonist , and conclude for certain that there must needs be some mighty Force in his Arguments if any Resistance was made . But at last considering his haughty Temper , and knowing 't was impossible he should have greater thoughts of his last Piece than he has already ; I began to lay aside that fear , and only expected that he would fancy himself the Emperor of the Moon , and whoever writes against him to be one of the little snarling Animals that are angry at its Light and Glory . 'T is not the first time a Woman has appear'd in Public , and 't will be hard for any to accuse us for taking up Weapons since they are only defensive , and we are provok'd into the Field by so great and honourable a Champion . Besides , the itch of being in Print which the Men have infected us with , and the Glory of having but lifted up a Pen against so great a Man , must needs be a sufficient Excuse beyond all Reply . But you may easily imagin , notwithstanding all these Thoughts and strong Resolutions , how I began to tremble when I came within sight of the Enemy , and perceiv'd with what a Front he appear'd . Not Don Quixot was more scar'd at the first sight of the Giant Caraculiambro . However the greater Danger , the greater Honour : So on I went with a mighty Courage till I came within reach of him , and began the Battel , which if it be not orderly and well pitch'd , 't is owing to the motions of the Enemy , whom I must follow up hill and down hill till he comes to the same place again . To begin therfore with his forlorn Hope ; he tells the World in his Preface that we may easily see cause enough to believe 't was design'd for the Pulpit , not for the Press . No , certainly , he meant no such thing at all as to affront the Ladies in public : and indeed he must be possest of very strange Thoughts , and exceding vain in his Imagination , that could hope to do the least good by such a Discourse from the Pulpit , and yet much vainer to hope it from the Press . And yet that very Reason which should have deter'd him for ever from the least thought of preaching , at this rate is made an excuse why he should print it . It hath , he says , so fallen out ( and that one half blind might have seen before-hand ) that the Doctrine therein contain'd is unhappily represented to the World by some ill-natur'd Females . Now , by the way , this is a very pleasant Invention for any well-dispos'd Person to get into the World by : 'T is but to utter some Doctrine or other that a Man may be sure before-hand will be justly spoken against ; and because 't is unhappily represented by some ill-natur'd People , away to W. B — y's of Bristol with it , or any other Printer that has no other Business but Mountebanks Bills , Wedding-Sermons , and Ballads , with such other honourable things ; and so immediately set up for an Author , and expect that every one should complement him on the occasion . Ay , and this is a most clever excuse too for a second and third Edition with Additions , &c. So that if this Reverend Gentleman should have the Mortification to find at Christmas that some ill-natur'd Females had been so spiteful and profane as to have put his excellent Discourse at the bottom of minc'd Pies ; he may hereupon tell the World , that they have found out a wicked way to obscure the Glory of so dread an Author ; and therefore for this and many other reasons him thereunto moving , he resolves to reprint it , and 't is no hard matter to prophesy with what Success . But that it may not be thought that I suppose the Author has not purchas'd that Reputation which he deserves , and which he seems to be so very apprehensive of , when he talks so prophetically of purchasing the Character of a dull Blockhead , I think it will without much dispute be granted that his words were ominous ; only this I must add , that Dulness and Malice are commonly very near Companions , and help out one another at a dead lift : And yet he hopes he says ( good Gentleman ! ) that he shall avoid the imputation of Impudence , yes , tho it be by one of the grossest Instances of it that a Person of his Character is capable of . As a proof of which in the next words , he makes Proclamation , Be it known unto all Men that I have not met with one Woman among all my Accusers , whose Husband is able to give her the Character of a dutiful and obedient Wife . And this also is a most infallible way of defending any thing in the World. Just so , when the Doctrine of Passive Obedience and Non-resistance was cry'd up and down with a mighty Confidence , 't was but to say that all that spoke against this Doctrine were disloyal and rebellious , and the business was compleatly done and ended , and needed no further Confirmation . So , because the Ladies can't bear so harsh and imperious a Doctrine as his is , therfore it shall be a Justification of his Doctrine that they cannot , and prov'd to be reasonable because 't is intolerable . Strong Thoughts ! a mighty Argument ! especially if we consider that the Husbands he speaks of , 't is likely , measure the Duties of their Wives by the boundless Limits which this Gentleman has laid out for them ; and if so , no wonder if they are not able to give them the Character of dutiful and obedient Wives . Then he tells us that good Wives are not offended with his Discourse ; now by good Wives he certainly means such as he describes , and then no wonder they say not much against him , since a word against his Doctrine is enough to purchase them a very rough and unwelcome Salutation from their Lords and Masters . But I believe it would be no hard task to make a Catalogue of very good Wives who have censur'd him as an Instrument of Oppression and Tyranny to others , tho they themselves are not under it . However he is in a good humour for once , and tells us he 'll promise to say as much to the Men ( I 'll forgive him if he does ) when this Discourse of his has reform'd imperious Wives . Now this is a most dexterous turn , and has very much in it ; and supposing his Notions to be ever so just and reasonable , yet hereby he 'll excuse himself from ever publishing any thing for the instruction of Mankind how to behave themselves towards us , for doubtless there are and will be still some imprudent and unreasonable Creatures on both sides . Now as he makes this a Reason why he will not speak to the Men , so if he had begun with them , he might have made it a Reason why he would never have vouchsafed to dictate to the Women . In the Conclusion of his Preface he begins a Triumph , tho it may not seem a very proper place for it , especially considering the Foundation on which he grounds it . He finds , he says , upon the whole that 't is Womens Guilt that puts 'em to so much Pain which they feel in their Consciences , for which he knows no better an Antidote ( you must know he has an insight into Physic ) than a speedy Repentance and Reformation : very well , but I wonder how he came to know that the Women feel such Pain in their Consciences , for I suppose very few will make him their Father-Confessor . This Gentleman has a most absolute way to discipline his Consort ; if she ever is uneasy at any of his Impositions , 't is but for him to tell her , this is a Pain in her Conscience , and then the spiritual Antidote is whatever he shall command her to repent of or reform . But the Conclusion is bolder than all ; he is not contented to make them bear the Cross , and suffer Persecution in this Life , but he tells them , these things shall pursue them to Judgement . But under favour , he must first of all perswade us that what he says is Jure Divino , before he can fright any of us with a Purgatory hereafter , for not being willing to endure a Hell upon Earth while we are here . I shall make but one Remark more on his Preface , and the strength of the Arguments he makes use of . As to his Sermon , he has this to say for it , that 't was not design'd for the Press ; so that 't is to be expected that the Preface , which certainly was design'd for it , should be much more strong and labour'd than his careless Discourse , which he deliver'd from the Pulpit . I have consider'd it , I think , with abundance of Patience and Fairness ; so that we may judg by the strength of the Arguments in the one what we are to expect in the other , which he has attempted to force from these words , 1 Cor. vii . 34. But she that is married , careth for the things of the World , how she may please her Husband . This the Author makes the bottom of his Harangue ; and to give us a taste of his Learning , he tells us ( p. 1. ) the original meaning of the hard and obscure word [ careth ] and by a most deep and doughty Criticism neatly contrives his Doctrine , which he makes so very much haste to be at , that he seems to leap quite over the Connexion between the Text and the Argument . The Criticism is this , that the word [ careth ] ( take notice Ladies ) signifies more than ordinary Care , and implies a dividing of the Mind into divers thoughts , casting this way , and that way , and every way , how to give best Content : that is to say , Fetch and bring , Go , and she goeth , Come , and she cometh ; To the Right , to the Left , as you were , and so on . Now to use a hard word , this is a most Etymological Argument , and worthy of Consideration . Thus some Divines tell us the word signifies a dividing , distracting Care ; whence at this way of arguing , we might be told that Marriage was a divided distracted Condition , &c. which would not be a Doctrine calculated to increase the number of this Gentleman 's Female Proselytes . I could by the same method prove a Doctrine not very pleasing to him : for in the words before , ver . 33. He that is married careth for the things of the World , how he may please his Wife ; the original word is the very * same : therefore I say that a Man ought to divide his Mind , to cast this way , and that way , and every way , how to please and content his Wife , since he tells us this is the true and proper signification of the word , and if it be not , 't is his own fault . But however , he thinks this one Criticism so great a thing , and has so much in 't , that he tells us he can meet with no other verbal Difficulties . [ Careth for the things of the World , how she may please her Husband ] intimating , according to our Reverend Author's way of arguing , that without the things of the World , a Husband will not be pleas'd . But it seems he was resolv'd that this Point should most clearly spring from his Text , It is d Duty ineumbent on all married Women , to be extraordinary careful to content and please their Husbands . And if they are all such as this Gentleman , how can they choose ! From this Doctrine he says he 'll faithfully represent the Woman's Duty , and a very faithful Representer he is : and by the way , may not this be the reason , why the celebrated Author of the Irish Scuffle gives him the renowned name of Fido in that unparallel'd Book ? Our Author finding that 't would be look'd upon as a very rude and barbarous thing to treat the weak and defenceless Sex with such a Discourse as he had prepar'd for 'em , without saying any thing almost to the other side , and how little it would become the Honour of a Gentleman , the Gravity of a Minister , or the Charity of a Christian to aggravate the Faults of some and impute them to the Sex , and say every thing imaginable to exasperate the Government ( for so let the Husbands be call'd ) against them , and never once touch the notorious and visible Faults and Barbarities of a great many He-Brutes ; he doubtless foresaw this , and therefore before he advanc'd his precious Matter , he thought it necessary to answer an Objection , which he brings in the Women making , and offers at some Reasons why he thought it not all convenient for his purpose ( as to be sure it was not ) to rip up his own and other Mens Faults , and so condemn himself out of his own mouth . The first Reason he gives for the leaving out the Masculine part of his Sermon , is because the Woman's Duty is harder and more difficult than that of the Man. But I always thought that it was sometimes as difficult for Governors to carry themselves well as for the Governed , and that in some Tempers to avoid Tyranny and unreasonable Commands was as great a Virtue as a vile Submission in a Woman ; and therefore I think that Reason vanishes . However I shall take notice by the way , that the Subjection which he thinks belongs to a Woman is a very hard and difficult thing , and therefore the Women are the more excusable if they are not always so very much under the Hatches , since he owns they are but of very weak Abilities to learn. You Women , says he , will acknowledg that Men can learn to command and rule fast enough . Insolent Man ! To preach us gravely into Slavery and Chains , and then deride and banter us , as the Babylonians did the Captive Jews when they had 'em fast in their power . And not contented with this , he makes the Word of God come in for a share , while he is insulting over us : Women , says he , have need of Line upon Line , Precept upon Precept , here a little and there a little , and all little enough to make them perfect in their Lesson . Now here is for certain a touch of Antiquity , and some of the true Veteran Jingle in little and little and little enough . The second Reason he brings , is , Because Women are of weaker Capacities to learn than Men. P. 5. This is exceeding pleasant indeed ; I suppose , if Men were to learn the same Lesson , their Capacities would be as weak . This brings to my mind the Story of the General , who when he had condemn'd the Soldiers of a conquer'd Garison to leap down from a vast high Tower , one of them going to leap after his dead Companions made three or four Recoils ; and being threaten'd with a more cruel Death by the General , reply'd , I 'll give you twice as many times to do it . The Application is easy . According to this rule , what strange Inferences do naturally follow . Suppose a Master and his Servants , a Lawyer and his Clients , a Physician and his Patients ; 't is you 'll say the duty of these Servants , Clients , and Patients to be govern'd and submit : But a Servant may be abus'd by his Master , a Client cheated and impoverish'd by his Lawyer , and the Patient genteely dispatch'd by his Doctor . Now certainly any Man would be of a weak Capacity to endure these things , and therefore the Duties of Servants , Clients , and Patients must be always rung in their Ears , and the Duties of Masters , Lawyers , and Physicians , never . Who sees not the mighty force , and feels not the close girds of so sinewy an Argument ? His third Reason is , because according to the Observation that he has made , most of the Distractions and Disturbances of a married Life are owing to the Indiscretion and Folly of disobedient Wives . Now if this Gentleman has spent the time past of his Life in making these Observations , he may have made a great many in his time , and deserves the name of the New Observator : and then no wonder , having been otherwise employ'd , that his Lucubrations produce such Sermons as this on so solemn an occasion . I suppose in his Observations he always happen'd to have the Women on that side he could see clearest , and either knew not or wink'd at the Mens Mismanagements . But suppose it were true that his Observations had furnish'd him with few or none of the Mens Faults , it dos not follow that no ones Observation else has . However he has an unquestionable Argument in store , which is this : I shall not scruple to affirm ( says he ) that the number of bad Husbands , which their Wives have made so , is greater by far than the number of those whom their Wives have found so . Under which Head he is to be plac'd I need not determine . I had heard indeed before of a very short way of proving things , and that is by strong Affirmation : And this is an Argument so ready at hand , that it has been his inaccessible Refuge in several places throughout the Book . Yet I think here he has pass'd an Act of Oblivion upon himself , and has forgot that he uses this very Argument of strong Affirmation in a thing quite contrary to this , when he says of Eve's Daughters , or Women in general , that if they will have Husbands , and have them good , they must take a great deal of Care and Pains to make 'em so . P. 18. Therfore certainly they find them very bad if they must take so much pains to make them good : And yet here he says , the number of bad Husbands whom their Wives have found so is little or nothing compar'd with those they make so . But the Pages lying at a convenient distance from one another , and hoping it's like what sort of Readers he was like to have , he might think no notice would be taken of it , or that none would peruse the Book but those that wanted sense to discover the Mistake . But I am willing to be more merciful to him than he is to us , and shall no further insist on his Failings than to manifest that they are such , and for our own Defence against a Man whose Arguments are like a two-edg'd Sword , and cut at once two contrary ways . And therefore I pass on to the fourth Reason , which is , Because the Love of a Husband does very much depend upon the Obedience of a Wife . P. 6. If by Obedience he means a servile Subjection , 't is a very clear Argument , and will be very persuasive no doubt . But if he means only reasonable and generous Compliance , such as is produc'd by the noble and resistless Charms of mutual Love , I grant him 't is true , viz. that the Love of a Husband very much depends on the Love of a Wife . But my Understanding is not so far enlightened , as to see any reason in this why the Women should be teez'd , and the Men for ever escape . And here agen he hath another Paradox , and tells us that if the Wife becomes pliant and yielding ( that is , becomes a good easy tractable Slave ) to her Husbands Desire , she then may do e'en what she pleases with him : Which is as much as to say , If she be a perfect Slave , she may have her Liberty . I shall never be persuaded that such Gentlemen who desire the subjection of their Wives , and are willing to confine them to the treatment of Servants , have any great opinion of their Persons or their Liberty . And yet after all , this well-bred Gentleman , this Learned Doctor tells us , we are more afraid than hurt ; and if we are , I am sure 't is not owing to his Temper , his Wishes , nor his Discourse . The 5 th and the last Reason he names is this : Because that all he pretends to is to lay our Duty before us . Very well ! But where the consequence is ( supposing this be his true and upright Intention ) I can't tell . It 's true , I grant him , 't would prove that we ought to hearken to it ; but however , it does not offer any Reason why the other part should not be insisted on : for the self-same Argument would bring the Men upon the stage . If he had but said , You Gentlemen Husbands , I design to say nothing but what 's your Duty ; this would have been thought a very strange Argument why nothing should be said to us . But so it is , and away he goes with it , and tells us , as for good Wives , The knowledg and practice of their Duty is so comfortable and pleasant to them , that they are not listed in the number of these Objectors . And hereby he affirms , that 't is impossible to be a good Wife , and yet object against the omission of the Mens part ; which is a Mistake so gross that it may be felt . And in the midst of all this Goodness and Charity which this Gentleman here professes , he cannot forbear , but breaks out , and says that he wishes where there is one good Wife , there were a thousand ; whereby he most uncharitably insinuates , that there is but one among a thousand good . So that if it be as he thinks and says , he has a very strong opinion of himself , to imagine that one single Sermon , with its poor Endeavours ( as he expresseth it ) can make so many bad Women good , when the number of the Bad , according to his Computation , is a thousand to one . These five Reasons he imagins to be so gross , solid , and thick , that he resolves to venture under their shelter in the face of his Female Adversaries : mighty Courage , and an Heroic Attempt ! But whether I have not shot this massy fivefold Shield through and through , let the World judg , I mean the just and generous part of it , who have at least common sense , and a moderate portion of Ingenuity . Having thus , like a Man of Valour , and one of the seven Champions , cleared his way through all manner of Reasons , Arguments , Objections , Remonstrances , &c. he now again sets up his Standard with this Inscription : That 't is a Duty incumbent on all married Women to be extraordinary careful to please their Husbands . I suppose the Phrase here is somthing extraordinary and significant ; that Expression , incumbent on married Women , hath something in it , and he thought it perhaps very suitable to a Nuptial Occasion ; and any one that considers with what an Emphasis he pronounc'd the word [ Incumbent ] will easily judg what sort of Metaphor he intended , and to what he made the Allusion . But however , for once , I shall think it a Duty incumbent on me to consider what he says to us , and follow him thro the whole set of Arguments that he has rang'd in order ; and I promise to consider the force and strength of them , and not to conceal any part of it that I can discover . And here in the first place he says he shall prove it by Reason and Argument , which really are two excellent things when they are well managed . 2 dly . He promises to show how and which way married Women must endeavour to please their Husbands ( how and which way , two excellent Heads well explained . ) 3 dly , To make some Improvement of the whole , i. e. to make the best of a bad matter . In the first place he comes to his Reason and Argument , the first of which is , That Woman was made for the Comfort and Benefit of Man. And if so , then 't is to be granted that Woman answers the end of her Creation when she does bring Comfort and Benefit to Man ; and a very noble requital does Man make to her when he follows this Gentleman's Instructions . Now I own 't is true that Woman was made for the Comfort and Benefit of Man : but I think it a much nobler Comfort to have a Companion , a Person in whom a Man can confide , to whom he can communicate his very Soul , and open his Breast and most inward Thoughts , than to have a Slave sitting at his Footstool , and trembling at every word that comes like Thunder and Lightning from the mouth of the domestic Pharaoh . An honourable and noble Companion was doubtless intended by the wise Creator . It is not good that Man should be alone , I will make him an help meet for him : Certainly this is meant of a Creature that should be a social help , not a servile one . And the argument he takes from the Woman's being made for the profit of Man , is not so very strong , if we consider the ground upon which it depends , which is , that Man was created first . Now if it had so pleased the Eternal Father to have made the Woman first , then because Man was made last , tho he be , as he thinks , the nobler Creature , yet by this Argument he had been to have taken extraordinary Care to please his Wife . Now there are some Divines that tell us , that in the frame of this lower World God proceeded from the less to the more perfect ; and therefore , according to them , the Woman's being created last will not be a very great argument to debase the dignity of the Female Sex. If some of the Men do own this , 't is the more likely to be true : The Great Milton , a very grave Author , brings in Adam thus speaking to Eve , in his Paradise Loft , lib. 9. O fairest of Creation ! last and best Of all God's Works — 'T is granted the Woman was created for the Man , but we deny that this is any pretence to use the limited Power which Heaven has given him to the Unhappiness and Ruin of a Creature that was made for him . If the Scripture tells us , that tho the Beasts are made for Man , yet a good Man is merciful to his Beast ; much more regard is there to be had of a nobler Creature , which tho inferior in Brutal Strength of Body , yet in Strength and Beauty of Reason ( when cultivated ) equals the superior Sex. It 's true , a Woman that abridges her Husband of his reasonable Authority , and has Impudence enough to put on the Breeches , does certainly pervert the end of her Creation ; and such , without any Defence , I leave to the Mercy of this Gentleman , and the Discipline their Husbands think fit to exercise upon them . Tho Women are for the Comfort and Benefit of Men , yet that 's no reason why they should be their most obedient Slaves and Vassals . I suppose the Author will grant that Men are to be for the Comfort and Benefit of Women ; and yet the consequence will not be allow'd , that therefore Man is to cast this way , and that way , and every way , how to please his Wife . The 2 d Argument he brings is , P. 12. Because by the Woman's occasion the Man was ruined and undone . 'T is true both Sexes have reason to remember the first Apostacy from God with all imaginable regret ; but I never heard or read that there was a particular Original Sin imputed to the Woman , and another to the Man. I thought learned Men had held that Original Guilt was convey'd alike to both Sexes , however it be explain'd , which I pretend not to do , only following his Argument , which supposes the Imputation of original Sin. And certainly it must be granted that Adam was guilty of a very great Crime , to hearken to a Woman more than his God , and let go his Innocence upon the word of a guilty Creature . And if it be true , as some of the Divines tell us , that the Woman was created with less noble Faculties of Mind , weaker Judgment , and duller Thoughts , no wonder that she was more obnoxious to the Tempter , and that she fell first of all : He that , according to them , had the greater Strength , must of consequence stand longer . But , according to this Argument driven home , all the barbarous Actions , Wickedness and Rebellion committed in former Ages , must be imputed to this Age ; and they must suffer for it . So that I don't argue for our Mother Eve to defend her Transgression , but to show the unreasonableness of the Inference from it . All the other Sex sprang from her as well as we , and are therefore , I think , equally guilty of her Transgression ; and I would be glad to see any one strongly prove , that because we are of the same Sex , therefore that Sin in imputed to us more than the Men. Besides this , I think 't is beyond doubt , that tho the Woman had retained her Innocence , yet it had not been impossible for the Man to have transgressed : for tho he was a happy Creature ; yet not being immutable , but left to himself and the Power he had given him from Heaven , he might have fallen singly , and by himself . All this , I think , something lessens the force of the Argument ; and it has not so sharp an edg as our Adversary would threaten us with . And as to that place he quotes out of Timothy , I think there the Apostle speaks of Womens learning in silence and subjection , and not usurping Authority over the Man. This they 'l own to be their Duty ; for they are not ambitious of the Revenues of the Church , nor envy any Man the Glory , especially of such Sermons as this I am now considering . However , since it hath pleased God so far to repair the honour of our Sex , as to send a Saviour into the World by the means of a Woman , methinks that should more than recompense for the consequences of the other , since we are told that the Happiness we are advanced to by the second Adam , is much more great and certain than that which the first possessed . If God hath so far pardon'd the fatal Transgression of the Woman , it looks a little too bold and revengeful for Man to pretend not to do it , but to exact so many unreasonable things on this pretence . Nay a late learned Man , whom I suppose the Author honours , has on the Verse following in Timothy , these words , viz. That by a Woman a Saviour came into the World , which is some reparation of the Honor of the Sex. Now this coming from a Man , and one that was known not to be blass'd by any Passion for Women , it is the more noted and singular a Confession . Then he tells us that God impos'd this Task upon her as a Punishment for seducing her Husband . ( Very true ! ) And thy Desire shall be to thy Husband , and he shall rule over thee : Gen. 3. 16. And the Comment on this is very admirable indeed : Wherein is implied , says he , not only Subjection to him in obeying his Commands , but it reacheth farther to the bringing under unto him the very Desires of her Heart to be regulated by him so far , that it should not be lawful for her to will or desire what she her self liked , but only what her Husband should approve and allow . P. 13. I suppose this good Gentleman believes that these words contain part of the Curse for the Primitive Trespass ; and by consequence he thinks it the Duty of a Man to execute the Curse of God upon his Wife . But let us try the Consequence which he makes , and see if the Thred of the Argument is not stretch'd very far . Suppose that be the meaning of the words , that our Sex shall have an universal desire to theirs ( tho I believe if they were all such obliging Sparks as the Author , 't would cure them of their Passion quickly ) yet it no way follows ( with submission to the ruling Judgment of the Men ) that therefore it shall not be lawful for her to will or desire any thing but what her Husband approves of ; I think in some cases 't is an Impossibility . Let it be granted that 't is the part of a Woman , being the weaker Vessel , to submit and learn as well as she can the hard Lesson of Passive Obedience ; yet I defy the meekest Woman in the World , if she meets with an unreasonable , imperious , domineering , insolent Creature , I defy such a Lady with all her Virtue and Patience to forbear wishing at least it were otherwise : No , she must not , our Author tells us , never groan , never sigh for a happy deliverance from her hated Chains . To use the same Phrase , suppose , I say , my Desire is towards my Friend , does it therefore follow that I must necessarily wish nothing whatever till I know 't is agreeable to her Humors ? But by virtue of his Office , this Gentleman I see can interpret this way , and that way , and every way . 'T is to be consider'd upon this Head , that whatever was pronounc'd in general then , can't be applied to every individual now . For instance ( with modesty be it spoken ) the Curse of Child-birth , which God may be thought to have denounc'd on the whole Sex , we are told some entire Nations have escap'd , as the Great Montaign tells us in his Essays ( I think ) Liv. 1. ch . 14. And with like force of Reason might it be concluded , that because God hath cursed the Ground , and said it shall bring forth Briars and Thorns , therefore it is utterly unlawful to root them out , and sinful to possess any Ground but what is overgrown with them . The Country People would quickly discern the force of such Reasoning in spite of all their Duties . So that tho we grant this to be the true sense of the place , yet it does not follow that the very Desires , and every Desire of the Heart of a Woman , must be according to the will and pleasure of the Man this way , and that way , and every way . But if I should meet this Gentleman out of the Pulpit , with his Hands tied behind him , and his Cane secur'd ( that he might not use that method of Conviction which he thinks proper for a Woman ) I would humbly presume to tell him there is a far other meaning of the place , and that not a late Fancy , but a very antient Translation . The LXX ( and they were all of his own Sex ) take it thus , and thy Refuge or Recourse [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] shall be to thy Husband ; he shall be thy Refuge in Dangers . This old Egyptian Translation no question he knew well enough ; and I suppose some will make bold to think it more easy and natural than the forc'd Construction , and unconscionable meaning he puts upon the words . Methinks it should suffice that the Women don't contradict their Lords and Masters , that they tamely submit , and bear with Patience what is impos'd on them : No , unless they are enamour'd of their Miseries , and the very Desires of their Hearts brought under , and in subjection , they are threaten'd in our Author's Preface with Judgment , and Damnation . This is a Tyranny , I think , that extends farther than the most absolute Monarchs in the World ; for if they can but fill their Gallies with Slaves , and chain them fast to the Oar , they seldom have so large a Conscience to expect they should take any great pleasure in their present Condition , and that the very Desires of their Hearts should strike an Harmony with the clattering Music of their Fetters . Certainly , he said very true when he told us that Women were of weak Abilities to learn , as they must needs have so hard and impossible a Task . After all this he acknowledges in plain words , that since the Fall , Man is grown more humorsom and hard to be pleas'd , which ( tho he feelingly knows it ) he would never have own'd , if he had not design'd to make even that an Argument against us : for , says he , 't is not the Woman's pleading that her Husband is hard to be pleased that will excuse her ; no , tho it be impossible for an incarnate Angel to bring him into a good . Humor , and cure him of his Frowardness . And if the impossibility of a thing be not an excuse , I know not what is ; yet I suppose there are some Instances to be given of such Tempers . This may , he says , be a Memento to her of her original Guilt ; and why may not the Humors , and unsufferable Passions of some Men be a Memento to them of theirs too ? But however he is resolv'd to advance an unheard-of Notion , That the ill Humors of some Men , and the difficulty of pleasing them , is a Motive to the Women to endeavour to please them ; a very strong Motive no doubt ! and 't is very strange he recommends it to the World unless he has found it a mighty Obligation to Obedience in his own virtuous Consort . This is a very fine touch indeed : If Moroseness and Ill-humor be a very good and great Motive to Obedience , then the higher degree of it the greater Motive ; and so the more barbarous and cruel any Husband is , the more a Woman ought to respect , and love , and rejoice in him . Precious Doctrine no doubt ! and easily believ'd by every one who has once cast off those foolish things call'd Liberty , Reason , and common Sense . What he says of the happy Temper and charming Soveraignty of Adam , and the good humor the first and best Husband was always in , seems only mention'd with a spiteful design to grate upon the Minds of the tender Sex , and vex them with the comparison between what Man is now , and what he was then : for immediately he repeats it over again , Man's Temper now is harsh and severe , and his Humors troublesom and tedious . He seems here to speak in general , as if he either thought all Men furnish'd with those excellent Talents of Severity , and troublesom Humors ( which if he has attain'd , I wish him much comfort in them ) or else endeavour'd to infuse such into them . It looks a little uncharitable to his own Sex , among whom yet I hope he cannot find so many as he imagins whose Humors are so very troublesom and tedious , for there are some great and generous Minds that scorn to take pleasure in the Miseries of a poor feeble Woman : tho he is of another mind , and thinks that the necessity of using a great deal of Art and Skill , Diligence and Industry , and various Methods in order to please a Husband , is a Truth experienced by most Women . P. 17. And then he falls a raking afresh in the sacred Ashes of his Mother Eve ( whom we hope God has pardon'd , and so should he too ) and tells us we may thank her for it ; and that now , if any of her Daughters will have Husbands , and have them good , they must take a great deal of care and pains to make them so . But if I can persuade those poor tame Souls he talks of , such sort of Men shall enjoy their Humours by themselves , and all the Care and Pains he talks of shall be saved , and bestowed on something that better deserves it : for after their Care and Pains , they 'l be nobly rewarded no doubt , and such Husbands will still say that all their Humors and Moroseness are little enough to make a poor Slave perfect in her Lesson . The 3 d Reason he gives is , Because upon the doing or neglecting of this , the Happiness or Misery of a married Life does depend : and what then ? Because such a state of Life cannot be very happy , unless both endeavour to make it so , therefore the Woman must be a Slave , therefore her Desires must be brought under , that she must not wish for better usage ; for that 's his meaning , P. 13. and in that latitude I understand him all along , when he speaks of the Woman's Duty to her Husband . And here for once ( that he might not be guilty himself of any Complement to our Sex ) he makes a Quotation , or at least brings it out with a [ says one ] which will do as well , and tells us that the Women are indeed very bright and shining Creatures : A good Wife should be like a Mirror ( a wonderful Discovery , that a Woman should be so exactly like a Looking-glass ! ) But mark the Design of it in the following words ; Which has no Image of its own , but receives its Stamp and Image from the Face that looks into it . Now by this rule , whenever 't is a frowning , peevish , fretful , stormy Face , that looks into this Glass , the Mirrour must send back the very same agen , or else 't will be a false Glass . She must , he says , rejoice when he rejoices ( ay most certainly , tho it be in abusing her , and doing all he can to make her Life a Torment to her , tho it be in caressing her Rival before her Face ) and grieve and be troubled when he is offended and vexed . No doubt on 't , he is here in the right ; the most patient Woman in the World would grieve , and be troubled , when some Men are offended and vexed : So that 't is plain he would never have passed this Complement of a Looking-glass on us , if he had not intended it as an Argument for , or at least Illustration of our Misery . But now he begins to recollect some of his former Courtship and Gallantry , and tells us a very fair Story indeed , that if we will follow his advice , we should obtain e'en what we will of our Husbands ; and that such Wives would be sooner tired in making their Requests than their Husbands in granting . ( Dear , Tender , Charming Sir ! ) But here I shrewdly suspect , to solve this , it must be remembred , that the Women he means that endeavour , in his extraordinary sense , to please their Husbands , will not dare to make any request , but such as they know before-hand are according to their Husbands minds ; no , their very Desires must be in subjection , and so there is no great danger of their Husbands tyring with granting their Requests , when according to him the Women must not desire to form one Petition to their Husbands . By this Interpretation that he has helpt me to , we may easily judg of his meaning in all those kind Expressions which he hath upon this occasion . The rest of this Head he spends in the description of a compleat Billingsgate , and here he fights with the Wind ; for every one , of any sober Reason or handsom Education , will scorn to spend such Language on a good Husband , and on a bad one 't is to no purpose : and if this Gentleman has lived where there are so many Examples of this kind , let him petition the Government for an augmentation of Duckingstools , and let him solace himself , and quench his Rage with seeing the watry Punishment executed upon them ; and I know none will rescue the Offenders out of his hands . I heartily pity the poor Gentleman he mentions , p. 22. who had so very tender a Heart , that the Breath of a Woman shatter'd it in pieces ; and indeed he has done very well to leave his Memory to Posterity , since in this Iron Age there are few examples of so tender Spirits as to be capable of such dreadful execution from the Tongue of a Woman . He would make the World believe that most of our Sex are very Mother Damnables , and always ringing the Bells backwards in their Husbands ears , P. 6. But the Gentleman he mentions was doubtless a man of a very tender and delicate Composition , such as is not now a-days to be found . He gives a very pleasant reason why an undutiful Wife is so very terrible a thing , p. 23. Because all Evils , as Elements , are most troublesom out of their proper places , as Profaneness in Ministers , Injustice in Judges , and Discomfort in a Wife . Now this way of talking seems to imply , that Profaneness and Injustice in some persons look very well , and are in their proper places ; by which what he intends is beyond my weak Ability to learn. If his meaning be good , I am sure his utterance and expression are not very proper here ; but however , 't was done with an upright Intention , and a Design to bring down the Desires of all Womens hearts into subjection to the high and mighty Sex. As to the Proverb of Solomon he quotes , there is no doubt of the truth of it , nor his Comment upon it ; but really I can see no great Piety nor Ingenuity in that Sentence he has from his Pious and Ingenious Author , That 't is a hundred pities the Tongues of such Shrows had not as many Blisters as their Jaws have Teeth ; and 't is never better with their Husbands than when they are hoarse . If this be not Billingsgate of the coarsest Alloy , I know not what is ; only coming from the Pulpit , 't is sanctified , and becomes a very Pious and Ingenious Saying . What he says in the conclusion of this part of his Discourse , that a clamorous and turbulent Wife , that spits Passion and Poison , is a Torment to her self and her Husband , is a most undoubted Truth , and they are justly Self-Tormentors : only this I must add , that I think there needs no farther Torment for a Woman , than only being oblig'd , on pain of Damnation , to bring under her very Desires to the unaccountable Humours of a wild and giddy Fop , who becomes more insolent by Submission , and grows more intolerable by being born with . Thus I have followed this courteous Gentleman thro all the pleasant Paths he hath here laid down for us . The next thing he tells us , is , how and which way married Women should endeavour to please their Husbands ; And here he pitches on three very Canonical Heads , Love , honour , and obey : And tells us a very learned Story , that he hath heard some Women say , They never would nor did repeat the sacred Words ; and that if he had been to officiate , he would have kept them to the Text , or made them lie alone all their Days , to their unspeakable Terror and Afrightment . This is a fine Period to be delivered from the Pulpit ; but being set off with a vehement Accent and a very earnest Delivery , it passed no doubt very well , and mightily affected the Auditory . I am not about to quarrel with the Compilers of the Liturgy , only I shall take notice , that they were Men who had a hand in it , and by consequence would not omit the binding our Sex as fast as possible : But 't is also to be observed , that those words [ with my Body I thee worship ] if they have any meaning in them , can never be applied to such a sort of Creature as is a Slave , tho our Author should cast in his mind this way , and that way , and every way , to pervert the sense of them . He tells us , that every married Woman , in order to please her Husband , ought to love him . A notable Discovery ! and who ever doubted or denied it ? But however , a Man must be a person of extraordinary Merit , all Love and Kindness , and a thousand good Properties , to bring a Woman to that extravagant height of Passion , as to be contented and pleas'd , tho all the World besides were annihilated . P. 28. And he seems to suggest some odd unlucky thing or other in this Matrimony , which gives a very strong Temptation to the poor Ladies to be discontented as soon as ever they come under the Yoke ; and accordingly he says , by all means a Woman , newly married especially , is to avoid all occasion of Difference with her Husband ; and to this purpose makes a very grave and learned Citation out of Plutarch , for the edification of the Auditory , concerning his acquaintance with the antient Fathers ; for so , it may be , he supposes , that at least we poor ignorant Souls do think and know no better . Now by his pressing so obvious and uncontested a Matter with such vehemence , it looks as if he had a mind to represent us as a Generation of Vipers , that , as soon as ever any charitable Man is so kind as to lodg us poor willing Creatures in his Bosom , immediatly sting him to death . Then he breaks out into the most scurrilous and ungenteel Language imaginable ( P. 30 , & 31. ) and tells the World that young Women before Marriage do all they can to engage the Affections of a Husband ; so that in their Looks , Dress , and Behavior , you may read Come love me . Very coming and easy Creatures ! Certainly if they were so very willing , abundance of little arts which the Men use , might very well be spared . 'T is very easy for any Knight-Errant to fancy himself happy , and that some great Lady loves him most desperately , if she is but civil in her behavior , cleanly in her dress , and has an air of Candor ; especially if she happens to smile , tho it be at his Follies . And according to this rule , the Author should have made a more civil return to the Sex ; for I doubt not but he has read Come love me , many a time , if this does express it . But is it not the Vanity of the Men that makes the Women ( if any of them are so vain ) to use those petty Arts he here sets down ? I hope this Gentleman does not speak by experience , when he says , that as soon as ever they are married , their pleasant Looks are turned into Frowns , and the Neatness of their Dress into Sluttery , &c. Notwithstanding all this , there are some Ladies not so very easy of access , but hold out desperatly against all the arts of the undermining Sex , and the puling Lovers cannot spell Come love me , till they have given some very remarkable proofs of their Integrity ; which , if they prove afterwards to be but Shams , are no very contemptible Temptations to the new-married Woman to blot out the Impressions of undeserved Love , which Hypocrisy only had made in her Heart . But in my Observation ( for let me bring that as an Argument as well as he does his ) I have found very few , if any Women , who have had obliging and respectful Husbands ( for that 's his own Phrase P. 20. ) that have begun first to withdraw their Affections , as some have done , no question , who by the undiscoverable Arts of designing Men have been betray'd , and afterwards slighted to the utmost degree . But it becomes those who are guilty themselves , to talk at this huffing rate , and silence all Complaints by the impudent Accusations they bring against those they injure . Thus he talks and raves , like one that has forgotten common Civility , and the generous Education of the Men of his Coat , and concludes this Head with a very wooden Simile , for the Instruction and Edification of all well-meaning Carpenters and Joyners , viz. That when two Boards are first glued together , a small matter will loosen them ( especially such a confounded Jog as the Author gives us ) but if carefully lookt to till they are well fastened , and the Glue be hardened , 't will not be an easy matter to disjoint or sever them . A most instructing Similitude ! and the truth of which hath been confirm'd by very many Witnesses of good credit , as they are ready to attest . Either the Auditory he preached this to were persons of very wooden Understandings , or else they were in danger of apprehending the Comparison to be very much akin to the Author . Then he tells us , Married Women are to please their Husbands by honouring them ( by all means , Honour to whom Honour is due . ) But I think he goes a little too far when he makes it a Woman's duty to lie like a Spaniel at her Husband's feet , and suffer her self very civilly to be trampled on . This he intimates by the authentic story of the Persian Ladies , who had the similitude of a Foot worn on the top of their Coronets , P. 34. and by the bold and insolent Comment he makes on it . Now this you know is a most clear and oriental Argument , and proves just as much as the strongest Hieroglyphics of Egypt . Is it impos'd on them , or do they wear it willingly ? If the former , where 's the Virtue ? If the latter , I can hardly think it proves what he would persuade us , unless the Gentlemen of Persia are very obliging indeed . Here again we see very clearly what this Gentleman would be at : A Woman , when once she is enter'd within the Grates , and the Parson has turn'd the Key upon her , is no longer to look on her self as a Companion , but the highest place she can expect is to be trodden under foot . This is the height of Glory , this is the Advancement our Sex is to meet with , if all Men were of such wonderful Temper , and noble Principles , as this our trusty and well-beloved Friend is . And under this Head he confesses something ( in my opinion ) not much to his design ; for , says he , the Apostle calls the Woman the Glory of the Man , because 't is an high Honour to him that so excellent a Creature as a Woman should be his Inferior . But if a Woman , according to this honest Confession , be so excellent a Creature , then hence I think it may very fairly be infer'd , that some acknowledgment is due to a Woman when she condescends to make her self inferior to any of them . And can it be the Glory of a Man to trample upon , and enslave , and render the Life of such an excellent Creature as miserable as he can ? And here he insinuates that we take a great deal of freedom in our Thoughts . Certainly if we had not freedom there , we were very Slaves , and even that he would abridg us of ( not that I think a Woman may harbor any wicked thoughts of her Lord and Master : ) But 't is very hard , and a strange Doctrine indeed , that they must not be allow'd to have contemptible thoughts , no not of Persons and Things that are in themselves contemptible to the last degree . The Instance of Michal is quite another case , for there was the business of Religion in it , she despised David 't is like for putting on the Linen Ephod , and submitting to meddle with sacred things as he did . However , if any of the Husbands are such brave and generous Men , of such obliging Principles , and such mighty Charms as David had , I think their Wives will find it a very difficult matter so much as to despise them in their Hearts . Reverence and Love are not things infus'd into our Breasts by hard Words , high Menaces , and huffing Language ; that dear and tender Esteem is won by the Charms of an agreeable Temper , the Instances of a noble Generosity , and those other powerful things which 't is impossible to resist , and which will always secure Honor and Reverence from very Strangers , much more in those who have the happiness of so intimate a Relation . Then , he tells us , besides this internal there must be an external Honor ; and that a Woman must use those Titles which may express the Dignity and Excellency of her Husband's Person . But suppose a poor Lady should meet with a Spark that is not at all dignified or distinguish'd from the common herd of Mankind , that hath no Virtue , no Excellency to be commended for , that is of a base , ungenerous and sordid Spirit ; yes , she must give him those Titles which may bespeak the Dignity and Excellence of his Person , i. e. she must banter him to his face , and provoke every one to reflect upon his real faults by attempting to cover them with the vain Names of imaginary Dignity . He brings the Example of Sarah calling Abraham Lord. But it must be consider'd that Abraham was indeed a great Man , and rich ; and that it would look a little odd for a Man of low degree to be greeted , My Lord , Your Lordship 's most obedient Servant , &c. by his Lady in a blew Apron , or a high-crown'd Hat. And by the way , he has lost a most admirable Argument ( which runs thus , according to the way of arguing by the Persian Shoo ) in England the Women many of them ( in that part however where he is ) wear the similitude of a Steeple on their Heads , implying by the like Consequence , that Churchmen are peculiarly privileged to lord it over their Wives . This would have been a home thrust , and most pertinent to the matter in hand , for 't would have invested his Brother Dear ( whom he then married ) with full Power and Authority to trample upon , and lead captive the deluded Sister . But to return from this Digression ( which I have made only to let him see wherein he has fail'd ) 't is to be consider'd that the Apostles might injoyn more than ordinary Submission in the Primitive Times , that so by their humble Carriage they might charm their Husbands into a love of Christianity , What knowest thou , O Wife , whether thou shalt save thy Husband ? says St. Paul , 1 Cor. 7. 16. But I shall never believe they design'd such a Government for the Men as this Gentleman and his Followers would fain erect . Then he bitterly inveighs against one of the most innocent things in the World , at Womens calling their Husbands by their Christian Names , and their using familiar terms one to another . This is certainly the effect of Tenderness and Freedom , which will banish all the names of haughty Distance and servile Subjection . And his Consequence is very harsh , and disingenuous , that therefore they esteem them but as their Servants because they use such familiar Titles ; and complains bitterly that some will call them by the solemn Names of Fool , Sloven , Clown , Sot , &c. I hope he never gives his Lady any occasion to bestow any of these venerable Titles upon his Worship . But what if so strange a thing should happen that a Man should be really a Fool , must a Woman call him Solomon ? If he be a Sloven , or a Clown , or a Sot , must she cry him up for a spruce , genteel , sensible , and temperate Man ? Yes ! she must give him those Titles that do imply the Dignity and Excellence of his person , which in some Men I am sure the Titles of Clown and Sot do fully express . They may modestly remember the Infirmities of their Husbands , and yet not usurp their Authority , tho they forget the Title of Lord and Master . Now ( that I may give one bold stroke for once ) to prove that 't is not always such an unpardonable Crime for a Woman to call her Husband by an ungrateful Name , on some just , great , and necessary occasion , I shall produce him an Instance very sutable to a Man of his Profession , and that is of an Abigail . Nabal was a foolish Churl ; now according to this Mr. Crape , his Wife Abigail must give him the Titles sutable to the Dignity and Excellence of his Person , which we find she does : Her words to David are , Let not my Lord , I pray thee , regard this Man of Belial , even Nabal : for as is his Name , so is he ; Nabal is his Name , and Folly is with him : 1 Sam. 25. 25. Hence ( with submission ) I infer , that if an Abigal does meet with a Nabal , a Man of Belial , a Fool , a Sot , 't is not in all cases an unpardonable Sin to call him so ; not that a bad Man's failings are to be insisted on upon every occasion , tho a modest repetition of them be sometimes necessary , as in this case , for Self-preservation , which old-fashion'd Principle this modish Gentleman would fain have us cast away for ever and ever . So that 't is hence very plain , that as the Scripture hath recorded some Instances of the profound , and deserv'd Respect that Men of noble Minds have obtain'd from their Wives ; so on the other hand , where Husbands deserve such untoward Names as this Gentleman complains of , 't is something difficult to conceive how the Women of moderate Consciences can heartily attribute to them Titles which imply some mighty Excellence they never once had the least shadow of in their Lives . Nor is there any thing formidable in that Reason he gives , viz. for fear lest the Man should come under the Discipline of the Apron , which either he is not , or else ( as I am inform'd ) his Governess was a great way off when he deliver'd this Discourse . If he be under such Discipline , he has doubtless had many a severe Curtain-Lecture for it since ; tho most are of opinion that he is in very little Terror on that account . These comfortable , and easy things he has been insisting on , will , he tells us , facilitate the Third Duty , which is to obey them , ( which I confess is due to them that deserve to command ) and here he does make a bold stroke at once , and tells us , that Subjection and Obedience unto Husbands is required as peremptorily as unto Christ himself , P. 40. I thought the Authority of Husbands had been at least one degree inferior to the Authority of Christ ; but see whither a hot Brain , and insulting Temper will lead Men. The Authority or Husbands is as peremptorily asserted as the Authority of Christ ! what else can be the meaning of it ? A little more Modesty would have helpt him to another Interpretation of that place , Submit your selves to your Husbands as unto the Lord ; Eph. 5. 22. Who does not see that 't is meant so far as the Laws of Heaven require it , and in obedience to the Commands of Christ ? So that if the Authority of Husbands be limited , and that of Christ not , I think Obedience is not requir'd so absolutely and peremptorily as to Christ himself ; which he seems to be apprehensive of , and so drops the Jus Divinum , and very prudently owns that a Man is to go no farther than what comes within the compass of his Authority to command : P. 41. And here he says , that nothing but what is contradictory to God's Laws , or impossible in it self , is excluded from the compass of a Husband's Authority . A goodly Dominion certainly ! for according to this Rule , a Woman ( if a Husband pleases ) is bound to do a thousand foolish and ridiculous things . If it be his Will and Pleasure , his House must be her Prison all the days of her Life , she must never speak a word but to him , she must never eat but what he leaves , and the Dogs and she may scramble for the Bones ; or she may be oblig'd to carry his Cloak after him when he goes abroad , and save the charge of a Groom by taking care of and rubbing down his Horse ; and then upon the least disgust , she may be oblig'd to go barefoot twenty or thirty Miles to some eminent Wood , and thence cut and lug home a bundle of sticks , each of which may be made use of as a Pastoral Staff to discipline her Bones withal . These , and a multitude of other cruel and ridiculous things a Woman may be oblig'd to , because they are not impossible . If it be reply'd that these things , when impos'd , are contrary to the Divine Law ; 'T is all we desire to be granted . Then he tells us , that for a Woman to obey in what she thinks fit , falls infinitely short of the Apostle's Intent ; P. 43. Whence again 't is plain that he means ( as any one may guess ) that a Husband's Authority is unlimited , and infinite ; for that must be infinite which another thing falls infinitely short of ; tho just before he had set limits to this boundless Authority . Then he seems to tell us , that Ignorance is the Mother of all this Female Devotion , that a Woman must not use her Reason so far as to judg of the Laws that are pronounc'd to her : No! must obey by implicit Faith. This indeed , as he confesses , seems difficult on the first view , ( and I dare say 't will not seem easy on a second ) yet for their comfort he tells them that this in conjunction with the two former will be very easy and pleasant , and will or should be sufficient to please their Husbands ; P. 44. Ay good Sir ! no doubt on 't , unless they are Men that fall infinitely short of the least share of Reason , Conscience and Humanity . And here at last he tells us that he 'll dispense with the Persian Shoo , provided we will but once bring it in fashion to wear Ribbons on our Heads , with a Love , Honour , and Obey woven into them . An excellent Invention , and for which ( when it obtains ) he will doubtless be mention'd with Honour to Posterity , as every one ought to be that invents any thing extraordinary . Now he comes to the Improvement of the whole matter ; and , first , he applies himself to the single Men , and the unmarried , and tells them what a fine time they 'll have on 't when they can persuade any willing Creatures to submit to their Yoke , and become their Servants for ever . And here he runs out against the wild and extravagant Inclinations of the Women , and what those Inclinations are may be guess'd from his Discourse all along . There is indeed a very strong Inclination in us for the preservation of those things call'd Reason , and the Liberty of Rational Creatures ; which wild and extravagant Humour this Gentleman would by all means have timely corrected as a thing that is altogether inconsistent with his most exalted Notions , and pious Design : Yet in the mean time , I leave the World to judg whether he has not given an infinite scope to the most wild and exorbitant Inclinations of some Men , tho , as he says , they can learn to command fast enough . In his closing Periods ( where he addresses himself to the Married ) he seems a little to tack about , and endeavors to roll up his bitter Pill in a few sugar'd Sentences : and bids the Men remember that our Duty is hard , ( most undoubtedly true , according to his Description of it ) our Frailty great , and therefore our Task must not be made more difficult than necessity does require , &c. because they are ( says he to the He-yoke-fellows ) a part of your selves . This is certainly all very good . But if it be so , and this be a Man's Duty , then hence I collect , that a Man goes beyond his Bounds when he imposes things unnecessary , tho they be not impossible ; which does not much resemble what he has told us , that nothing but vitious or impossible things are excluded from the compass ( or the enchanted Circle ) of a Husband's Authority . This makes me conclude that he would never have once mentioned the Mens Duty , when he tells them , They must bear with and pardon our Weakness ; And submit to many Inconveniences for our sakes ; And interpose between us and Dangers ; And endeavour to promote our spiritual Good and Welfare . ( Indeed I have heard of a Roman Catholic who attempted to persuade a Protestant that Marriage was a Sacrament , because it did administer Grace ; and being demanded what Grace , replied , the Grace of Repentance . Now in this sense the obliging Husbands that follow his Directions , may easily promote their Wives spiritual Good and Welfare ; for I 'll engage , that any Women of sense enough to distinguish between Liberty and Bondage , after they have been a while within the compass of such a Husbands Authority , shall attain to the perfect exercise of a most true and unfeigned Repentance . ) But these Duties of the Men he would , I suppose , never have mentioned , if it had not been for the sake of a most surprizingly witty Jest , which he designed to break , and leave with us for the parting Blessing : It is this ; That he must forbear Enlargement ( he means on the Duty of Mankind ) lest by overlading the Memories of the Women , he should cause them to forget that Duty which hath been set before them . He might very well have spared this Jest , with which he does conclude his pious and ingenious Discourse ; for no doubt the Women will not forget him in hast , nor the Doctrine he has delivered , as he will certainly find , if ever he should have any occasion once more to attempt to persuade any one of them to renew the Experiment how obliging and extraordinary a Husband he would prove . Thus I have hastily considered this extraordinary Piece , in which , I suppose , the Author takes abundance of Pleasure and Satisfaction : But what could move him to vent such high-flown ranting stuff as we find here , I cannot imagin . If the Parliamert were all of his mind , we should have the Salique Law establisht on this side the Water , tho he scarcely hoped so great an effect of his first Endeavors . But I suppose he was resolved , since what he had hitherto published had not made him so famous as he deserved , he would now do something that should for ever mark him to posterity , and get him a Name , let it be what it will ; as he that burnt the Temple of Diana at Ephesus , purely that the memory of the Fact might eternize his Name . Or perhaps , he so dearly loves his present Consort , that he was resolv'd , should he lose her , never once to think of another ; and to that end and purpose , hath done something to make it impossible for him to hope any other would ever smile upon him , or that he should read Come love me in any of them . But I know not what he will say to justify the Reverence of the Pulpit , after he has preached a Sermon calculated to spoil the Gravity , and debauch the Devotion of a Saint . Those persons that could refrain from a loud Laughter at many of his Periods , must have a greater degree of command over themselves than the Author has . Had he resolved to have talkt thus , the only time had been while he was slabbering the Sack-posset , or untying the Bride-woman's Garters : And it looks the more awkward , because he has here and there mingled Gravity even to Terror , and ever now and then all the Levity and Buffoonery of one that harangues the People from a large wooden High-place at Bartholomew Fair ; which in the Pulpit is not , I think , in its proper place . Such a Discourse might have passed well enough in Spain or Muscovy ( where the Discipline of the Crab-tree is patiently suffer'd by the Women ) and he lost a mighty opportunity in not transporting himself with the Czar . But the mischief on 't is , that here in England , tho he has done his endeavor to make it no more the Paradise of Women , yet there are many of the Men so generous that they were ashamed of his Design , and ( as 't is reported ) earnestly persuaded him to let it die , and be buried in deserved Oblivion ; but certainly one possest of such Notions is utterly beyond all advice . Notwithstanding all the good he may think he has done by the preaching and publishing this learned Sermon , I suppose it will not be very hard to prove that he has done some mischief by it : As , suppose he hath caused hereby several poor patient Creatures to be made Muscovites , and to be cudgel'd two or three times a week more than usually : Suppose he has inflam'd the domineering Temper , and heighten'd the insulting Carriage of many a barbarous Husband . Why all this is nothing : They must thank their Mother Eve for it ; tho in truth , if such Principles as his had never come abroad in the World , they might have scap'd tolerably well for all Mother Eve. But however , the poor distressed Lady , for whom this was preach'd , is doubtless very much edified by it . To come from Your humble Servant , and Yours to Command , tho it be my Life , &c. to the Persian Shoo , and the new-fashion'd Motto , was a vast change . From the melting Accents of a desperate Lover , to the harsh Cadence of such rugged Sentences , and such threatning Pronouncements ! From such Prayers to such Preaching , was a mighty Leap , and no doubt gave the poor tender Heart a most abominable Jolt . 'T is very natural also , from this Discourse , to observe the vast alteration there is in some men after they are sure of their Game : Beforehand they 'l do all the mean things in the World , and afterwards all the ungrateful and disingenuous ones . I am sure ( whatever a Woman is antecedently obliged to ) that when the Men shall promise and vow , when they shall protest by the most sacred things , that such shall be their Indulgence and Tenderness , as shall never give the least cause of Repentance ; when they shall declare and swear to be for ever their Servants ; they hereby oblige themselves before-hand to consider the Complaints that shall be made to them , if they are severe . So that in this sort of Tyranny , a Man not only violates common Justice , but his own Vows and Obligations . This Gentleman knows the vast difference between [ Bright and Transcendental Madam ! ] and the Persian Shoo ; between [ Yours to the Center of the Earth , and your Servant to the Antipodes ] and know your Lord and Master . Now those that are of this absolute and unlimited Gentleman's mind , if they 'l be generous and honest , ought to tell the Ladies they address , what sort of Life they are like to lead , what sort of Bonds they are to come under , what vast Authority must be exercised , and that the very Desires of their Hearts must be under Government Masculine ; and if after all this they 'l come under Male-Administration , and then complain , they are certainly the persons most concerned in the Author's Discourse , and ought to consider it , and reap the benefit of it accordingly . Thus I have cast away a few leisure hours on these Reflections which I have ventured to make , and done this Author an honour he could not expect : And being engaged in defence of the Sex , if he shall preach such another Sermon , I hope some generous Gentleman or other will save me the trouble , and let the World see , that even among his own Sex , there are some who are not Partakers with him , but hate the mean and dishonourable Design with which he was certainly big , when he uttered so ungenteel and unmanly a Discourse . FINIS . Notes, typically marginal, from the original text Notes for div A32910-e500 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 2. 14. 
A26097	----	Some reflections upon marriage occasion'd by the Duke & Dutchess of Mazarine's case, which is also considered. Astell, Mary, 1668-1731. 1700 Approx. 124 KB of XML-encoded text transcribed from 53 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A26097 Wing A4067 ESTC R32824 12770685 ocm 12770685 93658 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26097) Transcribed from: (Early English Books Online ; image set 93658) Images scanned from microfilm: (Early English books, 1641-1700 ; 1029:10) Some reflections upon marriage occasion'd by the Duke & Dutchess of Mazarine's case, which is also considered. Astell, Mary, 1668-1731. [4], 98 p. Printed for John Nutt, London : 1700. Imperfect: pages tightly bound with loss of text. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mazarin, Armand Charles de La Porte, -- duc de, 1632-1713. Mazarin, Hortense Mancini, -- duchesse de, 1646-1699. Marriage. Wives. Women -- Social conditions. 2006-02 TCP Assigned for keying and markup 2006-02 Aptara Keyed and coded from ProQuest page images 2007-02 Ali Jakobson Sampled and proofread 2007-02 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion SOME REFLECTIONS UPON Marriage , Occasion'd by the Duke & Dutchess OF Mazarine's CASE ; Which is also consider'd . LONDON : Printed for John Nutt near Stationers-Hall , 1700. Advertisement . THese Reflections being made in the Country , where the Book that occasion'd them came but late to Hand , the Reader is desir'd to excuse their Vnseasonableness as well as other Faults ; and to believe that they have no other Design than to Correct some Abuses , which are not the less because Power and Prescription seem to Authorize them . If any is so needlesly curious as to enquire from what Hand they come , they may please to know , that it is not good Manners to ask , since the Title-Page does not tell them : We are all of us sufficiently Vain , and without doubt the Celebrated Name of Author , which most are so fond of , had not been avoided but for very good Reasons : To name but one ; Who will care to pull upon themselves an Hornet's Nest ? 'T is a very great Fault to regard rather who it is that Speaks , than what is spoken ; and either to submit to Authority , when we should only yield to Reason ; or if Reason press too hard , to think to ward it off by Personal Objections and Reflections . Bold Truths may pass while the Speaker is Incognito , but are seldom endur'd when he is known ; few Minds being strong enough to bear what contradicts their Principles and Practices without recriminating when they can . And tho' to tell the Truth be the most Friendly Office , yet whosoever is so hardy as to venture at it , shall be counted an Enemy for so doing . SOME REFLECTIONS UPON MARRIAGE , Occasion'd by the Duke and Dutchess of Mazarine's CASE ; which is also consider'd . CUriosity , which is sometimes an occasion of Good , and too frequently of Mischief , by disturbing either our Own , or our Neighbour's Repose , having put me upon reading the Duke and Dutchess of Mazarine 's Case ; I thought an Afternoon wou'd not be quite thrown away in pursuing some Reflections that it occasion'd . The name of Mazarine is considerable enough to draw the Eyes of the curious , and when one remembers what a noise it had made in Europe , what Politick Schemes have been laid , what vast designs brought about by the Cardinal that bore it ; how well his measures were concerted for the Grandeur of that Nation , into which he was transplanted , and that he wanted neither Power nor Inclination to establish his own Family and make it as considerable as any Subjects could possible be , and what Honours and Riches he had heap'd together in order to this , one cannot but enquire how it comes about that he should be so defeated in this last design ; and that those to whom he intrusted his Name and Treasure , should make a figure so very different from what might have been expected from them . And tho' one had not Piety enough to make a Religious Reflection , yet Civil Prudence woul'd almost enforce them to say , that Man being in Honour has no Vnderstanding , but is compar'd unto the Beasts that Perish . He blesseth his Soul , and thinks himself a happy Man , imagining his House will endure for ever , and that he has establish'd his Name and Family . But how wise soever he may be in other respects , in this he acts no better than the Ignorant and Foolish . For as he carries nothing away with him when he dies , so neither will his Pomp and Glory descend as he intended . Generous and Worthy Actions only can secure him from Oblivion , or what is worse , being remembred with Contempt ; so little reason have we to envy any Man's Wealth and Greatness , but much to Emulate his Wisdom and Vertue . The Dutchess of Mazarine's Name has spread perhaps as far as her Uncle's , and one can't help wishing that so much Wit and Beauty , so much Politeness and Address , had been accompany'd and supported by more valuable and lasting Qualities ; one cannot but desire that her Advocate instead of recriminating had clear'd the imputations laid on her , and that she her self , who says enough in her Memoirs , to shew she was unfortunate , had said more to prove her self discreet . They must be highly ill-natur'd who do not pity her ill fortune at the same time that they must blame her Conduct , and regret that such a Treasure should fall into his hands who was not worthy of it , nor knew how to value and improve it ; that she who was capable of being a great Ornament to her Family and Blessing to the Age she liv'd in , should only serve ( to say no worse ) as an unhappy Shipwrack to point out the dangers of an ill Education and unequal Marriage . Monsieur Mazarine is not to be justified , nor Madam his Spouse excus'd . It is no question which is most Criminal , the having no sense , or the abuse of a liberal Portion , nor any hard matter to determine who is most to be pity'd , he whom Nature never qualify'd for great things , who therefore can't be very sensible of great Misfortunes ; or she , who being capable of every thing , must therefore suffer more and be the more lamented . To be yoak'd for Life to a disagreeable Person and Temper , to have Folly and Ignorance tyrannize over Wit and Sense ; to be contradicted in every thing one does or says , and bore down not by Reason but Authority ; to be denied ones most innocent desires for no other cause , but the Will and Pleasure of an absolute Lord and Master , whose follies a Woman with all her Prudence cannot hide , and whose Commands she cannot but despise at the same time she obeys them , is a misery none can have a just Idea of , but those who have felt it . These are great Provocations , but nothing can justify the revenging the Injuries we receive from others , upon our selves : The Italian Proverb shews much better way Vuoi far vendetta del tuo nemico governati bene . If you would be reveng'd of your Enemies , live well . Had Madam Mazarine's Education made a right improvement of her Wit and Sense , we should not have found her seeking Relief by such imprudent , not to say Scandalous Methods , as the running away in Disguise with a spruce Cavalier , and rambling to so many Courts and Places , nor diverting her self with such Childish , Ridiculous or Ill-natur'd Amusements , as the greatest part of the Adventures in her Memoirs are made up of . True wit consists not meerly in doing or saying what is out of the way , but in such surprizing things as are fit and becoming the Person from whom they come . That which stirs us up to Laughter most commonly excites our Contempt : to Please , and to make Merry are two very different Talents . But what Remedies can be administred , what Relief expected , when Devotion , the only true support in Distress , is turn'd into Ridicule ? Unhappy is that Grandeur which makes us too great to be good ; and that Wit which sets us at a distance from true Wisdom . Even Bigotry it self , as contemptible as it is , is preferable to Prophane Wit ; for that only requires our Pity , but this deserves our Abhorrence . A Woman who seeks Consolation under Domestick troubles from the Gaieties of a Court , from Gaming and Courtship , from Rambling and odd Adventures , and the Amusements mixt Company affords , may Plaister up the Sore , but will never heal it ; nay , which is worse , she makes it Fester beyond a possibility of Cure. She justifies the Injury her Husband has done her , by shewing that whatever other good Qualities she may have , Discretion , one of the Principal , is wanting . She may be Innocent , but she can never prove she is so ; all that Charity can do for her when she 's Censur'd is only to be silent ; it can make no Apologies for suspicious Actions . An ill Husband may deprive a Wife of the comfort and quiet of her Life ; may give her occasion of exercising her Virtue , may try her Patience and Fortitude to the utmost , but that 's all he can do : 't is her self only can accomplish her Ruin. Had Madam Mazarin's Reserve been what it ought to be , Monsieur Herard needed not to have warded off so carefully , the nice Subject of the Lady's Honour , nor her Advocate have strain'd so hard for Colours to excuse such Actions as will hardly bear 'em ; but a Man indeed shews the best side of his Wit , tho' the worst of his Integrity , when he has an ill Cause to manage . Truth is bold and vehement ; she depends upon her own strength , and so she be plac'd in a true Light , thinks it not necessary to use Artifice and Address as a Recommendation ; but the prejudices of Men have made them necessary : their Imagination gets the better of their Understanding , and more judge according to Appearances , than search after the Truth of Things . What an ill Figure does a Woman make with all the Charms of her Beauty and Sprightliness of her Wit , with all her good Humour and insinuating Address ; tho' she be the best Oeconomist in the World , the most entertaining Conversation ; if she remit her Guard , abate in the Severity of her Caution and Strictness of her Virtue , and neglect those Methods which are necessary to keep her not only from a Crime , but from the very suspicion of one ! Are the being forbid having Comedies in her House , an ill natur'd Jest , dismissing of a Servant , imposing Domesticks , or frequent changing them , sufficient Reasons to Authorize a Woman's leaving her Husband and breaking from the strongest Bands , exposing her self to Temptations and Injuries from the Bad , to the contempt , or at the best to the pity of the Good , and the just Censure of all ? A Woman of sense one would think should take little satisfaction in the Cringes and Courtship of her Adorers , even when she is single ; but it is Criminal in a Wife to admit them , interested Persons may call it Gallantry , but with the modest and discreet it is like to have a harder Name , or else Gallantry will pass for a scandalous thing , not to be allow'd among Vertuous Persons . But Madam Mazarine is dead , may her Faults die with her ; may there be no more occasion given for the like Adventures , or if there is , may the Ladies be more Wise and Good than to take it ! Let us see then from whence the mischief proceeds , and try if it can be prevented ; certainly Man may be very happy in a Married State ; 't is his own fault if he is at any time otherwise . The wise Institutor of Matrimony never did any thing in vain ; we are the Sots and Fools if what he design'd for our Good , be to us an occasion of falling . For Marriage , notwithstanding all the loose talk of the Town , the Satyrs of Ancient or Modern pretenders to Wit , will never lose its due praise from judicious Persons . Tho' much may be said against this or that Match , tho' the Ridiculousness of some , the Wickedness , of others and Imprudence of too many , too often provoke our wonder or scorn , our indignation or pity , yet Marriage in general is too sacred to be treated with Disrespect , too venerable to be the subject of Raillery and Buffonery . It is the Institution of Heaven , the only Honourable way of continuing Mankind , and far be it from us to think there could have been a better than infinite Wisdom has found out for us . But upon what are the Saytrs against Marriage grounded ? Not upon the State it self , if they are just , but upon the ill Choice , or foolish Conduct of those who are in it , and what has Marriage , considered in its self , to do with that ? Let every Man bear his own Burden : If through inordinate Passion , Rashness , Humour , Pride , Coveteousness , or any the like Folly , a Man makes an Imprudent Choice , Why should Marriage be exclaim'd against ? Let him blame himself for entering into an unequal Yoke , and making Choice of one who perhaps may prove a Burthen , a Disgrace and Plague , instead of a Help and Comfort to him . Could there be no such thing as an happy Marriage , Arguments against Marriage would hold good , but since the thing is not only possible , but even very probable , provided we take but competent Care , Act like wise Men and Christians , and acquit our selves as we ought , all we have to say against it serves only to shew the levity or impiety of our own Minds , we can only make some flourishes of Wit , tho' scarce without Injustice , and tho' we talk prettily it is but very little to the purpose . Is it the being ty'd to One that offends us ? Why this ought rather to recommend it to us , and would really do so , were we guided by Reason , and not by Humour or brutish Passion . He who does not make Friendship the chief inducement to his Choice , and prefer it before any other consideration , does not deserve a good Wife , and therefore should not complain if he goes without one . Now we can never grow weary of our Friends ; the longer we have had them the more they are endear'd to us ; and if we have One well assur'd , we need seek no farther , but are sufficiently happy in Her. The love of Variety in this and in other cases , shews only the ill Temper of our own Mind , we seek for settled Happiness in this present World ; where it is not to be found , instead of being Content with a competent share , chearfully enjoying and being thankful for the Good that is afforded us , and patiently bearing with the Inconveniences that attend it . The Christian Institution of Marriage provides the best that may be for Domestick Quiet and Content , and for the Education of Children ; so that if we were not under the tye of Religion , even the Good of Society and civil Duty would oblige us to what that requires at our Hands . And since the very best of us are but poor frail Creatures , full of Ignorance and Infirmity , so that in Justice we ought to tolerate each other , and exercise that Patience towards our Companions to Day , which we give them occasion to shew towards us to Morrow , the more we are accustom'd to any one's Conversation , the better shall we understand their Humour , be more able to comply with their Weakness and less offended at it : For he who would have every one submit to his Humours and will not in his turn comply with them , tho' we should suppose him always in the Right , whereas a Man of this temper very seldom is so , he 's not fit for a Husband , scarce fit for Society , but ought to be turn'd out of the Herd to live by himself . There may indeed be inconveniencies in a Married Life ; but is there any Condition without them ? And he who lives single , that he may indulge Licentiousness and give up himself to the conduct of wild and ungovern'd Desires , or indeed out of any other inducement , than the Glory of GOD and the Good of his Soul , through the prospect he has of doing more Good , or because his frame and disposition of Mind are fitted for it , may rail as he pleases against Matrimony , but can never justifie his own Conduct , nor clear it from the imputation of Wickedness and Folly. But if Marriage be such a blessed State , how comes it , may you say , that there are so few happy Marriages ? Now in answer to this , it is not to be wonder'd that so few succeed , we should rather be surpriz'd to find so many do , considering how imprudently Men engage , the Motives they act by , and the very strange Conduct they observe throughout . For pray , what do Men propose to themselves in Marriage ? What Qualifications do they look after in a Spouse ? What will she bring is the first enquiry ? How many Acres ? Or how much ready Coin ? Not that this is altogether an unnecessary Question , for Marriage without a Competency , that is not only a bare Subsistence , but even a handsome and plentiful Provision , according to the Quality and Circumstances of the Parties , is no very comfortable Condition . They who Marry for Love as they call it , find time enough to repent their rash Folly , and are not long in being convinc'd , that whatever fine Speeches might be made in the heat of Passion , there could be no real Kindness between those who can agree to make each other miserable . But as an Estate is to be consider'd , so it should not be the Main , much less the Only consideration , for Happiness does not depend on Wealth , that may be wanting , and too often is , where this abounds . He who Marries himself to a Fortune only , must expect no other satisfaction than that can bring him , but let him not say that Marriage , but his own Covetous or Prodigal Temper , has made him unhappy . What Joy has that Man in all his Plenty , who must either run from home to possess it , contrary to all the Rules of Justice , to the Laws of GOD and Man ; nay , even in opposition to Good nature , and Good breeding too , which some Men make more account of than all the rest ; or else be forc'd to share it with a Woman whose Person or Temper is disagreeable , whose presence is sufficient to four all his Enjoyments , and if he have any remains of Religion , or Good manners , he must suffer the uneasiness of a continual watch , to force himself to a constrain'd Civility ! Few Men have so much Goodness as to bring themselves to a liking of what they loath'd , meerly because it is their Duty to like ; on the contrary , when they Marry with an indifferency , to please their Friends or encrease their Fortune , the indifferency proceeds to an aversion , and perhaps even the kindness and complaisance of the poor abus'd Wife shall only serve to encrease it . What follows then ? There is no content at home , so it is sought elsewhere , and the Fortune so unjustly got , is as carelessly squander'd . The Man takes a loose , what shou'd hinder him ? He has all in his hands , and Custom has almost taken off that small Restraint Reputation us'd to lay . The Wife finds too late what was the Idol the Man adored , which her Vanity perhaps , or it may be the Commands and Importunities of Relations , wou'd not let her see before ; and now he has got that into his possession , she must make court to him for a little sorry Alimony out of her own Estate . If Discretion and Piety prevails upon her Passions she sits down quietly , contented with her lot , seeks no Consolation in the Multitude of Adorers , since he whom only she desir'd to please , because it was her duty to do so , will take no delight in her Wit or Beauty : She follows no Diversion to allay her Grief , uses no Cordials to support her Spirit , that may sully her Vertue or bring a Cloud upon her Reputation , she makes no appeals to the mis-judging Croud , hardly mentions her Misfortunes to her most intimate Acquaintance , nor lays a load on her Husband to ease her self , but wou'd if it were possible conceal his Crimes , tho' her Prudence and Vertue give him a thousand reproaches without her Intention or knowledge ; and retiring from the World , she seeks a more solid Comfort than that can give her , taking care to do nothing that Censoriousness or even Malice it self can misconstrue to her prejudice . Now she puts on all her Reserves , and thinks even Innocent Liberties scarce allowable in her Disconsolate State ; she has other Business to mind : Nor does she in her Retirements reflect so much upon the hand that administers this bitter Cup , as consider what is the best use she can make of it . And thus indeed Marriage , however unfortunate in other respects , becomes a very great Blessing to her : She might have been exposed to all the Temptations of a plentiful Fortune , have given up her self to Sloth and Luxury , and gone on at the common rate , even of the better sort , in doing no hurt , and as little good . But now her kind Husband obliges her to Consider , and gives opportunity to exercise her Vertue ; he makes it necessary to withdraw from those Gaities and Pleasures of Life , which do more mischief under the shew of Innocency , than they cou'd if they appear'd attended with a Crime ; discomposing and dissolving the mind , and making it uncapable of any manner of good ; to be sure of any thing Great and Excellent . Silence and Solitude , the being forc'd from the ordinary Entertainments of her Station , may perhaps seem a desolate condition at first , and we may allow her , poor weak Woman ! to be somewhat shock'd at it , since even a wise and courageous Man perhaps would not keep his ground ; we would conceal if we could for the Honour of the Sex , Men's being baffled and dispirited by a smaller Matter , were not the Instances too frequent and too notorious . But a little time wears off all the uneasiness , and puts her in possession of Pleasures , which till now she has unkindly been kept a stranger to . Affliction , the sincerest Friend , the frankest Monitor , the best Instructer and indeed the only useful School that Women are ever put to , rouses her understanding , opens her Eyes , fixes her Attention , and diffuses such a Light , such a Joy into her Mind , as not only Informs her better , but entertains her more than ever her Ruel did , tho' crouded by the Men of Wit. She now distinguishes between Truth and Appearances , between solid and apparent Good ; has found out the instability of all Earthly Things , and won't any more be deceiv'd by relying on them ; can discern who are the Flatterers of her Fortune , and who the Admirers and Encouragers of her Vertue ; accounting it no little blessing to be rid of those Leeches , who only hung upon her for their own Advantage . Now sober Thoughts succeed to hurry and impertinence , to Forms and Ceremony , she can secure her Time , and knows how to Improve it ; never truly a Happy Woman till she came in the Eye of the World to be reckon'd miserable . Thus the Husband's Vices may become an occasion of the Wife's Vertues , and his neglect do her a more real Good than his Kindness could . But all injur'd Wives don't behave themselves after this Fashion , nor can their Husbands justly expect it . With what Face can he blame her for following his Example , and being as extravagant on the one Hand , as he is on the other ? Tho' she cannot justifie her Excesses to GOD , to the World , nor to her self , yet surely in respect of him they may admit of an excuse . For to all the rest of his Absurdities , ( for Vice is always unreasonable , ) he adds one more , who expects that Vertue from another which he won't practise himself . But suppose a Man does not Marry for Money , tho' for one that does not , perhaps there are thousands that do ; let him Marry for Love , and Heroick Action , which makes a mighty noise in the World , partly because of its rarity , and partly in regard of its extravagancy , and what does his Marrying for Love amount to ? There 's no great odds between his Marrying for the Love of Money , or for the Love of Beauty , the Man does not Act according to Reason in either Case ; but is govern'd by irregular Appetites . But he loves her Wit perhaps , and this you 'l say is more Spiritual , more Refin'd ; not at all if you examine it to the Bottom . For what is that which now adays passes under the name of Wit ? A bitter and ill-natur'd Raillery , a pert Repartée , or a confident talking at all , and in such a multitude of Words , it's odds if something or other does not pass that is surprizing , tho' every thing that surprizes does not please ; some things are wonder'd at for their ugliness , as well as others for their Beauty . True Wit , durst one venture to describe it , is quite another thing , it consists in such a Sprightliness of Imagination , such a reach and turn of thought , so properly exprest , as strikes and pleases a judicious Tast . For tho' as one says of Beauty , 't is in no Face but in the Lover's Mind , so it may be said of some sorts of Wit , it is not in him that speaks , but in the Imagination of his hearer , yet doubtless there is a true Standard-Wit , which must be allow'd for such by every one who understands the Terms . I don't say that they shall all equally like it ; and it is this standard-Wit that always pleases , the Spurious does so only for a Season . Now what is it that strikes a judicious Tast ? Not that to be sure , which injures the absent , or provokes the Company , which poisons the Mind under pretence of entertaining it , proceeding from or giving Countenance to false Ideas , to dangerous and immoral Principles . Wit indeed is distinct from Judgment , but it is not contrary to it ; 't is rather its Handmaid , serving to awaken and fix the Attention , that so we may Judge rightly . Whatever Charms , does so because of its Regularity and Proportion ; otherwise , tho' it is extraordinary and out of the way , it will only be star'd on like a Monster , but can never be lik'd . And tho' a thought is ever so fine and new , ever so well exprest , if it suits not with decorum and good Manners , it is not just and fit , and therefore offends our Reason , and consequently has no Charms , nor should afford us any entertainment . But it must not be suppos'd that Women's Wit approaches those heights which Men arrive at , or that they indulge those Liberties the other take . Decency lays greater restraints on them , their timorousness does them this one , and perhaps this only piece of Service , it keeps them from breaking thro' these restraints and following their Masters and Guides in many of their daring and masculine Crimes . As the World goes , your Witty Men are usually distinguish'd by the Liberty they take with Religion , good Manners , or their Neighbour's Reputation : But , GOD be thank'd , it is not yet so bad , as that Women should form Cabals to propagate Atheism and Irreligion . A Man then cannot hope to find a Woman whose Wit is of a size with his , but when he doats on Wit it is to be imagin'd he makes choice of that which comes the nearest to his own . Thus , whether it be Wit or Beauty that a Man 's in Love with , there 's no great hopes of a lasting Happiness ; Beauty with all the helps of Art is of no very lasting date , the more it is help'd the sooner it decays , and he who only or chiefly chose for Beauty , will in a little time find the same reason for another choice . Nor is that sort of Wit which he prefers of a more sure tenure , or allowing it to last , it will not always please . For that which has not a real excellency and value in it self , entertains no longer than that giddy Humour which recommended it to us holds ; and when we can like on no just , or on very little Ground , 't is certain a dislike will arise , as lightly and as unaccountably . And it is not improbable that such a Husband may in a little time by ill usage provoke such a Wife to exercise her Wit , that is , her Spleen on him , and then it is not hard to guess how very agreeable it will be to him . In a Word , when we have reckon'd up how many look no further than the making of their Fortune , as they call it ; who don 't so much as propose to themselves any satisfaction in the Woman to whom they Plight their Faith , seeking only to be Masters of her Fortune , that so they may have Money enough to indulge all their irregular Appetites ; who think they are as good as can be expected , if they are but according to the fashionable Term , Civil Husbands : When we have taken the number of your giddy Lovers , who are not more violent in their Passion than they are certain to Repent of it : When to these you have added such as Marry without any Thought at all , further than that it is the Custom of the World ; what others have done before them ; that the Family must be kept up , the ancient Race preserv'd , and therefore their kind Parents and Guardians chuse as they think convenient , without ever consulting the Young ones Inclinations , who must be satisfied or pretend so at least , upon pain of their displeasure , and that heavy consequence of it , forfeiture of their Estate : These set aside , I fear there will be but a small remainder to Marry out of better considerations , and even amongst the few that do , not one in a hundred takes care to deserve his Choice . But do the Women never choose amiss ? Are the Men only in fault ? That is not pretended ; for he who will be just , must be forc'd to acknowledge , that neither Sex is always in the right . A Woman indeed can't properly be said to Choose , all that is allow'd her , is to Refuse or Accept what is offer'd . And when we have made such reasonable allowances as are due to the Sex , perhaps they may not appear so much in fault as one would at first imagine , and a generous Spirit will find more occasion to pity , than to reprove . But sure I transgress — it must not be suppos'd that the Ladies can do amiss , he is but an ill-bred Fellow who pretends that they need amendment ! They are no doubt on 't always in the right , and most of all when they take pity on distressed Lovers ; whatever they say carries an Authority that no Reason can resist , and all that they do must needs be Exemplary ! This is the Modish Language , nor is there a Man of Honour amongst the whole Tribe that would not venture his Life , nay and his Salvation too in their Defence , if any but himself attempts to injure them . But I must ask pardon if I can't come up to these heights , nor flatter them with the having no faults , which is only a malicious way of continuing and encreasing their Mistakes . Women , it 's true , ought to be treated with Civility ; for since a little Ceremony and out-side Respect is all their Guard , all the privilege that 's allow'd them , it were barbarous to deprive them of it ; and because I would treat them civilly , I would not express my Civility at the usual Rate . I would not under pretence of honouring and paying a mighty Deference to the Ladies , call them fools to their faces ; for what are all the fine Speeches and Submissions that are made , but an abusing them in a well-bred way ? She must be a Fool with a witness , who can believe a Man , Proud and Vain as he is , will lay his boasted Authority , the Dignity and Prerogative of his Sex , one Moment at her Feet , but in prospect of taking it up again to more advantage ; he may call himself her Slave a few days , but it is only in order to make her his all the rest of his Life . Indeed that mistaken Self-Love that reigns in the most of us , both Men and Women , that over-good Opinion we have of our selves , and desire that others should have of us , makes us swallow every thing that looks like Respect , without examining how wide it is from what it appears to be . For nothing is in truth a greater outrage than Flattery and feign'd Submissions , the plain English of which is this ; I have a very mean Opinion both of your Understanding and Vertue , you are weak enough to be impos'd on , and vain enough to snatch at the Bait I throw ; there 's no danger of your finding out my meaning , or disappointing me of my Ends. I offer you Incense 't is true , but you are like to pay for 't , and to make me a Recompence for your Folly in Imagining I would give my self this trouble , did I not hope , nay were I not sure , to find my own account in it . If for nothing else , you 'll serve at least as an exercise of my Wit , and how much soever you swell with my breath , 't is I deserve the Praise for talking so well on so poor a Subject . We who make the Idols , are the greater Deities ; and as we set you up , so it is in our power to reduce you to your first obscurity , or to somewhat worse , to Contempt ; you are therefore only on your good behaviour , and are like to be no more than what we please to make you . This is the Flatterer's Language aside , this is the true sense of his heart , whatever his Grimace may be before the Company . Not but that 't is possible , and sometimes matter of Fact , to express our selves beyond the Truth in praise of a Person , and yet not be guilty of Flattery ; but then we must Think what we say , and Mean what we Profess . We may be so blinded by some Passion or other , especially Love , which in Civil and Good-natur'd Persons is apt to exceed , as to believe some Persons more deserving than really they are , and to pay them greater Respect and Kindness than is in strictness due to them . But this is not the present Case ; for our fine Speech-makers doat too much on themselves to have any great passion for another , their Eyes are too much fixt on their own Excellencies , to view another's good Qualities through a Magnifying-Glass , at least if ever they turn that end of the Perspective towards their Neighbours , 't is only in respect and reference to themselves . They are their own Centres , they find a disproportion in every line that does not tend thither , and in the next visit they make you shall hear all the fine things they said repeated to the new Object , and nothing remembred of the former but her Vanity , or something else as Ridiculous , which serves for a foil , or a whet to Discourse . For let there be ever so many Wits in the Company , Conversation would languish , and they would be at a loss , did not a little Censoriousness come in at a need to help them . Let us then treat the Ladies as Civilly as may be , but let us not do it by Flattering them , but by endeavouring to make them such as may truly deserve our hearty Esteem and Kindness . Men ought really for their own sakes to do what in them lies to make Women wise and Good , and then it might be hoped they themselves would effectually Study and Practice that Wisdom and Vertue they recommend to others . But so long as Men have base and unworthy Ends to serve , it is not to be expected that they should consent to such Methods as would certainly disappoint them . They would have their own Relations do well , that 's their Interest ; but it sometimes happens to be for their turn that another Man's should not , and then their Generosity fails them , and no Man is apter to find fault with another's dishonourable Actions , than he who is ready to do , or perhaps has done the same himself . And as Men have little reason to expect Happiness when they Marry only for the Love of Money , Wit or Beauty , as has been already shewn , so much less can a Woman expect a tolerable life , when she goes upon these Considerations . Let the business be carried as Prudently as it can be on the Womans side , a reasonable Man can't deny that she has by much the harder bargain . Because she puts her self entirely into her Husband's Power , and if the Matrimonial Yoke be grievous , neither Law nor Custom affords her that redress which a Man obtains . He who has Sovereign Power does not value the Provocations of a Rebellious Subject , but knows how to subdue him with ease , and will make himself obey'd ; but Patience and Submission are the only Comforts that are left to a poor People , who groan under Tyranny , unless they are Strong enough to break the Yoke , to Depose and Abdicate , which I doubt wou'd not be allow'd of here . For whatever may be said against Passive-Obedience in another case , I suppose there 's no Man but likes it very well in this ; how much soever Arbitrary Power may be dislik'd on a Throne , Not Milton himself wou'd cry up Liberty to poor Female Slaves , or plead for the Lawfulness of Resisting a Private Tyranny . If there be a disagreableness of Humours , which in my mind is harder to be born than greater faults , as being a continual Plague , and for the most part incurable ; other Vices a Man may grow weary of , or may be convinced of the evil of them ; He may forsake them , or they him , but his Humour and Temper are seldom , if ever put off , Ill-nature sticks to him from his Youth to his grey Heirs , and a Boy ●hat's Humorous and Proud , makes a Pee●ish , Positive and Insolent Old Man. Now ●f this be the case , and the Husband be ●ull of himself , obstinately bent on his own way with or without Reason , if he be ●ne who must be always Admir'd , always Humour'd , and yet scarce knows what will please him ; if he has Prosperity e●ough to keep him from considering , and to furnish him with a train of Flatterers and obsequious Admirers ; and Learning and Sense enough to make him a Fop in Perfection ; for a Man can never be a complete Coxcomb , unless he has a considerable share of these to value himself upon ; what can the poor Woman do ? the Husband is too wise to be Advis'd , too good to be Reform'd , she must follow all his Paces , and tread in all his unreasonable steps , or there is no Peace , no Quiet for her , she must obey with the greatest exactness , 't is in vain to expect any manner of Compliance on his side , and the more she complies the more she may ; his fantastical humours grow with her desire to gratifie them , for Age encreases Opiniatry in some , as well as it does Experience in others . Of such sort of folks as these it was that Solomon spake , when he said , Seest thou a Man wise in his own conceit , there is more hope of a Fool than of him ; That is , the profligate Sinner , such a one being always a Fool in Solomon's Language , is in a fairer way of being convinc'd of his folly , and brought to reason , than the Proud Conceited Man. That Man indeed can never be good at heart , who is full of himself and his own Endowments . Not that it is necessary , because it is not possible for one to be totally ignorant of his own good Qualities , I had almost said he ought to have a Modest sense of 'em , otherwise he can't be duly thankful , nor make the use of them that is required , to the glory of God , and the good of Mankind ; but he views them in a wrong light , if he discerns any thing that may exalt him above his Neighbours , make him over-look their Merit , or treat them with Neglect or Contempt . He ought to behold them with fear and trembling , as Talents which he has freely receiv'd , and for which he is highly Accountable , and therefore they shou'd not excite his Pride , but his Care and Industry . And if Pride and Self-conceit keep a Man who has some good Qualities , and is not so bad as the most of his Neighbours from growing better , it for certain confirms and hardens the Wicked in his Crimes , it sets him up for a Wit , that is , according to Modern acceptation , one who rallies at all that is serious , a contemner of the Priests first , and then of the Deity himself . For Penitence and Self-condemnation are what his Haughtiness cannot bear , and since the Crimes he has been guilty of have brought on him the reproaches of his own Mind , since he will not take the regular way to be rid of them , which is by Humbling himself and making his Peace with Heaven , he bids defiance to it , and wou'd if he could believe there is no future State , no after Retribution , because he knows that a heavy lot is in justice due to him . If therefore it be a Woman 's hard Fate to meet with a disagreeable Temper , and of all others the Haughty , Imperious and Self-conceited are the most so , she is as unhappy as any thing in the World can make her . When a Wife's Temper does not please , if she makes her Husband uneasie , he can find entertainments abroad , he has a hundred ways of relieving himself , but neither Prudence nor Duty will allow a Woman to fly out , her Business and Entertainment are at home , and tho' he make it ever so uneasie to her she must be content and make her best on 't . She who Elects a Monarch for Life , who gives him an Authority she cannot recall however he misapply it , who puts her Fortune and Person entirely in his Power ; nay even the very desires of her Heart according to some learned Casuists , so as that it is not lawful to Will or Desire any thing but what he approves and allows , had need be very sure that she does not make a Fool her Head , nor a Vicious Man her Guide and Pattern , she had best stay till she can meet with one who has the Government of his own Passions and has duly regulated his own Desires , since he is to have such an absolute Power over hers . But he who doats on a Face , he who makes Money his Idol , he who is Charm'd with vain and empty Wit , gives no such Evidence , either of Wisdom or Goodness , that a Woman of any tolerable Sense shou'd care to venture her self to his Conduct . Indeed , your fine Gentleman's Actions are now a days such , that did not Custom and the Dignity of his Sex give Weight and Authority to them , a Woman that thinks twice might bless her self , and say , is this the Lord and Master to whom I am to promise Love , Honour and Obedience ? What can be the Object of Love but amiable Qualities , the Image of the Deity impress'd upon a generous and god-like Mind , a Mind that is above this World , to be sure above all the Vices , the Tricks and Baseness of it ; a Mind that is not full of it self , not contracted to little private Interests , but in imitation of that glorious Pattern it endeavours to Copy after , expands and diffuses it self to its utmost capacity in doing Good. But this fine Gentleman is quite of another Strain , he is the reverse of this in every Instance . He is I confess very fond of his own Dear Person , he sees very much in it to admire ; his Air and Mien , his Words and Actions , every Motion he makes declares it ; but they must have a Judgment of his size , every whit as Shallow , and a Partiality as great as his own , who can be of his Mind . How then can I Love ? And if not Love , much less Honour . Love may arise from Pity or a generous Desire to make that Lovely which as yet is not so , when we see any hopes of Success in our Endeavours of improving it ; but Honour supposes some excellent Qualities already , something worth our Esteem , but alas there is nothing more Contemptible then this trifle of a Man , this meer Out-side , whose Mind is as Base and Mean as his external Pomp is Glittering . His Office or Title apart , to which some Ceremonious Observance must be paid for Order's sake , there 's nothing in him that can command our Respect . Strip him of Equipage and Fortune , and such things as only dazle our Eyes and Imaginations , but don't in any measure affect our Reason , or cause a Reverence in our Hearts , and the poor Creature sinks beneath our Notice , because not supported by real Worth. And if a Woman can neither Love nor Honour , she does ill in promising to Obey , since she is like to have a crooked Rule to regulate her Actions . A meer Obedience , such as is paid only to Authority , and not out of Love and a sense of the Justice and Reasonableness of the Command , will be of an uncertain Tenure . As it can't but be uneasie to the Person who pays it , so he who receives it will be sometimes disappointed when he expects to find it , for that Woman must be endow'd with a Wisdom and Goodness much above what we suppose the Sex capable of , I fear much greater than e're a Man can pretend to , who can so constantly conquer her Passions , and divest her self even of Innocent Self-love , as to give up the Cause when she is in the right , and to submit her enlightned Reason , to the imperious Dictates of a blind Will , and wild Imagination , even when she clearly perceives the ill Consequences of it , the Imprudence , nay Folly and Madness of such a Conduct . And if a Woman runs such a Risque when she Marrys Prudently , according to the Opinion of the World , that is , when she permits her self to be dispos'd of to a Man equal to her in Birth , Education and Fortune , and as good as the most of his Neighbours , ( for if none were to Marry , but Men of strict Vertue and Honour , I doubt the World would be but thinly Peopled ) if at the very best her Lot is hard , what can she expect who is Sold , or any otherwise betray'd into mercenary Hands , to one who is in all , or most respects unequal to her ? A Lover who comes upon what is call'd equal Terms , makes no very advantageous Proposal to the Lady he Courts , and to whom he seems to be an humble Servant , for under many sounding Complements , Words that have nothing in them , this is his true meaning , He wants one to manage his Family , an House-keeper , an upper Servant , one whose Interest it will be not to wrong him , and in whom therefore he can put greater confidence than in any he can hire for Money . One who may breed his Children , taking all the care and trouble of their Education , to preserve his Name and Family . One whose Beauty , Wit or good Humour and agreeable Conversation will entertain him at Home when he has been contradicted and disappointed abroad ; who will do him that Justice the ill-natur'd World denys him , that is , in any one's Language but his own , sooth his Pride and Flatter his Vanity , by having always so much good Sense as to be on his side , to conclude him in the right , when others are so Ignorant , or so Rude as to deny it . Who will not be Blind to his Merit nor contradict his Will and Pleasure , but make it her Business , her very Ambition to content him : Whose softness and gentle Compliance will calm his Passions , to whom he may safely disclose his troublesome Thoughts , and in her Breast discharge his Cares ; whose Duty , Submission and Observance will heal those Wounds other Peoples opposition or neglect have given him . In a Word , one whom he can intirely Govern and consequently may form her to his will and liking , who must be his for Life , and therefore cannot quit his Service let him treat her how he will. And if this be what every Man expects , the sum of his violent Love and Courtship , when it is put into Sense and rendred Intelligible , to what a fine pass does she bring her self who purchases a Lord and Master , not only with her Money , but with what is of greater Value , at the price of her Discretion ? Who has not so much as that poor Excuse , Precedent and Example ; or if she has , they are only such as all the World condemns ? She will not find him less a Governor because she was once his Superior , on the contrary the scum of the People are most Tyranical when they get the Power , and treat their Betters with the greatest Insolence . For as the wise Man long since observ'd , a Servant when he Reigns is one of those things for which the Earth is disquieted , and which no Body is able to bear . It is the hardest thing in the World for a Woman to know that a Man is not Mercenary , that he does not Act on base and ungenerous Principles , even when he is her Equal , because being absolute Master , she and all the Grants he makes her are in his Power , and there have been but too many instances of Husbands that by wheedling or threatning their Wives , by seeming Kindness or cruel Usage , have perswaded or forc'd them out of what has been settled on them . So that the Woman has in truth no security but the Man's Honour and Good-nature , a security that in this present Age no wise Person would venture much upon . A Man enters into Articles very readily before Marriage , and so he may , for he performs no more of them afterwards than he thinks fit . A Wife must never dispute with her Husband , his Reasons are now no doubt on 't better than hers , whatever they were before ; he is sure to perswade her out of her Agreement , and bring her , it must be suppos'd , Willingly , to give up what she did vainly hope to obtain , and what she thought had been made sure to her . And if she shew any Refractoriness , there are ways enough to humble her ; so that by right or wrong the Husband gains his will. For Covenants between Husband and Wife , like Laws in an Arbitrary Government , are of little Force , the Will of the Sovereign is all in all . Thus it is in Matter of Fact , I will not answer for the Right of it ; for if the Woman's Reasons upon which those Agreements are grounded are not Just and Good , why did he consent to them ? Was it because there was no other way to obtain his Suit , and with an intention to Annul them when it shall be in his Power ? Where then is his Sincerity ? But if her Reasons are good , where is his Justice in obliging her to quit them ? He neither way acts like an equitable or honest Man. But when a Woman Marrys unequally and beneath her self , there is almost Demonstration that the Man is Sordid and Unfair , that instead of Loving her he only Loves himself , trapans and ruines her to serve his own Ends. For if he had not a mighty Opinion of himself , ( which temper is like to make an admirable Husband , ) he cou'd never imagine that his Person and good Qualities cou'd make compensation for all the advantages she quits on his account . If he had a real Esteem for her or valu'd her Reputation , he wou'd not expose it , nor have her Discretion call'd in Question for his sake ; and if he truly Lov'd her he wou'd not reduce her to Straits and a narrow Fortune , nor so much as lessen her way of Living to better his own . For since GOD has plac'd different Ranks in the World , put some in a higher and some in a lower Station , for Order and Beauty's sake , and for many good Reasons ; tho' it is both our Wisdom and Duty not only to submit with Patience , but to be Thankful and well-satisfied when by his Providence we are brought low , yet there is no manner of Reason for us to Degrade our selves ; on the contrary , much why we ought not . The better our Lot is in this World and the more we have of it , the greater is our leisure to prepare for the next ; we have the more opportunity to exercise that God-like Quality , to tast that Divine Pleasure , Doing good to the Bodies and Souls of those beneath us . Is it not then ill Manners to Heaven , and an irreligious contempt of its Favours , for a Woman to slight that nobler Employment , to which it has assign'd her , and thrust her self down to a meaner Drudgery ▪ to what is in a very literal Sense a caring for the things of the World , a caring not only to Please , but to Maintain a Husband ? And a Husband so chosen will not at all abate of his Authority and right to Govern , whatever fair Promises he might make before . She has made him her Head , and he thinks himself as well qualify'd as the best to Act accordingly , nor has she given him any such Evidence of her Prudence as may dispose him to make an Act of Grace in her Favour . Besides , great Obligations are what Superiors cannot bear , they are more than can be return'd ; to acknowledge were only to reproach themselves with ingratitude , and therefore the readiest way is not to own but overlook them , or rather , as too many do , to repay them with Affronts and Injuries . What then is to be done ? How must a Man chuse , and what Qualities must encline a Woman to accept , that so our Marry'd couple may be as happy as that State can make them ? This is no hard Question ▪ let the Soul be principally consider'd , and regard had in the first Place to a good Understanding , a Vertuous Mind , and in all other respects let there be as much equality as may be . If they are good Christians and of suitable Tempers all will be well , but I should be shrewdly tempted to suspect their Christianity who Marry after any of those ways we have been speaking of . I dare venture to say , that they don't Act according to the Precepts of the Gospel , they neither shew the Wisdom of the Serpent , nor the Innocency of the Dove , they have neither so much Government of themselves , nor so much Charity for their Neighbours , they neither take such care not to Scandalize others , nor to avoid Temptations themselves , are neither so much above this World , nor so affected with the next , as they wou'd certainly be did the Christian Religion operate in their Hearts , did they rightly understand and sincerely Practise it , or Acted indeed according to the Spirit of the Gospel . But it is not enough to enter wisely into this State , care must be taken of our Conduct afterwards . A Woman will not want being admonish'd of her Duty , the custom of the World , Oeconomy , every thing almost reminds her of it . Governors do not often suffer their Subjects to forget Obedience through their want of demanding it , perhaps Husbands are but too forward on this occasion , and claim their Right oftner and more Imperiously than either Discretion or good Manners will justifie , and might have both a more chearful and constant Obedience paid them if they were not so rigorous in Exacting it . For there is a mutual Stipulation , and Love , Honour and Worship , by which certainly Civility and Respect at least are meant , is as much the Woman 's due , as Love , Honour and Obedience is the Man's , and being the Woman is said to be the weaker Vessel the Man shou'd be more careful not to grieve or offend her . Since her Reason is suppos'd to be less , and her Passions stronger than his , he shou'd not give occasion to call that supposition in Question by his pettish carriage and needless Provocations . Since he is the Man , by which very Word Custom wou'd have us understand not only greatest strength of Body , but even greatest firmness and force of Mind , he shou'd not play the little Master so much as to expect to be cocker'd , nor run over to that side which the Woman us'd to be rank'd in ; for according to the Wisdom of the Italians , Volete ? si dice a gli ammalati : Will you ? Is spoken to sick Folks . Indeed Subjection , according to the common Notion of it , is not over easie , none of us whether Men or Women but have so good an Opinion of our own Conduct as to believe we are fit , if not to direct others , at least to govern our selves . Nothing but a sound Understanding , and Grace the best improver of natural Reason , can correct this Opinion , truly humble us , and heartily reconcile us to Obedience . This bitter Cup therefore ought to be sweetned as much as may be ; for Authority may be preserv'd and Government kept inviolable , without that nauseous Ostentation of Power which serves to no end or purpose , but to blow up the Pride and Vanity of those who have it , and to exasperate the Spirits of such as must truckle under it . Insolence 't is true is never the effect of Power but in weak and cowardly Spirits , who wanting true Merit and Judgment to support themselves in that advantage ground on which they stand , are ever appealing to their Authority , and making a shew of it to maintain their Vanity and Pride . A truly great Mind and such as is fit to Govern , tho' it may stand on its Right with its Equals , and modestly expect what is due to it even from its Superiors , yet it never contends with its Inferiors , nor makes use of its Superiority but to do them Good. So that considering the just Dignity of Man , his great Wisdom so conspicuous on all occasions , the goodness of his Temper and Reasonableness of all his Commands , which makes it a Woman's Interest as well as Duty to be observant and Obedient in all things , that his Prerogative is settled by an undoubled Right and the Prescription of many Ages , it cannot be suppos'd that he should make frequent and insolent Claims of an Authority so well establish'd and us'd with such moderation , nor give an impartial By-stander ( cou'd such an one be found ) any occasion from thence to suspect that he is inwardly conscious of the Badness of his Title ; Usurpers being always most desirous of Recognitions and busie in imposing Oaths , whereas a Lawful Prince contents himself with the usual Methods and Securities . And since Power does naturally puff up , and he who finds himself exalted , seldom fails to think he ought to be so , it is more suitable to a Man's Wisdom and Generosity to be mindful of his great Obligations than to insist on his Rights and Prerogatives . Sweetness of Temper and an obliging Carriage are so justly due to a Wife , that a Husband who must not be thought to want either Understanding to know what is fit , nor Goodness to perform it , can't be suppos'd not to shew them . For setting aside the hazards of her Person to keep up his Name and Family , with all the Pains and Trouble that attend it , which may well be thought great enough to deserve all the respect and kindness that may be , setting this aside , tho' 't is very considerable , a Woman has so much the disadvantage in most , I was about to say in all things , that she makes a Man the greatest Complement in the World when she condescends to take him for Better for Worse . She puts her self intirely in his Power , leaves all that is dear to her , her Friends and Family , to espouse his Interests and follow his Fortune , and makes it her Business and Duty to please him ! What acknowledgments , what returns can he make ? What Gratitude can be sufficient for such Obligations ? She shews her good Opinion of him by the great Trust she reposes in him , and what a Brute must he be who betrays that Trust , or acts any way unworthy of it ? Ingratitude is one of the basest Vices , and if a Man's Soul is sunk so low as to be guilty of it towards her who has so generously oblig'd him , and who so intirely depends on him , if he can treat her Disrespectfully , who has so fully testify'd her Esteem of him , she must have a stock of Vertue which he shou'd blush to discern , if she can pay him that Obedience of which he is so unworthy . Superiors indeed are too apt to forget the common Priviledges of Mankind , that their Inferiors share with them the greatest Benefits , and are as capable as themselves of enjoying the supreme Good ; that tho' the Order of the World requires an Outward Respect and Obedience from some to others , yet the Mind is free , nothing but Reason can oblige it , 't is out of the reach of the most absolute Tyrant . Nor will it ever be well either with those who Rule or those in Subjection , even from the Throne to every Private Family , till those in Authority look on themselves as plac'd in that Station for the good and improvement of their Subjects , and not for their own sakes ; not as the reward of their Merit or that they may prosecute their own Desires and fulfil all their Pleasure , but as the Representatives of GOD whom they ought to imitate in the Justice and Equity of their Laws , in doing good and communicating Blessings to all beneath them : By which , and not by following the imperious Dictates of their own will , they become truly Great and Illustrious and Worthily fill their Place . And the Governed for their Part ceasing to envy the Pomp and Name of Authority , shou'd respect their Governours as plac'd in GOD's stead and contribute what they can to ease them of their real Cares , by a chearful and ready compliance with those their endeavours , and by affording them the Pleasure of success in such noble and generous Designs . For upon a due estimate things are pretty equally divided ; those in Subjection as they have a less Glorious , so they have an easier task and a less account to give , whereas he who Commands has in a great measure the Faults of others to answer for as well as his own . T is true he has the Pleasure of doing more good than a Private Person can , and shall receive the Reward of it when time shall be no more , in compensation for the hazards he runs , the difficulties he at present encounters , and the large Account he is to make hereafter , which Pleasure and Reward are highly desirable and most worthy our pursuit ; but they are Motives which such as usurp on their Governors , and make them uneasie in the due discharge of their Duty , never propose . And for those other little things that move their Envy and Ambition , they are of no Esteem with a just Considerer , nor will such as violently pursue , find their Account in them . But how can a Man respect his Wife when he has a contemptible Opinion of her and her Sex ? When from his own Elevation he looks down on them as void of Understanding , and full of Ignorance and Passion , so that Folly and a Woman are equivalent Terms with him ? Can he think there is any Gratitude due to her whose utmost services he exacts as strict Duty ? Because she was made to be a Slave to his Will , and has no higher end than to Serve and Obey him ? Perhaps we arrogate too much to our selves when we say this Material World was made for our sakes ; that its Glorious Maker has given us the use of it is certain , but when we suppose that over which we have Dominion to be made purely for our sakes , we draw a false Conclusion , as he who shou'd say the People were made for the Prince who is set over them , wou'd be thought to be out of his Senses as well as his Politicks . Yet even allowing that he who made every thing in Number , Weight and Measure , who never acts but for some great and glorious End , an End agreeable to his Majesty , allowing that he Created such a Number of Rational Spirits merely to serve their fellow Creatures , yet how are these Lords and Masters helpt by the Contempt they shew of their poor humble Vassals ? Is it not rather an hindrance to that Service they expect , as being an undeniable and constant Proof how unworthy they are to receive it ? None of GOD's Creatures absolutely consider'd are in their own Nature Contemptible ; the meanest Fly , the poorest Insect has its Use and Vertue . Contempt is scarce a Human Passion , one may venture to say it was not in Innocent Man , for till Sin came into the World , there was nothing in it to be Contemn'd . But Pride which makes every thing serve its purposes , wrested this Passion from its only Use , so that instead of being an Antidote against Sin , it is become a grand promoter of it , nothing making us more worthy of that Contempt we shew , than when poor , weak , dependent Creatures as we are ! we look down with Scorn and Disdain on others . There is not a surer Sign of a noble Mind , a Mind very far advanc'd towards Perfection , than the being able to bear Contempt and an unjust Treatment from ones Superiors evenly and patiently . For inward Worth and real Excellency are the true Ground of Superiority , and one Person is not in reality better than another , but as he is more Wise and Good. But this World being a place of Tryal and govern'd by general Laws , just Retributions being reserv'd for hereafter , Respect and Obedience many times become due for Order's sake to those who don 't otherwise deserve them . Now tho' Humility keeps us from over-valuing our selves or viewing our Merit thro' a false and magnifying Medium , yet it does not put out our Eyes , it does not , it ought not to deprive us of that pleasing sentiment which attends our Acting as we ought to Act , which is as it were a foretast of Heaven , our present Reward for doing what is Just and Fit. And when a Superior does a Mean and unjust Thing , as all Contempt of one's Neighbour is , and yet this does not provoke his Inferiors to refuse that Observance which their Stations in the World require , they cannot but have an inward Sense of their own real Superiority , the other having no pretence to it , at the same time that they pay him an outward Respect and Deference , which is such a flagrant Testimony of the sincerest Love of Order as proves their Souls to be of the highest and noblest Rank . A Man therefore for his own sake , and to give evidence that he has a Right to those Prerogatives he assumes , shou'd treat Women with a little more Humanity and Regard than is usually paid them . Your whifling Wits may scoff at them , and what then ? It matters not , for they Rally every thing tho' ever so Sacred , and rail at the Women commonly in very good Company . Religion , its Priests , and these its most constant and regular Professors , are the usual Subjects of their manly , mannerly and surprizing Jests . Surprizing indeed ! not for the newness of the Thought , the brightness of the Fancy , or nobleness of Expression , but for the good Assurance with which such thread-bare Jests are again and again repeated . But that your grave Dons , your Learned Men , and which is more your Men of Sense as they wou'd be thought , should stoop so low as to make Invectives against the Women , forget themselves so much as to Jest with their Slaves , who have neither Liberty nor Ingenuity to make Reprizals ! that they shou'd waste their Time and debase their good Sense which fits them for the most weighty Affairs , such as are suitable to their profound Wisdoms and exalted Understandings ! to render those poor Wretches more ridiculous and odious who are already in their Opinion sufficiently contemptible , and find no better exercise of their Wit and Satyr than such as are not worth their Pains , tho' it were possible to Reform them , this , this indeed may justly be wondred at ! I know not whether or no Women are allow'd to have Souls , if they have , perhaps it is not prudent to provoke them too much , least silly as they are , they at last recriminate , and then what polite and well-bred Gentleman , tho' himself is concern'd , can forbear taking that lawful Pleasure which all who understand Raillery must tast , when they find his Jests who insolently began to peck at his Neighbour , return'd with Interest upon his own Head ? And indeed Men are too Humane , too Wise to venture at it did they not hope for this effect , and expect the Pleasure of finding their Wit turn to such account ; for if it be Lawful to reveal a Secret , this is without doubt the whole design of those fine Discourses which have been made against the Women from our great Fore-Fathers to this present Time. Generous Man has too much Bravery , he is too Just and too Good to assault a defenceless Enemy , and if he did inveigh against the Women it was only to do them Service . For since neither his Care of their Education , his hearty endeavours to improve their Minds , his wholesome Precepts , nor great Example cou'd do them good , as his last and kindest Essay he resolv'd to try what Contempt wou'd do , and chose rather to expose himself by a seeming want of Justice , Equity , Ingenuity and Good-nature , than suffer Women to remain such vain and insignificant Creatures as they have hitherto been reckon'd . And truly Women are some degrees beneath what I have thus far thought them , if they do not make the best use of his kindness , improve themselves , and like Christians return it . Let us see then what is their Part , what must they do to make the Matrimonial Yoke tolerable to themselves as well as Pleasing to their Lords and Masters ? That the World is an empty and deceitful Thing , that those Enjoyments which appear so desirable at a distance , which rais'd our Hopes and Expectations to such a mighty Pitch , which we so passionately coveted and so eagerly pursued , vanish at our first approach , leaving nothing behind them but the Folly of Delusion , and the pain of disappointed Hopes , is a common Out-cry ; and yet as common as it is , tho' we complain of being deceiv'd this Instant , we do not fail of contributing to the Cheat the very next . Tho in reality it is not the World that abuses us , t is we abuse our selves , it is not the emptiness of that , but our own false Judgments , our unreasonable desires and Expectations that Torment us ; for he who exerts his whole strength to lift a Straw , ought not to complain of the Burden but of his own disproportionate endeavour which gives him the pain he feels . The World affords us all that Pleasure a sound Judgment can expect from it , and answers all those Ends and Purposes for which it was design'd , let us expect no more than is reasonable , and then we shall not fail of our Expectations . It is even so in the Case before us ; a Woman who has been taught to think Marriage her only Preferment , the sum-total of her Endeavours , the completion of all her hopes , that which must settle and make her Happy in this World , and very few , in their Youth especially , carry a Thought steddily to a greater distance ; She who has seen a Lover dying at her Feet , and can't therefore imagine that he who professes to receive all his Happiness from her can have any other Design or Desire than to please her ; whose Eyes have been dazled with all the Glitter and Pomp of a Wedding , and who hears of nothing but Joy and Congratulation ; who is transported with the Pleasure of being out of Pupillage , and Mistress not only of her self but of a Family too : She who is either so simple or so vain , as to take her Lover at his Word either as to the Praises he gave her , or the Promises he made for himself : In sum , she whose Expectation has been rais'd by Court-ship , by all the fine things that her Lover , her Governess and Domestick Flatterers say , will find a terrible disappointment when the hurry is over , and when she comes calmly to consider her Condition , and views it no more under a false Appearance , but as it truly is . I doubt in such a View it will not appear over-desirable if she regards only the Present State of Things . Hereafter may make amends for what she must be prepar'd to suffer here , then will be her Reward , this is her time of Tryal , the Season of exercising and improving her Vertues . A Woman that is not Mistress of her Passions , that cannot patiently submit even when Reason suffers with her , who does not practice Passive Obedience to the utmost , will never be acceptable to such an absolute Sovereign as a Husband . Wisdom ought to Govern without Contradiction , but Strength however will be obey'd . There are but few of those wise Persons who can be content to be made yet wiser by Contradiction , the most will have their Will , and it is right because it is their's . Such is the vanity of Humane Nature that nothing pleases like an intire Subjection ; what Imperfections won't a Man overlook where this is not wanting ! Tho' we live like Brutes we wou'd have Incense offer'd us , that is only due to Heaven it self , wou'd have an absolute and blind Obedience paid us by all over whom we pretend Authority . We were not made to Idolize one another , yet the whole strain of Courtship is little less than rank Idolatry : But does a Man intend to give , and not receive his share in this Religious Worship ? No such Matter ; Pride and Vanity and Self-love have their Designs , and if the Lover is so condescending as to set a Pattern in the time of his Addresses , he is so Just as to expect his Wife shou'd strictly Copy after it all the rest of her Life . But how can a Woman scruple intire Subjection , how can she forbear to admire the worth and excellency of the Superior Sex , if she at all considers it ? Have not all the great Actions that have been perform'd in the World been done by them ? Have not they founded Empires and over-turn'd them ? Do not they make Laws and continually repeal and amend them ? Their vast Minds lay Kingdoms wast , no bounds or measures can be prescrib'd to their Desires . War and Peace depend on them , they form Cabals and have the Wisdom and Courage to get over all these Rubs which may lie in the way of their desired Grandeur . What is it they cannot do ? They make Worlds and ruin them , form Systems of universal Nature and dispute eternally about them , their Pen gives worth to the most trifling Controversie , nor can a fray be inconsiderable if they have drawn their Swords in 't . All that the wise Man pronounces is an Oracle , and every Word the Witty speaks a Jest . It is a Woman's Happiness to hear , admire and praise them , especially if a little Ill-nature keeps them at any time from bestowing due applauses on each other . And if she aspires no further she is thought to be in her proper Sphere of Action , she is as wise and as good as can be expected from her . She then who Marrys ought to lay it down for an indisputable Maxim , that her Husband must govern absolutely and intirely , and that she has nothing else to do but to Please and Obey . She must not attempt to divide his Authority , or so much as dispute it , to struggle with her Yoke will only make it gall the more , but must believe him Wise and Good and in all respects the best , at least he must be so to her . She who can't do this is no way fit to be a Wife , she may set up for that peculiar Coronet the ancient Fathers talk'd of , but is not qualify'd to receive that great reward , which attends the eminent exercise of Humility and Self-denial , Patience and Resignation the Duties that a Wife is call'd to . But some refractory Woman perhaps will say how can this be ? Is it possible for her to believe him Wise and Good who by a thousand Demonstrations convinces her and all the World of the contrary ? Did the bare Name of Husband confer Sense on a Man , and the mere being in Authority infallibly qualifie him for Government , much might be done . But since a wise Man and a Husband are not Terms convertible , and how loath soever one is to own it , Matter of Fact won't allow us to deny that the Head many times stands in need of the Inferior's Brains to manage it , she must beg leave to be excus'd from such high thoughts of her Sovereign , and if she submits to his Power , it is not so much Reason as Necessity that compells her . Now of how little force soever this Objection may be in other respects , methinks it is strong enough to prove the necessity of a good Education , and that Men never mistake their true Interest more than when they endeavour to keep Women in Ignorance . Cou'd they indeed deprive them of their Natural good Sense at the same time they deny them the due improvement of it , they might compass their End ; otherwise Natural Sense unassisted may run into a false Track , and serve only to punish him justly , who wou'd not allow it to be useful to himself or others . If Man's Authority be justly establish'd , the more Sense a Woman has the more reason she will find to submit to it ; if according to the Tradition of our Fathers , ( who having had Possession of the Pen , thought they had also the best Right to it , ) Women's Understanding is but small , and Men's Partiality adds no Weight to the Observation , ought not the more care to be taken to improve them ? How it agrees with the Justice of Men we enquire not , but certainly Heaven is abundantly more Equitable than to enjoyn Women the hardest Task and give them the least Strength to perform it . And if Men Learned , Wise and Discreet as they are , who have as is said all the advantages of Nature , and without controversie have , or may have all the assistance of Art , are so far from acquitting themselves as they ought , from living according to that reason and excellent Understanding they so much boast of , can it be expected that a Woman who is reckon'd silly enough in her self , at least comparatively , and whom Men take care to make yet more so , can it be expected that she shou'd constantly perform so difficult a Duty as intire Subjection , to which corrupt Nature is so averse ? If the Great and Wise Cato , a Man , a Man of no ordinary firmness and strength of Mind , a Man who was esteem'd as an Oracle , and by the Philosophers and great Men of his Nation equal'd even to the Gods themselves ; If he with all his Stoical Principles was not able to bear the sight of a triumphant Conqueror , ( who perhaps wou'd have Insulted and perhaps wou'd not , ) but out of a Cowardly fear of an Insult , ran to Death to secure him from it ; can it be thought that an ignorant weak Woman shou'd have patience to bear a continual outrage and Insolence all the days of her Life ? Unless you will suppose her a very Ass , but then remember what the Italians say , to Quote them once more , since being very Husbands they may be presum'd to have some Authority in this Case , L' asino pur pigro , Stimulato tira quelche calcio ; an Ass tho' slow if provok'd will kick . We never see or perhaps make sport with the ill Effects of a bad Education , till it come to touch us home in the ill conduct of a Sister , a Daughter , or Wife . Then the Women must be blam'd , their Folly is exclaim'd against , when all this while it was the wise Man's Fault who did not set a better Guard on those who according to him stand in so much need of one . A young Gentleman , as a celebrated Author tells us , ought above all things to be acquainted with the State of the World , the Ways and Humours , the Follies , the Cheats , the Faults of the Age he is fallen into , he should by degrees be inform'd of the Vice in Fashion , and warn'd of the Application and Design of those who will make it their Business to corrupt him , shou'd be told the Arts they use and the Trains they lay , be prepar'd to be Shock'd by some and caress'd by others ; warn'd who are like to oppose , who to mislead ; who to undermine , and who to serve him . He shou'd be instructed how to know and distinguish them , where he shou'd let them see , and when dissemble the Knowledge of them and their Aims and Workings . Our Author is much in the right , and not to disparage any other Accomplishments which are useful in their kind , this will turn to more account than any Language or Philosophy , Art or Science , or any other piece of Good-breeding and fine Education that can be taught him , which are no otherwise excellent than as they contribute to this , as this does above all things to the making him a wise , a vertuous and useful Man. And it is not less necessary that a young Lady shou'd receive the like Instructions , whether or no her Temptations be fewer , her Reputation and Honour however are to be more nicely preserv'd ; they may be ruin'd by a little Ignorance or Indiscretion , and then tho' she has kept her Innocence , and so is secur'd as to the next World , yet she is in a great measure lost to this . A Woman cannot be too watchful , too apprehensive of her danger , nor keep at too great a distance from it , since Man whose Wisdom and Ingenuity is so much Superior to hers , condescends for his Interest sometimes , and sometimes by way of Diversion , to lay Snares for her . For tho' all Men are Virtuosi , Philosophers and Politicians in comparison of the Ignorant and Illiterare Women , yet they don't all pretend to be Saints , and 't is no great Matter to them if Women who were born to be their Slaves , be now and then ruin'd for their Entertainment . But according to the rate that young Women are Educated ; according to the way their Time is spent , they are destin'd to Folly and Impertinence , to say no worse , and which is yet more inhuman , they are blam'd for that ill Conduct they are not suffer'd to avoid , and reproach'd for those Faults they are in a manner forc'd into ; so that if Heaven has bestowed any Sense on them , no other use is made of it , than to leave them without Excuse . So much and no more of the World is shewn them , as serves to weaken and corrupt their Minds , to give them wrong Notions , and busie them in mean Pursuits ; to disturb , not to regulate their Passions , to make them timorous and dependant , and in a word , fit for nothing else but to act a Farce for the Diversion of their Governours . Even Men themselves improve no otherwise than according to the Aim they take , and the End they propose ; and he whose Designs are but little and mean , will be the same himself . Tho' Ambition , as 't is usually understood , is a Foolish , not to say a Base and Pitiful Vice , yet the Aspirings of the Soul after true Glory are so much its Nature , that it seems to have forgot it self and to degenerate , if it can forbear ; and perhaps the great Secret of Education lies in affecting the Soul with a lively Sense of what is truly its Perfection , and exciting the most ardent Desires after it . But , alas ! what poor Woman is ever taught that she should have a higher Design than to get her a Husband ? Heaven will fall in of course ; and if she make but an Obedient and Dutiful Wife , she cannot miss of it . A Husband indeed is thought by both Sexes so very valuable , that scarce a Man who can keep himself clean and make a Bow , but thinks he is good enough to pretend to any Woman , no matter for the Difference of Birth or Fortune , a Husband is such a Wonder-working Name as to make an Equality , or something more , whenever it is pronounc'd . And indeed were there no other Proof of Masculine Wisdom , and what a much greater Portion of Ingenuity falls to the Men than to the Women's Share , the Address , the Artifice , and Management of an humble Servant were a sufficient Proof it . What good Conduct does he shew ! what Patience exercise ! what Subtilty leave untry'd ! what Concealment of his Faults ! what Parade of his Vertues ! what Government of his Passions ! How deep is his Policy in laying his Designs at so great a distance , and working them up by such little Accidents ! How indefatigable is his Industry , and how constant his Watchfulness , not to slip any Opportunity that may in the least contribute to his Design ! What a handsome Set of Disguises and Pretences is he always furnish'd with ! How conceal'd does he lie ! how little pretend , till he is sure that his Plot will take ! And at the same time that he nourishes the Hope of being Lord and Master , appears with all the Modesty and Submission of an humble and unpretending Admirer ! Can a Woman then be too much upon her Guard ? Can her Prudence and Foresight , her early Caution be reckon'd unnecessary Suspicion , or ill-bred Reserve by any but those whose Designs they prevent , and whose Interest it is to declaim against them ? it being a certain Maxim with the Men , tho' Policy or Good Breeding allow them not to avow it always , that the Women were made for their Sakes and Service , and are in all respects their Inferiors , especially in Understanding ; so that all the Compliments they make , all the Address and Complaisance they use , all the Kindness they profess , all the Service they pretend to pay , has no other Meaning , no other End , than to get the poor Woman into their Power , to govern her according to their Discretion . This is all pure Kindness indeed , and therefore no Woman has Reason to be offended with it ; for considering how much she is expos'd in her own , and how safe in their Keeping , 't is the wisest thing she can do to put her self under Protection . And then if they have a tolerable Opinion of her Sense , and not their Vanity but some better Principle disposes them to do something out of the way , and to appear more generous than the rest of their Sex , they 'll condescend to dictate to her , and impart some of their Prerogative Books and Learning . 'T is fit indeed that she should entirely depend on their Choice , and walk with the Crutches they are pleas'd to lend her ; and if she is furnished out with some Notions to set her a prating , I should have said to make her entertaining and the Fiddle of the Company , her Tutor's Time was not ill bestowed : And it were a diverting Scene to see her stript like the Jay of her borrowed Feathers , tho' he good Man has not ill Nature enough to take Pleasure in it . You may accuse him perhaps for giving so much Encouragement to a Woman's Vanity , but your Accusation is groundless , Vanity being a Disease the Sex will always be guilty of ; nor is it a Reproach to them , since Men of Learning and Sense are over-run with it . But there are few Women whose Understandings are worth the Management , their Estates are much more capable of Improvement , No Woman , much less a Woman of Fortune , is ever fit to be her own Mistress , and he who has not the Vanity to think what much finer things he could perform had he the Management of her Fortune ; or so much Partiality and Self-love , as to fansie it can't be better bestow'd than in making his ; will yet be so honest and humble as to think that 't is fit she should take his Assistance , as Steward at least . For the Good Man aspires no further , he would only take the Trouble of her Affairs off her hand ; and the Sense of her Condescension and his great Obligations will for ever secure him against acting like a Lord and Master . The Steps to Folly as well as Sin are gradual , and almost imperceptible , and when we are once on the Decline , we go down without taking notice on 't ; were it not for this one cou'd not account for those Strange unequal Matches we too often see . For there was a time no doubt , when a Woman could not have bore the very thought of what she has been afterwards betray'd into , it would have appear'd as shocking to her as it always does to other People ; and had a Man been so impolitic as to discover the least intimation of such a Design , he had given her a sufficient Antidote against it . This your Wise Men are well satisfy'd of , and understand their own Interest too well to let their Design go bare-fac'd , for that would effectually put a barr to their Success . So innocent are they that they had not the least thought at first of what their Good Fortune afterwards leads them to ! They would draw upon him , ( if they wear a Sword ) or fly in her Face who should let fall the least hint that they had such Intentions ; and this very Eagerness to avoid the Suspicion , is a shrewd Sign that there is occasion for 't . But who shall dare to shew the Lady her Danger , when will it be seasonable to give her friendly Notice ? If you do it e're she is resolv'd , tho' with all the Friendship and Tenderness imaginable , she will hardly forgive the Affront , or bear the Provocation ; you offer her an Outrage , by entertaining such a Thought , and 't is ten to one if you are not afterwards accus'd for putting in her Head what otherwise she could ne'er have dream'd of . And when no direct Proof can be offer'd , when matter of Prudence is the only thing in question , every Body has so good an Opinion of their own Understanding as to think their own way the best . And when she has her Innocence and fair Intentions to oppose to your Fears and Surmises , and you cannot pretend to wish her better than she does her self , to be more disinteress'd and diligent in your Watchfulness , or to see farther in what so nearly concerns her , what can be done ? Her ruin is commonly too far advanc'd to be prevented , e're you can in Good-breeding reach out a hand to help her . For if the Train has took , if she is entangled in the snare , if Love , or rather a Blind unreasonable Fondness , which usurps the Name of that noble Passion , has gain'd on her , Reason and Perswasion may as properly be urg'd to the Folks in Bethlem as to her . Tell her of this World , she is got above it , and has no regard to its impertinent Censures ; tell her of the next she laughs at you , and will never be convinc'd that Actions which are not expresly forbid can be Criminal , tho' they proceed from , and must necessarily be reduc'd to ill Principles , tho' they give Offence , are of ill Example , injure our Reputation , which next to our Innocence we are obliged as Christians to take the greatest care of , and in a word do more mischief than we readily imagine . Tell her of her own Good , you appear yet more ridiculous , for who can judge of her Happiness but her self ? And whilst our Hearts are violently set upon any thing , there is no convincing us that we shall ever be of another Mind . Our Passions want no Advocates , they are always furnish'd with plausible Pretences , and those very Prejudices , which gave rise to this unreasonable Passion , will for certain give her Obstinacy enough to justifie and continue in it . Besides , some are so ill advis'd as to think to support one Indiscretion with another , they wou'd not have it thought they have made a false Step , in once giving countenance to that which is not fit to be continued . Or perhaps the Lady might be willing enough to throw off the Intruder at first , but wanted Courage to get above the fear of his Calumnies , and the longer she suffers him to buz about her , she will find it the harder to get rid of his Importunities . By all which it appears that she who really intends to be secure , must keep at the greatest distance from Danger , she must not grant the least indulgence , where such ill uses will be made of it . And since the case is so , that Woman can never be in safety who allows a Man opportunity to betray her . Frequent Conversation does for certain produce either Aversion or Liking , and when 't is once come to Liking , it depends on the Man's Generosity not to improve it farther , and where can one find an Instance that this is any security ? There are very many indeed which shew it is none . How sensible soever a Woman may appear of anothers Indiscretion , if she will tread in the same Steps , tho' but for a little way , she gives us no assurance that she will not fall into the same Folly , she may perhaps intend very well , but she puts it past her Power to fullfil her good Intentions . Even those who have forfeited their Discretion , the most valuable thing next to their Vertue , and without which Vertue it self is but very weak and faint , 't is like were once as well resolv'd as she , they had the very same Thoughts , they made the same Apologies , and their Resentment wou'd have been every whit as great against those who cou'd have imagin'd they shou'd so far forget themselves . It were endless to reckon up the divers Stratagems Men use to catch their Prey , their different ways of insinuating which vary with Circumstances , and the Ladies Temper , but how unfairly , how basely soever they proceed , when the Prey is once caught it passes for Lawful Prize , and other Men having the same hopes and projects see nothing to find fault with , but that it was not their own Good Fortune . They may exclaim against it perhaps in a Ladie 's hearing , but it is only to keep themselves from being suspected , and to give the better Colour to their own Designs . Sometimes a Woman is cajol'd , and sometimes Hector'd , she is seduc'd to Love a Man , or aw'd into a Fear of him : He defends her Honour against another , or assumes the Power of blasting it himself ; was willing to pass for one of no Consequence till he cou'd make himself considerable at her cost : He might be admitted at first to be her Jest , but he carries on the humor so far till he makes her his ; he will either entertain or serve her as occasion offers , and some way or other gets himself intrusted with her Fortune , her Fame or her Soul. Allow him but a frequent and free Conversation , and there 's no manner of Question but that his Ingenuity and Application will at one time or other get the Ascendant over her . And generally the more humble and undesigning a Man appears , the more improbable it looks that he should dare to pretend , the greater Caution shou'd be us'd against him . A bold Address and good Assurance may sometimes , but does not always take . To a Woman of Sense an artificial Modesty and Humility is a thousand times more dangerous , he only draws back to receive the more Encouragement , and she regards not what Advances she makes towards him , who seems to understand himself and the World so well as to be incapable of making an ill use of them . Wou'd it not be unreasonable and a piece of Ill-breeding to be shy of him who has no pretentions , or only such as are Just and Modest ? What hurt in a Visit ? Or what if Visits grow a little more frequent ? The Man has so much discernment , as to relish her Wit and Humour , and can she do less than be Partial to him who is so Just to her ? He strives to please and to render himself agreeable , or necessary perhaps , and whoever will make it his Business may find ways enough to do it . For they know but little of Human Nature , they never consulted their own Hearts , who are not sensible what advances a well-manag'd Flattery makes , especially from a Person of whose Wit and Sense one has a good Opinion . His Wit at first recommends his Flatteries , and these in requital set off his Wit ; and she who has been us'd to this high-season'd Diet , will scarce ever relish another Conversation . Having got thus far to be sure he is not wanting to his good Fortune , but drives on to an Intimacy , or what they are pleas'd now a-days , tho' very unjustly , to call a Friendship ; all is safe under this sacred Character , which sets them above little Aims and mean Designs . A Character that must be conducted with the nicest Honor , allows the greatest Trusts , leads to the highest Improvements , is attended with the purest Pleasures and most rational Satisfaction . And what if the malicious World , envious of his Happiness , shou'd take Offence at it , since he has taken all due Precautions , such unjust and ill-natur'd Censures are not to be regarded ; for his part the distance that is between them checks all aspiring desires , but her Conversation is what he must not , cannot want , Life is insipid and not to be endur'd without it ; and he is too much the Ladie 's Friend , has too just a Value for her to entertain a Thought to her disadvantage . Now if once it is come to this , GOD help the poor Woman , for not much Service can be done her by any of her Friends on Earth . That Pretender to be sure will be the Darling , he will worm out every other Person , tho' ever so kind and disinterested . For tho' true Friends will endeavour to please in order to serve , their Complaisance never goes so far as to prove injurious ; the beloved Fault is what they chiefly strike at , and this the Flatterer always sooths ; so that at last he becomes the most acceptable Company , and they who are conscious of their own Integrity are not apt to bear such an unjust Distinction , nor is it by this time to any purpose to remonstrate the Danger of such an Intimacy . When a Man , and for certain much more , when a Woman is fallen into this Toyl , that is , when either have been so unwary and indiscreet as to let another find out by what Artifices he may manage their Self-love , and draw it over to his Party , 't is too late for any one who is really their Friend to break the Snare and disabuse them . Neither Sex cares to deny themselves that which pleases , especially when they think they may innocently indulge it ; and nothing pleases more than the being admir'd and humour'd . We may be told of the Danger , and shown the Fall of others , but tho' their Misfortunes are ever so often or so lively represented to us , we are all so well assur'd of our own good Conduct , as to believe it will bring us safe off those Rocks on which others have been Shipwrackt . We suppose it in our Power to shorten the Line of our Liberty when ever we think fit , not considering that the farther we run , we shall be the more unwilling to Retreat and unable to judge when a Retreat is necessary . A Woman does not know that she is more than half lost when she admits of these Suggestions ; that those Arguments she brings for continuing a Man's Conversation , prove only that she ought to have quitted it sooner ; that Liking insensibly converts to Love , and that when she admits a Man to be her Friend , 't is his Fault if he does not make himself her Husband . And if Men even the Modestest and the Best , are only in pursuit of their own Designs , when they pretend to do the Lady Service ; if the Honour they wou'd seem to do her , tends only to lead her into an Imprudent and therefore a dishonourable Action ; and they have all that good Opinion of themselves as to take every thing for Encouragment , so that she who goes beyond a bare Civility tho' she meant no more than Respect , will find it Interpreted a Favour and made ill Use of , ( for Favours how Innocent soever , never turn to a Ladies advantage ; ) what shadow of a Pretence can a Woman have for admitting an intimacy with a Man whose Principles are known to be Loose and his Practices Licentious ? can she expect to be safe with him who has ruin'd others , and by the very same Methods he takes with her ? If an Intimacy with a Man of a fair Character gives Offence , with a Man of an ill One , 't is doubly and trebly Scandalous . And suppose neither her Fortune nor Beauty can Tempt him , he has his ill-natur'd Pleasure in destroying that Vertue he will not Practise , or if that can't be done , in blasting the Reputation of it at least , and in making the World believe he has made a Conquest tho' he has found a Foil . If the Man be the Woman 's Inferior , besides all the Dangers formerly mention'd , and those just now taken notice of , she gives such a Countenance to his Vices as renders her in great measure partaker in them , and it can scarce be thought in such Circumstances a Woman cou'd Like the Man if she were not reconcil'd to his Faults . Is he her Equal and no unsuitable Match , if his Designs are fair , why don't they Marry , since they are so well pleas'd with each other's Conversation , which only in this State can be frequently and safely allow'd ? Is he her Better , and she hopes by catching him to make her Fortune , alas ! The poor Woman is neither acquainted with the World nor her self , she neither knows her own Weakness nor his Treachery , and tho' he gives ever so much Encouragement to this vain Hope 't is only in order to accomplish her ruin . To be sure the more Freedom she allows , the more she lessens his Esteem , and that 's not likely to encrease a real , tho' it may a pretended kindness ; she ought to fly , if she wou'd have him pursue ; the strictest Vertue and Reserve being the only way to secure him . Religion and Reputation are so sure a Guard , such a security to poor defenceless Woman , that whenever a Man has ill Designs on her , he is sure to make a Breach into one or both of these , by either endeavouring to corrupt her Principles to make her less strict in Devotion , or to lessen her value of a fair Reputation , and wou'd perswade her that less than she imagines will secure her as to the next World , and that not much regard is to be given to the censures of this : Or if this be too bold at first , and will not pass with her , he has another way to make even her Love to Vertue contribute to it's ruin , by perswading her it never Shines as it ought unless it is expos'd , and that she has no reason to Boast of her Vertue unless she has try'd it . An Opinion of the worst consequence that may be , and the most mischievous , which seems calculated to feed her Vanity , but tends indeed to her utter Ruin. For can it be fit to rush into Temptations when we are taught every day to pray against them ? If the Trials of our Vertue render it Illustrious , 't is such Trials as Heaven is pleas'd to send us , not those of our own seeking . It holds true of both Sexes , that next to the Divine Grace a Modest Distrust of themselves is their best Security , none being so often and so shamefully Foil'd , as those who depend most on their own Strength and Resolution . As to the Opinion of the World , tho' one cannot say it is always just , yet generally it has a Foundation , great regard is to be paid to it , and very good use to be made of it . Others may be in fault for passing their Censures , but we certainly are so if we give them any the least just occasion . And since Reputation is not only one of the Rewards of Vertue , that which always ought , and generally does attend it , but also a Guard against Evil , an Inducement to Good , and a great Instrument in the Hand of the Wise to promote the common cause of Vertue , the being Prodigal of the one looks as if we set no great value on the other , and she who abandons her good Name is not like to preserve her Innocence . A Woman therefore can never have too nice a Sense of Honor ; provided she does not prefer it before her Duty ; she can never be too careful to secure her Character not only from the suspicion of a Crime , but even from the shadow of an Indiscretion . 'T is well worth her while to renounce the most Entertaining , and what some perhaps will call the most Improving Company , rather than give the World a just occasion of Suspicion or Censure . For besides the injury that is done Religion , which enjoyns us to avoid the very Appearance of Evil , and to do nothing but what is of good Report , she puts her self too much in a Man's Power who will run such a risque for his Conversation , and expresses such a value for him , as cannot fail of being made use of to do her a mischief . Preserve your distance then , keep out of the reach of Danger , fly if you wou'd be safe , be sure to be always on the Reserve , not such as is Morose and Affected , but Modest and Discreet , your Caution cannot be too great , nor your Foresight reach too far ; there 's nothing , or what is next to nothing , a little Amusement and entertaining Conversation lost by this , but all is hazarded by the other . A Man understands his own Merit too well to lose his time in a Woman's Company were it not to divert himself at her cost , to turn her into a Jest or something worse . And wherever you see great Assiduities , when a Man insinuates into the Diversions and Humors of the Lady , Liking and Admiring whatever she does , tho' at the same time he seems to keep a due Distance , or rather exceeds in the profoundest Respect , Respect being all he dare at present pretend to , when a more than ordinary deference is paid , when something particular appears in the look and Address , and such an Obsequiousness in every Action , as nothing cou'd engage a Man to , who never forgets the Superiority of his Sex , but a hope to be Observ'd in his turn : Then , whatever the Inequality be , and how sensible soever he seems to be of it , the Man has for certain his Engines a Work , the Mine is ready to spring on the first opportunity , and 't is well if it be not too late to prevent the poor Ladie 's Ruin. To wind up this Matter , if a Woman were duly Principled and taught to know the World , especially the true Sentiments that Men have of her , and the Traps they lay for her under so many gilded Complements , and such a seemingly great Respect , that disgrace wou'd be prevented which is brought upon too many Families , Women wou'd Marry more discreetly , and demean themselves better in a Married State than some People say they do . The foundation indeed ought to be laid deep and strong , she shou'd be made a good Christian , and understand why she is so , and then she will be every thing else that is Good. Men need keep no Spies on a Woman's Conduct , need have no fear of her Vertue , or so much as of her Prudence and Caution , were but a due sense of true Honor and Vertue awaken'd in her , were her Reason excited and prepar'd to consider the Sophistry of those Temptations which wou'd perswade her from her Duty , and were she put in a way to know that it is both her Wisdom and Interest to observe it . She would then duly examine and weigh all the Circumstances , the Good and Evil of a Married State , and not be surpriz'd with unforeseen Inconveniencies , and either never consent to be a Wife , or make a good one when she does . This would shew her what Human Nature is , as well as what it ought to be , and teach her not only what she may justly expect , but what she must be Content with ; would enable her to cure some Faults , and patiently to suffer what she cannot cure . Indeed nothing can assure Obedience , and render it what it ought to be , but the Conscience of Duty , the paying it for GOD's sake . Superiors don 't rightly understand their own Interest when they attempt to put out their Subjects Eyes to keep them Obedient . A Blind Obedience is what a Rational Creature shou'd never Pay , nor wou'd such an one receive it did he rightly understand it's Nature . For Human Actions are no otherwise valuable than as they are conformable to Reason , but a blind Obedience is an Obeying without Reason , for ought we know , against it . GOD himself does not require our Obedience at this rate , he lays before us the goodness and reasonableness of his Laws , and were there any thing in them whose Equity we could not readily comprehend , yet we have this clear and sufficient Reason on which to found our Obedience , that nothing but what 's Just and Fit , can be enjoyn'd by a Just , a Wise and Gracious GOD , but this is a Reason will never hold in respect of Men's Commands unless they can prove themselves Infallible , and consequently Impeccable too . It is therefore very much a Man's Interest that Women should be good Christians , in this as in every other Instance , he who does his Duty finds his own account in it ; Duty and true Interest are one and the same thing , and he who thinks otherwise is to be pitied for being so much in the Wrong ; but what can be more the Duty of the Head , than to Instruct and Improve those who are under Government ? She will freely leave him the quiet Dominion of this World whose Thoughts and Expectations are plac'd on the next . A Prospect of Heaven , and that only will cure that Ambition which all Generous Minds are fill'd with , not by taking it away but by placing it on a right Object . She will discern a time when her Sex shall be no bar to the best Employments , the highest Honor ; a time when that distinction , now so much us'd to her Prejudice , shall be no more , but provided she is not wanting to her self , her Soul shall shine as bright as the greatest Heroe's . This is a true , and indeed the only consolation , this makes her a sufficient compensation for all the neglect and contempt the ill-grounded Customs of the World throw on her , for all the Injuries brutal Power may do her , and is a sufficient Cordial to support her Spirits , be her Lot in this World what it may . But some sage Persons may perhaps object that were Women allow'd to Improve themselves , and not amongst other discouragments driven back by those wise Jests and Scoffs that are put upon a Woman of Sense or Learning , a Philosophical Lady as she is call'd by way of Ridicule , they would be too Wise and too Good for the Men : I grant it , for vicious and foolish Men. Nor is it to be wonder'd that he is affraid he shou'd not be able to Govern them were their Understandings improv'd , who is resolv'd not to take too much Pains with his own . But these 't is to be hop'd are no very considerable Number , the foolish at least ; and therefore this is so far from being an Argument against their Improvement , that it is a strong one for it , if we do but suppose the Men to be as capable of Improvement as the Women , but much more if according to Tradition we believe they have greater Capacities . This , if any thing , wou'd stir them up to be what they ought , not permit them to wast their Time and abuse their Faculties in the Service of their irregular Appetites and unreasonable Desires , and so let poor contemptible Women who have been their Slaves , excel them in all that is truly Excellent . This wou'd make them Blush at employing an immortal Mind no better than in making Provision for the Flesh to fullfil the Lusts thereof , since Women by a Wiser Conduct have brought themselves to such a reach of Thought , to such exactness of Judgment , such clearness and strength of Reasoning , such purity and elevation of Mind , such Command of their Passions , such regularity of Will and Affection , and in a word to such a pitch of Perfection as the Human Soul is capable of attaining even in this Life by the Grace of GOD , such true Wisdom , such real Greatness , as tho' it does not qualifie them to make a Noise in this World , to found or overturn Empires , yet it qualifies them for what is infinitely better , a Kingdom that cannot be mov'd , an incorruptible Crown of Glory . Besides , it were ridiculous to suppose that a Woman , were she ever so much improv'd , cou'd come near the topping Genius of the Men , and therefore why shou'd they envy or discourage her ? Strength of Mind goes along with Strength of Body , and 't is only for some odd accidents which Philosophers have not yet thought worth while to enquire into , that the Sturdiest Porter is not the Wisest Man. As therefore the Men have the Power in their Hands , so there 's no dispute of their having the Brains to manage it . There is no such thing as good Judgment and Sense upon Earth , if it is not to be found among them : Do not they generally speaking do all the great Actions and considerable Business of this World , and leave that of the next to the Women ? Their Subtilty in forming Cabals and laying deep Designs , their Courage and Conduct in breaking through all Tyes Sacred and Civil to effect them , not only advances them to the Post of Honor and keeps them securely in it for twenty or thirty Years , but gets them a Name , and conveys it down to Posterity for some Hundreds , and who wou'd look any further ? Justice and Injustice are administred by their Hands , Courts and Schools are fill'd with these Sages ; 't is Men who dispute for Truth as well as Men who argue against it ; Histories are writ by them , they recount each others great Exploits , and have always done so . All famous Arts have their Original from Men , even from the Invention of Guns to the Mystery of good Eating . And to shew that nothing is beneath their Care , any more than above their reach , they have brought Gaming to an Art and Science , and a more Profitable and Honourable one too , than any of those that us'd to be call'd Liberal . Indeed what is it they can't perform , when they attempt it ? The Strength of their Brains shall be every whit as Conspicuous at their Cups as in a Senate-House , and when they please they can make it pass for as sure a mark of Wisdom , to drink deep as to Reason profoundly ; a greater proof of Courage and consequently of Understanding , to dare the Vengeance of Heaven it self , than to stand the rallery of some of the worst of their fellow Creatures ! Again , it may be said , if a Wife's case be as it is here represented , it is not good for a Woman to Marry , and so there 's an end of Human Race . But this is no fair Consequence , for all that can justly be inferr'd from hence , is that a Woman has no mighty Obligations to the Man who makes Love to her , she has no reason to be fond of being a Wife , or to reckon it a peice of Preferment when she is taken to be a Man's Upper-Servant ; it is no advantage to her in this World , if rightly manag'd it may prove one as to the next . For she who Marries purely to do Good , to Educate Souls for Heaven , who can be so truly mortify'd as to lay aside her own Will and Desires , to pay such an intire Submission for Life , to one whom she cannot be sure will always deserve it , does certainly perform a more Heroic Action than all the famous Masculine Heroes can boast of , she suffers a continual Martyrdom to bring Glory to GOD and Benefit to Mankind , which consideration indeed may carry her through all Difficulties , I know not what else can , and engage her to Love him who proves perhaps so much more worse than a Brute , as to make this Condition yet more grievous than it needed to be . She has need of a strong Reason , of a truly Christian and well-temper'd Spirit , of all the Assistance the best Education can give her , and ought to have some good assurance of her own Firmness and Vertue , who ventures on such a Trial ; and for this Reason 't is less to be wonder'd at that Women Marry off in hast , for perhaps . if they took time to consider and reflect upon it , they seldom wou'd . To conclude , perhaps I 've said more than most Men will thank me for , I cannot help it , for how much soever I may be their Friend and humble Servant , I am more a Friend to Truth . Truth is strong , and sometime or other will prevail , nor is it for their Honor , and therefore one wou'd think not for their Interest , to be Partial to themselves and Unjust to others . They may fancy I have made some discoveries which like Arcana Imperii ought to be kept secret , but in good earnest , I do them more Honor than to suppose their lawful Prerogatives need any mean Arts to support them . If they have Usurpt , I love Justice too much to wish Success and continuance to Usurpations , which tho' submitted to out of Prudence and for Quietness sake , yet leave every Body free to regain their lawful Right whenever they have Power and Opportunity . I don't say that Tyranny ought , but we find in Fact , that it provokes the Oppress'd to throw off even a Lawful Yoke that sits too heavy : And if he who is freely Elected , after all his fair Promises and the fine Hopes he rais'd , proves a Tyrant , the consideration that he was one 's own Choice , will not render more Submissive and Patient , but I fear more Refractory . For tho'it is very unreasonable , yet we see 't is the course of the World , not only to return Injury for Injury , but Crime for Crime ; both Parties indeed are Guilty , but the Aggressors have a double Guilt , they have not only their own , but their Neighbour's ruin to answer for . As to the Female-Reader , I hope she will allow I 've endeavour'd to do her Justice , nor betray'd her Cause as her Advocates usually do , under pretence of defending it . A Practice too mean for any to be Guilty of who have the least Sense of Honor , and who do any more than meerly pretend to it . I think I have held the Ballance even , and not being conscious of Partiality I ask no Pardon for it . To plead for the Oppress'd and to defend the Weak seem'd to me a generous undertaking ; for tho' it may be secure , 't is not always Honourable to run over to the strongest Party . And if she infers from what has been said that Marriage is a very Happy State for Men , if they think fit to make it so ; that they govern the World , they have Prescription on their side , Women are too weak to dispute it with them , therefore they , as all other Governors , are most , if not only accountable , for what 's amiss . For whether other Governments in their Original , were or were not confer'd according to the Merit of the Person , yet certainly in this case Heaven wou'd not have allotted the Man to Govern , but because he was best Qualify'd for it . So far I agree with him : But if she goes on to infer , that therefore he has not these Qualifications , where is his Right ? If he misemploys , does he not abuse it ? And if he abuses , according to modern Deduction , he forfeits it , I must leave her there . A peaceable Woman indeed will not carry it so far , she will neither question her Husband 's Right nor his Fitness to Govern , but how ? Not as an absolute Lord and Master , with an Arbitrary and Tyrannical sway , but as Reason Governs and Conducts a Man , by proposing what is Just and Fit. And the Man who acts according to that Wisdom he assumes , who wou'd have that Superiority he pretends to , acknowledg'd Just , will receive no injury by any thing that has been offer'd here . A Woman will value him the more who is so Wise and Good , when she discerns how much he excells the rest of his noble Sex ; the less he requires , the more will he Merit that Esteem and Deference , which those who are so forward to exact , seem conscious they don't deserve . So then the Man's Prerogative is not at all infring'd , whilst the Woman's Privileges are secur'd ; and if any Woman think her self Injur'd , she has a Remedy in reserve which few Men will envy or endeavour to Rob her of , the Exercise and Improvement of her Vertue here , and the Reward of it hereafter . The End. 
A03192	----	A curtaine lecture as it is read by a countrey farmers wife to her good man. By a countrey gentlewoman or lady to her esquire or knight. By a souldiers wife to her captain or lievtenant. By a citizens or tradesmans wife to her husband. By a court lady to her lord. Concluding with an imitable lecture read by a queene to her soveraigne lord and king. Heywood, Thomas, d. 1641. 1637 Approx. 155 KB of XML-encoded text transcribed from 138 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A03192 STC 13312 ESTC S104055 99839795 99839795 4247 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A03192) Transcribed from: (Early English Books Online ; image set 4247) Images scanned from microfilm: (Early English books, 1475-1640 ; 1416:01) A curtaine lecture as it is read by a countrey farmers wife to her good man. By a countrey gentlewoman or lady to her esquire or knight. By a souldiers wife to her captain or lievtenant. By a citizens or tradesmans wife to her husband. By a court lady to her lord. Concluding with an imitable lecture read by a queene to her soveraigne lord and king. Heywood, Thomas, d. 1641. [12], 264 p. : ill. Printed by Robert Young for Iohn Aston, London : 1637. Dedication signed: T.H., i.e. Thomas Heywood. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Marriage -- Early works to 1800. 2002-06 TCP Assigned for keying and markup 2002-06 Aptara Keyed and coded from ProQuest page images 2002-07 Judith Siefring Sampled and proofread 2003-02 Aptara Rekeyed and resubmitted 2003-03 Judith Siefring Sampled and proofread 2003-03 Judith Siefring Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion A Curtaine Lecture . When Wiues , preach 't is not in the Husbands , power To haue their Lectures end within an hower : If Hee with patience stay till shee haue donn , Shee 'l not conclude till 〈…〉 A CURTAINE LECTURE : As it is read By a Countrey Farmers wife to her Good man. By a Countrey Gentlewoman or Lady to her Esquire or Knight . By a Souldiers wife to her Captain or Lievtenant . By a Citizens or Tradesmans wife to her husband . By a Court Lady to her Lord. Concluding with an imitable Lecture read by a Queene to her Soveraigne Lord and King. LONDON , Printed by ROBERT YOUNG for Iohn Aston , 1637. To the generous Reader , but especially to Bachelours and Virgins . THis Age affording more Poets than Patrons ( for nine Muses may travell long ere they can find one Mecoenas ) made mee at a stand to whom I might commend the dedication of this small Tractate , especially bearing this Title . To any Matron I durst not , though never so modest ; lest her conscience might alledge unto her she had beene guilty of reading the like Lectures . To a Married man I feared to doe it , lest having beene often terrified with his Curtaine clamours , I might rather add to his affliction , than insinuate into his affection . Therefore to you , O single Batchelours , and singular Virgins , I recommend both the patronage and perusall of these papers ; and the rather , because in you it can neither breed distrust , nor beget distaste ; the Maides not comming yet to reade , nor the Young men to be Auditors . But howsoever I proclaime this worke free from all offence , either to the single , or the double . Marriage is honourable , and therefore I say unto thee , Marrie : feare nothing , Audaces fortuna juvat : for it may be suspected , if there were fewer Bachelours there would be more honest wives ; therefore I say againe , Marry at all adventure . If thou hast children , thinke them thine owne , though they be not : thou art sure to have a wife of thine own , though the issue be another mans . Be valiant , feare not words , they are but wind , and you live at land , and not at sea : with which admonishment , and encouragement withall , I bid you generously farewell . T. H. The Contents of the book comprised in these following Chapters . CHAP. I. RAre things in women . Nature teacheth them modesty . Of those that inveigh against their sexe . Many illustrious women remembred as presidents for others to imitate . Fol. 1 CHAP. II. Of Virginitie , and the excellencie thereof . The punishment of the incestuous Vestalls . How chastity was honoured amongst the ancient Spartans . How farre Virgins may extend their words , writing , or gestures . 24 CHAP. III. Encouragement to young Virgins and Damosells to behave themselves well in their single estate , that they may become eminent Wives and Matrons , by the example of others drawne from div●rs selected histories . 48 CHAP. IV. Of election or choice before marri●age . The conveniences and inconveniences belonging unto marriage disputed , and compared with the honour and dignity thereof . 72 CHAP. V. How Parents ought to dispose of their Daughters The miseries of inforced contracts . The maner of marriage amongst the Romans , the ancient Britans , the Gaules , the Germans , &c. 96 CHAP. VI. How marriage is solemnized am●ngst the Russians , the Gaules , the Assyrians , the Greekes , the Namasanes , the Scots , &c. The honour of marriage , and of twelve impediments that may hinder it . 119. CHAP. VII . What maner of Lectures wives in the Countrey reade to their husbands . The severall dispositions of wives , and humours of husbands , illustrated by divers selected histories . The morosity of the marriage bed . 114 CHAP. VIII . The love that ought to be betwixt man and wife . A reason given why women speak more and much lowder than men . Of a simple married woman . Divers other histories of pleasant passages in the Countrey . 170 CHAP. IX . How Curtaine Lectures are read in the City , and how severally read by sundry Tradesmens wives , with varietie of delightfull histories to that purpose . 192 CHAP. X. Pleasant discourse betwixt a Noble man and a Merchant . Lectures read by Countrey Gentlewomen and Ladies to their Esquire● and Knights . By the Souldiers wife to her Captain or Lievtenant . And of Court Ladies to their Lords . 218 CHAP. XI . Twelve things that have bin the Authors of much mischiefe . Of the famous and notorious scold Xantippe , the wife of Socrates . And of a Curtaine Lecture read by a Queene to her husband , worthy all good and vertuous womens imitation . 241 FINIS . A CURTAINE LECTURE . CHAP. I. Rare things in women . Nature teacheth them modesty . Of those that inveigh against their sexe . Many illustrious women remembred as presidents for others to imitate . IT was the opinion of Pythagoras that a serpent is engendered from the marrow in the backe bone of a man deceased , and cast into the fields without buriall : upon which it is observed , that as the fall and death of man came by the serpent , so the life of the serpent comes by the death of man. And since the first back-sliding of Adam there hath beene such an antipathy betwixt the seed of the woman and the serpent , that if the naked sole of her foot shall tread upon his head , though never so lightly , yet the weight thereof is more ponderous and fatall unto him , than if he were beaten with mallets , or a rocke or mountain should precipitate it selfe upon him ; for with her bare touch he instantly expireth . But if hee shall but bite the heele of a man ( for at that still is his aime ) the poison disperseth it selfe through all the parts of his body , from which proceedeth speedy and inevitable death . A second thing worthy remarke is , to consider how provident nature hath beene to teach women bashfulnesse and modesty in their lives , by concealing their immodest parts after their deaths : for it is familiar amongst us , that if a man be drown'd , his gallis no sooner burst , but he riseth with his face upward : but if a woman perish in the water , she swims with her face downward : of which some give this reason , Omne leve fertur sursum , &c. As every light thing naturally ascends up into the aire , and that which is weighty stoopeth it selfe downe to the earth ; so a man being broad and heavie in the shoulders , and but thin and light in the breasts , the more ponderous parts sinke , and those lesse heavie appeare above the waters : when on the contrary , a woman being narrow and spare shouldred , but more fleshie and tumerous in the breast , by the weight thereof they smother and obscure her modest cheekes in the water , as if even in death she apprehended that the rest were unseemly to be exposed unto the aire . But in this my progresse intended to the praise of their much honoured sexe , I encountred with many difficulties and interposures able to deterre me from my purpose ; for in turning over the leaves of some both moderne and forreigne writers , I have met with so many satyricall invectives aimed directly against it , and some of them so pathetically bitter , that I am halfe perswaded they had quite forgot themselves to have been borne of mothers . Mantuan in one of his Eclogues writes thus : Foemineum servile genus , &c. which in my thoughts , in the generality is so adverse to all charity , and refractory to common experience , that I am loath to make it vulgar , or teach it to speake our English language . Plautus in Milite saith , What thing can be worse or more audacious than a woman ? And in Bacchid . Nothing is more tempting or contagious to the life of a young man , than the opportunity of night , the operation of wine , and the blandishments of a woman . Ovid in his fi●st book of Elegies , though not in the same words , yet includes the same sense : and these , with many other , he reckoneth , not as accidents appertaining to some , but adherents belonging to all ; as borne with them in their infancie , encreasing with them in their growth , and inseparable from them till their last dissolution : others for divers irregularities task them in particular . Ovid tells us there is no heed or regard to be taken of their teares , as commanding them at their will , and exposing them at their pleasure . Neve puellarum lacrymi● moveare caveto , &c. With womens teares be not thou mov'd at all , For as they please they keep or let them fall . And in another place : What cannot Art ? They to deceive poore men Have learnt by practise how to weep , and when . Elsewhere he inveigheth against their fantasticall habits , paintings , borrowed or bought haire , &c. Some call them unfaithfull , light , inconstant , as Catullus : others more moveable than the winds , as Calphurnius : some hold their societie meerly unnecessary , as that an house or familie is much better and more quiet without them . Plautus saith , Mulier rectè olet cum nil olet , a woman is then at the best when sh● is not at all . Againe , a question being asked whether it were better to marry with a maid or a widdow ? Answer is returned , Malum quod minimum est , id minimum est malum . He that can avoid their fellowship , let him shun it ; let him beware the day before , that he repent him not the day after . Of their frowardnesse and perversenesse Terence admonisheth us , saying most truely & essentially , I am acquainted with the wits and dispositions of women ; they will not when thou wouldest , and when thou wouldest not , then they will. Of their wrangling and litigiousnesse Iuvenal thus speaketh : Nulla ferè causa est in quam non foemina litem , &c. There is no cause in Court , nor act in State , From which a woman cannot ground debate . And to that purpose hee introduceth one Manilia , a bold-fac't Roman Matron , who being full of cont●oversie , and through her wrangling having many suits in agitation , blusht not in open Court to bee her owne Advocate , and plead her owne causes in publike assemblies . They are further challenged to effacinate the hearts and spirits of the most valiant , to tame even the Giant tam●rs ; neither their manly courage nor invincible puissance being ●ble to resist their whorish seducements : for so saith Seneca in Hercule furente . Many more to this purpose I could produce in priorem partem , but I am affraid lest these few may ( to some ) appeare too many . I● therefore followes that these discouragements past over , I come now to emboldening and animation ; which I shal better illustrate by pr●sident and example . For , as Epicuru● saith , more faith is to be given to example than precept . A●d Seneca in his Epistles saith ▪ long is the journey that is taken by precept , but short and speedy that which is proposed by example . Omphulus in his booke De imitatione thus discourseth : The greatest commendation both of ingenuous arts and civill actions is comprised within the limits of imitation : the studie of which , either in managing publike or private affaires , begetteth in us both an alacritie and magnitude . For by calling to remembrance the famous and notable acts of illustrious persons , and conforming our selves unto all such things as were in them worthy both of observation and imitation , it inflames us with a noble desire , and an exurgent ambition , by their president and examp●e to aspire unto that celsitude of honour and renowne ▪ to which they arrived before us . This counsell I therefore purpose to follow : and , beginning with those created in the beginning , d●aw a president of good women , even to these our later ages . Adam and Evah were our first parents ; and hee who gave names to all the creatures of the earth , called her Hevah , which implies , the mother of mankind ; from whom are descended even those degenerates that so maliciously calumnizethe sexe : just like the young Asse colts , who having suckt their fills , kicke their dams ; for so it was said of Aristotle for spurning at his master Plato , from whom he had suckt and drawne all his rudiments of Philosophie . But as there was an Evah by whom sin came into the world , to the utter subversion of the soule of man ; so likewise there was a Mar●e , the pure , bless●d , and immaculate Virgin , through whom was repaired and restored what in the other was fo●feited and lost . To fetch our imitable women as farre as from the time of the first Patriarks : Abraham had a Sarah , and Isaac a Rebecca . Come to the Judges : Lapidoth had a Debora , who was a Prophetesse , and a deliverer of I●rael . We reade that Ioachim had a Susanna , and that churlish Nabal had a liberall minded Abigail ; and of Manasses widow Iudith , who taking upon her a masculine spi●it , Virago-like cut off the head of Holophernes . Come to the nationall Kings : Ulysses had a constant Penelope in Greece , and King Priam was the husband of a fertile Hecuba in Asia . Amongst the Romans Iulius Caesar , the first perpetuall D●ctatour , had an indulgent Calphurnia ; and Augustus his Successour a Matron-like Livia . In the time of the Consuls , Collatine might boast of an un●imitable Lucrece ; and the first Africanus of a Tertia Aemilia , for her vertues scarce to be parallel'd . Strabo tels us of an Arte●isia , Q●eene of Caria , the illustrious wife of King Mausolus ; and Livy , Frontinus , and others , of an excellent Chiomara , the wife of Origiant●s Regulus . Come to the ancient and grave Philosophers : Plato had his Astionissa , and Aristotle his Hermia ; the famous Physician Nicostratus , his Antecyra ; Periander , one of the seven Sages of Greece ( as Pythenetus Lib. de Aegina relates ) was enamoured on the vertuous Melissa ; and the grave Socrates ( as Xenophon makes mention of him ) was devoted to the love of Theodota ; and the famous Marcus Cicero to his Terentia , &c. If wee examine the ancient Poets , not one of them but had a Mistresse whom to celebrate . Amongst the Romans , Tibullus had his Delia , Lucan his Argentaria , Horace his Lycinia , Terence his Leucadia , Propertius his Hostia , Cornelius Gallus his Lycoris , and so of the rest . Amongst the I●alians , Dante 's had his Beatrix , Petrarch his Aureta , &c. And amongst the Spanish Poets , Crespi Valladaura , Sezephia Centella , Guid● Cavalcante , Almudavar , Bonavida , Lopez del Vigo , with infinite others , all eminent Poets : and not one of them , whose pen was not imployed in the laborious encomiasticke of some excellent Lady or other . The like I may say of the Germanes , as Iohannes Gulielmus Rosbachius , Matthias Baderus , Lambertu● Ludolphus , Frenzekius , Franciscus Modius , Bebel●lius , &c. Amongst th● French , Marrot , and others . And of our English , I will only , at this time , memorize two ; famous Mr. Edmund Spencer , magnified in his Gloriana ; and the most renowned Sr. Philip Sidney , never to bee forgotten in his Pamela and Philoclea . Nay , none of these Satyrists against women , but with easie examination , I could bring their owne works to witnesse against themselves ; but more needfull occurrents take mee off from them : I will therefore leave them to their contradictions , with that of Terentius , in the Prologue to his first Comedy called Andraea : — ut quiescant porro moneo , & desinant Maledicere , malefacta ne noscant sua . I warne them their ill speeches to forbeare , Lest of their owne ill deeds they further heare . For it is the fashion of many to prie , and seeke to have a deepe inspection to the actions and behaviours of others , whilst they are meerely carelesse and negligent in managing of their owne manners and deportment : which Horace ingeniously observes , and with which I conclude this Chapter : — Egomet mi ignosco Maevius inquit , Stultus & improbus hic amor est , dignusque notari . Maevius doth say , My selfe on my selfe dote ; But foolish is this love , and worthy note . When purblind thou , thine own cheeks canst not see , Why dost thou looke so fixt on him or mee ? For now thine eyes so nimble sighted are , The Eagle or the Serpent to out-stare . CHAP. II. Of virgintie , and the excellencie thereof . The punishment of the incestuous Vestalls . How chastitie was honoured amongst the ancient Spartans . How farre virgins may extend their words , writings , or gestures . BEfore I come to dissect , or take upon mee to anatomize the conditions o●●wives , it lieth in my road● way to speake something of virgins ; for all women were first maids before they came to bee married . One saith of women in generall , that they are wonders in nature , if they would not wrong nature . And another , that they bee admirable Angels , if they would not be drawen with Angels to become Devils . And of virgins thus : If they bee faire , they are to bee won with praises : and if coy , with prayers : if they bee proud , with gifts : if covetous , with promises . And as it is naturall in them to despise what is offered , so it is death to them to be denied what they demand . Some compare their hearts to the Cotton tree , whose fruit in the bud is as hard as a bullet of iron , but being ripe , it bringeth forth nothing but soft wooll . But give me leave a little to deviate , and leave them for a page or two , to speake something of the excellencie of virginitie it selfe . Pope Gregorie hath these words ; Quanquàm laudationem virginitatis non suscepi , expressionem tamen , &c. Though I have not undertooke to give virginitie the due praise , yet I will afford it some expression ▪ and first shew you in what countrey she was bred , and by what parent begot . If that be our countrey where our dwelling is , then is Heaven the mansion of chastitie . It hath here a pilgrimage , there a permanence . For what is virginall chastitie , but an integritie voyd of all contagion ? And whom can we call the father thereof , but the immaculate Sonne of God , whose flesh saw no corruption , and whose Divinitie was not sensible of putrefaction ? How great then is the honour of virginitie , when our blessed Saviour , a virgin , came of a virgin ? A virgin the Mother , a virgin the Sonne , begot of his Father before all worlds , borne of his Mother in the world ; the first proceeding from his eternall goodnes , that the second might bee conducible to our everlasting glorie . So likewise the holy Mother Church , his Spouse , is immaculate in her conception , and yet fruitfull in her issue , a Virgin in her chastitie , a Mother in her children : being a virgin shee generateth us , not by the aid of the flesh ▪ but by the assistance of the Spirit ; not with the throwes and paines of the womb , but by the joyes of Angels : she gives us suck , not with the milke of the breast , but the doctrine of the Apostles . A virgin is the daughter of Sion , a virgin is the new Jerusalem , into which no flesh can enter that is common or uncleane . Note but how farre the name and vertue of virginitie ex●endeth : for though amongst those that be married , the title and honour se●meth to bee lost , yet ought we to know that everie chaste soule , which abstaineth from things unlawfull and forbidden , keepeth it still . For the Church , which consisteth of young and old , male and female , married and unmarried , everie member thereof is honoured with that sacred title , Virgin. For many causes ( saith Iohannes Episcopus ) did the Saviour of the world chuse to be borne of a wife espoused to an husband : first , to take away all aspersions that might bee alledged against her by the Jewes , who urging the strength of the Law , would have stoned her , being the punishment imposed upon an a●dulteresse : next , to prevent all occasions from immodest virgins , lest they should listen unto any false suspitious rumours , by which our blessed Saviour might bee injured or defamed : that in going and returning from Aegypt , shee might have the company and comfort of her husband Ioseph , not a protectour onely , but a witnesse of her continued virginitie ; as also to beguile the Devill , the open adversarie of all mankinde , who by reason of her marriage , might be in some hesitation and doubt whether she were a virgin , and therefore grow diffident whether our blessed Saviour were the Sonne of God , or no. Pope Leo , Parturiente Maria , natus est nobis Dei filius , &c. Mary being delivered , or bringing forth , to us and for us was borne the Sonne of God ; borne of an untoucht woman , that his humane birth might assure us that he was perfect man , and her immaculate virginitie confirme to us , that he was perfect God ; of whom Maxinus Episcopus to this purpose testates . Though when hee was borne , earthly swathings contained him , yet that hee was not of earth , heavenly signes witnessed of him . Whilst he lay in the cradle , he shined in the clouds ; hee cryed as an infant amidst the Jewes , he raigned as an Emperour amongst the Gentiles : whilst hee suckt amongst the Bethlemites , hee was a worshipped● and adored by the Chaldeans ; when hee was visited by Shepherds , he was honoured by Kings ; when he was obscure in the stable , hee was visible amidst the starres . Hee was poore in habit amongst the Jewes , he appeared in glory amidst the Gentiles . Therefore ( saith a learned Father ) let all virgins rejoyce , for Mary the blessed virgin hath brought forth ; let all widowes bee glad , for Anna the widow acknowledged Christ in his infancie ; let all wives exult , for when Mary came to visit Elizabeth , the wife of Zacharias , the babe sprang in her womb ; let all children give praise , for Iesus himselfe hath vouchsafed to become a child ; let all old men give thanks unto the Lord , for old Simeon did not depart the world , till his bodily eyes had seene his spirituall salvation : and this shall suffice for a sheet-discourse , concerning the honour and vertue of ( neve● too much to bee praised ) virginitie . The Romans so honoured chastitie , that such of the Vestall virgins , as were knowne to violate their strict vowes of virginitie , were called incestuous ( which word comes of Caestus , a virginall girdle , never untyed but on the night succeeding the day of marriage ) : and being convicted of the fact , their judgement was to bee buried alive . They were Votar●sses , sacred to the Goddesse Vesta , which implyes as much as Earth ; for Vesta and Earth are all one : as Ovid Fastor . lib. 6. with great elegancie delivereth it in these words : — Ne viva defodietur Humo : Sic incesta perit ; quia quam violavit , in illa Conditur : & tellus Vestaque Numen idem est . No Vestall Priest , to break her vow be said , Lest shee ( yet living ) in her tomb be laid : The injur'd Earth , th' Incestuous must devoure , Because the Earth and Vesta are one power . Moreover , their persons were had in such reverence , that the people gave them almost divine adorations , and the Senatours and Princes at meeting gave them way . Amongst the Lawes that Lycurgus made , one was , that no virgin , of what estate or condition soever , should have any dowrie allotted her to her marriage : and being demanded the reason thereof , he made answer ; lest those that be rich should bee desired for their wealth , or those that want be despised for their povertie : so that by marriage , the Maid and not her meanes , beautie & vertue would be acquired solely . He also appointed at what yeeres either sex should marrie , which was at a mature age ▪ that from able bodies might be propagated the stronger issue . Neither would hee suffer them to bed together the marriage night , unlesse by stealth , but to keepe the Bride-groome and the Bride ( if it were possible ) many nights asunder , by conference and company : and being askt the cause thereof , hee made answer , Because they should still prevent satietie , keepe thei● bodies strong and in health ▪ which would preserve their love fresh and new , prevent distast , and continue indulgence . Unguents and tinctures he banished the Citie , imposing mulcts and fines on all those who were found to use them : and in his dayes , such was the rare modestie both of their virgins and matrons , as that adulterie was so little practised , that the name thereof was not knowne amongst them . For Plutarch in Lacon . Apotheg . reports , that a stranger asking one Geradata , a matron of the old Spartane race , what punishment their Lawes inflicted upon adulterers ? She made answer , Lycurgus had made none , for there was no such monster to bee found amongst them . But hee replying : but say any such should be , how then ? Why then ( saith she ) he must bee fined to give a Bull with so long and large a neck , that shall stretch over the mount Taygetus , and drinke of the river Eurota . Which hearing , he said , that was a thing impossible . As impossible a thing ( said she ) ▪ it is in Sparta to finde an adulterer or adulteresse . Now whether it be lawfull or comely for a Vestall , or profest virgin , or any other , in her single and uncontracted estate , to bee pleasant in lookes , free in language , wanton in carriage , to poetize , or the like , ( howsoever she be of modest and chaste condition ) may be any just taxation of her continence , it is a question disputable . Seneca in his controversies , speaketh of a Vestall virgin , who but for writing this verse , Felices nuptae , moriar nisi nubere dulce est . was summoned into open Court , and pleaded against in these or the like words : Felices nuptae , .i. happy are those which be married . These be the words of one that longs for marriage , which the Vestalls ought not to doe . And Moriar ▪ .i. may I die but : in whic● she prefers humour before honour , and lewdnesse before life . Nubere dulce est sweet it is to marrie : whic● implies she is either raptur'd with the thought o● what she hath already proved , or extasi'd with th● conceit of that she hath no● yet tri●d : neither of whic● pollutions ought to be 〈◊〉 one of her profession . Sha● the magistrates submit th● maces ? the Tribunes the types of renowne ? Sha● the Consuls and Preto●s Dictators and Flamins , giv● way to her in the Forum ? Shall any one of her contagious humours be held capable of such canonicall honour ? The Vestall Priests protest seldome , or ( if at all ) by the Goddesse Vesta : but Let me die : Doth not this shew that Vesta's living fiers are now quite extinct and dead in her ? Let me die but : In these words proclaimes she not that she preferres the spotted bed of the married before the un●efiled alt●r of the Goddesse ? whom I invoke to be as rigorous in punishing , as she hath beene rebellious in provoking her . Beseemes it a Recluse to become so rude ? or a Votaresse to shew her selfe so full of vanitie ? What , a Virgin to versifie ? Shall that hand ▪ onely reserved to offer 〈◊〉 the Temple , now be officious in penning nothing bu●trifles ? Or if shee have a mind to write in praise o● marriage , why makes shee not chaste Lucrece her Theme , and her imitable death her Argument ? O thou worthy of all sever● punishment , that holde●● any thing dearer to thee than thine owne sacred Priesthood ! But to marrie● thou saist it is pleasant , it is sweet . How expresly uttered , how intimately concealed ! as impudently proclaimed , as incontinently apprehended . Being one that undoubtedly having done the act , now most undecently seemes to delight in the ill . Nay such a one as may be truely called Incesta , who though she never did the deed , yet in her heart hath desired it . This was ( I must confesse ) inforced to the full : but in stead of playing the Advocate , and shewing what answer she might make for her selfe , I will breake off with this gentle admonition : If one facetious line , wri● ( perhaps ) rather to shew her wit than any wantonnesse , and that any charitable censurer might rathe● impute it to fancie tha● follie , might be so traduc● and farre stretcht , as no● onely to blemish the fame , but take away the life of so respected and reverent a person as a Vestall ; how charie ought all Virgins to be ? how carefull and cautelous in all their deport●ments ? to be wary in the● words , and weighty in their writings , that their countenances bewray no lightnesse , their eyes no loosenesse : that their carriages be not complementall , but courteous : their gestures not grosse , but gracious : their language fashionable , not frivolous : And to the name of Virgin still remember to add that best becomming attribute and character , Vertue . Observing these and the like , there is no doubt but as in your single estate you live like excellent maids , so the time will come when you shall become eminent Matrons . CHAP. III. Encouragements to young Virgins and Damosells to behave themselves well in their single estate , that they may become eminent Wives & Matrons , by the example of others , drawn● from divers selected Histories . TO encourage all maides how to behave themselves , that they may be the better married ( for as yet they are not come to the rudiments of reading a Curtaine Lecture , for that only belongs to wives ; the very name whereof will instruct them soone enough ( if not too soone ) in the practice : ) I hold it not impertinent to the present tractate in hand , to shew you an history or two ( and those not common ) how some Virgins , but of meane condition and quality , have , by their vertues meerely , and generous behaviour , attained to great preferment and honour : for varietie of Historie , intermixt with discourse of times , makes the Argument lesse tedious to the Reader . Thus therefore it happened , Pulgotius the Historian being my Author , who remembers me of one Galdrata Bertha , the daughter of a private Florentine , but of extraordinarie beautie and vertue . It so happened , that the Emperour Otho , the fourth of that name , upon some urgent occasion comming to the great Citie of Florence , he was entertained with all the sumptuous and triumphall shewes which could be then provided , as best suiting with a State Imperiall . He being one day abroad to take the aire , a great confluence of people gathered about him , of all degrees , to behold his person , whom till then they had never seene , and to bestow on him for his welcome into the Citie , the lowd acclamation of Ave Caesar. Amongst all the other Virgins and Damosels there assembled , he cast his eye upon this Galdrata Bertha , and on the sudden was much taken with her beautie ; in so much that , not able to mother his affection ( for he had taken a most especiall notice of her ) after he had retired himselfe unto the Dukes Palace , where he was at that time bounteously feasted , he began openly at the table to speake of this Damosels beautie , giving her a character of prioritie before all that he had before time seene . Her father , whose name was Bellincionus , there attending at the table , finding by the Emperours description that there was no other likelihood but that it was his daughter of whom he gave such an extraordinarie approbation , because he reflected upon her stature , feature and habit , sends for her privately to Court , and commands her by the duty of a child , all delayes set apart , to make there her present and personall appearance . To which the innocent Damosell ( ignorant , and no way suspitious of any such treason intended against her chastity , especially from a father ) assented , and came . The banquet being ended , and the table withdrawne , the father ( worse than the Roman Cabbus or Phuillus , branded with eternall infamy , who though honoured with the stile of Equites Romani , either for gaine or flattery were guilty of their wives prostitution ) he ( I say ) whispered the Emperour in the eare , and told him that he would presently bring him into the company and acquaintance of her whose beauty and feature he had so liberally extolled . The Prince gladly imbracing the motion , he retired him into a private and remote chamber , where she was attending her fathers command ; the Emperour at the first enterview acknowledging her to be the same : when the most unworthy Parent of so accomplisht a child , thus said unto him : Lo here the Virgin by you so much praised ready to prostrate her self to your Majesty , whom you may with all freenesse kisse and embrace at your pleasure . At which words Otho , almost extasi'd , came toward her to take her by the hand , and proceeded further to have toucht her lips : but she astonisht and abasht at her fathers unnaturall levitie and besenesse , denied the Emperour her right hand , and with her left modestly put him back , uttering these words : With pardon to your high and sacred Majesty ( Royall Sir ) n●ither of these your faire proffers it lies in me to grant you , having made betwixt my Saviour and my selfe such an irrevocable vow and contract , that I will never lend that hand or these lips to any , of what state or condition soever , whom I shall not undoubtedly know to be my Lord and Husband : ( at which the father frown'd ) and she further proceeded and said ( falling low upon her knees , and many tears dropping from her eyes ) Hee onely insidiates my life that se●kes to take away the least part of mine honour ; and there she paused . Which in the apprehension of the Emperour was uttered with such a bashfull shame , and well-becomming modesty , that in the Prince it tooke a very sudden and solid impression ; who comparing the villanie of the father with the vertues of the daughter , and setting the base Pandarisme of the one against the rare prudence of the other , it compelled him into a divided and distracted countenance . For with a stern and supercelious brow bent against him , but a smooth and unwrinkled front applied unto her , he made this reply , aiming his speech unto her : Delicate and sweet Virgin , are you then already disposed of ? or by private contract engaged to any man ? To which she with a low and well-beseeming obedience answered , that she had not as yet devoted her selfe unto any . Will you then ( replied the Emperour ) faire Damosell , give mee leave to provide you of an husband ? Who answered unto him , that it might appeare in her great rudenes & indiscretion withall , not to agree to such a motion , and therefore with all obedi●nce , submission , and grati●ude , she surrendred her selfe wholly to his Highnesse choise , assuredly presuming that since he him●elfe was indued with such rare continence and vertue , he could not choose but be ●ble to distinguish the like in others ; holding it a great felicitie and fortune that a Prince of his knowne piety and goodnesse , would be so gracious as to solicite in that nature for his so unworthy and dejected hand-maid . Which language was delivered with such discretion and mod●stie , that Otho was therewith much taken ; when presently calling for a Gentleman of especiall remark , who waited on him in his chamber , called Guido Germanic●s , of a no●le House and Familie , whom hee much favoured ; hee told him ▪ that he had at length found out a gift to reward him , and to remunerate his long and faithfull service ; such a one as might be●ome the giver , and ( withall ) prove worthy his acceptance : and in the closure of these words presented unto him the Virgin Galdrata Bertha . These two at the first enterview so well loved and liked , for as Ovid saith , None ever lov'd that lov'd not at first sight . that by their mutuall consent they were in a royall assembly publikely contracted by Caesar , who gave her for her dower that spacious valley which lieth beneath the hill Casentius , and the fields called Agri Aren●in● , which soone after he made an Earledome , and conferred that noble Title upon him ; and from these two succeeded the famous and warlike familie of the Guidons ( so renowned in historie ) which hath continued unto many sucessions . Paulus Aemilius tells us that Manesteus the Athenian , and sonne to Iphicrates that famous Captaine , took unto his bed a maid of a forraine Countrey , but so low degreed that the historie affords her not so much as a name : who though she was poore in estate , yet was she rich and aboundantly qualified both in the riches of the body and the mind . The son being demanded which of his two parents he affected most , his father or his mother ? he made answer , that in his fi●iall duty and affection he gave the precedence unto his mother . But he that proposed the question , knowing the difference in their birth● and breeding , demanding the reason thereof , he gave him this satisfaction ; True it is ( saith he ) that m● 〈◊〉 her h●th made me an Ally and Countriman of Thrace , but my mother hath made me an Athenian , and the son of a noble Captaine . Bersane was the daughter of one Arbassus a private souldier in the Camp of Alexander , who , as Quint. Curtius , and Aul. Gelli●● , affi●me , was of sweet grace , and amiable aspect , that like the Sunne appearing out of a cloud , so out of the darknesse of her neglected fortune there shone such a majesticall lustre , that he who was then the worlds sole Monarch , preferred her before the wife a●d beautifull daughters of Darius , whom he had late vanquished : in so much that it is related of him by the forenamed Authors , that after his first familiaritie with her he was never knowne to cast an incontinent looke upon any other , nor to have congresse with any third , onely his wife Roxana , and this Bersane , whom he commended to his Queene , and made her his ●ole companion . It is likewise reported of the famous Rhodope , that she was at the first but servant to Iadmonsamius the Philosopher , yet by her amiable feature and dexterous carriage she afterwards was advanced to such honour as to be wife unto Psammeticus King of Egypt . Lardana , from whom the renowned family of the Heraclidae boast their descent , was a Damosell of a very low and meane parentage , and indeed no better than an hand-maid and servant , yet by her rare and unmatchable vertue she after raised her fortunes to the eminence to be a fruitfull seminarie of many noble and renowned Gentlemen ; for so Herodotus witn●sseth of her in his Eutarpe . Pysostrates , as Phelarchus historifies , matcht himselfe with a Virgin of rare beauty , but her birth so obscure and ignoble , that the stori● affordeth it no name ; yet after , she by her wisdome and counsell adv●nced him from being a Gentleman of private condition , to a Monarchall government . Of her Clademus in his book● intituled Redd●tionum , reports , that she was for sta●e a Iuno , for wisedome a Pallas , for beauty a Venus , and worthy to be stiled the daughter of Sacrates . It is moreover said of her , tha● she dealt Scepters , and disposed Crowns at her pleasure ; so great was her power in the place in which she governed . I will end with Asputia the daughter of one Hermotinus a man of low condition ( as Aelianus the approved Histo●iographer in his book De varia Historia relates ) who being snatcht from the armes of her father by a Persian souldier , was for the excellency of her feature and beauty , by him presented to King Cyrus the son of Darius and Parasatides . Her vertuous education , unmatchable beauty , singular modestie , and approved wisedome , were the immediate steps to purchase her such favour with the Persian Monarch , that he not only made her his Empresse , but so tenderly aff●cted her , that notwithstanding his choice of wives , and multiplicity of concubines , from the first houre that she grew into his knowledge and acquaintance he never embrac'd the company of any other woman . And after the death of Cyrus , whose funeralls she bewailed with unspeakable sorrow , being afterward as highly favoured by Artaxerxes who succeeded him in the Empire , who desired to make her a partner in his bed and Throne ; yet was it with long suit from him , and great unwi●lingnesse in her , before she could be won to participate in either of them . And these out of infinite I have collected onely to shew unto you that Virgins , howsoever obscurely descended , who from their Ancestours could neither boast of wealth or Gentrie , yet by their vertues , beauty , and generous behaviour , have not only attained unto matches of most especiall remarke , but some also to dignities imperiall . Famous unto all ages , even to the perpetuitie of memory , shall be that great Arch-champion of virginitie , Virginius , that brave Roman knight , whose name was given him in his childhood as a good omen , presaging what a defender of chastity he would after prove who because his sole and only daughter . Virgini● should not fall into th● hands of Appius Claudius one of the Decemviri , to b● vitiated and dishonoured when he perceived by th● corruptnesse of the Judge and the perfidiousnesse 〈◊〉 the false evidence , that 〈◊〉 was ready to fall and suffe● under his cruell mercy , 〈◊〉 the open face of the 〈◊〉 at the barre at which her cause was then pleaded , ●e ●lew her with his owne hands , so vindicate her inno●ence ; desirous rather ( as Valerius reports of him ) of ●n innocuous child to be the deaths-man , than the father of a defiled daughter : of whom Silius Italicus l. 13. Bel. Punico thus speakes : — Virginia juxta Cerne , cruentato vulnus sub pectore servat . Behold before thee where Virginia's plac't , Her white breast with a griefly wound defac't . The bloudie knife doth witnesse the sad stroke , Which freed her body from lusts servile yoke : Whose modest innocence so farre extends , Her fathers act she in her death commends . CHAP. IV. Of election or choice before marriage . The conveniences and inconveniences belonging unto marriage disputed , and compare● with the honour and dignity thereof . BEfore I come to wedlocke it selfe , it is very pertinent that I speak something of choice before marriage . Saith one , Liber esse non potest cui affectus imperant , & cupiditates domi●nantur : he cannot be truely said to have a free choice and election , in whom his affections rule , and his appetites governe . The Queene Artemisia being asked by one of her Nobility what choice should be used in love ? replied , All persons ought to imitate the skilfull Lapidaries , who measure not the nature of the gem by the outward hew , but the inward vertue . We have an old Adage frequent amongst us , which for the most part proveth true , that choice is soonest deceived in three things ; namely , in Brokers wares , Courtiers promises , and Womens constancies : therefore it is good for all men to looke before they leap ; for it is generally found , Qui non ante cavet , iste Passus erit quod sit triste . That man deserves of ●orrow double share , Who once forwarn'd , will after not beware . In choosing a wife , looke not upon the feature of the body , but search into the fancies of her mind ; and take her not for her outward person , but her inward perfection . For if thou makest election of beauty , it fadeth ; if of riches , they soone waste ; if of fame , it oft proves false ; if of vertue , that only continues . For as Theopompus tells us , If the eye be the chuser , the delight is short ; if the will , the end is want ; but if reason , the effect is happy . And Bias , one of the Grecian Sages , was wont to say , that he that marrieth himselfe to a faire face , oftentimes tieth himselfe to a foule bargaine . But there are some that scarce will admit of any choice at all , and say , Who that is free will willingly run into fetters like a foole ? For whosoever maketh himselfe a Captive without constraint , incurreth the imputation either to bee counted wilfull or witlesse : and amongst such , one deeply entire unto me , who was in a great hesitation whether to marry or no , shewed me a fancy of his written to that purpose , which was as followeth : What kind of wife were I best wed ? A maide ? Shee 's young perhaps , and knowes not how to trade . A widow ? Who stale leavings can endure ? One old ? Thou of a crabbed match art sure ? One fruitfull ? Numerous issue will aske cost . One barren ? Youth and strength in vain are lost . One rich ? Shee 'll domineer , and master prove . One poore ? Whom want oppresseth who can love ? One mute ? Her tongue will not delight mine ●are . A prater ? That 's a burden I most feare . One faire ? Such aptest are to be mis-led . One foule ? Shee 's tedious both to board and bed . No marriage then , I le keep my single state , Since on a wife so many dangers wait . But if heaven will that I ● Consort have , O grant me one that 's pious , wise , and grave . So much for choice : I come now to discourse of marriage it selfe , and the inconveniences and conveniences thereof . For though Diogenes the Cynick Philosopher was of opinion , that for a young man to marrie it was ever too soone , and for an old man alwaies too late ; and Euripides the Tragick Poet calls it an evill , yet to be desired ; and that S●obaeus saith , a woman bringeth but two joyfull daies only in her whole life time , which are , the day of her marriage , and the day of her death ; and that Thales seeing Solon lament the death of his son , gave him no other comfort than this , that for the like reason only he had refused to marrie ; and that Cleobulus meeting his son in the way , having finished the nuptiall ceremonie , presented him with a branch of Hen-bane ; thereby intimating , that his sweet meat must be served in with sower sawce , and a terrible tempest was to succeed so temperate a calme : yet we reade on the contrary part , that Lycurgus the famous Law-giver branded all such with infamy as refused to marrie . And the Caspians made an edict , that whosoever past their yeeres singly , and did not contract matrimony before they came to fifty , in all feasts and assemblies such should have the lowest and most dishonourable places allotted them , as those who had neglected their prime and most flourishing time of their age , and done a thing meerely repugnant to nature . Homer tells us that the Grecian Ladies in his daies held wedlocke in such adoration , as they reckoned their yeeres from their marriage , not their birth : and we Christians hold , that our spirituall marriage is contracted in baptisme , confirmed in godly life , and consummated in a repentant death . Now concerning whether it be necessitous or no , it may be thus disputed : Matrimony is therefore to be esteemed and honoured , as being first ordained in Paradise , and since continued upon earth , and in a pious gratitude returnes us many pious and gracious children , to be made Citizens and Saints in heaven . It purchaseth man the name of father here below , as a type of that great and Almighty Father above : here generating , as he there creating . God made nature , man here maintaines her : and to such things as else would perish by time ( by his posterity ) he giveth perpetuity . Marriage puts fortitude into man , to fight boldly in the defence of his King and his Countrey . For who can be a coward , fearing his wife and children may be made captives ? It maketh men wise , as carefull to provide for them : it begets temperance , and out of voluptuousnesse breedeth modesty : for it limiteth lust within law , and prescribeth a moderation to pleasure , which in it selfe being damnable , is by matrimony made ●ufferable . Now if some shall object and say , Though marriage with peace may be called the worlds Paradise , yet if it be with shrife , it may be termed the lives Purgatory ; and that all such as marry in haste may repent at leisure : and some to the like purpose , may quote Terence in Adelphis , in these words : Duxi uxorem , quam ibi non miseriam vidi ? &c. What have I got by marriing of a wife , But misery to attend me all my life ? Children I have , and that 's another care : The charge to keepe them makes me poore and bare . In toile and travell all my time I spend , But of my tedious labour there 's no end . Now I am old , and for my age thus spent , What 's my reward , but hate and discontent ? Many no doubt have for these and the like feares bin affraid , and forborne to marrie at all , thinking with Plautus , that he who desires to intangle and intricate himselfe into a world of troubles , may provide himselfe of a ship to guide , or a wife to governe . Another will say , he that taketh one who is faire and false , weddeth himselfe unto a world of miseries ; or if to one as vertuous as beautifull , yet in possessing a woman he at the best enjoyeth but a needfull evill . To such it may be thus answered , that in this they rather accuse fortune than wedlock ; for all things that happen crosse and averse , are the effects of chance , not of matrimony . Much better it is therefore carefully to respect those good things thereon necessarily depending , than timerously to regard the disasters accidentally reflecting . Admit the worst that can be objected , yet is not marriage therefore to be neglected ; for if in all other courses and passages of our life we be crost , shall we therefore be altogether deterr'd from prosecuting them , as things accurst ? Examine all trades , faculties , disciplines , or professions : ( to instance some few in behalfe of the rest ) what practise is it , though the most necessitous and usefull , which may not be cavill'd at , or that we cannot find some colour to accuse ? The Husbandman , though the frost prove violent , the snow unseasonable , the showers intempestive or immoderate , yet doth he not therefore forsake his fields , cease his culture , and despaire of an happie harvest . The Mariner having endured many stormes at Sea , in which his goods have been hazzarded , and his life endangered , doth not instantly upon his landing untackle his ship , and having brought her from the water , break her up to the fire ; but rather proposeth to himselfe those many benefits which may arise by navigation : as that no profit can be made without perill , and no delightfull gaine but with some great difficultie : ●ee considereth , that the temperature of weather succeedeth tempests ; that wealth commeth not by wishing , but watching : neither can rest in age be procured , where labour and industry in youth is not practised . Warres take away the limbs and lives of many , yet doth not that terrifie others from the attaining unto honour by armes : and ●o of the rest . Good things are not to be forborne for the feare of evills that may ensue , rather the worst things are to be endured , that the better may bee encouraged . Were it not then absurd that Husbandmen , Navigators , and Souldiers , shall not fo●beare to use all diligence and exercise in their severall qualities ? ( as no way deterr'd by the detriments belonging unto them ) and shall any man forbeare ma●riage for the multiplicitie of cares and crosses which some ( through their vaine and idle feares ) would asperse upon it ? Shall a Virgin feare to marrie onely with this evasion , Say I should be a widow ; or having children borne , O what a griefe it would be to me to see them buried ? Let her know that in this case death is to be blamed , not matrimonie ; and she may as well accuse nature for making us men , and not Gods. If either husband or children die , it is because they were borne , and their bodies created mortall , and not immortall . It may be therefore thus further argued , that marriage supplies such deficiencie in nature : for by a second nuptiall the wife loseth the name of widow , and redeemeth not only the late lost name of husband , but to her children the forfeited name of father : by which marriage maketh amends in what nature seemed to doe amisse , and is rather a restauration than a deprivation to Orphancie and Widow-hood . If you shall summe up the cares and troubles that depend upon wedlocke , set but against them the profits and the pleasures , and they shall farre surmount them both in nature and number . What greater content to a man , than after the laborious travells of the day to repose at night in the bosome of a sweet and loving bed-fellow ? What more delightfull hope than the exectation of an happy issue ? The throwes of the mother are forgot in the birth of the child , and the pleasures of the latter farre surmount the paines of the former : the peevishnesse of the childs infancie is quite forgot when he begins to prattle . What comfort their toward youth breeds , and what consolation their more staid yeeres beget , I leave to their consideration who have beene the fruitfull parents of a fortunate progenie . If then by lawfull marriage soules are here inspired upon earth to become glorious Saints in heaven , and parents ( in their issue and succession ) imitate the Creator himselfe , by giving life to others , that they by an alternate course , as they receive breath from their fathers , may also returne it to their own children ( and so till the last dissolution ) : if it change the common titles of man and woman to the honoured names of father and mother ; if it beget temperance , providence , and the rest , and make these carnall pleasures , which are otherwise interdicted and forbidden , honest and legitimate ; if the certaine comforts so farre surmount all casuall corsives , as it is so graciously honoured , why should it not be gen●rally embraced ? And though Saint Ambrose saith , Nuptiae terras implent , virginitas Paradi●um ; marriage peoples the earth , but virginity Paradise ; yet Saint Austine preferres humble marriage before proud virginity . I conclude this Chapter with that of Claudian in Europa . Nascitur ad fructum mulier prolemque futuram . A woman was made fruitfull in her birth , Still to continue mankind upon earth . CHAP. V. How parents ought to dispose of their daughters . The miseries of enforced contracts . The maner of marriage amongst the Romans , the Muscovites , the ancient Britans , the Gaules , the Germans , &c. PLato in his booke De Legib. tells us , that mankind is by marriage made immortall , and lasteth for ever : for by leaving children to beget children , the father by successive genera●ion is made immortall : of which immorta●itie all such are justly deprived , who abandon themselves to a life single and solitary . But there ought to be a great care in the Parents in disposing of their children , the better to continue this blessed perpetuitie . The Emperour Aurelius informeth us , that there was a custome amongst the Rhodians , or a Proverb at least , that the fathers to marry a son need to spend but one day , but in the disposing of one daughter they ought to consider with themselves ten yeers : which were it even in these times carefully observed , and diligently imitated , might be the prevention of many inconveniences , or rather palpable mischiefes , of which we have had many wofull examples . Some through their base avarice , not willing to allow unto their daughters sufficient dowers . Others ( too prodigall ) have stretcht themselves beyond their ability and meanes , to be the ruine of their children by pride , and of themselves by poverty . Others ( ill advised , or too selfe-opinioned ) by their too much dotage on the sons have cast too great a neglect upon the daughters ; by which , as they lose time , so they forfeit duty , and many times chastity : for when they come to maturity of yeers , such as their fathers have no care to bestow , have a will to dispose of themselves ; the event of which is for the most part disaster and penurie . Others will enforce them to marry where themselves like , and not where their children love ; the effects of which are commonly discontent and misery ( for inequality either in yeeres , fortunes , or affections , is the road way to spouse-breach and didivorce : for where there is dis-union of hearts , there must needs be disorders in the house . How often have forced contracts beene made to add land to land , not love to love ? and to unite houses to houses , not hearts to hearts ? which hath beene the occasion that men have turned monsters , and women devills . I forbeare to instance any , for in nomination of the dead I might perhaps give distast to such of the kinred who yet survive , who no question could rather with that the memory thereof were rather buried than blazed abroad . Further , who shall but follow the Circuit in the Countrey , besides these trialls here in the City , shall seldome find a generall Assises without some evidence or other giv●● upon the like tragicall accidents . But leaving these , I purpose in the next place to speake something concerning the ancient ceremonies observed amongst the Romans , and others , in their contracts and nuptiall ceremonies . The Romans called them Sponsalia , à spondendo , of the vow and promise made each to other ; which words were writ downe , recorded , and sealed before witnesses , and those were called Signatores . Before the ceremony , the Bride and Bridegroome consulted severally either of them with a soothsayer , to know what omen should be in their future marriage . Of which Iuvenal in his tenth Satyr maketh mention : — Veniet cum signatoribu● auspex . .i. The Soothsayer comes with those that signed to the contract . Aul. Gellius informes us that the young man gave unto the Virgin a ring , which she ware upon her fourth finger on the left hand , because to that finger alone ( as the best Anatomists tell us ) proceeds a veine that hath its originall from the heart . The word nuptiae is derived from nubo , which signifieth to cover : and Plinie sai●h , that the woman was presented unto her husband in a yellow vaile , which was called Flamineum ( which colour is held to be the embleme of jealousie ) and with that she covered her face . And in regard of the good successe which Romulus and his souldiers had in their rape of the Sabine Virgins , they still continued a custome , that the Bride-groome should snatch away the Bride from the lap or bosome of her father , mother , or the next of their alliance and kinred : and after this s●eming violence , her husband was to part or divide the haire of her head with the point or top of a speare , with which some Gladiator or Fencer had before beene slaine , and that was called Hasta caelibaris . T●e morall whereof ( as the Author informeth me ) was , that nothing but such a lance or speare , or such like violence , should after dis-joine them . Plutarch in Roman . Quaestion . 87. demands why the Brides haire from the upper part of the forehead to the crowne was separated with such a lance or speare ? Was this ( saith he ) a symbole or embleme that the Romans first marriages were made by war and rape ? Or is this admonition to the Brides , that they being married unto a wa●like people , should therefore u●e moderation both in their habit and diet ? Or ( as Lycurg●s commanded ) that all the gates and portalls of their houses should ( without other curiosity ) be only figured with the sawe and the axe , to signifie that nothing vaine or superfluous should enter in at those doores ? Or doth it imply ( by circumstance ) that wedlocke ought not to be dis-joined but by sword and death ? Or is it because the speare is consecrate to Iuno , who is also called Pronuba , that is , the Goddesse of marriage , all her statues being pourtrayed leaning upon a lance or javelin ? and that she is called Dea quiritis ? and that a speare was anciently called quiris ? whence Mars tooke his denomination of Quirinus , &c. The next day after the nuptialls was a feast held , to which all their friends and kinred were invited , and such they called Repotia : their Aruspices or Witches conjectured of their future good or evill by a Crow , because such is the consociety of those birds , that if one of the matched couple perish by accident , the other remaines widowed and singular ever after . There were then severall waies by which a Virgin became a mans lawfull wife : The first was called 〈◊〉 , that is , by prescription , that is , if she were contracted by her Parents or Overseers , and continued with her husband the space of three entire yeeres , without being absent from him three whole nights in a twelve moneth . The second was , Confarreatione , which imports , that when being married before a Flamine or chiefe Priest , before ten witnesses , the married couple eat together of a barlie cake , before used in the sacrifice , which was called a Far , and the solemnities ( as Cicero pro Muraena averres ) were called Farracea , from barley . The third was , Coemptione , of buying and selling : for the wife bought her husband , under a seeming pretence , with a small piece of silver . Suetonius speakes of a fourth , which is titled , Sortitione , which was by lot or lottery . But in the former , which is called Coemptione , where , by the ancient Roman lawes , Nubentes mulieres tres ad virum asses ferre solebant . when the women that were to bee married brought three small pieces of money to the Bridegroome , the man was not called by his owne name , nor the woman by hers , but he Caius , and she Ca●a , in remembrance of the most excellent and vertuous Matron Caia Caecilia , wife to Tarquinius Priscus . Then the new made Spouse being brought home by her friends to the very doores of her husbands house , she was to say , Ubi t● Caius ? Hic sum ego Caia : which Erasmus thus interpreteth , Ut tu Dominus , ita ego Domina : .i. as thou art Master , so am I Mistresse ▪ and she that was thus married might justly challenge the title of Mater familias , or , Mother of the houshold . The Bride was lighted thither with five torches burning , which did intimate the great necessitie that married wives have of these five gods and goddesses , Iupiter , Iuno , Venus , Suadela , and Diana , otherwise called Lucina . There were no contracts held to prove successefull amongst the Romans which were not celebrated with the two elements of Fire and Water . It is in one of Plutarchs Roman questions , What is the reason ( saith he ) that in all nuptials the Bride is commanded to touch Fire and Water ? Is it because the Fire is an active Element , and therefore representeth the man ; and the water a passive , and consequently an Embleme of the woman ? Or is it because the Fire illustrates , and the water purgeth : therefore the wife ought by all her endevours and industry to preserve her purity and chastity ? Or is it because that as Fire without humour to feed loseth its fury , ●nd abateth its strength ; and water without some heat groweth use-lesse and without motion : so man and woman , separated and dis-joined , are of no validity and power , but by conjunction or commixtion of their severall faculties , they by offices belonging unto marriage are made compleat and perfect ? Or doth the morall extend so farre , that the one ought not to forsake the other , but to endure prosperity and adversity alike , though they be driven to that extremity that they have no other good thing left them save only Fire and Water to comfort them ? According to that of Seneca the Tragedian , Amor perennis Conjugis castae manet : .i. The love of a chaste wife lasteth for ever . Or as Ovid writ in his exile unto his wise in these words , Nil opus est morte pro me , sed amore fideque , Non ex difficili fama petenda tibi est . Die not for me , no such thing I desire : Thy love and faith shall make thy fame aspire . But to proceed with the Roman Ceremonies : Servius super Aeneid . observeth , that when the woman was brought to the doore of the Bride-chamber , she annointed the posts with oile , and was called uxor , quasi unxor , ab unguendo : this done , the husband took her in his armes , and lifted her over the threshold with a seeming violence , because ( in modesty ) she should not be thought to goe willingly without some force unto the place where she should unloose her Caestus or Virgin girdle . At her comming in , all the company present called with a lowd voice , Talassio , Talassio : the reason of which clamour Plutarch renders us in vita P●mp . as also in his 31. Roman question , to this purpose : In that great rape which the souldiers of Romulus committed upon the Sabine Virgins , one of the fairest among them being catcht up by one of the meanest souldiers , some of the rest , envying his good fortune , would have taken her away from him by force ; which he perceiving , cried out , Talassius , and that he was bearing her to Talassius , who was then a prime young Gentleman of the Army , and of great remarke amongst the Romans : by which clamour he was suffered to convey her privately unto him . Since which time they have observed in all their marriages to use the name of Talassius , as in all the Grecian nuptialls they sing Hymen , Hymenaee . Many other superstitions they have used , which might seem tedious here to relate , as their Nuptialia dona , .i. Their marriage gifts and tokens , the bed in which they reposed the first night being called Lectus genialis , or ( as some will have it ) Lectus genitalis . And if at any time these were at difference or dissention betwixt themselves , they repaired to a Temple or Chappell erected to the honour of a certaine goddesse called Dea viriplaca , as much as to say , the goddesse pleaseman ; where when they had staid a while , and offered such oblations as were by the Flamines appointed to that purpose , all their jarres as they were before debated , so they were then and there ended , and they departed thence well satisfied and reconciled . CHAP. VI. How marriage is solemnized amongst the Russians , the Gaules , the Assyrians , the Greekes , the Namasanes , the Sco●s , &c. The honour of marriage , and of twelve impediments that may hinder is . THe maner of solemnizing Marriage amongst the Russians or people of Muscovie is different from other nations : for the man , though he never in his life time beheld the woman , yet is he not permitted to have any or the least view of her when he would solicite her for marriage , but it is done by his mother or next kinswoman : and when the match is agreed upon , as well by the Parents as the parties , ( for without the consent of the Parents no marriage is held amongst them lawfull ) the father and chiefe friends meet together and conclude about the dower . It is to be observed , that the Virgin brings the dower , but the young man maketh her no jointure unlesse she have issue by him , and then shee hath full interest in his estate . And if she were never married before , the Parents and friends enter into bond that she shall prove a Virgin . The contract thus concluded , they send tokens the one to the other , but enterchange no lookes all this while . The Eeve before the nuptiall day , the Bride is carried either in a Callimago or Coach , or if it be winter , on a sledd ( by reason of the snow and ice ) to the house of the Bride-groome , with her wedding clothes , and the bed on which they are that night to lie , which for the most part is very rich and costly . That night she is accompanied with her mother and her other friends , but all this while of him not seene . The next day she is married in a vaile , or rather an hood of knit● wo●ke or lawne , which covereth her from the Crown of the head to the waste . They and their friends ride all to Church , being well mounted , though never so neere the place , and though they be people of the meanest quality amongst them . The words & contract , with the ceremonies , as the Ring , &c. are almost one with ours : and the nuptiall knot being knit by the Priest , th● Bride comes to her husband there standing by the Altar , and bowes her selfe as low as to his foot , in signe of future obedience : in requitall of which , the Bride-groome casteth his upper garment over her , as a token or promise that he will from that time forward shield and protect her . To these two standing together , come the father and the next alli'd unto the woman , and bowe themselves to the Bride-groom , and his father and friends doe the like to her , as a tie and union of love and affinity betwixt the two kinreds and families : to bind which there is a loafe of bre●d presented to the Priest , who breaketh it , and distributeth it amongst them , of which they all eat , and protest withall , that they are all a● one loafe made of so many severall graines , or as so many guests invited to one table . This ceremonie ended , the husband takes the wise by the hand , and leadeth her to the Church porch , ( their fathers and friends following them ) where they are met by others , who present them with bowles and cups of severall fashions and siz●● , fill'd with Meade and Russ-wine , whereof the Bride-groome first takes a Chark or Chalice in his hand , and drinkes to the Bride ; who opening her hood or vaile below ( yet so that her face is still unseene ) she pledgeth him : this done , they part at the Church doore , he goeth to his fathers house , and she to hers , where they entertaine their friends apart . At the entring into which houses , corne is cast upon them from the upper windowes , in token of fertilitie and plentie ever after to attend them . The evening come , the Bride is conducted to her husbands fathers house , and there lodged that night , her vaile still covering her head . Besides , she is injoin'd from her mother and other Matrons her friends , not to speake one word , because the husband is neither to see her face , nor heare her tongue , till the next morrow after their marriage ; neither is she that day to speake at all , saving some few limited words , meerely of forme , nor three dayes after . If she transgresse the least of these ceremonies , it is a great dis-reputation to her all her whole life after . The third day expired , they depart unto their own house , which is by this time sufficiently accommodated . And herein is to be observed , that for the marriage day , and the whole time that the nuptiall feast is solemnized , he hath the honour to be called Molodax Knez , that is , young Duke ; and shee Molodax Knezay , the young Dutchesse . Iulius Caesar in the 6. book of his Commentaries tells us , that amongst the ancient Gaules ( which is now the French nation ) the husband brought so much goods , and laid it down , as did amoun● to the dower which his wife brought with her , and a just account being taken , the stocke was put together , the party surviving being made full Executour , and possessing both their meanes to them and their children . Cornelius Tacitus gives a noble commendation of the Germans . The wife , saith he , never bringeth or assureth any dower to her husband , but he to his wife , the Parents , cousins , and friends being present to approve or dislike of all such passages as are betweene them : neither is there any enterchange of love-tokens , intending to delicacie , or to corrupt the chastity of the woman ; but his present is a couple of Oxen yoaked , an horse bridled and completely furnished , with a Sword , Buckl●r , or Target , and a Javelin : neither doth she enterchangeably present him with any gift , save some weapons , either of offence or defence . And that the wife may not thinke her selfe exempted from the ●ares , travells , and dangers that the husband may either by his industry at home , or valour abroad incurre , these yoaked cattle , the Horse , and weapons of warre , are a remembrance unto her . There are very few knowne adulteries committed amongst that great and populous Nation , for the punishment thereof is very severe and speedy . For she that shall be found guilty of such an act , her husband causeth her to be sh●ven , and then stript naked , and after brings her out of his owne doores in the presence of all his and her neerest kinred , then beats her with a battoone through the streets : for there is no connivence to be used , or pardon to be granted to any woman who hath once violated her wedlocke chastity : neither can her youth , beauty , or riches , though all should meet together in one , ever purchase her to have the honour of a second husband ; so odible and detestable is that sinne held amongst them . The Assyrians take their daughters with them ( when they be marriageable ) to the market , and there such as want wives buy them for their money , or money-worth . The like is in custome with the Babylonians , and people of Thrace : so did the ancient Grecians purchase their wives , either for coine , or some other commodity that was vendible . The like the Indians in many places observe . Iphidanas the son of Antenor , according to Homer , gave fifty yo●ke of Oxen to his father-in-law to enjoy his daughter in marriage . In Tapila a great Citie in India , situate betwixt the two Rivers of Indus and Hydaspes , they entertain no wives into their conjugall embraces which they buy not at some price . Strabo in his booke of Geography , lib. 15. informes us , that in some Countries , as Carthage and others , there was a custome , that if a poore mans daughter by reason of her poverty could not compasse a husband , she was brought to a publike faire or market , with trumpets and lowd musicke before her , and when a great confluence of people was gathered about her , first h●r backe parts were discovered bare as high as to her shoulders from her heele , and then the like before ; and if upon that view she were found to be well featured , and no way defective , at the charge of the City she was to be provided of a husband . Plato in his sixt booke de Legib. writes , lest any man should be deceived in the choice of his Bride , and so after repent himselfe when it is too late , that it was thought convenient , that divers assemblies of young men and maids should be permitted to wrestle , and ●rie masteries together , having their bodies naked from the neck to the waste , as farre as modesty would give leave . But St. Ierome against Iovinian condemneth this wanton and lascivious custome , and so doth Clemens Alexandrinus , pedag . lib. 2. cap. 9. and St. Cyprian in his booke De Virgin . habit . in these words , The honour and bashfull shame of the body are both preserved in the modest coverture of the garment . And Blandus supra leges interposit . cap. 1. writeth , that the very feare of shame , without the terrour of death or torment , is sufficient of it selfe to put off a contract . The Namasanes , a people of Lybia ( as Herodo●u● informes us ) had a strange custome , to cause the Bride the first night of her nuptialls to prostitute her selfe to all her guests , and then she was injoined to preserve her chastity for ever after . The Anthropophagi , the Medes , and some part of the Aethiopians , after they be once married , are admitted free congresse with their mothers and sisters . The Arabs make their wives common to all the kinred . The Moores , Numidians , Persians , Parthians , Garamantes , the Turkes , and some Jewes , take as many wives as they can well maintaine : and the ancient Athenians made their wives and daughters common . It was once a custome i● Scotland , that the Lord of the soile might lay just clai●e and title to every Virgins maidenhead , who was to bee married within his Lordship . For by that custome the Tenant held his land ; which was after quite abolished by King Malcoline , who ordained that the new married couple should redeeme her virginitie , in which her Landlord pretended interest , with a small piece of gold , which in many places of the Kingdome is observed even untill this day . A young man of Lacedemon , being seated in the Theater , when a valiant and ancient Captaine ( a single man and Batchelour ) but for his valour and famous atchievements much honoured by his Nation , came to take his place , to be a spectator of the sports and games there presented ; hee denyed to give him place : at which Callidus , for so was the Captaine called , much offended at the arrogance of his youth , gave him course and bitter languag● : to whom he returned this short answer , Thou hast ( O great Captaine Callidus ) as yet fathered no child , neither accasioned the birth of any , who comming unto my age , may when I am come unto thine , in this place arise to do me a like honour . Plato also in his booke of Lawes , appointed single men no place of dignity in the common-weale , nor suffered any to bee conferred upon them ; but caused them to bee more charged with fines and amerciaments than any of the other married Citizens . Socrates professeth of himselfe , to have learnt more morall philosophy from women , than naturall , of which he made excellent use . In marriage there is a domesticke Common-weale , in which the Father of the family may expresse wisedome , temperance , justice , pietie , and all other vertues : by loving his wife , instructing his children , governing his familie , ordering his affaires , disposing his goods . The Romans in the yeere that Quintus Me●ellus was Consull , established many famous and worthy Lawes and priviledges , to incourage people to marry , and especially , unto those who had numerous issue , and great increase of children : for without wedlock all alliance would be extinct , all Common-weales in short time decay , and all sweet societie be quite abandoned . There bee twelve impediments to hinder lawfull marriage , or to dis-annull it after it be once consummated , which Cardinall Caj●tanus comprehends in these foure verses : Error , conditio , votum , cognatio , crimen , Cul●us disparitas , vis , ord● , ligamen , honesta● : Si sis affinis , si forte c●ire nequibis , Haec socianda vetant conubia , facta ●etracta●● . Thus paraphrased . Errour , condition , parentage , and vow , Adultery ( the law will not allow Disparitie in divine worship ) and Violence or force , or where we understand ; In priesthood ; there 's profanenesse , or else where , False faiths profest , wee likewise must forbeare , When there is precontract , for honesty , Affinitie , and disability : These twelve from present marriage us disswade , Or can retract from wedlock when 't is made . I end with this of Socrates : Let men obey the Lawes , and women their Husbands , whose duty is to bee wise in speaking , and mild in conversation ; circumspect in promise , and carefull in performance ; faultlesse in taking , and faithfull in giving good counsell ; patient in adversity , and not puft up in● prosperitie ; somewhat indulgent over his wife , but most industrious in the education of his children . And a good wife , according to Theophrastus , must bee grave abroad , gentle at home , constant to love , patient to suffer , obs●quio●● to her neighbours , obedi●nt to her husband . For silence and patience are the two i● dissoluble ties of conjugall love and piety . CHAP. VII . What manner of Lectures Wives in the Country re●● to their Husbands . The severall dispositions of Wives , and humours of Husbands , illustrated by divers selected Histories . The morosity of the marriage bed . YOu see what marriag● 〈◊〉 or at least what it oug●● to be . But hitherto I have onely read a Lecture unto women , but I come now to shew you what manner of Lectures wives use to read unto their husbands : and for method sake I will devide them into severall heads . And first begin with the Country . I find in a Prog●ostication or Almanac●e , continued from the date ●●ereof to the end of the world , written by Iacobus Henrichmanus , & 〈…〉 to the generous S. Christophar●s Baron of Schwarze●●berg : and the illustrious Poet Henric●s ●ebelli●s ; to this purpose . In this yeere , saith he , Virgins an● Wives shall have long haire and short memories : women shall participate in their domesticall government with their husband● ▪ and strive to rule alike , if not with precedence ; and when they are willing to sleepe , whisper many private lectures in their eares , which they would not listen unto : old strumpets shall be apt to negotiate betwixt young men and new married wives , to make sinfull bargaines : moreover , there are divers which shall be● suspected to be honest , and though they be not so , yet shall they be glad to take the injury upon themselves . The same Bebellius , in his fecetiae , saith , that from women : themselves hee hath received three things , in which there is no credit to be given unto them . First , when shee weepes , because she can command teares at her will : next , if she feigne her selfe to bee sicke , for there is no trust to bee imposed upon her till thou seest her quite dead : and lastly , if having invited her friends unto a great feast , she simper or eate nothing , 〈◊〉 is to be presumed that she ●ath first dined in the kitchen , or else she hath reserved th● choicest bit of all , to please her owne palate after the guests be departed . Foure things ●ill a man before his time ; a sad or sorrowfull family , meate or drinke immoderately taken , a pestilent aire , and a faire wife . Foure other thing● wee are also to take gre●● care , that we fo●beare : first , how we read another 〈◊〉 letters , the contents nothing concerning us ; next how wee meddle with any thing in a Smi●hs shop , lest 〈◊〉 burn our fingers ; then to b● carefull what we taste 〈…〉 light upon poison ; lastly , how we adventure upon any woman , to grow into any private familiarity with her , whose condition● we know not . Others have a proverb frequent in their mouthes , that those men grow soone rich , whose Bees prosper and their wives perish ; or whose sheepe and oxen th●ive with them , and their ●ives faile them . If a man would have an exact wife , indowed with all the gifts of nature , the better to dec●re her , she must have an hand from Prague , a face from Brittaine or England , breasts from Austria , a belly from France , a backe from Brabant , white thighes and hands from Colonia Agrippina , feet from the Rhine , pudibu●da from Bavaria , and nates from Suevia . But from the constitution of the body , I come now to the condition of the minde . As there are many sorts of wives , so there are many kinds of husbands : as one for instance ( I begin with the country . ) A plaine country fellow , upon some extraordinary occasion comming from plow before his houre , found a young 〈◊〉 his neighbours sonne , 〈◊〉 busie with his wife , and came suddenly upon them before they could any way ●vade it ; which hee seeing , said to his wife , O sweet heart , what is this I see ? could'st thou not have pickt out a more private place then this ? I le put it to thy selfe , how scurvily would this have showne , if any stranger but my selfe had come in , and seene what I doe how ? and with this gentle admonition departed 〈◊〉 . But all husbands ( as I said before ) are not of the like temper ; for instance : An handsome country-wife , and well reputed of amongst her neighbours , used every night as soone as her husband came to bed , to catechize him , what companie he had kept ? and how hee had spent the day ? and still used to keepe him waking past midnight , when the poore honest man , who had travelled hard all the day , had rather been at rest ; and that shee would have read him asleepe . But at length observing that shee was somewhat precisely given , and that shee used often to goe to confession , he began to consider what great sins she might be guilty of , of which she need so often to desire absolution : and to that purpose watching the time when shee used to goe unto her Confessour , he had gotten into the Church before , and privately hid himselfe , so neere to the Altar that hee might easily heare whatsoever passed betwixt them : and when amongst other quotidian ( or as some call them venial sins : ) she began to proceed further , and say that she had committed adultery with such a man so often , and so often with such a neighbour : her Conf●ssor began with her and said , indeed sister the sinne of adultery is a great and hainous crime ▪ and therefore leaving the rest , I will begin to ●llot you pennance for that : at which word the fellow rising out ) of his place 〈◊〉 , No good Sir you shall not need to doe that , I pray you absolve her of all the rest of her sinnes , but for tha● of adultery I le give her such pennance I le warrant her , that she shall not need complaine , and desire other from you : so taking her by the arme led her home and basted her soundly . Poggius the Florentine , an excellent Oratour , in his F●cetiis , reporteth this storie . A woman amongst us ( saith ●e ) 〈◊〉 so contrary unto her husband in all things , that whatsoever shee had said , how absurd , ●oever it 〈◊〉 ▪ 〈…〉 maintaine it even to death ; who scolding and bitterly railing against her husband , one day amongst many other ●●veries which shee gave him to weare for her sake , she called him lowsie knave ▪ 〈◊〉 which words 〈◊〉 wondrous 〈◊〉 , hee beate her with his 〈◊〉 , and ●ickt her with his heeles ; 〈…〉 : 〈…〉 so tired himselfe with ●ea●ing her , that he was 〈◊〉 able to lift his arme so high 〈◊〉 his head , and yet vowing to himselfe that hee would then get the must●ry or never , he b●th ought himselfe of another 〈◊〉 , and tying her fast to a cord , let 〈◊〉 downe into a Well , there threatning to drowne 〈◊〉 unlesse she would 〈◊〉 that language : but the more 〈◊〉 menac't her , the lowde● 〈◊〉 talk't , not changing a syllable : at length he 〈…〉 bodie so farre as to the 〈◊〉 , and yet nothing was in he● mouth but lowsie 〈◊〉 , which she often repeated ; hee then ducked her over head and eares ; when not being able to speak because the water choa●ed her , what ●she could not doe with her tongue she expressed with her● fingers , and holding her armes above water , by joyning the nailes of her two thumbs together , she did that in action , which she was not able to deliver in words ; in so much that her 〈◊〉 obstinacy prevailing above his punishment , hee was forc't to draw her 〈◊〉 againe , being ever after a subject to her morosity and 〈…〉 Another Countrey 〈◊〉 wife , when no Lecture she could reade unto her husband ( though 〈…〉 him with many ▪ and those not empty of variety ) could prevaile with him , when she found that she 〈◊〉 not able to being him 〈◊〉 her owne bow , in a 〈◊〉 malicious despaire 〈…〉 river side , and leap● 〈◊〉 , and so drowned her self● . At length the place being shewed to the good man where she plunged in , 〈◊〉 her body not appearing 〈◊〉 the water , he 〈◊〉 dragge for i● against the streame ; but his neighbours advising him not to take that course , but rather to search for her with the streame ; he made answer , My good neighbours no such matter , for know that in her life time she was so obstinate , froward , and contrary to all reason , that even in death her very body must needs swim against the tide , though it be preposterous against nature . This calls to my remembrance that of the Cyn●●ke D●ogenes , who was wont to 〈◊〉 , he allowed of them who were in a readinesse to saile upon the sea , but sailed not ▪ who were about to gi●e other mens children their breeding , but bred them not ; who advised with themselves to take upon them the affaires of the Common-weale , but tooke them not ; and who was alwaies towards wiving , but wedded not : intimating those persons to be wise who runne not rashly into such things of which they have not before made proofe and triall . For when men are once entred into them , they forfeit their own liberty , as not able to retract or withdraw themselves at their pleasure . Whoso committeth himselfe to the mercy of the seas , must stand to the grace of the windes and weather : whoso undergoeth publike office or magistracy , cannot at his will 〈◊〉 himselfe to a private state and condition of living : and whosoever marrieth a wife , if he be said not 〈…〉 . The same Philosopher 〈◊〉 a very faire woman 〈◊〉 in a● horse 〈◊〉 or 〈◊〉 , he said to one that stood by him , Now surely another cage than that had beene more 〈…〉 of that kind : noting that such froward creatures as some women be , are more fitting to looke out of a grate than a casement . The Le●tica in Greece , which I here call a horse-litter , was a certaine manner of ●eat neere unto that fashion ; in which noble women and great Ladies w●re used to be born through the streets , not by horses , but upon some sixe mens shoulders ; being made with Lattice windows , and grates cro●●e-barred ; which our late Sedans in some things imitate . Those casements were to open and shut at pleasure , that they might looke and bee seen , or not : so that it shewed and represented to the eie the manner and likenesse of a cage for birds , or a pen , in which to keepe divers strange beasts : which was in great frequency among the Grecians . And in such did the wives of the Areopagitae , or chiefe S●natours , and other great Ladies use to be borne through the streets ; and in imitation of them , oftentimes loose and wanton damsells : for great persons cannot devise that for state , which the proud ( how poor soever ) will not strive to imitate . I have read further , of a Countrey-man , who had a notorious scold to his wife ; and whether he came from the market , or from the field ; or whether hee sate downe to meat , or prepared himselfe for bed , she was alwaies thundring in his eares : nay she would not cease doctrinating him in his neighbours house , but home and abroad were both alike u●●to her ; and still the more he threatned or cudgeled her , her contumelious railing was still more insolent and l●wd , abusing him in language by no allowance . At length he thought to try conclusions , and provided himselfe of an harsh tun'd pipe , on which he could not play any thing that tended to musicke ; and ever when shee began to s●old , he streight without any reply began to play , but so untunably and shrill , that it almost drowned her language : this fretted her worse , in regard that he● gave her no other answer at all , whereby to give her matter to worke upon , in so much that for very anger and despight she left off railing , and fell to skipping and dancing : of which being weary , as having tired her selfe , she flew up to his face , other ( having a shrew to his wife ) ; I marry Gossip , this is a good sight , it were happy for us in the countrey if all the rest of our trees had the like fruit hanging upon them . I conclude this chapter with that of Iuvenall in his 6. Satyr . The marriage bed hath seldome yet been free From mutuall braules and nuptiall calumny ; Sleepe in their resting place hath no abiding , She 'l keep thee waking with continuall chiding . Jealous shee must bee thou hast gone astray , Then worse than Tigers ( who have lost their prey ) She rageth , and t' encourage this debate , Those children shee best loves shee 'l seem to hate . Some strumpet she will fashion in her minde , And sweare that thou to her art far more kind . With one or other shee up braids thee still , Then weeps amain , for sh● hath teares at will. CHAP. VIII . The love that ought to be betwixt man and wife . Why women speake more and lowder than men . Of a 〈◊〉 married wife . Divers other Histories of pleasant passages in the country . A Question being asked , why our first and great Grandmother Evah , was rather in her formacio● taken out of the side of Adam , than any other part of his bodie ? It was thus learnedly answered : Because the side is the middle of the body , to signifie that the woman is of equall dignitie with the man ; and therefore shee was taken not from the head , nor the foot ; for she must not be superiour or inferiour unto him . It is probable also that shee was taken out of the left side : for the heart of man inclineth that way , rather than to the other ; to denote unto us , that man and woman should imbrace each other with an hearty and intire love : and as the left side is the weakest , so the woman made from thence , is the weaker ve●●ell . Also all male children are conceived in the right side , and the females in the left : and as the sides are defended by the armes , so ought a woman to be by her husband . Another demanding a question , why women were more apt to talke , and for the most part , make a greater & lowder noise than men ? Answer was returned , that for that there was very great reason to be given : for saith he , wee know that Adam the first man was created from the dust of the earth , which is of its own nature , soft , pliant & tractable , and in the handling yeeldeth no noise or sound at all : but the woman was made of a ribbe ( a bone taken out of Adams side ) which is of a much harder temper . Now for example , take a bushell bagge or a quarter sacke , and fill it with dust , or with flesh , and tumble it or tosse it which way you please , no eccho ariseth from thence at all ; but empty them , and fill them with bones , and so shake and bowlt them together , and you sh●ll then heare what a ratling they will keepe . Of a more gentle disposition than those before remembred , was she of whom I now am to speake , who instead of a Curtaine Lecture , read by her to her husband , had a strange one read to her ; the manner whereof followeth . Not farre from Reevilling , a Towne under the Imperiall jurisdiction , a very faire country wench , but very simple withall , who was newly married to one of the young rusticks there by , some quarter of a yeere after shee had beene married , came to a Friar to be confest , who casting an adulterous eye upon her , and finding her by her simple answer to bee none of the wisest : the businesse which she came for , being quickly run over , he presently fell upon another matter , and told her that she was run into a great arrerage with him , for not paying him Tithes . The woman innocently demanded of him what Tithes were due to him ? Marry saith hee , for every nine nights which thou liest with thy husband , the tenth is due to me . Truely Sir , replied she , I pray you to excuse mine ignorance , and heaven forefend but whatsoever should bee due unto you from mee , should bee fully satisfied . At which hee retired her into a sequestred place , and there abused her honest simplicitie . After which returning backe to her house , shee began modestly to chide her husband , who would not tell her of those duties and tithes due to the Friar her Confessour , and so told him all the whole circumstances before related . The man said little , knowing the weaknesse of his Wife , and loath to have his owne shame to be made publike , yet vowing revenge in heart ; and fearing that being a Churchman , upon his complaint the Friar might find some favour with the great ones , he bethought himself of a safer course , and resolved withall to bee his owne justicer : for , dissembling the matter , and taking no notice at all of any such thing as passed betwixt the Friar and his Wife , he made meanes to infinuate into his more familiar acquaintance ; to which the Friar most willingly assented , because under that colour hee might have the freer and lesse suspitious consocietie with his Wife . Upon this new acquaintance , the rusticke invited him to dinner , and defired him to come alone ; which was a motion that he willingly imbraced . The day was appointed , and good cheare provided : now the good man commanded his Wife to reserve all the water shee made for two dayes together , and keepe it in a vessell by it selfe ; which was accordingly done : hee invites two or three of his neighbours , whom hee durst best trust . The Friar keepeth his appointment , the dinner is served in , and he set betwixt a couple of them so close that there was no rising from the table without leave : the first trenchers were not changed , but the good man takes a deepe bowle , and drinketh it off to the Friars welcome ( of wine good and wholsome : ) the Friar vowes to pledge him supernaculum , and still casting a leering eye upon the woman , which the Host very well observed ; he whispereth to have the Friars bowle brimmed with his Wives urine : which he taking and tasting , spit it out and said , Now fie , what tart and unpleasant wine is this ? if I should drinke it , it would poyson me . The good man replied , Doth not then this wine tast you well ? He replied , No by no meanes : No , saith the Host ? I le assure you it was drawne out of the same vessell from which you received your Tithes ; and either drinke it off at one carowse , or bee assured that it is the l●st you shall ever swallow . By which the Friar finding his former villany discovered , tooke it off at a draught , concluding with a sowre sawce his former sweet bargaine : and being dismissed thence without any other violence , vowed to himselfe , never to come under that mans roofe after . I have read of a fellow who travelled a great part of the world over with a paire of boots , which hee had vowed to part with to no man , but such a one as had an absolute power and Empire over his wife : he had past through many Countries , and offered them to all that he met , but no man was either willing , or else durst not accept them upon these conditions : at length meeting with a stout fellow , a Black-smith , he asked him if he would receive them upon the covenant aforesaid ? who answered that he would , and weare them in despight of all the women in Europe : ( now the Smith had put on a cleane shirt that morning ) Upon this answer the Traveller replied , Then Friend , here take them to thee , put them into thy bosome , and beare them home . The Smith replied , Not so , I know a tricke worth two of that : if I should put them into my bosome , and durty my cleane shirt , my wife would not be well pleased with that , for we should have no quietnesse in the house for all this day . Which the other hearing , snatched them away from him , and said , Get thee hence in an evill houre , who goest about to cheat me , being , as all others , afraid of thy wives scolding ; and so left him : nor have I heard whether he hath yet delivered them unto any even to this day . A Countrey fellow having married a substantiall Farmers daughter , found her within a twelve-moneth to prove not only an archscold , still thundering in his eares , but very lascivious and unchaste , of which he had manifest and infallible proofes ; and therefore hee tooke occasion to complain to his father-in-law both of the morosity and inchastity of his daughter . To whom the good man gave this comfort ; Son , I advise you to have patience , and be content for a time : she is her mothers daughter right , for just such an one was she in her youth , for I could neither governe her tongue , nor — but now she is growne old , there is not a more quiet and chaste Matron amongst all her neighbours : therefore arme your selfe with patience as I did , and I make no question but when the daughter shall arrive unto her mothers age , your wife will prove as tractable and quiet as mine is now ; and with this cold comfort dismist him : Another Rusticke being married to a very handsome peece , grew jealours of a young fellow a Farmers son , his neighbour ( and he had divers times upbraided her with him : ) at length being angry , she bid him not to feare any such matter betwixt them , and protested , she had rather prostitute her selfe to ten Gentlemen , than to one such clown as himselfe , or him whom he had so often cast in her teeth . Another Countrey woman , following her husband to his grave , not onely wept and wrung her hands , but tore her haire from her head , uttering such lowd cries and ejulations , that she was much pitied , in regard they feared that the very sorrow for his death would distract her of her senses . Divers came about her to comfort her , and they had much adoe to keepe her from leaping into his grave . The like she did comming backe . At length one that was a widower , and well knowne unto her , stept towards her to lead her home by the arme , and spake divers comfortable words unto her . To whom she answered , No , she was undone for ever , for she was left a lone woman , and a widow , and had none to manage her affaires , or to guide her family . Who replied , Let not that be your care , I am , you know , a widower , and if it please you to accept of me , my suit is , that I may be your second husband . To whom she still weeping and howling made answer , I thanke you neighbour for your good will and friendly offer , but indeed you speake too late , for I have already past my faith and promise to another . One related unto me of one who pretended great purity and modesty , who could not endure any u●civill speech or obscene talke , and one indeed whom all the young men desired their wives to pattern themselve● by ; she being brought to bed of a boy , which was her first child , as soone as the child was borne , all the women came about it , and every one gave their censure of him , and concluded , it was ● sweet babe , and like the father : which shee hearing , rowsing her selfe as well as she was able , said , Why I pray you neighbours , hath it a shaven crowne ? which put them in mind of a young Friar who had often before frequented the house . A Rusticke having the day before beaten his wife for reading a Lecture unto him somewhat too lowd , sent her the next day with a Sow to the market to sell. Her way lying through a parke or thicke wood , and she driving the Swine before her with a cord tied to the hinder leg , a young Clowne of her former acquaintance , and who had long beene a suitor to her to corrupt her chastity ( but never prevailing ) overtooke her just as she was entring into the thicket ; and having first given her the good morrow , began earnestly to importune her about his former fuit , alledging , amongst other things , the opportunity of time and place but she still obstinately denied him , and in such rigorous words , that seeing her resolution , he forbare to speake of it any further , and began to talke of other things . But when she perceived they were almost out of the forrest , and that they were ready to come into the open fields , and remembring how churlishly her husband had dealt with her the day before , she began thus to break with him , and say , You spake unto me even now of a businesse I know not what , and urged me to a thing which I may be sorry for I know not when ; but if I should now be so mad or foolish to yeeld to your request , I pray you in the meane time where can you find a tree in all this 〈◊〉 to which to tie the Sow ? Which being apprehended by the other , she found occasion to revenge her selfe upon her husband . And this is growne to be a common Proverb in other Countries , But if I should be so foolish as to yeeld unto you , where in the meane time can you find a fit tree to which to tie the Sow ? From the Countrey I come now to the City . CHAP. IX . How Curtaine Lectures are read in the Citie , and how severally read by sundrie Tradesmens wives , with variety of delightfull histories to that purpose . THere be foure things ( saith mine Authour ) which women most covet ; To be beloved of young men , To be the mothers of fine children , To weare rich and costly clothes , and to domineere and beare rule in their houses . A Tailor in the Citie , who kept his wife very gallant ( who was indeed a very choice girle , and well became those cloathes which she wore ) before he had beene married a full twelve-moneth , perceiving divers young Citizens , and other Gallants , often to pass by his doore , and sometimes make impertinent businesse to his house , he thinking to prevent the worst , call'd up his wife one day into a private chamber , and began to question her about sundry things , of which the woman was meerely innocent : all this would not perswade the man , but being absolutely jealous of her honesty , he began to schoole her in very rough and course language ; which wakened a fire in her bosome which till then lay hid , and now brake forth at her tongue . Then she told him what matches she might have had when she was a maid , and what fortunes she had neglected in making choice of him ▪ how she might have beene married to a man , and now she had cast her selfe away upon a Tailor ; with the like : in so much that when shee had once begun she knew not how to make an end , but call'd him foole , and jealous coxcomb , putting him to such a silence , that he had not one word to utter ; but waiting till the storme was over , he then began to flatter her , and give her the best language that he could devise , with which they were reconciled betweene themselves , and made friends . He then began to breake with her further , that for their continuance of love , and to avoid all suspicion or controversie that might after arise betwixt them , she would sweare unto certaine Articles which he would propound unto her ? Who answered , she would with all her heart ; but upon condition , that afterall , he would sweare her also to one thing which her selfe would propound . Who gladly answered that he would . This being constantly agreed betwixt them , he began thus ; Sweet wife , will you never depart over this threshold without my leave , but acquaint me first with the businesse which you goe about ? Who answered him , Sweet husband I will. Next saith he , Will you never offer to cast a wanton glance upon any man ? Or whosoever shall offer to tempt your chastity , to deliver unto me his name ? Willingly , saith she . Will you also sweare , saith he , whilst you live to be true 〈◊〉 my bed , and never 〈◊〉 that conjugall tie 〈◊〉 is past betwixt u● ? Who answered , With all my heart . And observing his palpable jealousie , asked him if these vvere all ? Who answered , Yes : and withall sweet wife ( saith he ) novv vvhat is that further vvhich you de●ire that I should bind you to by oath ? Who replied , Onely this svveet husband , that after these oathes taken , you vvill svveare me that I shall not keepe any one of these articles vvhich you vvould have me svvorne to . Which said , she stept out of the chamber , dovvne into the kitchin , and left him ruminating upon this ansvver . Another Tradesmans wife ( for I vvill name no particular Trade , to avoid offence ) her husband being at a Faire in the Countrey , the Foreman of his shop , vvhom he had left to manage his affaires at home , cast many a vvanton looke upon his Mistresse , and she failed not to ansvver him vvith the like : at length he put on that audacity to move her in the businesse , but she counterfeited anger , and seemed altogether averse to his suit , threatning him , if he persisted to prosecute it any further , she vvould acquaint his Master vvith it at his comming home ; vvhich made him at that time to urg● it no further . But still such interchange of vvanton glances continued betvvixt them , that it emboldened him in a second encounter : in vvhich he desired her to take the advantage of his Masters absence ; but still she ansvvered him vvith No ; till at length hee urging still further , from No shee said nothing at all ; vvhich gave him such encouragement , that the same night , leaving his Mistresse making her selfe unready in the kitchin , hee stole into her chamber , and stripping himselfe , got into the bed , and covered himselfe over head and eares . At length up comes his Mistresse , and having lockt her chamber fast to her , unclothes her selfe to her next linnen ; and before the candle vvas out , opening the bed to step in , ●pi'd him as he lay : at which she began to rate him , and call'd him all the bad names she could ( but softly : ) at which the fellow , fearing she would have call'd out , and made an uproare in the house , and so have taken him before he was napping , desired her of pardon , and said he would willingly rise and goe from thence unto his owne chamber . To whom she replied ; Fellow , thou dost not heare me talke of thy rising , nor of thy going hence to thine ow● chamber , for it is not that which I speake of ; but it is thy saucinesse and boldnesse that I blame , who wouldst offer to creepe into thy Masters place without the consent of thy Mistresse . Well , for this time I pardon thee , but charge you , without first getting my good will , to do so no more hereafter ; and without more words put out the candle , and went to bed to him . The like to this was related me of another , who importuned his mistresse to lewdnesse in the absence of his master ; to which act shee would no way appeare to give any consent at all : but he thinking to prove her to the full , told her that he had vowed to steale into her chamber that night , nay more , into her bed . Wilt thou saith she ? doe it then upon thine owne perill , and I will leave the doore open a purpose ; but withall I tell thee before hand , I will lay a knife ready drawn under my beds head , with which ( if thou offerest to enter ) I will kill thee . Night came , and she stript her selfe , put out the candle , and went to bed : anone after in comes hee ▪ and softly stealing ( whilst she counterfeited a sound and dead sleep ) to the bed side , he began to open the sheetes , but finding her not to move at all , doubted to enter , left being suddenly started , shee with the knife might doe him a mischiefe ; and therefore thought to goe ●oftly out as he came in : which shee perceiving , as if shee had suddenly awaked out of sleepe , asked , Who art thou ? who is there ? Hee answered againe , It is I. What I , saith shee againe ? So hee told her his name . And what 's your businesse here at this time of the night ? Marry saith he , I had thought to have come to bed to you , but that I durst not for your knife , and therefore I am going hence : which hearing , she replied , Now beast that I was to forget the knife , and leave it below in the kitchen ; and therefore if thou shouldest stay and venture , there could be no great danger in it . A lusty stout fellow in the Suburbs having a curst shrew to his wife , for all his valour could never master her tongue , but early and late shee would so whisper in his eares , that all the whole street might ring of her . At length he beat her so soundly , that shee durst not thunder unto him for some weekes after ; in so much that hee verily presumed he had got the victory over her , and so hee stick't not to boast to all his neighbours about : which vexed her not a little , and therefore she thought in her selfe , to be revenged upon him at one time or other , and for that she but waited for some fit oppor●unitie or other . 〈◊〉 hapned that upon a summer evening , he and his Wife , sitting amongst others of the neighbours and their wives , she made the motion that they should goe to a sport call'd All-hid , which is a meere chil●rens pastime ; to which they , then being set upon a merry pin , agreed . Now shee had perswaded her husband to creepe into a Sacke , which he , in regard of her late conformitie suspecting nothing , was willing to do : and when she had tied the Sackes mouth fast , she call'd in two or three of her like conditioned Gossips , to whom shee had acquainted her project , and they every one with a good cudgell did so bast the gentleman , that hee thought his very bones to rattle in his skin ; and notwithstanding all his intreatie or faire promises , they would not let him out , or suffer him to take breath , till hee had sworne unto them , not to take up so much as a small sticke to strike her ever after ; to which ( being almost stifled ) he was forced to sweare ; nor did hee offer the lest blow after , in regard of his oath . But not long after , a great Wedding being kept in that street , and he and his wife invited amongst the rest , after dinner they fel to dance : amongst the rest hee tooke his wife to taske , and being in a measure where the men are to take the women in their armes , and lift them up from the ground , hee took up his wife , and turning round with her till hee came to the top of the staires , and then letting her fall headlong , she tumbled downe to the bottome , and great odds she had not broke her neck ; and this hee did laughing . But such was her good fortune that shee was onely bruised , as hee had before been beaten ; and finding it no advantage for her further to contend with him , shee submitted her selfe , and hee accepted of her submission ; which on both sides was so unfainedly done , that they lived in great unity and love all the rest of their life after . But not altogether to tire the Reader with quarrelling and scolding : I was told of a very faire virgin of the City , who by her fathers enforcement ( but farre against her owne minde ) was compeld to matcht with an ancient and grave Citizen ; who finding her sitting very sad and pensive the same day of her marriage , came to comfort her : and grasping her about the waste , said , Bee of good cheere my faire wife , an old horse will travell and goe through a long journey as wel as a young . At which words she fetching a grea● sigh , and laying her hand upon the bottome of her belly , said , I , but I feare Sir , not in this rode way . Another Tradesman having a drunken queane to his wife , whom he could never keepe from the alehouse , but whatsoever hee got she was ready to spend : or if shee had no monie , she would pawne vvhatsoever vvas about the house ; and sittippling among her Gossips , somtimes till past midnight , & then be led home , or carried when her owne legs vvere not able to beare her . And he having read many a Lecture unto her ( as telling her vvhat a loathsome sin drunkennesse vvas , that the end thereof vvas no other then hell fire , with the like good admonitions , but all in vaine . Upon a night , vvhen vvith Ale and hot vvaters shee vvas so overcome , that shee vvas brought home both speechlesse and senselesse , hee thought to trie a conclusion , if possible it vvere to ●eforme it in her : and causing her to bee laid upon a cold earthen floore , he made a great fire , vvhich compast her about , and calling in his neighbours , for vvhom he had provided ( as for himselfe ) furies coates , and every one with a fire-brand in his hand , attending her awaking ; vvho by reason of the heat which compast her , rowsed her somewhat before her time , and looking about her , she began verily to thinke shee vvas in Hell fire , vvith vvhich her husband had so often before threatned her , and the rather , because so many like Devils stood about her : then fetching a deep sigh , the first vvords she uttered vvere , Alas poore wretched soule that I am , to be thus incompast vvith the flames of Hell : Is there never a ghost amongst you all so thirsty as I am novv , that vvill joyn their pennie vvith mine , that vvee may send for a double pot of Ale ? At which the neighbours breaking out into a lowd laughter , they discovered themselves unto her ; and finding her no vvay to bee reclaimed , got her to bed , and left her to bee a perpetuall torment to the honest man her husband . 〈◊〉 hath beene related to me , that in the time of auricular confession , three young Citizens vvives came to a devoute man , vvho vvas their ghostly Father , to be shriven : and he demanding of them what grievous ●ins they had committed , saith the first , The greatest sinne that I suppose my selfe to be guilty of , was that upon a time , I tooke a strange knife which was not mine owne , and put it into my sheath . The good man not much considering upon the matter , but thinking that young timerous vvomen vvould take the least errour to be a very hainous offence , past it slightly over , and demanded of the second , How shee had offended ? Who made ansvver that shee had put two into hers : hee past her over with the like slightnesse , and demanded the like of the third ? Who made answer that indeed she was guilty of putting three knives into hers . Is this all said hee ? They answered , Yes . Then , saith he , I will dispatch you presently , and having quickly absolved the two first , and comming to the third , he began to consider with himselfe , what sheath it was which should hold three knives , when hee never saw any that held more then two and a bodkin ; and asked her what she meant by those knives ? To whom she plainly answered , that three severall men had had the use of her body , besides her husband : when presently finding the errour , he call'd the former whom he had ignorantly absolved , and said , Get you hence for , three pestilent and cunning baggages ; I absolve none of you all , you have confest amisse : What , would you make me beleeve , that betwixt Penis and Cultellus is no difference ? And so unshriven in a great anger he dismist them . CHAP. X. Pleasant discourse betwixt a Noble man and a Merchant . Lectures read by country Gentlewomen and Ladies to their husbands . By the souldiers wife , to her Captaine or Leiv●enant . And of Court Ladies to their Lords . A Nobleman and a worthy Merchant jesting together freely , without any exceptions to bee taken , saith the Nobleman to him , I wonder at you Merchants , who for the most part have very beautifull and faire wives , that dare trust them here at home , whil'st you take such long voyages into Countries so farre remote : surely it cannot choose but bee a great trouble to your minds being abroad , for feare they should violate their conjugall tie at home : when wee Noblemen deale more securely ; for if we take a journey either from the Court to the Country , or from the Country up to the Court , we leave our Ladies well accommodated & guarded by Servants , Groomes , and Pages . The Merchant perceiving how hee plaid upon him , said unto him againe ( by your Lordships favour , and without offence be it spoken ) How comes it to be a proverb , that Noblemens children are not ( for the most part ) so well featured and favoured , as the sons and daughters of Citizens ? If your Lordship will not be offended , I can shew you the reason . I pray thee doe , saith the Noble man , I give thee free leave and libertie to speake . Then thus , saith the Merchant , In the absence of all such Merchants as have houses in the City , it being so populous , there are choice either of young Aldermens sons , or of such lusty young Gallants as use to insidiate the chastities of beautifull women in the absence of their husbands ; and they having their choice , will commonly picke out the properest men to transgresse with ; and so betwixt them commeth a faire and well featured issue : when you Noblemen taking your journeies , take all your Gentlemen along to attend you , leaving none with your Ladies , but a Chamberlaine , Cooke , or a Coachman , and they in your absence being glad to make use of such course groomes , I suppose that may be the reason why your children are not so faire and well favoured as ours . At which answer , the Nobleman smil'd , and taking the retort as well as the Merchant did the jest put upon him at first , they parted without any further excep●ion . But ere I come to the Court , I must first looke backe upon the , Country , and see how the Gentlewoman there bred useth to lecture to her Esquire or Knight : and after how the Souldiers wife useth to read to her Lievtenant o● Captaine . An Esquires wife , being an excellent housewife , but of a very loud tongue withall , used to taxe him for being too free in his kitchen , sellar and at his table ; for keeping too many inpertinent servants , too many horses and dogs , hounds , grey-hounds and spaniels , hawkes , &c. which drew him to unnecessary charges . Then laied the law to him , what hee might save in the yeere , which he vainely and profusely wasted ; with divers other things to the like purpose , with so often iteration ( as preaching still upon one text ) both at boord and in bed , that tired with her continuall clamours , and withall shee often forbearing his imbraces , unlesse he would reforme all things according to her minde , and leave all his estate to her sole management , he grew not to love her so well as at the first , and casting his eie upon a pretty slut , his Gardeners wife , hee neglecting his own , grew very much enamored of her , but durst not come to the house , by reason of his wives jealousie ; yet he wrought so by one of his servants , who dealt for him to the woman , that shee was willing to yeeld to any thing to doe her Master a pleasure , so it might bee done safely , and without suspition , either from her husband or her mistresse . It was then concluded , that they should meet in a lodge some halfe a mile from the Mannor house , and to that purpose , hee had sent his Gardener some twenty miles out of the towne ; and the better to conveigh her thither , he commanded his man to provide a large basket into which to put the woman , and cover it with strewing flowers , hearbs , and sallets ; which was accordingly done . The Master of the house got up early to keepe this appointment : so was the Mistresse to dogge her husband , as mistrusting his early rising : and in the way meets this fellow with his basket , the bottome of which , by reason of the weight of the woman , was quite broken , and her legs and feet hung downe below his knees : which shee perceiving , call'd the fellow unto her , and asked him what hee had in his basket ? Sallets Mistresse ; saith hee : Sallets , and nothing else ? Nothing Mistresse , saith he , but hearbs and sallets . Well saith shee , carry them to your Master , and tell him from mee , this is a fish day , and bid him beware what flesh hee tasteth with those sallets . The fellow nothing perceiving all this while ▪ makes way to the lodge , and delivers his burthen ; the Gentlewoman followes , and before her Husband discovers the woman . The cause was at first somewhat bitterly debated betwixt them ; but all the choler being vented , they fell to a more mild attonement : in which it was concluded , He would ever after forsake his lust , so long as shee would forbeare her Lecture . A Knights wife in the Country was perfect in the same doctrine , and read it as freely as the former ; and tiring him one morning with a tale of an houre long , he not interrupting her in one syllable , she vexing all this while that he made her no answer , at length for meere wearinesse she gave over . Then he knockt as lowd as he could , till one came up : he then commanded him to call up the servants of the house , men-servants and maid-servants , up into the chamber , and that instantly : who presently ran downe as he was commanded ; she in the meane time wondring what it might meane : ( I forgot to tell you that hee bade them to bring their Church books with them . ) Well , all of them came up thus accommodated , and demanded what his Worships pleasure was ? Marry ( saith he ) this was the cause I sent for you , my wife hath preached to me a very learned Sermon , in which she borrowed somewhat of the houre-glasse , and exceeded her time , and it is but now ended , and I desire it may not goe off without a Psalme ; and therefore saith he ( and was going on ) when she interrupting him , said , Get you all downe about your severall affaires , and that I charge you instantly , or you shall heare from me in another kind . Which they incontinently did : when she , ashamed of the ●ricke he had put upon her , desired him to use it or the like no more , and she would never trouble him either in his nights sleep or his mornings rest after . I come now to the Souldiers wife . It is recorded of a brave and noble Captaine to have a brauling shrew to his wife , from which turbiflency he could by no gentle meanes reclaime her ; and therefore hee so awed her with threats and menaces , and now and then with a kicke or a blow , that she was forced to give her unseasonable Lectures quite over . Then she going often to confession , still when she came to her ghostly father , in stead of her owne faults reckoned up all that she either knew or could devise of her husband . In so much that the good man meeting with the Captain , gave him courteous admonitory counsell , as to leave drinking , swearing , rioting , and the like ; by which the Captaine might perceive that some or other had complained of him . Not long after , the woman insinuates with her husband , that for any thing that had ever past betwixt them either in words or blows , in which she was the sole sufferer , she did heartily forgive him , and desired the like forgiveness from him , if by her lowd tongue she had any way offended him , promising a reformation of all her misdemeanours for ever after ; and therefore that lasting unity might continue betwixt them , she desired him to goe to her ghostly father , and heartily confesse him of his sins , which would be a mean to ratifie and confirme all conjugall love betwixt them . The Captaine was perswaded , and went , and comming before the grave Church-man , told him he was desired to come unto him , and now being here ( saith he ) I would know what your will is with me . Who said , I would wish you to consider with your selfe , and rub up your remembrance , and calling to mind all your sins and offences , riots and disorders , and what else ; for which ( repenting of them unfeignedly ) I will give you present absolution . Nay if that be all ( said the Captaine ) that labour is sav'd already , and needs no second iteration ; I know you are my wives Confessour , and she hath told unto you all my sinnes , and more than I ever did or thought to doe already : and so bluntly left him . A brave Lievtenant amongst many other wounds lost an eie in the wars , and afterward retiring himself into his own Country , where he had some meanes to live on , bethought himself , after all those tumultuous dangers past , to betake himselfe to a peaceable and quiet life ; and to that purpose intended to marry . A match was presently offered him , a Virgin ( supposed ) both of good feature and competent dower . The marriage day came , and was past with great joy and solemnity , and the Bride and Bridegroome ( according to the custome ) brought to their bed . The curtaines were drawne , and they left to their rest ; when he comming to doe the office of an husband , perceived she had bin before devirginated , and was not a true maide ; and thrusting her from him in great anger , said , A way thou strumpet , I tooke thee for a perfect Virgin , and now I find thee to be a woman flaw'd and unperfect . Who boldly answered him again ▪ And is not the match equall ▪ since I have accepted of the● being maimed , and wanting one eye ? But ( repli'd he ) I received my hurt from mine enemie . And I ( answered she ) received th●● which so much troubles thee from my best friend . I must be sparing to speak of the Court : yet no question even your Court Ladies are women , and have tongues , though they know by their noble breeding better how to governe them , than others , who have not had their generous education and breeding . Amongst the rest , I have read one short story in an approved Au●hor , that a Basket-maker in the country , having with his best care and cunning made an end of an extraordinary Basket , which had been bespoke , & finding it finisht to his owne desire and fancy , ( his wife then sitting by him ) he said , Now God be thanked , I have finisht my Basket , and I pray thee wife say so too . But she being ref●actory and obstinate , held her tongue ; and the more he intreated her , the more adverse shee was to him , giving him foule and course language . Which 〈◊〉 not able to endure , fell upon her with a good cudgell , and beat her till she was forc'd to crie out . A Noble man comming then by accidentally , with a great traine a● his heeles , finding her weeping , began at first to commiserate the woman , and to chide the man for striking her : but being by him truely informed of the cause , he commended the fellow for justly correcting her dis●● bedience , and told her 〈◊〉 had her mends in her 〈◊〉 hands : so left them ; and rid home to his house . At supper he related all the circumstance ( before discoursed ) to his Lady , and asked her opinion of the matter . Who answered , The Basket-maker vvas a Knave to offer to beat his wife upon so sleight an occasion . Who replied unto her , Why Madam , vvould you be so perverse and obstinate unto me , if I should command you to speake these words ? Indeed my Lord , answered she , I would . How , saith he ? I charge you to say these vvords before all this company , God be thanked , I have finisht my Basket. Who answered againe , My Lord I vvill die before I vvill doe it . At vvhich he mightily enraged ; rose from the table , and taking a battoone in his hand , had he not beene held by maine force by his noble guests and his Gentlemen about him , there had been as grea● a fray betwixt them , as there vvas vvith the Basket-maker and the shrew his vvife . Now what manner of Lecture she read after to her Lord I cannot relate , being then not present to heare it . CHAP. XI . Twelve things that have been the Authors of much mischeife . Of the famous and notorious scold Xantippe . A Curtaine Lecture read by a Queene to her Husband , worthy all womens imitation . TWelve things have bin the Authours of much mischiefe : Age without wisdome : Prudence without imployment : A Master of an house without a familie : Pride without riches : Riches without honour : Nobilitie without vertue : A people without awe : A Citie without Lawes : Office without clemencie : Youth without feare : A religious life without peace : A woman without shame . And such an one was Xantippe , the wife of Socrates ; of whom we will speake something , onely to shew that there have been scolds of old as there bee now . Some report that hee kept two wives at once , the one Myrtho , the other the aforenamed Xantippe . And to a friend of his , earnestly demanding why hee kept two such women at once , under one roofe ; especially being scolding queanes , ever brauling and chiding , and did not beat them out of his doores , and confine them his familie ? hee made answer , These women teach mee at home , the patience that I must use in sufferance abroad : for being throughly exercised with these , I shall be the better able to endure the morosity of others . Upon a time , when Xantippe in the open Market place had plucked his cloake from his backe , and such of his friends as saw it , said unto him , Why Socrates do you not correct this impudent outrage in her , and chastice her soundly for it ? replied to t●em , Yea marry , that were a jest indeed , that when we two be together by the eares , all the whole market folke looking uponus , may cry , Hold thine own Socrates , To him Xantippe : by which meanes wee shall bee made a derision to all men . Another time , one Euthidemus a Philosopher , and one of his most intimate friends , comming from the wrastling place , S●crates meeting with him , invited him home to supper ; the meat being set on the table , and they being in an earnest discourse , more minding to argue than to eat ; Xantippe being therewith very angry , rose up from the place where shee sat , and wished them choaked with their prating , if they would not fall to their victuals whilst they were hot , giving her husband very bitter and despightfull words : but they by custome being nothing therewith moved , talked on : which she seeing , tipped up the table over and over , and flung downe all that was upon it to the ground , and so went out of the roome . But when Euthidemus , being very much moved therewith , offered to rise up and to depart the house : Nay stay good friend , saith Socrates , what harme hath shee done ? did not the like thing happen unto you the last time you bad me home to dinner , when an hen leaping up amongst us , cast downe and spoyled whatsoever was upon the table ? yet did we who were then your guests onely laugh at the accident , and neither fret nor fume as you now seeme to doe . The same Socrates , after hee had indured his wives bitter railing in the house , at last being wearied therewith , hee went out , and sat upon a bench that sided the street doore . Shee at his departure being much more incensed , in regard of his silence and quietnesse , as giving her no more argument to speake of ; she presently ( seeing where he sat ) went up into the garret , and poured downe a chamber pot full of stinking water upon his head : at which those that passed by fell into a great laughter ; which seeing , he laughed as loud as they , & said , Nay , I thought ve●ily , and was confident thereon , that after so loud thunder there must needs follow a violent shower of raine . But I have done with Socrates , wishing that all such as have the like shrewes as hee had , might be indued with the like patience to indure them . I come now ( and that I propose to be the conclusion of this worke ) to tell you of a curtaine Lecture , read by a vertuous Queene to the King her Husband ; super-exceeding all the former , and worthy the observation and imitation of all good women , of what estate and condition soever . The Historie thus followeth . Amongst the Kings of Arragon , there was one Don Pedro ( vulgarly Don Peter ) the seventh of that name ; but before his Inauguration , Count of Barcellonas , who tooke to wife a beautifull young Ladie called Donna Maria , daughter to the Earle of Mount Pesulia , and Nephew to the Emperour of Constantinople ; who notwithstanding shee was plenally furnished with all the accomplishments both of nature and grace ; as knowing that beautie annext with vertue purchaseth praise with immortality , and that ( as another saith ) if chastity and good name be lost , there is nothing left in women that can be praise-worthie ; and that she knew withall , that true vertue was the beautie of the soule , the grace of the bodie , and the peace of the mind ; and that it might bee said of her , as Seneca in Hercule Furente speakes of Megera the wife of Hercules : Gravent Catenae corpu● , & long a fame Mors protrahatur lenta , non vincit fidem , &c. Although my bodie be opprest with chaines , And famine by a lingring death constraines My wearie life , no violence shall decline My faith from thee , I 'm still ( Alcides ) thine . Notwithstanding all this goodnesse inherent to her greatnesse , the dissolute King , growing neglectfull of his first faire choice , bends his inordinate affections fully upon fresh change . Hee sleepes now onely in the bosomes of Catamites , and base prostitutes ; whil'st her company and consociety is both at boord and bed quite abandoned . But the good Queen , lesse troubled with the want of his boord or bed fellowship , than grieved with the dispaire shee had of hopefull and princely issue ; knowing , as Basil saith , that barren marriage is seldome without braules , she bethought her selfe , how by redeeming the one , she might recover the other . And to that purpose she dealt privately ( being wonderously for her vertues sake beloved of all ) with one of the Pages of the Kings bed-chamber , whom he most imploied in his private prostitutions , to bring her covertly to the Kings bed , to supply the place appointed for one of his best loved mistresses . This was as effectually performed , as considerately plotted : so that the King once more injoyed his Queen , and was as prodigall of those favours to her , as he pretended to another . The morning growing on , and he now sufficiently sated , hastens her departure , both for his owne honour and her credit . But shee taking hold of the present occasion , began to discover her selfe in these or the like words , and read unto him this short Lecture : My gracious Lord and Husband , if I have offended you in the fervencie of my love , I here voluntarily submit my s●lfe to the ty●annie of your hate : yet if it please you considerately to examine the cause of my hither com●ing , it was neither to quench any immoderate desire in my selfe , nor envie to intercept any of those favours you intended unto another : it was not lust , but love , hoping that this nights unexpected passage may blesse us with issue , and beautifie the Kingdome with a joyfull heire . For why should strangers inherit , where there is yet hope left that we may have of our own to succeed . Nor will I leave your side till you call into your chamber some persons of honour and ●rust ; to the end that if heaven be so gracious unto us , that royall fruit ( by me so much desired ) may ensue by this adventure , the world by their testimony may take notice , that it is legitimate , to crowne me with the name of an happy Mother ; and not adulterate , to brand mee with the title of a lewd and lascivious strumper . The King , though he seemed somewhat troubled at the first , yet better recollecting himselfe , was not any vvay displeased vvith the Q●eenes honest deceit : but presently called in two Gentlemen of his chamber , as witnesses of that truth ; considering it touched his own honour as much as the Queenes desire . The event of this stratagem proved fortunate , both to the Parents and the kingdome : for by that meeting she conceived vvith childe , and according to the season of vvomen vvas delivered of a son , on the first day of February in the veere of Grace 1196. The Father and Mother , when the solemnity of his Baptisme vvas to bee celebrated , differing about the name , they caused twelve torches of equall length and making to bee alighted at once , they bearing the names of the 12. Apostles ; with this omen , that the name of that torch vvhich vvas first burnt out , should bee given to the Infant : vvhich happened to be that of S. Iames ; and so was hee called Iames , being the chief Saint whom the Arragonians celebrate . He proved a rare and an unparalleld Prince , as well in forrain warres as domestick government : he was beneficiall to his servants , and bountifull to his souldiers : his courage vvas full of constancy , and continued vvithout change ; proving such an one as Socrates characters for valiant . Great attempts he undertooke vvithout diffidence , and managed them vvithout feare . Making invasion upon the Mores , he pierced vvith a great army the I le of Majorque , then in their possession , and after many skirmishes brought it under his owne subjection . Hee invaded Carihage , and made his name famous in Africa . He had a faire and fertile issue , sonnes and daughters . His eldest was Don Peter , who succeeded him in the kingdome of Arragon : his second , Don Iames , whom hee made King of the two Iles , Majorque and Minorque : his third vvas Archbishop of Toledo . His eldest daughter , Donna Tollant , vvas Queen of Castile : the second , Donna Isabella , Queen of France : the third , Donna Urracha , vvas married to Don Emanuell Prince of Castile . His sonne Don Pedro espoused the daughter of the King of Navarre . Great pity therefore it had beene that the meeting of that happy night had beene intermitted , in vvhich the royall father of so kingly ● progeny vvas begot . He lived 72. yeeres , and died ●●●ligiously , retiring himself to a sequestred life . For being troubled vvith a gri●vous disease , which ma● him unable for governmen● hee disposed of his scep●● and estate , and expired in th● City Valentia in a Monast●ry , in the yeere 1266. abo● the beginning of August . I need not to have travell●● so far for an history to 〈◊〉 purpose , vvhen our ow●● kingdome hath afforded ●work● like , betwixt persons of 〈◊〉 greatest quality , who by the like sleight practised by 〈◊〉 forsaken Ladies , have not ●eene onely a meanes of re●onciliation , but of happy propagation and issue . Great ●hen hath beene the vertue and patience of those noble Matrons , to suffer such corrivalship , in conniving at their owne maid-servants and Gentlewomen ; considering that ( as Crates saith ) nuptiall faith is seldome violated vvithout revenge . Besides , there can be no greater temptation to corrupt the constancy and loyalty of a married woman , than when shee perceives her husband to discharge upon her his discontents and virulencies , and reserve all his time and consocietie for the person of another . Aristotle affirmes , th●● man or woman is worthy to be accounted stout , bold and valiant , who doe no● onely with patience , indu●● injuries and rebukes of fered them , but strive to repay the best good for th● worst evill . For patiencei of such similitude , and nee●● alliance unto fortitude , th●● shee is either her sister or her daughter . And thoug● this vertue ( as Cicero saith ) being often provoked with injuries may breake out into fury ; yet in such distraction , it is good for wronged women , to thinke upon the worst how to better it , and to wish the best with intent to further it , and whatsoever shall happen patiently to indure it . For the onely remedy for injuries , is to study how to forget them . I conclude with the Emperour Aurelius , who tells us , that it is more safety to forget a wrong than to revenge it ; to suffer infirmities , and dissemble mishaps : the one is the office of a constant sicke man , the other of a cunning Statesman . But for a wife to beare with the weakenesse and imperfections of 〈◊〉 husband , is the true Character of a wise and vertuous woman . Gaudet patientia Duris . FINIS . 
A55817	----	The case of clandestine marriages stated wherein are shewn the causes from whence this corruption ariseth, and the true methods whereby it may be remedy'd : in a letter to a person of honour. Prideaux, Humphrey, 1648-1724. 1691 Approx. 23 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A55817 Wing P3412 ESTC R4977 13202334 ocm 13202334 98460 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A55817) Transcribed from: (Early English Books Online ; image set 98460) Images scanned from microfilm: (Early English books, 1641-1700 ; 435:2) The case of clandestine marriages stated wherein are shewn the causes from whence this corruption ariseth, and the true methods whereby it may be remedy'd : in a letter to a person of honour. Prideaux, Humphrey, 1648-1724. [2], 10 p. [s.n.], London : 1691. Written by Humphrey Prideaux. Cf. BM; Halkett & Laing (2nd ed.). Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Marriage -- Great Britain. Great Britain -- Social conditions -- 17th century. 2005-12 TCP Assigned for keying and markup 2005-12 Aptara Keyed and coded from ProQuest page images 2006-10 Taryn Hakala Sampled and proofread 2006-10 Taryn Hakala Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE CASE OF Clandestine Marriages STATED , WHEREIN Are shown the CAUSES from whence this Corruption ariseth , and the true METHODS whereby it may be remedy'd . IN A LETTER TO A Person of Honour . London , printed in the Year , 1691. THE CASE OF Clandestine Marriages Stated , &c. BY the Sixty Second Canon of King James the First , as well as by the Constitutions of John Stratford , Archbishop of Canterbury , in the Reign of King Edward the Third , it is ordained , That no Persons shall be married , but in the Parishes where one of the Parties dwell . And in the Hundred and second Canon it is further provided , That when a License is granted , the Person that grants it shall take good Caution and Security , as for other things in the Canon mentioned , so lastly for this , That they shall celebrate the Marriage publickly in the Parish-Church or Chappel where one of them dwelleth , and in no other place , and that between the Hours of Eight and Twelve in the Morning . Most Clandestine Marriages that have happened , have proceeded from the Breach of these Canons . For were they punctually observed , and all Marriages solemniz'd only in the Parish Church or Chappel where one of the Parties dwell , and no where else , no Clandestine Design this way could be carried so closely , but that the Friends must know of it : at least a stop must be put thereto when it comes to the Minister . For when a Minister celebrates a Marriage that is Clandestine , he doth it either out of ignorance , or ill Design . As to the Ignorance of the Minister , in this particular ( and many Clandestine Marriages proceed only from their being imposed on this way ) the Method prescribed by the Canon must be a very effectual way , because when all are married in their own Parishes , the Ministers cannot be supposed to be ignorant whether they have Consent of Friends , or no , ( unless perchance in some of the larger Parishes in London , where other Care may be taken by requiring the Friends of both Parties to be actually present ) and therefore though a License should be fraudulently obtained , yet if directed to him , it can be of no Effect , because all Licenses go with a Proviso of Nullity , in Case of Fraud ; and therefore to him that knows the Fraud ( as it is scarce possible but every Minister must in his own Parish ) it can be no Licence at all , but he will be as much liable to the Penalty of the Law , if he marries with a License in this Case , as if he had no License at all . And as to a Minister's being Party to the ill Design of a Clandestine Marriage , you shall scarce ever find this to happen , when People are married by their own Minister . For the Penalty being Suspension per Triennium , none that have Benefices which are worth any thing , and are sensible of the Fraud ( as all Ministers must be in the Parishes where they live ) will expose themselves to be deprived of them so long for the sake of a Marriage-Fee . But most an end they are not Ministers of Parishes , but indigent Curates , or unpreferr'd Chaplains , that wilfully engage themselves in this matter ; who having nothing to lose , on this Account are out of the Reach of the Penalty ; and therefore if there be but one or two such in a County , usually the whole Trade of Clandestine Marriages goes to them ; and therefore the best way to prevent such Marriages , will be to confine all according to the Canon to be married at home in their own Parishes by the Minister of the Place that hath an Interest there , wherein to suffer if he doth amiss . Because if this be done , the Minister can neither be imposed on by a fraudulent License , where the Persons are so well known unto him ( as those of his own Parish must be ) or will he dare to marry without one . It may , I confess , be possible , that a Minister , to gratifie some Gentleman of his Parish , who , he thinks , is able to protect him from the Penalty , or else make him amends for what he suffers by it , may be prevailed with to celebrate a Clandestine Marriage for his sake , and thereby put an Obligation upon him , and all his Family and Friends on the Account of the Advantage usually gotten to the man by such stolen Matches . But in the Parish where the Woman lives , it will be quite otherwise . For it being for the most part the Man that steals the Woman , and not the Woman the Man , there instead of obliging he will injure , and that in so high a degree , that the Family which suffers , with all their Friends and Relations ( which perchance may make the major part of the Parish ) will be sure to fall upon him with their utmost Resentments ; and in this case a Minister will have but little Comfort of his Life among them afterwards , though he should escape the Penalty of the Law ; and scarce any being so weak as not to foresee it must be so where so just a Provocation is given : This alone will be a sufficient Tye , were there none other to keep any Minister from betraying any of his own Parish . And therefore were one small Alteration made in the Canon , and instead of the Parish-Church or Chappel where one of the Parties dwells , it were ordered , That all Marriages should be celebrated in the Parish-Church or Chappel only where the Woman dwells ( as indeed common Custome hath already ordered it in most Marriages that are not Clandestine ) I apprehend it would be a thorough-Remedy to the whole Abuse . However , were the Canons , as they now stand , punctually observed , this alone would go so far towards it , that there would not be so frequent Instances of this injurious Practice , as to alarm the Nation against us , as now we find they do , and provoke them to bring Sanguinary Laws upon us to prevent it . But the Mischief is , that when the Church makes good Laws , our Courts , when they find them against their Interest , will not put them in Execution . For were all obliged to be married in their own Parishes , it would cut off above half the Trade of granting Licenses , which would very considerably deminish from the Profit which Chancellors , Commissaries and Registers make of their Places . And therefore instead of executing the Canons above-mentioned ( as is their Duty ) they make it their whole Endeavour to baffle them , and make them of none Effect by all the Tricks they are able . For , 1. They never take any such Caution or Security , as the Hundred and second Canon injoyns in their Licenses , but on the contrary scarce ever direct any that they grant to the Parishes where the Parties dwell , but put in any other Parishes which the Parties to be married , shall desire , at what distance soever they may be from the Places of their usual Habitation , without any regard at all had to the Canon which enjoyns the contrary . Whereby occasion is given to abundance of Frauds in this Particular , which otherwise might be prevented . 2. Whereas the Hundred and first Canon enjoyns , That none shall grant any Licenses , but such as have Episcopal Authority , or the Commissary of the Faculties , Vicars-general of the Archbishops , and Bishops , sede plenâ , or the Guardian of the Spiritualties , sede vacante , or Ordinaries exercising Right of Episcopal Jurisdiction in their several Jurisdictions : And whereas the Law is , That those Grants are only to be made before themselves , and not before any Substitute whom they shall appoint , that all the matters requisite to the granting of a License , may be first well enquired into , as Whether there be any Precontract ? Whether there be Consent of Friends ? Whether the Parties to be married are within the prohibited Degrees of Relation , or no ? &c. which often require the Skill of the Judge himself to determine in them . The good Orders of the Church have been so far neglected in all these Particulars , and the Corruption of Officers in our Ecclesiastical Courts , for the sake of Gain , hath run so high , that every thing is done contrary to them in this matter . For instead of Chancellors and Commissaries taking any Pains in the Particulars above mentioned , or making any previous Examinations requisite to prevent either Fraud , or illegal Copulations , they leave the whole matter to their Registers , who regarding nothing else but to make the most of this Trade by dispersing and vending as many of those Licenses as they can , as often as they have occasion of them , seal them by Heaps , with Blanks reserved to insert the Names of any such as shall afterwards come for them ; and as Customers come in , fill them up without any other Enquiry of the Persons concerned , than for their Money to pay for them . And when this Stock is spent , then they go to sealing again ; and for the better advancing of this unlawful Gain , they are not content to break all the good Orders of the Church concerning this matter , themselves , but also involve a great many of the Clergy , with them , in the Guilt and Scandal of this Corruption , by making some of them their Factors in every Deanry for the dispersing of those Licenses , who under the Name of Surrogates , are drawn in to be their Under-agents in so scandalous a Work , which is to the great Damage of the Church , as well as against all Right and Law. For , 1. No Chancellor or Commissary hath Power to make any such Surrogates to act out of their respective Courts . For although they now take upon them thus to do , it is only founded on a Clause in their Patents , which give them the Office to be executed aut per se , aut per sufficientes Deputatos . The meaning of which , only is , That in case of Sickness , Absence on just Occasions , or any other lawful Impediment , they may appoint others to hold their Courts for them , and expedite all other Acts usually done out of Court ; but not that they should erect inferiour Courts under them , as they do now by their Surrogates in every Deanry , to draw the more Grist to their Mills ; which is directly contrary to Law , and of infinite Prejudice to the Church , in corrupting and depraving all the good Orders and Discipline of it , and drawing thereby the Odium of the People upon the Governours thereof , by the frequent Acts of Unjustice , which by Clandestine Marriages are done unto them . 2. It is a very great Snare to Clergy-men , in being thus made the Tools of those mens Knaveries , and may expose them to one of the most disgraceful Punishments of the Law , that is , the Pillory . For to fill up a blank Instrument after the Seal is put to it is Forgery by the Law of the Land ; and I had once the Curiosity to advise with one of the ablest Lawyers in England about it , who assured me it was so ; and although I urged the constant Practice of every Diocess in England , against it , he answer'd , That would not alter the Law , but whosoever shall insert any thing into an Instrument , after the Seal is put to it , will certainly be found guilty of Forgery in Westminster-Hall , whenever prosecuted there for it . And if a Clergy-man once undergoes the Disgraceful Punishment due to that Crime , the Blot may be sufficient to make his Ministry ineffectual all his Life after . 3. It is making Clergy-men Parties to Knavery and Fraud , and putting the blame of the unjust Practices of Chancellors , Commissaries and Registers , upon those , who for the Reputation of the Church , as well as of themselves , are most concerned to prevent them . And thereby a great deal of Clamour is drawn upon us , which we can never prevent , as long as any of the Clergy are thus permitted in so mean and base a manner to be subservient to the Knavery and unjustifiable Practices of these men . For they , regarding nothing else but their Gain in the Choice of those whom they appoint to be their Surrogates , chuse only such as are properest for their purpose this way , who being of the poorer and meaner sort , make their Advantage of the Employment , by marrying themselves all those that come to them for Licenses , and thereby advancing their own Gain as well as that of their Masters , become the more diligent Agents for them . And I am told of some that keep Markets weekly for this purpose , there exposing their blank Licenses to sale , as Tradesmen do their Wares , which they fill up for any that will pay for them , without any other Reserve , but that of the Marriage to themselves , by putting in only those Churches for the solemnizing of it , where they themselves are Ministers . But at best , tho' all Surrogates do not thus carry their blank Licences to Market , yet all keep Shops of them at home , and seldom or never refuse any Customer that comes on how unjustifiable an Account soever . And therefore when a Wedding comes to them , and a Marriage Fee is to be gotten , without any further Enquiry , the blank License is brought forth , the Names of the Persons to be married , are inserted into it , and then the Surrogate thinks himself safe , and away he goes to the Church with them , and there marries them by Vertue of a License from himself , without regarding how they come together , so he hath a Fee to his Masters for the License , and another to himself for the marrying of them . And if it happens that any such are afterward question'd for these Marriages , the License is produced for their Justification , which being under the Seal of the Office , and in the Name of the Chancellor or Commissary that grants it , the matter is usually shuffl'd off , and no Justice at all done to any that complain of the Injuries , that they suffer in this kind . For the Truth is , were the thing brought to an Examination , the Law would excuse the Minister , who produceth the License ( unless his being Party to the Fraud , were proved upon him , which he usually takes care to provide against in the manner of transacting it ) and lay the whole Blame upon the Chancellor or Commissary , in whose Name it is granted , who usually know ways enough to baffle all Prosecution , that shall be made against them on this Account ; and therefore no Examples being made of those that offend in this kind , they are the more bold still to go on in the same illegal Practices , and the Church infinitely suffers in its Reputation thereby ; and in truth , no Excuse can be made in this Particular , while our Governours , who have Officers under them for the putting the Laws of the Church in Execution , permit them thus in so scandalous a manner to corrupt them all for their own Advantage . Of which scandalous Corruption being abundantly sensible , by what I found of it , where concern'd , about two Years since I set my self to reform it , and drew up a Monitory to be sent to all the Clergy of my Jurisdiction , wherein I inhibited them to marry any either by License or otherwise , unless one of the Parties liv'd in their Parish , according as it is enjoyned in the Canon above-mention'd . But hereon the Commissary and Register came to me with open Mouths , complaining , That this would totally spoil their Places . To which I answer'd , That my Business was not to take care of their Places , but that the Canons be kept ; and if they would make Gain by what was inconsistent herewith , they were not to be tolerated in it . Whereon the Commissary told me , That although the Canon was as I said , yet he could assure me , that the Practice was quite the contrary through the whole Kingdom ; and that since the Archbishops , and all their Suffragans thought fit to tolerate it , he thought it would not become me to contradict it . And on Inquiry , finding it really to be so as he told me , I was forced to let the matter fall , because I thought it would appear a ridiculous Singularity in me to attempt a Reformation in that which the Archbishop and Bishops of our Church thought fit in all parts of the Nation besides , to allow . And besides , I had an Account given me , That the late Bishop of Norwich miscarried in the same Attempt . For , on his first coming to his Diocess , finding great Clamour about Clandestine Marriages , he made his Chancellor and Commissaries call in all their Surrogations , and suppress all blank Licenses , and ordered , that no Minister should marry any , but whereof one of the Parties dwell in his Parish : And by this means , for a while , things were kept in good order , but they had not been long so , but the Master of the Faculties , and the Vicar-General to the Archbishop , took the Advantage to send their Licenses into the Diocess ; which the Bishop perceiving , and having no Authority to controul them herein , he thought it better , since he saw there was no Remedy , to suffer the Corruption to be still continued by his own Officers , over whom he had some Awe , then by those Interlopers , with whom he had nothing to do ; and therefore relaxed all his former Orders , and left his Officers to proceed in the same Course as they did before ; and the Mischiefs which have since followed hereon , are too many to relate ; but two very signal ones in my Neighbourhood , I cannot pass over ; the one of a Man that hath married his Father's Wife , and the other of one that married a Woman , whose Husband was alive in the next Parish , by Vertue of those Licenses . And this Course can never be remedied , unless the two Archbishops will be pleased to undertake it , and send their Orders to all their Suffragans , that the Canons be punctually observed in these following Particulars . 1. That all Surrogates , with blank Licenses , be suppress'd , and no License for Marriage at all granted , but by the Person himself that hath Authority in this Particular , or that Deputy only who keeps his Seals , and presides in his Court in his absence . 2. That all previous Examinations be made , and all Cautions and Securities carefully taken , which are by Law required , before any License be granted . 3. That no Parish-Church or Chappel be put into the License ▪ for the Place of celebrating the Marriage , but those only where one of the Parties that are to be married , dwell . And if the Archbishops have Authority so to do ( which , I think , they have , all Licenses in this kind , being only ex Gratiâ ) that they limit it to the Parish-Church or Chappel where the Woman dwells . 4. That a severe Prosecution be enjoyned against all those that transgress in any of the Premisses . If the Bill pass against Clandestine Marriages , which I hear is now before the Parliament , I confess it will be too late for the Church to meddle with this matter ; but in case the Bill be cast out ( as perhaps it may ) I think it will then be very proper for the Church to undertake the Business , and employ all the Authority it hath to reform so great an Abuse . And if the Archbishops and Bishops will be pleased so to do , to whom the cognizance of this matter doth most properly belong , I know no way can be more effectual for it , than the putting the Canons in execution in the Particulars I have mentioned . And if this be done as soon as the Bill is cast out , by a publick Order from the two Archbishops , to their Respective Provinces , and the Bishops be hearty and zealous in the executing of it , I doubt not , there will be these following good Effects thereof . 1. A speedy Remedy will thereby be put to this great Abuse , which hath raised the Clamour of the Nation so loud against us , and made so many disaffected to the Church by reason of the Injuries that some of their Families have suffer'd by our tolerating so unjustifiable a Practice among us . 2. Full Satisfaction will be given to those who so earnestly call for a Reformation in this Particular ; which will be the most effectual Method of preventing the ill Designs of those who endeavour the bringing of Sanguinary Laws upon us for this purpose ; which , if effected , will be a great Severity , and may prove a constant Snare to their Lives , whenever the People have Malice enough to raise a Prosecution against them . 3. It will stop the Mouths of those who are too often heard to reproach the Bishops with this whole Abuse , as if the whole Reason of it were from this , That they sold their Chancellors , Commissaries , and Registers Places , and therefore were bound to tolerate those Officers under them in all their illegal Practices , that they may thereby the better raise the Mony that they exacted from them , for their Admission to those Imployments . And thus far having stated to your Lordship this whole Case , and shown you therein from whence the great Abuse of Clandestine Marriages ariseth , the Manner how the Practice of it is grown so frequent , and the Means whereby it may be prevented , I earnestly beseech your Lordship to make use of that Opportunity which God hath given you , in putting to your helping hand for the Reformation of this Corruption , that the Reputation of our Church , and the Interest of so many Families that are Members of it , may not thus continually be sacrificed to the illegal Gain , which Chancellors , Commissaries and Registers reap to themselves , from the Practice of it . In order whereto , I wish your Lordship would be pleased to lay the State of this whole Matter before my Lord Archbishop of Canterbury , that if the Parliament puts not that severe Act upon us for the Reformation of this Abuse ( as I hope they will not ) his Grace may do herein , what in his great Wisdom he shall see may be most conducing to the Good of the Church . I am , My LORD , Your Lordships most Humble Servant . Decemb. 11. 1691. FINIS . 
A55960	----	The Paris gazette 1670 Approx. 14 KB of XML-encoded text transcribed from 2 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A55960 Wing P359B ESTC R220450 99831851 99831851 36318 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A55960) Transcribed from: (Early English Books Online ; image set 36318) Images scanned from microfilm: (Early English books, 1641-1700 ; 2051:33) The Paris gazette Stubbe, Henry, 1632-1676, attributed name. 1 sheet ([2] p.), plate s.n., [London? : 1670?] Imprint from Wing. In MS at end: Written by Hen. Stubb M.A., .. Duke of York was about to marry the Princess of Modena. With a plate of King James, dated in MS 1660, with a caption reading: The magnanimious and high-borne Prince, James Duke of Yorke. etc. Borne October the 14th. 1633. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng James -- II, -- King of England, 1633-1701 -- Early works to 1800. Marriage -- Early works to 1800. 2002-07 TCP Assigned for keying and markup 2002-08 Apex CoVantage Keyed and coded from ProQuest page images 2002-09 Emma (Leeson) Huber Sampled and proofread 2002-09 Emma (Leeson) Huber Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion The Magnanimious , and High-borne Prince , James Duke of yorke etc. Borne October the 14 th . 1633 The PARIS Gazette . Paris , Anno Dom. 1490. THe Emperour Maximilian having courted Anne sole Daughter and Heir to the Duke of Britain , prevailed at last with the young Lady , and with the principal Persons about her , as the Marriage was consummated by Proxy , with a Ceremony at that time in these parts new . For she was not only publickly contracted , but stated as a Bride , and solemnly Bedded ; and after she was laid , there came in Maximilian's Embassadour with Letters of Procuration , and in the presence of sundry Noble Personages , Men and Women , put his Legg ( stript naked to the Knee ) between the Espousal Sheets ; to the end , that that Ceremony might be thought to amount to a Consummation and actual Knowledge . This done , Maximilian ( whose property it was to leave things then , when they were almost come to perfection , and to end them by imagination ; like ill Archers , that draw not their Arrows up to the Head ; and who might as easily have bedded the Lady himself , as to have made a Play and Disguise of it , ) thinking all now assured , neglecting for a time his further proceeding , and intended his Warrs . Mean while , the French King ( consulting with his Divines , and finding that this pretended Consummation was rather an Invention of Court , than any ways valid by the Laws of the Church , ) went more really to work , and by secret Instruments , and cunning Agents , as well Matrons about the young Lady , as Counsellours , first sought to remove the Point of Religion and Honour out of the mind of the Lady her self , wherein there was a double labour . Maximilian was not only Contracted unto the Lady , but Maximilian's Daughter was likewise Contracted to King Charles ; So as the Marriage ●alted upon both feet , and was not clear on the other side . But for the Contract with King Charles , the exception lay plain and fair ; for that Maximilians Daughter was under years of Consent , and so not bound by Law , but a power of Disagreement left to either part . But for the Contract made by Maximilian with the Lady her self , they were harder driven ; having nothing to alledge , but that it was done without the consent of her Soveraign Lord King Charles , whose Ward and Client she was , and he to her in place of a Father ; and therefore it was void , and of no force , for want of such consent . Which defect ( they said ) though it would not evacuate a Marriage , after Cohabitation and Actual Consummation ; yet it was enough to make void a Contract . For as for the pretended Consummation , they made sport with it , and said , That it was an argument that Maximilian was a Widdower , and a cold Wooer , that could content himself to be a Bridegroom by Deputy , and would not make a little Journey to put all out of question . So that the young Lady ; wrought upon by these Reasons , finely instilled by such as the French King ( who spared for no Rewards or Promises ) had made on his side , and allured likewise by the present Glory and Greatness of King Charles , ( ●eing also a young King , and a Batchelor ) and loth to make her Countrey the Seat of a long and miserable War , secretly yielded to accept of King Charles . Those of the Court of Britain her Subjects and Familiars , insinuated into the Ladies mind the invalidity of a Marriage by Proxy , that there was more of Solemnity and State in those contracts , then Obligation . That She ought not to make any Scruple of Conscience about the point , where the good of her self and Subjects was so much concerned . However in such accidents , the Pope who hath power over all Laws Ecclesiastical , would easily be brought to dispense with such Covenants not personally performed , to prevent the miseries that grow by War. L. Bacon Hist of Henry vii . pag. 80 , 81. de Serres life of Charles viii . The supplement of Phil. Comines chap. 6. A. D. 1489. The Case . Ditto 1506. Lewis the twelfth K. of France , had one only Daughter , whose name was Claude , the which by virtue of the Salique Law was excluded from inheriting the Crown : the presumptive Heir being Francis Duke of Valois , Earl of Angoulesme . This Claude being not yet come to Age , was betrothed to Charles ( the eldest Son of Archduke Philip ) and the same Marriage confirmed by more then one Legacy , they entituling themselves Kings of Naples , and Dukes of Apulia and Calabria . After all this it was debated in the Kings Council , and in all the Parliaments of France , whether the said Espousals should be annulled ? And whether it were not most convenient for the Realm , that Francis Duke of Valois should marry Her , He being the undoubted Heir of the Kindom . Arguments upon each side . King Lewis thought the Case to contain matter of much difficulty . In the first place he thought it repugnant to the Majesty and Grandeur of France , that he should violate his Royal Word and Faith plighted with the Eldest Son of the K. of Castile : And therefore He said that He could not upon any terms condescend and yield unto the Humble Request and Petition of his Peers and Parliaments , who did , ( and that rationally ) conclude that it would exceedingly contribute to the Peace & Welfare of France , if Francis of Valois did marry with Claude . The Nobles and respective Parliaments proceeded upon this ground . That Claude after the decease of King Lewis would as Inheritrix possess sundry Territories and Lordships in Italy , France , and the Netherlands , which if they should be alienated from the Realm of France by her Marriage into Castile , it would prove an unspeakable loss to the Crown of France . For what was this else but to deliver up the Keys of the said Realm unto the Castilians , the Hereditary Enemies of France , for Preservation or the Recovery whereof there must needs arise most grievous Wars betwixt the immediate Successor of King Lewis , and the Crown of Castile ? It did not seem credible unto them , nor did they think the Councels of France ought to proceed on such uncertain Measures , that the Alliance aforesaid would produce any great and durable Amity betwixt the two Nations . There being nothing so Sacred or Solemn in the Leagues and Confederacies of Princes which doth not yield to their Ambition . Enlargement of Empire is the Supream consideration in their Councels ; and from those desires even the most firm bonds of Friendship are daily violated . Wherefore least the Territories of such Importance should come into the possession of the Castilians , and their already potent Neighbour should receive so great an accessional of strength , they thought the Espousals did not only deserve to be annulled , bu ought in point of Right and Equity to be invalidated , For the which they alledged two most powerfull reasons . First , they resolved it , that His Majesty would proceed most exactly according to the dictates of Honour and Conscience ; if , out of a tender regard unto the welfare and safety of his people , He did insede from those Counsils which he had either presipitously assented unto , or entertained upon the Exigency of a special juncture of Affairs : That He was obliged to comply with the humble request of his natural Subjects , aiming at the generall , rather than by too strict a respect unto His Word , given unto a Forreigner , to endanger the whole Realm . That the most obligatory and powerfull toys upon Princes , are those whereby they stand engaged to their people , whereunto for Him to adhere , 't was true Honour and Conscience . Secondly they argued against the Marriage , that in such Contracts above all others there ought to intervene a voluntary consent , which She at those Years was incapable to give ; and therefore the Contract was null by the Civil and Canon Law. The Resolution taken . King Lewis being over-ruled by these reasons , and by a particular concernment for the welfare of His Realm , did annull the said Contract ; and to answer the Peace and Tranquility of his Dominions did give Her in Marriage unto Francis of Valois , who did afterwards succeed him in the Realm of France . The Event . It was found by Experience that the designs of the Castilians which they had formed to the prejudice of France , and which were founded upon the hopes of consummating the said Marriage , were all at once defeated therewith ; And Francis together with Claude did quietly possess himself of those Hereditaments . The Authors observation thereon . In the Marriage of the Royal Family unto Forreign Potentates , two things ought especially to be considered . First , How much passeth away with the Daughter affianced . Secondly , What benefits may accrue , or be justly expected from the Farreigner with whom such Alliance and Marriage is to be Contracted . Zuerius Boxhornius disquisit . Politic. cas . 2. Metz. The Princess of Heidelberg being formerly Affianced unto the D of Orleans , brother to the present King of France , no sooner arrived at this place ; but His most Christian Majesty sent express word unto Her Highness , that albeit according to the Articles of Marriage , She were to continue in the Protestant Religion until by the perswasions and instructions of Her Aunt the Princess Lovyce ; Yet such was the pleasure of His most Christian Majesty , that She should either omit those formalities and delays , and immediately turn Roman Catholick , or else return to Heidelbergh without any consummation of Marriage . Oxford 1600. Albaricus Gentilis in a Discourse of His to Chancellour Egerton about Marriages by Proxy , denies them to be of any validity . For howsoever the Canon Law does admit of such , as good ; Yet the Civil Lawyers are generally of another opinion . Because that in Matrimony there ought to intervene the special and present consent of both Parties ; but in such cases the Proxy only gives his immediate consent . And whereas it is said that any Action may be executed by Proxy which a man may execute by himself ; the Rule is not true in cases of Matrimony , but in Patrimonial Causes ; which alone admit of Procurations ; And Jason the Civilian writes foolishly , where he admits of Marriage by Proxy . Etsi dicitur actum quemlibet posse per pracuratorem posse explicari in s●quid alitur vetitum sit . Tamen & illa est regula , ut quae non sint Patrimonij , ea per procuraeorem non fiant ; Atque quod excipiat ab hac regula Matrimonium Jason , aut quisquis alius ineptum est . Alberic . Gentilis de nuptijs l. 2. c. 14. Amsterdam 1666. Upon the question concerning the validity of Marriage by Proxy , it is resolved that Espousals may be made by Proxy , but not Marriage . For , that a thing be done by Proxy , It is requisite that the Action arising from the Contract be such as may be fixed in the Proxy , and by him may reciprocally revert unto him by whom he is delegated . l. 4. § 2. D. de adquirend . vel omittend . possess . l. 8. § . final . D. mandat . But though in Espousall the Action be such as may be surrendered up to the principal and delegating parts ; yet such is the bond of Marriage ( which is the eonsummation of Espousals , and puts an end to that Ceremony ) that it terminates in the person of a Proxy , nor is it a thing imaginable in Nature , that ever it should fall under the possi●ility of any Surrender . Henricus Bronwer I. C. de jure connubior . l. 1. c. 20 § . 11. Anjou 1584. If both parties be present and give their mutual consents in Marriage , without Cohabitation ; Though the Law terms this a good Marriage , yet I do determine that the man in this case doth not acquire the Rights of an husband . For accruing to the resolution of the Divines and Canonists , whose Authority is the greatest in these points . Whensoever we speak of the Rights of Marriage , there is not any notice or regard taken of those Marriages which are not consummated by Co-habitation . Joan. Bodin . de repub . l 1. c. 3. Notes, typically marginal, from the original text Notes for div A55960-e450 De Serres in the Life of Lewis XII . 
A60637	----	Joyfull tidings to the begotten of God in all with a few words of counsel unto Friends concerning marriage / W.S. Smith, William, d. 1673. 1664 Approx. 19 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A60637 Wing S4309 ESTC R16526 13153418 ocm 13153418 98125 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60637) Transcribed from: (Early English Books Online ; image set 98125) Images scanned from microfilm: (Early English books, 1641-1700 ; 751:33) Joyfull tidings to the begotten of God in all with a few words of counsel unto Friends concerning marriage / W.S. Smith, William, d. 1673. 8 p. s.n.], [London? : 1664. Dated at end: The 5 day of the 11 moneth, 1663. Attributed to William Smith. Cf. NUC pre-1956. Reproduction of original in Duke University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Doctrines. Marriage -- Religious aspects -- Society of Friends. 2005-04 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-06 Mona Logarbo Sampled and proofread 2005-06 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion JOYFULL TIDINGS TO THE Begotten of God in all . WITH A few words of Counsel unto FRIENDS Concerning MARRIAGE . W. S. Printed in the Year 1664. Joyful Tydings , &c. THe Deliverer is come , let all that mourn wait for him , and let all lamps be truly trimmed , and let all stand so prepared as that he may be known in his coming , and be received and followed into the kingdome , for they that slumber are in danger to misse him , and they that are hasty cannot finde him , & on these hands the kingdome is lost : therefore thou that mourns for him , and waits to be delivered by him , keep thou in the faith , and in the patience stand thou still , and joyn not with the carelesse , or with the forward spirits , but be quiet in thy place , and keep thy eye in that which lets thee see thou wants him , and the necessity to be delivered by him , and there thou standing still in the watchfulnesse , he will come in an hour that thou knowest not of , for there is not a groan that rises from the innocent in thee , but he hath great regard unto it , and his compassion breaks in the same hour , but for the time of deliverance thou art to wait , because that hour no man must know : therefore let all be still , and eye the Lord , for his hand is at work , and they that keep their own hands quiet , will know his work to prosper , and in the stillnesse will feel his faithfulnesse to his own begotten , for where doth the Father leave or forsake his own child , and in what place is it beset , and he helps it not ; and where is it in bondage , and he delivers it not : if the faith be kept , and the patience continued in , he fails not in his work until he hath performed the counsel of his own will , for in his will the babe is begotten , and in his will in due time it is born , and none can adde unto his work ; and therefore all are to be still and quiet in the light , and therein watch and wait for his own hour , so will he draw nigh unto thee that mourns for him , and with his arms of mercy he will embrace thee , and take thee up , and heal thee , and carry thee forth of the land of thy captivity , then shalt thou return with ioy indeed , when thou art inclosed in the arms of thy beloved , and this is his own hour which none can know until he come , and in this hour he binds up the broken-hearted , and saith to the weak , I am thy strength ; and to the poor , I am thy helper ; and to the mourner , I am thy comforter ; and to the captive , I am thy deliverer ; this is my hour , and I am come to set the free , thou hast patiently waited , and hast not grudged ; thou hast been still , and hast not repined ; and in thy lowest state my arm hath reached to thee , and in all thy distresses I have drawn nigh to succour thee : but this is the hour in which I am come to deliver thee . O thou patient mourner , this is the voice of thy beloved , hearken not unto another , for his word is sure , and all his promises faithful , and behold he speaks comfortably to thee , and brings thee joyful tydings of deliverance : turn not th● face from him as if he was a stranger , for it is he , and it is his hour , he hath seen thy travail since the day he begat thee , and in all thy afflictions he hath been af●icted with thee , and he hath not delayed his coming though thou hast thought him long , and in the depth of thy misery hast secretly cried , why doth he not make hast to help me , and why are my afflictions so continued upon me , hath he not in that hour been near unto thee , and hath he not in that time been thy comforter , and hath he not secretly relieved thee , though thou hast not known it , and here he hath been thy support , that thou might not faint untill his own hour came to deliver thee . O that any who have been visited should misse of this hour , either by carelesnesse or forwardnesse ; for that which saith he delayes his coming that is the carelesse spirit , and that which saith , Behold he cometh , let us go forth to meet him , ( mark ) let us go forth that is the hasty forward spirit , it leads forth of the faith , forth of the patience , forth of the stayednesse , forth of the contentednesse , and so from waiting in the pure and perfect measure of light which cometh from him , and in which he cometh in his hour , and neither of these births are delivered in a right hour , but are both born out of due time , and the carelesse proves heavy and dies , and the forward proves a vapour , which in its rise was something , but suddenly mounts into the air , and after a while is no more seen ; but the still quiet babe that waits in the true patience , it is safely delivered in the time appointed , and in the hour determined , and though it hath been long bruised , yet it hath patiently endured , and though it hath long sitten mourning , yet it hath been contented , and in the deepest of its misery , it hath fled for refuge to the throne of mercy , and hath not been without some secret faith and hope in God , yea in the very time when it could not see which way any relief should come , yet it hath breathed unto the Father , and hath put its whole trust and confidence in him , and so by a dependancie upon the life of its generation , it hath lien under the arm of preservation , it hath not said he delayes his coming , and I am weary of waiting , neither hath it said , behold he cometh , I will go forth to meet him , but here I lye bruised , and my mourning is not hid from him , and here I will wait for the hour of his coming , I have no strength to move untill he come and help me ; and therefore he must find me where I am , and do all for me that is to be done , or here I must lye and mourn out my days . I dare not slumber least I should misse his coming , nor I dare not go forth to meet him , least I should not find him , but here will I sit and wait for his own hour . O thou babe of tendernesse , that watchest for thy beloved with diligence , thou art the object of the Fathers pity , and he is not forgetfull of thee , neither indeed can he , for thou art his natural child , a babe of his own begetting , and in thy travail he is with thee , and in all thy distresses he comforts thee , and in thy deep afflictions he is a support unto thee ; thou art the bruised , and he is come to heal thee ; the mourner , and he is come to comfort thee ; the captive , and he is come to deliver thee ; this is his hour , though the powers of darknesse be strong , Oh thou innocent babe , thou art deeper in feeling then words can expresse , there is none knows thy travail but who are of the same life with thee , neither can any eye truly pity thee but the eye which only hath compassion on thee , thou art the babe which in all thy afflictions lives by faith , and though thou hast not deliverance in thy view , yet through thy faith thou art stayed in him that loves thee , and in his strength thou standest in the time of thy adversity , and he in all things worketh for thee because thou art nothing in thy self , and whereever thou art his power defends thee , and in thy poverty his pleasure and delight is in thee , for his covenant stands sure with thee for ever . Oh thou glorious birth of immortality , thou art well-beloved and highly favoured of God , yea in the womb he loves thee and favours thee , and from the day of his deliverance , and the hour of thy birth he delights to honour thee , for out of all earthly families he hath chosen thee , and from all false births he separates thee , and the Gentiles glory he will give unto thee , and the high places of the earth he will make thy foot-stool , the glory of thy rising vanish●th the night , the appearance of thy beauty makes a perfect day , all clouds scatter before thee , and all earthly fogs and mists clears up at thy presence , the lights of heaven withdraws at thy rising , for the lustre of thy brightnesse excells all borrowed lights , and thou swallowest them up into thy glorious body , and with the splendour of thy own breakings forth thou covers them as if they were not ; there is no mixture in thee , no dross nor tin cleavs unto thee , for the furnace hath separated all earthly matter from thee , that thy life may shine forth in perfect purity , and thou alone may rule the day which belongs unto thee ; Oh thou art the precious Jewel in which is unity , none can be bound up but in thee , none can inherit the Kingdome besides thee , for the Father hath prepared it only for thee , & there thou must dwell alone , & not be numbred with transgressours any more , thy glory goes over the earth , and thy renown ascends above the Heavens , and both earth and Heaven must give up unto thee , for thou art the Son , and all must worship thee , all below thee is earthly , all above thee is airy , but in thy life is perfect temperance , and everlasting substance , and there is nothing endures or remains besides thee , all the Virgins are in love with thee , the sweet savour of thy ointment draws them after thee , and they cannot deny thee , nor forsake thee , but where ever thou goest they are constrained to follow thee , and in thy love they rejoice in union with thee , and sings thy praise in the heavenly harmony . Oh Sion ! put on thy strength , and cast thy mourning garments from thee , for the most high Remembers thee in everlasting mercy , he hath seen the time of thy widowhood , and the dayes of thy long captivity , he hath beheld thy solitary places , and the years of thy great adversity , and now he is drawing nigh to work deliverance for thee , and to gather thee out of all places , where thou hast been scattered , and from amongst all strangers by whom thou hast been oppressed , and to advance thy holy hill over all the earthly glory , that he alone may dwell in thee and delight himself in thy lovely beauty , therefore let thy mourning be turned into joy , and thy sorrow into songs of praises , for thy deliverer is come , and he smiles upon thee with a lovely countenance , and the praise of the whole earth shalt thou be , saith the Lord , who doth all these things . Let the tongue of the dumb be unloosed , and read the joyful tydings within , where the Lord is redeeming his chosen , and raising up his Seed which obtains evelasting blessings . A few words of Counsel unto Friends , concerning Marriage . THe Honourable Marriage is in the Seed of God , Male and Female in the seed are one , and lies down together in the bed undefiled , where God blesseth them and their Seeds Seed for ever , therefore let all friends eye the Lord in this his day , and keep faithfull to the leadings of his power , lest the sons and daughters of strangers entice any of your minds to join with them , and so you goe into the defiled bed and loose the honour ; and be watchful that you run not forth in a hasty eager mind among your selves , but waite that ye may have clearnesse in the counsel of the Lord , that so ye may understand that it is of God in the beginning , for if you keep not stayed in the light , with the light to be guided ; you may either look at the world or at the party , as the first thing upon which you fix your eye , and so may labour to compasse the party either for the love of the worlds riches which they may possesse , or to satisfie your affections with the outward beauty or comelinesse of the person , and so the drawings and leadings of God will not be regarded ; but the worlds riches , or the persons comlinesse , or both , will be the object of your eye , and whoever begins in this ground , the Lord will blast it , and if any come to feel that they have a real moving in the truth and in simplicity one to another , and that in the beginning they look singly at the begotten of God one in another , then wait to be preserved and kept in Gods fear and counsel ; for here the enemy will stand to present some temptation to entice and entangle the minds , and if ever you open your eye into the world , and begin to look at the glory and honour of it , that part will presently over ballance the real simplicity , and then the eye being fixed upon the worlds riches and glory , the enemy hatches a secret design which way to compasse it , and attain it , and then the temptation becomes a cloud and a vail over the excellent glory of the beautiful seed , and if that eye which looks into the world , and lusts to compasse it , be not answered in its desire , then the love which hath been professed will decay , & cool , and die , but and if that end can be obtained which the eye looketh after , then the love will seemingly increase to a joining in the Covenant of Marriage , and this is not honourable though outwardly it may be brought to passe and effected , and whosoever goes together in this ground , they will suffer losse in the truth , though they may gain the worlds substance , and death will surprize them in the earth where they center , and how are many tossed about and cannot find where to settle , nor where to come into a liking to satisfie their wandering eye , but sometimes will draw a conclusion one way , and instantly turn from it again , and presently joyn with some new presentation which in its appearance seems to shew fairer unto their liking ; and thus many staggers up and down in the multitude of their own thoughts , and never waits to feel the Lords power to order them , but through the wiles of the enemy are hurried in a restlesse state and looses their conditions in the truth , and doth not well perceive it , for if either strangers be joyned unto , or the world or beauty be first looke● at , or the world catch the mind from the real movings in the simplicity , or whatsoever end any layes to themselves in this matter , they through the same will come to great losse in the truth , whether the thing which they aim at be effected or not effected , for if the mind be drawn into any visible appearance as to have a lust after it , and to prescribe waies and ends to accomplish what is intended , there cannot be a clear standing in the truth , where the mind is exercised about the attaining or effecting any such things , for they all stand in the liberty of the will , and not in in the power of God which crosseth it . Therefore this is the counsel of the Lord God unto all friends , look not at the sons or daughters of strangers , lest you become one with them , neither look at the worlds riches amongst your selves , but wait low in Gods fear to receive his counsel in every such motion , & feel his hand to open the way for you , & when you feel a clear way opened of the Lord , & that in his eternal power & wisdom you can reach the Seed one in another , then wait for his time to make you up as one in the counsel of his own will , & when thus you feel his hand at work , then do not you begin to say , we have clearness from the Lord in this matter , but now we would know how it must be as to an outward portion or estate , and so begin to look into the earth , and conferre one with another about the things of this life , for if any do so , the Lord will draw back his hand , and hide his counsel from you , and will leave you in the dark to grope in your own way , & though you may obtain those things which your eye in that place looks after , and may effect the thing which you aim at , yet there you cannot obtain the Lords favour and blessing , not that the world or the riches of it is hereby denied in their places , for if the Lord join any together in the Seed , and that the things of this life be enjoyed by either party as an outward portion , there they may prove serviceable as in God● wisdom they are used , & the encrease will be blessed , but where the world is chiefly looked at , & that the joining or not joining depende●● upon it , in that place it is denied and not otherwise , and let not any Friends make way one for another by speaking to any party , except they feele a necessity layed upon them from the Lord , for thereby some may be wronged in their simplicity , by giving up their beliefe unto another , but let all wait to feele their own movings in Gods counsell and leadings , and so to manifest their own mind in his fear and wisdome , that it may be felt on both sides to be of the Lord , & then lay it before some weighty friends that are endued with heavenly wisdom , that the ground of the motion may be ballanced in sound judgment , & so to wait for the Lords hand to carry it on & finish it in his pleasure , & where it thus comes to pass in a single heart to God & one another , there will be true contentment with what the world affords on either part , & whether it be more or less , it will be enjoyed in its place with comfort & peace ; & though parties may differ much in age , or in outward substance , yet the marriage is equal , because it is of the Lord , for equality stands not in age or wealth according to the worlds account , but in the prosperity of the seed , in which both age and youth becomes one flesh , & is made to flourish in one perfect beauty , & hath an equal portion of wealth in the enduring substance , and who are thus joined together of the Lord , & abides faithful with him , his blessing rests upon them every way , & he preserves them fresh and living in his truth , for where death runs over any in that state , it is because the thing is not brought to pass in Gods counsel , or otherwise not abiding faithful with him when it is effected by him , & so the world becomes a trap & a snare to entangle , & fond affections becomes a hinderance for following the Lord fully . Therefore let all friends be exceeding carefull in this weighty matter , which in the ground lies beyond the reach of the earthly wisedom , and can never be effected by it , to the glory of God , or the honour of his truth , nor to the peace and happinesse of such as so obtains it , but where it is begun and finished in the counsel and will of God , and that there be an abiding faithfull with him , he hath the glory in it , and his peace and blessing remains with such as a continual portion of endlesse joy . Oh this is the day wherein the lamb espouses the undefiled virgin which hath followed him through great tribulations , and is washed white in his precious bloud . The 5. day of the 11. moneth , 1663. THE END . 
A42526	----	Matrimonial customs, or, The various ceremonies and divers ways of celebrating weddings practised amongst all the nations in the whole world done out of French. Cérémonies nuptiales de toutes les nations. English Gaya, Louis de. 1687 Approx. 123 KB of XML-encoded text transcribed from 54 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A42526 Wing G401 ESTC R40885 19526408 ocm 19526408 108995 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42526) Transcribed from: (Early English Books Online ; image set 108995) Images scanned from microfilm: (Early English books, 1641-1700 ; 1688:10) Matrimonial customs, or, The various ceremonies and divers ways of celebrating weddings practised amongst all the nations in the whole world done out of French. Cérémonies nuptiales de toutes les nations. English Gaya, Louis de. 104 p. Printed, for A.S. ..., London : 1687. Translation of Louis de Gaya's Cérémonies nuptiales de toutes les nations, written originally in Italian, but first published in Paris in 1680--NUC pre-1956 imprints. Engraved frontispiece opposite t.p. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Marriage customs and rites. 2007-01 TCP Assigned for keying and markup 2007-02 Apex CoVantage Keyed and coded from ProQuest page images 2007-03 Mona Logarbo Sampled and proofread 2007-03 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Matrimoniall Customes MATRIMONIAL Customs : OR THE Various Ceremonies , AND Divers Ways of Celebrating Weddings , Practised amongst all the Nations , in the whole World. Done out of French. LONDON . Printed , for A. S. and sold by the Booksellers , 1687. THE PREFACE . FEw Authors do agree about the true definition of Marriage . Charron , in his book of Wisdom , calls it a wise Bargain , and an honourable Contract ; others , more Critical , tell us that it is a name importing nothing but meer Slavery and Bondage , a Society of evils and troubles . I think it not worth the while to examine the several Opinions about the right Definition of it , much less to pass my censure upon the sentiments of any man. I shall content my self with the Definition commonly approved by all the judicious Civilians , which say that Marriage is no other thing than an holy union of the man with the woman , which cannot be dissolved , but by the death of the one or the other . Matrimonium est viri & mulieris conjunctio , individuam vitae societatem continens . It is the first and most honourable of all other States and Conditions in the World , seeing it deriveth its institution from no other than from the the Supream Author of Nature . It is also the most extensively profitable , seeing that it is the foundation of all humane society , the rise of families , and consequently the off-spring of Common-wealths and Kingdoms . Prima societas in coniugio est , quod principium Urbis , seminarium Reipublicae . And although the holy and truly Catholick Church never reckoned it in the number of Sacraments , yet was it ever esteemed as a sacred ordinance , seeing it was instituted by God himself , in the Paradise of Eden , and that the Second Person of Deity , being manifested in the flesh , did not only vouchsafe to honour it with his presence , but also with his first miracle . But although Marriage be Common to all the Nations in the World , yet it is not regulated by the same Laws , nor celebrated in the same Forms and Ceremonies , they varying according to the diversity of Religions and Nations . Amongst Christians Marriage is very strict and severe , one man being allowed but one woman : But amongst the greatest part of other Religions , Polygamy and Divorce are commonly approved of and practised , to the end ( as they say ) that Marriage be less cumbersom , more free and more fruitful . But notwithstanding the great variety of Laws and Ceremonies used amongst so many different Nations , yet there is never a Nation under the Cope of Heaven , how barbarous soever it be , but celebrateth the solemnity of Wedlock , with more than ordinary Ceremonies and festival Jollities . This hath induced me to make a diligent Inquiry , into the different Ceremonies , which are practised amongst the Jews , Christians , Mahumetans and Idolaters : These four being the only Religions known in the World. As for the Jews , they being the most Ancient People , I shall begin this small treatise with them , humbly submitting my endeavours to the censures of the Curious Reader . CEREMONIES Observed at the MARRIAGES OF THE JEWS . CHAPTER I. THe Jews commonly marry their Sons at Eighteen years of Age , according to the Ordinance of their Talmud , and sometimes sooner , to avoid Fornication ; as for the Daughters , they may marry at Twelve years and a Day . When the Marriage of the two Parties is agreed upon , many Jews , both young and old , assemble themselves in some covered place , where the young Jews hold , every one of them , an Earthen Pot in their hands . One of them reads the Contract of Marriage , and gives notice of the day prefixt for the Wedding , above all declaring that the party , who shall not stand to that which is agreed upon , shall pay to the other party , such a Sum of Money , as the Parents of both parties have unanimously pitched upon . This being done , they wish one another all prosperity and happiness , and in the mean while all the young Jews fling their Earthen Pots on the ground , and break them in pieces , believing this to be a token of great plenty , and future abundance . As they are going out of the said place , there is alwayes one who stands at the Door , who gives every one of them a Glass of Wine , and sometimes also some Sweet Meats . The Rabbi , whose Office it isto crave a blessing upon the Espousals , takes a a Glass full of Wine , and after that he hath blessed it , and tasted of it , he imparts the remnant , to the new betrothed Couple , who , going to their Houses , ought not to go out of Doors , within eight days after . But during this retreat , many young Bachellors daily resort to the House of the future Bridegroom , to divert him and make merry with him The betrothed Woman is bound to bath her self in cold Water , the day before her Marriage : And she is conducted into that Bath , by some Women , which make a very great noise , to the end that every body may take notice , that she is a betrothed Woman , while she is in the Bath , many of those Women dance and sing round about her . The future Bride-groom sends to his betrothed Spouse a Wedding Girdle , garnished with Plates of Gold ; the betrothed Spouse doth the like to her betrothed Husband : But the Girdle , which she must send him , ought only to be Garnished with Plates of Silver . The Wedding day being come , the betrothed Bride make her self as fine as her Husband and ability can permit her , according to the fashion of the Jews : afterwards she is conducted by some Women , which sing before her , into a Room whene they dress her head as neatly as they can , other Women in the while singing and dancing before her , for to recreate her , thinking by so doing , to render to God some very acceptable Sacrifice . When the Bride-groom must receive the Nuptial Blessing , four young Bachellors carry a Canopy , which , being born up upon four sticks at the four Corners of it , they carry into some open place or garden , where the solemnity of the Nuptials must be performed . The Bridegroom with his Relations , and the Bride with many Women , together with Musicians playing on several Instruments , resort under the said Canopy , and then every one that is present at the solemnity crieth aloud , Blessed be he that is come . Then the Bridegroom goes three times round about his Bride , and having taken her by the hand , the people cast some Corns of Wheat upon them crying , Increase and multiply . In some places , where People are more wealthy , they use to mingle with their Wheat some pieces of Silver , which the poorer sort of Jews gather up . The Bride stands always at the right hand of her Bridegroom , and besides it is requisite that her face be always turned towards the South ; for the Rabbins have left a Tradition in their Talmud , that if any person place the Bed so as her face be towards the South , that then she is like to be the Mother of many Children . The Rabbi , who joines them in Marriage , sets , upon the head of the Bride , the end of the hair-cloth , which the Bridegroom weareth upon his neck ; that being done , he takes a Glass of Wine , and , saying the two prayers which are in the Mahzor , after that he hath tasted of it , he gives it to the young Couple to drink . Then , if the Bride be a Maid , they give her drink in a strait narrow Glass ; but if she be a Widdow , then she must drink in a broad one . Then the Rabbi receiving from the Bridegroom a Ring of Gold without any stone in it , he calls in some witnesses , and shewing them the said Ring , he enquires of them whether it be of fine pure Gold ; and having received an answer in the affirmative , he then sets it about the second Finger of the Bride ; and having done that , he begins to read the Contract of Marriage with a loud and intelligible voice . After that he takes another Glass of Wine , and praising God that the two Parties have taken one another , he presents them another time with drink ; after that the Bridegroom hath drunk up his Glass , he with all his strength casts it against the Wall , or against the ground , to the end it be all broken in pieces : And this they do for a remembrance of the Destruction of the Temple of Jerusalem . In some places they use to strew ashes upon the head of the Bridegroom for a Memorial of the Temple which was burnt down ; and for this same reason the Bridegroom weareth a black Hood upon his head , as those are wont to do , who are in long Mourning . The Bride hath also her head covered with a black Cap , to the end that they may show that they retain some marks of sorrow for the destruction of their Temple ; even in their most Festival Solemnities . Being Married , they are conducted to the place of Feasting , where all being sat , the Bridegroom begins to sing a very long Prayer ; and in the mean while they set before the Bride a raw Egg , with a roasted Hen. Then the Bridegroom carves a little piece of that Hen , which he presenteth to his Bride ; and immediately after the Guests ▪ as well men as women , scuffling together , tear the remnant in pieces , and whosoever can snatch away the biggest part of it is reputed the bravest of all the company ; they snatch away from one another , that which they hold in their hands , making fine sport amongst themselves , to make the new married folks merry . As for the raw Egg they fling it at one anothers Faces , and if any Christians be there to look on them , they are like to be finely dawbed with it : Now they set this Egg before the Bride , to the end that she may hope to bring forth Children , as easily as the Hen lays her Eggs. After all this mirth they lay the Cloath , and cover the Table with Dishes of all gallant meats , and then few of them remember either Jerusalem or the Temple . The feast being ended , they betake themselves to Dance a certain dance , which they call the Nuptial dance , ordained as they say by the Commandment of God : the chief and most considerable person of all the company , takes the Bridegroom by the hand , this takes another , this other takes the next , this another and so consecutively , until there be none left who may dance . The most considerable amongst the Women takes also the Bride , and they do the same amongst themselves as the Men do : So that they carry on the work with an extraordinary Mirth and Jollity . The Wedding lasts sometimes eight days : But their Rabbins strictly forbid them from inviting any Christians , for they think that the good Angels seeing them there , would forth with fly away , and the evil ones would presently succeed and come in their place . CEREMONIES Observed at the MARRIAGES OF CHRISTIANS . CHAP. II. Customs and Ceremonies used amongst Roman Catholicks . POlygamy , or the use of many Women together , is very usual amongst Infidels : but it is generally forbidden amongst Christians , who are for bidden , upon pain of death , marrying more than one Woman together ; and further she must be married in the Church before the Parson of the Parish . All other Marriages contracted otherwise are declared void and clandestin , the Children born in such are reputed Bastards , and consequently incapable of Succession , & of challenging their Parents inheritance . The Ceremonies of Marriages amongst Roman Catholicks are prescribed by the Councils . The Council of Trent , for to prevent all abuses in Marriages , declareth and pronounceth all Marriages invalid and void , which have not been celebrated before the Parson of the Parish of the one or of the other contracting parties . Wherefore according to the decrees of the Romish Church , as soon as the contracting Parties are agreed , the Parsons of their respective Parishes are bound to proclaim three Banes on three Sundays , or three Holy days consecutively , to the end that if any of the Parishoners know any lawful cause why they may not be joyned together , they may reveal it to the Parson of the Parish . And in case no body can alledge any lawful impediment , then both the parties are conducted by their parents into the Parochial Church of the Woman , where they are betroathed by the Parson of the said Parish , who examines them whether they be well contented to be betroathed one to the other , and whether they be not already engaged by promise of Marriage to any other person or persons . This is the Ceremonie , which is called Espousals or betroathing , and is nothing properly but a Nuptial preparation , or an engagement , to a future marriage , of which engagement neither of the contracted parties can be released but by the Court of the ordinary , which condemneth him or her that violateth promise , to all damages , & expensces whatever , together with a Fine . There be some Bishopricks where they use to betroth people as soon as they are agreed together , and before the publication of the banes . The day of marriage being prefixt , the betrothed parties , after they have been at the auricular Confession of their sins , go to receive the Communion the day before their marriage . The next day they are conducted by their friends to Church , where the parson of the Parish , having asked them their names and sirnames , asks them , one after another , whether they are content to take one another ; He asketh them besides if they be not already engaged by any solemn vow , or any promise of Marriage ; and whether they will engage to love and keep fidelity one to another . When to all these questions they answer affirmatively , he then blesses a ring , and thirteen pieces of money , which he gives to the Bridegroom . The Bridegroom sets the Ring upon the fourth finger of the Brides Right Hand , in saying to her , with the Parson , with this Ring I thee wed ; then giving her some pieces of money , he goes on saying , and with this money I thee endow : The Bride answereth with a compliment set down in the Romish Ceremonial . Then presently the Parson takes the right hands of them both , saying ; Et ego conjungo vos in Nomine Patris , Filij & Spiritus Sancti : He sprinckleth them , and all the Assembly , with Holy Water . After the Nuptial Blessing , both the new married Folks are bound to hear Mass with a lighted Taper in their hands , with which they go to kiss the Offertory , and to present the Parson with Bread and Wine . Then , if the new married Folks were never married before , two of their nearest Relations hold a Sheet over their heads , whilst the Priest readeth some Prayers over them . The Mass being ended , the Parson presenteth the Church Register to the new married Couple and to their Relations , to the end that they may sign and seal the Act of Marriage ; after that then every one goes away , in the same order as they came . On that Evening before the new married folks betake themselves to their bed , the Parson , or some other Priest deputed by him , cometh to bless the Nuptial Bed , wherein the Marriage ought to be consummated . In the most part of Italy , they do not use to betroth people in the Church ; but the contract of Marriage is made in the presence of the Parson , then the Proclamation of the Banes followeth , they proceed to the Solemnization of Marriage , which is celebrated either at Noon , with all Pomp imaginable , or else before the Sun-rising without any noise at all : The Woman being conducted to Church by her Father if living , and if he be dead , by the nearest of her Relations . At Venice when any Gentleman is to marry , as soon as the contract is made , all other Gentlemen resort to the house of the future Bride , whom they call Novizza ; the Bridegroom also , with his nearest Relations comes thither : He stands at the entry of the House , receiving , with all demonstration of Honour , all his Guests , giving them his right hand as a mark of his entire Affection ; The Bride doth do the like to the Women . After the Celebration of Marriage , the Bride enters into a splendid Barge finely deckt , her Hair hanging about her shoulders , being sett in the most eminent place , that is called , in their Language , Andar in Trafto ; This they do to the end that every body may take notice that she is a new married Bride , and the Wife of such a Gentleman . But now adays they have left of something of the ancient Custome , for the Noviżza's appear in their Barges many days , with their Hair plaited very high , much like English Women's high Towers . The Sicilians did formerly betroth the Man and the Woman at home , and very often were not married till the Hour of Death , or at the extremity of the one ▪ or of the other Parties : But this was for bidden by the order of the Council of Trent . The espoused woman did also use to ride through the City with a great Company and Pomp , on horse-back : But that is now quite left off , since the Invention of Coaches . But notwithstanding the Prohibition of the foresaid Council even to this day , as soon as the Articles of the Contract are signed , the man enjoyes his Spouse with all liberty , and reaps the sweet Fruits of Marriage many years sometimes before the celebration of it . At the Weddings of their Country-people , there is very much dancing , and there is always a great number of Guests , as well of the Relations and others , who bring Presents , after that the Bridegroom hath regaled them three times . Their Feasts usually consist of Meats baked in the Oven , and of Kettles full of Rice boiled in Milk ▪ In France when any one is married , the betrothed man , accompanied with his Relations , Friends and other Guests , which he hath invited , and as well Men as Women , goes to fetch the Bride to conduct her to Church . The Bridegroom goes first in the middle of his nearest Relations , the young Bachellors , going two by two , follow after him , then the married men , according to their nearness of Kin : The Bride follows dressed as neatly as her ability and condition can permit , wearing on the hinder part of her Head a little Crown of white Flowers , or Diamonds , & sometimes of Oriental Pearls . Two of her near Kinswomen lead her by the Hand , then the Bride-maidens , wearing every one of them a Crown like that of the Bride , march after in the same order as the Bachellors . The married Women come in , after all the Nuptial pomp is shut up by the Servants of the Bridegroom , or of the Bride ; which come the last , carrying the Bread and Wine , which ought to be presented to the Priest ! They come from Church in the same order as they went , excepting only that the Bachellors conduct the Bride , and the Maidens the Bridegroom . In some places as soon as they are come from Church to the place where the Feast is prepared , all the Relations , Friends and Guests come thither bringing their Presents , which they deposite in a great Charger sett before the new married Couple for that purpose ; the Violins , and other Instruments , playing all the while : In some certain places they offer their Presents the next day after the wedding , and in others they make none at all . The Bridegroom never sits down with others at Table , but the Bride sitting at the most honourable place , he stands always behind her , taking care to serve her , and to order the dishes upon the Table . After the feast , the Bridegroom leads his Bride to dance , the Bachellors and Maids continue the Ball : as for the married men and women , they conduct the new married Couple into their Bed Chamber ▪ which is made ready for them to lay down . The Bride makes her self somewhat shy & unwilling to be undrest , but notwithstanding her forced resistance , she is willingly constrained to yield to the force of them that have undrest her , and resign her self into the arms of her Bridegroom , for to consummate the Marriage , and ( as they say ) for to gain the Dowry , which hath been allowed her . The next Day Morning , the new Married People receive the Complements of all their Friends and Relations , and even from their Neighbours , and commonly the Bridegroom makes them some Presents . At Paris the new married Woman receiveth her visits in her Chamber , attired with all her Nuptial Ornaments , sitting on a Bed of State , all the Windows of her Chamber being shut up , so that there is no Light at all in it , but that which comes from Wax Tapers , and Flambeau's . At present the most part of Persons , of any Quality , are married in the Night time , without any Ceremony or Pomp. The Spaniards differ very little from the French or Italians , as to the Ceremonies of their Nuptials , but only in this sottish Custom , which they have , as I conjecture , retained from the Moor 's which were a long while Masters of their Country . If , in that Amorous Duel between the loving Combatants , there happens any effusion of Blood upon the Sheets , then they expose them at the Windows , as a Trophy of the Womans Virginity , which they call , Virginita de la moucher . But if by good chance , ( as it befals very often ▪ ) the Combat hath been harmless and bloodless , then they fairly supply that defect from else-where . Formerly the Germans never married Women of any other Nation , but their own ; that they might avoid all confusion in their Blood. And they never bestowed their Daughters in Marriage too Young ; Batchelors also did not go a wooing but very late : So that by that means , the Children which did proceed from two Persons of mature Age , of full Proportion , and of Vigorous strength , were also tall , strong and vigorous . They , even to this day , will never marry their Sons but to them Maids . which are of a strong constitution of body , tall , and most likely to bear strong and lusty Children . Their Nuptial Ceremonies are m uch the same as of the other People in Europe ; they differ only in this , that the Bride-Maids wear every one a Crown of Gold , or of Flowers , at the Weddings of their fellow Maids , which is not lawful for others to do . All the Guests present the Bride with Jewells or Pieces of Gold & Silver , which th●● cast into a Bason ▪ which is placed before the Bride , as she sitteth at Table in the middle of Women of her near Relations , and they accompany their Presents with civil Acclamations , and good wishes , of Prosperity and Happiness , to the new married Couple . There are amongst them some free Weddings , in which Men of Honour defray all the charges ; and there be some also , in which every one pays his Scot. Their Feasts last at least three days , during which the new married Folks are accompanied with a great number of People , in-so-much that a common Handicrafts-man will have oftentimes above sixty Persons at his Wedding : For the more People they have about them , the more are they regarded and esteemed . As for their Gentlemen and Persons of considerable note , they present their new married Wives with a Chain of Gold , or some Precious Jewel , on the next day morning , after the consummation of Marriage , and this Present they call , in their Language , Morgengal , that is to say the Gift of the morning , because they bestow it upon the Bride , as soon as they are up , as it were to make her some recompence for h● Maiden-head , which they have taken ay●● . If any Maid amongst them hath been so liquorish , as to have tasted of the Horse ▪ Radish before the time ; if she , by good fortune , doth not go away with the bag , but is so happy as to marry him , that hath already plaid upon her Fiddle , then the said couple will go to Church very early in the morning , without any Instrum●nts of Musick : and , in some places , but especially in Country-Towns , all the Neighbours , crowned with Garlands made of straw , accompany them to Church . In many places they compel the Daughters at the Marriages to renounce , and disclaim , all their Rights , as well Paternal as Maternal , and this they do , in casting some straw into their Fathers Houses . Moreover if the Bride doth not shed some Tears , when she goes before the Priest to be joined in marriage , then her Virginity becomes very much suspected , and for that purpose many of them Brides carry Onions , wrapt up in their Handkerchiefs , that they may force some tears out of their Eyes . The Francons observe this order in their Marriages . The Bridegroom , having some Trumpet●rs and Drummers going before him , marches between two Persons of Quality , then his Relations , and Friends follow him , two by two , until they come to the Church Door ; then they make a halt till the Bride be come to them : who being preceded by many , who play on Flutes , and being accompanied with many Maids , is followed by a great number of married Women , which wear very long Mantles of black cloth , plated , and fastned to their necks , with Silver Clasps : and then the Marriage is celebrated in the presence of the Parson of the Parish , according to the Roman Ceremonial Book . In Poland , but chiefly in the Country , of Prussia and Lithuania , Maids seldom marry under four and twenty Years of Age ; and not so neither till they have first wrought , with their own hands , as much stuff , as is sufficient to cloth every one , who must accompany their Bridegroom to Church . Amongst them when any Father seeks a Wife for his Son , he neither regards her Beauty nor Wealth , but only her good Morality , ripeness of Age , and strong constitution of Body . The Women are never married till two of their future Bridegrooms near Relations have had a deep finger in their Pies , and then they use to crave their Fathers good consent : those People do still retain many Dregs of the old Superstition of the Heathens : For when the Solemnity of Matrimony is celebrated , the Bride is led three times about a Fire , then they make her sit down , they wash her feet , and with that same water they besprinckle the Nuptial Bed , and all the Utensils of the House . This done , they anoint her Mouth with Honey , they bind her Eyes with a Vail : Then she is conducted towards all the Doors of the House , which she must kick with her right Foot ; they afterwards strew every Door with Wheat , Rye , Oats , Barley , Beans and Poppy , declaring that her Bridegroom shall ever enjoy a great abundance of all those good things , if she devoutly retain her Religion , and if she be careful and industrious in ordering her Family . The evening being come when she must bed with her Bridegroom , they use to cut her Hair , then the married Wom●n takes a Posie , which they fasten on her Head : after that they put on her Head a white Hood , which new married Women wear until they have brought forth a Son , for untill that time , they are reputed Maids . The Bride is at last conducted into her Bed-Chamber , whereafter they have shuffed and beaten her , they at length cast her into the Bed , into her Bridegrooms armes . And then instead of Sweet Meats or Sack Possets , they bring them a dish of Rams or of Bears stones to eat ; For they think that after they have eaten of that meat , they become very prolifick and fruitful , & for this reason th●y never use to kill any gelded creature for their use at their Nuptial Feasts . In the Island of Goa the person who intends to marry never sees his Mistriss , but in her Parish Church where she useth to resort ; if he liketh her he , taking a Priest along with him , goes to her house and then is betrothed to her : He may visit her after this Ceremony , but they are never permitted to be alone together . Many men of that Country are not contented to see their Mistresses as they are dressed in their best Cloths , but will also view them at Home , in the Market , and in their ordinary Habits , that they may the better discern whether they cover not some natural defect , and whether they be not patched or painted . They generally marry in the afternoon , and they use to go to Church in great Pomp and Solemnity . The Bridegroom is oftentimes accompanied with 80 or an hundred Young Men , all on horseback , richly attired & clothed : The Relations & Friends of both Parties follow them . The Bride sitting in a Sedan , and the Women , which are her Relations , are every one carried in their Sedans also ; They being come near the Church , they all alight , and the Bridegroom , being conducted by two Men of his nearest Relations , and the Bride also by two Women of her near Kinswomen , into the Church , where they are joined in Marriage : They call the foresaid persons their four Gossips . After the Solemnization of Marriage , they return home in the same order as they came , the Trumpets and other Musical Instruments playing all the while before them , the People , as they pass along , casting sweet Meats , Comfits , sweet Waters , and Flowers in the street , which the Servants , scuffling one with another , gather up . Being come to the house where the Feast is prepared , the nearest Relations and their most intimate Friends go in , but as for the Young Men they remain without , making sport , before the door , with the running and bouncing of their Horses , and fighting with Reeds and Canes , which they throw one at another . The new married Folks , and their Friends , standing in the Balconies , and others at the Windows , looking upon their Sports and Braveries . This Pastime being over , they all ali●●t off their Horses : And being conducted into a low Hall , they are presented with all sorts of Sweet Meats of Fruits , and with a kind of perfumed Aromatical water , called water of Bagulrim . Then the Bridegroom comes down to them , and dismisses them with all Civility and Demonstration of Thankfulness : Then he returns to his Parents and Relations , with whom he feasteth : But they stay very little at Table , every one retiring into their Habitations . The new married couple go to bed , commonly before Sun set , without so many Ceremonies , and Drolleries , as are practised among the French. The Sclavonians , of the Common-wealth of Ragusa , are never married but with Persons of their Rank and Quality , that is to say , the Noble with the Noble , so that a Noble Person can not marry a Woman of the vulgar sort , or a Stranger , for fear of introducing any ignoble Blood into his Family , which might blemish the lustre of his Nobility ; and for this cause the number of Noble Families is so much diminished , that there is not above 20 or 25 now left among them , which have the Government and Administration of all the affairs of their Common-Wealth . Notwithstanding if any Noble Person was willing , either for some private conveniency or molument , to marry a Wife born out of his own Country , he may lawfully do it : Provided that she be a Lady , born between Zare and Cattaro , but not otherwise . And besides whosoever should marry such a Lady , born in the Country aforesaid , it is requisite that he be worth , at least , two Thousand Ducats of Gold for a Dowry , and for the security of the said Lady . As for the Portions at the Marriages of their Sons , they are limited by the Law , at a Thousand Ducats of Gold : But , at present , they little regard that limitation ; so that a Father will give his Son four , five or six Thousand Ducats of Gold , and sometimes more , according to the Means and Quality of the Woman . The Marriage Mony is paid before ever the Man see the Woman he must have ; and when every thing is agreed upon , the Mony paid , and the Contract signed and sealed , he may then with all liberty go to visit her : For it is a constant custom , amongst the Ragusians , never to court and caress their Ladies , but only after that they are made sure with them , When a Maid is married , it is lawful for her to wear Silk Cloths a month after her Marriage , that she may be distinguished from others , who wear Cloth ones . But when a Lady is married , she is obliged to wear , on Holy Days , a double Hood of red Satin , purfled with Gold and Silver Flowers , to the end she may be discerned from the common ignoble sort of Women . As for the Flemings , and other Inhabitants of the Neighbouring Countrys , they have that particular Custom , that they easily , and without any difficulty , contract Marriage with Strangers ; but it is reputed amongst them very unseemly , and a very filthy thing , for a Young Man to marry an Old Woman , or for an Old Woman to marry a Young Man. Tradesmen never marry Gentlewomen , nor Gentlemen Tradesmens Daughters ; and it is never seen amongst them , which is commonly practised amongst the French , for the Master to marry his Chamber-maid , and for the Mistress to marry her Servant . In that Country , Gentlemen always prefer their Eldest Daughters before the Youngest , so that many times they will bestow their Youngest upon them to whom they have refused the Eldest ; because they reserve her for a better Match , and more advantageous Fortune . CHAP. III. Rites and Ceremonies practised among Protestant Lutherans . THe Protestant Lutherans are married in the face of the Church , as Roman-Catholicks are , and they are conducted there with great Pomp and Solemnity , to receive the Nuptial Blessing from the Hand of their Minister . At Strasburgb , and in the Neighbouring Countrys , when any Young Man goes a Wooing , after that he hath sufficiently testified his affection to his Mistress by Letters , or any other way ; he then goes about Midnight , with some of his intimate Friends and with many Flambeau's , to give his Mistress a Serenade , or a Musical Concert , before the door of the house where she dwells : And if she appear not looking out of her Window , then the Young Man may assure himself of a Repulse , and that his Suit is but in vain , but in case she be seen to be present there , then he may sometimes visit her about the Evening , provided always that some of her Domestieks be present at their amorous Entertainment After any common Wedding the Trumpets sound , on Munday and Tuesday Morning , that the People may take notice , that there hath been a Wedding amongst People of Trade , which are married but on those days : As for the Weddings of Noble Persons , they last three days and an half . There be also amongst them some free Weddings , called amongst them Frengaal Hoczeit , where People bring Presents , but pay nothing , but in others every one pays his share . In Saxony , when any Gentleman is married , the Gentlemen , and Young Gentlewomen of the Neighbourhood resort , without any Invitation at all , to the Regale which he is obliged to make according to the Custom . As for the Nobles , they are strictly forbidden marrying with Tradesmen , or Merchants Daughters , although they be never so rich : for in Leipsick , and other Capital Cities , some Merchants give their Daughters oftentimes thirty or forty Thousand Dollars , that if any Noble Person , for lucre of Mony , without regard to his Nobility , should marry such a one , he is degraded of his Title of Honour , & besides runs the hazard of being pelted to death by the Nobility and Gentry . Amongst the Goths , the Swedes , and the Danes , they of the common sort use many Ceremonies in their Marriages too tedious to rehearse here , I shall therefore content my self to mention the chief of them . The Maids Parents , being sufficiently informed and satisfied about the Qualifications of her Suitor , her Father presents his Daughter to him , speaking these words ; I give thee my Daughter for to honour thee , that she may be thy Wife , for to have the half of thy Bed , the Key of thy Doors , with the third part of thy Mony , and other Goods moveable and immoveable . At the day assigned , she is conducted to Church with many Torches , done about with Silk stuffs of several Colours . The Solemnity being over , she is handed Home by her Bridegroom : But before she may bed with him , she must go to the Stoves or hot Baths , many Maids going before her , and as many Married Women accompanying her ; but before they come thither , they have made great Provision of Strong Beer , or of Wine in that place , for to refresh the Women in the Bath , lest being overcome with the Heat they should faint : wherefore they recruit their strength , with eating tosted Bread dipt in some of the foresaid Liquors , which are sweetned with Cinamon and Sugar . When they come out of their Baths , they wear every one of them a Garland of Rue upon their Heads , as for the Maids they go to Supper with the Bride . The Gentlemen usually marry Women of their Rank and Quality . As for Tradesmen and Mechanicks they commonly present the Bride with Swine , Sheep , or Cowes , but they present the Bridegroom with some Colt , Dog , Cat or Goose . In Livonia . when a Maid is led to Church to be married , they crown her with a very high Crown of Silver guilded , and all the Women and Maids march before her , covered with long plated red Mantles , which reach from their Heads to their very Heels . CHAP. IV. Nuptial Rites and Ceremonies , used amongst Evangelical Protestants . Having treated of the Ceremonies , which those Protestants of Luthers perswasion do use at their Marriages , it now remaineth that I should give some account of the Customs and Solemnities performed at the Weddings of Evangelical Protestants . And first I say that by Evangelical Protestants I mean the English , Dutch , Switzers , and many other People , which do not pin their faith upon the Church's or Popes Sleeve , but rejecting all vain Traditions and Novelties ground their belief upon the Pillar of Truth and Gospel verity . As for the English their Ceremonies are so generally practised throughout this Kingdom and consequently so well known , that I will pass them over in silence , least I should seem to light a Candle at Noon-day ; wherefore I come to the Dutch. When the parties are all agreed , then they send for the Minister who betrotheth them one to the other , and then they give them drink , every one in their Glass asunder : He that fills the Drink , takes the two Glasses , and mingles the Wine of one with the other ; he presents the Glass of the Bridegroom to the Bride , and that of the Bride to the Bridegroom : After they have drunk , the future Bridegroom doth present his betrothed Bride a Ring . But before they may marry it is requisite that the Minister make Publication of their Marriage three Sundays consecutively , lest there be amongst them any Impediment or other Engagement : After which publication they may lawfully marry . Then at the day appointed , the Bridegroom resorts to the Church with his Parents and Relations , the Bride also , with a Garland of Flowers upon the hinder part of her Head , is conducted thither by two Men , or two Young Bachelors , of her near Relations , many Maids , with married Women of Relations and Guests , following her thither . When she comes out of the Church , she is led to her Bridegrooms House by the same Persons . The Widdows , which marry again , may not wear a Garland upon their heads , but only a large Nosegay in their Bosoms ; and are led to Church by two Widdows of their near Relations . In Friezland , the men of that Country did not at all regard the Quality or Portion of their Women , but only their Handsomness and good Morality ; so that many Gentlemen and rich Merchants did marry vertuous comely Women , although they were never so poor . But now adays the case is altered , for they not only regard their Quality and Descent , but also expect a competency of Wealth , answerable to their Estates . The Bride wearing a Crown upon her head , and accompanied with a long train of Maids , goes to Church where the solemnity of Marriage being celebrated , they return to her Fathers house , where they are feasted . The Guests seldom present the Bride with any Money , But the Brides and Bridegrooms Relations come very liberally to offer her their Presents , whereof the Bridegroom takes good notice . The Feast being ended , the Musicians begin to play on several Instruments , and then every one dances in order . On the next day , all the Guests resort to the same place , and the new married Woman , presenting every one of them with a glass of the best Wine or of some other aromatical Liquor , she dismisses them with honour , thanking them for their Civility and kindness . And this she does , to the end that she may make it appear that she is now become a Houshold Wife . In Hungary Bachellors never marry with Widdows , although never so rich , because they are perswaded that if any Bachellor marries one , who is not a Virgin , he shall never enjoy any Prosperity in this World : wherefore if any amongst them did discover that the Women , which they have married , have plaid any Legerdemain with others before Marriage , they would put them to a cruel Death . As for the Lords of that Country they usually marry their Children very young ; and many times as they ly in their Cradles : And this is done on purpose to entertain good correspondence and Friendship amongst Honourable Families ; and when the Children have attained to ripeness of Age , they are obliged to consummate their Marriage , lest by their refusal they should procure their Parents implacable enmitie , the Sequels whereof might prove very dangerous and tragical . In Scotland formerly , and in the days of Popish Idolatry , the Brides did lay down their Propira Feminea before their Lairds of the Mannour , who did shake their Hair-bags on the first night after the Solemnization of the Marriage : But since the Light of the Gospel did shine bright in that Kingdom , that Barbarous Custome hath been exploded ; wherefore the Brides do not now pay their Marks in specie , but only by way of Exchange , the Bridegroom paying half a Mark to his Landlord for that Right , and that Right is now called , the Womens Marks . The Irish in their Marriages , I mean those who are partakers of the English Civility , use the same decent Nuptial Ceremonies as the English do : But as for the Popish wild Irish , they are so Barbarous and Brutish that they do not deserve to be mentioned here . CHAP. V. The Rites and Nuptial Ceremonies of the Grecians . BEfore the Grecians Marriages , the future Bride doth openly shew what she is able to bring to her future Bridegroom ; the Bridegroom also is to declare the full extent of his Estate , and that is done in a spacious Room upon a Table , the Men sitting above the Women , as it were an Amphitheater . When the Bride receiveth the Presents from her Relations and other Friends , she is sitting in the middle of the Gyneconitide , or Chamber of Women , wearing a guilded Crown on her Head. All the Guests having drunk good store of Metheglin , and ballasted their Bellies with variety of Sweet-meats they betake themselves to walking ; and come back to Supper about the Evening . Immediately after Supper , the new married Folks , without staying for the three publications of their Banes as we do , go to bed together : The next day morning the married Women come to visit them and to search their Sheet , to see whether , by good fortune , they can sind any marks of a lost Maiden-head ; which if they find , they are extreamly jocund and Jovial , but , upon a Non inventus , they depart as mute as Fishes . As for the Bridegroom he fairly sends away his tried Bride to her Parents ; unless the Turkish Magistrate , being a little greazed in the fist constrain him to keep her for better and for worse . The Grecian Women , which bestow themselves upon Turks , Spaniards , French , or Italians , may be afterwards present at Divine Service : But they for some time are excommunicated , that is to say , they are for some time debarred from the Lords Table . Which kind of Excommunication Savoureth somewhat like the Spirit of Christianity , and is nothing of Kin to the Popes brutum fulmen , which dare at tacque the Sacred Heads of Crowned Sovereigns ; neither is it like the Anathemas of some high flown Ecclesiasticks , who wear the Cross-Keys at their girdle , with one of which they many times , for frivolous causes , deliver the Souls of their fellow Christians to Satan , and with the other they commit their Bodies to Jails . Is this the Spirit of God , or the Spirit of Belial ? But I must conclude this short Digression with this shorter Ejaculation : From the Spanish Don 's fiery Inquesto's ; from the bloody Anathemas of the Popes ; and from the cruel Mercies of all Reverendos , Domine , libera nos . The Walachians of Transylvania never marry any Women till they have got a snack with them before-hand , but they also put them away for very slight and trivial Causes . Amongst the Moscovites , when a Father intends to bestow his Daughter in Marriage , all his care is to look for a Young Man to his own liking : Having found such a one , he presently proffers her to him as a Wife , with such a Sum of Mony for her Portion as he is able to give . If the Young Man accept of his proffer , then the said Father goes immediately to the Young Mans Parents , to whom he makes the same Offers : For in that Country , a Young Man may not see his future Bride until the very day of the Wedding ; but his Mother , and other Women of her near Relations , go not only to visit her but also diligently to search her , to know whether or no she doth not hide some bodily Infirmity : The Daughters Mother doth the same towards the Young Man. The Wedding Day being come , before the Celebration of Marriage , the Bridegroom and the Bride , together with their Relations and the Parson of the Parish , make extraordinary great Cheer together ; and paint their Noses with such lively Colours , that they scarce go to Church till they be passingly well dipt . As soon as they are come there the Priest , according to the Custom , demands some Loaves ; which having received he desires the Bridegroom to take his Bride by the hand : then drawing nigh to the Bridegroom , he asks him whether he be willing to be joined in Marriage with that Woman ? If he answereth to the Affirmative , then he again asks him , whether he will misuse or beat her ? the Bridegroom answering Negatively . He doth then turn himself towards the Bride , & likewise asketh her if she be well contented to take that Man as her lawful Husband , to govern his Family , and to be faithful to him ; she answering yea , he then crowns them both with two Garlands of Rue , and gives them the Nuptial Blessing . That being done he takes some Wine in a gilded wooden Cup , and , having wisht them all Prosperity and happiness , he drinks to them , they also pledge him in the same Cup : But after that the Bride hath drunk , then the Bridegroom , snatching the Cup from her hand , presently with all his Force flings it on the ground , & treads it under his feet till it be all broken in pieces ; and then he prays to God that all those , who should go about to bring any division between them , may be likewise trodden upon and destroyed by his Infinite Power : He afterwards receives the Presents of all that are there . So that in that Countrey no Man may have more than one Wife , but withal he keeps her no longer than she pleaseth him , for as soon as he begins to be displeased with her , he presently puts her away , for the least occasion in the World. They may also put away their Wives , if they prove barren : And they may , after that divorce , warry six weeks after . It is lawful for Widdows to marry again the second time : But if they should marry three times , they are reputed very wanton and light heel'd House-wives . CHAP. VI. Nuptial Rites and Ceremonies of the Abissin's . ALthough the Inhabitants of that Kingdom profess the Christian Religion , yet notwithstanding they may marry as many Women as they please , and that without the licence of their Negus , or High-Priest . The men of that Country are so far from receiving any Portion from their Wives , that on the contrary they must allow them a Dowry ; which consists in a Sum of Money , which is deposited in some trusty hand of the Womens neerer Relations , who pays him the interest as long as the Woman lives : But in case she dieth without issue he then may command the Principal , but if she leave any Children , then the Interest goes towards their Maintenance : And coming to Maturity of Age , they divide the Principal amongst themselves . These are the Ceremonies which they observe in their Marriages . The Couple , that is to be married , are both sett before the Church Door , and three Priests , going three times round about them , sing many Hallelujahs ; then , cutting two Tuffs of the new married Folks Hair , they put them in Wine sweetned with Honey . After that , they take up the Bridegrooms Tuff of Hair , which they put upon the Brides Head , on the very same place where her own hath been cut off ; they also take up the Brides Tuff of Hair , which they likewise put upon the Head of the Bridegroom : And , having sprinckled them both with Holy Water , they receive the Communion and the Nuptial Blessing . The Priest doth , last of all , give them notice that they are both but one Flesh . This Ceremony being ended , they all return home , where there is a great Feast prepared , and they make very great cheer . But the new married Folks must not stir out of the Door , till a month after the Solemnization of their Marriage : After which time , the Bride must , when she goes out of the Doors , wear a black Vail upon her Face , which she ought not to lift up but at six months end after , unless she doth prove with Child . CHAP. VII . Nuptial Rites and Ceremonies of the Egyptians . AMongst the Egyptians , when a Couple is to be married , the Friends of both Parties resort to the place where the wedding Feast is preparing ; the Bridegroom goes to fetch his Bride to her Dwelling and handeth her to the foresaid place : Where being come , they refresh themselves with their Relations and Friends , drinking some Glasses of Wine , and distributing some dry sweet-Meats . This done the Bridegroom's Relations and Friends accompany him to Church , then they come again to the Bride and conduct her thither also , many Torches and Wax-Candles lighting them on the way they go along the Streets , singing Psalms and Hymns in their Coptick Language , and with little wooden Hammers knocking upon little Rulers of Ebony , which is instead of very Harmonious Musick amongst them ; this Ceremony is performed immediately after Midnight . Being come to Church they conduct the Bridegroom into the Chancel , where usually the Divine service is celebrated : As for the Bride , she is led to the Womens Apartment . Then the Priests , together with the people , begin some Prayers with Hymns which last a considerable time . The Divine service being ended the Priest , who is to celebrate the Solemnity of Marriage , coming out of the Vestry in his Robes , leads the Bridegroom into the middle of the Chancell , and , reading upon him three or four Prayers , doth sign him with the Sign of the Cross at the beginning and ending of every Prayer ; This done , he causeth him to sit down on the Ground , his face turned towards the Heikel , and holding a Silver Cross upon his head behind him , he readeth many more Prayers . Whilst that these things are done in the Chancell , the Sexton carrying a Seat out of the Chancell , places it at the Chancell-door ; and speaking to the Bride , desires her to sit down on it , with a Woman of her nearer Relations . Then the Priests begin to say the Prayers , which they call the Prayers of the knot ; which being ended , the Parson puts on the Bridegroom a long white Robe , like a Surplice , & girdeth him with a white Girdle above his Loins , and covereth his Head with a clean Napkin ▪ He then taking him by the hand conducteth him out of the Chancell to his Bride , and making him sit down near her , he takes the Napkin from his Head , and bringing both their Heads together , covers them both with the same . Afterwards he anointeth them both with consecrated Oil , on their Foreheads and above their Wrists : Then , having joined both their Hands together , he reads to them aloud an Exhortation of the Duties , which they ought to render one another mutually . So endeth the Solemnity of their Marriages which they call the Coronation of the Bridals . Last of all , they begin Mass and the Bride and Bridegroom , having very devoutly , upon their Marrow bones , swallowed up their Breaden God , every one returns to the place of Feasting . CHAP. VIII . Nuptial Ceremonies amongst the Sabeans . THe Sabeans , who are otherwise called the Christians of Saint John , are those People , which inhabit in the Confines of Persia towards the Kingdom of the Turks , They indeed retain some Principles of the Christian Religion , but as they border upon Turky and have great Commerce with the Jews , they also partake something of Judaism and Mahometanism . They may according to their Law marry two Wives . As for the Ceremonies of their Marriages they are but very short , being these . Both Parties being come to Church with their Friends and Relations , the Priest doth presently put the Bride upon her Oath before all the People , asking her whether she be a pure Virgin or no. And although she answer in the affirmative upon her Oath , yet notwithstanding , that must not serve the turn , but the Priests Wife , with other married Women , must search her : And in case they bring a Verdict conformable to what she hath deposed upon Oath , then the Priest baptizeth them both : Which being done , he bringeth them back to back ; and having read some Prayers , the Solemnity is ended . Then the new married Folks are conducted to the Brides or the Bridegrooms house for to feast , according to the Custom of their Country . The Priests as well as Lay-men , may also marry two Wives , and their Children , if they be but Sixteen years of age , succeed them in their Priestly Office ; but in case they leave no Children , then their nearest Relation succeds them in their Places . CHAP. IX . Nuptial Rites or Ceremonies of Marriage amongst the Christians of Colchis , Georgia , Circassia , and other adjacent Places THe Christians of the States of Colchis , Georgia , Circassia , and other Places adjacent , as they little differ from the Sabeans in the Principles of Religion , so their Ceremonies are much alike , with this difference only : That if any of them intends to marry , if the Bishop or Curate of the Parish be absent , then they choose what Priest they please , and going with him into their own Cellars ( which they repute as holy as their Churches ) the Priest , holding two Crowns in his hand , sets one of them upon the Bridegrooms head , saying , Be thou crowned , N , our Servant of our great God , for , N , the Handmaid of the Lord. He sets also the other upon the Brides Head , saying likewise , Be thou crowned , N , the Handmaid of our great God , for , N , the Servant of the Lord. He stitches afterwards the Bridegrooms Coat and the Brides Gown together : He then takes a Glass of Wine , which he presenteth to the young Couple , who having drunk one to the other , their Gossips cut the Thred wherewith their Cloths were fastned ; and this is all the Ceremonie of their Marriages . As for the Circassians the Promise , which the Man and the Woman make to one another before some Witnesses , makes up all the formality of their Marriages . They never marry a second Wife , till their former be dead , or that they are otherwise constrained by some very great reason either of Barreness or Adultery . THE Second Treatise . Nuptial Rites or Ceremonies of Marriage , observed and practised amongst Mahometans . ALL the Turks may , according to their Law , have four lawful Wives , and as many Slaves as they are able to maintain : But as soon as their Women Slaves have brought them a Child , they obtain their Liberty : Wherefore they may bestow them away upon their Friends , but never sell them . Their Church-men also may marry many Women , excepting the Dervises , Monks , and other Religious Persons . It is also lawful amongst the Turks to put away their Wives , and to take them again , even to the fourth time . They may also marry not only Women of another Generation , but even of their ow n near Kindred , for they hold that by a double Tye , the Knot of Friendship and Love is the stronger . When they intend to contract Marriage , the nearest Relations of the Man and of the Woman , gather themselves together for to agree amongst themselves about the Dowry which the Young Man must allow his future Bride : For the Parents never allow them any Portion at all ; which thing is also practised amongst the Eastern Christians . This being done , the future Bridegroom sends to the Maids Father , or to her nearest Relations , the Sum agreed upon , to the end that a part of the said Sum be bestowed partly in Cloths , and partly upon Houshold Goods , according to the Quality of the Persons : As for the Remnant of the Mony , it must remain in the Hands of the future Bride , or else she deposites it into the Hand of one of her own Kindred , which she can best confide in : But her future Husband may never call her to any account for it . Now a day 's the Parents of both Parties contribute towards the Expences of the Wedding , for they do think it more honourable to do so . As for the future Bridegroom , he maketh choice of one of his best Friends to invite his Guests , and to take care of all the preparation of his Wedding , and this man is called amongst them , Sagois . The future Bride is to remain always within doors , her face covered with a Vail eight days before the Celebration of the Marriage , and none of her future Husbands Relations may see her . As for her Bridegroom he , taking his Sagois along with him , goes about to invite his Guests : The Guests send every one their Presents to the Bridegroom , the day before the Wedding . The day before the Celebration of the Marriage , the Bride is conducted by the Women to the Bath , two or three of them washing and rubbing all her Body , but especially her Parsley-Garden . They also take a certain Powder , called amongst them Elcana , whereby they cause her Hair , her Nails , the inward parts of her Hands and Feet , to become Red. This Bathing is reputed so Holy a Ceremony amongst them , that when the Bride goes to the Bath , she is accompanied with many Women of her Relations and Friends , who march two by two before her , every one of them holding a lighted Wax-Candle in their Hand . The Wedding day being come , the Bridegroom sends Presents to the Cady , intreating him to draw an Instrument in writing concerning the Dowry , which by Agreement he ought to allow his Bride . This being done , his Sagois , accompanied with all the Guests go to the Brides House , many Drums , Trumpets , Fifes , and other Instruments , sounding before them . They all stay in the lower Court of the House , then the Brides Father coming down with her , delivers her into the custody of the Sagois , who presently mounts her on Horse-back , & conducts her to her Bridegrooms House . All the Relations and Friends of both Parties go afoot after her , the Carts and Horses , which carry her Goods and Houshold-stuff , following in the Rear : The Bride rides upon a Horse richly trapped , her face being covered with a thin Vail , and an Umbrello carried over their Head : She is also waited upon by her Servants , Chamber-maids and her Nurse , who going a foot at her side , shed tears for Joy , bewailing her Virginity , which is reduced to the last Extremity of being lost In the mean while , as she rides along , she with a little bowing of her Head salutes them , whom she meets in the Streets , Which thing no Woman dare do but upon her wedding Day . Being come to her Bridegrooms Door , the Sagois helps her down and her Bridegroom , waiting for her at the Door , conducts her to the Womens Appartment : And , after they have feasted plentifully , they begin to dance merrily . The ball being ended and the Guests retired to their respective Habitations the Sagois , taking the Bride by the Hand , leadeth her to the Nuptial Chamber and commits her to the custody of her Bridegrooms Eunuchs , until he himself comes . As soon as he is come , after their mutual Civil Salutations , he takes away her Veil , and all her Cloths , one after another , but when he comes to unbutton and take down her Linnen-Drawers , there will be a little fumbling and scuffling ; for she will be sure to shew some little willing Resistance . The next day the Sagois comes to pay his Civilities , & makes them many drolling and frollick Questions . As soon as the new-married Wife is up she , taking some Women of her near Relations with her Chamber-maids , goes to the Bath and having sufficiently duckt her self , she returns to her Husbands House . These are the Ceremonies which are practised amongst them of the better Quality . It is a Common Custom , amongst the Turks , to marry three Sisters one after another , provided that they have married the Eldest at first , but if they began at the Youngest , they may never marry her Eldest Sister . The Arabians did formerly contract Marriage onely for a time prefixt and limited , by mutual consent of both Parties ▪ And to the end that they might make some shew of Matrimonial Convention , the Woman did present her Bridegroom with a Tent and a Dart for her Portion : But the limited time being expired , she fairly went her way looking for a fresher Customer . Which Custome proceeded from the Inconstancy and natural Looseness in both Sexes , which loved change and variety , in such a a manner , that a Woman was married in one place , brought forth in another , and bred up her Children in anothet , without remaining long in any place all her life time . The people of Arabia Felix had the Women common in every House : The Man that came home at night first , having sett a stick before the Door , went to Bed with the Woman : So that amongst them , they never reputed any to commit Adultery , but those who had to do with them of another Nation . Now adays the Arabians take as many Wives as they please , but they never put them away as the Turks do . They also buy them with ready Money , but they are very strict in not coupling themselves with any Women , but them of their own Family or Alliance . As for their Formalities of Nuptial Ceremonies , they are the same with them of the Turks . When the Persians go a wooing , if they intend to signalize themselves for their Fidelity and passion towards their Mistresses , they use to burn themselves in many places of their Bodies with some kind of Linnen , which they sett on fire , much like our Chyrurgeon's Causticks . And being so burnt , they come in this manner into their Mistresses Presence , who have a care of sending them some Linnen , or Pieces of Silk , to bind and heal their Wounds : And he that hath most Burnings on his Body , is most esteemed amongst the Ladies , and will sooner purchase their favourable acceptance . They may marry many Women ; the Mechanicks may have seven and no more , but their Nobles may have as many as they are able to maintain . When a Person of Quality is to marry , his Parents , Relations , and intimate Friends , without Invitation , resort to his House , wearing his Liveries : But if they be neither Relations , nor Familiar Friends , they may not then be permitted to wear them , they only appear in their best Equipage . The Bride comes out of her House riding on Horse-back , accompanied with the Women of her Relations and Friends gallantly mounted : Many Instruments of Musick playing before them , they go towards the the Bridegrooms House ; who also coming to meet them with his Friends on Horseback , these two Squadrons joined together go back to the Brides House , where they begin the Ball. The Ball being well begun , two Gentlemen conduct the Bridegroom into the Brides Bed-chamber , two Gentlewomen lead the Bride to her Bridegroom and resign her into his Armes . About Midnight some old Women come down , and bring a Linnen which they present to the Bridegroom's Relations , if it appear blushing with the Beauty-Spots of a lost Maiden-head , then they hug it as a precious Relick , but in case it be , Facies miris modis pallida , then those same old Women bring away the Bride , and the Bridegroom divorceth himself from her before the whole Assembly ; and having paid a very small Sum of Money to her Relations , they presently carry her away , Amongst the people of Cambaya , Palandura and Maldivia , this particular Ceremony is observed in their Marriages . Both Parties being agreed , the future Bride delegates a Man of her Fathers near Relations , who hath power to represent her Person ; this Man goes with the future Bridegroom before the Pandiar , or Priest , and taking the Bridegroom by the Hand , asks him whether he be willing to take his Kinfwoman , for his lawful Wife , upon such Terms and Conditions as have been propounded and concluded . The Priest asketh the Womans Kinsman the same Question , and both answering affirmatively , then the Priest proceeds to the other Solemnities of Marriage , the Relations of both Parties being present as witnesses of the Coniugal Knot . This Solemnity being ended they all resort to the Brides House where she waiting for them , receives them with all possible Civility and Demonstrations of Respect . Then they are regaled , many Instruments of Musick playing all the while they are feasting ; many Persons come to compliment the new-married Couple , the Bride presenting them with Boxes of Betel . They also send to the Pandiar two Larrins , a Dish of the best Meat , with a Box of Betel . The new married Folks are obliged to send their Presents to their King and Queen , according to their Ability : But when the King himself is married , all his Subjects are bound to send him their Presents : Some send them Cloths , some Robes , others send him Turbans , and others again only Fruits and Flowers . The Men of the fore-said Countries may have three lawful Wives at one time , if they be able to maintain them ; and if they live in the same Island , he is bound by the law to divide amongst them the duty of Benevolence equally : But this Law is not always observed amongst them . The Women never bring their Husbands any Portion at all , on the contrary the Husband must not only defray all the charges of the Wedding , and provide them all things necessary , but also settle upon them a Dowry , which in their own Language is called Rans . The Bachellours Marry when they please , but as for the Maids , their Parents bestow them upon the first that offereth any reasonable Terms , when they have attained to ten or twelve Years of Age. But in case their Fathers be dead , they then are accounted Orphans . and they may not marry till they be fifteen . When they present themselves before their Pandiar to be joined in Marriage , he makes a strict scrutiny whether the persons be any way related to one another in Blood , or in Milk. So that if he find that they used to call one another Brother or Sister , only for love sake , or else that they have sucked the same Nurse , it is a lawful Impediment to obstruct their Marriage , and their Priest dares proceed no further . The Husband puts away his Wife when he pleases , provided that the Woman give her consent to it , but if sh● refuses to agree to it , he notwithstanding may put her away , if he first pay her down her Dowry promised upon Marriage . Through all the Island of Ceilan men may marry as many Women as they are able to maintain , and Maids are commonly married as soon as they come to be ten or eleven : Even as in the Islands of Cambaya , Palandura , and Maldivia . The Mahometans of the Island of Javan may not have above four or five lawful Wives , but they may take as many Concubines as they can maintain . On their Wedding Day their Friends , Slaves , and other Menial Servants appear richly clad before the doors of the Bride and Bridegroom , where they have set up many Pikes adorned with Fringes of white and red Cotton : They also discharge several Volleys of Shot before the Door . After twelve of the Clock , the Bridegroom goes out to fetch his Bride with this following Pomp. First there are five or six men which carry five or six Basons hanging upon poles ; these men are accompanied with as many men which , holding in their hands little Coco-sticks , beat upon the said Basons . After these follow four or five other men which carry long Drums , which they beat with Switches , or else with their Hands ; After these follow a great Train of Men , which , having some Basons hung to their Necks beat upon them continually as they march along . These are followed with a great Number of Men which carry long Mattocks coloured with Red , and adorned with Peacock's and Horses Tails ; Then come thirty or forty other Men armed with Darts , Swords , and Bucklers , in their Buff-coats ; these armed Men march with great Pomp , and many times making a Halt fight amongst themselves , and sometimes dance for to divert the Spectators . These last are followed with other Drummers , immediately after these come a great company of Maids richly adorned , some of which carry Baskets full of Flowers , and rich Pictures , others little gilded Boxes , others carry little Coffers for to keep their Betel . The married Women , which follow the Maids , do not come empty , but march every one carrying all manner of Houshold-Stuff ; all which things are Presents which they bring to the Bride . The Bridegroom comes out at last , riding on horseback and richly attired , having his Relations round about him well mounted on Palfreys . This Nuptial Pomp is shut up with all the Guests which are invited to the Wedding , all of them gallantly mounted . This Cavalcade being come near the Brides House , all the Drummers stand before he Door playing merrily ; but as for those which carry their Swords , Bucklers and long Mattocks , they order themselves on both sides of the Street making a Lane till this pompous Train be past . The Bridegroom being come to the Brides door , she stands ready to wait upon him , who lighting off his Horse , she having a Vessel full of Sweet Water , and casting her self upon her knees doth wash his feet , which being done she presently rising up takes him by the hand , and conducts him into her own Appartment ; where having staid a little while to pay their mutual Civilitys , the Bridegroom helping his Bride on her Palfrey , they return to the Bridegrooms Dwelling in the same Order as they came . Being come near the Bridegrooms House , they all alight , and the Bridegroom taking his Bride by the Hand goes in first , and all their Guests following them , they remain with them three days feasting , dancing , and making extraordinary great Cheer . The Inhabitants of the Island of Moluccos , retain yet some principles of Idolatry , with the Mahometanism which the Persians and Arabians have brought in amongst them . Those People may have as many Wives as they are handsomely able to maintain , but withal they are so exceeding jealous of them , that they can in no wise suffer that any Man should so much as cast an Eye upon them . They are notwithstanding very Liquorish , and let their Husbands use never so great Precaution , yet they will be sure to entertain their Gallants and Paramours , and get a Lick of the Horse-Radish with them in a corner . When any Man amongst them desires to marry , he may never go to visit his Mistress , till the Parents of both Parties are agreed amongst themselves , but after the said Agreement then he is introduced into her presence , and she is obliged to accept of him , although she never saw his Face before . The people of Barbary , but those especially of the better sort , marry many Wives also ; but they do not buy them . They only allow them Dowries answerable to their Quality , as the Ancient Romans did use to do . They retain yet some old Customs and Ceremonies which the Goths and Vandals have left amongst them . They are also so extreamly Jealous of their Wives that they will , by no means , allow them to appea● before their own Fathers without their Faces be covered with a Vail The Moors of the Kingdom of Moroc● marry many lawful Wives , besides th Concubines allowed them by their Alcoran . Some few days before the Marriage the Bridegroom goes to the Caccis , and having with him the Relations of both Parties as witnesses , they send for a Notary who , having received his Instructions concerning the Dowry , which the said Bridegroom is to give to his future Bride , the Notary draws a publick Instrument of it , which is , in their own Language , called Codaca ; So that although they may divorce their Wives afterwards , they may not put them away till they have paid them the full Sum mentioned in the Contract of Marriage . They are very joviall at their weddings , and so extraordinarily profuse , that it is a common Proverb amongst them , That the Christians spend most in Suits at Law , the Jews in their Passovers , and the Moors at their Weddings . On the Wedding Day the Bride , being gallantly mounted upon a Mule richly trapped and adorned , and having a Canopy of Turky Carpets over her Head , with a thin Vail over her Face ; She is led in Pomp about Town , & immediately after her follow many Mules carrying her Furniture and other Presents , which her Friends have bestowed upon her . After the Mules come all the Men and the Women of her Friends and Relations ; but the Women , as they march along , make hideous Outcries which , together with their Moorish double Drums , make a horrible Noise . After this Cavalcade , they betake themselves to their Dinner , which being ended they go to the Market place ; and if the Bridegroom be a Military Person , then all his Friends appear there on Horseback playing and exercising themselves with their Lances , and Javelins , on purpose for to divert the whole Assembly ; after which Recreation every one withdraws to their respective Habitations . But amongst Persons of eminent Quality , the Bride is mounted upon a Camel sumptuously fett out , and charged with a little Turret ( called amongst them Gaiola ) her Head covered with a thin Taffeta , so thin , that although none can see her Face , yet she easily can see all them that are about her . She is accompanied with many Gentlewomen and Knights which ride along with her , and after the Cavalcade she is again conducted to her Fathers House , and from thence to her Bridegrooms Habitation ; where , the Feast being sumptuously prepared , all the Assembly resort to feast , to sing and to dance . After which Jollities the Bridegroom begins a new Courant with Bride , but in case he find that she hath been vers'd in it before , and her case so plain and open , that no Tokens of Virginity appear , then he presently surrenders her to her Parents , who have her away with all her Furniture and Houshold-Stuff ; But if , on the contrary , her Clothes appear dyed with the Rose and Lilly , then he hugs her as a pure Virgin , and her Linnen Drawers are carried in Triumph thorough all the City , as an honourable Testimony of the unquestionable Virginity of his new tried Bride . The Jews themselves , who live in those Countries , observe the same Custom . They of the Kingdom of Fez practise this particular Custom at their Marriages , that as soon as a Father hath promised his Daughter in Marriage , then the Parents of both Parties gather themselves in some assigned place ; going asterwards to the Mosque with two Notaries , who write down the Conditions of the Contract . This being done , and the Parties being fully agreed , then the Bridegroom invi●es to Dinner them , which have accompanied him and have been witnesses of the Contract : The Brides Father doth likewise feast his own Relations . When the Bridegroom intends to bring his Bride , he then sends a Litter covered all over with rich Silks ; she is carried in it to the publick Place of the city with all her own and her Bridegrooms kindred together with many Flambeau's , Fifes , Drums and Trumpets ; the Bridegrooms Friends goe before the Bride with their Flambeaus , and his Fathers Familiars follow after her . As soon as they are come to that publick place , then the Bridegroom comes to salute her Father and Relations ; which Duty of Civility being performed , he then , without any more Ceremony , betakes himself to his own Habitation , waiting there for his Bride , who as soon as she is come thither , her Father and nearest Relations accompany her even to her Nuptial Chamber Door , and resign her into the Hands of her Bridegroom : who as she comes into the Chamber sets his Foot upon one of hers , and having shut the Door upon themselves , every one withdraw , some few Women only excepted which , remaining at their Doors till the consummation of Marriage , come down afterwards bringing the lower Sheet all bedewed with the Tokens of her lost Virginity . But in case no such Tokens appear , then she is fairly dismist , as a Crackt piece and surrendred to her Parents : As for the Guests they go their ways with a Peck full of trouble , and their Bellies full of Vacuum . Those People use to make three severall Feasts at the Solemnity of their Marriages : The first is made on the day of the Wedding ; the Second is made the next day after , but this is only for the Women : And the Third is prepared on the Seventh day after the Celebration of Marriage , and this chiefly concerns the Brides Relations and intimate Friends , who are all feasted that Day . Her Father sends his Son in Law some Sweet-Meats and some whole Muttons on that day for a Present . But as soon as the Bridegroom goes out of Doors , which happens ordinarily but at seven days end , he then goes forthwith to buy some Fishes , and bringing them Home , he delivers them into the hands of his Mother , or of some other Woman , who immediately fling them all on the young married Womans feet , as a fortunate Emblem of her future fruitfulness . A Month after the Marriage the new married Womans best Friends send her great Pots full of Bread fried in Oil , and whole Muttons ready rosted ; and the new married Man , to retaliate their kindness , invites them to a Feast . If a Widdow be married again , the nuptial Pomp is not so magnificent , the Guests must then be contented with rost Mutton , Beef , and some boiled H●ns : They also sett before them a great wooden Platter charged with Porringers of Broth. As for the poorer sort of people they sett before their Guests a great wooden Charger of Broth thickned with Bread grated very small , with thick Gobbets of Beef , but they make use of no Spoons , every one helps himself with his Hands . The Inhabitants of the Kingdoms of Tunis and Algier , marry but very few Women , for they are bound by their Religion not only to divide the duty of Benevolence equally amongst them , but also to allow every one of them a Chamber private to themselves . The Husband doth also assign his Wife a Dowry , and when the Man and the future Brides Relations are agreed about it , then the Bridegroom sends her some Boxes of Sweet-Meats . On the Wedding Day the Bridegroom , Bride , their Relations and Friends , feast together in the Bridegrooms House : They do not sit down upon Seats as we do , at Table , but lay along upon Turkey Carpets ; after the Feast they begin to danceafter the Moorish Fashion : then the Bride mounts upon a Theater , erected for that purpose , and there makes a shew of her Bravery , having sometimes her face all shining with Diamonds and other precious Stones . About the Evening the Bride is conducted to her Nuptial Bed , many Drums and Trumpets sounding before her ; then her Bridegroom follows , who shutting the Door after him doth consummate the Marriage ; All the Women waiting at the Chamber Door for the Brides Linnen-Drawers , which the Bridegroom brings them , and having fastned them upon a Pole they carry them in great Triumph dancing and making great cheer . The Woman , after her Marriage , keeps seven days within Doors , but as for the Man , he must go to bath himself , which thing they ought always to do after Coition . The Moors of Aegypt have many Wives which they keep in one Seraglio , as so many Nuns in a Nunnery , every one enjoying her private Room . But as for the Morisques or Granadins , expelled out of Spain , called Moros Francos , they have but one . When the Moors of Egypt are passionately affected towards any Woman , they use to testify their zealous Passion by slitting their Skin in several parts of their Bodies , and so present themselves before their beloved Object . Is she , by good fortune , chance to kiss her Hand at the sight of them , they then presently conclude she hath hung out her white Flag , wherefore they forbear attempting any more Assaults at the Breach , looking upon the place a s good as surrendred already . The Negroes of Jaloffa and Senega marry many Women , but they have more respect for them that are better descended . They are so civil towards their Women , that they never overcharge their Ship , but ha ving given them their sufficient Cargo , never load them again till they be safe ly arrived to the Harbour , which we call , Safe Delivery . The Inhabitants of Tartaria Deserta , which are Subjects of the great Duke of Moscovy , may have as many Wives as they can get , and he that hath most of that kind of Cattel , is reputed amongst them the most honourable Man , and the most eminent Vir gregis . The Tartars of Chersonesus , otherwise called little Tartars , may marry as many Women as their Law allowes them : They most an end buy them of the Perigorts , or Circassians . They maintain them splendidly and are very courteous to them , and especially to them that have brought them any Children . They little regard Beauty or Riches in their Women , but only their Fidelity and good Manners : If they perceive their Slaves to be duely moralized , they do not disdain to take them as their Wives . From thence it comes to pass that their Wives are always very faithful and dutiful , cautious of giving their Husbands any Offence , living with them with singular comfort and Concord . If any amongst them , having promised Marriage to a Woman , chance to fall sick unto Death , he then sends for his betrothed Bride , who is married with him by his Bed-side . He also allows her a competent Dowry , with all Houshold stuff fit for House-keeping , and this they do upon the prospect of a future Life , thinking they shall enjoy one another in the World to come . THE Third Treatise . Of Nuptial Rites , or Ceremonies , of Marriages practised amongst Idolaters and Pagans . THE Indians are either Pagans , Mahometans , or Christians ; but as they observe the Ceremonies of Marriage prescribed by the Religion which they profess , we will treat in this following Treatise only of those which remain , even to this Day , plunged in the woful Labyrinth of blind Idolatry and Paganism . All the Indians in generall , whether they be Christians or Idolaters , make exceeding merry at their Weddings , passing many Day 's and Nights in feasting , singing and dancing . As soon as the Instruments of Musick begin to play , they dance round with little painted switches in their hands . But as for the Pagans , they are so exceedingly Barbarous , that they bind their Women by promise upon Marriage , that in case they over-live them , they shall cast themselves headlong into their Funeral Pile , there to be consumed to Ashes . The Inhabitants of the Kingdom of Kunkam and Ballagatt contract Marriage , when they are hardly come to the seventh Year of their Age , but they use not to consummate it , till they be eighteen . They are very cautious of marrying below their Rank and Quality , but their Women bring them little store of Riches ; For , besides a few Jewels of inconsiderable value , they bring them their dainty Marigold , but not a Dram of Silver nor Gold. The People of the Kingdom of Bisnagar marry as many Women as they please , but in case any of their Women be not pleased with their Husbands , for want of their sufficient Dose , or any other reason , they then go to their King and presenting him with a piece of Gold , he laying his Sword upon their Right Shoulder sets them at Liberty ; so that being divorced in that manner , they may lawfully seek to mend their Quarters . There be some in that Kingdom , which consecrate their Daughters Virginity to a certain Idol , so that as soon as they have attained to the tenth Year of their Age , they are conducted with great Pomp , by their Parents , to the Temple , and being come there the young Damsells Mother , with some other grave Matrons , go up with her to a Turret , where is erected a Statue about a Cubit high : They kneel down before it and perform their Idolatrous Devotions . After which the young Maid must embrace the said Statue three times ; which being done , she must remain , all her life time , as pure a Vestal Virgin as ever served seven years Apprenticeship in our Whet-Stone Park . Those of Canara observe the same Nuptial Ceremonies as those of Kunkan and Ballagatt . The Inhabitants of Malabar , are divided into three Ranks viz into Bramins , Naires and Moucois : The Race of the Bramins is the most eminent and honourable amongst them ; They also differ in their manner of Living , and enjoy considerable Prerogatives above the rest . They may marry two Wives , but never any which be inferiour to them in Quality : They marry very young when they are yet but seven or eight years of Age. As for their Naires which are the Country-peasants they may not match with any Women superiour to their Order and Quality , neither is it lawful for them to marry more than one Woman at one time ; But as for their Women , the case is altered , for they may , if they please , enjoy three Husbands at once , all which are bound to contribute equally towards her and her Childrens maintenance . The first that comes in , leaving his Arms at the Door , enjoys her company , and they that come in after , are so civil as to withdraw and not to go in to her , untill the Coast be clear : So that there happens no Debate nor Quarrel , but they live amicably , every one of them Husbands having his Finger in her Pye Successively . The Maids of Malabar are naturally very wanton and leacherous ; wherefore the Noblemen of that Country are very careful to marry their Daughters betimes , lest for want of sufficient Toying and Riggling they should unhappily spring a leak : So that very few remain unmarried after fourteen Years of Age. But if they prove so unfortunate as to keep their Maiden-heads after that time , then they may bewail their Virginity all the Days of their Life , for young Men look upon them to as be useless as old Almanacks . They are very Jovial at their Weddings : as soon as both Parties are agreed , they go to their Pagodes Temple , where they use to say some Prayers before their Priests . Fifteen days before the Wedding the Relations of both Parties conduct the future Bride every Day to the Bridegrooms house for several Days together ; Who every one of those times treating them , conducts her back to her Parents House . All this is done with great Magnificence ( according to the Abilities of the Parties ) great store of that Countrey-Musicians attending , during this whole Nuptial Festival . When the time of consummating the Marriage is come , the Virginity of the Bride is offered up to an Idol , or Pagode , ( seated on a brazen Throne , of an horrid frightful Form , ) which hath a sharp Bodkin of Gold or Silver fastned to his Privy-parts : On this the Bride is forcibly sett , and it , by reason of its sharpness , forceth great store of Blood to come . And if , though by her Husband , she proves with Child the first Year , they believe this Idol got it , and more highly esteem it : But , by reason of the Pain , the Priests , by enjoying them first , quit them from this Ceremony ; and without one of these two none are marryed . Their Samoryn's , or Kings , themselves not being exempted : Who , on this account , order heir Sisters Children to succeed , as being more certainly of the Blood Royal. In these Countreys they change their Wives as often as they please , nor seem the Women displeased at it , Poligamy is so tolerable or rather acceptable : And as the Men are allowed many Wives , so one Woman is allowed many Husbands , and the Issue bequeathed as she nominates , The World affords not more obscene lustful Persons than the Naire's , using Provocatives to stir up the decaying heat of Nature : And as our European Gallants , by making the Husbands drunk , sometimes attain their amorous ends , so these Naire's act their Amours by the help of a certain herb , or Drug , called Deutroa ( which infused , or otherwise taken , infatuates the Intellect , ) the Poor Cuckolds being in such a Pickle as not to be sensible , though he sees before his Eyes another plowing with his H●ifer . In Nepapata ( a Town upon the River Nega ) the manner of their Marriages is extraordinary . For many times the Priest with a Cow , and the Man and Woman , go together to the Water-side , where the Bramyn first mutters a short Prayer , and then , linking their Hands about the Cows Tail , pours upon them all his hallowed Oil ; and lastly forces the Beast into the River , whereinto she goes willingly so far as till they be up to the middle in Water : Neither returns she , nor do they disunite , till the Waves advise them . Being come on shore they loose their hands ; and hold that mysterious Tye forcible and sacred ever after . In Cochin-China Polygamy is forbidden ; the Women are modest , and differ not in Apparell ; all of them wearing over them a Veil of White Linnen : and indeed they are the civillest of all the Idolaters of those Countries , which , to say the truth , have no Wives , all Women being common amongst them . They of the Kingdom of Bengala marry as many Women as they can maintain , but they are extreamly Jealous of them , wherefore they keep them as close as our Euclio's do their Precious Jewels . The Inhabitants of Pegu have extraordinary Manners . These People , neglecting the natural use of Women , were formerly much addicted to the detestable Abominations of Sodom ; wherefore , to obviate this Mischief , one of their Queens was constrained to enact a Law that whosoever should be Legally convicted of that Crime , he should be burned alive . She also ordained that Women should go with naked Neck and Breasts , to the end that , exposing a Samplar of their Wares , they might the sooner allure Customers . The Men of that Country are very shy in their matching , and very fearful lest they should light upon a Crack-piece ; for , to say the Truth , their Maids are generally all Fire and Toe . They are scarce out of the Shell but their quick Oister will be gaping , wherefore their Mothers , knowing by Experience the common frailty of their Sex , ( which is never found sure till it be sure bound , ) When their Daughters are yet young , they use to stitch their lower Lips , leaving nothing but a small Orifice just fit to evacuate their natural Effluvium's . On the day of their Marriage their Mothers unstitch them in their Bridegrooms Presence , and rubbing them with some kind of Oil , they are well enough disposed to play at Putt , or else at Ombre . The Nobles , and other Persons of Gentile Extraction , repute it a disgrace to beat upon their Brides Anvils the first night of their Wedding : They hire some of their Friends for that Drudgery . Nay their King is so magnificent , that he will liberally reward the Valiant Champion , who hath couragiously demeaned himself in the first Onset , and planted his Artillery in his Queens Breach . The People of the Kingdom of Siam may marry as many Women as they please . They commonly buy them of their Parents ; they may also send them packing at their pleasure but they must maintain the Children which they have had by them . The Womens Parents may also recal their Daughters to their own Houses , provided they pay back again the Mony which they have received of their Husbands . They that are Idolaters have the same Customs as those of the Kingdom of Pegu , but those amongst them , which profess the Mahometan principles , are better civilized and moralized . The Chinese bestow their Children in Marriage when they are very young , and their Fathers contract them oftentimes when they are yet in their Mothers Womb. When any of them is to marry he appoints his future Bride such a Dowry as he is able to give her ; the Day appointed for the Wedding being come , the Brides Father makes a sumptuous Feast , to which all his Son-in-Law's Parents and Friends are invited : The Day following , the Bridegrooms Father doth do the same towards his Daughter-in-Law's Relations . This Feast being ended the Husband , bringing the foresaid Dowry before the whole Assembly , delivereth it to his Bride , who presently surrenders it into the hand of her Father or Mother ; which thing is done for to make them a part of amends for the Charges , they have been at in her bringing up and Education , and , for this reason , they that have most Daughters are commonly the wealthiest amongst them . For the Parents make use of their Daughters Dowry , and improve it not only for their own profit , but also for the good of their Daughters , because after their decease all the Dowry , together with the Improvement , returns to their Daughters , for their and their Childrens Maintenance . The Chinese may have as many Women as they please , but their first Love is lookt upon as the only lawful Wife , the others being reputed amongst them no better than Paramours or Concubines . Wherefore they always live with the first , but as for the others , they maintain them in several other Places , and in case they be Merchants , they send them as Factors into their several places of Traffick . They are forbidden by their Law to marry within any degree of Consanguinity , and they are so strict as not to marry any Woman who beareth the same Sirname as themselves , although she were of no Kin at all . They esteem Beauty in Women far above their Extraction , and an handsome Woman , although like a Mushrom born upon a Dunghil , is a dainty Dish for their palates . As for the common sort of People amongst them , they buy their Wives with ready Money , and sell them again as soon as their Appetite longs for Variety . Mendoza doth write that , in some Provinces next adjacent to Tartary , the Viceroys do prefix a certain limited time , within which both Men and Maids are obliged to marry , or else to confine themselves within the Walls of a Cloyster . When the said prefixt time is come , all that desire to marry and to be married , come to a certain City appointed to them by their Governours for that purpose . As soon as they are come thither they present themselves before twelve Commissioners elected by their King : These Commissioners are commonly grave and the most ancient persons of the said City : They take the Names and Sirnames of all Bachellors and Maids which come before them ; they enquire also into their Qualities , and the Dowries which the Men are able to bestow upon their Women : This being done , they examine their Catalogue and finding more Men than Women , or more Women than Men , they cause them to draw Lots , and by this means the supernumerary ones are cast back till the following Year . Six of them twelve Commissioners divide the Men into three Companies : Setting aside the Rich in the first , the Middle sort of them , in the second , and the Poorest in the third . Whilst that these six are making this Separation amongst the Men , the other six are busy in making also a distinction amongst the Women , distributing them into three Bands : In the First they place them that are eminently Handsome ; In the Second , them that are indifferently Comely ; And in the Third , the Deformed and Hard-favoured by Nature . This Division being made , they bestow the Fairest upon the Rich men who , in regard of that , pay a certain Sum of Money limited by the Judges ; they then give the less Handsome to them of the Middle ability , without paying any thing at all . As for the Hard-favoured they become the portion of the Poorest sort of Men , but withal they receive some Money with them : for the Money which the Rich men have paid and deposited in the Judges Hands , is distributed equally amongst them . The Men being thus coupled with the Women , they resort to some publick Houses , appointed by the King in every City for that purpose , which Houses are furnished with Beds , and all things necessary for the new married Folks , who remain there fifty days feasting , dancing and making exceeding merry . After which time all the Men , instead of Cloak-bags , carrying provision for their Cod-piece , betake themselves to their respective Habitations . The Nobles of that Country are not obliged to observe the Laws aforesaid , but they marry when and whom they please . The People of Javan marry usually but one Woman , but they send her packing when they list , and marry another . As for their Women they may not leave their Husbands and take others , unless they bestow themselves upon some great Lord , who is willing to accept of them . The Tartars , which are Idolaters , have many Wives which , notwithstanding their Number , live amongst themselves peaceably . The First is always accounted the most honourable , and her Children are preferred before any others . If a Father chances to dye , his Son may marry all the Women he leaves behind him , his own Mother and Sisters only excepted . They commonly marry their Sisters-in-Law after their Brothers Decease , and they are very Jovial at every one of their Weddings . The Inhabitants of the large Province of Tanguth , together with those of the Kingdom of Catay , may have as many Women as they are able to maintain . These People are great admirers of Beauty , and if they be never so rich they will purchase a handsome Woman at any rate , although she be of never so mean Parentage . They have sometimes to the Number of thirty Wives , more or less according to their Abilities , but the first is always the most regarded . If any of their Women be morose , or troubled with any other intolerable Qualities , they presently pack her away to learn better Manners : they marry their Kinswomen even as the Tartars do , their own Mothers and Sisters onely excepted . The People of Caindu have extraordinary Customs amongst themselves : On their Wedding Day they will invite all sorts of Strangers which sojourn amongst them , and leave them , without any disturbance , to solace themselves with their Brides . And their Women like the Sport so well , that they set a Token at their Doors , and never take it down till they are all departed , and then their sottish Cuckolds may have free Access . They of Cascar are as much given to that silly piece of Hospitality towards Strangers as those of Caindu , for they are never jealous , if Strangers partake never so largely of their Pyes ; so that they may have a Finger in it in due season . If a man be absent from his Habitation twenty days the Woman may marry another Husband : The Men may likewise do so in their Wives Absence . The Canarins , which inhabit the Island of Goa , worship a certain Idol like a Woman all naked : When they have a mind to bestow their Daughters in Marriage , upon any Man , the Parents use to conduct their Daughters towards that Idol , where they perform their antick Devotions , after which they are bestowed upon them that promise the most . As for their Nuptial Rites and Ceremonies of Marriage , we have made mention of them before , when we treated of the Solemnities of the Marriages used amongst the Christians of the City of Goa . The Negroes of Africa , Inhabitants of the Kingdom of Serroliana have , in every Town and City , a large House , like a Nunnery , appointed for young Maids to dwell in together , and to be instructed in all manner of Civil Deportment , and good Housewifery . They have there several grave Matrons , with a Venerable old Man , who is President over all , that have a special care of these Probationers . At the Years end these young Maids come out together , as fine as their Hands can make them , and coming to the most publick Place of the City they dance there at the Sound of several Sorts of Instruments . Their Parents are there present , and the young Bachellors resort thither as to a Fair ; every one making his choice of her he liketh best , but he must pay something to her Father before he can have her away . He must also bestow some Gratuity upon the President of the said Place , in consideration of his Care for her Entertainment and Education : Which being done , without any more Complements , every one carrieth away his own Bride to his Lodging , where they make very merry . In the Kingdom of Guinney , as soon as their Sons are come to Maturity of Age , the Parents go a Wooing for them and bring them Women , which their Children are obliged to accept of , although they never saw their Faces before . The Maids Parents give her fourteen ounces of Gold for her Portion ; And this Custom is so strictly observed amongst them , that even their petty Kings allow no larger Portion to their own Daughters , excepting only that they allow them some Slaves to wait upon them Every Maid , that is to be married amongst them , must take her Oath that she shall be dutiful to her future Husband , and that she shall never violate her Conjugal Fidelity : As for the Men they never use to require any such Oath from them . Moreover if , after their Marriage , the Man hath been so thrifty a Husband as to have got Wealth sufficient for the maintenance of another Wife , he may take another , provided that the former give her Consent to it . He must also allow her a certain weight of Gold for her Good will : So that he may afterwards marry another , but she is reputed rather as his Concubine , than as his lawful Wife ; and when this second Wife begins to grow in Years , he casts her off , as an Almanack out of Date , and marries another . He notwithstanding is obliged to keep always the First , who is the only Mistress , having the Command over all his Family . The People of the Empire of Monomotapa in the lower Ethiopia , marry as many Wives as they can maintain , but the former is always lookt upon as the most Honourable , and her Children only may challenge every one a part of their Parents Inheritance : As for the other Women they are bound to wait upon her and observe her Directions and Commands . No man may marry a Maid until she be capable of Conception : Wherefore as soon as the Parents perceive any such Marks by their Daughters , they make very merry in their Families . The Maids go naked till almost that time , but when they are to marry , they then put on thin Cloths made of fine Cotton ; and afterwards , when they have bore any Children , they cover their Breasts with a Piece of Woollen Cloth. The Inhabitants of the Island of Zocotora in Africa marry as many Women as they please , and when they have their Belly-full of them , they drive them to the Market , where they truck them for others , as we do our Cattel . The People of Canada may , if they please , take many Wives , they notwithstanding are well contented with one only . As for them of Samaya they have many , not so much for to satiate their appetite , as for to increase their Grandeur ; for they repute it honourable to have many Friends , Allies and Children . The Fathers bestow nothing upon their Daughters : on the contrary he that will have any of them , must make some Presents to the Maids Parents , according to her Quality and Beauty . They make great Solemnities at their Weddings : For besides Feasting , Balling and Dancing , they make Nuptial Harangues & Epithalamiums , if any married Woman be surprised in Adultery , both she and her Ruffian are in great Jeopardy of their Lives . But as for their Maids , they are very favourable towards them ; for they repute their Instruments never the more jarring , or the less Musical , although their jolly Gallants have plaid never so many Courants upon their Fiddles before Marriage . Amongst the People of Florida no man is permitted to marry above one Woman , their Kings and Nobles only excepted ; who may have two or three Wives , but upon this condition , that the First shall be always esteemed as the Lady-paramount amongst the other , and that her Children alone shall challenge their Parents Honours and Inheritances . Their Women are very thrifty Houswives , very careful to improve every thing to the best advantage of their Families , and never use to lie with their Husbands after Conception . As for the Islanders of Cuba , before their Island was depopulated , they married many Women , but they did use to leave their Wives at pleasure , the Women also using the same Liberty . Their Caciques marry as many Women as they list , but they have this Custom altogether extraordinary , which is , that when any of them is married , all the Men that are invited to this Wedding , are obliged to try their Manhoods upon the Bride ▪ This Custom is observed not only amongst the common Sort of People , but also amongst them of the best Quality . The People of Mexico , before they had embraced the Christian Faith , were married in this manner . The Bridegroom and Bride went together to their Idol Temple , and presented themselves before the Priest who , taking them both by the hand , did desire them to let him know their pleasure ; which having known , he presently took a Corner of the Vail , wherewith the Brides Head was covered , and fastned it to the Corner of the Bridegrooms Gown ; and being so bound together conducted them to the Brides House , where a great Fire was made ready ; & being come near that Fire , the said Priest led them seven times about it . After which Ceremony the Marriage was ended , and then they betook themselves to Feasting . The Inhabitants of Civola , otherwise called New Granada , never marry but one Woman at once , but they take the liberty to send her away at pleasure , and marry another ; the Women also enjoy the same Priviledge , for in case their Husbands be not so liberal and kind-hearted , as to spare from their own Bellies to put it into theirs , then all the Fat is in the Fire , & they will presently seek better Masters . The People of Cumana use to send their young Daughters to their Piaces , or Priests , to be instructed by them , and to learn their Duty towards their future Husbands . The Nobles of that Country take as many Wives as they please , & are so extraordinary Courteous towards Strangers that they , standing at their Doors , will invite Passengers , whom they not only delight to regale at their Tables , but will bestow their fairest Women upon them also to solace them at Night . They of Paria , may also have many Wives , but the First married is always the Chief among them . They of the meanest Sort have commonly three or four , but when they begin to be old , they turn them off , and take others more young : The Priests afterwards instruct them , according to the customs of those of Cumana . The Inhabitants of Caribe marry after the same fashion , only , the day of the Marriage and some days after , they bring out the new married Bride into the Woods with a mighty Noise , driving and killing all they meet . The Topinanboes , Inhabitants of Brasil , in the South parts of America , when they marry , respect only the first degree of Father , Mother , Brother , Sister , Son and Daughter ; for there the Uncle may freely marry his own Niece . They take so many Wives as they please , and the more they have , the more valiant and vigorous are they esteemed . Though they have one they chiefly love , yet the rest are not at all Jealous , or at least discover it not , for they labour in their Imployments , and live together in Peace . As for Ceremonies , they have none , save that he who comes to see a Maid , or other Woman , desires her of her Father , or nearest Relation and ( after having discovered their Suit , and got their Consent ) takes her along with him as his Wife . It 's ordinary amongst them , chiefly those of Quality , to promise their Daughters in Marriage , when they are very young ; and afterwards give them to those , to whom they are promised , who take them according to the Custom of the Country . The Husband may repudiate , and put away , his Wife at pleasure , when she offends him : And likewise when the Wife designs to part from her Husband she tells him ( in their Tongue ) I 'll have no more to do with thee , I 'll go search for another . The Husband ( without troubling himself ) answers , Escoain , go where thou wilt . The Woman may give her self immediately to another Man , having the same Priviledge to put away her second Husband . The Inhabitants of Peru , before they become Catholick , have many Wives , but of those there is but one whom they reckon the Lawful Wife . The Bridegroom on the day of Marriage went to her House and , bringing her to his own Habitation , he did put on her Feet some kind of open Shoes made with a sort of Rushes , which be called , in their own Language , Ottoya ; which being done , she was honoured as the Mistriss-paramount , all the other Women Concubines obeying and serving her , and the Issue of her Body was onely capable of Inheritance . The Itatins and Varack's , inhabiting the Country of Sancta Cruz , did likewise marry as many Women as they could maintain : An Uncle doth oftentimes marry his own Neece . When their Daughters are yet but twelve Months old , their Parents look for Husbands for them , they also choose him that is next of Kin in the second degree . The Parents having thus made choice of a Husband for their Daughter , they go to his Habitation , presenting him with a Bow and Arrows , and a Mattock ▪ as Pledges of the Matrimonial Contract ; If the said Person accepted of them , he is looket upon as the Son-in-law , and is presently conducted to his Father-in-Laws house , there to remain and manage the businesses of his Family , until his future Bride hath at attained to Maturity of Age. But in case that a young Man hath any Affection for a Maid which never was offered to him , he then makes his application to her Parents , and presenteth them with a bundle of Sticks : If they receive it , it is an evident token that they are well pleased with his motion , and presently they admit him into their own House . As soon as a Woman is married amongst them , her first care is to make two winding Sheets , one for her Husband and the other for her self : A commendable Example for all Christians to follow ; the remembrance of our Mortality being a prevalent Antidote against all pestilential Diseases of the Soul. In Guiana otherwise called Nova Andalusia , the common Sort of People must be contented with one Dish , but as for their Nobles they may enjoy Variety of Women ; they have the same Marriage-Ceremonies , as those of Peru. But , as England is esteemed the Paradise of Women , so on the contrary that Country is their Purgatory ; for Women are put to all manner of Drudgery , their condition being little better than our common Servants , or Chamber-Maids . There is a kind of People in Syria called Druses , which some Authors have reckon'd amongst Christians , but which are neither Jews nor Christians , but rather a Crew of Barbarous Mongrels ; for they marry their Mothers Daughters and Sisters without any regard at all : The reason they alledge for this Barbarous brutality is , that they have begotten Children for their own use , and not for others , and that no body ought to forbid them the enjoyment of that which is Naturally their own . They have some Holy Days in the year , wherein their Men and Women assemble themselves in a publick place , where they are extreamly Jovial , for after their Feasting and Balling , they begin another kind of Dance , borrowing one anothers Wives . The Eastern Japannois , otherwise called Wild Lopps , contract Marriage in this manner : The day of the Wedding being come , all the Bridegrooms Friends , and Relations , resort to his Tent , and being gathered together , the Bridegroom goes to his Brides Tent , and brings her to his own ; where being come , he in the presence of all the assembly , taking a Steel with a Flint , strikes Fire with all his force , and the more Fire appears , the more fortunate they judge him , looking upon that as a happy Presage of his future Prosperity : This Ceremony ended , the Marriage is concluded . Then they cause the Bride , clothed with Zibellins and Hermines , to be sett upon a tamed Boar ; the Bridegroom , being clothed with Bear Skins , goes a foot by her side , all their Relations following with joyful Acclamations , wishing them all Prosperity , and a numerous Off-Spring . Being come to their Tent they feast and dance , which being done , they begin to sing the Elogium's of their deceased Hero's , and eminent Captains , renowned amongst them for their valorous Atchievements in Warlike affairs . As soon as they have made an end of their Songs , the Bridegroom ▪ Bride , and all their Guests , cast themselves on the ground , in a pitiful manner , weeping , sobbing and lamenting the frailty of their Nature and Mortality . About half an hour after , the Instruments begin again to play , and every one rise up to renew the Dance . In the South part of the World , commonly called Magellanica , when a Man hath Affection for a Woman , he goes to her Relations , to ask them their good will ; which having obtained he , without any further Ceremony , takes her along with him , and they Cohabit together like Husband and Wife . Their Relations assemble themselves the next day for to feast and make merry ; after that the Brides Relations offer her some Presents , which the Bridegroom receiveth with thankfulness : The Women amongst them practise the same Trade as their Husbands . If any of them chance to ring Changes , and play foul with another Man ; then her Husband sends her away to her Parents , who presently shave off all the Hair of her Head ; and in case she , turning a Convert , will return to her Husband , he notwithstanding never will vouchsase to honour her with his Bed , but she must rest contented to serve him , and do all manner of Drudgery . Having performed my task ( gentle Reader ) and , as I hope , in part contented thy Curosity about these Nuptial Ceremonies ; a part of which Ihave been a Witness to , & of others have received credible Informations from sundry grave Authors and Travellers : Nothing remaineth , but that I Pray the God of all Unity and Concord , in Mercy to heal all our Breaches , to the end that our Church may appear like a Bride , all Glorious within , ready to attend upon Christ her Bridegroom , to whom with the Father , and Holy Spirit , be all Honour and Glory , World without End. Amen . FINIS . 
B01738	----	The hasty wedding; or, William's patience rewarded: with the consent of pretty Nancy. To the tune of, The man of fashion, or, The doubting virgin. Bowne, Tobias. 1670-1696? Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). B01738 Wing B3893 Interim Tract Supplement Guide C.20.f.8[206] Interim Tract Supplement Guide C.20.f.10[50] 99884541 ocm99884541 183370 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B01738) Transcribed from: (Early English Books Online ; image set 183370) Images scanned from microfilm: (Early English books; Tract supplement ; A5:2[161]; A6:2[50]) The hasty wedding; or, William's patience rewarded: with the consent of pretty Nancy. To the tune of, The man of fashion, or, The doubting virgin. Bowne, Tobias. 1 sheet ([1] p.) : ill. (woodcuts) Printed for, P. Brooksby, at the Golden-Ball in Pye-corner., [London] : [between 1670-1696] Attributed to Tobias Bowne by Wing. Place and date of publication suggested by Wing. Verse: "Sitting with my dearest dear ..." Also identified as Wing (2nd ed.) H1139. Copies cut and mounted. Item at A6:2[50] imperfect: heavily stained. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Ballads, English -- 17th century. Marriage -- Early works to 1800. Broadsides -- England -- 17th century. 2008-07 TCP Assigned for keying and markup 2008-09 SPi Global Keyed and coded from ProQuest page images 2008-11 Mona Logarbo Sampled and proofread 2008-11 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion The Hasty Wedding ; OR , William's Patience Rewarded . With the consent of Pretty NANCY . To the Tune of , The Man of Fashion , or , The Doubting Virgin. SItting with my Dearest Dear , by a Little purling Spring , In the pleasant time o' th year , when the little Birds do sing , Straight I was resolv'd to move her , for to know how she inclin'd , And to tell her that I lov'd her , and desire to know her mind . Then quoth I , my prety Nancy , well thou know'st thou hast my heart ; Thou alone art she I fancy , and can only cure my smart : Tell me then my pretty fair one , when you mean to change your life , Tell me quickly then my Dear one , when you will be Willy's Wife . Truly William then quoth Nancy , men they say are grown so strange , Every one they 'l swear they fancy , so they may perhaps for change : You may freely say your pleasure , I can hear without distast , Marriage should be done with leisure , and I 'm sure I 'm not in hast . Will you be a peevish creature , and deny your self a cure , Who could teach you such ill nature , not your Mother I am sure : She was scarce arriv'd at fourteen , when she lost a single life , And was pleas'd so well with courting that she soon became a wife . This I know is her confession , but I 've heard her oft to pray , That I might have more discretion , and to wait a longer day : Therefore I do tell you fairly , some years more I mean to wast , Tho' indeed I love you dearly , yet I am not so much in haste . Well quoth he have , you consented , gave me hope , though very cold , If you have not again repented , I shall have you when you 'r old : I have patience and you know it , still to wait on you whilst life , And will never think much to do it , if that you will be my wife . Now quoth she , i 'm sure you love me , since you are content to stay , And your patience does so move me , I will marry you this day : Now I see you love me dearly , we no longer time will wast , And I do declare it clearly , that I am as much in hast . Hand in hand these Lovers walked , many a kiss she did exchange , Many a vow pass as they talked that their hearts should never range To te Church he did conduct her , whhre the Priest did end the strife , And so well he did instruct her , she that day was William's Wife Printed for , P. Brooksby , at the Golden-Ball in Pye-corner . 
A64571	----	Christian and conjugal counsell, or, Christian counsell, applyed unto the maried estate by Will. Thomas ... Thomas, William, 1593-1667. 1661 Approx. 66 KB of XML-encoded text transcribed from 60 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A64571 Wing T986 ESTC R10060 13286731 ocm 13286731 98815 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64571) Transcribed from: (Early English Books Online ; image set 98815) Images scanned from microfilm: (Early English books, 1641-1700 ; 440:6) Christian and conjugal counsell, or, Christian counsell, applyed unto the maried estate by Will. Thomas ... Thomas, William, 1593-1667. [24], 92 p., [1] folded leaf Printed for Edward Thomas ..., London : 1661. Errata: p. [24]. Reproduction of original in Bodleian Library. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Marriage -- Religious aspects -- Christianity. 2004-07 TCP Assigned for keying and markup 2004-07 Apex CoVantage Keyed and coded from ProQuest page images 2004-11 Judith Siefring Sampled and proofread 2004-11 Judith Siefring Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion CHRISTIAN AND CONJUGAL COUNSELL OR , Christian Counsell , applyed unto the MARIED ESTATE . By Will. Thomas , Minister of the Gospel , and Rector of the Church of Ubley . Heb. 13. 4. Mariage is honourable in all , and the bed undefiled . Bernard . super Cantica . Serm. 66. Tolle de Ecclesia honorabile connubium & ●●●um immaculatum , nonne reples eam concubinariis incestuosis , semini●luis mollibus , masculorum concubitoribus , & omni deniquè genere immundorum ? London , Printed for Edward Thomas at the Adam and Eve in Little Britain . 1661 To the CHRISTIAN READER . THese Meditations ( Good Reader ) were long since conceived and imparted for the use of one entr● into the Maried state ▪ and comming afterward into more hands , the printing of them hath been long since desired , which ( the World being full of Books , and my self of Weakness ) I diverted , and ●●ve hitherto deser'd . Yet fearing lest being fixed among 〈◊〉 few in a private place , I should be wanting to more ▪ and ●onsidering that what I have here written is so little , as that it is not like to be tedious ; and of such a subject as toucheth upon the substance of Godliness , and so may be some way profitable , I have , at length , advenred to let it see the light . And that the rather , because I would have this imprinted in the harts of Christians , that Religion is much seen in Relations ; Hence the Apostles proceeding in their Epistles from matters of doctrine to prescripts of practise , do therein descend , and disperse their directions into several Callings and Conditions , as of Magistrates and Subjects , Ministers and People , Husband and Wife , Parents and Children , Masters and Servants ; Many of which are conteined and concerned in the Maried estate : Even Nature and Reason make Offices and Societie-services the tryal of Vertue , it being an easie matter to creep into a Cell , and under a pretence of Devotion to serve and satisfie Self-will : but to appear in the sight of the Sun , and to appear approved when there are many quick-sighted , and some severe observers ; this will find work enough for the greatest grace where it is , and too much for the best nature where it is not . This difficulty , and the excellency of walking with approbation in the works and offices belonging to all and every one , in their particular place and calling , I am the more willing to note , because I have heard divers Godly persons complain , that having had in the Single estate much liberty for sweet and Soul-refreshing conversings with God , being afterwards maried , and having a Family to look to , they have been so forced from them , as to find a great losse in their acquaintance with God , in regard of that frequent enlarged and un-interrupted communion with him which they formerly enjoyed . But let not such who would fain be communing with God b if they could , and at Jesus feet c if they might , droop or be disconsolate , much lesse dismayed , for now ( being entred into society ) they come to make use of that habit , and those helps of holyness , which they got and laid up in the single estate ; And this may be a Rule , that the Use of all preparatory exercises and assistances is better than the Using of them : They therefore that shew forth the power of their former religious performances , do not lose , but make a gainfull exchange , They do but come from the exercises of Religion , to the exercise , which is the end , ornament , perfection , and complement of all Exercises . It s true as the Apostle saith , He that is Unmaried careth for the things belonging to the Lord , how he may please the Lord , that is , having not other things to care for , he is more free for it ; He doth not say that every one that is maried taketh that care , or that if a man be once maried , he taketh it not , but onely that the Un-maried have an advantage , and may do it more and more easily Again , He that is maried careth for the things that are of the World , how he may please his wife , a but then this is to be noted that he performs a good office in it , his Care is not his Sin but his Duty ; and every Duty hath its comfort and reward ; Yea that care and sorrow which women are called to in the Maried estate , hath this comfort assured to it , that ( their continuance in Faith , Charity , Holynesse and Sobriety being supposed ) they shall be saved in Childe-bearing , b that is , the conscientious and patient performance of the offices , and undergoing the afflictions of Child-bearing women , is their proper way to Heaven ; for that 's the work which God hath committed to them to do , c and the thing wherein the reality of their Religion is to discover it self . Yet here there is need to annex a Caution , to wit , that though the external duties of religion be lessened by mariage ( I mean to some , for divers that had lesse liberty before mariage have more by it , ) I say , though religious duties be lessened by mariage , yet they must not be left ; Christians , whether maried or unmaried must still acquaint their hearts with wisedom , d and be provident to preserve their Fellowship with God ; They that can be content with an Husband , with a Wife and Children ( and all Worldly accommodations ) without God , never knew what it was to enjoy God. Nay rather , They that have Wives must be as if they had none , e that is , in regard of their readinesse for the service of God. A Husband must not say , I have maried a Wife , and therefore I cannot come , f Nor the Wife , I have a Husband , therefore God cannot have me ; but though they be not able to take ( as some unmaried may ) every opportunity , yet they must not neglect those they may take , nor make themselves lyable to that most sad Charge of making light g of Gods Ordinances and gracious invitations . But the Gate growes wide for so little an House ( although it may be reckoned a part of the House , I shall hasten therefore ; If any require why I publish this at this time , it might be enough for me so aged ) to answer , Because every man should do what good he can while he hath time ; yet something more may be said in regard of the present time , wherein the great God ( whose Works are like Himself ) by rare providences , I say , rare and admirable providences , both because so high and so dry , hath in such sort altered and bettered the state of things amongst us , that our rightfull , gracious and accomplished King is returned unto us , which , if our high sins , our broad and spreading prophaness , and deep security do not hinder , promiseth unto us an happy Settlement . Now , as times of trouble and persecution detain and deter from mariage , so times of peace ( albeit mariage should have some further and greater reason than National rest ) I say , times of peace and establishment , give encouragement to it , and consequently make these and the like Scripture-directions seasonable for the rendring of it more holy , and thereby more happy . And to say all , though this advice reflect on the maried estate , yet it is not so appropriated to it , but that there is use of it , as there is of that godlyness and regular Walking , that it perswades unto , in every estate : It is Christian as well as Conjugal counsell , and though it be composed for , and contrived into the maried condition , yet ( that estate being so comprehensive ) much of it may serve indifferently for Christians in every Condition . Desiring thy prayers ( Christian Reader ) that the Author of the Counsell ( or rather the weak Instrument ) may be Himself the Observer ; I rest , Thy Servant for Jesus sake , William Thomas . ERRATA . Epistle , P. 4. concentred r. concerned . P. 27. Christan , r. Christian. P. 41. Col. 1. 17. r. Col. 4. 17. P. 69. l. 8. damage , r danger . P. 63. l. 7. comfort , r. consort . P. 84. l. 8. rustles , r. justles . P. 88. l. 2. it combines , r. is comliness . The Matter of the ensuing MEDITATIONS Summ'd up , and referr'd to the several Numbers and Partitions of them : WHEREIN — 1 Mariage dignity and duty is generally mentioned . N. 1 , 2 , 3. 2 Four Requisites in Mariage . 1 Zeale in Religion . N. 5. 2 Patience in all Occasions . N 6. where is further declared concerning Impatience — 1 The evils of it , as being an Enemy to comfortable Society , 1 With God. N 9 , 10. 2 With Men. N. 11. 3 With our own Consciences . N. 12. 2 Supports for those that groan under it . N. 14 , &c. 3 The cure of it . N. 17. Viz. 1 Consideration of Gods providence . N. 19. 2 Of our own faults . N. 21. 3 Communing with our own hearts . N. 22. 4 Faithfull friends . N. 23. 5 Prayer . N. 24. 3 Wisedome : And that — — 1 In matters of Religion : ] Particularly , in using and ordering 1 Of religious Exercises . N. 26 , 27. 2 Of Christian and edifying conference and admonition , enlarged with divers particular directions from N. 28 , to N. 41. 2 In duties of Relation : Namely , relating — 1 To Ministers . N. 41 , to 49. 2 To Neighbours and Friends . N. 49 , to . 53. 3 To those in the Family . N. 53. Viz. — 1 Equals . N. 54. 2 Inferiours . N. 55. 3 Man and Wife : where there are divers advertisements for both . N. 56 , to N. 66. 4 Children , to whom Parents owe 1 Instruction . N. 66 , to 69. 2 Correction . N. 69. 3 Disposition into a Calling . N. 70. 4 Disposition in Mariage — to a Consort religious , discreet , with respect to Person and Portion . N. 71 , 72 , 73 , 74. CHRISTIAN COUNSELL , applyed to the Maried Estate . 1. MAriage is an estate honourable in all ; a And they fall below the nature and worth of men , ( and much more of Christians ) who quarrell that estate which God hath ordained for the comfort , benefit , and increase of mankind . 2. The honour of the maried estate is preserved , while the bed is kept without being defiled either by falseness or filthiness . 3. But the duty of the estate is as difficult as the dignity is great , and a businesse it is of far greater vertue for any to acquit himself in the maried , then in the single estate . 4. A single and solitary estate is the touchstone of sincerity , and they are surely good that are good secretly , but of our wisdom , patience , and zeal , society is the truest triall . 5. Of zeal in regard of religious exercises and private conversings with God ; for which , to gain a competent time , and therein , to come before God with a clear heart in the multitude and number of worldly businesses , will undoubtedly make Christians to bestir themselves . 6. And of patience also in regard of Family-occasions , and the many vexations of spirit that do arise both from things and persons . 7. It s true that divers occasions of disturbance and distemper , may by providence , and prudence be prevented ; and our little stock of patience bespeaks the best assistance of that providence ; but to avoid & discharge our selves of all , is no more in our power , then to command the course of providence , b or to alter the nature and dispositions of people . 8. We have need of patience therefore , that what we are not able to prevent we may be willing to endure . 9. Nor doth patience endure it only , but abate and end it ; and this is the common fruit of our impatience , the doubling of our disturbance . 10. And consider here ( to make patience more precious ) that perturbations of spirit are great molesters of piety , and interrupt our society with God ; for the wrath of man worketh not the righteousnesse of God , c that is , a wrathfull person , ( especially in a wrathfull passion ) is very unfit to do the will of God , either in works of Religion , that require a quiet and peaceable heart ; d or in works of Righteousnesse , that require an equal and dispassionated judgement , 2 Chron. 16. 10. 11. Wrathfull distempers also dissweeten our society with men : Needs must others less comfortably come near us , and we less honourably converse with them , if we shall ( though but in some degrees ) resemble that Nabal who was so froward ( as his Servants said , and none is able to shake off what Servants say truly , Job 31. 13. ) that a man could not tell how to speak to him , 1 Sam 25. 17. 12. Adde to this , that the comfortable society with our selves , and our own Consciences is hindred while we give way to those passionate words and carriages wherewith the Conscience , upon serious and sober consideration cannot choose but be much grieved , 1 Sam. 25. 31. 13. Now why should we have any fellowship with that which darkens and disturbs all fellowship both with God , and Men , and with our own Consciences ? 14. Not that all comfort is lost by the crossenesse and cursedness of our nature ; Divers belong to God that are very unpleasant and troublesome to M●n . God hath some knotty timber in his Carmel ; All that serve him are not like his Servant Moses , a ( you may find me●ker men on Earth , ( haply ) in Hell too , in regard of natural meeknesse ) but some as b Jonah . And yet to speak the truth ( not to protect Perverseness , but to support those that groan under the Burthen of it ) the harshest Good-Christian is better than the sweetest either Heathen or Hypocrite ; and the worst Childe God hath is better than the best the Devil hath . 15. But though sincerity of Heart , and sowrnesse of Carriage may stand together , yet they stand as two Enemies in the Field , and many sad Fights there be in that divided-heart that is the seat of that War , the reason whereof is , because the one Enemy , I mean a crooked nature , is so unweariable ; and the other , that is , the c divine nature , the grace of God , the Rose among the Thornes , is so unconquerable , and so irreconcileable . 16. This combate , hard as it is , is often the best hold that a Christian hath , and is so necessary a fruit of Sincerity , that they never feared God truly that endured their inordinate passions patiently . Impatience , with others is their fault , to bee impatient with themselves for it , is their comfort . 17. Yet trouble with our Frowardness is the more uncomfortable part of our Comfort ; To God all things are possible ▪ and , howsoever we can no more quite put off our Naughtiness here , than our Natures , yet by prayer and care ( Gods power , and Gods course ) this disease may receive some competent cure . 18. To this cure , it conduceth much ; First , seriously to consider Gods providence . Secondly , to call to mind our own faults . And Thirdly , to commune with our own hearts . 19. That divers molestations arise in our affairs , may be the fruit of our ▪ own Improvidence , and then our anger should abide at home , but ( howsoever ) divers cross● things there are inwrapt within the course of divine providence , wherein ( therefore ) a perverse Impatience amounts to this , the ▪ charging of God foolishly ▪ d That which is crocked cannot be made streight , c the more need had we to set our selves streight , for if they be crooked and we too , though God can make their Crookednesse end in his glory , yet ours will end in our own smart . 20. Besides that , they that can bear nothing forget why they were born , for , Man is born to trouble as the sparks flie upward , Job 5. 7. 21. Withall , our own faults , ( both past and present ) feelingly mind us of forbearance in the faults and wrongs of others : we do not only need Patience ( for ) others , but ( in ) others ; if they need ours , consider also , that we exercise theirs , Eccles. 7. 22. 22. As the considering of our own faults perswades Patience , so communing with our own hearts , works it ; I mean communing , not in our fits , ( for then Passion is the Judge , and nothing is pleasing but what pierces ) but on our Beds , and in cool blood , for then Reason is the Iudge ; then God is the Judge , and it is for Patience that he passes Sentence ; He is not in these windes and earthquakes , and fires , but in a soft and still voice , 1 King. 19. 11 , 12. They that commune with their own hearts most , are like to chide least , for the upshot of that is , Be still , Ps. 4. 4. 23. To these may be added as an happy help , a patient and prudent Friend , what would David have done if Abigail had not been ? If a VVoman may prevail so much with a Superiour , why not a Man with an equal , with an inferiour ? if not , while the fit lasts , yet that it may not last ; Passion is but the turning of Reason out of office . Now as the Flatterer takes part with the Beast in Man , and the sensual part , so doth a true Friend with the understanding part , * and a Christian Friend with the regenerate part . Hence , ( by his help ) Reason and Grace is restored , and Passion expelled . True it is , that Patience is an hard task in a cholerick temper ; the more need had such of greater care , and wiser company , and ( to say all ) to make the more earnest Prayers , and as faithfull as earnest ; for what Heart is so rebellious and impetuous but He can put bounds unto it , who saies unto the Sea itself , Hitherto shalt thou go , and no further , and here shall thy proud waves be stayed ? Job 38. 11. 24. But as Society tries our Zeale and our Patience , so it puts us much to the proof of our wisedome , and that both in matters of Religion and Relation . 25. And as concerning matters of Religion , both in the cariage of religious exercises , and of religious conference . 26. Religious exercises are as necessary as it is to depend upon God for the prosperous cariage of our affairs ; for God will be depended upon in his own way ; It is the base and atheistical opinion that people have of having to do with God ( as if it were but so much labour lost ) that makes them grudge the time for holy Duties , and make as if a day of humiliation would undo them . Look upon prayer as a familiar communing with the most glorious God ; a as the Supplyer of all wants ; b as a Shelter from all dangers ; c as the Setler , Sanctifier , and Prosperer of all Businesses ; d and is it possible to neglect it ? Worthy thoughts of better things will shift for time , and devise wayes whereby to enjoy them , onely Infidelity abandons Duty . 27. Let it be the shame therefore of those that professe themselves Believers , to think that Piety is against Profit , and that there is no gain in Godlynesse ; yet times for our general and particular Calling should be discreetly divided ; religious exercises should be fitly ordered , and those Prayers ( in particular ) that are made with others should be framed according to the State and Condition of our Family or Company ; Not so hard and high as that the Simple cannot understand them ; e not so simple and insufficient as that they that have understanding cannot relish them ; f not so long as that the weak cannot bear them ; g nor so short and overly as to nourish Security , and to accommodate Unghostly men in their aversnes from holy Duties by the sleightnesse and cursorinesse of them . 28. As for Christian and Spiritual conference , and that continual , ( as opportunitie shall offer it self ) it is both the duty of men faithfull , who are called upon to exhort one another daily ; h and the character and mark of men fearing God , who speak often one to another , Mal. 3. 16. 29. Yet difference is to be made between Persons and Persons ; Some be Superiours in age , abilities , office , before whom it becomes Inferiours rather to offer things to consideration , than to affirm ; Some are weaker , and of better hearts , others wiser and of better parts ; good and ghostly things will be accepted of those , but wiser things as well as better must be brought to these , for though they approve all holy things , yet they relish higher . Again . Some are willing and able to speak of better things , ( and haply not able to speak well of other things ) to these come purposely to talk of God and Heaven , and do it plentifully ; but give not Weaklings more of Spiritual conference than they are able to accept ; rather mix ( as Sawces ) civil , moral , pleasant , ( but some way profitable ) speeches ; yea , if men be so unghostly and Ungodly , that religious conference will not be admitted , joyn with them in civil , to prevent prophane . 30. And distinguish also between Times and Times ; between a private visit , ( wherein Christians shall do well to sit together on Earth as Saints in Heaven , and to poure forth themselves one to another in the fulnesse of Spiritual discourse ) and a common feast , wherein though they ought principally to intend Gods glory , a yet they are permitted also to chear up themselves with such things and words as are suitable for 〈◊〉 refreshing of the out●ard man in an human 〈◊〉 : b Not but that ●…en in such meetings ●…ere should be a mixture ●… better things , ( and ●…me be so happy as to ●… merry and wise too , ●…d to convey pious ●…ings with pleasure and ●…th power also ) I say , ●…t but that in such mee●…gs there should be a ●…ixture of better things ●…hats no Christian mee●…g that shuts out Christ ) ●…t in other meetings , ●… when people be more ●… both to speak and to ●… ear things spiritual ) a greater measure . 31. Such cautions being observed , they that fear God do like themselves in speaking often one to another . c But often is not all ; Christians must be good and wise ; Goodnesse speaks much , and Wisedom speaks well ; and very well it should be , because when they that fear God speak often , God still stands by with his book of remembrance ; d and how wise should the Speaker be when God himself is the Noter . 32. That Christians may admonish one another , the word of God must dwell in them ; e It s the great fault ( I do not say of Christan but of ) Christians - conference , that they speak out of their own heads , without their books or their guide , their Bible or their Pastor , and of those things most whereof the Scripture speaks least ; indeed of things curious and disputable , rather than necessary and profitable : A thing the more to be both marked and feared , because the spending and ingaging of mens time and talk , and wits , and zeal in niceties and more refined Speculations , tends — 1. to a sleighting and a kind of loathing of the plaine and maine things of Scripture , as ●oo low for so great Proficients to look upon : and 2. to a separating from ●he Churches of God , as ●oo corrupt for men so ghostly to abide in . 33. To prevent this the better , as the word of God must dwell in us , so it must dwell in us richly , that we may not need to rove other where to make our selves rich in Religion . Now because men may talke much of Scripture , and yet talke but little Scripture ; ( for Scripture is not it self unless taken and spoken ▪ in its right sense ) therefore ▪ the word of God must not only dwell in us richly , but rightly , and in all wisedom , f that is , with a right and judicious interpretation and apprehension , that so we may the better , when we meet together , teach and admonish one another . 34. Withall , Christian Conference must not only abound , and be sound , but it must ( as the Scripture every where speaks ) edifie , that is , it must be seasonable , suitable , and so ordered and carried as shall be most for the building up of the Company before whom it is delivered . 35. He that builds must first clear the soile , that is , get some rights and interests , some good affections and estimations among them to whom he speaks ; or ( at least ) be able to produce a good calling , that he may not be diverted with this sad and sowre demand , upon what acquaintance or title do you make so bold as to build here . 36. Next , he must lay a good foundation ; and not reare a high and weighty frame ( such as Zeale is willing to make ) upon such sand and soluble matter as will not abide a Storm . Good things had need to be so much the better laid , by how much they are worse lov'd , and he that would speak hopefully in things not pleasing to nature , is put to it to speak convincingly , for men will never receive things against their will and their reason too . 37. A sound foundation being laid , he must build , not hay and stubble upon it , but what will abide tryal ; for as a man would be loath that all his building should fall with the foundation , so he may be very sory too that all the building should fail but the foundation ; to wit , for want of a right and workman ▪ like raising his frame upon it . Wisedom is needfull for every Builder , though most for a Minister , who , though he be not a Paul , yet may be called , in respect of People , a Master-builder , 1 Cor. 3. 10. 38. The manner of Building is a material thing also ; knotty timber requires the Axe much , and some must be saved with Fear , a whether they like it or no , for its sure ( if they be saved ) they will like it ; others ( happily ) are so meekned and made ready by the grace and hand of God , that there 's no cause why hammer or axe , or any iron or harder toole should be heard , b and if it be so , he hath a hard heart that will strike but one needless stroke , on such have compassion , Jude v. 22 , 23. 39. As for the fashion of the Building , wisedom is a winner , c and the commendation of a Spiritual builder is , to raise upon a good foundation , a substantial frame , in an amiable form ; amiable , and yet variable . All men love not to have their Houses built alike : Some love higher Houses , and delight that others should set up in their hearts , a most spiritual and heavenly structure : others love a lower piece , and cannot be abstracted from the world , and from affairs , yet in truth they are : and upon Meditation , but not in such a height , and with such devotion , either because of the necessity of their Calling , or the propension of their minds to secular imployments and engagements : in which respect something must be yielded , and they that would edifie , must ( as our Saviour speaks ) tell them of earthly things d that is , speak of heavenly things in a more human and rational , rather than in a more ghostly and spiritual way ; and ( withall ) so limit their Christian discourse , as to let them see that as they be willing to advantage them in regard of their Souls : So they be loath to prejudice them in regard of their Affairs . To go on , Some there be that like a Wide house , and to be left wholly to that large room which the Scripture puts them into in its general rules ; others love lesser rooms , and to have the generalities of Scripture drawn down for a regular and strict course in all particulars ; for where grace is lesse advantaged by natural abilities , it had need be more assisted and incouraged by outward observances . Thus there being a latitude in Religion , and God being pleased to dwell in Houses of different Forms ; a Building-Christians may not contend to have all as one , neither stand with men that are truly willing , that with them Christ should have a house to put his head in , about the fashion of the building ; onely the foundation , the materials , and the maine parts of the building must be alike in all . 40. Generally , As the Constitution of the Patient regulates the Physicians Prescript ; So we should observe in all religious Communications what will take , and how much : Give Christians leave to leave with an appetite , even when the Conference is pleasing ; and if ( haply ) it be less gratefull , and carry a reproof with it , then , as the maine project of the Physician is to preserve nature , and to maintain himself a party , in the body of the Patient ; so ever look to this , to preserve love : Be so wise at one time as to be welcome at another , yea so sweet at one time as to be sem for at another . 41. As Christian wisdome is seen in the exercises of Religion , so also in our ordinary relations , amongst which that of Pastors may well challenge the first place ; concerning whom , the Rule is , esteem them very highly in love for their works sake . a Nor is due and just estimation to be entertained onely , but ( as there is occasion ) to be declared ; for as outward expressions without inward and real respects are reputed a Flattery ; so an inward estimation , not seconded by outward and answerable acknowledgements , is in danger to be reckoned a Dissimulation . The heart is the treasury of good affections , not the prison . 42. Yet Ministers require no such respect as to debarre their People from being their private and modest Remembrancers , whether of defects or faults ; b for as People have from Pastors a ministerial , so Pastors have from People a christian assistance ; but its sufficient when they have to do with Ministers and men apprehensive ▪ to intimate the former ; and while they have to do with men consciencious and tender , to touch the latter . Not that things not justifiable should be favoured in any : but Men look to have so much right done them as not to be worse thought of than they are . Now a frequent and importunate Monitor , reports himself to have either a dull or an hard-hearted ▪ hearer . 43. Christian Remembrances from People to their Pastor , as they ever require due observance , so do they relish best , when they are tendred to them ( and so it is when they are tendred to any other ) as acts of obedience and conscience , proceeding from them not as men affecting such an office , but as not daring to omit such a duty : its one thing to speak of things amiss ( especially to Superiors ) as those that are bound to do it , another thing to speak as those that are bent to do it . 44. It s good also to be sure things are amisse before a man signifie it , else he must needs discover a want either of a good judgement , or of good will , which , though the wisedome and humility of Ministers and good Christians will and should cover , yet People should provide not to discover . Two things are due to all good People , in particular ; to a Pastor , Love and Honour : Love covers a multitude of things that are truly blameable : but Honour will not so much as mention that that is questionable . 45. Such things as these are requisite , in point of prudence between People and their Pastor : but the best wisedome of a Hearer is , to make the best use of his Minister , for which purpose Disciples shall do well to propound , and Ministers to accept and countenance , usefull Questions : but propounded they should be at fit times without molestation , and urged with modesty , as by those whose meaning is not to maintain an Argument ( there 's difference between a Disciple and a Disputant ) but to obtain an Answer . 46. Upon such Proposals , Ministers do for present ( as need requires , and as occasions permit ) debate the matter , and perhaps deliver their judgements , which people are reverently to receive , and to entertain , as those that are willing to take resolution as well as to seek it ; not but that they may examine any mans judgements ( as the Bereans did Pauls Sermon ) by Scripture , or by Reason ; but not oppose it by mere opinion . I grant indeed there may be some belonging to a Ministers charge of extraordinary parts , knowledge , and judgement , to whom therefore more is to be granted ; but ( to speak of that which is ordinary ) it is not equal nor modest ( when Teachers and Scholars conferre together , ) for the Scholar and Disciple to oppose judgement with judgement , nor to be high and peremptory , ( though with some shew of reason ) for if the Teacher have not better reason for the present , yet he may have . 47. But whatever Pastors and Teachers say for the present , yet as preaching is a Ministers principal task , so is it a Hearers highest help ; what Hearers propound , Ministers do ( perhaps ) more observe than answer when they propound it , and choose rather to speak better in publick , than more in private ; and publick Sermon-solutions are absolutely best , ( unlesse in some private and personal Cases ) as being — 1. more general ; what satisfaction I alone should have in private , many by my means and proposals have in publick — 2. more full ; and ( by reason of study and meditation ) more full of sufficiency than those can be that are delivered suddenly — 3. and more effectual ; by informing the mind , and satisfying the conscience , as being held forth in Gods principal Ordinance , to which he hath promised his special presence and blessing , a and with the prayers of the Minister and the whole Congregation that that blessing may be bestowed . 48. Yet the occasions , gifts , and dispositions of men being different , and some being more addicted to Discourse than Meditation , ( and more happy in it also ) nothing can be here certainly defined , nor is it needfull ; for the wise and carefull Christian will quickly see what he may have , and how he may best have it , and accordingly manage the matter so as to obtain his own best assistance , with his Pastors best acceptance . 49. Next to the Minister , our Wisedom will be well imployed in carrying our selves commendably to our Neighbours and Friends , whether called by the grace of God , and sanctified , or ( as yet ) uncalled . 50. With those that are truly good , we shall do well to converse — 1. with more familiarity and openesse of heart , as being of one houshold , b however Un-united by external allyances ; — 2. with intireness of affection as being children of one Father , c whatever outward distances there be ; * — 3. with respect to edification , as being Servants of the same Master , for whose use we ought to improve one another ; In this regard , the sum of our Duty is , to assist in Persons regenerate , the part regenerate , and that according to that good and perfect , and acceptable will of God , whereby the renewed mind ought to be guided . d A thing the rather to be marked , that our Zeale in the pressing of Persons well affected , may be imployed with respect to Duty , not Phansie ▪ so as to nourish grace in them , not humour ; and so as to beat down sinne in them , not civility and humanity : In brief , that that is contrary to Gods word , not our way . 51. As for those that are Un-called , the rule is , to carry our selves towards them wisely ; e It sufficeth ( in a sort ) to carry our selves towards the good innocently , but as for those that be without , as all Un-converted persons are in a true and a sad sence ; f Innocency needs Wisedoms assistance for the avoiding of any thing blameable , though but in appearance . g It belongs to our Sanctity and Sincerity , not to be Faulty , but to our Wisedom , not to seem so . 52. Particularly , we shall do well before unregenerate Neighbours and Friends , to carry our selves , — 1. Innocently , then shall not they harm us , h then may we the better hope to winne them . i — 2. Meekly , for if they be bad , so were we , and if we be good , so may they . k — 3. Kindly , if Barbarians shew no small kindness to Christians , l shall Christians shew no great kindnesse to Barbarians , and Persons unacquainted with religion ? if those that we wish were good were found to be very neighbourly , shall we harden them in their Condition by being behind with them in Kindnesse ? — — 4. Courteously , being affable , amiable , willing to keep correspondence and to comply with others , not against Conscience , but against natural Disposition , and the bent of our Spirits ; which must be so far ordered and mastered , as that we withdraw not from Neighbours and Friends , as those that be loath to look upon them ; that 's against humanity : nor be sowre towards them , that 's against civility : nor refrain causlesly commō meetings with them , that 's against the laws of love and humane society . — 5. Christianly , in regard of all the former , carrying them all with an aime at their Conversion ; and trying them whether they may be made good by any good words or wayes of love ; but not tyring them in the tryal . By such courses as these we shall either allure them to our Profession , and ( if God will ) gain them , or else honour our Profession before them . 53. But Friends and Acquaintance are further off ; In the Family , where our residence is most required , our prudence is tyed to a continual task . 54. Therein ( haply ) some are Equals ; and toward these we must carry our selves humbly , not haughtily ; c and chearfully , not dully and lumpishly ; one Friend is not to be a Stone to another , out of which nothing can be gotten ; but a whet stone , d to sharpen and quicken to such conference and converse as is both pious and profitable , both for the advantage of their Souls and their affairs . 55. Others in the Family are Inferiours , towards whom we must be carefull to exercise Religion , Justice , Patience : — 1. Religion in the countenancing of that that is good , and discountenancing of every thing that is evil . It is not to be spoken how much good Superiours do by casting their favours upon them that fear God ; and their frowns upon the Sinnes and corruptions of their Charges . — 2. Justice , The care of those that are not equal ( but advanc'd above others ) is to do that that is equal ; f trembling to abuse their power and preheminence to oppression . g — 3. Patience and condescending , and that so far as to let my Servant know , that as I am his Master , so Reason is mine , and much more Religion . h 56 The nearest Family-relation , and the dearest , is that of man and wife , wherein Love is the wifes due , and Subjection the husbands ; Honour is a thing belonging to them both ; i to the husband as the Worthier , to the wife as the Weaker ; as a costly piece of Plate is laid up choycely , and a curious Glasse handled tenderly ; the one because of the value , the other because of the beauty and bricklenesse . 57. It s an easie matter for the Wife that is the lesse and the tenderer , to love the Husband ; but of greater vertue for the Husband ( that is the higher ) to love the Wife , and of especial efficacy also , turning all the wheels in the Wifes frame for the Husbands use ; for Love in it self is an amiable and attracting Vertue , but withall it includes an estimation ; hence the love of eminent men is a Rarity ; for they look upon what is in others as great Merchants upon petty Markets , wherein there is nothing but things too poor for them to prize . Now Estimation is the greatest encouragement to Action and Accommodation ; the Wife therefore discerning her self to be a Person priz'd and her Husbands delight . Delights to do that onely ( and all that ) that may accomplish the Husbands desire . 58. A Husbands love will never take away the Wifes fear : a Vertue begets Reverence ( especially in those who do not onely behold the beauty , but enjoy the benefit of it ) and love is the Husbands proper Vertue : Familiarity may breed Contempt in a political and civil distance , but not in a conjugal ; which is not like the head politique and the body , in which either part uses too much to shift for it self , that to maintain an honour , and this to obtain a benefit : but like the head natural , and the members that are so indeared , that the head is never in dammage of contempt for dealing kindly with the inferiour members . Besides , that God so blesses what he requires in the Husband , that is , intire love , that it shall never hinder him of what the same God requires in the Wife , that is , hearty and seemly respect . 59. As Love must be the Husbands study , so is Subjection the Wives duty , I say , Subjection ; a sad word , but a thing not only easie , but sweet , if the Husband mind his duty first ; The Husband loves , the Wife serves ; and who are not Servants most willingly when they are lov'd most dearly ? Love was never yet known to be a Tyrant . Besides , in him that guides and carries things by his Command the ability is required , and by him the adventure is born ; the Wife hath the ease to walk onely in the way chaulked out , neither cumbred with the managing of the business , if it be difficult , nor blamed for the successe , if it be disasterous ; Adde to this , that it is the custome of Love in the Husband to put the Wifes counsel into his own Command , and so to obey him , is to please her self , and to fulfill her own mind . 60. If it so fall out , that the Husband be more imperious than wise , and have more mind to rule than to love , it sends the sad Wife to see why she chose him , but doth not privilege her to disobey him ; here her Wisedome must facilitate her Subjection , which in stead of denying Obedience , prevents Commands ; for which purpose , if she foresee any thing unlawfull , her piety pleads for the prevention ; ( and that so , as to take no Nay ) if unreasonable , her wit ; if unpleasing , her interests ; and by these means ( but ever with prayer to God , for though it do not belong to Wives to rule their Husbands , yet to God it doth ) I say , by these means , the matter is like to be well amended : If any thing be yet heavier ▪ that will not make Disobedience lawfull , but it will make Obedience laudable , and much more thank-worthy : b and its like to be as profitable to the Wife , as commenlable in her , the doing of what God requires of her , being the onely way to change and mollifie her hard Husband , not onely because meeknesse and submissiveness hath a melting quality in any heart that can relent , c but because where Gods will is performed , Gods power ( that is able to alter and order all things and persons d ) is more hopefully expected , and the more like sooner or later ) to be obtained . 60. Nothing more alienates Maried ▪ persons than the studying of each others imperfections and errours , which as they should keep as much as may be from others eyes , so from their own thoughts ; the observation of them is too much for others , the meditation for themselves . 62. The best way to live comfortably ( therefore ) is , for the Wife or Husband to look upon their own faults , but upon the vertues or perfections of their comfort ; the first of these begets Patience ; the later maintains Love. 63. Wilfullness is a fault inexcusable every where ; but if a Wifes Weakness raise up stirs and debates , that 's the Husbands fault , for why is he a Man ( indued of God with more knowledge ) but that he should dwell with his wife according to knowledge , a that is , according to that knowledge that is in him , not that infirmity that is in her , using his wit for the covering of her weaknesse ? or why is he a Husband , but to put a veil over , and to cast an honour upon the weaker part of himself ? and equal it is that he should be a covering to her when she needs it , who , when she needs it not ( and out of the case of weakness ) is a crown to him . 64. To summe up all Man and Wife should live together as Fellow heirs of the grace of life , c and those that stand God-ward , and Heaven-ward , in an equality ; if life belongs to him , so doth it to her ; if grace help her to that life , so doth it him ; if he be an heir of this life , in that she is his fellow . This should make the Wife bear her Subjection with much more meekness , and the Husband also to carry his Superioritie with much modesty and mildness . 65. Yea , both of them to use Mariage-contentments with much moderation , to wit , as those that are to live together but for a while here , but hereafter for ever ; and that after another fashion ; for the fashion of this world passeth away , d & no estate here affords any other than a perishing com for t ; and a poor also , as being of too low a nature to be heard of when once we come to Heaven , e and why should we that are appointed to heavenly glory , engage our affections in those pleasures that are altogether unworthy that place , and not rather enter ( as much as may be ) into acquaintance with those comforts which we shall never shake hands withall , but have a full fellowship with hereafter ? Meat and Drink , and Mariage , are for our need ( while we are here below ) rather than for our honour ; it becomes us not ( therefore ) to lye down , and wallow in them , but to lap ( with our hands ) and leave , f reserving our hearts for and setling them upon the glories of that place , wherein , they neither marry , nor are given in mariage , but are as the Angels of God. 66. If the Family , be blessed with Children , God must be blessed for them , g and thankfullnesse must be shewed in carrying the course of our dealing so with them , as to sit them for his use , from whom we have them . In this care , the whole Family ( if it may be ) should concur●e , ( the unregenerate part gets strength , if there be but a Servant to hold with it ) but ( however ) Father and Mother should perfectly agree together , that children may not take a boldnesse to themselves in things evil , by discerning ( which they are quick to do ) a protection for their Unjustifiable wayes in Parents discords . Joynt Opposition masters Corruption , but Family-faction is the bane of Education . 67. The rule of this Education is , Teach a Childe ; h It s true , such cannot understand what is taught them in the things of God ; nor did Christs Disciples underderstand divers things that he taught them while he was amongst them ; a It s well that the seed is sown , and good things lodged in the heart ; the fruit must be expected ; and when the Spirit comes ( that quickeneth all things ) it will be produced from that very seed that in Childhood was received , b nor shall they depart from that very teaching when they be old , whereof they seemed to take no notice when they were young ; Not but that ( divers times ) i● falls out otherwise : but the course ( for all that ) is Gods course , which he will make effectual according to his own counsel , and which ( if it reach not further , yet prevails ordinarily for some good restraint , 2 King. 12. 2. 68. The best time and wayes of instruction , Parents themselves ( that mind the duty ) will well discern , onely the thing must be done , and neither idlenesse and dullness , nor averseness from better things ( when twice so much time is spent in impertinencies ) nor an indisposition to that particular duty , nor worldlyness and business ( which is so presented by Satan , as if half an hours Catechising were an irrecoverable impediment ) I say , neither these , nor any the like things should hinder the bringing up of Children in the nurture and admonition of the Lord. 69. Unto instruction , correction must be added , that puts in wisedome , this drives out folly c ; of this Correction there must be , — 1. a clear cause , to wit , the childes foolishness , not the correctors frowardness ; — 2. In it there must be a calme heart ; it is not good to give a Medicine scalding hot ; and — 3. ejaculations and prayers to God do well with correction ; for the rod is not onely an instrument , ( fit in reason , to do a childe good ) but an ordinance appointed of God for that purpose , unto which also God hath annexed a promise that it shall drive out and scatter , even Fast-boundfolly ; d now every promise bespeaks a prayer . e 70. It belongs to Parents to lay up for children , f but withall , to make them able ( in a way wherein they shall glorifie God and profit others ) to lay up for themselves ; This is done by disposing them into a sit and usefull calling , with respect to the abilities God hath bestowed on them , and the inclinations he hath planted in them : for their condition must not appoint their calling , but their Talent ; A man must not seek out such a Calling as will provide best for him , but wherein he shall do most for God : Not but that a man may look to live by his Calling , and according to the charge of Children he hath , to lay up with it : but first seek the kingdom of God , and the glory of God , that other things may ( and then other things shall ) be ministred and added . g 71. Disposition in mariage is ( for Parents ) the highest duty , and for Children ( being well discharg'd ) the happiest , wherein the principal thing to be regarded is , the fear of God : for let the World esteem or disesteem Religion as they please , yet this is the Sentence of Scripture , Favour is deceitfull , and Beauty is vain , but a woman that feareth the Lord , ( and it s true of a man also ) she shall be praised . h It s not to be denyed but a good nature ( if any nature were good ) is a great sweetner of Society , and would do pretty well if man and wife were to live together onely in a humane way , ( wherein vertuous Heathens will compleatly keep them company ) but being that they are to live together , as Christian and Christian , that they are to walk together with God as well as with Man , and with one another , yea and to converse together as Fellow-heirs of the grace of life ; i what 's a good nature ( in reference to these things ) but the white of an egge , which hath this in it , that it offends not ; but this withall , that it relisheth not ? Let it be the praise of good natures , that they contradict not goodness , but is not this a deep defect that they contribute nothing to it ? Good they be for the six dayes , but on the Lords day , what is there pleasant in them but their Patience ? It s true that a fair nature rustles with religion in a froward , and seems to get the better ; yet to them that love to live in a course beyond nature , and to see God in a Companion ( not Cato , Socrates , Phocion , &c. ) Grace with all its faults will be better than refined Nature : A piece of Gold is better though it needs its allowance , than the compleatest piece of Silver , and fretfull Jonas will be found more lovely than the meekest Mariner , or the sweetest Nin●vite . 72. The next thing to be looked at ( after the religion of a Consort ) is the good discretion ; for Wisedom exceeds Folly , as much as Light exceeds Darknesse . a This is true in all , but in those especially of better parts . If a Daughter be to be disposed of ( of more worth ) nothing is more to be feared ( next to an Ungodly ) than an Unworthy Husband ; for the duty of a Wife is to be subject , and with what patience shall wisedom be subject to Folly ? It may better be born if there be eminency of gifts on the Husbands part , and infirmity on the Wives ; and yet , this is a business also , for a Husband ought to love his Wife , and there 's such a distance between Wisedome and Weaknesse , that there will be work enough for a more than ordinary Wisedom to love ( with a Husbands love ) a Woman of more than ordinary Weakness . 73. After this , Mariage-affection requires a pleasing person , I say after this discretion , which is of the greater consequence ( even in the matter of affection ) than an external amiablenesse is ; for this is the difference between Discretion and Beauty , that Discretion is a thing still continuing and still thriving ; hence the love grounded upon that , both stayes and growes : but Beauty may be gone suddenly and ( howsoever ) is going continually ; hereupon , the affection must needs fall with the foundation ; yet it combines on both sides ( in her especially that is to be the desire of a mans eye , b ) of no small importance , which , suppose ( erelong ) it loose its lustre : yet divers things that will not abide to the last , may serve for the rooting and setling of affection at the first . 74. Nor is a Patrimony and Portion to be contemned where a Family and Posterity is to be raised ; Fathers must not onely lay out , but lay up for their Children , c and it is not easie , nor a thing so likely that they should lay up much who begin with nothing : Besides , we would be willing to live so , as to expresse Vertue , and draw a just reputation from others by the beames of beneficence dispers'd from our selves ; now though Wisedome and Vertue be truly , yea and eminently good in it self ; yet it is evidently good with an inheritance , d in which regard , howsoever a worldly portion is justly reckoned a very bad Leader , yet neglect not to look upon it as a usefull Follower . 75. All these things doe in special manner concern the Parties themselves that are towards mariage ; onely Parents are to see that they doe not ( out of self will and imperiousnesse , or for vain and worldly ends , or out of self-respects ) hinder their Children from walking in , but rather do all they can by their counsel and authoritie , to guide and carry them in a right and regular way in a matter of so great importance . When God hath given Children unto them , as his Trustees , a chief part of their care lyes in this , to take ●eed how they give them away , and into what hands they put them for a continual , and perpetual abode . 76. Mariage being according to these ( and the like ) Rules religiously managed , as it is an estate honourable in it selfe , and in Gods account , so shall it be honourable also in the judgement of all those that do impartially observe it , yea and in the Consciences of those Men that do ungroundedly oppose it . FINIS . Notes, typically marginal, from the original text Notes for div A64571-e180 Magistratus Virum indicat He that will prove his yoke of Oxen proves them best by putting them into the yoke , Luk. 14. 19 ▪ with 2 Cor. 6. 14. b Gen. ●8 . 33. c Luk. 10. 39. a 1 Cor. 7. 32 , 33 , 34. b 1 Tim , 2. 15. c Mark 13 , ●4 . d Eccles. 2. 2. e 1 Cor. ● . 29. f Luke 14. 20. g Mat. 22. 5. Notes for div A64571-e1240 a Hebr. 13. 4. Requisites in mariage . 1. Zeal . 2. Patience . b Ecc'es . 1. 15. Impatience an enemy to Society 1 ▪ With God ▪ c Jam. 1. 20. d 1 Tim. 2. 8. 2. With Man. 3. With our own Consciences . Comforts in crosseness of nature . a Numb 12. 3. b Jonah 4. 9. c 2 Pet. 1. 4. The cure of Impatience . 1. Consideration of Gods providence . d Job 1. ●2 . c Eccles. ● . 15. 2. Of our own faults . 3. A Communing with our own hearts . 4. A friend to us , and an enemy to our frowardness . * Plutarch de Adulat , & Amici discrim . Prayers . 3. Wisdom . In matters of Religion . a Gen. 18. 33. b Luke 11. 9 , 10. c Ezra 8. 21 , 22. d Gen. 24. 12 , 15 , 7. 1. In religious exercises . e 1 Cor. 14. 16. f Jer. 48. 10. g Mat. 9. 16 , 17. 2. In Christian conference . h Heb. 3. 12 , 13. a 1 Cor. 10. 31. b Gen. 43 34. Judg. 14. 12. c Mal. 3. 16. d Mal. 3. 16. e Col. 3. 16. f Coloss. 3. 16. To edifying is required , 1 Clearing the soil . 2. A good foundation . 3. A ●ight frame . 4 A meet manner of build ing . a Jude , v. 23. b 1 Kings 6 , 7. c prov . 11. 30. d John 3. 12. a Ephes 2. 22. Duties of Relation 1. For Ministers a 1 Thess. 5. 13. b Col. 1. 17. 1. 2. 3. a Mat. 28. ●0 . 2. For Neighbours & Friends . 1. b Gal. 6 10. 2. c 2 Cor. 6. last . * Ps. 119. 69. 3. d Rom. 12. 2. e Coloss. 4. 5. f Mark 4. 11. g 1 Thes. 5. 22. 1. h 1 Pet. 3 13. i 1 Pet. 2. 12. 2. k Tit. 3. 2 , 3. 3. l Act 28. 2. 4. 5. 3. For those in the Family . 1. Equals c Rom. 12. 10. d Prov. 27. 17. ● : Inferiours . 1. Ps. 101. 4 , 5 , 6 , 7. 2. f Col. ● . 1. g Job 31. 21 , ●3 . 3. h Job 31. 13. 3. Man and wife . i 1 Pet. 3. 7. Ephe. 5. ●5 . Col. 3. 14. a Eph. 5. 33. b 1 Pet. 2. 19. c Judg. 8 ▪ 1 , 2 , 3 d Phil. 3. 21. Prov. 21. 1. a 1 Pet. 3. 7. b Gen. 20. 16. c 1 Pet. 3. 7. d 1 Cor. 7. 29 , 31. e Lu 20 35 , 36. f Judg. 7. 5 , 7. g Gen. 33. 5. 1. Children . h Prov. 22. 6. a Joh. 2. 22. b Prov. 22. 6. c Prov. 22. 15. 1. 2. 3. d Prov. 22. 15. e 2 Sam. 7. 27. f 2 Cor. 12 ▪ 14 ▪ g Mat. 6. 33. h Prov. 31. 30 i 1 Pet. 3. 7. a Eccles. ● . 13. b Ezek. 24. 16 , 18. c 2 Cor. 11. 14. d Eccles 7. 11. 1 Pet. 3. 7. 
B01974	----	Marriage-musick or nuptial-duties, directed in a fatherly admonition, to William Beard and Sarah Whiskard, / By Z.C. their fatherly friend. Z. C. 1670 Approx. 9 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). B01974 Wing C174 Interim Tract Supplement Guide C.20.f.4[136] 99884996 ocm99884996 182805 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B01974) Transcribed from: (Early English Books Online ; image set 182805) Images scanned from microfilm: (Early English books; Tract supplement ; A4:2[137]) Marriage-musick or nuptial-duties, directed in a fatherly admonition, to William Beard and Sarah Whiskard, / By Z.C. their fatherly friend. Z. C. 1 sheet ([1] p.). s.n., [London : 1670?] Imprint suggested by Wing. Verse: "WIlliam and Sarah; both my children dear ..." Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Marriage -- Poetry -- Early works to 1800. Duty -- Poetry -- Early works to 1800. 2008-03 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-10 Mona Logarbo Sampled and proofread 2008-10 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion MARRIAGE-MUSICK or Nuptial-duties , directed in a fatherly Admonition , to William Beard and Sarah Whiskard , by Z. C. their fatherly friend . THE PREFACE . William and Sarah ; both my children dear : Unto the words that I shall speak give ear : Providence ( still guiding the Creation ) You hath joyn'd ; in Natures next relation : Sith hand is joyned in hand ; let your heart In no condition from each other part . SECT . I. God that brought you into this relation ; Fall down before with daily adoration : The glory of his Name esteem most dear : Let all your wayes be guided by his fear : His People prize , to them associate ; They will upon you blessings supplicate . SECT . II. Marriage is the explaining History Of Union with Christ ; that dark mystery . Marriage is an estate of Honour : Stain you 't not with spot of least dishonour . Marriage for joynt help , the Deity design'd : To burden bear , your strength must be combin'd . SECT . III. That of this state , you may reap the comforts : Live each with other , as Christian Consorts . Adhering each t' other , as faithful Doves : Delighting each the other with chaste Loves . Checking , cheering , counselling each other ; Duely praying , each with and for the other . The duties all , of this relation near ; Yield each to other with affection dear . Crosses , and the cares of this condition : Prepare your selves to beare ; with submission Affections quicken , but your passions curbe : Those duty spur ; these heart and house disturb . SECT . IV. And now , my son ; the wife that thou hast gain'd , Receive as favour from the Lord obtain'd . In her alone , ( of thy youth the glory ) Delight , let it be her chiefest Dowrie Thee t' enjoy ; in Natures sweet communion : And all the effects of this endeared Union . Thy wise to counsel , contradict , command ; God thee alloweth ; as Lord , Head , Husband . In all those actions , see that thou approve ; The Leading-Line , to be thy dearest Love : Love rendreth meek ; all thy contradiction . Love courts , * cudgels not ; enjoyn'd submission . Loving counsels , will be curtain Lectures : Serious , not passionate conjectures . Love is the limit of Soveraignty : Prohibiting all cruel tyranny . Thou art her Lord : Give with full affection , This thy wife ; all cherishing protection . Thy servants and thy children subject make To her , that of thy power may well partake : Thou 'rt her Head : all wants of her condition , Supply with all nourishing Provision . She 's vessel weak , her honour still repair ; For that she is , of Christian grace an heire . On loving duty , if Comment thou do crave ; Review thy self ; a Pattern thou shalt have Conformity to this , speaks thy knowledge : Thy wife constrains , thy Headship to acknowledge SECT . V. My daughter , dear , to thee I now apply My counsel ; unto which thy heart must ply : Rebecaah-like , thou hast with diligence Forsaken friends , to follow Providence . This lesson's well learn'd ; take out another : Thy heart give husband more ; lesse to brother . God hath decreed him th' object of thy desire ; Him only to enjoy do thou aspire . Sarah , play Sarah's part , give reverence To this thy Lord ; who hath preheminence 'Bove thee ; by the Law of God and Nature : Yield thou it him in heart , word gesture . His counsels hear , contradictions bear , Commands obey , in all submissive fear : Usurp not on him , left authority , To him submit with all alacrity . Nature's God this duty hath assign'd thee ; This chastisement justice hath design'd thee . God made Adam first in the Creation ; And plac'd Eve in this subject relation ; Justice found Eve first in the Transgression ; For 't assign'd her ; this submisse affliction : Let thy obedience ever spring from Love : It s a principle will carry thee above Difficulties : causing thee consider ; Though he command , thou mayst counsel tender . His state to guide , to mutual comfort ; Thy self approving a * prudent Consort . His secret counsels to thy self reserve Th' honour of 's bed and board with care preserve . In all estates be of him most tender , To his houshold , portions duly render : Thy hand and maids with diligence employ : That penurie may not his house annoy ; A meek and quiet spirit , ( which in Gods sight , As pearl of greatest prize doth shine most bright , ) Possesse : it will dull thy husbands passions , And attract to thee his full affections . These duties well discharg'd will give the fame , To thee of Sar ' and Scripture-matrons name , Whose pattern thou must with care cut after , As thou desir'st to be deem'd their daughter . EPILOGVE These duties now , my children dear , I charge You well consider , and the same discharge ; The joynt discharge of them will plainly shew , You both inherit Grace that Gospel-dew , You will be t' others a living story , To your selves a crown of constant glory : Your prayers then shall not be interrupted ; No , nor comforts of your state corrupted : The object of my hope and intercession , For you 'll be Abram and Sarahs portion . Then will I pray And daily say Blessed are all that fear the Lord , And walk as God commands , For thou shalt eat the plenty stor'd By labours of thy hands ; All welfare shall to thee betide , And happy be thy life ; Like fruitful vine on thy house side , Lo , such shall be thy wise . Thy children round about thy board , Like plants of Olive-tree , Behold the man that feares the Lord , Thus blessed shall he be ; From Zion God shall prosper thee And blesse thee every way ; And thou Jerusalem's good shalt see Unto thy dying day . Yea , with great joy thou shalt behold A plentiful increase ; Of childrens children ( being old , ) And Israels publish't peace . Notes, typically marginal, from the original text Notes for div B01974-e10 Eph. 5.31 , 32. Heb. 13.4 Gen. 2.20 . Mar. 19.5 . Prov. 18.22 . Prov. 5.19 20. 1 Cor. 7.3 Numb . 30 6.8 , 11 , 13 14. Eph. 5.23 v. 25. * Col. 3.19 Eph. 5.29 . 1 Pet. 3.7 . Eph. 5.28 . 1 Pet. 3.7 . Gen. 24. Gen. 3.16 1 Pet. 3.5 Eph. 5.22 . Col. 3.16 . 1 Pet. 3.1.2 . 3.4 . 1 Tim. 2.11 , 12 , 13 , 14. Titus 2.4 . 1 Sam. 25 18 , 19. * Prov 19 14. Prov. 31. from v. 10 to the end of the ch . 1 Pet. 3.4 1 Pet. 3.7 . Prov. 12.4 Psal . 128 Bartons Translation . 
B04784	----	The forc'd marriage. Or, vnfortunate Celia. When old fools do a wooing go to those who are young-girls, they court their cruel foes, the old man sees he can't prevail with tongue, but finds t[h]at young ones, love to sport with young: he to the virgins parents makes redress, and doth the n[u]mber of his bags express; which takes away her fathers heart by stealth, he weds her not to him, but to his wealth. VVhich being done, she loaths his weak embraces, and throws herself on ruinous disgraces. Tune, Since Celia's my foe. Pope, Walter, d. 1714. 1676-1685? Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B04784 Wing P2910 Interim Tract Supplement Guide C.20.f.8[158] 99887696 ocm99887696 183339 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B04784) Transcribed from: (Early English Books Online ; image set 183339) Images scanned from microfilm: (Early English books; Tract supplement ; A5:2[130]) The forc'd marriage. Or, vnfortunate Celia. When old fools do a wooing go to those who are young-girls, they court their cruel foes, the old man sees he can't prevail with tongue, but finds t[h]at young ones, love to sport with young: he to the virgins parents makes redress, and doth the n[u]mber of his bags express; which takes away her fathers heart by stealth, he weds her not to him, but to his wealth. VVhich being done, she loaths his weak embraces, and throws herself on ruinous disgraces. Tune, Since Celia's my foe. Pope, Walter, d. 1714. 1 sheet ([1] p.) : ill. (woodcuts). Printed for E. Oliver, at the Golden-Key on Snow hill, neer the Sarazens-head., [London] : [between 1676-1685] Verse: "To what great distress ..." Signed: By VV.P. [i.e. Walter Pope]. Place and date of publication suggested by Wing. Trimmed. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Broadsides -- England -- London -- Early works to 1800. Man-woman relationships -- Early works to 1800. Marriage -- Early works to 1800. Ballads -- England -- 17th century. 2008-04 TCP Assigned for keying and markup 2008-06 SPi Global Keyed and coded from ProQuest page images 2008-07 Mona Logarbo Sampled and proofread 2008-07 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion The Forc'd Marriage . Or , Vnfortunate Celia . When Old Fools do a wooing go to those Who are Young-girls , they Court their cruel foes , The Old man sees he can't prevail with tongue , But finds t●at young ones , love to sport with young : He to the Virgins Parents makes redress , And doth the n●mber of his Bags express ; Which takes away her Fathers heart-by stealth , He weds her not to him , but to his Wealth . VVhich being done , she loaths his weak embraces , And throws her self on Ruinous Disgraces . Tune Since Celia's my Foe . , TO what great distress Without hopes of redress , I am brought without Thought of a better success . Poor Celia's undone , And all joys from her gone , By her Mate came ill fate , which poor she could not shun . By Parents unkind , And with wealth too much blind Made me marry , and miscarry , against my own mind . I lov'd one before , But they thought him too poor , They forc'd me , and divorc'd me from seeing him more . I have now got a man I must love if I can , But I fear my first dear , I must love now and than . If I chance to transgress , As I shall you may guess , You may shame me , not blame me , for not loving him less . My Husband 's a Sot , Deform'd , and what not , All Day He 's at play , with his Nose o're a Pot. Whilst I sit at home , Like a poor silly Mome , Still crying , and dying , ti● my dearest doth come . WHen my fumbler's in bed , & has laid down his head , He lies with clos'd eyes , just though he was dead . Why should he repine , If I spend store of coyn , to assist whom I list , in my pleasures to joyn . My friends are all mad , If at this they grow sad , Why did they forbid , him that I would have had . 'T is a dangerous disease , A Young woman to displease , Ill matching is catching , and is seldom at ease . I care not who knows , Be they friends or false foes , I 'le Delight , day and night , in spight of their Nose . By first Love has my heart , And from him I 'le ne'r start , though i 'm wed , Yet in bed , he shall have the best part . If my father do chide , And his kindnesses hide , No anger nor danger my love shall divide . My mother does know , I have oft told her so , The old sot I lov'd not when he first came to wooe . 'T is a thousand to one That before I have done , I 'le deceive him , and leave him , to himself all alone . I le venture the fame , Of a scandalous name , Before I 'le give o're , to love one of the game . I le be happy and poor , With the man I adore , Since fate makes me hate , the old Fop that hath sto●e . 'T was the ignorant curse , Of for better , for worse , Did me tye , till I die , to be true to his purse . I le venture my lot , And get free from my Sot , Young blood does me good , now my spirits are hot . Let Parents conclude , I behave myself rude , Their will to fulfil , did my reason delude . Let each pritty Maid , Who hath heard what i 've said , take care and beware , lest by force she 's betraid . Let Parents provide , For each daughter a Bride , That nothing Of loathing , their loves may divide . FINIS . With Allowance , R. L'Estrange . By VV. P. Printed for E. Oliver , at the Golden-Key on Snow hill neer the Sarazens-head . 
B05463	----	A proclamation, against penny-weddings Scotland. Privy Council. 1687 Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). B05463 Wing S1596 ESTC R233627 52615072 ocm 52615072 176100 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B05463) Transcribed from: (Early English Books Online ; image set 176100) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2762:43) A proclamation, against penny-weddings Scotland. Privy Council. 1 sheet ([1] p.) Printed by the heir of Andrew Anderson ..., Edinburgh, : Anno Dom. 1687. Title vignette: Royal seal with initials J R. Caption title. Initial letters. Bottom half of sheet contains: Act restraining the exorbitant expence of marriges ... Reproduction of original in: National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Marriage customs and rites -- Law and legislation -- Scotland -- Early works to 1800. Marriage law -- Scotland -- Early works to 1800. Baptism -- Law and legislation -- Scotland -- Early works to 1800. Burial laws -- Scotland -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-10 TCP Assigned for keying and markup 2008-12 SPi Global Keyed and coded from ProQuest page images 2009-01 Scott Lepisto Sampled and proofread 2009-01 Scott Lepisto Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion royal blazon or coat of arms I R 〈…〉 A PROCLAMATION , Against Penny-Weddings . JAMES by the Grace of GOD , King of Great-Britain , France and Ireland , Defender of the Faith. To _____ Macers of Our Privy Council , or Messengers at Arms , Our Sheriffs in that part , conjunctly and severally , specially constitute , Greeting : Forasmuch , as by the fourteenth Act of the Third Parliament , held in the Reign of Our dearest Royal Brother of ever glorious Memory , Entituled , Act Restraining the exorbitant Expence of Marriages , &c. upon the considerations therein-mentioned , the keeping of Penny-Weddings is Prohibited and Discharged , under and with the Certifications and Qualififications thereby expresly provided . And whereas● , notwithstanding of the said Act and Prohibition , divers persons , Vintners and others , have , and still continue to contraveen so necessary and useful a Law , to the great contempt of Our Authority , expense , and abuse of Our Leidges , contrair to the design and intent thereof . Therefore , We with Advice of Our Privy Council , Do hereby Ordain the said Act of Parliament to be put in full and vigorous execution against the Contraveeners , conform to the tenor thereof in all points . And to the end that all persons may be fully certiorate of this Our Royal Pleasure , We hereby Ordain the said Act of Parliament to be of new printed , and subjoyned hereto , and published in manner under-written . And therefore , Our Will is , and We Charge you strictly , and Command that incontinent these Our Letters seen , ye pass to the Mercat-cross of Edinburgh , and all the other Mercat-Crosses of the Head-Burghs of the Shires of this Kingdom , and there in Our Royal Name and Authority , by open Proclamation make publication of Our Pleasure in the Premisses , and also read the foresaid Act of Parliament hereunto subjoyned , that none may pretend Ignorance , under the Pains and Certifications therein-mentioned . Given under Our Signet at Edinburgh , the sixth day of December , One thousand six hundred eighty seven . And of Our Reign the third year . GOD save the KING . Per actum Dominorum Secreti Concilii . WILL. PATERSON , Cls. Sti. Concilii . Follows the Tenor of the above-mentioned Act of Parliament . ACT Restraining the exorbitant expence of Marriages , Baptisms , and Burials . September 13. 1681. OUR SOVERAIGN LORD , Considering the great hurt and prejudice , arising to this Kingdom , by the superfluous expence bestowed at Marriages , Baptisms , and Burials . For repressing of which abuse in time coming , His Majesty with Advice and Consent of His Estates of Parliament , Does Statute and Ordain , That Marriages , Baptisms , and Burials , shall be solemnized , and gone about , in sober , and decent manner . And that at Marriages , besides the married persons , their Parents , Children , Brothers , and Sisters , and the Family wherein they live , There shall not be present at any Contract of Marriage , or In-fare , or meet upon occasion thereof , above four Friends on either side , with their ordinary domestick Servants , and that neither Bride-groom , nor Bride , nor their Parents , or Relations , Tutors , or Curators for them , and to their use , shall make above two changes of Raiment at that time , or upon that occasion . Certifying such persons as shall contraveen , if they be Landed persons , They shall be lyable in the fourth part of their yearly valued Rent , and those who are not Landed Persons , in the fourth part of their Moveables , Burgesses according to their Condition and Means , not exceeding five hundred Merks Scots , and mean Crafts-men and Servants , not exceeding one hundred Merks : And if there shall be any greater number of persons than aforesaid , in any House , or Inn , within Burgh , or Suburbs thereof , or within two Miles of the same , where Penny-Weddings are made , That the Master of the House , shall be Fined in the Sum of five hundred Merks Scots . And it is Statute and Ordained , That at Baptisms , upon that occasion , besides the Parents , Children , Brothers , and Sisters , and those of the Family , there shall not be present above four Witnesses . And Further , His Majesty , with Consent foresaid , Statutes and Ordains , That there shall not be invited to Burials , any greater number of persons than those following , viz. To the Burial of Noblemen , and Bishops , and their Wives , not above one hundred Noblemen and Gentlemen : To the Burial of a Baron of Quality , not above Sixty , and other Landed Gentlemen , not above Thirty . And that the Mourners at the Burials of Noblemen ; and Bishops , and their Ladies , do not exceed Thirty , and at the Burials of Privy-Counsellors , Lords of Session , Barons , Provosts of Burghs , and their Wives , the number of Mourners do not exceed Twenty four , And at the Burials of all other Landed Gentlemen , and Citizens within Burgh , they do not exceed the number of Twelve . And Prohibits , and Discharges the using , or carrying of any Pencils , Banners , and other Honours , at Burials , except only the eight Branches to be upon the Pale , or upon the Coffin , where there is no Pale , under the foresaids penalties respectivè , in case they contraveen . And it is Statute , and Ordained , That there be no Mourning Cloaks used at Burials , nor at any other time , under the pain of One hundred pounds Scots . Edinburgh , Printed by the Heir of Andrew Anderson , Printer to His most Sacred Majesty , 1687. 
A54505	----	A religious scrutiny concerning unequall marriage to be represented to the Generall Assembly of the Kirk of Scotland : together with a postscript to the Commissioners of the Kirk : whereunto is subjoyned an appendix humbly tendred to the Parliament of England in reference to the late transactions of state, and now lastly is added a faithfull and conscientious account for subscribing the engagement / by Thomas Paget ... Paget, Thomas, d. 1660. 1650 Approx. 116 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A54505 Wing P169B ESTC R31749 12252282 ocm 12252282 57165 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54505) Transcribed from: (Early English Books Online ; image set 57165) Images scanned from microfilm: (Early English books, 1641-1700 ; 1510:5) A religious scrutiny concerning unequall marriage to be represented to the Generall Assembly of the Kirk of Scotland : together with a postscript to the Commissioners of the Kirk : whereunto is subjoyned an appendix humbly tendred to the Parliament of England in reference to the late transactions of state, and now lastly is added a faithfull and conscientious account for subscribing the engagement / by Thomas Paget ... Paget, Thomas, d. 1660. [10], 45 p. Printed by John Macock ..., London : 1650. "A faithfull and conscientious account for subscribing the engagement" does not appear. Imperfect: print showthrough with loss of print. 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Church and state -- Great Britain. 2004-02 TCP Assigned for keying and markup 2004-03 Apex CoVantage Keyed and coded from ProQuest page images 2004-05 Rachel Losh Sampled and proofread 2004-05 Rachel Losh Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion A RELIGIOUS SCRUTINY CONCERNING Unequall Marriage , To be represented To the Generall Assembly of the Kirk of SCOTLAND : Together with a POSTSCRIPT to the Commissioners of the KIRK . Whereunto is subjoyned AN APPENDIX , Humbly tendred to the Parliament of ENGLAND , In reference to the late Transactions of State. And now lastly is added A Faithfull and Conscientious Account FOR Subscribing the Engagement . By Thomas Paget , Minister of the VVord in SHREWSBURY . Jer. 6. 16. Thus saith the Lord , Stand ye in the wayes and see , and ask for the old paths , which is the good way , and walk therein , and ye shall find rest for your souls . John 8. 31 , 32. Then said jesus to those Disciples which believed on him , If ye continue in my word then are ye my disciples indeed , and ye shall know the truth , and the truth shalt make you free . London : Printed by John Macock , and are to be sold in Popes-head Alley . 1650. To the Reader . THis last addition mentioned in the title of these following discourses , should have come forth eight moneths since ; but many occasions intervening , and among them the Author observing that many learned discourses were about that time published by others on the same argument , he thought the world would have lesse need of his , but finding since that time ( besides the perswasion of such as had viewed it , to whose judgement he owed much ) many notable things come to passe in the event of affairs , in a manner then foretold to those of that faction ( pretended to be the old Presbyterian ) to whom the advertisement agreeing with the scope of the book , was particularly directed , and many dangerous conjunctions since discovered ( which were then foreseen , when they seemed to be most conceal'd ) repented him not that it was defer'd till now , having more hope that after so many means of conviction , they might be now found the willinger to open their ears to that evidence of truth which is laid before them , inducing them with the same solidity and clearnesse of Reason to submit to the Engagement , as he had done before , in exhorting them to a peaceable compliance with the present Government ; though then for some private Reasons , under the assumed name of THEOPHILUS PHILOPATRIUS . And thus much was thought good to be prefixt to the former advertisement , which now follows , By the same friend to pure Religion and his Native Countrey . An Advertisement by way of Preface to the Neophyte Presbyterian Ministers of England and Ireland . THe reverend Author of these several Discourses following , though a stranger to me , appears throughout the whole Treatise , to be of that judgment in Church-Discipline , which is called Presbyterian , but far different from some opinions which so many of those , who in these days assume that name , have under that pretext lately broached among us , with such disturbance of the Peace , and Civil Magistracy of the Land. His yeers likewise intimated in a passage of his Book , with other Arguments , give us to believe him more then ordinarily versed , both in the writings of the good old Non-Conformists of this Nation , and the acquaintance and familiarity of many grave and worthy Ministers , whose faith and constancy , endured the tryals of long persecutions and exiles , under the raign of the two last Kings . Whereby the world may know ( besides what hath been lately shewn in several other Treatises , and chiefly from Histories of the Scotish Reformation , penned by the most eminent of the Presbyterians , and principal managers of those Affairs ) that these subscribers in London of the Representation , Vindication , &c. against the tryal of the late King , &c. and their copartners in subscriptions on the same accompt in Lancashire , Essex , or any other County of England , with the Presbytery of Belfast in Ireland ( as many of them , at least , whose countenance , of names , have not been made use of without their knowledg ) are not as they profess to be , the followers of those sincere , and pious men of this , or other Reformed Protestant Countreys , whose doctrine , and holy life , in the midst of all kinde of sufferings ( unto which they were then exposed ) hath yet left a Religious memory of a sweet smelling savor behinde them . Which Contratenor of these mens , appears not onely in those assumed Vindications , with their other slightings of the present Authority , and defaming the higher powers placed over them in the manage of their trust ; and these Representations attended in odium tertii by an unnatural coition in so palpable steps with the tumultuous spirits of their old , and ( by themselves declared ) inveterate enemies ; of that part of their old and once owned friends , which is now become unto them a principal abomination , by reason of those their late avowed and pursued principles , most inconsistent with their interest ; and of the rude multitude , of whose crying one day Hosannah , and by and by Crucifie , they need not more experience : They all this while not foreseeing how naturally these courses do tend to settle on their own heads , by their own hands , those very evils , whereof they are most afraid . But also that they may be sure to keep distance from their most faithful and inwardly approved friends , their countermining is yet more evident ( a new opportunity to shew themselves arising ) in their tenacious adhering to set days of Humiliation , in opposition to occasional ; wherein the opinion , and practice of the Reformed Churches , and especially of the Church of Scotland ( with whom they most plead to have uniformity ) is cleerly no less against them , of the which , such of them as have either been conversant in their Writings , about their Discipline , against the Prelatical , or have had the opportunity of any free discourse with their Commissioners in the Assembly at Westminster , or elsewhere , cannot possibly have any colour to plead ignorance . Into both of which so opposite aspects , that they did not upon their own principles chuse to fall , but were indeed by emergence of occurrences surprizing them , driven ; is very apparent by that ready Testimony , which the most forward of them at first were observed to give ( besides former expressions that way looking ) to the very Remonstrance of the Army , in what concerned even the calling of the King to account , and afterwards so perfectly falling out with it , by reason of the maner of doing , viz. The suspension of some Members of Parliament , &c. The which maner notwithstanding made voyd , does sweep along with it ( whereof they cannot be ignorant ) the Alpha and Omega of their friends transactions , for the re-establishent and preservation of Presbytery , &c. in Scotland , against the Prelatical inundations , they having in the beginning of these conflicts , no Parliament , till their sword fencing their other addresses , begot both it , and their assembly ; and that Parliament in a few successions degenerating ; these again with their own sword assisted with the followers of their copy in this Land , having altogether overturned that line , and cut out a new Parliament in affect of another Constitution of Members , and 〈◊〉 passed sentence of Non-Communion in an Admonition upon the acquiescers in the settlement of this Nation , upon the Concessions at Newport , as being destructive to the specially profest Interest of themselves , and their Presbyterian friends in England . The which acquiescers seeing they were those very heterogeneous Members , who could not but let any building , save on that foundation , till they were taken out of the way , what a chain of security , their continuance at the stern , might have framed , the consideration of the links of their adherents , Inchiquin , Belfast , Ormond , &c. Yet going on , who knows how far further ? will help themselves to give judgment . It is heartily therefore wished by me ( and with me , I doubt not , but by all those who duely ponder the present carriage of the most of them . ) That if their judgments be indeed inclined to the Presbyterian way , they would be more cautelous in the offering to engage a whole Party , in what is too too evidently the meer driving on of the self-interest of some discontented persons ; and indeed apply themselves without partiality to the Law and Testimony , as they have this aged , and reverend Author , in these his grave and judicious Discussions ( upon special Reason , we see directed to those our neerest neighbors of Scotland ) for an example , together with such other worthy ancients , whether in yeers or understanding , which do yet remain exemplary , who ( being of a fuller age in controversies of this nature , then by such as satisfie themselves to swim in a stream , is attained ) by reason of use have their sences exercised to discern , and are become more skilful in the word of righteousness , and shine with greater brightness , in the rendring of what is due unto all , as ordained of God. And that they would timely cease their causing of many to stumble ( an evil of old complained of by the Prophet , as raigning in the Ministery of that generation , see and consider Mal. 2. 7 , 8 , 9. ) and that they would not go on to render themselves contemptible before the people , by their corrupting the Covenant , which is the main scope of this premised Advertisement to these Leaders of the over-credulous , into the snare wherein they have led themselves captive . By a Friend to pure Religion , and his Native Country . A Religious Scrutiny , Or an important , expedient QVESTION To be represented to the GENERAL ASSEMBLY Of the Kirk of SCOTLAND ; Touching the unlawfulness and nullity of some kinde of unequal Marriage , As a Consectary to the late Necessary and Seasonable Testimony , against Toleration , in reference to Religion : From the Commissioners of the Kirk . The Preamble to the Question . IT is most humbly and sincerely desired , That the Reverend , and godly-wise Pastors , and Elders of Scotland , conveening in the General Assembly of the Kirk , may be pleased to take into their grave and mature deliberations , the ensuing Question of grand importance and expediency . They are earnestly and religiously solicited hereunto the rather , sith a satisfying Resolution of the case in hand , may argue ; not onely their unfeigned and impartial zeal against Toleration , in reference to Religion , ( which the necessary and seasonable Testimony from their Commissioners of the Kirk , with their Admonition and Exhortation unto their Brethren in England ; together also with the Concurrence of the Estates in Parliament , allowing , and attesting the same ; and a Letter likewise from the said Commissioners , to the Ministers of London Province , dated at Edinburg , Ian. 18. 1649. do fairly and learnedly pretend unto , and in the judgment of Christian charity , do piously contend for , according to the Scriptures , ) but also may tend to instruct and establish pure mindes , studious of truth and p 〈…〉 , in this conjuncture of cloudy and scrupulous emergencies , occasioned by the extraordinary overtures and mysterious transactions of the Parliaments , and Souldieries in England and Scotland ; even in the one Nation , as well as in the other , both in the State and Church affairs . But let the Answer be ingenuous , punctual , solid , plain , and cleer , grounded on the holy and good Word of the eternal God ; and let it be truly weighed in the balances of the Sanctnary , which deceive not , nor can be deceived . For so it becometh the truth which is after godliness . This is brotherly and modestly requested by an English Minister of the Gospel , in his measure zealously affected to the honor of the true God , and sincerely loving to his most endeared native Country , and a hearty wel-wisher of the best good unto theirs ; who hath now about the space of fourty yeers served God with his Spirit in the Gospel , preaching the Word in season , and out of season ; reproving , rebuking , and exhorting , with all long-suffering and doctrine ( save in some intervals , when a first , second , and third time hindered , and restrained by Prelatical suspension , and Tycannical persecution for the Testimony of Jesus Christ , and thereby necessitated to keep silence , till the indignation was overpast ; ) and who still aged , endevoreth diligently and industriously , according to his capacity , ability , and opportunity ; the propagating of the Gospel , and Kingdom of Christ , the utter extirpation and subversion of Popery , Prelacy , Superstition , Heresie , Schism , and Prophaneness , and the establishment of the Ministry and Discipline of Christ in Presbyteries and Synods in all Churches , joying greatly , in beholding such order , and contributing prayers , That notorious Delinquents may in a due way , be censured and proceeded against , according as the nature and degree of their offence may require , in doing justice and judgment upon them ; that so the Lords people may not be left to oppressors , whose designes and machinations do portend to make voyd God his holy , just , and good Laws , and Ordinances . The Question . WHether the marriages of men , professing the true Religion of God , according to the Faith of Gods elect , and acknowledging the Truth , which is after godliness ; contracted and made with the idolatrous daughters of a strange god , and through strong delusion , beleeving a lye , after the working of Satan , in all deceiveableness of unrighteousness ; ought not in a due way to be separated , and made voyd , as being a nullity ( de jure ) from the first ? And whether the children born of them in their pretended conjugal Society , ought not to be separated , and cast out from patrimonial Inheriting ? And consequently , whether the marriages of Protestants of the true Christian Religion , made with Papists of the Antichristian , false Religion ; ought not to be separated ? And whether the children born of them , ought not to be cast out from inheriting in Christian Nations of the Reformed true Religion ? The state of the Question discussed and ventilated , in the consideration of certain Observations , Cases , and Restrictions ; for anticipating misprision , and futile prevarication . I. THe subject of the Question is taken for granted , viz. There is a lawfulness and requisitness , of separating and making voyd , the marriages of some persons unlawfully contracted at the first ; and there is a lawfulness of the casting out the children , born of them . The Word of God giveth very evident testimony hereunto , holding forth a most direct and undeniable president , beyond all exception , as being practicable according to Law , in the case of divers of the people of Israel , returned from the Babylonish captivity , who had transgressed abominably in making mixt marriages ; and who therefore as the case required , did institute Reformation , and accordingly did reform . This appeareth Ezra 9. & 10. throughout , and more particularly Chap. 10. 3 , 16. Hereunto also the Apostolical allusion , in the business in hand , doth notably serve for illustration . See Gal. 4. 30. Cast out the bond-woman and her son , &c. Such was the known famous case ( in some sort infamous ) of King Henry the eighth of England , who in an Oration to his Subjects , gave them to understand , That the Lady Mary his daughter , was not reputed his lawful daughter , nor his Queen Katherine , her mother , his lawful wife , but their pretended conjugal society had been most detestable adultery , as he had been informed by divers learned Clerks : Whereupon afterwards , the marriage was declared , and made voyd . See 2. Vol. of the Book of Martyrs , pag. 327. Edit . 1641. Thus it is manifest , that some pretended conjugal society , and fruit of it , may be separated and cast out . II. It is to be observed , that the God of Heaven , and Earth , doth really distinguish , and put difference , betwixt person and person ; and requireth likewise , that his people should do so too in their walking and conversing with humane society , according to occasion , in such Scriptural notions and expressions , as following are specified and instanced for better discerning herein , viz. 1. The seed of the woman , and the seed of the Serpent , Gen. 3. 15. 2. The sons of God , and the daughters of men , Gen. 6. 2 , 4. 3. Noah his family , and the old world of the ungodly , 2 Pet. 2. 5. 4. The tents of Shem , Canaan his servant , Gen. 9. 27. 5. Circumcised persons , and uncircumcised ones , Gen. 17. 13 , 14. 6. Children of the free-woman , and of the bond-woman , Gal. 4. 31. 7. Israelites , and Gentiles , Exod. 19. 5 , 6. 8. Precious ones , and vile persons , Jere. 15. 19. 9. Jews , and adversaries of Judah , Ezra 4. 1 , 2 , 3. 10. Righteous , and the wicked , Mal. 3. 18. 11. Children of God , and children of the devil , 1 John 3 10. 12. Regenerate , and unregenerate , John 3. 3 , &c. 13. Spiritual man , and natural man , 1 Cor. 2. 14 , 15. 14. Beleevers , and unbeleevers , 2 Cor. 6. 14. 15. Christians , and Antichrists , Acts 11. 26. 1 John 2. 18. 16. Within the Church , and without , 1 Cor. 5. 12. Acts 2. 47. 17. One inwardly in the heart , and one outwardly , Rom. 2. 28 , 29. 18. Quickned , and dead , Ephes. 2. 5. 19. Children of the light or day , and of darkness , or the night , 1 Thes. 5. 5. 20. Baptized , and unbaptized , Luke 3. 7. and 7. 30 , &c. Hence it may be discerned , how marriages may be made in the Lord. III. The Question is not propounded , touching a separating of the marriages of such persons who were married , when both of them were idolatrous , but after the marriage , one of them through the dispensation of the Gospel , becometh a convert to the true Religion : Neither is it touching the casting out of their children , sith such their condition , and such state of their children likewise , is cleerly and punctually spoken unto , and determined by the Apostle Paul , in the case of desertion , or non-desertion , according as occasion may offer . See 1 Cor. 7. 10 , 11 , 12 , 13 , 14 , 15 , 16. The case of Galeacius Caracciolus , Marquess of Vico , declared in his life , translated into English , by W. Cr. cap. 25. is a singular instance in the specified occasion . IV. Neither is the Question about the abrogating of the marriage of such a professor of the true Religion , who in a due way , doth espouse himself unto such a woman , whose parents and progenitors are grosly idolatrous , and she her self was lately such , but she is now converted , and embraceth the true Religion , before the marriage be made : For there are approved presidents in the Word of God , of the lawfulness of such their matrimony . See Ruth 4. 13. compare chap. 1. 16. 1 Kings 1. 3. compare Psal. 45. 13. V. Nor yet the Question is not instituted with a partial respect and exception of some sorts of persons , but it equally and indifferently concerneth any sort and degree of persons whomsoever , whether Civil or Ecclesiastical , Supreme or Inferior , Rich or Poor , &c. Sith by occasion there is a possibility , that any sorts and degrees of persons may be tempted , and fall into one miscarriage , as well as another as is implyed , Gal. 6. 1. Yea , and the Scripture instanceth the transgressions in such kinde , even of Kings , Princes , Rulers , Priests , Levites , and People . See Nehe. 13. 26. Ezra 9. 1 , 2. The Scripture giveth instance likewise , of course held for redress , see Ezra 10. Nehe. 13. VI. Moreover , the Question is not , whether the professors of the true Religion , having transgressed by making mixt marriages , may , or ought , at their own pleasure , put away their wives , by their own and sole authority ; and so likewise , cast out their children : Sith such procedure , it may seem , if admited of , ought to be by the decision and order of such , as have calling and authority thereunto . As it may appear , Ezra 10. 2 , 3 , 4. Nehe. 13. 23 , 24 , 25. VII . Likewise , the Question is not touching a making voyd the marriages of the professors of the true Religion , who are married to professors of the said true Religion for the substance of it , but some difference is in some circumstantial matters , and superstructive opinions , which do not destroy the foundation and principles of the true Religion . Sith such condition of difference in judgment , about lesser matters in Religion , may be incident unto some members of the true Churches of Christ. See 1 Cor. 3. 3 , 4 , 12. Phil. 3. 13. VIII . Neither is the Question concerning professors of the true Religion , who are charitably and probably reputed to be truely religious , having the Spirit of power , and of love , and of a sound minde ; but their yoke-fellows professing outwardly onely , and having a form of godliness , but deny the power of it ; professing indeed , that they know God , but in their works deny him ; whether these should be separated , and their children cast out ? Sith profession denominateth the Religion . Howbeit , in the seventh and eighth Cases , special and uttermost faithful endevor , ought to be used by persons of good knowledg , to free their yokefellows from the entanglement of erroneous opinions , and unchristian conversation , and to establish them in the truth ; if so , they may yet be brought to approve themselves , as becometh the Gospel of Christ ; and if God through their due way of instructing them with meekness , may peradventure grant them repentance unto life , and unto the acknowledging of the truth , see 2 Tim. 2. 25 , 26. Whereas on the other hand in this case , God hateth putting away , ( as being a trecherous dealing against ones companion , and wife of his Covenant , see Mal. 2. 14 15 , 16. ) save in the case of whoredom alone ; for in such case it is lawful to procure a Bill of divorcement for the putting away of the wife , notwithstanding the marriage was lawfully made and continued , until such occasion , see Matth. 19. 9. IX . And lastly , the Question is not whether in all ages and times recorded in the Scriptures , the Rulers commissioned to execute justice and judgment on notorious offendors ; have fully approved their integrity and faithfulness , in acting in the specified case as had been meet . 1. Forasmuch as the sacred Records in matters of fact , are many times silent , lest they should be too voluminous , and because also that which is recorded is enough for the guiding of beleevers in steering of their course , see John 21. 25. and Chap. 20. 30 , 31. 2. And forasmuch as sometimes the Rulers , who ought to have been vigorously active against miscarriage of any herein , have been themselves delinquent , and so the edg of Iustice hath been thereby blunted ; see Solomon , Nehe 13. 26. Iehoram , 2 Chron. 21. 6. 3. Yea , and forasmuch as pious and reforming Princes , have yet some of them been too remiss in zealous executing according to Law , as they ought to have done , even as the Scripture sheweth in the example of gracious and worthy Iehoshaphat , 2 Chron. 20. 33. and of the zealous and constantly upright-hearted King Asa , 2 Chron. 15. 17. In their not taking away of the high places . It is the Annotation in the Margent ( of the Bible , Printed at Edinburg , by Andrew Hart , 1610. much approved in Scotland ) on 2 Chro. 15. 16. touching King Asa his deposing his mother Maachah from her regency , because she had made an Idol in a Grove . That therein he shewed he lacked zeal , for she ought to have died , both by the Covenant , as vers . 13. and by the Law of God ; but he gave place to foolish pity , and would seem also after a sort to satisfie the Law. Concerning the which Annotation , the propounder of this Question , heard it reported about fourty yeers agone from authentick witnesses , that King Iames was so offended thereat , that he for that Note sake , would not permit thenceforth any Bibles in English to be Reprinted with any Annotations whatsoever , neither of the new Translation , nor of the former old Translations . Which by the way , may advertise the learned and forward attesting Brethren of the Ministery , both in Scotland , and in London , and some other Provinces of the English Nation , that it need not seem strange , if there be a paucity of presidents in the Scriptures , or modern Protestant writings , about penal executions on superlative persons , especially as matters have stood under Monarchy : When yet notwithstanding , there is sure and sufficient rule and example in the Word of God , either directly expressed , or by just consequence to be deduced from the latitude of Commandments , and Scripture Historical , which may satisfie Conscience , and also oblige and encourage unto the due execution of Iustice : so that the Question is as it is stated , Whether commissioned Rulers , supreme or subordinate , ought not formerly , and consequently , Whether they ought not still , even in these Gospel-days , according to occasion , see to legal execution in the matter in hand , or any other ? Motives inducing unto the representing of the Question , arguing the importance and expediency of it . I. TExts of Scripture expresly . 1. Requiring and commanding professors of the true Religion , that when they shall make use of their liberty or necessity to marry , to be sure that they do marry onely in the Lord , see 1 Cor. 7. 39. 2. Prohibiting and forbidding people in Covenant with God , to make any marriages with daughters who are strangers to the Covenant of God , see Deut. 7. 3. 2 Cor. 6. 14. 3. Complaining of , convincing , and reprehending such mixture in marriages , see Ezra 9. 2. Nehe. 13. 23 , 24 , 25 , 28 , Mal. 2. 11. 4. Threatning , and denouncing punishment to be executed in such case of unlawful marriages , whoever the offenders are , see Mal. 2. 12. 5. Informing of the approved course of faithful and religious Rulers , in the separating and putting away such idolatrous wives , and such as were born of them , to be done according to the Law , see Ezra 10. 2 , 3 , &c. 6. Declaring and shewing Gods proceedings in judgment against the old world , by the deluge for sin in this kinde , see Gen. 6. 2 , 3 , &c. II. Divine forceable Reasons made use of in the holy Scriptures , against such mixt prophane marriages , taken from the 1. Inequality of their being yoked together in conjugal society , see 2 Cor. 6. 14 , 15 , 16. compared with Deut. 22. 10. 2. Extream danger of the not attaining of an holy seed in mixt marriage , which yet ought to be seriously looked after , as that which God seeketh and mindeth , see Mal. 2. 15. But in all appearance , is likely to be frustrated hereby , see Ezra 9. 2. Nehe. 13. 23 , 24. Inasmuch as children are most apt to be swayed according to their mothers principles , see 2 Chron. 22. 3 , 4. 3. Dangerous ensnaring the husbands , in the sin of the Wives , foreseen and warned against , by the Lord himself , see Deut. 7. 4. and envinced by woful event , see 1 King. 11. 1 , 2 4. Nehem. 13. 26. whence also ensueth , an hinderance or disturbance of religious family duties of prayer , 1 Pet. 3. 7. and consequently a drawing down the wrath of God on them , Jerem. 10. 25. III. Evident testimonies of ancient and modern Theologues , in their approved Orthodox writings , occasionally treating hereabouts . viz. 1. Old Tertullian , one of the most learned Latine Fathers , ( in whose writings , Cyprian the Father , and Martyr delighted to exercise himself every day ) Lib. 2. ad uxor . cap. 3. He asserteth , That beleevers marrying with Gentiles or Pagans , are guilty of whoredom , and that they ought not to be communicated withal . This Book of his is approved by Abr. Scultetus , who was an eminent professor at Heydelburg , in his Medul . Patr. 2. Peter Martyr , a most pious , learned , and much renowned professor , heretofore at Oxford , and elsewhere , in the reign of King Edward the sixth , and very much endeared to most Orthodox Protestants of the Reformed Religion , in his Commentar . on 1 King. 3. 1. disputing De dispari conjugio , propoundeth sundry Arguments against mixt marriages , quoteth some of the Fathers , as being of his minde , even Ierome , Augustine , &c. and answereth sundry Objections ; yea , and albeit he hath somewhat in the close of his discourse to allay extream severity , yet it may appear , ( the Question being rightly stated ) that none of his allayes do infringe the Arguments . 3. That famous and worthy Minister of Christ in the University of Cambridg , Master William Perkins , in his Warning against the Idolatry of the last times , asserteth , That the marriages of the Israelites , with Idolaters , mentioned Ezra 10. 3. were indeed voyd , and no marriages . He alleageth two Reasons thereof , the latter whereof is , In that they were not onely idolaters , but also inticers to idolatry . God by express Commandment , did simply forbid the Jews to marry with them , unless they did repent and change their Religion . And in regard of this Commandment , the foresaid marriages were nullities , as incestuous marriages are no marriages , by reason of the absolute , prohibition of God. Thus Master Perkins in his Warning against the Idolatry of these last times , meaning the idolatry of Popery , as the scope of his Treatise importeth , vide Vol. 1. pag. 677 , 678. 4. The judgment of some sound and much honored English Ministers of the Gospel , ( most of which , are now asleep in the Lord , yet a few still alive ) who conferring and humbling themselves frequently in private , at such times as overtures were with Spain , and shortly after with France , about King Charls his mixt marriage . The Questionist demanded the same he now represents to Disquisition , and the most and best approved for their learning and piety , inclined to the affirmative . 5. The Solemn League and Covenant , 1643. engaging unto an extirpation of Popery , in the second Article : For the course insisted on , in the Qnestion , seemeth to have an effectual tendency , to the keeping of the said Covenant in that Article of it . 6. The Commissioners of the General Assembly of the Kirk in Scotland , in the Necessary and Seasonable Testimony against Toleration , approved by the Estates of present Parliament ; who amongst other Texts of Scripture , alleaged by them , against Toleration have these words , Pag. 5. The children of Israel after their return from Babylon , made a Covenant , and entered into a Curse , and into an Oath , to walk in Gods Law , and to observe , and do all the Commandments of the Lord their God , Nehem. 10. 28 , 29 , 30. Let this Text alleaged , be compared with Ezra 10. 2 , 3 , 5. And the Reader is desired to take the Bible , and to turn to , and observe the Texts cited , which undoubtedly must needs affect greatly ; and the rather , sith cited by such interested persons , and to such purpose . IV. The same Texts of Scripture , and Scriptural Reasons , which do make against the marriages of the people of God , with the daughters of a strange god , and all that are born of them , do seem also by necessary consequence , to conclude against the marriages of Protestants with Papists , and all that are born of them . viz. Because 1. Popery is the Religion of the Roman Antichrist ; who is the man of sin , the son of perdition ; who opposeth and exalteth himself , above all that is called God , or that is worshipped : So that 〈◊〉 as God , sitteth in the Temple of God , shewing himself that he is God , see 2 Thes. 2. 3 , 4. And who is the king of the Locusts , as singularly described , Apocal. 9. 3 , 5 , 7 , 8 , 9 , 10 , 11. Yea , who is the whore of Babylon , on whose forehead was a name written , Mystery , Babylon , The Great , The Mother of Harlots , And Abominations of the Earth , see Apocal. 17. 5. 2. The Antichristian Religion was inspired and promoted by Satan , with all power , and signes , and lying wonders ; and with all deceiveableness of unrighteousness , in them that perish , through divine effectual permission , see 2 Thes. 2. 9 , 10 , 11 , 12. Even as the Heathenish idolatry is devilish , and is therefore in no wise to be communicated with , see Deut. 32. 17. 2 Chro. 11. 15. compared with 1 Cor. 10. 20 , 21. 3. There are the same , or the like sacred precepts , requiring to come out , and separate from the Antichristian Religion , and to have no communion therewith , lest uttermost peril do overtake , see Apocal. 18. 4. as are for the relinquishing of Pagan Idolatry , see 2 Cor. 6. 17. Isaiah 52. 11. 4. The idolatries of the Papists , being compared with the idolatries of the Heathen ; they are every jot as gross and vile , if not more , as are the Heathenish ; yea , they are indeed so odious , as is not meet to be once named amongst Saints , further then just cause requireth . See by way of allusion , the Psalmists expression . Psal. 16. 4. V. Magistrates in new Testament times , ought to hold course against sinful evil , in any kinde committed , as well as they did in old Testament times , see Rom. 13. 3 , 4. To this end , let it be well weighed ( and application be made accordingly ) what is asserted by the Commissioners of the General Assembly , in the Testimony against Toleration , pag. 6 , 7. in these words , For it cannot be shewn , that any part of that power , which Magistrates had under the old Testament , is repealed under the new : Neither can any convincing Reason be brought , why it should be of narrower extent now , nor then . May it not seem hence , That the Estates , and Ministers , and Elders of Scotland are of one minde , That Popish wives ought to be separated , and their children ought to be removed from patrimonial inheriting in a Christian reformed Nation ? VI. And who knoweth , but that as the Question agitated , and resolved in King Henry the eighth his case , touching the unlawfulness of his incestuous marriage with Queen Katherine , portending extream prejudice to the Kingdom , in such spurious succession , as might be by the Lady Mary ; as appeareth in the History above cited , Acts & Mon. Tom. 2. p. 326 , 327 , &c. ( and as indeed most wofully ensued afterwards in the Marian days ) yet tended through divine providence , unto a making way for true Reformed Religion , in some degree , by his marrying with Anne Bullen , mother to Queen Elizabeth . So it may please God , that the Question represented , touching the marriages of Protestants with Papists , and touching their children , if it shall be duely discussed , it may become remarkably occasional unto a safe and wel-grounded establishment of Peace , with Holiness , even throughout England , Ireland , and Scotland too . The premises being rightly observed , according to the Question , as it hath been stated and grounded , seeming to be for the affirmative . Epilogue . NOw then , forasmuch as the Question hath been fairly , plainly , submisly , and Christianly represented to the General Assembly , conveening to discuss and determine arising Questions that are of notable and high concernment : Their grave wisdoms are once again beseeched to confider of it , To speak their mindes to take advice , and give counsel . They shall have joy by the Answer of their mouths , soundly and impartially uttered ; And a word spoken in its season how good is it ! And let the Lord ( whose the preparations of the heart , and answer of the tongue are , Prov. 16. 1. ) be graciously present , and propitious in giving understanding in all things . Amen , Amen . A Postscript . To the most able and Religiously affectionate Commissioners of the General Assembly of the Kirk of Scotland , Tending to Pacification betwixt the two Nations , concerning the present State proceedings . Mercy unto you , and Peace , and Love , and Truth be multiplyed from the King of Saints , and Prince of Salvation ; who worketh all things after the counsel of his own Will , and doth all things well , expecting that Wisdom be justified of her children . REverend Sirs , behold now , the proposer of this Question hath taken upon him to interrogate your General Assembly a word in the cause of God , and his people , even as cause hath seemed to require ; knowing well how much it behoveth , and becometh all those that make mention of the Lord , not to keep silence in the day of Jacobs trouble ; if a necessary word seasonably spoken , may become any way instrumental , unto the breaking forth of light in these days of darkness and gloominess ; days of clouds , and thick darkness : And seeing God doth not altogether hide from seeing eyes , and hearing ears , and understanding hearts , what he is about to do : The wonderful and unwonted daily occurrences , do seemingly declare , That the Lord of hosts is doing his work , his strange work ; and bringing to pass his act , his strange act of removing the Diadem , and taking off the Crown , overturning , overturning , overturning it , that it may be no more , in as much as the horrid and grievous sin of Tyranny hath found out the guilty , capital Delinquents ; to allude to that which is prophetically denounced , see Ezek. 21. 25 , 26 , 27. God thus thundering and speaking as it were from Heaven ; who can but tremblingly speak ? If children should hold their peace , the stones would immediately cry out ? Hence the said proposer hath taken upon him also , to propound a few words unto your learned and solid wisdoms , who are the choice and eminent Commissioners of your General Assembly , and to pray you of your gentleness , to hear with patience , some advertisement , for the stirring you up to contribute your best assistance in this perplexed , conjuncture of Affairs in our three Nations , in helping the Lord against his opposites . Right worthy Sirs , It manifestly appeareth by the return of the hearty thanks of the Estates of your Parliament , for your Testimony against Toleration ; and likewise their concurrence with it ; that ye have singular interest in the Estates of Parliament . May it please you therefore , to improve your interest , by suggesting and perswading them ( that whereas this your Parliament was extraordinarily summoned , and the form and frame , or materials in great part , regulated by such of the Estates and Souldieries , who sought the real welfare of your Church and Nation , in the extream exigencies thereof , without the command or direction of any legal Monarch , to give order thereabouts , and as indeed your case seemed absolutely to require ) they would now deeply ponder , and bethink themselves of the best expedient for the settlement of Truth and Peace , as may tend to the lengthening of your tranquillity , in the liberty of true Religion , and also Ecclesiastical and Civil Government , for the suppressing of Popery , Prelacy , . Heresie , Schism , and Prophaneness ; which otherwise will infest your Nation , as well as others , whether neighbors , or more remote . If ye ) as Mordecai sent Queen Esther word ) do altogether hold your peace at this time , Deliverance and Enlargement may come some otherway , but ye may not expect the comfort thereof . And who knoweth , whether your favor in the eyes of the Estates , be not for such a time as this ? Now howbeit , the generality of the Reformed Christian World , studious of Zions peace , are not ignorant of your abundant and excellent sufficiencies , in the managing of the weighty concernments of your own Countrey : Yet your humble advertiser , inquisitive , and solicitous of your entire , faithful deportment , presumeth it will not be vexatious unto you , to be put in remembrance of such truth , as ye well know , and are established in : Which remembred , and made use of , may become serviceable in this time of need . Be pleased therefore , to take notice and observe these few hints . Government being a goodly and honorable Ordinance of God , instituted for the Weal of all Nations , and humane Societies , in the latitude of the fifth Commandment , and first of the second Table of the Decalogue ; yet the constituting , and exercising of it for its kinde , whether supream or subordinate , seemeth in the Scripture language to be an humane Ordinance or Creature , even as right reason may dictate , and sway any society , to choose and comply withal , according as divine providence , and effectual ordering , and permission , may be discerned ; when the state and condition of occurrences requireth a new moulding and fashioning , as sometimes it doth , see 1 Pet. 2. 13 , 14. compared with 2 Sam. 5. 1 , 2 , 3. 1 Kings 12. 1 , 15 , 20 , 24. Hushai his speech ( who was a great Counsellor of State ) seemeth to be a reasonable and just political Maxime ; viz. Whom the Lord , and his people , and all the men of Israel chuse ( to be supream ) his will I be , and with him will I abide , see 2 Sam. 16. 18. And to say nothing what humane writings tell us , touching political Government in its kindes or species ; as likewise , touching their rules given in the main of them practicable in any kinde of lawful policy ; whether it be Monarchical , Aristocratical , Democratical , or mixt of these . Nor yet to say nothing of Church Government , by Presbyteries and Synods , in any Common-wealth , as being directed unto , in the Word of God ; and is therefore unchangeable ( de jure ) in the substantials of it , in all ages and times of the Church . That which is to be remembred and taken notice of , is touching Political Government of Common-wealths ; which according to the divine story in Scripture , written for our learning , Rom. 15. 4. hath been variously changeable , in various ages and periods of times . viz. From Adam to Moses , it was in one kinde , even by Patriarks ; from Moses to Samuel , it was in other kindes , even by Moses , Joshua , Elders , Heads of Tribes , and Judges ; from Samuel , until the Captivities of Israel and Iudah , it was again in other kindes , even by Kings , variously promoted unto the Government by Gods designe , viz. Either elected by the people , or by descent approved amongst the people , or by conquests ; from the return of the Jewish captivity , until new Testament times , it was yet in other kindes , even by Princes , Governors , Captains , or Roman Deputies ; and the same judicial , penal Laws , of divine institution and enacting , did equally and respectively serve in one kinde of Government , as well as another ; for the preservation of life , livelihood , and liberty , in a due way of administration . So that such passages of Scripture , well observed and remembred , it may seem , That our Lord Christ is no more a friend to Monarchical Government , then to Aristocratical , or Democratical , or mixt of any of these . Moreover , let it also be remembred , That after the return from the captivity , when preceding Monarchy had ceased ( and yet Jacobs Prophetical prediction failed not , Gen. 49. 10. ) and the Government was changed through divine dispensation of times and seasons which the Father hath put in his own power ; yet such after - Government , did flourish and prosper greatly : And although the external pomp and splendor of the Common-wealth was not in all things so illustrious , as formerly at some times ; by how much a deficiency was of some special means and accommodations , as had been for the structure of Solomons Temple , and magnificent Kingly Palaces , &c. Yet the latter condition , both of the Temple re-edified , and Common-wealths posture , wanted not altogether their glory and encouragements ; yea , and in that which was most considerable , even spiritual dignity , and welfare ; it had the preference and preeminence , see Hag. 2. 7 , 8 , 9. True it is , when strange and sudden changes do happen in the state of Nations ; it is no great marvel , if mens spirits be much moved , and greatly troubled . If the good and grave Prophet Samuel , did mourn for King Saul in such sort , as he did ( and yet God himself did therefore reprove him , see 1 Sam. 16. 1. ) yea , when he was rejected from being King , for his disobeying God , and governing the people unworthily : It is the less to be wondred at , if the Scots , after a succession of 107 Kings , a total eclipse ensuing , or like to ensue , should be exceedingly moved in their mindes . But however it may be , may not the same reproof and complaint be applyed to them , as was to Samuel for his mourning for Saul ? when now a door of hope , as it were in the valley of Achor , is opened for the taking away of the offender and troubler of Israel , for the better fruition of just freedom . Sirs , ye are not ignorant what pressures and oppressions have been on your Nation , from sundry tyrannical persons , from generation to generation , whatever garnishing is now adays of pretended , glorious , Kingly remembrances among you . But for brevity sake , as the concernments have been latest , and therefore more sensibly affecting , mention shall be onely made of King Iames , and King Charls his son , principled by his Father , treading in his steps , and in some things , doing worse then all that were before him , as was said of King Ahab , see 1 Kings 16. 30 , &c. It seemeth therefore , it is now high time for you to call to remembrance those former days , in which ye endured a great fight of afflictions . First through King Iames his tyrannical oppressions , who was the notorious Covenant breaker , as your frequent sighing and groaning complaints , both in publiks and private , have spoken in the ears of the Lord , and of his people ; and he who did rend in sunder the Kirk of Scotland , as in his nonage , in a sullen and peevish fume , he rent of his Hanks head ; even as his Tutor G. Buckanan on that occasion , and throughly acquainted with his untoward disposition , sagaciously presaged . So wilt thou rend the Kirk of Scotland . The precious names of Master Andrew Melvin , Master David Chalderwood , Mr. John Sharp , and many , many other glorious Confessors ; together with the infamous Articles enacted at the pretended Assembly at Perth , 1618. do give full and pregnant evidence hereunto : Besides , the havock made of the Ministry of many , many hundred Worthies of the Lord in England . Secondly , through King Charls his oppressing and vexing tyranny , who fiercely assayed at the time of his Coronation in Edinburg , 1633. the introducing of spiritually poysonous means , for prevailing of Hierarchy , and superstitious Conformity , not so fully taking place there , as in England ; howbeit , he was at that time repulsed therein ; the Parliament at that time suffering aborsion . But his expectation being disappointed , and many Common-prayer Books , and other English superstitious utensils drowned , and himself in greater danger of drowning also ; he returned into England full of rage and fury , posting with great hast , even in four hours space from Berwick to Newcastle , which is fifty long miles ; where assoon as he came , his breathing himself was , in breathing out in a cursing way , threatning , and persecution , to the true religious Ministery ; not onely not conforming to Hierarchy , but conforming also , if any whit zealous Preachers , both in England and Scotland ; as some of Newcastle being present , did with grief of heart , report unto their friends . Ever after which time , he either by open hostility , or by subtil undermining imposture pursued that his malicious designe ( as many woful instances might be mentioned , if need required ) until when , there was no remedy , the sword of justice drawn out in England for his blood-gueltiness , gave a stop to the swift and violent torrent of blood , issuing from many many thousands of English , Irish , and Scots , which had cryed in the ears of the Lord of hosts for vengeance . And O that your remembring hereof , may be more and more effectual unto you , for your hearing the rod , and who hath appointed it for giving instruction ; if probably , ye may escape the danger of a giantly generation ; and if after such threatning storms , ye may safely arrive in the Harbor of wel-grounded Peace . To this end , observing the Lords proceedings , alluded unto Ezek 21. 25 , 26. above mentioned , compared with Mal. 2. 12. Ye may do well to serve Gods providence in the use of means , in becoming followers of our English Parliament , and in walking so , as ye have them for an ensample , who have also had the united Netherlands , in casting of the Spanish tyrannical yoke , for their example in obtaining freedom : A course approved and justified throughout all the Reformed Churches in Europe , contributed unto from the first , all along by the English , to this day in a special maner . And as touching the sound mindes of the Orthodox Theologues , expressing their sense of Scripture , according to Scripture : It is presumed , that ye do certainly like well what venerable Master Knox , and others heretofore , and of late of your own Countrey , have suggested and published , touching the lawful warrantableness of present necessary undertakings ; besides , what forraign Professors of Divlnity have written , and commended to the Christian world . Let the judgment of judicious and faithful D. Paraeus , in stead of many , suffice for instance , who was a man of God , highly reverenced and accepted in the Reformed Churches of Christ , and was evidenced , as otherwise by his learned and pious Commentaries ; so by his Letters , and advice , inserted in the Acts of the Synod of Dort , 1618. touching the five controverted Articles , debated and determined there ; however , his most approved and learned Exposition on the Epist. to Rom. suffered Martyrdom in England , being burnt at London , and elsewhere , by the tyrannical persecution of King Iames , for its opposing tyranny . This worthy man in his way of resolving doubts on Rom. 13. touching civil Anthority , in a second Proposition there , hath five Reasons ; the last whereof in special , from sacred examples and others , speaks fully in vindication of our matter in hand , whether the Reader is referred to see further . Object . Buy whereas it is vehemently objected by your Nations Commissioners , in their Papers , and otherwise represented to our Parliament ; and likewise it is suggested by your Correspondents of London Province , in a little Pamphlet stiled , A Vindication of the Ministers of the Gospel , in , and about London , subscribed with divers names , as if they had promoted the bringing of the King to justice , ( do they not blush in so speaking ? ) The purport whereof is , As if an unlawful and unjust course was used for the doing of justice , and judgment on the King ( notwithstanding all the blood guiltiness , which by you and them , was charged on him , and most substantially by witnesses evidenced , for the more compleat satisfaction of his Judges ; which proof also , had been publikely managed , had he pleased to answer to the Charge . ) And as if thereby likewise there were a notorious breach of the Solemn League and Covenant . Will ye be pleased to weigh and consider , what is offered to your view in the short ensuing Answer , tending to satisfaction and resolution . Answ. 1. Be it known unto the Objecters , whether Scots , or English , that at least some of the prime promoters , endevorers , and contributers unto the doing of justice and judgment on the capital Delinquent , and Delinquents ; are persons truely fearing God , exercising themselves , to have always consciences voyd of offence , towards God and men ; partaking in their measure , of all the properties and marks of true Church members , asserted in Psal. 15. And who have not forgotten God , nor delt falsly in his Covenant ; so that whatever cometh on them , they will not , they may not suffer their integrity to be taken from them . 2. Let all men know whoever they are , That Ministers of the Gospel , and people professing the Gospel , fearing God , have not been wont to esteem it , nor yet do think it any disparagement at all , to be zealous with a perfect zeal , against the crying sin of blood-guiltiness . Doth not the Moral Law expresly prohibit murther ? And doth not the Iudicial Law expresly direct unto the satisfactory expiation thereof , by putting to death the blood-guilty ? And is not Gods controversie with a Land , defiled with blood , 〈◊〉 judgment be executed ? Blood-guilty King Saul left unto himself , and doing execution on himself , 1 Sam. 31. 4. Had he been alive when inquisition was made for blood , by occasion of a three yeers famine ; he ought to have been put to death , as well as those of his bloody house were , because of his sinister zeal in slaying his servile subjects the Gibconites , see 2 Sam. 21. 1 , 2 , 6. David for his blood-guiltiness , in the exposing Uriah to the sword of the Ammonites , deserved death ; his own mouth conscientiously passing sentence : however , the One absolute Lawgiver , who might do what he pleased , according to the full Soveraignty of his own Will , exchanged his death for his childe 's at that time , see 2 Sam. 12. 5 , 12 , 13. All this the Objectors do know well enough , howbeit , they are someway transported to elude herein . Non tutum est ludere sacris . Cavete . 3. It is taken for granted , That the contrivers , urgers , and takers of the Solemn League and Covenant , did mean , endevor , and act , according to the sacred conditions of an Oath , prescribed in Jerem. 4 2. Thou shalt swear , The Lord liveth in Truth , in Iudgment , and in Righteousness . If otherwise , it is a taking of Gods Name in vain . An Oath may not be [ vinculum iniquitatis ] an obligation to sin . This plea the defendants have against the plaintiffs . 4. In the preamble unto the taking of it , it is expressed , That the end of the Covenant ( as a last refuge ) was the preservation of the takers of it , and their Religion from utter ruine and destruction . So that the six particular Articles of it , were intended and pretended to have a tendency to such an end , and not otherwise . Now such hath been the end , and hereunto have served the means of the defendants in this case . Let the adversaries judg , if otherwise apparent . 5. In the Parliaments Order of Septemb. 25. 1643. about the taking of it . It is required , That the Ministers who were appointed to tender it , should read it , and then explain it , and then perswade to the taking of it . This Order seemeth to imply , not onely a necessity of the explaining of it , but also a requisitness in so taking of it , as explained in its just sense , and latitude , and end , and not otherwise And this also is the plea of the Covenanters , honestly and uprightly disposed ; as all must needs acknowledg . 6. Whereas the title prefixed unto the Covenant , is , A Solemn League and Covenant , for Reformation and defence of Religion , the honor and happiness of the King , and the Peace , and Safety of the three Kingdoms of England , Scotland , and Ireland . The explanation must needs be , That such Reformation and defence , ought to be prosecuted , in lawful and just ways , and means , for the accomplishment thereof , and not otherwise . And in this sense , no doubt the faithful Covenanters have taken it . 7. It must needs be understood rationally , That the course for the due accomplishing of what is in the title , or more full expression of the six Articles of it , ought to have their mutual consistency , without any prejudice to any of the particulars ; whether they be absolute , or conditional onely ; whether they be primary , or subservient onely . Our Lord Christs vindicating of his Disciples , touching the keeping of the Sabbath , against the calumnies and exceptions of the Pharisees , see Matth. 12. 1 , 2 , 9. may vindicate the objected against , in the case in hand . 8. Touching the endevor Covenanted in the first and second Articles , it is charitably hoped , That all the takers of it , have complied therein , more or less , according to their calling , capacity , and opportunity thereunto . Every one standeth or falleth to his own master ; howbeit , it is most probably conjectured , That such Parliamenteers , and their adherents , who voted against the Concessions of the King , in the treaty at Newport , in reference to Religion and Covenant , as no just ground and foundation for a good Peace ; argued thereby much faithfulness to the Covenant . Ye your selves acknowledg , Testim . against Tol. pag. 12 , That those Concessions , if acquiesced in , were dangerous , and destructive , both to Religion and Covenant . 9. The third Article of the Covenant , in the first branch of it , touching , Endevor mutually to preserve the Rights and Priviledges of the Parliaments , and Liberties of the Kingdoms , must be understood of known and just Rights , and Priviledges , and Liberties ; otherwise , there must needs be a transgression of the Rules prescribed above mentioned , see Iere. 4. 2. Answ. 3. 10. Touching the second branch of the third Article , viz. To defend and preserve the Kings person , and authority , in the preservation , and defence of the true Religion , and Liberties of the Kingdoms ; it is to be taken notice of , That this branch is propounded and taken conditionally , and with limitation , viz. With respects unto the ends specified . Supream or subordinate Authority is ( custos utriusque tabutae ) the Keeper of both Tables . Now as the Governors do act answerably to the just nature of their Offices , they ought to be honorably assisted and defended ; but if they shall act contrarily , even tyrannically , then it may , and ought , be said , and done , unto them ( as just means , and opportunity do serve thereunto ) as Iehu said to Ioram , see 2 Kings 9. 22. 24. What peace , so long as the whoredoms of thy mother Jezebel , and her witchcrafts are so many ? And Jehu drew a bowe , with his full strength , and smote Jchoram between his arms and the arrow went out at his heart , and he sunk down in his chair . 11. Whether the fourth Article of the Covenant , hath not been endevored by our Covenanting Parliament , and their adherents , for discovering Incendiaries , Malignants , and evil Instruments , whoever they have been , for the hindering Reformation of Religion , &c. contrary to the League and Covenant , and for the bringing them to publike tryal , and to receive condign punishment , as the degree of the offence deserveth . Let the lookers on , yea , and your own consciences judg . 12. Whether the fifth and sixth Articles of the Covenant , are not likest to be fulfilled , if ye shall do and approve , as our Parliament hath done , and doth : Let the Reader understand . 13. Lastly , Let the Apostolical retorsion be reverently observed , and made use of , viz. see Rom. 2. 13. Thou that makest thy boast of the Law , through breaking of the Law , dishonorest thou God ? And likewise , the expostulation and conviction , used by Samuel against King Saul ; who boasted of his performing Gods Commandment , in bringing the Delinquent Amalekites to condign punishment , when yet he had spared King Agag alive ; so as he himself was necessitated to put him to death . O that that the mouths of unworthy complainants against miscensured Covenant breakers , who yet have not deit falsly in the Covenant , however calumniated , might hereby be stopped ; and whereas in truth , such bitter complainants themselves , taking the Covenant in their mouths , are deep in the breach of it , &c. The premisses duly weighed and considered , your faithful Remembrancer ( observing your worthy and effectual Admonition , in your Seasonable Testimony against Toleration , to the secluded Members of Parliament , pag. 12 13. And he taking noticae , how gracious ye are , not onely in the eyes of your Estates , and Ministers ; but also in the eyes of very many in our Land ) taketh encouragement and confidence , to stir you up , to exhort all those , in whose hearts ye are ingratiated , both in Scotland and England , to repent of miscarriage in any kinde , and degree , hitherto , and to set and prepare their hearts , fully to seek God , if yet every thing that doth offend , may be taken away ; and that so the grand work of Reformation , both in Doctrine and Discipline , may be no longer obstructed , but that a great door and effectual may be opened , there being so many adversaries . This is moved the rather , because friends do at least a little suspect ; but enemies do strongly charge , the sometimes subscribing and conforming Hierarchical Ministers , in both Nations , in too great a generality of them , that whatsoever pretence may seem to be of their being Covenanters ; as if they hankered still after Egypts garlick and flesh pots , under the deceiving and deluding notion of moderate Episcopacy : Sith there is such a tumultuous stir , because the Kings destructive Concessions were not accepted , nor he spared ; whose expressions sounded to the last breath , Episcopacy , Episcopacy . But to draw to a conclusion , Give your zealous Remembrancor leave , to represent in a word unto your affectionate , compassionate bowels of love to the brotherhood . What if your selves and brethren in Scotland , and by your advice , the Ministers of London Province ( together with others in some Counties of this Nation , ambitious to tread in your and their steps ) shall set all your hearts and hands , more and more , to understand and pursue , an holy and just way of brotherly peace , to be walked in , with those godly brethren that are otherwise minded , then your selves , in some lesser points of the Discipline , till God shall further reveal to them , whilst you that are perfect , do minde the same thing , and do endevor to walk by the same rule of Church-government , held forth in Scotland , and other Reformed Churches , and in our own Church now also ? Behold how good , and how pleasant it is , for Brethren to dwell together in unity , see Psal. 133. 1. Beloved Brethren , ye cannot be ignorant , That the Canaanite , and the Perizzite , even the Antichristian Papists , Prelatical Royalists , Malignant Hyppocrites , Blasphemous Hereticks , Pernicious Sectaries , and Prophane Atheists , are in these Lands , observing and making advantage of the strife betwixt holy Brethren ; to harden themselves in sinful folly against Gods ways , and to consult and take crafty counsel against his people , his hidden ones in the Land , and to cut them off from being a people , that their name may be no more in remembrance . O that in this case , the children of faithful Abraham , would say as he did to his nephew Lot ! We are Brethren ; Let there be no strife between us nor between our Pastors . Our Lord Jesus Christ , the head of his Church , and their pattern ; when he was in the days of his flesh , did suffer long and much those his Disciples that followed him in the regeneration ; albeit , he did not indulge them in their infirmities , but reproved them sharply on occasion , for their dulness in understanding , and for their perversness , folly , and slowness of heart in beleeving ; yet notwithstanding , he did not therefore reject them , but exercised wonderful patience towards them , instructing them with meekness , and all long-suffering , and doctrine : Yea , and he tells them , he gave them example , that they should do as he did . My good Brethren of England and Scotland , do not count it grievous to be called on to remember your guides , who have spoken to you the Word of God , even those good old Non-Conformists to Hierarchy and Superstition , who ruled with God , and were faithful with the Saints , when Prelacy and the generality of the reputed Clergy compassed God with deceit , if ye may follow their faith ; and being compassed about with so great a cloud of witnesses , ye may follow peace with holiness ; without which , no man shall see the Lord. I shall produce for instance , two witnesses onely , whom for their honors sake , I do make mention of , viz. Mr. Arthur Hildersam of England , and Mr. Alexander Henderson of Scotland , both of them of blessed memory . The one , namely Mr. Alexander Henderson of your own Nation , whose praise in the Gospel , hath been so great in the Churches abroad , and whose love so abounded at home , in all knowledg , and in all judgment , in the worst of times with you ; and in special , his most prudent and unwearied acting in the Assembly of Divines at Westminster , in England , in a time of need , till preproperous death put a period to his days : I refer the reflecting of thoughts on him , to your selves , who abundantly knew the proof of him , with what natural love he served you in the Gospel . He was a burning and a shining light to walk by . Be ye followers of him , as he followed Christ , in walking in love . The other , namely Mr. Arthur Hildersam , of our English Nation ; of him I chuse to speak in Mr. John Cotton of Boston his expression , in giving testimony , of him ; for his singular worth , see Epist. prefixed to Lect. on John 4. He was like one of the chief of Davids Worthies ; not amongst the thirty , but amongst the first three . This blessed man of God , as otherwise , and otherwhere , so in special in his Lect. 98. on John 4. August 27. 1611. handleth at large , and very effectually , ( not with inticing words of mans wisdom , but in demonstration of the Spirit , and of power ) the useful lesson for Gods people , viz. Not to reject or despise any childe of God , because of weaknesses , whether the infirmities be error of judgment , frowardness , pride , unthankfulness , slips in conversation , &c. Where he directeth likewise , unto the duties that are owing to them ; and that there ought not to be a judging for difference in judgment in Church Controversies , nor an estranging in affection , nor a neglecting means of reclaiming , &c. and there prescribing also requisite remedies in this case , Vid. ibid. O therefore , that such stirring , useful inferences , from heavenly doctrine ( by an Interpreter , one of a thousand ) might cause our hearts to burn within us , and sway us to vow unto the mighty God of Jacob , not to enter into the Tabernacle of our house , nor go up unto our beds , nor give sleep unto our eyes , nor slumber to our eye-lids , until such time as some blessed expedient may be found , and observed , for establishing truth and peace amongst Brethren . Now the Lord of peace himself , give England and Scotland peace always , by all means . Grace be with you all , Amen . Matth. 5. 9. Blessed are the peace-makers , for they shall be called the children of God. AN APPENDIX Humbly offered and submitted to the most faithful , prudent , and godly-zealous Patriots of the Honorable House of COMMONS , And of the English Nation , Tending to vindicate Some late actings and proceedings of the High Court of PARLIAMENT , and their puissant Army , for the promoting of blessed Iustice and lawful Liberty . As also the alteration of set days of Humiliation , and appointing of occasional . In certain short exemplary Observations , and present parallel applicatory Inferences grounded on some select Texts of Scripture . 1 Sam. 14. 36 , 38 , 39 , 40 , 43 , 44 , 45 , 46 , 47 , 48. 1 Sam. 15. 2 , 3 , 7 , 8 , 9 , 13 , 14 , 15 , 20 , 21 , 24 , 32 , 33. 2 Sam. 12. 1 , 2 , 3 , 4 , 5 , 7 , 8 , 9 , 13 , 14. Zech. 7. 3 , 5. and 8. 19. Rom. 25. 4. For whatsoever things were written aforetime , were written for our learning , that we through patience and comfort of the Scriptures , might have hope . Psal. 119. 133. Order my steps in thy word , and let not any iniquity have dominion over me . 1 Sam. 14. 36 , 38 , 39 , 40 , 43 , 44 , 45 , 46 , 47 , 48. Observation , I. 1. Paralel inference . KIng Saul had a due Soveraign Power , and Supream Authority over the Israelites , yea , over the chief of them that were of the Army or Souldiery , and accordingly did exercise the same , even as cause and occasion required , see Vers. 36 , 38. THe Parliament of England hath a due Soveraign Power , and Supream Authority over the Nation , yea , over the chief Officers of their army , and accordingly doth exercise the same , in giving the Army their Commission , and Direction , &c. This is taken for granted , as being many ways sufficiently cleered , see Master Prynnes Soverain Power of Parliaments . II. The people of Israel , yea , the chief of the Souldiery acknowledged King Sauls due soveveraignty over them , and loyally submitted thereunto , as indeed it became them so to do , see Vers. 36 , 40. They said ( once and again ) unto Saul , Do whatsoever seemeth good unto thee . 2. The People of the English Nation , yea , even the chief of the Army , and Counsel of War , do acknowledg the due Soveraignty of the Parliament ; and also do submit thereunto , as doth become them , and as indeed they ought to do . Thus much may appear to any ingenuous lookers on , both by the Armies Declarations , and also by their answerable conformity , in the variety of incident occasions . III. It is to be understood , that the dueness of Sauls Soveraign power , and the dueness of the submission of the people and 3. The due Soveraign power of the Parliament , and the due submission of the people , or chief of the Army , have their Consistency in the Rules and Directions contained chief of the Army was onely In the Lord and according to the Oath of God , and his direction , In giving to Caesar , the things that are Caesars ; and to God , the things that are Gods , see V. 45. Eccles. 8. 2. Matth. 22. 21. in the sacred Scriptures , under this limitation , According to the Oath of God , and In the Lord. Note . Lex inferioris non praejudicat , nec derogat legi superioris : that is , The Law of the inferior is not prejudicial to , neither diminisheth any thing from the Law of the Superior . Note . Reforming , and Reformed Christians do not , they dare not pretend or claim otherwise . Sith they have learned to search the Scriptures , and to prove all things , and to observe and hold fast onely that which is good , see John 5. 39. 1 Thes. 5. 21. Sauls guard did justly refuse to obey his unlawful command , see 1 Sam. 22. 17. IV. King Saul transgressed very hainously and odiously , in his devoting and sentencing his son Jonathan , most unwarrantably and unjustly to capital punishment , even to be put to death . Sith such sentence tended not onely to the extream damage , and prejudice of his son Jonathan , and subjects , but also the main violation of Gods Law , see Vers. 39. 43 , 44 , 45. 4. The majority of the Soveraign Parliament in those their Votes , asserting the Kings last Concessions , to be a ground and foundation of a good safe peace ; swerved both highly and hainously . Sith such his Concessions , if rested in , were evidently dangerous and destructive , as being contrary to the Scripture , and to the Solemn Covenant ; yea , and thus deemed , not onely by the Scots , as hath been formerly declared , but also by a great part of prudent , and pious Members of the Parliament , and the generality of the truly Religious in the whole Nation . V. The people or chief 5. Some of the people of chief of Sauls Army , having means and opportunity thereunto ( other meet means being at that time and on that occasion wanting ) did worthily hinder , and restrain Saul on very just grounds ( though not altogether regularly ) from such procedure against Jonathan , in his resolved way of acting unwarrantably , what ever might have been alledged by him against the people speciously , or pretended in case of Soveraign Perogative or Priviledg , see Vers 45. This course held by Azariah the Priest , and eighty Priests , ( being valiant men ) in their forceable withstanding of King Uzziah , in a case of emergent exigency , was approved , see 2 Chron. 26. 16 , 17 , 18. of the Parliament Army , having probable power and opportunity thereunto ( other punctual regular means , being then wanting on that occasion ) did prudently and worthily hinder and restrain some Parliament Members from entring into the House in that juncture , when destructive overtures in agitation , were in extream danger of too great concurrence thereunto by the plurality of Votes , had not such seasonable anticipation given a stop . Doth not extream necessity disregard and pass by lesser Priviledges , and subservient Rules , which otherwise might deservedly claim a sacred inviolableness ? Let the instance in the Text , Ver. 45. be well weighed , besides what is cleered by , Christ himself , Matth. 12. 3 , 4 , 5 , &c. Like as the Souldiers did well to cut off the Ropes of the Boat , and let her fall off , when the Ship men ( who were the supream Governors of the Ship ) were about to flee out of the Ship , to the utter endangering of the lives of all the Passengers , as the Apostle Paul did confidently advertise , see Acts ●7 . 30 , 31 , 32. So it may seem the chief of the Parliament Souldiers did well to hinder , and restrain at present from entring into the House , some of the Members ( who had they been in the House were of equal Authority Note . Events do usually make very cleer and sure discoveries and manifestations of the prudential and faithful manage of important expedient undertakings ; which in their present enterprisings , have seemed very dark to some . As it may easily be   discerned , by diligent observers of Heroical Actions , and of the generally received principle , Salus populi suprema Lex . in Voting with the rest ) whereas , if they had not been so restrained , or secluded , it was with most likely probability apprehended , that the majority might have swayed by Votes , to the extream prejudice , both of the Civil State , and Church Affairs . VI. K. Saul having been justly hindered , and restrained in his unworthy and pernicious designe against Jonathan , even by the chief of the Souldiers ; He doth notwithstanding , afterwards apply himself to act as became him according to his office , in the behalf of the Kingdom , and against the enemies of the peace of it , see vers . 47 , 48. And such his approved course , tended very much to the vexing of the common enemies , and the delivery of Israel out of the hands of spoilers , see vers . 47 , 48. 6. May it not be inferred hence , That such Members of the Parliament , as were restrained in that nick of time , from the opportunity of acting unworthily then onely ; ought notwithstanding to have applyed themselves to have returned seasonably , and gone on as formerly in the discharge of Parliamentary Authoritative power , and weighty employment committed unto them by the Countries , and Corporations , for which they were the Representatives ? Verily had they so approved themselves ( or shall any yet do so in a due way ) it might much have conduced to the publike good ; to the peace of their own consciences , and obtaining the Spirit of Glory to rest upon them . 1 Sam. 15. 2 , 3 , 7 , 8 , 9 , 13 , 14 , 15 , 20 , 21 , 24 , 32 , 33. Observation . I. 1. Parallel inference . SAul in his reign over Israel ( the Israelites having earnestly desired a Kingly Government , see 1 Sam. 8. 19. And having approved Sauls designment unto it , see 1 Sam. 10 ●4 . ) He in process of time had a special Commission , and imployment put upon him , even to execute Iustice on certain enemies , whose Ancestors had raised an unjust and unnatural war against the Israelites about four hundred yeers before , see Vers. 2 , 3. compared with Exod. 17. 8. THe English Parliament ( long , long desired , and longed for ; and now by the good hand of God providentially over-ruling , and it happily continuing to sit unto this day ) did in due time effectually and seasonably engage it self unto a faithful endevor ( as the cause of God , and his people required ) to restore the Nation to their Just Liberties , and to reform Religion , which had been withheld and depraved by Tyranny and Antichristian Hierarchy ( as is to be seen in the English Histories of Civil and Ecclesiastical Occurrences , ) yea , and bring notorious Delinquents to Justice , as the Parliament Remonstrances do testifie . And blessed be the God of England , who with such unspeakable , merciful goodness , hath visited the languishing Nation . II. Saul and the people , did in good part very vigorously pursue their Commission , in engaging and fighting those Amalekitish enemies , who had been such grand Delinquents against the Israelites : 2. The majority of the English Parliament , for some time after their first convening , did act strenuously unto the reforming of sundry grieoppressions , both in Common-wealth , and Church Affairs , engaging themselves many ways therunto ; yet nevertheless , afterwards But yet notwithstanding they failed greatly in their not executing impartially , according to the commission and trust assigned unto them ; in that they spared King Agag , and the best things , see Vers. 7 , 8 , 9. they fail'd greatly in unvoting their votings against future addresses , when clear and evident discoveries were of unsufferable , desperate tyranny ; yea , and at last in voting unworthy Concessions to be a just Foundation of safe Peace , which were indeed most dangerous and destructive , tending to spare the capital Delinquents , and such seeming best things , of a flourishing , vain condition , as in greatest likelihood would in short time , have involved into the former deep gulf of misery and ruine , and worse then before . III. Saul notwithstanding such his rebellious miscarriage against God , yet he professeth , and protesteth the contrary ; either justifying , or denying , or disguising , or exousing , or extenuating his sinister prevarication ; howbeit , he was again and again , effectually convinced thereof by the Prophet Samuel , see Vers. 13 , 14 , 15 , 20 , 21 , 24. 3. It is very much to be lamented and deplored , that many of the Parliament Members after their votings for the Concessions as a Foundation of good Peace ; and after the remarkable Occurrences which have ensued thereupon , even hitherto : they do yet notwithstanding justifie , disguise , excuse , or extenuate such their votings , whatever conviction is , or hath been since that time ; yea , and do hitherto seem to be well pleased in their pretended whole seclusion , which was onely pro tempore . IV. When Saul the supream Magistrate , had bewrayed a very great degree of unfaithfulness in his sparing King Agag from death ; yet the uprightness , justice , and 4. When the Majority of the Parliament failed in great degree , as hath been hinted already ; then the faithfulness , justice , and zeal of the lesser number , remaining , and sitting in Parliament ( who yet were a full number of constituting zeal of Samuel the Prophet , and Iudg , ( though of inferior Authority then Saul ) is singularly approved in his bringing King Agag to justice , see Vers. 32 , 33. Members of an undeniable Parliamentary power ) is highly praise-worthy in their appointing an high Court of Justice , for the due bringing of capital Delinquents to just Tryal and Sentence , for the executing of condign punishment upon them . V. Notwithstanding that Agag was a King yet his Kingship did not priviledg him to be above Law , neither did his prerogative exempt him from legal proceeding against him , see Vers. 32 , 33. Joshua , Gideon , and Jehu , were approved in their due executing of Delinquent Kings , see Rogers 53. Serm. on Judges . 5. It is a weak and unwarrantable plea for Kings ( if their Might do not overcome Right ) that their Kingship taketh them off from being subject to Law. Note . There is one onely , absolute , and independent Lawgiver , who is the King of Kings and Lord of Lords , see Isai. 33. 22. Jam. 4. 12. 1 Tim. 6. 15. Note . All grant that subjects may have the benefit of the Law against the King in case of Goods , and Lands , by vertue of the legality of the eighth Commandment of the Decalogue . And tryals in such case have been very usual in England . Why not much more therefore in the case of notorious blood-guiltiness , by vertue of the sixth Commandment of the Decalogue ? VI. Samuel did justice on King Agag being Iudg of Israel , to execute the sentence of God pronounced 6. The High Court of Justice erected by the Parliament , have justly sentenced the great and hainous Delinquents unto just punishment , against Amalek , which was neglected by Saul : That it might be also a terror to other Kings , that they persecute not the people of God , see Doctor Willet on 1 Sam. 15. 33. however such proceeding hath not been ordinarily ( means having been wanting ) used . That this course also may be a terror to the greatest personages , that they may not oppress , nor raise unjust and unatural war in the Nation . 2 Sam. 12. 1 , 2 , 3 , 4 , 5 , 7 , 8 , 9 , 13 , 14. Observation . I. 1. Parallel Inference . DAvid the King of Israel having highly and hainously transgressed in the matter of Uriah , the Hittite , see 1 Kings 15. 5. compared with 2 Sam. 11. 2. He was therefore , according to Gods direction , to be convinced and reproved of such his capital sin by Nathan the Prophet , see Vers. 1. 2 , 7 , 8 , 9. KIngs in all ages and times ( as well as others ) falling by occasion into scandalous and capital offences ; a faithful and impartial course of conviction and reproof , ought to be held with them by meet persons , as just opportunity may serve thereunto . The Law is given to Kings as well as to others ; and therefore they ought to know it , and be convinced by it , that their hearts may not be lifted up , see Deut. 17. 18 , 19 , 20. Hos. 5. 1. II. For the better and more effectual convincing David , the King , of his odious sin of oppression , adultery , and murder , God directed Nathan to take up a parable in his mouth . Sith in such way of expression , there was a special 2. It is Gods will that such persons , whom it may more specially concern , do hold the most effectual course , for the detecting and convincing grosse offenders of the vile and odious sins , they are tainted with ; whether oppression , tyranny , adultery , murder , &c. And in case of effectual course held , ( and efficacious vertue , see Ver. 1 , 2 , 3 , 4. see also Jothams Parable in such case , Judg. 9. 7. Yea and our Saviours most authoritative course therein , Mat. 21. 45. not prevailing ; whether by similitudes or otherwise ) the Delinquents shall remain untractable , and obstinate , they may certainly be left without excuse , see Hosea 12. 10. III. King David who had more understanding then all his Teachers , see Psal. 119. 99. And who was also a man singularly zealous , see Psal. 119. 139. He having now heard and observed a cleer eviction in the case represented in the parable of the implied Delinquent ; he even as right reason guided , gave this just sentence , That he was worthy to die , see Vers. 5. 3. Hainous capital Transgressors , whoever they are , whether high or low ; ought without any respect of persons , to be adjudged by the Magistrate ( sitting on the seat of Justice , and bearing the Sword ) to such corporal punishment , as the nature of the offence calleth for in its desert , whether death , or any other , see Rom. 13. 4. Note . There ought to be an unresistable force in Right Reason , to sway Judges to act according to it , see Acts 4. 20. IV. The general and indefinite expression in the parable uttered by Nathan , Vers. 1 , 2 , 3 , 4. Moving David on just ground , unto such his sentence , Vers. 5. is particularly applyed by Nathan to David himself , vers . 7. So as David saw it did belong unto himself , although a King as well as to any other faulty in such kinde , see vers . 13. 4. The Law and Minde of God , touching the capital punishment of the polluting , and crying sin of wilful murder , whosoever is the committer of it , yea , though he be a blood-guilty King , may not be by the Magistrate looked upon as one to be dispensed withal , see Gen. 9. 6. Numb . 35. 30 , 33. Matth. 26. 52. V. Gods sparing David 5. The unsearchable ways of the from death , and yet appointing the childe to death , see vers . 13 , 14. as it argued Gods absolute soveraignty , and indepency in doing what he will , yea , touching his Laws ; so it sheweth his just severity against murder , see Ibid. 13 , 14. one onely absolute Lawgiver , even the infinite , most wise , holy , and just God , ought to be admired and adored , see Rom. 11. 33 , 34. But the people of God ought to walk , and act , according to his revealed Will in his Word , see Deuter. 29. 29. Zechar. 7. 1 , 2 , 3 , 4 , 5. & 8. 19. Observation I. Parallel Inference . 1. IT was well understood by the people of God , the Jews ( unto whom one ly in the Old Testament times were committed the Oracles and Ordinances of God , as their singular advantage , and preferment , see Psal. 147. 19 , 20. Rom. 3. 1 , 2. ) yea , even by those Jews , who lived in the time of the Babylonish captivity , and newly after the return thence , that the divine Ordinance of Religious and Solemn Humiliation in Fasting and Prayer , on just cause and occasion thereunto , was very requisite ; and IT hath been well understood by the Reformed Churches in Europe , and particularly by the people of God in England , who heretofore lived under the spiritual Babylonish captivity ; that the sacred Ordinance of Religious Humiliation on just cause and occasion , is very requisite in New Testament times , as well as it was of old , even according to the New Testament doctrine of Christ , and his Apostles ; and accordingly they do exercise themselves therein . This may evidently appear to any that observeth the doctrine and practice of the Reformed Churches , and particularly , and in a special , and effectual maner in the English Nation , even unto this day ; as the accordingly did exercise themselves therein , see Vers. 3. 5. Dan. 9. 3. Ezr. 8. 21. Nehe. 1. 4. Acts of Parliament , for Fasting , and Prayer , in April 19. and May 17. do bear witness , 1649. II. The Jews of those times also knew well what were the kindes and ways of such religious Humiliation , in Fasting and Prayer , and answerably as the emergency of the cause , and opportunity served thereunto , they exercised themselves . 2. The people of God in England , do likewise by the patterns in Scripture , know well the approved kindes and ways of religious Humiliation in Fasting and Prayer , and answerably as any just occasion and opportunity requireth , and serveth , they are wont to set themselves thereunto , viz. 1. Publikely , as publike Authorised Persons ordered , Ezra 8. 21. 1. Publikely , as Parliament and Rulers do appoint and require . 2. Privately , as the Governors of Families saw it meet , Esth. 4. 16. 2. Privately , as Families approve themselves in England , above other Nations . 3. Secretly and alone , as any singular person saw fit , Dan. 9. 3. Nehe. 1. 4. 3. Secretly , as conscientious persons having ability and opportunity , approve themselves to him that seeth in secret . III. The Jews had likewise the prudence to discern what were special causes and occasions , that gave calling to such religious Humiliation . viz. Greater and more notorious sins , and evils to be deprecated , and more choice , and affecting blessings to be obtained , see Vers. 3. and the other Texes already quoted in Daniel , Ezra , and Esther . 3. The Reformed Churches in their doctrine and practice of Fasting , are wont also to insist prudentially on the occasions and causes noted in Scripture , to be observed in these New Testament-times , as way is thereunto ; and particularly it is thus in England . Many yet alive may remember , how since the time of Reformation in Queen Elizabeths days , Religious Humiliations have been observed on occasion of War , Famine , and Pestilence , invading more or less . Since Note . The current stream of Orthodox Interpreters , comparing Vers. 3. 5. chap 8. 19. with Jere. 5. 2. and 41. do conceive , that the special occasions of these four Fasts were . 1. The siege laid before Jerusalem , in the tenth moneth . 2. The taking of Jerusalem in the fourth moneth . 3. The burning of the Temple in the fift moneth . 4. The murder of Gedaliah in the seventh moneth . Now touching these conceits of the godly learned , The Observator acknowledgeth that those occurrences were very sad , and might well cause deep Humiliation to the Jews ; yet observeth , that there is not the least hint in any Texts of Zechariah or Jeremiah , or elsewhere in Bible , to fasten such assertion of the mentioned occasions , as the cause of such their anniversary monethly Fasting . The slaughter of King Josias , and captivity , in the third yeer of Jehoiakim , not long before , were most sad occurrences , and might justly also ( as they did ) occasion great mourning , as well as these four in hand : So that it is wished , that Interpreters would be cautious in their Expressions , and not be too bold in their Breachings and Printings , in asserting and publishing for current , that which the Scripture is wholly silent in . Who knoweth not , what mischief hath ensued by an easie receiving of Traditions ? the sitting of the present Parliament there hath been very much occasional Fasting required , even as floods of evils have invaded , viz. In the behalf of Ireland frequently ; in regard of unseasonable weather ; in regard of pernicious Errors , and Heresies , March 10. 1646 &c. Yea , the Parliament in their late Act for the Fast that was on April 19. 1649. do acknowledg , They have learned from the Word of God ; and the example of his people in all ages ; and likewise their own experience , the singular advantage of due occasional Fasting . And albeit , for just cause they have annulled the monethly Fast , yet at the same time they enacted a Fast in the behalf of Irish Affairs , to be observed on May 17. 1649. next ensuing . And blessed be God , that hath hither , so ordered their hearts , and ways , for the promoting of the true welfare not onely of England , but Ireland also . As for the Mourning and Fasting of the Jews , frequently in the time of seventy yeers captivity , which was so grievous , every one that observeth , may see there was cause enough , see Lamentations , Psal. 137. 1.   IV. Howbeit , God might approve and accept the Jews in their occasional Humiliation and Fasting , so far as the exigencies of the seventy yeers captivity did call thereunto , and as sincerity swayed in the manage thereof , unto just ends ; yet nevertheless , he seemeth to dislike and reprove the anniversariness , or monethliness of their four Fasts , as not being commanded nor directed unto by him , see vers . 5. Sith God required one onely anniversary Fasting and Humiliation , on the tenth day of the seventh moneth , Levit. 23. 27. and it onely peculiar to old Testament times : So that these such their set , monethly , anniversary Fasts , seemed in point of set-time to be a Will-worship , and humane Invention reproved in Scripture , see Isai. 29. 13. Col. 2. 22 , 23. And even thus Interpreters do gloss , on 4. Howbeit , God may have been pleased to accept a course of Fasting and Humiliation in the Reformed Churches , and more specially in England , in some set times of moneths together , and of late , for divers yeers together , monethly in the behalf of Ireland ; in as much as much sincerity might be in the ends and manage thereof in great part , whatever formality and undue carriage might creep in , &c. Yet nevertheless , the set-time of moneths and yeers , may seem to have wanted good ground . Orthodox Divines do condemn , as otherwise ; so in a special maner in point of set-time , The Lent Fast , albeit of great Antiquity , and of long use ; the Ember week Fasts pretended in imitation of these four monethly Fasts of Jews , Friday Fasts , and Eves of Festivities , &c. which Reformed Churches have therefore abrogated ; and in these our Reforming times , are totally abrogated in England , by Parliamentary Authority . The Scots to their high praise ( above other Churches ) in the yeer 1560. the first yeer of their Universal Reformation , abrogated all anniversary set-times for divine on Zech. 7. 5. The Geneva Note on Text there , is , That as the Jews were diversly reproved , so that such their Fasts ( for the set-time of them ) were invented by themselves . Learned Junius and Tremellius Annot. Summa redargutionis est ; Jejunia haec ( anniversaria ) vobis non imperavit Deus . 1. The sum of the Reproof is , God did not com mand you to observe such your ( yeerly moneth ) Fasts . W. Pemble in his Exposit. on Zechary , sets out at large such their Reproof for their set-time of those Fasts , Chap. 7. 5. Unto me , even to me . Such interrogation hath a vehement denial , That ( as otherwise failing was , so ) the time was not com manded by God. That which is pretended from these words of Calvin on Zech. 8. 19. — Non dicemus haec jejunia temerè aut perperam fuisse ab illis suscepta , &c. We shall not say , That those their Fasts were rashly or vainly undertaken , &c. If the scope and sense be candidly and ingenuously weighed , he pleadeth not in approbation of the set anniversariness of four moneth Fasts , in point of set , fixt , and unmoveable times : but of their being duly affected in a mournful deportment , expressed by Fasting , at the beginning of the captivity . It is well known , that Calvin was no friend to superstitious set-times for will worship . worship , save the Lords day , which is of divine Institution . See Re-examination of Articles enacted at Perth . 1618. sundry strong Reasons against observing set-times , &c. True it is , The pretence of the observing a monethly Fast in England , onely whilest the Irish troubles should remain , is more specious then the superstitious course of Papists and Hierarchical Conformists ( whose old Leven is not hitherto wholly purged out ) who set no such bounds ; but yet the pretence at best can be no other then what the Jews pretended for their set Fasts , during the seventy yeers captivity , see Zech. 7. 3 , 5. The Parliament therefore approving , and requiring occasional Humiliation in Fasting and Prayer , hath done well to enact the annuling of that monethly Fast , and in a prudential way to enact occasional Fasting , both in the behalf of Ireland , and otherwise , as in their Religious and Consciencious Wisdoms do judg the meetest . V. The Jews sometime after the first return of some of them from the captivity , enquire what was meetest to be done in point of their set Humiliation , vers . 1 , 2 , 3. And a satisfying answer is given to them , vers . 4 , 5. 5. Many godly zealots returned from spiritual Babylonish captivity , having had scruples , and made inquiries , touching late monethly Fasts ( who yet have been consciencious in observing occasional Fasts ) have now good satisfaction by the late Act of Parliament , annulling the monethly fasting , and yet enacting occasional fasting , even as occasion requireth . VI. The words of the Text in Zech. 8. 19. prophesying or promising joy and gladness , &c. instead of monethly fasting , do not infer an approbation of the four set monethly fast ing yeers after yeers ; Sith such just reproof was thereunto , chap. 7. 5. But they seem to infer that there should be a change of the state of future times , and that such as had mourned unfeignedly in a godly maner , that they should be comforted , see Psal. 126. 5 , 6. 6. The people of God of the English Nation , having sown in tears divers moneths and yeers , walking mournfully before the Lord , and exercising Humiliation in their measure , as cause and occasion hath required , and are still in such wise affected , shall finde to their comfort , That their course shall not be in vain in the Lord. The valley of Achor is given for a door of hope . FINIS . Notes, typically marginal, from the original text Notes for div A54505-e2950 Note . Note . 
B05971	----	The Quakers wedding, October, 24. 1671. Stevenson, Matthew, fl. 1654-1685. 1671 Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). B05971 Wing S5509 Interim Tract Supplement Guide C.20.f.2[90] Interim Tract Supplement Guide C.20.f.4[175] 99885018 ocm99885018 182844 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B05971) Transcribed from: (Early English Books Online ; image set 182844) Images scanned from microfilm: (Early English books; Tract supplement ; A1:1[91]; A4:2[176]) The Quakers wedding, October, 24. 1671. Stevenson, Matthew, fl. 1654-1685. 1 sheet ([1] p.). Printed for Rowland Reynolds, at the Sun and Bible in the Poultry, London, : 1671. Signed: Stevenson. Verse: "O Times! O Manners! Whither's Levy fled ..." Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Quakers -- Controversial literature -- Early works to 1800. Marriage -- Poetry -- Early works to 1800. 2008-01 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-02 Emma (Leeson) Huber Sampled and proofread 2008-08 SPi Global Rekeyed and resubmitted 2008-10 Mona Logarbo Sampled and proofread 2008-10 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion THE QUAKERS WEDDING , October , 24. 1671. O Times ! O Manners ! Whither 's Levy fled , That Law and Gospel seem Abolished ? ●he Red-Nos'd Dragon with his Complices , To Fundamental Truths Antipodes , That Coccatrice this cursed Egg has hatch'd And taught us worse than ever to be Matcht . They publish ( then ) at whipping-posts the Banes , And well I think deserv'd'um for their pains . But we can Marry now , hand over-head , And not have so much as a Form to plead . We are not now unto the Justice packt , ( Though then there was small Justice in the Act ) . But we can Marry of our own accord , Like Jack and Gill , but leaping cross a Sword. But against parties coupled on this wise , Westminster-Weddings will in judgment Rise , That they should stumble , and pretend such Light , They Marry wrong , and call 't a Marriage-Rite . The Libertine comes in the Levits room , And is at once the Parson and the Groom . He babbles like a Brute , and by and by , He takes the Bride , and goes to Multiply . The Bride ? I do recall what I have said , 'T is not a Bridal , but a Brothel bed ; They for Conjunction Copulative would pass , When the Conjunction a Disjunctive was . For having Lain together all their Life , They are , but as they met , not Man and Wife . And for a mitigation of their Cares , They may have many Children , but no Heirs . And , what a Marryed-Man could never yet , He may a Bastard of his Wife beget . For wanting Licence , and Certificate , He leaves his Issue illegitimate . The Sons and Daughters of the Common Earth , An Off-spring out-Law'd in their very Birth . What made , them Jews and Gentiles to Invite ? Sure they could never hope a Proselyte . How Heaven approv'd the Juggle ? you may tell When Thunder , Lightning , and a Tempest fell Confusion waited on both Men and Meat , Their Marriage , and their Feast , were both a Che●● A Wedding , and no Wedding brought before y 〈…〉 The Devil doubtless was the Directory . Some Hellebor restore 'um , to recant , This fordid League , and senceless Covenant . O that such Vileness should affront the Sun , Would make a Corner blush to see it done ! Whilst , almost mad as they , the People ran , To see a Sinner take a Publican . Steven 〈…〉 LONDON , Printed for Rowland Reynolds , at the Sun and Bible in the Poultry , 1671. 
A58352	----	Reflexions on marriage, and the poetick discipline a letter / by the author of The remarques on the town. Author of The remarques on the town. 1673 Approx. 133 KB of XML-encoded text transcribed from 111 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A58352 Wing R697 ESTC R3302 11951521 ocm 11951521 51447 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A58352) Transcribed from: (Early English Books Online ; image set 51447) Images scanned from microfilm: (Early English books, 1641-1700 ; 821:7) Reflexions on marriage, and the poetick discipline a letter / by the author of The remarques on the town. Author of The remarques on the town. [22], 198, [1] p. Printed for Allen Bancks ..., London : 1673. Reproduction of original in Bodleian Library. Errata: p. [1] at end. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Marriage -- Early works to 1800. 2006-03 TCP Assigned for keying and markup 2006-03 Aptara Keyed and coded from ProQuest page images 2006-04 Judith Siefring Sampled and proofread 2006-04 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion AN ADVERTISEMENT . REprinted the last Michaelmas Term , The Works of Francis Osborn Esq Divine , Moral , Historical and Political , in 4 several Tracts , Viz. 1. Advice to a Son , In two parts . 2. Political Reflexions on the Government of the Turks , &c. 3. Memoirs on Q. Elizabeth and K. James . 4. A Miscellany of Essayes , Paradoxes , Problematical Discourses , Letters , Characters &c. The seventh Edition in Octavo , price bound six shillings . REFLEXIONS ON Marriage , AND THE Poetick Discipline . A Letter , By the AUTHOR of the Remarques on the TOWN . LONDON , Printed for Allen Bancks , at the Sign of St. Peter , at the West end of St. Pauls , 1673. To the READER . IT has not only been the Fashion , but esteemed a Justice in every Age , to assist those Theams that have been run down by a Popular practice and contempt : Marriage appear'd so to the Author of the following Paper ; which suffers too much in the loss of its Veneration and Esteem ; had any more Dexterous , found that Generosity about them , as to have performed an act of so much Justice , they had prevented this attempt of the Author , who writes not out of affectation nor a busy humour . But it seemes the wits are revolted , and have taken imployment under a Tyrannick , and prosperous vice : whilst those who are best able to appear for so excellent a Subject , have deserted it , the assistances of meaner Persons , though they may want the applauses of Success , yet they lose not the Character of Kindness . And when others are strangly imployed in heaping Reproaches upon Marriage , and in ascribing disadvantages to it , whilst they affront it with their new Witt , and their modish Vices , nothing can appear more Just , then to vindicate it , by Recapitulateing those benefits that it has produced in the world : it is a witness great enough of its misfortunes , that it needs to be Harangued ; since its practicall Esteem and Veneration , had 'till now preserved it from the want of Elogies : but when it is reduc'd to that condition it is high time to erect it Monuments , whilst the world is so fast forgetting its Reputation and its Grandeur . But whilst the Author has attempted this , he must say in his own Justification , that he has only interessed himself in the Subject , without reflecting upon any that have procured it injuries : and indeed every Writer , should proclaim like the Roman , Pacem cum Hominibus , Bellum cum vitiis . 'T is far from his humour to show a disrespect of that nature to any Person , and as far from his beleif , that the way to reclaim others , were to expose them by severe Reflexions . they will do him an injustice who think so of him ; and equally traduce him , who should take his taxing the Crimes of some , for a Censure on the whole Community : he only designes to show the vanity and the fault of those who becoming enamoured on a fatall humour , must yet make their addresses to it in so strange a manner , as to impose it on the beleif and practices of others ; and in ascribing the concurrence of the whole Town to the efforts of a private Humour . We are well assured , that those vices have found impregnable more Persons then they can pretend to have Conquer'd . Though at the same time , since all Vice is progressive , and especially when it is pusht on , by so strange a confidence and affectation , it is but necessary to fix some Accusations on that Practice , whose noise and daring temper , may in time , make more considerable devastations in the possessions of that Vertue , which yet is left secure and uncorrupted . And the Author designes this Declaration not only as an excuse for the following Paper , but also as a Justification of what he has formerly written , in which he finds himself censured as taxing the whole Town with those blemishes , which he only affixed to the affected and imposing humour ; though he can esteem that reproach as no other then an Evasion and an Artifice in the faulty , since those whose innocence is assured , never concern themselves in any Reflexions which belong not to them . — Thus far I had written , when I received an Answer to my Remarques ; but it was neither with Trouble nor Surprize ; since I very well know , that it is impossible for the most modest Adversary to defend himself from the present briskness of the Town wit : which spares neither a Friend nor an Enemy : the trade of Poetry and Raillery [ must ] go on , or else all the Town wit [ must ] be starv'd . I received no disorder in the least from any thing in his Book ; only his Preface put me into a little heat , in which I [ must ] tell him , that amongst all the bad Company he beleives I have kept , I yet never met with any thing so disingenuous and ill-bred as his odious Epistle : and I can assure him , that I have given the World greater proofs then himself of contrary Impressions : but the anger is over , and I am his most Humble Servant ; and though he beleives me to be a Pedant , a Tutor , a Secretary , and Squire Clodpate . I will yet imagine him to be a great Wit , a Gentleman , and if he pleases a Person of Quality : for I alwayes find it more easy , as well as more civil , to give Elogies , rather then reviling : as for his design , it was brave , and not at all Dangerous ; for what could he do less , when he was perpetually egg'd on by a fair Lady who was resolved not to admit of his Courtships , except he appear'd prodigiously Ingenious , as he is otherwise sweetly accomplisht : she appearing of a Capricio , like that Princess , who would have refused for her Gallant , the handsomest man in Europe , if he had not been also at the same time , the greatest wit of the Conclave . I congratulate you Madam , in the choice you have made , of a Servant ; he has acquitted himself well of your Lady-ships Commands ; and I hope , when you have any others , you will not bestow them else where : but yet if at any time , you should request him to write your Life , let me beseech you , to forbid him to put an Epistle before it , for he has the worst faculty that way , of any Gentleman I know All that I shall say to his Book ; is , that it is throughout one great mistake ; and that first , in taking those Reflexions to be intended for all the Town , which were only directed to a very few Persons . And then to affirm that the words of Age , Nation , Town , Societies , &c. were General , since it is so plainly to be seen , by the Censure , and the Character , that none but a foole would have treated them in that manner : an Age , a Nation , a Town , in which are so much Learning , Bravery , and Vertue ; and particularly , those Societies that are by all the world honoured and revered , for those endowments the Gentleman has mentioned in them . All that I prosecuted was a vain and enterprizing humour , which having ( upon occasions apparent ) found amongst some of the Wits ; I after followed where it had took refuge in graver Communities , the former received the research , like those who are justly esteemed the greatest Wits of our Nation : but amongst the latter , it met with the Haloo , and the 〈◊〉 for the Country : this it is to have any thing to do with those Gentlemen , for my part I disclaim them , and shall hereafter be as unwilling to Note their Imperfections , as I have ever been to admire their sort of Vertue . Another great mistake is , that I designed Sir , T. L. for a Hero : what was intended in him , was only to show that a Gentleman who had arrived at all the perfections of a good Education , might live more prudently on his Estate in the Countrey , then to spend it in the Town , only on women , Playes , Garniture , and Fricacies : and this Gentleman knowes ( who must be a man of the Law by his frequent Quotations . ) That his Majesties Father of Glorious Memory , Commanded by Proclamation , all Country Gentlemen to reside on their Estates , and not to come to the Town , to Hero-fie in eating of Ragoo's , and Fricacies : and in short , next to those whose affairs lye in it , it is properly a place for younger Brothers , who may raise their Fortunes , by Armes , Letters , or Conversations . I think I have in these few lines , answered all that the Gentleman has Objected . There is only a great deal of Divertisment , Reviling , hard Words if not Pedantry too , behind : for which I shall say in the Gentlemans behalf , that as for the former , he endeavour'd to imitate the present mode of Writing , and he does excellently well for a beginner , and he may easily be excused if he has reach'd but few of those perfections required in that criticall Stile : and as for the latter , having to do with a Pedant , and a Tutor , he could not but forget that Civility and Respect , which without doubt , is ( otherwise ) naturall to him : and he thought it needless , to use any of the Lawes ( which he found not in his study ) of Writeing-Mascarade ; since he thought himself not at all obliged to show any respect to one in a Vizzard . But I resolve , for my own part , to be more carefull , and wish heartily his friendship and reconcilement ; and if the Gentleman , who has succeeded so well in Letters , should also make his applycations to Armes , if Sir , T. L. and his Tutor , meet him in the spring , on board his Majesties Fleet. I know that Person , will endeavour a friendship betwixt this worthy Gentleman , and his Mothers Secretary : but I would not willingly defer it so long ; but rather perfect now so Important an affair . Come Sir , you are out of humour ; I wish we might injoy you a little in our Country ; where you should have good entertainment , though you might not meet Astraea there , ( whose allusion you so unkindly mistook ) my Lady will treat you with extraordinary Magnificence , and her Secretary shall serve you with great officiousness : you shall Drink , Hunt , Hawke , Course , nay you shall stay on Sunday , and hear our Parson , who is an honest Gentleman , though possible he cannot Preach so Divinly as Maximin . I have now done with the Gentleman . I have only a word to say to the Town , and particularly the vindictive Ladyes ; as for any thing in the Remarques , I do affirm on the reputation ( with my Answerers good leave I would say it ) of a Gentleman , that I never intended it in the least , to impair the reputation of excellent Persons ; or the Conversations of the Town : and I hope no other will be guilty of so unkind a mistake , as to think I meant Age , Nation , and Town , any otherwise , then as they are frequently applyed to particular humours : Nay I will say further to prevent any other Essayes ; that the Remarques was in a manner Printed against my desire , ( though I will not accuse a Gentleman who had eat , and drank , and slept in an Inns of Court. ) And besides , that there are some things in it which were not my own . I know there is no Person of Justice and good Nature , but will be satisfied with this Apology : and as for others , I am wholly careless of their Censure . To Antonia . NOthing is more just then the Dedicating this following Paper to you : neither could any consideration oblige me to forbear it : and even whilst it seeks a shade , it yet desires so illustrious a patronage . What ever censure it receives in the world , will soon be forgot in the kindness you will shew it ; and the favour of so excellent a Person , will sufficiently reinforce it against all the assaults of custome and prejudice . And in the privacies where we now are , I may assume the liberty to say , we are the votaries of the neglected Theme ; and acknowledge the Divinity of that Altar which the Irreligion of the Age has abandoned : all our regret is the difficulty we have found in making that sacrifice , which is now esteemed the degenerate Devotion of the World. Though Vertue has lost its Traine , yet it receives the most obsequious respect from us ; and it has not been our hearts but our conditions , that have refused its conduct in the track of Ages . We are not yet become Atheists to a Hymen , nor deserters of a fidelity which is loaden with reproaches : Neither do we recount these things in a shade , because we blush to avow them in the Sun beams . No Antonia , we have deposited those resolutions in faithful assurances , which we would at any time be willing to lay out for so fair a purchase : in which also we have preserved our Vertue , like snow , that 's in cold houses saved from the Estive seasons of a rageing vice : the age has no propitious sentiments from us , nor do we valew the reproach of being singular in our vertue , the ancient Idea's , though the world may pretend they are faded , are yet more charming to us , then the gayness of their present Images : All their Paint and imbellishments cannot enamour us on these ; nor has the dirt they have flung upon the former , prevented us from admiring an unequall'd beauty in them . We have given them the Ascendant of our soules ; and they have fashion'd there that fidelity and justice , which will be for ever the ornament of our breasts : neither do those qualities appear less fair and agreeable to us , whilst their habilements are out of mode . Now the popular fury and practise has proscribed a vertuous love , it receives a protection in our hearts ; and we can boast , that it shall never be refin'd but with our lives : we are sorry to give it no larger a Territory ; and we would gladly lead it farther into the affairs of our lives : we are not stopped in th●se designes by the Platonick precaution , nor a fear to try our Idaeas by action : we have took other measures of a just and happy life : and prefer the example of generous Ages , before the fictions of Romance : t is not because we love their beautifull wanderings , that we are kept in a perplexing Labyrinth , and know not how to come at what we love ; Since it is not our humours , but our affairs , conceale the Clue . In the mean time , our inclinations and our wishes will appear a justice to that design ; and a respect to the memory of our Fathers : Nay , we rather see our selves deprived of some of the felicities , then cut off from the generuos interests of that State : we have erected votive Altars to Hymen ; and pay the more disinterested part of the Devotion : our Piety has nothing in it of Mercenary , whilst the mind is the only Devote . We have surpassed the Poetick Chymaera 's , by a truth that has out done their Fables ; and yet that passion which has equal'd their flights , shall ever keep it self above those loathsome places where they rest their Geninius : it is not grown giddy by the height ; nor will its flight ever become the Paecipice of its ruine . No Antonia , we have alwayes maintained the limits of Fidelity , and Iustice ; nor can we ever allow our love that fatal Sovereignty , as to be above the Laws of our Vertue . We have seen too much of their misfortune , who assist a Tyrannick Passion ; whilst they unhappily help it to acquire , a Felicity and Grandeur , to which it mounts on the ruines of their Repose and Honour : in our united hearts our Love has room enough to reign ; and the management of those just affairs will allow it no leisure for Ambition . I have entertained you Antonia , in a manner unusual : but it cannot appear unhandsome to the Age , since it is but to imitate their divertisments in Mascarade . And to the rest , it will only show a covetousness like to theirs , who hoarded under ground their Treasures ; esteeming that to be yet their VVealth , which they did not dare to own . And we have moreover , exceeded their felicity ; who have on wounded Trees , or Marble , saught an immortality for their Love : since we have now committed ours to more perpetual abiding Letters ; and though we have set it in a shade , and a Character unknown , yet we will expect that propitious time , that shall both reveal , and interpret it . REFLEXIONS ON Marriage , &c. I Did not think ▪ that when we entertain'd our selves with the little Modern Philosopher , you would after have demanded those things from me in earnest , which were then our divertisment : but since you have been so inclined , I obey you readily , both , as I should blush to refuse any satisfaction to a Person who has so grandly obliged me ; and also , as I have a repugnance to quit my declared opinions . But , I hope you consider , that you desire these things from a young man , who is uncapable of doing right to so great , and so important a Subject ; and one , who besides , can furnish the discourse with no experiences of his own ; and moreover , the distresses of that Theam , require the assistances of the most dext'rous and generous Pen , whilst it lyes bleeding in the armes of a barbarous Age ; who perfectly forgetting the respect it has received from all Generations ; and the brave assistances it gives to humane nature ; together with the particular obligations it has laid on themselves , are upon the point of finnishing its being in the world , without the least ceremony or shew of regret . Such a Prospect , requires the assistances of the noblest Pen , which can do no less then purchase to the owner the immortal fame of a Hero ; since Marriage is not now assaulted from the Ambushes of Cloysters ; nor from a lustful Fryer ; But by the fairest pretenders to generosity and nobleness , whose Protection have in all Ages been sought by those distressed Interests , which have fled from the fury of Pedants . Whilst I thus represent to you the importance of this Action , I shew you my inability to do it . But , since it is for the satisfaction of a Friend , I think your Ingenuity and candour are too great , to expect a sufficiency from a man he has not about him . Neither , can I believe , that you want any Motives to assist you in your just resolutions ; that condition appearing too lovely in it self , to want the imbellishments of Eloquence : besides the glories of the object you caress , whose perfections and accomplishments are so great , as hardly to be equalled within the compass of our Isle . And were there not as much of pride as inclination in the present humours , we might very well question whether the most hardy of our Gallants , did they every day converss with those beautiful endowments which She possesses would not willingly despise the glory of contemning Marriage for such an injoyment , and even be contented to be vertuous , rather then not be happy : this we have reason to believe would be their resolution , were they not strictly tyed up to the high Rules of their Ambition and Glory ; starving their judgements , whilst they feed their pride and affectation . Your design wants none of the following Arguments to justify it , nor to keep your reason from submitting to the fantastical definitions of the self-conceited Malmsbury Philosopher . And I must reminde you of one thing more ; which is , that as in Pictures , so in such considerable draughts of humane Interests and Affairs , there must still be wanting those graces and that lovelyness , which no Description nor Account can reach ; it being impossible for the glorious life to be rivalled by the sweetest Paint ; and we can only lay the colours , and a simetry of parts , whilst the beauty and the charm are above the reach of Pens . It will yet be necessary , to keep your thoughts together , to pursue a Method , and to decline the hunting-mode of writing now in use , of running Remarques here and there , as the fancy of the Author leads him : Marriage is our Theam ; and the justness , necessity , and advantages of it , the Subjects to be inquired into . It is now the opinion of those which will pretend to understand most , That the world has been fool'd in nothing more , then in an idle and a tame submitting to the fetters of Marriage , that some one , unknown to them , did most injuriously inslave so many Generations with this dull institution ; which did upon that account , lose the freedome and the vigour of generous actions , and miscarried in those Essayes , that would have shewed a greater bravery and glory of Minde . All Ages being left such imperfect draughts of Haeroick vertue , because the Genius was captived that drew them , which if it had known a just liberty , former Generations would have been as perfect as the present is like to appear . They think that if such a company of Hero's , had been born into these parts of the world , who had been free of this Clog , Europe had never sat so long slumbring with its Arms a cross , whilst the Turk plundered it of its beautifull Provinces ; but that its Moones had been Eclipsed by those , who with the quickness of Caesar , had ranged the numerous Regions of the East ; carrying their victories so farr upon the Traverse till they had found no day light to conquor by : but the World has wanted these Heroick flights , whilst it has been the impediments of Wedlock , that made it sit so long ingloriously still ▪ and to paint the Scenes of its adventures with so much imperfection and dulness . But when we shall find that the world has received not greater benefits by the Idolaters of Liberty , then from the votaryes of Wedlock ; and when it will appear that nothing is more just to mankind then that condition , we shall be able to return so criminable a Charge . Those Ages defind more prudently , and with greater moderation , who made not bravery of minde a Knight errant humour , submitting to all the risques of Fancy and Appetite ; the world has suffer'd by nothing more then in this useless noise , nor could there have been an act of greater prudence , then to put the shackles on this mad and wild Liberty , which would more then any other thing , have disordered humane Affairs . True nobleness and glory , is regular and managed ; and not like that Goddess born on the brain : an infinite number of benefits and publique kindnesses , sate long in Counsell how to define it ; nor have they passed its Character without many correctings and emendations ; they have drawn together different perfections ; and then tryed them all ( like Emmas Purgation ) by the vigour of humane affaires , our Ancestours conferred not their favours so readily , nor did they admit those into the family of Hero's , who were considerable only , for a peculiar wildness and frenzy of minde : the present managers of Genius's , may try their off-spring by their Poetick fire , but they ought not to do that injustice to their Fathers , as to affirm they adored no other light . They have introduced Chymaeras then , and have exploded excellent Realities , who have dislodged braveries of Minde from the circles of Marriage ; and with them they have rob'd the world of great advantages ; of which I shall give you a prospect in this following Paper . To oblige mankind , by an obligation sacred , and unalter'd , to the affairs and interests of one Love , was an act of that prudence and wisdome against which none can justly dispute : They could with no equity , have raised a Title to more ; since the Law of nature proclaims that [ Loving of one should be for one enough ] and that Sex must have been left in a condition wholly base and mercenary , to have took the pay of every Amour ; they would have set up a Tyranny in Love , which must have been the most cruel and insupportable of all others , because exercised on the best interests of Life . Marriage puts the world into Discipline , and a happy government ; incloseing the common injoyment , that none might lay claim to the portion of an other : had beauty , and the possession of that Sex , been left a prey to the Conquerour , and subject to be borne away by the most forceible courtships , mankind must have ever dwelt jealous of each other , proclaiming an enmity against all the World ; and have judged their power alone , a sufficient defence : but by the fore of matrimoniall Laws , and the allotments made us from above , we live in quiet and security with each other , who must else have stood perpetually on our guard , and secured what we had loved from the wandering Lusts of others , the world must have been perpetually involved in Quarrels ; since Love is more restless , and more impatient then Ambition : and whilst a charming object had many claimers , she must at last have yeilded to the Conquerour ; and not have gratified the passion of the most deserving , but the most happy , being without the exercise of that Empire which Halcion Lawes had gave her , that must have been wholly lost amidst the animosities of Rivals . Or if mankind had been wearyed into a more Friendly way of living , and yeilded that to indifference , which they pretend would have been the effect of Saciety : yet still the world must have lost its Glory to preserve its Peace : and like those despised Regions , who are therefore quiet because they bannish all things that would invite a Conquest . The use of excellent things must have been laid aside , and the World must have practised the wisdome of a prudent Consort , who disbands her beauties to cure the jealousies of a Husband . And as the great Cato urged the preserving of Carthage , to keep up the vigour of the Roman vertue which would languish when it had nothing to emulate ; so such an indifference , must have yeilded up all things of a generous concernment . Most actions of bravery and glory , receive a motive and originall from without ; and as we have seen , that all Ages have applyed themselves to those things that procured the esteem and the reward , Vertue presently fading , when it wants the Sun-shine of applause and emulation , and the showers of recompence : so no consideration of particular concernments in Love , and the studdy of appearing gratefull and accepted , had brought a greater dulness on the world , then a present reflexion can readily discover , neither shall we affirm a thing at all unjust , to say , that the world owes not inconsiderable benefits to a vertuous Love ; and that , not so much as it has brought upon its bosome so many Hero's , but also , as it made vigorous and strong the beginning of that vertue , which had possible sat down wearied with small acquirements , had it not been supported by a generous passion : a truth that has found more excellent experiments , then what are met with in foolish Romances . And whilst thus the excesses , and the indifference had done the world equal prejudices , what could be more propitious to it , then the moderation and the middle way of Marriage ? it removes on one hand what is violent , furious and Rapacious , and overcomes on the other a degenerate indifference and sloath : and as it is not our inclinations but their irregularity that makes our Crime , so every thing is happy in its moderation : thus the assistances of fire to the occasions of life are very happy and necessary , it is only dreadfull when it growes unruly ; we saile with pleasure on that Ocean , and trace its yeilding bosome with remotest wealth , from which yet we fear an inundation . So Love preserved in happy bounds by the institutions of Marriage ; its excellencies and advantages remain to the world , its childish and troublesome qualities are cut off by Lawes : ●its made tame and gentle , which would else have devoured the fairest concernments of the Universe : should the world be without the society of this govern'd Passion , it might want a heate to vigourate , and render serviceable all its parts , which must else have submitted to dull languishments , nothing then appeares more just then Marriage , since the love it cuts off and regulates , the world could not have borne ; and the love it manages it cannot spare , without parting with the foundation of its best Affairs : neither have any appeared dissatisfied with this conduct , but only the Bravo's , and Furioso's of Ages , who think that the satisfying of an ungovern'd appetite , is more important , then the being kind and oblieging to common nature ; whilst only such politiques as their own , can make it be thought expedient to destroy the good of the whole , for the unreasonable satisfaction of some in particular . The highest wisdome took the prospect of all the Species , and established what was the benefit and the good of all ; and not what might please the humour of some individuals , who starting up in particular Generations , and making a noise amongst those with whom they lived , could yet with no Justice , reproach the prudence that governed their Fathers ; with which they are displeased , through the capriciousness of their own folly , and not the defect of the precept ; which like Beds and Couches , are not to be accused , because they are uneasie to the Sick and distempered . We have found how prejudiciall the small experiment they have made of their new way , has been to the world ; they have practised on it but a little while , but yet , like bold Empericks , they have so altered and spoyl'd its constitution , that a long course of better experiments will hardly recover it ; they have boasted of their Skill and Dexterity , but those inconveniencies that they pretended suddenly to remove , they have opened into an impetuous torrent of peccant Humours ; and had not former times who submitted to the interests of Marriage , done more then they for the prosperity and good of the world , it had possible known scantier Allowances of health and tranquility : had the Genius of the Universs been fashioned by them , we might hardly have seen produced all those monuments of Vertue , Glory and Nobleness , which now are extant in those who are like to do nothing but satisfy their humour and appetite , and quarrel with those things they cannot minde : and the world ought to look upon them as no other , but such who in Countries lying low , let in the Sea upon them , to drown all the possessions of greatest Value ; thinking such an extravagancy sufficiently recompenced , by having thereby an opportunity , to row the small Pinaces of their fancyes , trimmed with the Flag and Saile of their Poetry , over the buryed magnificencies and honours of their Fathers . Marriage laid the foundation , and first principle of civil Society ; it was a Yoake for which the neck of innocence was not too soft and delicate ; and a condition governed by unerring vertue , had yet need of these allotments , as to the advantages and improvements of Society . And that which Marriage appropriated , was the first proclaiming of Mine and Thine ; the Earth was common ▪ and the injoyments of it had an undistinguished right , whilst the concernments of the Bed were sacred and seperate : and even in those natures , the most ruined and decayed , there are yet the remaines of this old inclination , which shew themselves in jealousies , and a desire to possess alone the fancyed objects ; and in all things else we can allow a sharer , but in the interests of our Love : conquest , repine , and violence divided the portions of the Earth , but nature seperated Marriage ; against which it is the highest crime to complain of so just an institution , and of such equal allowances . That condition through the Ages it has travelled ▪ has often met with those rudenesses and unkindnesses , as have made it suffer , and lost its respect , but if mankind would reassume that obsequiousness and observance which it ought to receive , we should find it again restored to all its former renown and veneration : that Institution , like Power , owes its glory to the respect is paid it , whilst every thing that is neglected , is by that scorn rendered cheap and contemptible ; and any disesteem which Marriage lyes under , is not from the inconveniencies that are found in it , but only arises from the incivility of those times that forbear to respect it : if some Persons would studdy to do it Justice , we should find it again with the same votaryes about it , and not like dethron'd Monarchs , without its state and unattended . Some not generous as they ought , have put affronts upon Marriage , and a desire of their reputations , have produced in others the fellowship of their crime ; scrupling not at all to share in their Vices , so they might but participate of their glory : these are the Factions bandying against Marriage , who loseth the memory of their Fathers , that minded nobler things , can think of nothing better then the most disingenuous and dishonourable divertisments . But I believe , I have said enough to vindicate the justness of Marriage ; and there is that in every mans mind that will assist the endeavour . As the principle which continues nature , is of all things the most excellent and generous , so that which makes the continuance happy and advantagious , must not be contemptible : the seeds of being in other Creatures are as powerfull , as Lyons and Tygers , who leave their young to inherit their quitted beings , and the Desarts where they govern'd : The Stag communicates to his Off-spring , his swiftness , and a long life , but the Rational beings , are not only continued in their kind , but in their use and glory by the disciplin of Marriage : and it has not only perpetuated Generations , and the variety of Ages , but conveyed along with succession the pleasures and the interests of it ; it has not only laid the foundations of vast and puissant Empires , of lesser Signories and States ; but rendered them usefull , civil , and excellent , it has given births to succesfull and flourishing Arts ; and not only fixed their constellations , but also pointed the circles where they shed their Influence , it has managed the high-Mettle , and feirceness of Witt , and made that easy to be governed , which might else have proved too unruly for them that used it . To this we owe the original and excellency of Learning , which has taught wisdom and civility to barbarous Nations ; whose wilder influence , like that of Comet , had pointed nothing but ruine and disorders to the world , had it not rose in the circles of Marriage . He was once rocked in the Cradle , whose Philosophy and Science , after travell'd to the confines of night and day ; who riseing in the sphear of Marriage , shed a quiet influence , over all that Land and Water knew . An indulgent Mother in her lap , first bound the tender head of a famous Conquerour , who after wore the Laurels of so ▪ many victoryes , conveying with her milk and her caresses , a sweetness that charmed the fury of his blood . Whilst Ambition , Warr , and Distempers still emptyed the world , Marriage supplyed it with other inhabitants , who took up , through the track of the same Education , the affairs and interests of their Fathers . VVhen by the death of some excellent Person , mankind have been deprived of great advantages and blessings , some others have rose up , and equal'd if not excell'd the vertue of their Fathers . When Countries have been widdowed and drooped over the loss of anindulgent Prince , they have had restored in a successour , the freshness of their wither'd joyes : and the designes of a vast Empire , left in an imperfect draught , has been finnished by the succeeding hand with all the beauties and imbellishments of Power . An increasing Nation , living too straight in narrow Regions , have under the conduct of some Hero , sought more commodious places , whoe 's generous designes have been so farr perfected by his successours , as to become one of the fairest Empires of the world : and it has been found , that mingling Nations , whose Lines have been perplexed with other communions , have never done any thing whereby to be renown'd : those places that have suffered incursions , where they have not bravely distinguished and united their own blood , have presently lost the sence and name of glory ; which sacred title of blood , has been the great motive to the most Heroick atcheivements ; how did the world behold and admire an invincible obstinacy in the resolutions of the Capuan , because he could not betray the glory of a Roman : the respect and dignity of blood , is preserved no where but in the Channels of Marriage ; and the Child only reveres the vertue of a just Parent . The sence of glory , not bounded in those sacred Spheares , had wandered till it had spent its influence , and fallen shot upon the Earth . Marriage holds the Idaea neerer , and inbellisht with that sence which makes it sacred ; Emulation sees it a far off , and viewes it only with indifference , to which the inclination is but fortuitous and uncertain ; but we carry it in our bosome , when we have received it from our Fathers . He that looks upon the four great Empires of the World , will find that they flourished then with greatest bravery , when they were most vertuous , and that their greatuess declined with their Morals : the Assyrian Empire was succeeded by the Persian ; which by its strange Luxuries and Effeminacies , became so easy , a Prey to the armes of Alexander , and by effeminate Ages , are no where meant the Uxorious , for they were ever manly and gallant , but those that gave themselves up to the dishonours of that Sex , when the Persian Empire was destroyed , he that put out its light , was too careless of preserving his own ; whose successes and a bold spirit , being all that was remarkable in him , found not in his Riot and his Wantonness , the leisure to think of continuing what he had acquired ; by which meanes that Power , being left without an Heir , but what was suspitious , and not respected by himself , the violence of its after Administrators , soon laid it low ; who shareing of their Masters temper , as they did of his Successes , were only the pursuers of a mad glory ; few of them leaving a name in Power , who had yet the possibility to have done so much to acquire it . After this rose the Roman , the best built , and supported , and of the largest extent : spreading the wings of its dreadfull Eagles over the face of the whole Earth , being the noblest and most exact draught of Power , that the memory of Man has known : its vertue was the most usefull and generous ; its Arts the most pleasing and excellent , and its Spirit the most persevering and great , that any times have shown , that were barely Vertuous , with its religious Respect amongst other things , to Marriage , and by the gravity of its Morals , it stood in a long succession , at once the terror and the delight of the world : all Nations , either courting its friendship , or trembling at its Armes , but when it was governed by such Princes as Nero , and Caligula , it yeilded to those Vices from which it could never recover it self ; but by little and little declined , till that greatness on which the world had waited , and which it had served , laid it self down ingloriously in the languishing armes of Austria ; where it remains , with none of its mighty Qualities about it ; and though in the times of Silla , and Caesar , it suffered much by Ambition , yet it had then still a remedy to equal the disease ; and whilst its peace was boldly assaulted by one Hero , it was as bravely defended by another : by which is easily raised a confutation of their vain opinion , who maintain softness and effeminacy to be the great security of a Nations Peace , since nothing can more discourage the attempts of the most skilfull vertue , against the p●ace of Kingdomes , then the Reflexions which it makes upon the vigour of those 〈◊〉 qualities . So Alexander despaired of Persia , whilst the Rhodian liv'd , neither has any Nation assisted an Heroick perfection to its own loss , since though some of it may be imployed ungratefully against it , yet it alwaies at the same time receives the effects of the others acknowledgement . If we should quit this great Ocean , we have traced , and take a view of all the lesser Currents of dominion , that have run through every Age , we shall find that Marriage was the Fountain from whence flowed that Vertue , which was assisting and propitious to them . But we will leave that stream , and open a prospect into the affairs of Learning , which as it has rose in times serious and modest , so it did only receive respect and incouragement from those ages : Philosophers governed Republiques in Greece , but they lost not only their raputation , but their blood in the effeminate dayes of Nero. Sciences never took birth but in grave and prudent times , whilst the scurrilous and wanton wit , was ever esteemed in idle Ages . In those dayes , Poetry and the looseness of the Theater , the debauches , and the excrements of Wit , were only valued and admired ; and they received Elogies and Laurels , who invented new wayes of Debauchment , or that could express themselves with the greatest smartness on Letchery and Extravagance : VVit and Beauty , have ever shared one Fare in the world ; when they are happily espoused to noble and illustrious Subjects ; or else given up to prostitution and dishonour ; neither have the lustfull Ages of the world dealt more barbarously with that blushing Sex , then with this virgin quality : and in how many productions transmitted from several times , shall we see the most excellent and vigorous fancyes , prostituted to the most base and detested Subjects , which infelicity they received from those times in which they lived , and they might have been more happy , had they conversed with nobler Theams . Thus the reputation of Learning , and excellent Arts have fell and declined for want of Estimation ; whilst all applyed themselves to those things that procured the fame and applause , nothing is since the corruption of nature so pernicious and extravagant as VVit ; neither has any thing done the world greater mischief then that quality : it has put Nations into flames , fil'd with wounds the bosome of the Church ; whether it has presided in Camps , managed designes in Courts ; or hatched errous in low-rooft - Cloysters : in all which places , the world has felt the smart of its cruelty : it has somtimes ruin'd by boysterous and bloody actions ; at others by softness and flatteries : it has wound it self into all Interests and Affairs ; and when it is not permitted to insult , to brave it , and to manage important concernments ; it conceales it self , by a peculiar subtilty and bashfulness , from whence unsuspected it ruines and devours : but this quality , thus pernicious and unruly , becomes much more sober and usefull in the temperaments of Marriage . And that which they call the dulling of the fancy , and the checking of the happy vigour , is but a casheiring of that madness , which all Ages have been bound to curse . VVhen the world was busied in matrimoniall Concernments , Learning opened it self in all the flourishes of a happy Knowledge ; spreading to Heaven its Branches , and through Earth its Roots : the easy and effeminate VVit , was put out of countenance by the gravity of that appearance , and submitted willingly to more excellent affairs , to gain esteem and reputation . Some men might have the fame of greater Learning , but the Oracle pronounced Socrates the wisest Man of Greece . And to come neerer our to times , where shall we find in any ages , so much sottishness and a dark ignorance , as in those , that first a●lowed the solitary lives of Preists , in which they gave a Proofe not of their continence , but their vices . Those dareing men , who with their inhumane Decrees , controled the influences of Nature ; and could at their pleasure stem the Rapid Humidity : which dull Subjects of their bold experiments , they deposited in Cloysters , those Stoves ( too many of them ) of wretched Lusts ; which by the practices of beastly Crimes , appeared no other then the Jaques of the world . In those Ages the Sun of Learning suddenly clapt in , and that duller day oppeared little better then a night of knowing nothing ; whilst the world seemed led by idle Phantasmes and foolish Illusions ; preferring dreames full of unprofitable Aenigma's , before the sentiments of waking ages . Those who were not serious were mad and unruly , those whose interests it was to appear solemn , were dull and blockish ; as if with the opinion , they had lost the learning of their Ancestours ; and justly were those times infatuated , that gave so great a wound to the noblest affairs of Nature : neither could so bold an injunction have dared to appear in times less dark and sooty . So that Learning seems only to have loved the society of Uxorious and modest ages , and to have received increase and favour from them . Marriage was moreover a modell of the after governments of the VVorld : the dominion of a Parent in his Family , is a true representation of the government of a just Prince , who is the father of his Country : men in this mirrour might have seen the agreeableness of Power and Empire ; and with better inclinations might become obedient to an universall head , whilst they plainly could perceive the advantages of order and subjection in particular Families : had there been no distinction in Societies , in which by the respect and obedience paid to some Persons , the advantages of Rule might be approved , men would never have been willing to have parted with the most extravagant parts of their Liberty , but all desires of Soveraignty would have been opposed as Injustice and Tyranny ; but by Marriage , and the issue of the Bed , men had within themselves a Lordship and Dominion , and the advantages of that evidently appearing , the intention of some excellent Person , and his desires to protect Countries and Provinces , and to be their universal Head and Parent , was not received with that aversion , as they must have been , had they wanted those advantagious Presidents : and I know not how to believe , that all the Dominions of the Earth were founded in absolute Tyranny : and that they had at first no design of the good of Nations , which was accidentall , and found necessary for the security and quiet of Power ; since it is impossible for any Country to injoy Peace , Riches , or Profit , without the superiority of some or other . Marriage drew the Idaea of Power , and imbellished it with those advantages that made it more pleasant to mankind , then had it been the rough draught of command , laid only in black and bloody Colours : with what abhorrance had they took the prospect of Dominion , if they had only seen it design'd by ambition , with all the furies of Death and Battles ; with a sullen and imperious look , having nothing about it propitious and affable , but ravenous and injurious : but in the frame of Wedlock , it appears friendly and obligeing , reconcileing the thoughts of subjection , whilst it flourishes in all the sweetness of security and profit . It represents to us , that the thoughtfulness and the cares of Rule , are not in themselves so excellent as the repose and pleasures of obedience , and he which injoyes his benefits secured to him , has rather what he should acknowledge with gratitude , then emulate in the industry and cares of his Governour ; who though he weares more splendid Titles , yet his watchings and his thoughtfulness , cover with paleness the tempting beauties of the other ; none would desire to rule , that see the Luxuries of Power cut off by Lawes , and presidid over by the wakeing designs for the common good : and like the Children of a Family , they willingly allow the Parent his command , whilst they receive a maintenance and protection . In shor● , it affords to mankind a convincing Proofe , that command and subjection are dispositions that may dwell together with great friendlyness and advantage ; and that the world could not tell how to be without their mingling Interests ; except not only all respect and decorum was thrown out of it , but also , every thing of profit and repose , and the thirst of all command took place . Neither has Marriage been less propitious to Kingdomes in particular , then to the whole world in General . Whilst it brought in the grant foundation of their peace and quiet . For this ( yet with no injury ) fixes a man to a settlement , and a contented condition of living , who if he should obey the force of no other arguments , yet the just consideration of his Family and Relations . would dispose him to peace and subjection : many men are sometimes tempted to be the instruments of fatall disorders to a Nation ; whilst they have nothing to suffer but themselves in the calamities of ill success : few are so brutish , as to have no regard to the wellfare of those they love ; who would by Treason cut from his Children a brave Estate , and leave them nothing but Poverty and the reproaches of his Crime to inherit : and we find that those who have ye● been misled to these actions , did dye with no thoughts more tender about them , then what were took from the calamities of their Children ; and though some have broke through all these considerations and have neglected their dearest interests , yet that dos not disprove the force they usually have upon our minds : 't is providing for those that come after us , which makes us industrious , and somtimes peaceable and vertuous too ; what man would not be shook , and feel some remorse in his defignes and projects of Ruine , that has a loving Wife leaning on his bosome , and innocent Children hanging about his knees ; but he that lives alone , what design soever he drives at , he receives none of these Regrets and Remorses , but setting all things in himself , cryes , let the world stand and fall with me , and we have good reason to believe , that the unmarried lives of the Romish Priests , have been the causes of great calamities and disorders in Kingdomes , who are entertain'd in all Cabals of that nature , like the Jewes in the Turkish Councels , for the peculiar aversion which they bear to the tranquility of Nations . Men who have too much leisure , and too little dependance on a common interest , will freely play away their own share in any Kingdome , by its ruine , whilst there are so many Cloysters in other places to protect and receive them : which appear the black Treasuries of fatal Events their Guardians and Superiors flinging about those kindled fire-Brands , to inflame the world , who if they had a Family , and an interest settled to mind , would with less facility be disposed to act the Papall designs ; and would take a great deal less pleasure in the disorders of Christendome . Marriage makes men look upon the peace and prosperity of the world with more concernment and delight ▪ then those do who care only for themselves and their present satisfaction : Nay , there is a peculiar wandering humour , and a disposition of unrest in the single life ; and whilst the thoughts have no certain aime to which to direct them , they are ever feeting and unconstant : and the wo●ld from shaded Cloysters , has seen emitted the most unquiet and restless Principles , whilst men dwelling in a perpetuall tranquility themselves , knew not how else to imploy their leisure , cursed from above , as lazy and unworthy , but by intangling and perplexing the affairs of the Earth : from these disguized men , have Empires felt Convulsions and dolefull Changes , which like fire disguized in Snow , insensible destroyed their peace ; whilst the veneration of their dissembled Sanctity protected them from the suspition of such devouring Principles . Marriage made men intent on the business of a Family , and endeavour to themselves that tranquility and repose which a just Government affords them ; because they may by those advantages injoy the contentments and the interests of their families . But the single life , is usually inclined to innovations and shiftings of Power ; because that variety whilst it pleases , it also injures none of those concernments bound up in a single Person : they may defend themselves from the wound aimed at a solitary breast , who could not so well protect the bosome of many ; which under the conduct of a just care , and affection , would partake of an equal tenderness . Whilst War desplayes its bloody Enfignes to trembling Regions , whilst it covers with the Menaces of many deaths the bosome of a Nation , what tragique Scenes are presented to the tender and affectionate , who whilst they are immortal in their own resolutions , yet dye often for their relations in cruel apprehensions ; and dread the roling Torrent , as bringing so unusual & so unkind a fate , in the losing of more lives then one ; whilst they indure a death , must be survived by sence . And for the other advantages of Power , which are union of mindes the Uxorious man opposes errours with the greatest force , & extravagancies ( those blandishing and soft destroyers of Nations ) with a passionate industry , because though he may himself withstand the assault , yet he fears their prevalency on those he loves ; those cruel opinions , that have set Nations on flames , and those Cyrcean vices that have charmed and devoured , have been by none so resolutely opposed , as by him who protects a Family from all their assaults . It afforded moreover to mankind , the honour and delight of a hopefull Issue : nothing was esteemed of old , more an honour then many Children , the issue of a lawfull Bed : the promising youth of a Child , returns a reputation to the Father ; and many men had been forgotten in the Histories of Ages , had they not been the Parents of Children , who were famous ; every Parent receives an honour from the Vertues , and the celebrated qualities of his off-spring ; t is a reputation to have been the roote that bare those Flowers , whose fairness and sweetness were pleasant to the whole World : and if one Age like an unkind spring has but weakly assisted the births of a Family , possible the next , has recompenced the defect by a double propitiousness ; causing that Race to be renown'd in the following Generations , that was not valued in the former , whilst all those Honours and Applauses , are not bestowed without a just Reflexion on the Parent that bare them : neither is the delight any thing inferior , if the excellent endowments of a Stranger are pleasing to us , ( as they doubtless are to every ingenious mind ) what must be the accomplishments of them , whom we have brought into the world our selves ? to be the Parents of those that may prove succesfull instruments for the good of Mankind , are blessings and contentments , not to be equalled by little things : and the actions of many men that have lived in the world , would have none of the Reputation they have yet acquired , if it had not been for the consideration of their Families : next to those interests which we owe above , nothing is so noble , so good , and so commendable , as to prosecute in wayes of Justice and Honour , the interests of our Family : in the pursuit of which has also been raised , all or most of the glorious Triumphs of vertue , Courage and Industry that the world has known ; at least they have on that account received a more excellent and valued name then any other Interests could have given them ; and who only for the flashes of a short fame , would with the hazzard of his own life , have alter'd the government of Kingdomes , have added remote as well as neighbouring Provinces to the tribute of his Throne ; who would have exposed himself to the various accidents of the Deep , and have sought unknown Treasures in Countries barbarous unconquered and untraversed , if he had not hoped to have left them as the Patrimony of his Family ? and thus on Death-beds , have great , as well as serious men , left such excellent instructions to their Children of keeping up the honour and reputation of their Names , as if the interest they should take in it remain'd beyond the Grave : Agrippina doted so much on the Imperial dignity of her Son Nero , as to cry out , Occidat modo imperet : let Me Dye so He may Reign . Neither have those who by rashness and ambition , fell into calamity , received more mournful apprehensions , then what they took from a reflexion on their Families . And nothing is more remarkable , then that Tragedy , which the wretched Gamester acted on himself ; to which he was transported by the torment of such Reflexions . Who sees not with an agreeable pleasure , his name spread and flourish in a vertuous off-spring , errected there by living Monuments to serve the immortality of Ages , whilst others have vainly contrived it , in actions of their valour ; or in magnificent Graves : the first slumbering in the imbellishments of History , where it is only admired ; the other is somtimes resorted to by the curious Wanderer , who observes the workmanship without appearing concern'd for the shaded Ashes : the noble Greek , who wanting Issue , was forced to adopt his Victories , to perpetuate his Name , knew well enough , that they were a barren and distressed off-spring , and which must be forced to live on the benevolence of Pedants , and the charity of Ages : whilst a Son might have maintained through succession , that glory in the Sun-shine of generous actions , which was forced to retire to a shade . Neither do they urge any thing important , who object the miscarriage of some mens Issue , since that is a precaution not at all allowed in the concernments of the world : and never to attempt for fear of a miscarriage , is a distrust only prevalent with the ignoble : if at any time the glory of a Race may be under a cloud for one Generation , it may yet in the next shine out with a charming lustre and brightness . That Parent is just and wise , who leaves the Principle , and Providence to fashion the increase ; and he takes the conduct from a better hand , who is unreasonably fearful of the Events to come : neither would any truly studious of the interests of Nature , and the advantages of an off-spring , impede both , by such vain fears . Who neglects the rich Voyages of the Indias , because some have suffered Ship-wrackes ? neither do any decline to reap Laurels in the Field , because they grow with Cypress . To be guided by the present just and pleasing inclination , and to leave the success to the conduct above us , is the only management can give contentment & pleasure to mortal men . Children are the most excellent way of pertuateing our memory , and to afford us the delight of seeing our selves preserved from a sudden forgetfull , and we may well submit to the satisfaction of such thoughts , without troubling our selves with future miscarriages . Marriage does also perpetuate the memory and dignity of vertue . It is true it somtimes happens that a Son is not only unlike his Father , but so different , as to be a shame and reproach to his memory ; but yet usually , the great qualities of the Parent live in the Children , having the advantages of their examples and instructions ; and at least , if their vertue is much the weaker , yet supported by the Fathers memory , it becomes strangely usefull beloved and respected in the world : the Children of some Men , who have been the Authors of great benefits and good offices to Kingdomes , have served many happy occasions in the world , who yet have had no great Merit of their own to boast off : nothing is so much idolized , nor respected by the generality of People as a mighty Name ; and a vertue possible in it self much the greater , found in a Person not famous , cannot yet do those things which the bare reputation of some others is able to perform : In the Civil Wars of France , the authority of a Prince of the Blood , could easily hush those commotions , & produce that obedience to Discipline , which all the courage , arts and perswasions of inferior Captains could never do . He that erects triumphs of Glory and Honour , does not only inshrine himself where he is adored , but sets his Posterity in a sacred place : and with his only Name , appeases the mutinyes of Armies , presides in Courts , and keeps the affairs of the world in order . How had the world suffered , if a Person , who by many generous actions became the darling of Mankind , neglecting to transmit a Copy , from so beloved & glorious an Original , had set at once , in his Being , & his Race . In antient Wars , Infants have been carryed to incourage Battles , thereby , with their unactive blood strangly animateing the veins of others . And it has moreover , been found to work much upon the disposition of humane nature , a kind of gallant affection , for the memory of some glorious Person , left to the guidance of a tender hand : such Efforts served the Race of the African , and the Gothick Hero : procuring to the world this , believe and benefit together , that he which leaves his vertue an Orphan , may have erected for it , the Hospitals of stately Tombs , and the Panegyricks of History ; but he that would have it lasting and usefull , as well as admired must leave it to his Issue , where in the active Torrent of generous performances , it may accumulate , the same glory and esteem it found in the dayes of an Ancestour , to be only admired is a barren advantage , to be useful and to be beloved , is what the truly noble rather covet : which is found in the vertues and good offices of our Race . Marriage did also inlarge the Sphear , and establish occasions of practical Vertue . He that is marryed has more campass , and a larger field of Action : he usually procures more benefits to the world , at least more substantial and better grounded ; he that is alone lives to this age , but he that is marryed ( by the force of imbraces causes ) lives to those Generations which stand next , the worlds last Calenture and burning fit . Pompey did not only fight himself for the Liberty of Rome , 'till he was its greatest and mighty Sacrifice , but left also those gallant Sons , who bravely endeavoured to revive it when faint and dying . The practical vertues that belong to this life , as they are more , so they are more considerable in the marryed State ; Speculation how ever pleasing to some tempers , yet if it be not altogether Divine , is a thing of little advantage ; especially to the world , and that is the measure of every excellent quality , the benefit of the generall world : infinite thinking , that designes no other advantage but the private satisfaction of him that is busied in it , is but an ingenious sort of idleness ; and moreover , the mischief the world has received by those strange opinions , invented by men who injoyed a perpetual Vacation from affairs , remain too great a reproach of idle Speculation : the thoughts of men are perpetually working , and wanting the entertainments of good and useful objects , pursue pleasant and agreeable Idaeas , that were never yet alter'd by action ; and which are equally unprofitable to themselves and others . But he that has the interests of a Family , to mind , and more substantial concernments then a name , which like the Camelion , lives on Air , bounds with those happy limits the extravagancies of his fancy . And the things he has to manage , consist in most particulars of the best vertue , & the most practicall advantages that are found in humane Society . How many glorious actions , and instances of bravery of mind , have took their Original from the calamities of a Parent , or the distresses of a Child ; & without doubt , the world had wanted the greatest part of its illustrious Presidents of vertue , had not the affections and tendernesses of these Relations , been the Motives and powerfull Inducements to them : many indeed , ( but unjustly ) cry out of Marriage , as a condition of care and perplexities , and celebrate single living , for its freedom and repose : but first , let us ask them , who ever found in a mortal State , that tranquility they have pretended to admire : perplexities and troubles have as well invaded the shades of the most quiet Recesses as the affairs and activities of Families : and who can shew us that condition of life under the Sun , that is even and undisturbed ? If Marriage has caresit has no more then other conditions ; Nay possibly they are more supportable in the gravity and charm of those concernments , then where they assault mad and wild humour , weary of every thing . But then let us tell them , moreover , that it has advantages , blessings , and societies that they have not attained : if they can shew us the life of some rude Philosopher , who in his retirements from the World , boasted of quiet and repose , ( though that has appeared not Gallantry , but Sullenness in him ) we can shew them many examples of glorious men , living not only contentedly , but admired and beloved in the tyes of Matrimony , spreading their useful qualities over the Universe ; whilst the Stoick has permitted his vertue to droop and wither , in the shade of his own humour : besides difficult and hard acquirements are the triumphs of vertue , that mind shines with no Lustreat all , which has not been brightned with difficult affairs , owing ( as the Body ) its vigour and strength to motion and labour . Moreover , the triumph is the sweetest that is purchased with the most industry ; the ambitious looks on those acquirments with contempt which are easily got , and loves the highest steps , because it is the hardest coming there . And such Motives have we received from above , to procure advantages to the world , that nothing relishes better to the mind ; nor is received with greater esteem and applause , then difficult Services : the Romans ever loaded those with Triumphs , at their return home , and erected them Statues , who had served the Common-wealth in the greatest dangers and toyles : so that to speak ill of Marriage , only out of a humour of repose and sluggishness , is to own the greatest reproach and scandall in the world . When they passed by the house of that great Senator , who retired from the gallant affairs of the Republique , and spent his time in a dreaming idleness , they use to say , here Vatia lyes buryed ▪ whom have all Ages allowed for Heros ? whom have they Deified and serv'd with Altars ? not the lazy and the speculative , not the boysterous and injurious , but those who applyed themselves to court humane Race with kindnesses and benefits : and they have met with the most lavish Elogies and Praises , who were the most lavish of their Blood and Abilities to oblige the world . Now he that acts with the multiplicity of Instruments , is capable of effecting more , then he that contrives one end ; how great soever the sufficiency of one man may be , yet he shines but with a solitary Vertue , without the erradiations of an off-spring : Neither has the Coate of Nobleness been perfectly blazon'd , but with our Issue . An excellent person may do much for the world with his own sufficiency , but he doubly obliges it , who in a Seminary of Heroes , is continually propitious to it ; & then as for the particular Exercises of virtue in that condition , we shall find them no where to have such powerful Motives : For whom was reserved the Conquest of Latium , and the foundations of an Empire , which Phoenix like , rose richer from the Ashes of Ilium , but for that Aeneas , who with so exemplary a Piety , bore his Father through the Flames ; by which he became more Renown'd , then Hector that defended , and Achilles that assented Troy. Rome once owed its being and its safety , to the authority and perswasions of a Mother , and that Hero received from his duty a temperament of mind , hard to be found in successes , and at the head of Armies : Neither could the present Conquest and Revenge , have so much served the glory of Coriolanus , as that famous Act of his duty ; nothing is so noble as the pity which presides on the power to ruine , and Rome had doubtless wanted its effects , had it not been inspired by a revered Eloquence . The Barbarian though no death unwelcome , but accompanied with the assassination of his Brother , and he could support without regret the company of his own fate , who would willingly have fled from that of his Relation . If the Poets have not framed artificially the Scene of the generous Corinthian , she owed all those charming Actions they have celebrated , to the Idea's of her duty ; neither was her Rival defective in the beauty and life of those performances , but only by the want of the ascendant : And there are infinite other Instances in the occurrencies of Ages that acknowledge particular Obligations to the Matrimonial Relations . It did moreover assist Mankind with a mind vigorous , and constant in its Circles . Virtue loses its lustre and strength , when it is obliged to wander in various entertainments ; Marriage gives the thoughts a Home , and an Imployment , that would else be traversing the ends of the Earth . Neither shall we find any men of a more manly Gallantry , nor a nobleness all of a piece , as amongst those who have been happy in this Relation , and great Lovers of the Interests of it : Some men may have exceeded in politick Arts , and in the Stratagems of Conquest ; but I very much question , whether ever any Age ( in the Heathen world ) brought forth any thing more excellent or more beloved , then the virtue of Pompey , and Brutus ; men not only Religiously prizing the Married state , but such as were blessed with the Society of those women , that for the returns of love and kindness were famous in every Generation . We choose Friendship , as a Field for virtue to reap advantages , in , and none but retired and trecherous Natures will be without the blessings of that ; but beyond all question , that Friendship is the noblest , bound in the surest Ligaments , and penetrates more the recesses of the Heart , that is commenced in Marriage , then any took up on other Scores : Some are pleased to cry down that Sex , as foolish and unfit for the conversation of men ; but they seem in that too much to overvalue themselves , and to set strange prizes on their own worth : what if there are not sound women , whose heads are filled with the crabbed notions of Philosophy , who have no great insight into insignificant and unsociable Arts , the knowledge of these things could constitute nothing but barren and ridiculous friendships ; that which is more generous , more pleasant and useful , is as well to be found in that Sex , as in our own ; who that is wise , expects in this Relation , a jumping of Knowledge and Capacities , or an agreement with all our Chimera's and Punctilio's , is she unfit for that society , who cannot chop Logick with the Scholer ? that cannot please the Historian with giving him an account of the Original of Empires where the Sun rises , no● the affairs of Kingdoms , where the Sun goes down , or that cannot name him the Fields where have been fought famousest Battels , nor tell those Conquerors , that there swept into their Lap , the mighty stakes of the worlds Monarchy ; or that though she can love as well as Portia and Cornelia ; yet they cannot recount him the particular Gallantries of those Roman Ladies , they must surely make a very fantastick Standard , who measure the fitness of that Relation by such an odd agree ableness : Humane Race is to be supported and rendred happy by a substantial virtue , and not by little Punctilios and affectations ; It has been such Whimseys that have lost the excellent affairs of the world , and men placing their contentments in such idle likenesses , have neglected , to pursue what were the most , useful concernements of humane Life . Nature has set out the measure by which that Sex is found fit for our Society , which consists of something more important then the pleasing of our vain humours : the Interests of the world were at first common , and men intended the good of the whole ; but the envy , the capriciousness and sullenness of after-times , made infinite inclosures , and men laid out all that stock on the little portions of their sa●y , which should have been imployed in the publick Banke of the Universe : And whilst they have pretended to refine humane Society ; They have made its profitable Affairs evaporate into nothing ; neither have they left any thing of those grave and prudent Interests ; but some wild and thin Idea's , which they have in sport , hunted through the barren Regions of Philosophy , and along the fairy Traverses of Poetry . Marriage has also appeared excellent for the education of Mankind , which was the next thing important to his being ; without that , as his Affairs now stand , he had come into the world an Extravagant , abhorring Laws , and the Regularities of Society , and his Reason rising at an Age after his mind had been rude and barbarous for want of discipline , it would not easily have been able to subdue the wildness of his youth : Nay , all its performances , had been but ill and imperfect Draughts , whilst it wanted compleated Images and Idea's to draw by , its natural propensities would have designed something , but the world cou'd never have known what to have called it ; but Marriage has been in all Ages the Repository of discipline , and excellent Idea's : in its School , they are not only taught but revered ; heat is learned modesty , respect and subjection , affectation and stubbornness are betimes cashiered , the fleeting and inconstant fancy directed to an aim , and kept steddy by a peculiar authority ; Marriage is the Garden where the Flowers of Youth are preserved in their freshness and vigour , whereas the open discipline of the world is like the rudeness of a desart , where they grow wild , and neglected , the sense of shame , and the fear of vice are preserved under this management , and influenced from this lower Sphear , whilst the general defection had made them difficult to be seen above ; but besides , this condition has laid an Obligation on the Parent , to look after the Education of his Children ; and if there had not been such an instition , in which , it was both our duty and our reputation too to look after our Issue , the Children of many had been neglected , and perished without a name , or any considerable acquirements ; but now , those persons who have strangely overcome , and worn out the impression of what they owe to God , and their own affections are yet so careful of their reputation , and the esteem of their Race , as to Educate their Children in those ways by which they may be capable of serving the Common-wealth , and live with credit ; had not Marriage been instituted , when the lustful youth had satisfied his appetite , 't is likely he would have abandoned the wretched Mother with her Infant , to the incoumers of various sorrows , and the Children of the great and the Noble , had been Rocked in Cottages , and all their dayes followed the Plough ; but now there are sacred Channels cut , in which one stream of peculiar and distinguished Blood , perpetually runs from one Generation to another ; and we find , that even the most extravagant and voluptuous , are yet careful of that current ; using all the industry imaginable to make it noble and imbelished ; thinking it not enough to continue their greatness , but their virtues also ; They endeavour to fashion and to sweeten youth , that it may be grateful and accomplished , when it comes to be opened in the Affairs of the world , to this purpose are the severity of Chastisements , the variety of Instructions , and the representing of differing Examples ; not only those that have rendred virtue fair and agreeable ; but such also that shew a loathsomness , a degeneracy and abhorrency in vice , by such variety of Wayes , fashioning them into the habit of excellent qualities ; which performances have set so many accomplished Persons into the world , who if they had met with Parents less careful , they might have missed that esteem and veneration which Ages have paid them : It is true , that the force of a Genius sometimes supplies the defect of a Parent ; but where they both assist , are the most excellent pieces of humane perfection ; and though Nature often does much , yet we many times find , that those persons are to seek in the turnes of Humane Affairs , and in the artful Traverses of Glory , who have not been very well furnished with great variety of Images : and from hence has rose the defect that spoil'd the whole frame of an Heroick virtue , design'd by some persons . In some Men we have observed a strange assiduity in the quest of glorious Atchievments , whilst yet a diligent Reminder , will see more of affection and earnestness , then a handsome dexterity in that pursuit . There is a sleight in all Humane Affairs ; which though Nature may sometimes happen on it , yet can never hit it with so much certainty and success as Art ; and hence it is , that a great draught of an Heroick virtue is fain to be taken from so many , because no one person appears furnisht with all those various Colours . Some men have excelled for the number and Art of their Conquests ; but the world has seen them subdued by a power from the Rostra . Achilles's Shield was after won by a virtue , different from that in which its owner excelled : the crafty Italian , with his single Conduct , wound about the bravery and vigour of the French Affairs , which perfection in any endowment , has arose from a happy Education , meeting with a good Genius , and where it willingly declines an accomplishment , it yet submits to the force of the discipline . So that to Marriage the world ows the Education of Mankind , and by consequence their fitness and usefulness to Humane Affairs , which is a great advantage , because the security of having our Issue well educated , is thereby established , and that care taken for the coming Generation , which our fathers had of ours ; which is so important a reflection in the Series of succession . Marriage did moreover prevent the inconveniencies and extravagancies of a rambling Love ; for what disorder and distraction had there been in the world , if an impetuous and lawless appetite had been subject to no Conduct ; but that the fancy placing it self upon any Object , had presently transported the owner to all manner of violent actions ; To serve its mad desires ; Cities had been consumed to Ashes , Houses left desolate , or filled with groans , only for the ravishment of a beautious Prey : The Affairs of the State had been neglected , or readily wounded for the acquirements of an idle Love , for such is the violence of that Passion , and such its extravagancies , when it is taught no moderation by Religion , and excellent Laws : The power of Conquest had been a sufficient Title to the Objects we had coveted , and we had felt no remorse , to have taken them from between the Arms where they had spent many years in endearments of Love : No Nation could have flourished , nor have been successful in its Affairs , if a wanton Flame had thus consumed the manly temper and vigour of the Youth ; or if their passions had not transported them to such violent Actions , yet the gentlest concernments of those Flames , had made them uncapable of serving the Commonwealth , and the Interests of Humane Society , and what with running to publick Houses of Lust , the contriving secret Cabals , and private assignations , the Animosities and Jealousies of Rivalship , the prodigality of amorous addresses , had took up all that time , and bafled all those advantages with which they should have serv'd their Generations : Whilst they had followed these designs , ill humour , restlesness of the thoughts , and inconsiderate Actions had been the necessary Companions to them ; therefore there was great wisdom in that Law amongst the Jews , that none should live unmarried after such an Age : All wise and prudent Governments knew they should have little Order and less Industry , where the affairs of an idle passion possessed the Hearts and Heads of their Subjects . Marriage more inclines the mind to serious and necessary business , then the wandring Lusts of Stews and Concubines ; and even in those Countries , where Poligamy and many Loves have been allowed , the serious and the wise are grown weary of their liberty , as producing those distractions , which unfit the mind for other things ; Neither would the disorders of that passion have only been injurious to the present times , but have extreamly wronged posterity ; which we may perceive by the Extravagants of this Age , who live in a strang neglect of those that come after them : They care not what becomes of the next Generation ▪ so they may Riot and live voluptuously in this ; they have received by succession a travelling Interest ; which they are to transmit downward , it being to journey through all the Ages of the world , but by their Extravagancies and excesses by their new wit , and their modish vices , they forget its affairs , they affront its gravity , they stop its progress , and it is like to be known by after years with less esteem and veneration ; and this is that Age which is like to be branded amongst all the Lustres of succession , as the most disingenuous that ever was , who have answered the Remonstrances of the worlds important Interests with Rialdry , and a lasciviou Song ; they have affronted them by the most unworthy practices , & gave them to understand , that the divertisements of Drolls and Buffoons were more valued by them , then the gravity and prudence of their Fathers : and these sottish incounters appear the consequences of the neglect of Marriage , by which the bosom of civil Affairs has received those wounds , which the dexterity and skill of coming Ages will not easily Cure : that neglect and lightness , that preposterousness and inadvertency in our concernments , as have brought upon the world so much disorder and inconveniece : No man makes it his business to be serious in any thing , but to railly with diversion and mockery , even his poverty and want , which are all deplorable effects , of that injustice that the present times have done to Marriage . In fine , that condition has applied the minds of men to that industry and care , which as they have contributed to the peace and the repose of the universe ; so they have produced those excellent things , that became pleasant and dear to humane Race ; the productions that have been besides it , were rather for splendour then use , and a gay show , without the company of real profit : The world has been diverted with pleasant Idea's , with a fair arrangment of amiable things ; but the performances of this condition , have exhibited what was useful and necessary . The wanton humour , and the airy fancy may be pleased by the solitary Hero's , but the uxorious have intended the good of mankind ; and if we diligently survey the Interest of the world , we shall find them fitted for the Society of the married life , and that they must receive a stop and a prejudice by the introducing of other concernments ; the constitution of them must be changed , and a new habit introduced , before the world can look well under the practice of different opinions : How happily it has succeeded with these Experiments , what it has come to under the Discipline of such a practice , will sufficiently appear , by looking backward ; the Powers it has established ; the mingling Interest it has confirmed ; the mutual stock of benefits it has setled ; and the great tranquility of all things ; sufficiently prove , that nothing could have been more propitious to the world then that condition : Neither does it serve less effectually our particular Affairs ; if we look beyond the contentments of a present and a fading appetite to those which arise from a long succession , stretched with esteem and reputation : to live when we are dead and gone , in a happy issue , is much better , then only for some Moments to be renowned , to set in the Circle of Marriage , agreeable Objects always to entertain our affection and our thoughts , is much happier , then by the little Artifices of time , to be ever subject to delusions ; who does not , that pretends to reason , take more pleasure in managing the Interests of a Family , and a lasting name , then in humouring a short lived inclination : and such Affairs have happily assisted the virtue of many persons , who thus diverted an injurious leasure ; and as the Poet ascribed , the effeminacy of the Greek to his idleness ; so the want of a just Interest to manage , has brought in most of those inconveniences that are found in the world ; and that pleasantness and gayness , which is childishly called good humour , so much idolized in the single life , what is it but a trifling and strange impertinence ! a thing without all conduct and prudence , and after the follies of youth are over , even insupportable to those who have the most admired it : All excesses in nature usually produce the other extreams ; so the most aspiring Monarchs have often turned Fryers , shrouding the glories and lustres of Regal Majesty in the Sables of a Cloyster , and men excessively voluptuous , grow strangly neglectful and solitary when they are old : What judgment can we pass on this , any otherwise then that they lavishly spend the prudent stock of Nature , which becoming bankrupt by excessive practices , they are after forced to yield to those humours , which speak the wants and poverties of Nature . Marriage is suited to the just temperament of things ; whilst the other practices consist in those excesses that exhaust and debelitate nature ; which like ground too much used , grows languid and unfruitful , the mediocrity is that which was designed in the Affairs of the universe : And he who takes them out of that Channel , makes them overflow all things of prudence and advantage , neither will they be any longer useful and excellent when they grow irregular : It is enough , that by the allotments and discipline transmitted to us , we may live with solace and advantage ; but if we neglect those Rules , we can expect nothing but disorder and confusion . Marriage has hitherto defended the Interests and the repose of the world from an extravagancy that in all Ages has endeavoured to assault them : And whilst Mankind grow weary of so brave and successful a defence : It is well if they find out another equal to it , though it is very much to be feared , that those little Arts on which they rely , will soon let them see the errour of that fancy , when they must call to their assistance a greater force , then what their Poets , or their new Philosophers can bring them , and the sad effects of this gayness , and those Chymera's , will easily be resigned for the other useful and practical seriousness , then their modish humours , their refined and elevated fancies , their careless and unaffected fashioning of things , together with their couragious and profound searches into Nature , will appear the sleights of those Empericks that have undone the world , and if we shall not be capable of so much repentance as to curse our selves , our posterity will do it for us , for sending them into the world , rather fit for Hospitals , or for Bedlam , then the Affairs of a just and happy life : To whom the good nature of their fathers , for being so easily abused , will appear a horrid crime to their Issue , whilst they take to themselves what they called a wild pleasure , but left to these a serious smart , and they must apply themselves to that Marriage , that was injured and affronted by their Fathers , which can only free them from the Tyranny of those practices , to whom they had given the Dominion , whose novelty and great liberty so far prevailed upon them , as to forget their Obligations , and their own Affairs , and without any remorse to see Sacrificed the being of many Families , and the prosperity and contentment of others , whose wasts and ruines declare by whom they have been plundered ▪ Neither will that fantastick Discipline , under which they foolishly endeavour to put their extravagant practices , bring any security and benefit to the world , which besides its standing on an unjust foundation , can reach to nothing but a security from Bravos . Marriage knows all the Traverses and Turns of Humane Affairs , and stands on a foundation of Natures laying : Neither will that be transmitted down for right , that has been wrong and injustice in every Age : But we may imagine , they endeavour not to bring their designs to perfection , least they should too near resemble the abhorred Wedlock : they can hardly invent any thing wild enough , and debauched enough for their own practices , their appetites call upon them for new extravagancies ; and those who furnish them with variety , are at a loss to contrive fast enough to please them . Whilst we have thus Sir , drawn the Portrait of Marriage , and reckon'd up its advanages , if we reflect upon it , we shall find the injustice that some men have done it : As for those who admire unsociable and solitary tempers , they can have but slender Pleas to an excellent mind : Nature design'd no man to that vanity , as to be taken up with the contemplation of his own endowments , like the fantastick youth , who made love to , and died for himself : The only way to take a right view of our own good qualities , is to see them in less flattering Mirrours , and to have them drawn by those advantages and benefits we communicate to others : He that gathers all , his great endowments into his own Breast , and keeps them there , like Roses that grow in Desarts , he dies uncommended and uninjoyed ▪ all virtue is diffusive , and loves occasions to exercise its vivacy and vigour ; and what we carry about us , sufficiently declares that we were not designed to be happy alone , whilst both the solace of the mind , and an endeared life , consist in an union with something different ; the brightest Colours owe their vivacy to the shade , and Nature has set Virtue like Diamonds in Jet , within the Circle of difficult services : And I cannot remember , that ever the Cloyster , that great Receptacle of the drowsy life , did ever oblige the world by many excellent performances ; we know very well what poisoned Arrows have been shot from those Coverts , that have pained and enraged the bosom of many Ages ; but they are yet to give a proof their kindness to Humane Nature , and their present carelesness and vices , have put us beyound all hope of expecting it . But yet , it is another sort of speculation , which we are to accuse in these reflections . Some there are , who with great folly and injustice , make Marriage the subject of their reproaches ; we do not accuse any for embracing the single life , whose Virtue is strong enough to bear them through all the hazards of youth and inclination , but yet , those who do this , ought to let it be with less pride and affectation : But that is the strange rudeness of the present sentiments , to mock at all practices that are different from their own ; and though such light discourses will weigh very little with wise and prudent Persons , yet unexperienced youth is apt to be affected with things confidently delivered , though there be sometimes little sence in them , but this is not only the matter of conversation , but the admired Theam of some writings , and being a subject capable of keenness , and something of novelty , men endeavour to raise the reputation of wit on that foundation : But I wish they would consider with how much disingenuity and unworthiness they do it : Never did any Age so thirst after the same of being Wits , yet no Age has acquired so ingloriously that Title ; It is not sure impossible for men of such great abilities as they give themselves out to be , to please and instruct the world at once , and not to build the Triumphs of their Eloquence , on the ruines of their Morals ? How little reason has Mankind to admire them , who furnish it with wit at so dear a rate : They may tell us , that affected Pedants , capable of no generosity , have for a silly fame wounded the bosome of sacred and civil things , but we are astonished to see those who pretend to be Gentlemen of great breeding and nobleness to exceed their crime , and how unhappy ought they to esteem themselves , that the first proof which they give of their injustice to humane Affairs , and their ingratitude to their Fathers , should be on the most important , and most excellent concernments of the universe : They have introduced infinite Punctilio's of respect , and observance , they pretend to correct the bluntness , and in obsequiousness of past Ages ; but they wound the substance , whilst they adore the shadow , and we expect from them to shew that respect , which is so powerful a part of their Genius , to the most important concernments which have been so revered in the world , and so beneficial to Humane Race ▪ If they must exercise that doated on wit of theirs , let them choose a subject more agreeable to the Interest and complexion of Mankind , and let them think it to be a little rude , to reproach the practice of their Fathers , and the greatest part of the world , which they do in speaking against Marriage : But never any Age had more trifling Gallantries , and yet none was evermore in love with them ; great capacities use to be serious , modest and unaffected ; but now he that owns a little wit , makes such a noise with it , as to disturb the quiet and the serious Affairs of the world ; If they would have us admire their great abilities , let them give us a more excellent proof of them ; let them again rescue those Interests which they have betrayed , or else pretend to merit nothing , but the reproaches and curses of the world . But that which is yet a more important injury to Marriage , is a certain humour and opinion taken up by some people , that it is a piece of Gallantry and good Breeding , to divert our selves with sacred Wedlock , as an extraordinory proof that we have overcome the Flegm of a degenerate complexion ; if we spend all our life in frolick Amours . There is another accusation , that belongs to these reflections ; and that is , of those who are of this Condition , whose affection to it ought to be commended ; but their follies and indiscretions ought to be accused : It is not always found , that a good intention can free it self from the blemishes of an ill conduct , and the follies of many Persons , have rendred some things ridiculous , that would have supported their gravity in a better management in this enquiry , the subject is extream nice and critical , and so ought to be made with great wariness and circumspection ; besides , to pry into the miscarrages of others in so close an union is a little imprudent ; but yet our ordinary conversation and notice will furnish us with this belief , that many commit those follies in Wedlock , that become matter of divertisement to some Persons , and and an extream scandal to others . One great cause to be ascribed of this , is , that men live narrowly , and to their particular inclinations , and humours , forgeting that they are to support a common concernment ; and we may very well believe , that men may find as much ease , and a great deal more generous contentment , if they tyed up their inclinations to a severe discretion , then in permitting them to wanton in all the liberties of their little freedoms ; How few live with a careful respect to their reputation , and fewer consider the importance of a publick aim ; which neglects giving birth to perpetual follies and affectations , amongst other things that they prejudice , Marriage suffers in the opinion of the indifferent or prepossessed ; Any thing that is uneasie in Wedlock should be concealed , and supported with a gravity , that might cover it from the spectators ; No man should gad abroad with his complaints , which as they render his condition nothing the more easie , so they either importune , or divert those to whom they are communicated ; it is tiresome to the serious man to be entertained with the follies of another ; and it is Comical to the Frollick ; So that we receive no advantage by such sallies of great weakness and indiscretion , and yet , though the satisfaction be so momentary , as only the easing of a present fulness , yet the revelation of such Matters spread in conversation , and remains long enough as a blemish on that Condition ; this open temper , has in some made an injurious progress ; reproaching with the worst treachery the intimacies of Marriage ; the first Espousals proclaimed that two were one , thereby to unite all their concernments : The gallant Portia , tried her secrisy on her wounded Arm , to make an experiment of her Sexes sufficiency ; which whilst she bravely rescued from the reproches it had suffer'd , she retorted the blushing scandal upon ours : Friendship is of all other blessings the greatest solace to humane Life , and it is not only intimate , but sacred in the Circle of Marriage : To communicate our troubles , is to lessen them ; and the Philosopher advised us , not to eat the Heart , which he meant of secret and concealed griefs : The great distrust of some men has appeared in hiding under ground their wealth , and this Age has in part reason to have the same care of their thoughts , which those had of their Treasure : Mankind were at first distinguished into particular dwellings , that they should have separated Interests ; and injoy their contentments in an undiscovered shade ; we call it good humour to use all manner of freedom in our conversation ; but how seldome is it found , that others will well interpret , what we well design , It were easie Sir , to lead this Current further , but it would be no discretion to do it , and many times we decline a safe Conduct , because we fantastically love our own management . 'T is moreover certain , they best see their errours , who discover them by their own light , And that not only , because we find our selves in some disorder to have them revealed ; but also , from a certain pride that puts us upon justifying all we do ; and besides , all the dexterity of another , can never fit the Perspective to our own sight : But yet , there are somethings so remarkable , that there is no need of these Glasses to discover them , and there are some crimes committed against that Relation , which none will attempt to extenuate , that respect would be very injurious , that should forbear the censure of the great scandals that are flung upon Marriage : The incontinence of the Espoused , is that Crime whose Bowels are filled with many others : Neither can we readily say , the influence it has had in the world ; since it is evident that the sacredness of this Institution , has kept the Power above us with respect upon our minds : Other things have ( though unjustly ) been accused of Art , but the great Antiquity of Marriage declares its divine original : And it has received the same respect in diversities of Nations , and Religions , its Honour is so tender , that the least blot reproaches it ; and besides , incourages the hardyness of after attempts , which take them for a President , who were the first Invaders of this seperated state ; by whose attempts not only that condition , which appeared the principal foundation of the most excellent advantages , became shaken and infirme , but a way was opened to that liberty , which after made its incursions into all revered concernments . The sacredness of an Oath , and Protestations uttered where Heaven and Earth were the Witnesses , became the trifles of Custom and design ; which being made so by a wandering appetite , that crime became the incouragement to a freedom in other things : What assaulted the first innocence we very well know ; and we have reason to believe , that this Crime was one of the first that attempted the concernments of the world ! And it is like to be that , which will give one of the last wounds it must feel before its ruine ; this impiety awaiting it with a strange desire , that it might owe the fate of its noblest affairs to its inhumanity alone , and no reproaches are keen enough for those , who have made these attempts , either from the solitary life , or within the sociable : The latter is the more prodigious instance of treachery and baseness , because he strikes at the Heart and the Vitals ; he breaks that faith on which Marriage is built , and destroys that fidelity which is so much of its Essence , he leaves it none of its reputation , but layes it under the reproaches of Artifices and a Juggle , he withholds others from applying themselves to it , whilst his practices perswade them , that it cures no appetites , nor practises any sincerity : He unworthily suffers them to think , that it is the Trap of youth , and a Gin in which Policy has caught our forward Inclinations : He Incourages in them a fancy , that it is better to practice those Liberties before we vow , and assure then to loose an Innocence in our restraint : He that draws the Adulterer with these Colours , will soon find his amazement at so horrid a spectacle ; and justly believe that nothing is known so odious in Affrica , is this Monster of Society ; since he that devours the sincerity and the candour of any thing , shows a worse cruelty then the sucking of its Blood , and the generous at any time , loose their reputation with more regret then their lives : He has made Marriage to survive its Honour , and to remain a scandalized Institution : He has put the affront on the first founder ; and mocked at the Limits of Nature ; he has endeavoured to perswade the world by his experience , that Marriage is uncapable of its designs , and that the Ranges of lust were to no purpose inclosed , whilst the appetite is as ungoverned even in that Condition , which was designed to cure it , as in a common injoyment . We will only say further to these Persons , that they stand in the first Rank of Criminals , and that it had been better they had never come into the world , then only to have lived to have done so much mischief in it ; and that they must one day be called from their Graves , to be confronted with the injured Affairs of the universe , and not expect ever to sleep without the Spectres of those wounded Interests . And now Sir , after we have been serious so long , it is agreeable to our youth , to divert our selves a little , with the pleasant and the beautiful Scenes of Love , it would be but just something to loosen a mind bound up to grave and serious considerations , by celebrating that Passion , which is as well the Vigour as the Imbelishment of Marriage ; But we are to remember , that the Theory which has been exhibited to Ages of this Inclination , is very much different from that Practick that has assisted the Affairs of the world ; and we must go another course then what we have already took , if we will follow the Current , where the Poetick fancy has led it : for those are the men who have pretended all along to extoll and refine it : Though the Discipline under which it was put by the Ancients , was very unlike to the modern Regulations . They made it seek the society of Shepherds , and confined it to the Woods and the Mountains , it spent its time in weaving Corollas , and was busied in fashioning the address that merited the Garland : It appeared bashful and unsociable , shunning the guilt of ambition , with the noise and Artifices of Cities : It could divert it self with telling the murmurs of a Fountain , with reposing under the Mirtle , or in weaving about the Pine with aamorous Characters : It only signalized it self in the victories of May : and preserved no greater marks of its State , then the Tabor , and the Oat-pipe : It valued it self upon its sincerity , and knew no other bravery then to accompany in Death the valued Object : It affected a mind as free from Artifice , as that beauty to which it vowed , and opened its Soul , as well as spent its Caresses in the Sun-beams , but this affected life , was yet judged too inglorious and solitary for it , by the briskness of after Poets , who believed that it should value less its innocence then its glory ; which made them lead it to those places where it might signalize it self in braver exploits , their Predecessors had fashioned it too rude and simple , and had armed it with a Power that could purchase it no Renown , whilst it was busied in a sorry Chase , on the Lawnes and the Mountains . They therefore took it from so trifling a Discipline , they led it to Courts , and gave it the command of Armies : They disrobed it of the Habiliments of a Shepherd , and changed the Oat-pipe for a Trumpet ; they made it feel its vigour , and experiment the force of its Nature : A distrust of its strength had made it live ingloriously , and they taught it what great things it was able to do ; They made it not only to despise the Sheep-hook , but to make a trifle of Crowns : but it was necessary that it should accommodate it self to a disposition suitable to its enterprizes , which made them exchange its sincerity and plainness , for dissimulation and hollow Caresses : Neither did it ill manage these endowments , if we may credit their Records . It brought in the faithless Greek the fire that burnt Ilium to Ashes ; and destroyed what was then the fairest Dominion of the Earth : but yet it was not altogether intent upon one design ; whilst it stopped the Glory and Victories of Achilles , and sent him invisible Chains , from a captiv'd ▪ Town . It triumphed over Regal Author●●y , Duty , and the care of a Patrimony in the violent Scylla Eliza left not only her Tyre , but a glorious life imperfect , whilst she became a Sacrifice to the Love of spruce Aeneas . It has gone through the Blood of the Innocent to reach a Throne , where it might appear in Royal imbelishments to its Object . It has managed Intelligence in Glances , and communicated Plots by the Character of Looks : It has been a spie in Armies , and fashioned the Intrigues of Court. These their Poetick fury reckoned brave , but they have not at the same time withheld it from odd performances : They have made it leap Precipices , swallow Daggers , made Brothers burne for Sisters , and invaded the Fathers right of Love by the ardour of the Son. The inhumane Greek Bedded his Sestian Maid , in the cold Sheets of Water , and left them to consummate in the Hellespont , those loves he had so painfully extolled , The fantastick Roman , made Narcissus burne for the shadow of himself , with so feirce a Flame , as could only be quenched in that Fountain where he viewed his Image . It has turned the Issue of Kings to Pilgrims , and transported the Daughter of a Caesar , to despise a brighter Immortality , whilst she affected the shade of a Corinna . Nay , under these managers , Love has sought an Empire beyond the confines of Nature , and carried the remains of Rational beings , to Vegitables , and inanimate : It has turned Mortals to Fountains , to Trees , to Eccho's , and to Wall-flowers , preserving only in the note , the murmur , or the fragrant Character , the remembrances of a former state , the wantonness of the Poetick fancy , have in these instances appeared very extravagant ; though they design'd in all , to shew the invincible Power of Love , whilst changing Natures could not change Desire : Neither could all the cruelties of a Metamorphosis disoblige a faithful Passion ; Eccho though grief has worn her to a shadow , preserves yet strength enough to answer to an amorous Call , the Heliotrope yet linkes the presence of the cruel Sun , and appears Melancholly , when he forsakes its Company . But yet , after all these cruelties and strange Experiments , the Poetick fancy could not otherwise attone for so much barbarousness , but by obliging Love to shave , and retire to the Cloyster : The reflection on so much Blood as it had spilt , could not but naturally produce in it so great a Melancholly ; But yet here , whilst it pretended to be a Devote , it proved a Monster ; and could not forget the exercise of its former Tyranny ; It is true , it grew more Circumspect , but not less guilty ; it ruined equally though in a different way : It formerly invaded the life and the felicity , aud now the Innocence and the Honour : It was more open and plain in the former attempts , but now it affected privacy and Arts : The world had felt enough of its force and it therefore applied it self to Stratagems , and dissimulation , so long a War as it had he 'd with humanity , had taught them to reinforce and fortifie themselves , and therefore undermined what it could not assault ; It took the habit of a Recluse , and it made many of their orders appear but Fratricelles ; It shewed to the world a mortified look , and an Innocent Habit ; But its Altars burnt with as brisk a Flame , and were thronged with lascivious Votaries ; it grew weary of open cruelties , but strangely enamoured of those private sleights : Here with a show of great humility it devoured the portions of an excellent Virtue , and consumed the Innocence of the world , with Fire disguized in Snow-balls : It whispered Intrigues through the Monastick Grate , and made assignations at the foot of an Altar : it coma'd amorous sentences with Beads ; and vigourated a lascivious Song with the Airs of an Anthem : It bore it self disguized into the Pallaces of Magnificos , and practised dishonour , whilst it proclaimed a Shrist : It resorted to the Chair of confession only to ease an amorous bosome , and demanded from the Father , not absolution but assistance : It kept Leigers in Republicks of Virgins , and held Intelligence with fidelity and Honour : It was adored whereever it came , and prevented jealousie by the reputation of sanctity . But though the successes of Love were great in this shade ; yet it participated so much of a natural inconstancy , as to grow weary of so easie a prosperity , and left its recesses for more publick incounters : Its Elogies here blunted the Poetick fancy , whose flights whilst they were happy were yet regular and confined ; they resolved to make it a mad Cap , that it might better serve the Rhiming reach , that has been so much the Idol of present Ages , here it acknowledged a Divinity , and shewed a respect to Piety and Altars : But they better affected its old Ethnick prophaneness ; they liked it only when it was too vigorous for Earth , and too extravagant for Heaven : They gave it a power above Immortality , and fashioned it a quality that should Paramount the Universe . And no sooner had they thus took it from the Cell , but they furnished it out a Knight Errant , and made it traverse Desarts , they inured it to hardship , and often forced it to take up its Lodgings at the foot of an Oak , or the Banck of a Rivulct , whilst it was fed , Cameleon like , on the Air of sighs and reproaches , it exercised its courage in hunting of Ravishers , in rescuing distressed Damsels ; in obtaining the freedome of captiv'd Knights , and in putting an end to inchantments ; whilst sometimes again it affected the killing of Dragons , the incountering of horrid Visions ; and in appointing assignations in the dark apartments and Residence of Spirits . But succeeding Poets declined these Melancholy fancies ; whilst they took Love from that Discipline , and applied it to the Affairs of Grandeur and Society : They adopted it into the Family of Atoms , and made it the Captain of those Numerous Legions : They gave it an extravagant and unlimited Commission , and made it equal with that appetite which they believe to be the Genius of the Universe ; and the Trace they have led it , has been agreeable to their Idea's , they have brought it on Theatres , to inspire those Bravo's whom they call their Hero's : They have thought fit that it should signalize it self only in prodigies of valour , and miracles of Councel : It has bestowed a sufficiency on a single Person to rout Armies , to look Kings out of their Thrones , and to make Conquests more facile then Ruine , and more easie then Traverses : It has bafled all the Stratagems of an Adversary , and wound about at pleasure the fidelity and courage of numerous Armies ; all which are found but mean Exploits in the Records of their Dryades . But yet it does not always keep constant to the point of this elevation ; neither does it ever affect to be so Heroick ; it is often pleased to divcrt it self with meaner Actionfs : And to fashion the fooleries of Comedy : It can make Experiments on the Groome , and is not averse from an Intrigue with the Landress ; It is pleased with the small incounters , and the fallacies of Mascarade , and delights in being Cajol'd , and in committing Errours : Its Principles speake it an Epicure , and declare its abhorrance to be bound up to the high Rules of its Glory , whilst it finds the sweetest Pleasures in the most extravagant Liberties ; though it can sometimes despise Crowns , and toss them from one head to another , yet it is not always pleased with so hardy an exercise : It can with as much pleasure , manage the designs of the Chamber-maid , and receive Propositions from the brawny Clown , that greatness is uneasie to it , which stands above the divertisments of ordinary men , and it now less affects Glory then good Humour . But though this passion appears active and vigorous , yet it seems but the effects of its Age ; whilst it pleases it self in odd and fruitless performances : It studdies infinite researches , and the Punctilio's of a Genius weak and defective , it grows hard to humour , and is pleased with niceties and Criticisms , before things brave and substantial : The Poetick Lawgivers have formed it a State , and designed its observance ; but it is weary of that troublesome greatness , and they are forced to indulge it in little Frolicks , and childish divertisements . It has reach'd its Climaterical Year , and forgets its Grandeur so fast , that all the lofty nonsence of its ablest Ministers , cannot preserve it from a sottish Lethargy , they have carried it to the Magnificent Pallaces of Command , they have shewed it the state it should preserve , and remonstrated it with an Eloquence , more charming and refined then their Fathers ever knew ; But it see 's not the force of these splendid Harangues ; and its glorious managers must lament their misfortune , that they were born in an Age , when Love was so unable to comply with those precepts , which they are so capable of giving ; So Rich and Magnificent a sence in the dayes of its Youth , had found it an aboad in Stars , ( from which some of its Directors pretend it to have come ) and it had used no more these mortal divertisements : But unhappy Poets , they practice in a time , when its Nature is unfit to comply with the Excellencies of their Art ; and yet they are resolved not to be altogether unsuccessful , they will accompany it to another world ; Nay , they have sent their Poetick ▪ fancies before it , to prepare an Elizium , to furnish it with Grotto's , with shady Groves , and Rivers ; They have designed it an Eternal business , to repeat a past fidelity , and the Triumphs of mortal incounters ; They have put it into the Arms of a perpetual Spring of Beauty , leaned it on a fragrant bosome , and under the influence of bright and shining Eyes ; wherein so sweet a recess , it must entertain it self for ever with repeating its humane Atchievments ; yer if it find these Pleasures too luscious , they will permit it that varity in Heaven , which they allowed on Earth ; They have formed it assignations in wither'd hollow Trees , and weary Traverses in Sooty Regions , They can imagine a perfect tranquility in nothing , and have framed their Elizium according to the Colour and Figure of its Atoms ; which they esteem a happy thought , since it would dull so vigorous a Passion to be confined to one enjoyment : It would be tired with sitting for ever still ; and therefore they resolve it shall be perplexed in innumerable Labyrinths , that it shall grow Melancholly , and delight to behold the purple Current of a Wound , that it shall incounter the Spectres of jealousie , and fright it self with its own shadow , that it shall Tilt in Tournaments of fancy , overthrow Rivals , and win Garlands : Thus have the Poets ploted an Immortal business to themselves in the managements of Love , But yet they will not leave its languishing Affairs upon Earth , though they accompany its lofty Genius to Elizium ; yet they will not quit its Earthly part , whilst it rots in dirty Actions , they will force a freshness from that withered Trunk , and perswade the world , that it is still as lovely , and as charming ; as in all the vivacity and sweetness of its Life : But it is high time to leave them , when they grow so Extravagant . Thus Sir , have I given you a Prospect of the Poetick Image , which you will find very unlike to that which has the ascendant of Marriage : The busie world has all along lain below this Romantick Passion , and would have nothing to do with its Chimera's : Sometimes it received a wound from those Fantasms ; But it endeavoured to cure it as fast as it could : They have often made it propositions for a Commerce , but they were always strange and extravagant : Sometimes they were too rude and simple , and of a Melancholly below its active Affairs : Otherwhile they were too Heroick , and flew above their humility . It s reality was too sordid , and its imbelishments altogether useless and Romantick ; It therefore with great justice , excluded them all from its conversation , and took those Idea's that were the product of Actions , and not of the Brain ; It entertained nothing above its Affairs , and preserved those benefits in vigorous Actions , whilst it refused to refine them by idle Harangues ; It saw too plainly , in other concernments , that their imbelished Theories had ruined their plactice , and therefore would not admit of the leisure to be flourisht and extolled ; It despised Artful and fine Records , whilst it only valued an active and vigorous tradition ; which it has conveyed to this Age , in spight of all the attempts have been made upon it ; and if it must be its Doom to suffer now , it will not only fall a Victime to the injustice and sottishness of barbarous men , but stand a mighty instance of the approaching Catastrophe of the world ; which will even before its dissolution , grow too like that Chaos it must be at last ; whilst all its virtue and glory will be darkened , and grow a place frequented only by a savage appetite , in all its horrid shapes , a youthful Virtue must Traverse it with abhorrency , whilst it incounters so many frightful representations of vice , and the Ghosts of murdered Honours , and it must at the same time preserve it self from the Cyrcean Poetick Note , whose harmonious blandishments will lead it upon the Precipices of ruine and dishonour , and are the great procures of the Prey for monstrous vices . And thus that frame which began with innocence and Marriage , will end with Crimes , and with the contempt of it , it rose with peaceful and amicable virtue ; but must fall with cruel and warring vices , and those Flames in which it shall suffer , will like burning Glasses , be a mirrour to shew the monstrous attempts of this Age ; The Atheist must behold with horrour a confutation of his bold Philosophy , in the Period of that world , to which he had given so fantastick a beginning , and the Poet , will with the same surprize , see it the Stage of that Tragedy , that will out-do all the dolours of his Dramatick fancy . FINIS . ERRATA . PAge 49. l. 1. for errous r. errours . p , 51. l. 6. for our to r. to our . p. 52. l. 10. for oppeared r. appeared . p. 58. l. 16. or presidid r. presided . p. 65. l. 4. for feeting r. fleeting . p. 66. l. 1. for insensible r. insensibly . p. 98. l. 1. for assented r ▪ assaulted . p. 124. l. 10. for Rialdty r. Ribaldry . p. 131. l. 9. for have the most r. have most . 
A34775	----	A treatise of jealousie, or, Means to preserve peace in marriage wherein is treated of I. The nature and effects of jealousie, which for the most part is the fatal cause of discontents between man and wife, II. And because jealousy is a passion, it's therefore occasionally discoursed of passions in general ... III. The reciprocal duties of man and wife ... / written in French, and faithfully translated. Traité de la jalousie. English Courtin, Antoine de, 1622-1685. 1684 Approx. 225 KB of XML-encoded text transcribed from 93 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A34775 Wing C6606 ESTC R40897 19527051 ocm 19527051 109007 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A34775) Transcribed from: (Early English Books Online ; image set 109007) Images scanned from microfilm: (Early English books, 1641-1700 ; 1684:33) A treatise of jealousie, or, Means to preserve peace in marriage wherein is treated of I. The nature and effects of jealousie, which for the most part is the fatal cause of discontents between man and wife, II. And because jealousy is a passion, it's therefore occasionally discoursed of passions in general ... III. The reciprocal duties of man and wife ... / written in French, and faithfully translated. Traité de la jalousie. English Courtin, Antoine de, 1622-1685. [16], 158, [2] p. Printed for W. Freeman ..., London : 1684. Translation of Antoine de Courtin's Traité de la jalousie, cf. NUC pre-1956 imprints. Error in paging: p. 112 misnumbered 111. Advertisement: p. [1]-[2] at end. Imperfect: tightly bound, with print show-through and some loss of print. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Marriage -- Early works to 1800. Jealousy -- Early works to 1800. 2006-08 TCP Assigned for keying and markup 2006-08 Apex CoVantage Keyed and coded from ProQuest page images 2007-07 Taryn Hakala Sampled and proofread 2007-07 Taryn Hakala Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A TREATISE OF Jealousie , OR , Means to Preserve PEACE IN MARRIAGE . Wherein is Treated of I The Nature and Effects of Jealousie , which for the most part is the Fatal Cause of Discontents between Man and Wife . II. And because Jealousie is a Passion , It 's therefore occasionally Discoursed of Passions in General , giving an exact Idaea of the Production of Passions , and of the Oeconomie of the Body so far as it Relates thereunto . III : The Reciprocal Duties of Man and Wife , with Infallable means to Preserve Peace in the Family , by avoiding Dissentions that may arise from Jealousie , or any other Cause whatever . Written in French , and Faithfully Translated . Highly necessary to be Considered by all Persons before they enter into the State of Matrimony , as well as such as are already Married . LONDON , Printed for W. Freeman , over against the Devil Tavern by Temple-Bar in Fleetstreet . 1684. To the READER . OF all the Diseases of the Mind , Jealousie is , without doubt , the most Dangerous and of most Difficult Cure ; for those that are tormented therewith , are not only asham'd to confess it , but even their most familiar Friends , from whom , if any , by their Advice they may expect Relief , are asham'd to be partakers with them in such Conversation . Nevertheless , there are Persons too too obvious to be found , that though they have lived in a Conjugal Estate perhaps Forty Years , yet are not versed in the Obligations of Matrimony , but live in a continual warfare without ever penetrating the Cause of their Evil , or being able to perceive the Means to Establish Peace between them . The Consideration whereof has Created a Beleif , that this Treatise , wherein such Persons may learn the Duties of Matrimony , since they may thereby perceive the Venome of Jealousie , the sad effect which it produces , and withall , the undoubted Remedy thereof , may be of singular Vse in the World. And the rather , that containing throughout , nothing but Maxims Authorized with all that is most Sacred in the Laws both of Nature and Religion , it is no other , as you may hereafter see , than a pure and simple Instrument of Truth . So that no great Question is to be made of its acceptance in the World , considering that there are very few who will not be glad to have easie Rules Prescribed for the performance duly of the most important of their Obligations , and on which in some manner all other depend . For as Marriage is the Foundation of all Civil Policy , it is very apparant that he cannot be a good Citizen , who is an Vuworthy Husband ; nor can he be expected to live competently in a Political Society , that is not capable of Domestick Converse , which is the Principle and Abridgment of it . This is therefore the Consummation of the Duty of Persons in this World , and at the same time , the accomplishment of the design the Author has herein proposed to himself . For considering that all the Actions of Persons whatsoever , as Secular , may be reduced to Three Estates ; the First , when a Man enters into Converse with the World , the Second , when he enters upon any Profession ; and the Third , when he enters into Marriage ; he has endeavoured to shew the Various Duties of these Three Different Conditions in Three Distinct Tracts . The first is that of the Rules of Civility , which he has divided into two Parts , of which the first gives the Maxims of Converse with Persons of Civil deportment , the second Treats of the Points of Honour , or the Method of Demeaning ones self with uncivil Persons , viz. how far a Man must support Injuries without Derogating from his Honour , and in the mean time give no Offence himself . The second is that which Treats of Idleness , or the Art of Employing the time well , every one according to his Vocation in this World. And the Third is this Treatise of Jealousie , or the means to Preserve Peace in the State of Marriage ; all three very succinctly directing us in what Obligation or Duty soever may attend a Secular Life , and which , by consequence , have such a mutual Relation amongst themselves , that one cannot well be without the other . To return to that of Jealousie , we thought good to give this Proemonition ; that it being a Passion , we were Obliged in this Treatise , as it is in the second Chapter , to give some Notions of the Passions of the Mind in general , but breifly , and in Abridgement , not only because the handling this Subject , will procure a Curious and Distinct Idaea of the internal Parts of Man ; but also because there is an indispensable necessity of Establishing such Principles as may serve for Proofs to the consequences deduced in the Prosecution . But since it is not always Sufficient to performe simply that which is a Mans Task , without having a Super added respect to the Humour of those for whom his work is intended , we have taken care to dispose the work so , that those that have already gain'd a Sufficient knowledg of , or those that are not Curious , or care not for the Study of the Passions , may Omit the second Chapter , in which it is almost only Treated of them , and pass directly from the first to the third , without breaking the Series of the Discourse , this being only a Diverticulum , or a necessary Adjunct . A TABLE . CHAP. I. THE Subject of the Ensuing Treatise . fol. 1 Feigned Jealousies of Married People . 2 Feigned Jealousies of Lovers . 4 Correction from a Husband is no Effect of Jealousie . 5 Jealousie in its self is Innocent . ibid. What Real or Naughty Jealousie is . 6 That Christian Religion must be the Rule of Passions . 8 CHAP. II. The Original of Jealousie , and what it is . 9 That Passions are good , and the Principles of our Actions , ibid. The Structure of the Body . 10 The External Organs . 11 The Internal Organs . ibid. The use of the Internal Organs . ibid. The Animal Spirits . 13 How Sensation is made . 14 Where and how the Passions are formed . 17 That the Blood is the Soul of Beasts . 22 That Beasts have not Passions but only certain Impulses resembring them . ibid. The Excellency of the Soul of Man. 24 The Faculties of the Soul. 25 The Memory . ib. The Imagination . ib. The Judgment and Discourse . 26 The Principal Seat of the Soul. ib. The Power of Passion over the Soul. 27 The warfare between the Spirit and Flesh . 28 The Empire of the Soul over the Body . 30 The mutual Correspondency between the Soul and the Body . 32 What it is we call Passions of the Soul. 33 Of the number of the Passions of the Soul. 34 How the Passions are produced . 35 What Fear is . ib. What Jealousie is . 36 CHAP. III. Of Marriage according to the Law of Nature . 37 Jealousie is only between Married People . ib. That Man does naturally desire Society , and why . 38 From whence Love proceeds . 39 What Marriage is . 40 That Marriage , as all other Societies subsists by the Subordination of its Parts . 41 All Nations give the Preheminence to the Husband . 43 Rules for Persons that are Married . 45 That Love is the Foundation of Marriage . ibid. What true Love is . 47 That sensual Jealousie can have no place in true Marriage . 48 It is sensual Love that creates Jealousie . 49 What sensual Love is . ibid. Persons of understanding , reckon it not honourable to be Jealous . 51 CHAP. IV. Of the Marriage of Christians , according to the Primary Institution thereof by God himself , and its re-establishment by Christ . 53 That Jealousie breaks off the Society which God himself has Established . ib. Why God Established Marriage . 54 How strong the Union of Marriage is . ib. That Jealousie is inconsistent with the Marriage of Christians . 56 Contracts of Marriage according to St. Paul. 57 Husbands must Love their Wives . ib. Wives must be submissive to their Husbands . 58 Reciprocal Duties of Man and Wife . 59 The Love of Husbands to their Wives according to St. Paul. 61 Why Marriage is a Sacrament . ib. What kind of Submission the Wife must yeild . 62 Laws of Marriage , according to the Cannons and the Fathers . 63 That Jealousie is inconsistent with these Principles . 66 CHAP. V. Of Jealousie of Husbands , and the Remedies thereof . 69 That Jealousie is Cruel . ib. The more Virtuous the Wife is , the more Jealous a sensual Man is . ibid. The more understanding a sensual Man has , the more Jealous he is . 70 The Jealousie of Mithridates . ib. The Jealousie of Herod . 71 That this Jealousie is incureable . ib. Jealousie of weakness , and its Remedy . 72 Formal and Violent Jealousie . 76 The Remedies thereof . 76 The pernitious Effects of Adultery . 77 That Domestick Peace is an inestimable good . 79 The Dangerous Effects of lying . 81 The bad Consequences of Pride . 83 The Advantagious Consequences of Patience . 86 〈…〉 n the last place to have recourse to God. 87 CHAP. VI. The Jealousie of Women , and the Remedy thereof . 88 The Jealousie of Women is more dangerous then that of Men. ib. The abuse of the Reasons alledged for the Jealousie of Women . 89 1. Whether Submission be reciprocal or not , since the Bonds are equally indissoluble on both parts , and the Sexes are equal as they say . ibid. That Submission regards only the Woman . 92 2. Whether the Power of the Woman over her Husbands Body , make her equal with him in all other things or not . 113 3. Whether or no a Woman may be Jealous , because Adultery is equally Criminal on either Part. 115 That it is not permitted her , because she is his Inferiour . 115 4. Whether or no Jealousie is a Crime to cause Divorce , since the Scriptures have not expressed it , nor spoke against it . 117 5. Whether or no a Woman that is Honest and Faithful , may be Jealous . 122 That the Honesty of a Wife gives her no priviledg to be Jealous . 123 Remedies against the Jealousie of Women . 125 The Woman must not in any case be Jealous , and so she cuts off all occasions to the Husband . 127 Women must speak only with their good Actions . ibid. She must use all the Vertues opposite to the Vices of her Husband . 128 The Sincerity of the Heart . 129 Mildness in Discourse . 130 Submissive Love ibid. Agreeableness of Humour 132 Sincere Vertue only begets Love. 136 The certain effects of these Counsels . 137 CHAP. VII . That it is True and Reasonable Love that produces Peace in Marriage . 139 That Jealousie causes hatred instead of Love. 139 That it returns back upon themselves that are Jealous . 140 That it is Contagious and Communicative , and in the End causes Separation 141 From whence comes Reciprocal Jealousie . 142 The true and real Love of a Husband . 143 An Example of the real Love of an Arabian . 144 An Example of the Love of Joseph to his Virgin. 146 The means for Women to preserve Peace . 147 Bad Education a Cause of Division in Marriage . ibid. The Abuse of Matchmakers . 148 That Meekness in a Woman is an excellent Quality . 150 The Woman mnst Conform herself to her Husband . 151 Examples of the Loves of several Women . 152 Example of the Love of a Tartar Woman . 153 The Praise of a Good and Honest Wife . 156 The Conclusion and Abridgment of the whole Work. 158 A TREATISE OF JEALOUSIE . Or , Means to preserve PEACE in MARRIAGE . CHAP. I. Of the Subject of the ensuing Treatise . THe Errour into which the greatest part of the World is apt ▪ to fall , believing , That Jealousie is not only an ordinary Effect of 〈…〉 ve , but even the strongest and most 〈…〉 nvincing proof of its Ardure , has gi 〈…〉 n occasion to the transmitting this 〈…〉 eatise abroad : Jealousie ( say they ) in speaking properly , an excess of Love , which , because of excess , may properly be led a sickly Love , viz. A Love that flames with the Fire , or greatest heat of a Lever , and by consequence is the strongest Ardure that true Love is capable of : So that a Person presumes to himself Honour , and to render his Love very commendable ▪ when he expresses an exceeding Jealousie ; Since Jealousie in this excess , is the highest degree that Love can reach to . It is this Errour , which is designed in this Treatise , to Encounter with all . It is this Jealousie unbounded , that Introduces these Civil-Bro●ls into Families that kindles the Fire of Discord between Man and Wife , and that breaks their Matrimonial-bands , which we shall in this Treatise endeavour to destroy ; and the rather , since Erroneous Abuse would Authorize it , though in it self so pernicious . That it may be the better known , it is requisite in the first place , to distinguish it from certain other Jealousies , which indeed do retain its name , but not at all its qualities . Some do excite in them selves , as we have had the experience certain feign'd and counterfeit Jealousies which they use to amuse or posse 〈…〉 some simple or stupid Genius's withal As for example , some Husbands pretend 〈…〉 o 〈…〉 be Jealous of their wives , to perswade them of the entireness of their Love , according to these false Principles , we now endeavour to refute , and to give way to this sort of Reasoning , My Husband is Jealous of me , therefore ●e must have a most A●d●nt Love for me . On the other hand , there are certain Females , which neither being Ignorant of this popular Maxime , fail not to make 〈…〉 t a Vei 〈…〉 o cover other designs . They 〈…〉 re themselves to death , with wearying their Husbands by affected Jealousies ; yea , and often succeed so happily , that the most part , instead of warily avoiding the Pallacie , give place for advantage , by their Transports ; flattering themselves ▪ that their own Merits are the motives of these Passions ; and at the same time languish with tender resentments of such their extraordinary Testimonies of their Love , which notwithstanding , are no more than tricks of nimble Wi●● : they will not dare to open their Mouths to complain of any thing amiss , they number their very 〈…〉 ces , they constrain themselves in every thing ▪ and abstain from any thing a●g 〈…〉 give offence , 〈…〉 east ( say they ) we should cast these poor Women into Despair ; but we shall not at all meddle with these Personated Com●dies , intending to treat only of real Evils . It is indeed much the same with these sort of Jealousies , which happen between Lovers , and their Beloved 〈…〉 mean such as are not yet united in Marriage : For the most part these are likewise no more than Fictions , or Sleights of Love , wherewith they endeavour to kindle and maintain the Sacred Fire of Love ; or , if perchance th●●e may be something of truth on reality in their Jealousie , yet it has ordinarily nothing of offence in it , and tends only to move a Tenderness and Compassion in the Person Beloved ; such are M●naces to stab themselves , to poison themselves , to throw themselves headlong from some Precipice , or , in short , to Enrich and Adorn the Romance of their Loves with some or other Tr●gical C●t●st 〈…〉 phe . Since therefore it ▪ would exact a Voluminous Romance to display the divers incidents and attendants of this kind of Jealousie , whether real o● feigned , we shall not endeavoun it any further in this place , because it con 〈…〉 ces not to our present purpose , and besides , for the most part , no great Inconveniences need to be feared there from . It is likewise requisite to observe , that , for example , when a Man has a watchful Eye over the Actions of his Wife , when he gives her seasonable ▪ Instructions for her Conduct , and endeavours to hinder her falling , perhaps , into the Snares that attend the Age ; these are in no case the effects of Jealousie , but on the contrary ▪ the effects of Charity , who ordains them as a general Law to all sorts of Persons , and which the Laws of Marriage do indispensably impose upon all Husbands ; which an Eminent Philosopher confirms in these words , It is not at all , properly , to be Jealous , to endeavour to shun any Evil , when there is just cause to fear it . It is also to be understood , that Jealousie in general , considered as it is a Passion of the Mind , is not at all culpable in it self , but on the contrary , deserves a worthy esteem , if the end to which it tends be Laudable ; for to use the words of the same Philosopher , Nature has imprinted in Man no Passion that is always Vi●●●us , and of which he may not make some good use . A Governour of a place is Praise worthy in being Jealous , that is , to have a distrust of any means whatsoever , whereby the place under his Command might be Surprized . An honest Woman is not at all to be blamed for being Jealous of her Honour , to wit , not only to have a stu 〈…〉 ous restraint of her self from commiting Evil , but also to have a sollicitous care to shun the giving of the least occasion of Scandal . She is to be applauded for admitting of Jealousie , so far , as that it may excite her to please and give content to her Husband in every thing , and to excel in Merit , whatever may stand in competition . So that it ought to be established for a Principle , ( saith the same Philosopher ) that A Passion is always good , when it ariseth from a good Principle ; as on the other hand , it must necessarily be bad , when it is grounded upon an Errour . It remains then only to treat of the real , manifest , and unbounded Jealousie of Persons that are Married , namely , such a Jealousie , the sad effects whereof do always detect and make it manifest , whether its cause be known or not : for this kind is indeed of Two sorts . The one is that of such Persons as do visibly declare themselves Jealous , and let loose the Reins of their Actions to all the odious effects that so powerful a cause can produce . The other is of those that conceal their Jealousie ▪ or suppress the censure thereof , by hiding their Mallice deeper in their Minds , that are Jealous without confessing themselves to be so , because it is Scandalous , yet act every part with them that declare themselves most openly ; they are always Dumpish and Moross , Exclaiming and Murmuring always , Thwarting and Confounding their Conversants , without giving a reason why . Now seeing this obscured and silent Jealousie is in it self more dangerous and insupportable than the other , though not so apparent , we shall endeavour , as a thing necessary , to create a dislike and horrour thereof , in shewing the deformity , as well of this as the other , against all its defenders : and to that end we shall oppose to their false Principles , not any specious Discourses , but the Principles and Rules of Nature , Reason and Christian Religion . I say of Christian Religion , because that treating of a Humane Passion , such as is Love , or Jealousie , we cannot well shun the determining the Question by the Principles of Religion , being that that gives Perfection to all Humane Conclusions and Reasoning ; for though it be true , that natural Philosophy may discover the Original , Nature and Effects of a Passion , yet it self alone is not capable of limitting or setting its just Bounds , without the help of Religion . CHAP. II. The Original of Jealousie , and what it is . PAssions then in themselves are all good in their kind , to speak as the same Philosopher doth , and there is nothing else incumbent on our parts to be done , but to avoid the wrong use and excess of them Yea , they are the very principles of all our actions , in such manner , that what is internally a passion , is externally an action most commonly . From whence it is consequent , that passions are so far from partaking of a crime , that on the contrary , a man clearly without Passion would be stupid or sensless , or rather not a man ; yea , he would fall into discouragement , languishing , and contempt of himself , for which he must-stand answerable to God and Nature . In sum , as an Animal , and particularly Man is fitly compared to a Political Estate a ; and as an Estate cannot subsit without Counsil and Force , to procure the requisite advantages , and repel what tends to hurt ; in like manner Nature has imparted to other Animals a natural instinct , and to Man the use of Reason , which is the seat of Prudence , for their Councel , and to every of them Passions corresponding to Armies , to the end they may procure to themselves what good is Convenient , and avoid the hurt that is imminent . Wherefore the use of Passions in Man , saith the same Philosopher , consists in the disposing and exciting the Soul to Will the things , which the dictates of Nature pronounce to be convenient ; and at the same time to keep in Action , the Spirits Serving to make us persist in this Will , and to produce the Action necessary , for the acquiring the good we propose to our selves ; whether it be a real good in it self , or the avoiding of an Evil , which in this case occupies the place of a real good . But it will be very difficult to obtain the knowledg of a Passion , what it is , and how it is form'd , without a competent knowledg of the structure of the Body . To which purpose we shall make use of the descriptions of some Philosophers , and particularly of the Modern , who have abundantly enriched and enlightned the Philosophy of the Anclents , with the curious and admirable Discoveries they have made in Nature . There are very few but know enough of the external Structure of the Body , and every one may see that Nature has bestow'd on us , as on the most part of Animals , Natural Senses , whose Organs , these I mean that are external , are double in every one of the Senses . It is also known to every one , that within are contained these Visceras , viz. The Brain , the Heart , the Liver , the Spleen , &c. Now the mutual Communication of all these Parts , both external , and internal , is so admirably framed , and their respect one to another so adequated , that the motion of one part causes the motion of another , much like the Springs of a Watch. All which is perform'd much after this manner . The Brain , which is placed in the highest part of the Body , is the Original of all the Nerves , which are dispersed into all the Muscles of the Body , and have their Extremities inserted into all the Sensible parts thereof . The Heart is the Centre of Natural Heat , which is the principle of Life , and by consequence , of all the Motions of the Body : and therefore it is placed in the m●●dle , That , as Aristotle saith , it may the more ap●ly communicate to all the Extremities . a , and there indeed it operates by the means of the Blood and Spirits , which it sends out without int●rmission , to all the parts of the Body . And to this effect , also contributes the Juice of the Meat we Daily feed on , for this Juice being prepared in the Stomach , and from thence running through the Lacteal Veins , ( so called , because this Juice as yet retains the colour of Milk , ) after it has been transmitted by these Veins into other Channels , for its exacter Purification , it comes at last to enter into the right Ventricule of the Heart , where it rarifies and expands it self , and begins to be tinged with the colour of Blood : then passing through the Lungs , it returns , and is discharged into the left Ventricule of the Heart , where it receives its last Perfection . After which , being thrust out with Violence into the great ▪ Arterie , and into every Branch thereof , it passes through all parts of the Body , imparting to them Life and Nourishment : from whence returning again to the Heart , and being again sent out as before , it makes a continual Flux and Reslux by means of its Circulation , which is apparently known by the continual Pulsation of the Heart and Arteries : For when the Blood is in the Heart , it dilates and rarities it self , whereby it extends the Heart , and afterward the Arteries , which is the immediate cause of this Pulse and Beating . And it is this Blood that maintains that Fire or Natural Heat in the Heart , even as the Oil maintains the Flame in a Lamp. Now the most Vivide and Subtilest Particules of the Blood , are carried into the Brain , there to serve for the Execution of the Principal Functions of the Animal , and to be distributed into the Nerves and Muscles , for the moving of the Body in all the different Motions it is Capable of ; and these are they which we call the Animal Spirits , which notwithstanding the Appellation are Minute Bodies . These Spirits are , as it it were , Filtred thorough the Substance of the Brain , and afterwards Reunite by their Concourse in some one part , which is the Imagination , and which cannot be far distant from the Origination of the Nerves , by which these Spirits are dispersed afterwards into every part of the Body . Now as it is this Organ that receives the Impressions or the Species that are sent thither by the External Organs or Senses , it must by Consequence be in this Place , and in the Brain that Sensation or the Perception which we have of things is perform'd , and not at all in the External Senses themselves , or any other part of the Body . For although the outward Senses are as the Instruments , that the Imagination makes use of , for thee Reception of the Species of Sensible Objects ; although they are as the ports of the Soul , by which the Species do enter ; yet the Objects are Imprinted , and as it were Limned in these Organs ( for we find by Experience that we see by the Eyes , hear with the Ears , and that the Hand or Foot gives us the Sense of Pain ) nevertheless without all doubt , we can have no Sensation , no Perception or discerning , ●f the Species or Impressions have not passage to the Principal Seat of the Imagination or Common Sense . We have experience thereof in this , that if we 〈…〉 e very attentive to any thing , we perceive not the Pain of any hurt received , nor do we see the things that are before our Eyes ; as it happens to these that are Apoplectick , they perceive not at all when they are pricked , no nor when they are Wounded , which must proceed from hence , that the Organ of the Imagination ceasing its Action , it receives no Impression , and consequently it produces no Sensation ; And what is more , these that have , for Example , their hand Amputated , do complain of great Pains in that very Hand , that was cut off . The Sensation which is form'd in the Imagination proceeds from hence , that in the First place , the Nerves , which are the Instruments of Sense , having their Origination in the Brain , as we said before , extend themselves to every part , and Occupie with their Endings all the Extremities of the whole Body , in such manner that the least thing that moves the Surface of the Body , into which there must be the Extremity of some Nerve Planted , moves at the same time that part of the Brain where that Nerve hath it's beginning ; in the Second place these Nerves being always full with the Spirits which are continually sent from the Brain to all the parts of the Body , these Spirits which are first moved , or receive the Impression of the Object , Transmit that Impression , as from Hand to Hand , to their very Original , which is the Seat of the Sense Common . I say , from Hand to Hand , that I might thereby Intimate that this Motion is not made by a disorderly Retrogradation of the Spirits , but in manner of certain waves , as we see are made in standing pooles , where , by the throwing in of a Stone , the Wave first moved , is put forward by the Subsequent waves , following one another to the outmost Edge thereof ▪ Only there is this difference , that the Motion of the Spirits is made with almost inconceivable Swiftness , being of such an Extraordinary Subtile Nature , that they exceed all other Bodies in the Swiftness of their moving . This is the formal reason of Sense . Seeing then Sensation is perform'd in the Imagination , and not in the External Organs , or parts of the Body , whereon the first Impression is made , so likewise the Passions are not form'd in the Heart ; as some beleive , but in the same Imagination also . And although the Heart indeed does Foment and Augment them , by the means of the Spi 〈…〉 its sent continually by it to the Brain ▪ ●nd though also in Violent Passions it is much affected and altered , yet this proceeds only from the Communication it 〈…〉 as with the Brain , by the means of certain small Nerves , which serve to 〈…〉 raiten or enlarge the Orifices of the Heart , and so to give Entry to a smaller or greater quantity of Blood. The Passions then are formed in the same Organ that is the Seat of the 〈…〉 ancy or Imagination , and arise either 〈…〉 om the Temperament of the Body , 〈◊〉 from the Perceptions , Imprinted by 〈…〉 e Natural Appetite or Affections , or 〈…〉 stly , from the Impression of External Objects on the Imagination . They proceed from the Temperament , for if , 〈◊〉 Example , Choler abounds , it excites 〈…〉 nger , if Blood , it enclines to Love. They arise from the Perceptions , Imprinted by Natural Appetite and Affections , as Hunger , Thirst , and other that Retain the Name of Natural Appetites ; likewise Pain , Heat , and other Affections , which stir or move the Nerves , that are the Instruments of the Organ of Common Sense ▪ and Transfer the Impression to the Brain . We desire to Drink , as ▪ Aristotle saith , it is the Natural Appetite , Commands it for the Preservation of the Animal : Natural instinct , tells us it is water , for Example , and not Ink that we must Drink and immediately this Natural Passion puts the Animal in Motion fit to perform it . * And lastly , Passions are produced by the Impressions of outward Object made upon the Fancy , by the mediation of the External Senses . But we must observe that the Fancy or Imagination ( which is the Perception arising from the Internal Motion solely of the Spirits ) 〈◊〉 not the same , as Aristotle saith , with Sense ( which is the Perception produced by External Motions ) since it is easie to observe , that the Imagination Act when the Senses Act not at all ; ( a ) from whence are the Passions that arise by calling to Remembrance , or the bare ●magination of any thing ( b ) or by Dreams , and the Actions that are done in Sleep , because of the di●●rse Impressions that the casual Motion of the Spirits , does then make upon the Imagination . The Image , the● or Species of ▪ any thing passing , for Example , 〈…〉 w the Eyes , and Imprinting it self upon the Organ of Imagination where of we speak ▪ by the Mediation of the Spirits always Eviron●ng it , it so falls out , that if that Object be Terrifying ▪ by its Similitude or respect it has with any thing , that Nature or Experience Dictates to be hurtful to the Body , then it excites the Passion of Fear , or else Courage , according to the different Constitution of the Body ; and at the same time , the Spirits Reflected from the Image so formed upon the Organ , do enterpa●t by the pores of the Brain , that Conducts them into the Nerves , serving to produce the Motions and Postures necessary to turn back , or Fly , part into the Nerves that enlarge or straiten the Orifices of the Heart , or which Agitate the other Parts from whence the Blood is Conveyed to the Heart , in such sort , that this Blood being r 〈…〉 ed after an unusual manner , it a 〈…〉 Spirits to the Brain , such as m 〈…〉 i 〈…〉 fie the Passion viz that continue to keep open the same pores 〈…〉 h 〈…〉 by they 〈…〉 te 〈…〉 into the same N 〈…〉 es And i 〈…〉 be courage that 's excited 〈…〉 x 〈…〉 ● P 〈…〉 the● Spirits enter by the Motion of this Organ into the pores of the Brain , that Conduct them into the Nerves ▪ serving to move the Members to defend its self , as well as into th●se that Agitate and put forward the Blood to the Heart , in a manner suitable to produce proper Spirits , for the continuance of these Actions . It is the same respectively in all other Passions , from what Original soever they arise : so that in speaking generally , the cause of Passions is not solely in the Sense , or in the Brain ; but also in the Heart , in the Spleen , in the Liver , yea , and in all the other parts of the Body , insomuch as they Concur to the producing of Blood , and consequently of Spirits conducing : for although all the Veins do carry the Blood they contain towards the Heart , nevertheless it many Times falls out , that that which is in some , is thrust forward with much more force than that in others : And likewise it happens that the Orifices of the Heart by which the Blood enters , or by which it is expelled , are at sometimes more enlarged or more straitened than at others . Now all this is perpetrated only by the disposition of the Engine of the Body ; that is to say , by the conformation of the Members and the Course which the Animal Spirits , excited by the Heat of the Heart , do naturally pursue in the Brain , in the Nerves , and in the Muscles ● in the same manner as the Motion of a Watch is performed , as we said before , which goes and moves it self , by the Disposition of it's peices : for which reason , if it were possible , to ●magine a Man without a Soul , we should see him Act in the same manner . For we must not think that it is the Soul that gives Life and Motion to the Body , although in some respects , it can dispose thereof , being Conjoint , but the Motion and Life Depends on the Fabrick of the Body . So that we may truly say , that the Separation of the Soul does not make the Body to Die , but that the Soul , 〈…〉 t Death , retires it self from the Body ▪ because that then the Natural Hea 〈…〉 which we have mentioned , ceasing , the Organs that serve to the Actions of the Soul Corrupt and fail . Which makes us beleive , that since the holy Scripture a says , that Beasts have the Blood for their Soul , they have no other but what consists in this Symmetrie of the parts Vivified and moved as we have said , by the Animal Spirits ▪ drawn from the Blood by the Fire of the Heart . And this might very well be the Reason why the Pen-Me 〈…〉 of the holy Scriptures , observing on one Hand , that Beasts have almost the same Passions that are incident to Man , for as much as they have a Love for their Young , a Jealousie for their Females , Anger , Fear , &c. And that on the other Hand , they are Destitute of Judgment ; they have made use of this Word ▪ Blood ▪ b to express the Sensual and Fleshly Motions that allure the reason and Agitate us like Beasts . And indeed this does contribute very much to the Excellency of the reasonable Soul. For though it may be said that other Animals have the same Natural Motions as Men have , yet it may be denied with Seneca c that they have Re 〈…〉 l Passions , all their Actions being no more than certain Impulses that Resemble Passions . Which also our Philosopher d confirms saying , brutes have 〈…〉 o Conduct of their Actions , but certain Corporal Motions , resembling these in Men , which Passions do follow Customarily ; and for this very reason they are not only easily allured into Snares , but often run Head long into greater Evils to Eschew a less . Now these Motions are Naturally produced in them , no otherwise than by the apt Disposition and Symetrie of their Parts , whereof we have spoken before , as though they were performed by different Springs , as in an Engine , or the different Motions of any Instrument variously moved , a without having the least Enlightening of Reason . We may see an Example of this in a Dog , who Bites the very Stone , that was thrown at him ; for his Anger seems to proceed from this , that the Stone having with force pitch'd upon him , and thereby infering Pain , 〈…〉 is Spirits are incited so as to produce the Passion of Anger , or at least such Motions as Imitate it , and having not the use of Reason , the Stone is the Object of his Passion , which he Bites in Revenge . This is likewise the Opinion of Aristotle , * who saith , there is no Reasoning , where there is no Reason , and in Brutes there is no reason to be Found . The Soul of Man therefore is only Capable of sharing of Reason and Free-Will , whereby Man is Master of his own Will , that is to say of himself , and therein resembling his Maker : I say , sharing or En●oying , as his Part , Reason , which is , A Right and Just Judgment of things Divine and Humane ; which is that Living Law we carry continually within us , or to Express it in the words of Phil●n ▪ A Law that knows not how to Err , a Law Immortal , not like that Established by Mortal ●y●en ; a Law not without Soul or without Life , like those Laws written on Paper , or inanimated Colomns ; but it is a Law Exempt of all Corruption , being Engraven by Immortal Nature , on the Immortal Soul of Man. Hence , although the Soul does not Act without the Body , yet it is altogether distinct from it , and infinitely above it , by its Immortality , free and exempt from all Composition in its substance . b The Soul then has no different parts , as some suppose ; It is simply one , and unitely join'd to the whole Body , and all its parts , without being more in one than in another ; for the Body is one , and in some respects , not divisable , by the relation it has to the disposition of its Organs , which have such a reference one to another , that if any one be wanting , the whole Body becomes Defective . So it is the same individual Soul that Imagines , Remembers and Reasons ; all which it performs by the means of this Organ we have Treated of . For when the Soul would call a thing to Remembrance , this Organ pushes the Spirits to these places or pores of the Brain , where the Traces or Footsteps remain of the Object which it would recal to mind , which Spirits reflecting , present the same Object to the Soul. When it will imagine , this Will has the force to cause that this Organ move it self , and in such a manner as is necessary to push the Spirits towards the Pores of the Brain , by whose aperture the thing may be represented : and if it would consider the same thing with attention , the Will retains this Organ in the same Situation As to Discourse Reasoning or Judging ; for these , the Soul makes use of both the Faculties aforesaid , viz. Imagination and Memory : for a not only the Soul cannot Judg without the help of the Species , which the Imagination or Memory presents to it , but also , it cannot Reason or Discourse by the one , without the help of the other , because that Reasoning or Discourse , Is a Judgment made , Comparatively , with some other Judgment made before . b So this Organ , which is in the Brain as is shewed before , seems to be the Seat of the Soul , where it Wills , that is , exercises all its Actions : For to Will is properly the Action of the Soul , because that comes directly from it , and seems to depend upon nothing else . The Soul is there , as a Sun who glances his Rays through the whole Body , by means of the Spirits , the Nerves , and also of the Blood : For it disposes all the Sensations that are imprinted o● this Organ , and also reimprints his own . And on the other hand , because of the strait Union between the Soul and Body , this Organ affects the Soul also with all the Impressions it receives , and by that means , as it were , solicits it to Will , whatever this Impression shall dispose the Body to ; so that there can be 〈…〉 o Passion rais'd in the Imagination , whereof the Soul is not sensible . Although indeed the Soul or Will of Man , be so far Free , that it cannot be changed nor constrained by the Body , but indirectly only , yet the Passions excited by the course of the Spirits , and not at all produced by the Soul it self , are of such force , that they must have their Course , and cannot be changed by the Soul , but also indirectly only ; in so much that there may be Motions and Passions in the Body , and the Soul not at all Contributing thereto : as for Example , it may so be , that by the Sole Disposition of the Organs , the Spirits may run towards the Nerves of the Heart , and that this Course , in passing , gives a Motion to the Organ of Imagination , that imprints the Passion of Fear in the Soul , and in the mean time , the Spirits Running towards the Nerves , that serve to move the Legs for Flight , this Organ by their Course receives another Motion , which Imprints the Sense or Perception of this Flight in the Soul , without the Souls consenting thereto ▪ It is also from this strait Conjunction that , as we see , if we have once Joyn'd any Corporal Action with any distinc 〈…〉 Cogitation , neither of these shall present it self afterwards to us , but the other shall present it self also . Moreover it may be said , that the Motions of the Organ of Imagination , are so natural ▪ that they rather Obey the Motions o 〈…〉 Inclinations of the Spirits , or other distinct Organs , than the Will we have to give them this Motion ; as it falls out , for Example , When a Man would dispose his Eyes to View an Object at a distance ; for then the Pupil of the Eye enlarges it self , rather because of this Action , to which the Eyes are Determined by this Organ , then for that we would that it should be enlarged . It is this Repugnance in Nature , that has given place to believe , That the Inferiour part of the Soul should War against the Superiour ; when as this Repugnance ariseth only from hence , That the Body on one side , by means of the Spirits , and the Soul on the other , by its Will , endeavour at the same time to excite different Motions in this Organ And indeed , all that contradicts Reason ▪ comes from the Body , and not at all from the Soul. It is then these Two differing Impulses , that are made together on this Organ , that causes this Combat : For Example , The Spirits strive to push this Organ we speak of , so as to excite the Desire of any thing in the Soul ; and the Soul strives again to Repel that Motion , by the Will it has to avoid the same thing : If it gets the upper hand , it remains Victorious ; if not , the Spirits presently resume their first course , because of the disposition that has proceeded in the Nerves , in the Heart , and in the Blood , and then the Soul ceasing its Endeavours , finds it self prest to Desire , and not to Desire , one and the same thing . Lo here the Warfare between the Spirit and the Flesh , which is so Violent , that no Humane Prudence is capable to resist it . It is therefore certain , that the Soul cannot in an instant overcome the Passions : For they are accompanied with such Commotions , excited in the Heart , and by consequence , in the whole Mass of Blood and Spirits , that the Passion remains always present with our Thoughts , till this Commotion have ceased ; in the same manner , as Sensible Objects are always present , during the time they Act on the Organs of Sense . But I mean here , the stronger Passions , which do indeed constrain us to confess , That we are not at all Masters of our primary Motions . The Soul has then a necessity of Powerful Helps , for the obtaining the Victory ; which is no other than Prudence that Seconds it in this Combat : For this Prudence is no more than Reason it self , illuminated with the Lights of Morality and Experience , whose principal use is to prescribe Rules for the Regulating of Passions , making known to the Soul the quality and real usage of them ; She undeceives it in the Errours of Sense and Imagination ; She gives it to know what is really Good , or really Evil ; in one word , She teacheth the Soul to put a right esteem upon things , and what is convenient , or inconvenient to Humane Nature . And indeed , the greatest Outrages of Passions cannot avail against us , without the Inward Commotions of the Soul. It is upon this , that our Good or our Evil depend : For the Commotions of the Soul have much more Power over us , than the Passions themselves , From whence it is , that seeing the Soul may have always within , whereon to relie and satisfie it self , all the Troubles that can acrew thereto , from any other thing , have no power to hurt it ; which does evidently demonstrate its Perfection . But now it must be by means of Vertue it can have this Content , Constancy and Immoveableness we speak of ; that is to say , by the Testimony a Man can bear for himself , That he has always prosecuted the things he Judged to be best . So when a Passion Attacks the Soul , it opposes thereto , as Armed Soldiers , Judgments firm , Convincing , and undoubtedly decided by Penetrating and Unraveling the Nature of the Object that causes this Passion : Which a Christian Philosopher , not Ignorant of these Principles understood , when he said , That Vertue cousists not in Regulating the Passions , but their Objects ; because , saith he , One may commit very great Crimes , when the Motions of the Passions are but weak ; and on the other side , The Motions of a Passion may be very Violent without a Crime . a The Soul weakning the Motion of the Organ of the Imagination , by strong Arguments , may at last stay it altogether : Or if it find its Arms to be too weak , it joins Policy , and strives to divert the Current which it cannot stop , and to that end Excites an other Passion , by moving this Organ some another way , with the Representation of some Object able to instigate a Ballancing Passion . As for Example , If the Soul would remove the Passion of Fear , She endeavours her self to Impress an other Motion or Passion on the Organ , by alledging the Reasons , or representing the Objects or Examples fit to create an Inclination to Generosity . But in the last place , If the Passion , agitating the Soul , do make so violent an Assault upon it , that it gives no time to deliberate ; the Soul then makes a Couter Assault upon Nature , and stays , at least , the greatest part of the Motions , to which that Passion , or the Organ , disposed the Body , as , for Example , That of the Hand , which Anger had caused to be lifted up to strike withal . There is then so strait an Unity between the Soul , the Organ of the Imagination , and the Body , that the Soul moves at its pleasure this Organ , by the means of this Prudence , and this Organ reciprocally Imprints in the Soul all the Impressions it receives by the various Motions it undergoes ; and the Body lastly , only from hence , that this Organ being diversely moved , either by the Soul , or by any other cause whatsoever , and pushing the Spirits that surround it , into the Nerves and Muscles , it moves it self , and produces the Action to which it was determined . The different Volitions of the Soul , then give different Motions to the Body ; but it is to be understood , that these Volitions are of Two sorts , The one which Terminates in the Soul it self , as to Will the Love of God , or to apply it self to the Gonsideration of some immaterial thing : The other which Terminates in the Body , and makes it to Act : Now if these last sort of Actions , or the Impressions which the Soul makes upon the Body , do happen to move the Spirits with such an Impetuous Motion , that extraordinary Effects may be observed in the Body , these Motions are called Passions of the Soul. For Example , If the Body be observed to suffer , that is to say , to be alter'd in any thing from what it usually appear'd before , and especially in the Eyes or the Face , as if it change Colour , Tremble , grow Faint , or fall in a Swound ; if it Laugh ; Weep , Groan , or Sigh ; we may conclude , that the Mind suffers ▪ and these Motions are called the Passions of the Soul , notwithstanding its Nature is not capable of Passion . So that these Passions , Are the Perceptions , or Sensations , or Motions , of the Soul , which are particularly refered to it ▪ yet , which are Caused , Maintained and Augmented by the Motion of the Spirits . And because the Soul not only can excite Passions it self , but also perceives these that are rais'd by the temper of the Body , or from the impression of Objects , or the Natural Appetites , as we have remarked before ; the number of Passions is almost infinite , seeing one Passion may be generated from another , and all these may be mixt and compounded one with another . Yet notwithstanding , Authors are wont to Constitute some as General or Primitive Passions , from which the other are derived as Species , that so they may be reduced to some Method : These are , Admiration , Love , Desire , Joy , Sadness , Hatred , and if you will , Fear . For if we be taken with any new and surprizing Object , we Admire it . If we find it to be good , and agreeable to our Nature , we Love it . If this good be absent , we Desire it . And after having desired it , if we obtain the possession thereof , we Rejoice . As on the contrary , if after having possessed it , we lose it , this loss makes us Sad. On the other hand , if the Object present be a thing bad in it self , and hurtful , we Hate it . And if this Object be absent , but represented to us , as bad , and to befal us ▪ it excites a Fear in us . Now Fear , which conduces to our purpose , is a Commotion of the Soul , Agitated by the Spirits , in such manner as Creates an Apprehension , that an absent Evil will befal it , or that it will be bereft of some present Good. And it has under it , amongst other Species , the Passion of Jealousie , as the other General Passions have others su● ordinate or deduced from them , as we said before : Wherefore it ought to be carefully distinguished from others which do resemble it , yet are of different Species : For Example , Jealousie is not the same with Envy , because Envy is deduced as a Species from Sadness ; and is the Trouble one Resents for the Good which happens to another ; when as Jealousie is , The Fear one has to lose , or let another partake with him in that Good , whereof he Loves the Possession . And this Jealousie has that as a property , that it does not arise so much from the force of Reason , Judging one may lose the thing he Possesses , as from bare Suspitions one has , which yet he mistakes for right Reason . CAAP. III. Of Marriage , according to the Law of Nature . JEalousie being therefore a Fear to lose , or to let another partake of the Good we Love and Possess , it necessarily follows , that it cannot have place , but between Persons that Love one another , & are as it were in lawful Possession one of another ; so that one cannot rightly understand the true Nature of Jealousie , unless he first know a right , what Love is , and also what this Possession is , that is , where this Love resides . For indeed , if a Man were alone in the World without a Woman , or a Woman alone without a Man , there would be , without doubt , neither Love nor Jealousie : But since there is , not only an infinite number of Men and Women Replenishing the Earth , but also these Men and Women are made one for another , ( which is indeed the Foundation of Marriage , or the Possession we speak of , ) we shall Establish for the first Principle , that Love and Jealousie have their Natural Residence in Marriage , or in that Natural Propensity that Men and Women have to procure this Union between them , which in this Case they look upon as present ; and therefore , for the further understanding of Jealousie , it is very necessary to comprehend the Principles and Formal Reasons of Marriage also , and this Union made , or to be made , between Man and Woman . And to that end ; it is to be understood , That Man , from his first entry into the World , has a desire and connatal Inclination to Society a , and to that height , that his propensity thereto does resemble and equal the spontanious inclination of a Stone to descend ; Which undoubtedly must proceed from these Two Reasons : The First is , because nothing in Man is more Excellent than Society , nor which by consequence , can agree more with the excellency of Man , who , besides the light of Reason , is endued with Language whereby his Reason may be expressed , and which is an Instrument adapted to the entertaining of Society . The Second is , because that Man from his Nativity , being surrounded with cares , does naturally desire help and comfort : From whence it is , that the end of this Society being the mutual good which Men do hope for one from another , and this hope naturally producing in us a kindness for them from whom we hope this good ; from thence is produced this general affection that Men bear one another ; and which is as the Bands and Ciment of this Society . And as this affection does every day more and more augment , by how much more it is intimately revealed ; and b Nature has not onely intermingled this affection with pleasure and delight , but has found it convenient to perpetuate the things she has created , to distinguish them by differing parts and qualities ( which makes the difference of Sex ) it proceeds from thence , that each Sex in all Animals , retains a Passion and natural Inclination to oblige a Society with its like , as with that that is most agreeable to it a . What differing Species this vast Globe conteins , Men , Fish , with Brutes , and Birds that Soar yet higher , What on the Earth , the Air , in Water Swims , By Natures Laws , burn with the same desire . Virg. And this is it which we call Love , whose Seed or Cause is so much the more powerful , in that it is Natural and Perpetual in us ; Nature a making use thereof , as is said before , to continue the Species of every thing , and to repair their Ruin and their Mortality upon the Earth , by this kind of Successive Immortality . It is Natural ( I say ) because Nature ( to make use of the Words of our Philosopher ) besides the difference of Sex , which She has Instituted in Man as well as in Brutes , hath also made certain Impressions in the Brain , which at a determined Age , disposes him to consider himself as defective , and as no more than the half of what he should be if compleated , and whereof a Person of the other Sex must be the other half ; so that the obtaining of this other half , is in some sort represented by Nature , as the greatest of all goods that can be imagined . So that Marriage , which is a peculiar Society of Man and Woman , is of all other the most natural and perfect Society ; since this is the Model by which all other are formed , as this is form'd by the Model of the Soul and Body which compose Man , and which is of all Compositions the most admirable . Indeed , look by how much a particular Family preceeds a Civil Society , and is more necessary than it , because particular families compose it ; so much is the Society of Marriage , in Law of Nature , to be preferred before all other Societies , since it serves to continue the Species , to which all Animals have a greater proclivity , then to any other thing , and which is the ultimate end of of all Societies whatever a . Now as no Society can subsist , without a due placing and subordination of the Parts whereof it is Composed ; so Nature has likewise imposed this Law on Marriage , that the one should submit to the other , that they may thereby preserve Union , and reap the advantages they propose to themselves from this Excellent Society . And indeed we see in all Assemblies of many Persons , there is always one , that , as the most Noble by Right or Custome , Over-rules the rest , thereby maintaining Order in the Assembly . And where ever Persons are disposed to enter into any kind of Fellowship , the Mastery or Conduct thereof is always referred to one , that thereby Unity may be preserv'd . a We see that People do voluntarily resign both their Wills and Powers to invest a Monarch therewithal ; and to be solely at his Command : That Republiques do choose cheif Governours of their own accord ; yea , all Societies and Commonallities of Persons whatsoever , choose Superiours to whom all the rest must obey . * So likewise this Subordination in Fellowship maintains Conjugal Society , puting , by natural Right , the Empire into the hands of the Man , because of the Nobility of his Sex , and imposing upon the Woman , because of the Weakness of hers , an indespensable necessity to respect and obey her Husband . a And this is a Prerogative given by the Sex , not onely to Man , but also to all sorts of Animals , that the Female should be subject , and under the Power of the Male ; as we may see by experience in every particular Species ; where we may observe , that the Male is larglier endowed with what respects the province of Commanding , than the Female ; and particularly in Man , who has , in speaking generally , a more large and penetrating Wit , more Prudence , a greater Grandure and Elevation of the Mind , more courage and more strength than Women b , so the Family of a Man is compared to a Monarchy , where there is but one alone that commands c . The Subordination therefore is so Essential to Marriage , that all Nations of the World , yea , these that have had no other Light than that of Nature , have at all times agreed to make the Man Master , yea and Sovereign Judg of the Woman d These People being perswaded that the Men ought to be Govern'd by the Publick Laws , but the Women by the Laws of their Husbands , insomuch that the Woman could not be equally priviledged with her Husband in the use of any of the advantages of this Society , but only by this due Submission . e Aristotle saith , that a respect or proportion ought to be observed in Friendships , where the one is more Excellent than the other : For since there is no real or equal Friendship , but between Persons that are equal , it is requisite then , that a Person Inferiour , prosecute ▪ his Amity with Respect , to the end , that this Respect , join'd with his Amity , may correspond to the Superiority of the Amity of the other , and so make up that Equality , which is the Property of Friendship . The Wife that with Submission to her Husband Bows , Thereby's his Equal , SEXTUS , Lawrels Crown her Brows . Saith Martial . The Husband then must be the sole Master of the Family , and all his Commands without Appeal : Yea , his Power over his Family , is , in some respects , greater than the Power of a King over his Estates ; and though the Woman Govern the House , yet it is under the Authority of her Husband : a Neither does this Subordination tend to the Discouragement or Shame of the Woman , from which it is so far , that on the contrary , nothing Contributes so much to her Honour , as this due Respect , Compliance and Obedience : For it is the only Vertue and Character of an Honest Wife , whereby she gains more Praises , than by all other Advantages she can have other ways , when she acquits her self duly of this Duty , without any Repugnancy . Wives , saith Plutarch , deserve Praises , when they Submit to their Husbands ; but on the contrary , When they Act the Mistress , they wound Decency , and so much the more , that their Hnsbands suffer them to Command . So if any Demand , what ought Naturally to be the true Rule of Conduct to Married Persons , between themselves , as well as of all other sorts of Friendship ; it is no other thing , than to Observe the Right that each one has in this Society b , to the End , that retaining themselves within the Bounds that are thereby prescribed to them , they may preserve between themselves that Harmony and Agreement , which causes the Union of divers Persons to subsist , and which is the ground of Amity in Marriage . In sum , Love or Amity is the Bond of this Society ; for it could be no more a Society without Union , and there can be no Union without Love. For which Reason , the Submission of the Wife , as well as the Command of the Husband , must be unmoveably grounded upon Love , that Pleasure , Advantage and Peace , may Reign , which Nature looks upon as the Chief End of this to be admired Conjunction . The Husband must be Master of his Wife , not as a Man is Master of a Thing , in which he has a Property , and may dispose of at his Pleasure ; but as the Soul is Master of the Body , whose Sensations are all common to it , and to whom it is joined in a strait Unity ; so that the Soul has a care of the Body , without , nevertheless , condescending to all its Enormities , or Disorder of Passions : Even so the Government of the Husband ought to be a Government of Joy , Consolation , and Amity . ( a ) The Ancients were wont to place Mercury near to Venus , to shew , that the pleasure of Marriage consists particularly in the Consolation of Convers , whereof Mercury is a Symbole . They gave her likewise for Companions , the Goddess of Perswasion , and the Graces , intimating thereby , that Husbands should Command with Perswasions , and not with Threats . Now , Love is an Act of the Soul , in prosecution of a Judgment already made , whereby it Wills to be joined with the thing it esteems Good , that is to say , to pass of it self into the Object Beloved , and by this Conjunction of the Will , to make up no more than one entire , of which , as we may apprehend , the Lover Constitutes one part , and the thing Loved , another a ; My Soul 's Transplanted to another Place , I 'm not at all where I do seem to be , Where none ere did , or ere shall see my Face , My Love there fixes both my Soul and me . Saith Plautus . So Love causes us , as it were , to put on , or assume , intirely the Person Loved , that ( if it may be so said , ) we have no more Soul to Animate us withal of our own , but use that of the Person we Love , instead of our own ; that is to say , we Relinquish all the Thoughts , Desires and Actions , of our own Soul , to conform them to these of the Person Loved ; so that all the Actions and Thoughts of his Soul are ours , or the same that our Soul Acts or Thinks ; we Desire what he shall Inspire us to Desire ; we Hate whatsoever we see him Hate ; we Fear b what he Fears . In short , we Dispute nothing , but with his Thoughts , and upon his Principles , nor do we Will any thing , but by his Will c ; that is , we Desire nothing but what he Wills ; and to abridg the Description in one word , with Aristotle , The Person whom we Love is our other self d , It is this Love that is altogether Divine , since it has no other Motive but Vertue . It is this Love that is so much Affected and Transported with that which it finds Laudable in the thing Loved , that it makes it its whole Delight . And it is this generous Love that has made so many Lovers Renown'd . Now you see in short , what Love is . We have also shewed what Marriage is . And , as we have supposed before , that there is no Jealousie without Love , yea , such Love as can mutually Unite the Hearts of Man and Woman : It is now time to see , where this Jealousie we speak of , ought to be placed ; since then Marriage , on the Mans part , is nothing else but a Superiority , intirely grounded on Love ; since on the Womans part , it is nothing else but Respect , Submission and a compliance full of Love , and with all true Love , has neither will nor desire , but what proceeds from the Person loved ; and since on the other hand Jealousie , is that continual Anguish which is nourished with Suspitions , Distrust , Rage , and Vexations , and which declares it self in heats of Passion , Obstinacy , Controlings , and capricious Humours , as it speaks for it self , where then I pray shall we place it ? And how can it consist with true Love in the Marriage of Persons in their right Wits . It must then certainly arise from some other Original . Now there are two sorts of Love , the Reasonable and Brutal ; and since this inward Chafeing cannot in any Case proceed from the Reasonable , as we have shewed , it must of necessity arise from the other sort , or that we call Brutal Love. There are ( says Plato ) two sorts of Love , one Heavenly , the other altogether Earthly Earthly or Sensual Love is a blind , low , dishonest Love , which fixes only on things contemptible and shameful , and never looks up to things more elevated . Divine Love on the contrary a is more clear sighted , and looks upon nothing but Vertue and things that excel in real Beauty , and have therein a resemblance of things Coelestial : Or to express it in the words of the Philosopher of this Age ; true or reasonable Love is like that of a Father towards his Children , who desires to receive nothing from them , or to possess them otherwise than he does , or to be more nearly conjoyned with them than he is ; but considering them as his other selves , he seeks after their good as his own , or rather with greater care , because representing to himself that he and they together make up but one entire , and of which he cannot be the better Part , he prefers their Interest to his own , and fears not to cast himself away to save them , on the contrary , Brutal Love , regards nothing but the possession of the Object of this Passion , and not the Object it self , that is , a Man loves the thing for his own Interest , and not for the sake of the thing it self . From this Love , Earthy and Carnal , it is that Jealousie proceeds ; by this Love it is we pretend to Love others , when indeed we Love only our selves ; by this we have a false Joy for the good of our Friends , and a false Sorrow for their Evils , for they proceed only ▪ from the peculiar Interest we have in the one , or in the other : by this we have a compliance , and yeild obedience to their Wills indeed , but they are only feign'd and dissembled , to the end we may draw them to ours : by this Love we fear the loss of the thing loved , but it is because of the good we hope for from it . a The thing being so then , it must be certainly true , that if a Man Love not his Wife , or is not Jealous of her upon any other grounds then this of self Love , as he cannot be Jealous of her on any other , his Jealousie does only signalize his Brutality instead of demonstrating his Love ; It must be true that if a Woman , in like manner , Love not her Husband , or is not Jealous of him but by this Principle of Love of her self ; if she Love him for no other end than to satisfie her Passion , she does thereby only render her Sensuality publick and manifest ; so far is this Jealousie from gaining Esteem , as some pretend . So that to speak after the fashion of the World , we grant that Jealousie is a mark of extraordinary Love , yet it is an extraordinary Love of ones self , that it is an excess of Love , yet it is an excess of Concupiscence : That it is the supream Degree of Sensuality , and therefore there can be nothing that dishonours a Man more than Jealousie , that would have himself believed to be guided by the use of right Reason ; nor can a Woman that would be accounted Modest or Prudent , render her self more ridiculous , or procure a greater contempt of her self by any thing than by being Jealous . CAAP. IV. Of the Marriage of Christians , according to the primary Institution thereof by God himself , and its re-establishment by Christ . IF Jealousie be in no Case suitable to Married Persons , according to the Order of Nature , it must be infinitely less becoming these Persons that profess the Name of Christianity ; for Jealousie breaks the Bands of Society that God himself established in the Creation of Men and Women , and destroys the very Essence of Marriage by which he would unite them , that thereby they might have the oppertunity to perform all the Duties that true Love requires of them in all their occasions : and that the more for that we ought not only to consider the Inclination that Nature has Imprinted in every Animal to produce its like but the Intention and Will of the Author of Nature , all whose precepts we are obliged to perform , for by these very precepts at the end of time , we shall be Judged either to Life or to Death . And we must know that God established Marriage to be a Society of Man and Woman wherein they are united by an Indissoluble tye , and that this Tie is no other than a Band of Love , which God employs as an Instrument to preserve Nature , and to make Charity Spring here below amongst Men , until he shall be pleased one day to perfect it in Heaven by the fulness of his Love. In short , could the Love , which ought to be the Band of Marriage , be better expressed , or more efficaciously enjoyn'd , than when God says , the Man shall leave his Father and Mother to cleave to his Wife , and to be one Flesh with her , and that this is a Conjunction made by the hand of God , which no Man ought to break ; a Likewise a famous Divine explaining this Passage , b saith that the Union of the Husband ought to be nearer and more inseperable with his Wife , than with his Parents , for as much as the Wife of the first Man was Formed of part of his Body , when as a Man is not Formed of part of his Parents Body ; God willing thereby , give us to know that Married Persons ought to be firmly United one to the other as though they were no more than one single Person ; and that Marriage was instituted to make them one Flesh , by means of the Nuptial Bed. This is indeed the Natural consequence of these Words , he shall eleave to his Wife , and they two shall be one Flesh : The Man shall cleave ( saith God ) that is , by Love , in loving her as his own proper Body , and by the Nuptial Bed , whose Bands are not to be unloosed . What is it , in effect , to quit ones Father and Mother , and cleave to his Wife , but to Love her with that affection that surpasses all other ? Even that , that Naturally Unites the Hearts of Children to their Parents , which is the strongest and tenderest of all other affections besides . Thou shalt to her a Father be , And as a Brother lovingly Shalt Cherish her , a Mothers Love From thee , in her shall Reverence move . So the Husband ought to supply to his Wife the place of Father , Mother , Brother , and all other Relations ; Yea , much more , two Persons must make up but one . Behold then the highest pitch that Love is capable of reaching too . Behold the height of the most ardent Amity that can be conceiv'd , to be so conjoyn'd with the thing loved as to become one and the same thing with it . a This Love is a Symbole of that Caelestial Love that shall be perfected in the Elect , when having put off this sinful Flesh , and are renewed by Christ , they shall be made one with him . Can that Union then between the very Soul and Body , be more perfect than is that of Persons joyned in Marriage ? Can there be any thing more admirable , since to comprehend it we must conceive a kind of Miracle , imagining two Persons are not two , but simply one ? That is to say , the one ought to be so nearly United to the other by Love , that whatever touches the one , be it Good or be it Evil , it also affects the other so lively , that there is no difference in their resentments . It is this miraculous Love that makes the Union of Marriage , which Union is undissolv●ble , according to our Divine Law-giver , so long as this Love subsists , and is not banished by infidelity to that Bed which God has made Sacred to Marriage . b If then it be this Love that , according to the intention of the words of our Saviour , is the Sacred Tye of the Marriage of Christians , there can be nothing more opposite to it than Jealousie , since , being the pernicious Bud of Luxury , the most unbridled of all our Passions , it is impossible that it can consist with the tenderness and holy peace of that Love that conjoyns Man and Wife . Now this Love being a Command of God , which we violate by these Motions of Self-Love , it necessarily follows that we commit a manifest Sin every time we give way to this Passion of Jealousie : And therefore to say that a Man or Womans Love is commendable for their being Jealous , is the same thing as to say , it is commendable to offend God. But that we may be yet further convinced , St. Paul does not only give us the Commands of God on this Subject , but on his own part he gives us the condition of Marriage between Man and Wife ; in as much as on the one side he recommends to Christian Husbands to Love their Wives ; and on the other he recommends to the Wives to be submissive to their Husbands in loving them : Husbands Love your Wives , saith he , even as Christ loved his Church , and gave himself to Dye for it , a so let Husbands Love their Wives even as their own Bodies . b Indeed , saith a Learned Doctour , c in explaining this Passage , as Jesus Christ is over and Rules his Church , and which he Governs and Protects for its own Good , even so a Husband ought to Command and Govern his Wife , both for her own and whole Families good . But we must here observe that since St. Paul has ordered Husbands to Love their Wives , he thereby teaches them not to Command or Govern them Imperiously , but with Mildness and in Love , that thereby the Yoak of the Power of the Husband may be rendered lighter and more easie . So the Husband , saith another Learned Man , must know that Marriage is the highest degree of all Amities whatever ; and that Amity is vastly different from Tyranny , since Tyrants are not obeyed but by force . b This for the Part of the Husband . As to what respects the Part of the Wife , he ceases not to preach submission to them : Let Wives , saith he , submit to their Husbands as to the Lord , because the Man is the head of the Woman , even as Christ is the Head of the Church , which is his Body , and whereof also he is the Saviour ; as therefore the Church is obedient to Christ , so let Women also be obedient to their Husbands in all things . a Let Women then consider the Person of our Lord and Saviour , who is the Head and Espouse of the Church , in the Person of their Husbands . Neither does this submission at all exclude the Love of the Wife towards the Husband , but on the contrary ought to be accompanied with Love ; as though St. Paul should say , I charge the Wife that she not only love her Husband , but also that she fear him , and bear to him a respect as to her Master and Head to whom she ones submission , for which reason she ought to take all care not to give him offence , and thus much for Women . In which we cannot but admire the Justice , and at the same time the importance of the words of this great Apostle . He saith to Husbands , Love your Wives ; knowing well that if they loved them they would not hearken to any Infidelity that could loosen their conjugal Unity , for Love is the very Tye and Cement of this Union ; he knew well that to Love them is to Love their own selves , b since they are one Flesh with them , and to oblige them to a reciprocal Love : and lastly he saith to them , Love your Wives . Thereby giveing them to understand that the Superiority of the Husband ought to be altogether in Love. Then he saith to the Women , Love your Husbands ; but he adds , be ye subject to your Husbands . Let them that are grown up in years , saith he , * instruct the young Married Women with Prudence , teaching them to Love their Husbands and Children , to be Orderly , Chast , Diligent in Ruling their House , Good , submitting to their Husbands . He adds it , to let them know that a Woman should so Love her Husband , that she bear him Respect , and so to Respect him that she Love him also ; for from these two Sentences conjoyned arises the Duty of a Wife towards her Husband . A Woman must be not only Good and Compliant , but also submitting and Obedient to her Husband , because he is her Head. The Apostle commands Obedience in the Woman , because he knew from the Nature of Humane Genius , that this Submission would Infallibly maintain Love in the heart of the Husband , nothing in the World tending so much to win the heart and create Love as Submission ; so that Submission in the Woman nourishes Love in her Husband , and the Love of the Husband reproducing or multiplying it self in a the Woman , from thence Springs that marvellous Unity which God design'd in distinguishing the Sexes , and instituting Marriage , in which Holy Contract , it is the Mans part to Furnish Love , and the Womans Obedience and Respect . So St. Paul does not describe this Love of a Husband as a common Love , but proposes for example the inviolable Love of Christ Jesus for his Church , ( as far as Man is capable of imitating this great example ) thereby giving it the Character of the sincerest of all Loves , nor can there be a greater Love than to dye for one , as by this example Husbands are obliged to dye for their Wives if necessity requires it . In short , It is this that Sanctifies Marriage , for it is a Sacrament , because the agreement of their Wills , and the Union of their Bodies , signifie on the one hand the Charity , which is according to the Spirit , between God and Righteous Souls , or the Church , and on the other the Sacred Marriage that Jesus Christ has contracted with the same Church by the Mistery of his Holy Incarnation . This Sacred Marriage ought therefore to serve for an Example to Man in Marriage ; Husbands ought to Love their Wives as Christ loved his Church ; not that St. Paul exacts of Man an equal affection ; but only that they imitate his Example : For Husbands ought to look upon Christ who is the Espouse of the Church , as a Model for all the Circumstances of their Love , wherewith they ought to Love their Wives . On the other hand , he is not to be understood on the part of the Woman , as if he spoke of some slight kind of Submission , but a Submission perfectly entire , in all things whatsoever , especially respecting the conduct of the Family of the Husband , whereof she is a Member . In such sort that in this Society there must be no more than one sole Will , and which is that of the Husband ; two differing Wills not being capable of Union : So that to say it once over again , the Husband commanding or imposing nothing on the Wife but what is reasonable , and consonant to the Power that God has given her , and to the perfect Love he has commanded him to have for her : And she for her part being Obedient and Submitting to him in the Lord in every thing without any exception ; they together effect that which is altogether admirable , that of two Persons they make but simply one in Marriage . Upon these immoveable Principles , not only the Ecclesiastical Laws , who contain the Precepts of the Gospel , and the Interpretation of the Fathers , but also the Civil Laws are founded , to establish the Discipline we ought to observe in a State of Marriage . All which do so unanimously ordain a mutual Love between the Persons Married , the Superiority of the Husband , and the Submission and Obedience of the Wife , to the forming of Marriage , that if any one of these be a wanting , they acknowledge there no more Society , although the Bands are not broke before the Death of one of the two Married Persons : It is not the Bed , says the Lawyer , but the agreement of their minds that makes a Marriage , and where ever this mutual agreement is not , there can be no Marriage . Now to all this , No place is wanting of Authorities for recommending to the Woman Submission , Subjection , and Obedience ; for though she may sometimes be called . ( a ) Mistress of the Family , or Companion , by her Husband ; yet , this does not give her any Command nor any Share in the Authority of the Family . When she is Marrying , they Cover her with a Vail thereby shewing her , that she ought to be Humble and Submissive to her Husband . As soon , saith St. Ambrose , as Rebecca perceived Isaac coming , asking who he was , and being enformed , that it was he that should Espouse her , she Bared her Feet , and began to Cover her self with a Vail , thereby Teaching us , that a Submissive Shame-facedness should even preceed their Marriage . Nor can any Wife be permitted to perform it , if she have Vowed a Vow of Continence , without the permission of the Husband , and that , because she must be Submitting to her Husband in all things . It is agreeable to the Order of Nature , that Women Submit to their Husbands , as well as Children to their Parents , since it would be injust , that the Greater should be Subject to the Less . The true Mark , ●hat Man is the Image of God , is , that he is as Lord , and Exercises an Empire , which only appertains to God ; for every King , or he that Exercises Command , carrys thereby the Image of God ; and from hence , in part , it may be said , that God made Man after his own Image ; for which reason , the Apostle saith , That Man ought not to Cover his Face , because he is the Image and Glory of God ; whereas the Woman ought ●o Cover hers , because she cannot be said to be either the Image , or the Glory of God. A Woman that refuseth to Obey her Husband , who is the Head of the Woman , as Christ is the Head of the Husband , does not Offend less therein , than the Husband should , if he denied to Obey Christ . The Woman Scandalizes the Word of God , when she Contemns that Sentence that was by him pronounced to her , Thou shalt be under the Power of thy Husband ; Dishonouring thereby the Holy Gospel , in as much , as against the Law , and the Intention of Nature ; she that professeth Christianity , and by the Order of God ought to be Subject to her Husband yet notwithstanding , would Command him ; yea , although the very Paga● Women Obey and Submit to their Husbands , following only the Law of Nature . Lastly , Since Adam was Deceived by Eve , and not Eve by Adam , it is but Just that she should take him for Master , whom , by making him accessary , she made Guilty of the Punishment , for the Fault that was hers ; and the rather , that being under his Conduct , she may not fall again by the Weakness of her Sex. Now all this we are Taught by the Holy Scriptures , the Fathers of the Church , and the Canonical Law. Let us now ask the Question of the People of this World , Whether or no , according to these Rules which ought to be Inviolable and Sacred to us , since our Destruction and Salvation depend thereon ; a Man that makes profession of Christianity , imitates , as he is obliged to do , the Union and Love of Christ for his Church , when he has a Sensual Jealousie of his Wife ? I would Ask , Whether or no , a Christian Woman gains to her self a good Report , by being Jealous ? And how that Modesty , which ought to accompany Marriage ; together with this Command of God , Wives be Subject to your Husbands ? Can consist or agree with the many Contradictions she Daily wea●ies her Husband withal ? How with her Haughtiness , Outrages , Reproaches , Invectives , Disobedience , and Fretings , which her Jealousie continually ●ut her upon ? Can this be to be Sub●ect to her Husband , to Elevate her self above him , in pretending to Instruct him , and to Censure and Examine all his Actions , thereby Raising Contests , Bitterness and Contempt ? So far are these Extravagancies from being the Attendants of the Holiness of a Sacrament ( * ) Instituted by God , ●hat they are directly a Reversing of both Divine and Humane Laws ; they are the Violation of Marriage , and the breaking off of Union : For if by this Holy and Inviolable Contract , and as God has Commanded by St. Paul , the Husband is Obliged to Love his Wife , with the most Pure and Perfect Love of all other ; and the Woman is Obliged to Humble , Obey and Submit , her self to her Husband ; it necessarily follows that , if the Husband only Love his Wife with a Sensual Love , which give way for him to commit a Thousand Outrages against her ; and the Woman not Humbling her self , and Submitting to her Husband ; they destroy the Commands of God ; the one for being a Tyrant , instead of a Father ; and the other , for not only Transgressing the Rules of Obedience , which is her Lot , but also Extinguishing the Love God has Commanded her Husband to have for her , by her Vexatious Humour . And indeed , if he Love her afterwards , as he is Obliged to do by the Rules of Charity ; he can have no other Love for her , than such a one , as a Man has for an open Enemy ; not a Tender and Holy Love. Which being so , there remains no more Conjugal Love , no more Union , nor no more Society , for which God Instituted Marriage . CHAP. V. Of the Jealousie of Husbands , and the Remedies thereof . IF you will descend now from these general Truths , to particular Actions , you will then see the Effects of what we have advanced . But who can be capable to play the Painter hereof aright ? Who can be able to give a right Idea , in Words , of the Unhappiness of Marriage , when , for Example , the Power of a Husband falls into the Hands of a Man Distracted with this Brutal Jealousie , with that Jealousie so Blind and Enraged , that even the Vertue it self , of the Person Beloved , Irritates and Excites it ? Every Day gives the experience of this Surprising Truth . For as there can be nothing that Attracts the Heart so much as Vertue , by how much the Woman indued therewith , possesseth a larger share , and by consequence becoming so much the more Aimable , by so much their Passion makes them more afraid of the loss , and burns with more vehemency So that to undertake the decipherin the inhuman ties of this Brutallity , when it is arrived to the excess of Blindne●s and Fury , as it often falls out , were to undertake the Description of the Cruelties of a Savage mad Beast , that nothing can Reduce or Tame . But what is yet more deplorable in these Persons then in the very Beasts ; these that are most in lightned with Natural understanding do suffer themselves to be transported with this Passion more than any other if they be sensual ; For as their Wit is quick and piercing , so it is Suspitious their Distrust arising from that very extent of their Apprehension , whereby they understand , or at least believe they understand the most abstruce and hidden things . So we see that the best Genius's are the most Subject to these kind of Transports , when their Natural Inclination possesses the Authority that is due to Reason . If you desire Examples , we may take that , which History first supplies us withal , of Mithridates K. of Pontus , whose Vertuous Qualities and Great Power made him thought worthy by the Romans to Employ their Armes upon . This Prince beset with the Passion of this kind of Love we speak of , for Monime his Queen , who was endued with an excellent Beauty , and had yet a greater share of Vertue , as the Author of the History has it , kept her all her life as in a Prison with Eunuchs and Barbarians , and at last being Defeated by the Romans , he sent a Slave to cut her Throat , fearing least She might fall in the hands of his Vanquishers ; as even after Death he would be jealous of her . Herod the Great , who surpassed all the Princes of his time in political prudence , would imitate him in that , for he had given orders twice to put his Wife to Death , if Antonius and afterwards Augustus , to whom he was obliged to come and Justify himself in some Affairs of Government , should have taken away his own Life ; and moreover at last through Jealousie , upon false Reports , he condemned her to die , although , as as the Historian saith , ( a ) She was a Princess extreemly Chast and Vertuous . We should never have done if we should expatiate upon this Subject ; but we shall not exaggerate the pernicious effects of this Passion , it being our Duty and Task to suppress them , and is much more Incumbent upon us to heal the Sore if possible , than to reveal its detestible Consequences . But what mean can be used to give Light to one that naturally blind , or how can Counsel be Administred to one that stops his Ear● to all Reason ? Yet since , as I hope it is true , there is no Christian will suffer himself to be hurried to these extreems of Infidels and Men below the range of Savage Beasts : We shall leave them to themselves , as God has already done , and direct our Discourse to such as have their groundwork yet sound , and whose Minds are onely like the Sun covered and darkned with Clouds , which once scattered , he resumes his former Lustre . Jealous Persons may be divided into two Cla●●es , the first is of these whose Jealousie is rather a weakness of the Mind than an inward resentment of the Passion ; the other is of those whose Jealousie is a formal Blindness that quite overthrows Reason . A Husband that is Jealous and in the first Rank ( which we may call reasonably Jealous , because Reason is not altogether blinded with Passion in them ) ought always to regard two things in ●he Jealousie he has of his Wife . The first is , if the Fear he has be grounded upon any likelyhood or appearance of ●ruth ; and the second , whether it be ●or grounded onely on bare suspicions ; ●nd indeed , since this tends to the taking away of the Honour of the Wife , which is in some cases equal to life it self , and since the Husband is the onely ●udge therein , it behoovs him to have ●he same Circumspection and precaution , as if he should go upon her life ; otherwise he commits Injustice . Now if any appearance of Truth , or some Dissolute Carriages give occasion to the Husband to fear a real Evil , he ●ought in this Case to call to mind the Principles that we have Established , and to consider with himself , that not only Jealousie it self , but also even his Duty obliges him on all occasions to watch and observe the Conduct of his wife , and to wean and reform her Inclination from what is not good , by seasonable and apt Counsels , and to let her see the ill Consequences ( which perhaps she is not capable to discern her self ) of many of her Actions , which yet may some of them be indifferent ; all which , and other Instructions necessary , he ought especially , and with more reason endeavour to apply , if he be perswaded tha● his Wife has not a due attention or regard over her Actions . He must there let her understand with Mildness , and Speeches full of Charity , the Care she ought to take to shun not only the evil but much more ( if we may so say ) the appearance of evil ; for Reputation is unhappy in this , that the bare appearance stains it , equally with the Fact it self . He must also shew her Examples of Vertuous Women , for Examples are of great force over the Minds of those that have not trampled all Modesty underfoot . It may be requisite also for him to use some Artifice or other , as having by observation sounded her bent and Inclinations to Substitute some suitable Object that will take up her Thoughts , and Divert her from any unhappier Engagement her Inclination might make her prone too : for in desperate occasions a lesser evil supplies the place of a real good . But what will be of great efficacy in this Mallady , is that the Husband order his ( a ) Conversation so with his Wife , that she may thereby manifestly see her Injustice in having only an indifferency for him : that is to say , that the Husband engage her by his care , even in the least occurrences , by his good humour , his honest carriage , and affectionate entertainment , to forget of her own accord any deluding extravagancy that might otherwise possess her mind . And above all he ought to teach her b Continence by his own proper Example , it being unjust in him to require that of her which he does not observe himself , the obligation in that part being equal on both sides . But if his Jealousie have no other ground but bare suspitions , and the disturbed thoughts which he himself raises in his own mind ; I mean if it be that sensual Jealousie , which he have painted out so lively before , which he Labours under ; he ought to detest it , and oppose Reason and her Arms she is furnished withal by Prudence against it : He ought according to the Rule of our Philosopher , c to perswade himself , when he perceives his Blood moved with the Passion , that whatever is represented at that time to the Imagination , tends only to deceive the Soul ; and when the Assault of the Passion is very violent , he must abstain for the time from giving any Judgment or Determination , but divert his Mind with other Thoughts , till time and rest have throughly setled the Motion of the Blood. And as when a Man is set upon at unawares by an Enemy . if he be seized with fear , he ought to divert his Thoughts from the thinking of Danger , by proposing to himself the Thoughts of the Honour there is in not Flying ; so ought he in the same manner , when this Beast of Jealousie agitates the Soul with Imaginations that are disadvantagious to his Wife , to divert his Thoughts imediatly , and settle them upon the consideration of something that he knows to be Vertuous in his Wife . As for those that are affected with a blinded Jealousie , and transported so far with its violence , that they are no more capable of understanding Reason , it is not properly the Diseased Party that is to be cured ; for he is not at all capable of Cure ; but the Woman , which causes this Distemper : She must Cure her Self if she intend to Cure her Husband ; She must oppose , to all the evil treatments she suffers , a Life that is directly contrary to what is , or may , in any Case seem to be the occasion of this inhumane Passion . And to this end the Woman ought in the first place to shun the Acting evil , as we said just now , and also the very suspition of it . She must shun the Acting of it by Fortifying her Mind with these considerations , that Infidelity to the Nuptial Bed is the mark of a low and servile Spirit , and does of it self Bury both the Husband and all his Family in shame , and though perhaps in the Carear of Youth , in which as in the height of a Feaver , one has no sense of himself , she may not be affected with the reproach thereof , yet she lays up in store for Old Age a wounding and mortal abhorrency , and a shame unsupportable : She ought to consider that this unfaithfulness violates all the Laws both of God , of Man , and of Nature : That it is a Robbery and Enormous in the highest degree , obliging her by the very Law of Nature , to recompence not only her Husband , but also her whose right she assumed to her self in this unlawful Action : And especially , if the natural effects thereof does follow ; for which Cause the Jealousie of a Husband may be esteemed ( as a lesser Evil may be esteemed good in respect of a greater ) lawfuller than that of the Wife , because her Crime herein involves the whole Family , where his Crime extends no further than to himself . So God made a Law expresly , by which it was permitted to the Husband , to adjure his Wife by the High Priest in the presence of God in the Temple , upon the bare suspition he might have of her Infidelity , which was called the Law of Jealousie , and which had its proper Ceremonies , its Sacrifices and terrible Imprecations ; but we find no priviledge like this for the suspitions of the Wife . The Wife ought also to shun the very appearance of Evil : For although her Conscience can testifie for her , that her Husbands Jealousie has no other ground but bare Suspicion , yet she ought not to cease her endeavours to allay that Suspicion by all her Actions , as much as if it had a real Ground . She must shun every thing that may give but so much as a Shadow of her Incontinency . She must avoid the company of Men that are any way suspected a , Set Meetings , and Gaddings abroad ; but above all , she must shun the Society of Unregulated and Scandalous Women , for they are indeed more dangerous than Disorderly Men themselves , since these sort of Women have some appearance , ●ut False and Simulated , of Vertue : And indeed it is in this that the meaning of that place of Scripture takes place , That the Iniquity of Man is to be prefered before the Vertue of a Woman . But some that are Interested with Self-Love , will Object , Why should the Woman deprive her self of all Pleasure , since a Prison , in such Case , would be equally Comfortable ? We do not say , that the Woman must deprive her self of all Recreations that are honest in themselves , but that she must conform her Pleasures to those of her Husband . Yea , granting she should refrain her self from all these Toys which carry the Name of Pleasures , can any thing equalise the Pleasure of Domestick Peace ? Is that a Pleasure ; for Example , to run to Balls at Nights , when she is sure at her return to find her Husband transported with Anger and Rage at home ? Is it a Pleasure to frequent Comedies , especially in suspected Company , when she is sure at her Return to be oppressed with Affronts and Reproofs ? And lastly , can it be a Pleasure to live always in fear least her Husband shoul● come to the knowledg of her appointed Meetings , and other Extravagan● Courses ? To live always in Disguisement and unsetledness ? When on the contrary nothing can equal the Pleasure of Peace and Union , both according to the Judgment of Persons that have had the Experience thereof , and of all others that understand themselves , even so far that it is established for an undoubted Maxim , that nothing so advantagious or desirable can accrew to Man , as concord and agreement of desires between Man and Wife in their Family . It is necessary then , that the honest Wife , who would maintain Peace , and heal the Diseased Mind of her Husband , do shun the company of censured Women ; and instead thereof do invite honest Women for their Society at home , I mean such as are truly Vertuous , and I say invite them : since to go abroad to seek them might yet perhaps nourish the suspition of their Husbands , and moreover for this Advantage that may accrew thence , that her Husband may see by them Examples of the mildness and confidence of other Husbands . And withal she must keep at a di●tance , all these insignificant desires or Fancies , that lead to a Childish base●ess ; Employing her self in things that are of Moment , and in governing of her House ; Practising these Vertues that are most contrary to these kind of Enor●ities , & applying herself to some kind of work or other thing that may give an apprehension far different from that of the disorder she may be suspected of . But above all things lot her avoid lying ; for nothing in the World Contributes so much to rase Suspition in the Husband , and a Bad Esteem of her self in the World as this Vice ; which being an infallible token of a double & deceitful Mind , the apprehension there of drives the Husband into distrusts and Jealousies that cannot be retrived . As on the contrary Candour and Ingenuity have so much Power over the Mind of Man , that although it were even almost overcome by some apparent Circumstances and yeilding to suspetions , yet they fortifie it so that it will give its self the lie . Now when I say she must avoid lying . It is to be understood even in things private , and of the smallest Moment , as well as in things of greater Importance , because that a lie in the one as well as in the other , does produce the same Effect in the Mind of him it is related to . We have hereof a Signal Example in History a of Eudosia Wife to the Emperour Theodosius , a Present being made to the Emperour of an Apple which for its excessive greatness , was very rare , for which cause he sent it to the Empress ; She received it , and a little after , without thinking any harm , gave it to one named Paulinus , a Learned Man , for whom she had a respect , being Learned her self . He not knowing from whence it first came , and thinking it worthy to be presented to the Emperour for its rarity , goes and offers it to him ; the Emperour at first admires it , not knowing it to be the same Apple , but at last calling it to Remembrance , he thereupon conceives a Suspition ; and departing immediately , goes to the Empress , and presently asks her for the Apple . She not knowing what had passed , through simplicity , and perhaps for Fear he might take it ill that she had given it away ; tells him she had eat it , the Emperour asks her a second time , to whom she answers the same thing , and confirms it with an Oath . Whereupon he being straightway in Wrath , shews her the Apple , and convinces her of a lie , which confirming his Jealousie of a Criminal Love , he put Paulinus to Death and Banished the Empress . Behold the 〈…〉 ce of a lie , and which might seem a Trivial thing , yet which in an Instant counterpoised the Ballance of the Opinion of a Husband , of the Merits , Ver 〈…〉 and rare qualilities of his Princess ; wherewith she was so largely endow'd , that thereby only from being a private Person before , she was advanced to be the Wife of an Emperour . And indeed this Virtue retain'd its Lusture to the last , for being retire'd to Jerusalem , as the History saith , she liv'd and Dyed in Holy Orders . This Example I have produced to shew the dismal Effects of double dealing , let it appear never so Innocent to us . Besides all that we have already said , the Honest Wife will always be careful to express so much Compliance to her Husband , that though she receive never so bad usage from him , yet she will not loose nor lessen the respect she ows him . There is nothing provokes this Passion so much as Obstinacy and disdain . Which are commonly produced in Women , from the conceipt they have of their Beauty , or other External advantages , and particularly the Passionate Love their Husbands express to them ; they look upon these Baits as Chains wherewith they may draw them wheresoever they Please ; and the more they perceive in their Husbands the Transports of Vehement Love , the more they become Arrogant and Disdainful . In the mean while , they consider not that this Love , as it is qualified , is a Love sick Passion , which by frequent Provocations they cause to degenerate into a Phrensie or Mortal Hatred . Mariam the Wife of Herod , of whom we spoke before , may be Example and a Lesson for them , she surpassed infinitely , saith the Historian , all the Women of that Age , in Beauty , in Majesty , and in Virtuous Qualities ; which endowments were indeed the Cause of her Unhappiness . for seeing the King her Husband so Passionately Enamoured of her , she beleived no Danger of loosing his Affections ; and laid a side the respect She ought him . But what followed ? The King Changed his Love into Rage , and giving Ear to false Accusations of her Honour , his Jealousie gave way to let this Innocent Princess be Condemned to Death , as we said before . Not much unlike to this , was that of a Roman Hero , who having put away his Wife , all People were Astonished at it , seeing she was so perfectly Beautiful and Lovely : yet he , having secluded her , because of her Arrogancy , and Stubborn Humours , wherewith she wearied him unces●antly , gave no other Return , or Reason , but shewing them her Shoe ; said , if you had put this on , you would have felt where it hurt you . An Honest and good Wife , then must not presume upon either her Birth , if perhaps it be above that of her Husbands , or that she had the Fortune of a larger Portion , or in her Beauty , or any other Endowment whatsoever , but must settle her Ambition on these things , that do more intimately engage his Affections : Which are her good conduct , her Mildness , her Compliance , and her Obedience ; so that instead of being more and more conceited of her self , and Stubborn , as it is too Ordinary ▪ she may be more and more agreeable and Lovely in all her Actions . a And that she may succeed herein , as we have said before , she must bear all the Extravagancies of her Husbands Jealousie with Mildness and Humility ; recalling to mind that from the very day of their Nuptials , it was imposd upon her for a Law by God , to conform her self to the Humours of her Husband . b So it hehoves her to bear patiently all his rash and inconsiderate Demeanours ; which Patience will reward its self with Peace , wherein she will rejoyce . c And indeed there is nothing so capable of disarming his Fury , or to free him from that Evil Spirit possesses his Mind , as Patience and Mildness , whereby an Honest Wife smooths over , and takes in good part the overflowings of this Jealousie , censuring them as Effects of inconsiderateness , and hasty Humour , by this means the Vertue of the VVife resuming as it were a fresh Lustre , the Husband will of his own accord be forc't to acknowledg it , and submit himself as soon as ever the Storm 〈…〉 f his Passion is blown over d . But to the End , these Remedies may Operate against the Vehemency of this Passion , for her last Remedy , let her have recourse to God in Prayer , Repentance , and Tears : for it is by this means that the Devils are dispossest e she must utter her Groans before him , and beg Strength of him to support Patiently the Afflictions which he is pleased to lay upon her , and which he sometimes sends to Honour Just Souls with the Glory of Martyrdom . She must recommend her Innocence into his Hands ; and most assuredly , as he is the chief and true Espouse of a Godly and Chast Soul , he will take her to his Protection , and will change the Heart of the Husband , or else will Sanctifie her Persecutions to her . CHAP. VI. Of the Jealousie of Women , and the Remedy thereof . WE have now seen some of the effects of this Virulent Jealousie , which may well be term'd a Savage Beast ; but to hear another of a clear differing Character , and , which is strange , is , yet infinitely more dangerous and insupportable than the other . Nature having denyed Force to the Woman , has abundantly recompensed her with Subtlety a whereby She effects , yea outdoes , by artifice , whatever Man can doe by the overt means of force . Insomuch that whereas the Jealousie of Men rises up to apparent Transports of Passion , the Jealousie of Women , for the most part , shews it self in Artifices , in Dissemblings , in Scrutinies , in Ensnarings , in Murrnurings , and in ill Humours . And though at the first She does not appear so terrible nor so dangerous , nevertheless She is found at last to be so ; and so much the more as secret Enemies are much more dangerous than those that are ●●ofest so , insomuch that one would rather abide with a Lyon or a Dragon than with a wicked Woman , as the Scripture says a . 〈…〉 n short , this Jealousie violent has its intervals , and its better moments make some recompense for its Paroxysms ; but this deaf and subtle Jealousie never 〈…〉 ets go its hold ; it is a slow working Poyson , yet operates without remission , and scarce obeys to any Antidote . And what makes it more incurable is , that Women do flatter themselves with certain Reasons , whereby they pretend to make their Passion lawful , and to ground it as upon Natural right . But since these Reasons are no more than mists which hinder them from seeing true Reason , or rather rights , they assume by pure Usurpation ; it will be expedient to consider them in particular , to the end , that , if it be possible , they may be undeceived , and order , which is the Foundation of Peace in Marriage , may be reestablished . In the first place , say they , although the submission that Women owe to their Husbands , be according to the Precepts and Laws of Nature , the commands of God , and Ecclesiastical and Civil Disciplin 〈…〉 yet it is reciprocal in respect of the Husband as well as of the Wife or at least it is no more than a submission out of decency or good manners since besides , that the Bands by which they are Joyned , are equally indissoluble on the Part of the Husband , as o 〈…〉 the Part of the Wife ; they are according to Nature equal one to the other in all other things . Indeed ( say they ) seeing Nature has made the Man and the Woman equal in all things , it will be preposterous to pretend that one should be inferior to the other . And this equality they prove invincibly ( as they think ) by affirm ▪ that Nature has allowed nothing to Man but in what she has been as liberal to Women : A Body alike composed of the same Organs , and endowed with the same Senses , and by consequence capable of all things alike , having the same Force and the same Artifice : likewise a Soul in like manner reasonable , and susceptible of Sciences , and the performance of all Functions whereof the Soul of Man is capable . They confirm these things too by Authentick Examples , that Men themselves , how unanimously soever they have conspired amongst themselves to bar Women from Sciences , from 〈…〉 gnities , or Masculine Employs , can no Case deny them . They show us 〈…〉 w the Amazons took up Arms Gene 〈…〉 usly , Fought Valiantly , and Vanquish 〈…〉 d the Men Gloriously . They re 〈…〉 onstrate to us Women that have excel 〈…〉 d , in the most sublime Sciences ; in 〈…〉 rts , and in Tongues ; they Report of Women that have Raigned and Govern 〈…〉 d States more prudently than Men. And they also alledg , that some People have chosen rather to be Commanded by Women than by Men a , and who have Reverenced them as Godesses , and lookt upon their Advice as upon Oracles . And Lastly , they confirm the Force of this Truth by the Examples of Kingdomes , where the Right of Succession falls indiscriminatly upon the Women as well as the Men b . Now if you will pass to Religion , they shew us that God Created Woman as well as Man , and that of a Nobler Substance . They say , that though they were Created of the Bone of a Man , yet they were not produced by Man , God himself esteeming them equally worthy o 〈…〉 his handy work as the Man himself . And what Confirms this Equality to the very height , the Saviour of the World lai 〈…〉 down his Life for Women as well a 〈…〉 Men , and has opened the Treasures of his Grace to them equally ; and as Grace has made Martyrs of Men for the Laws sake of this Divine Master , i 〈…〉 has also made Martyrs of Women , and as it hath made Men Saints , so it has made Women Saints ; not to Insist upon what might give even the Prerogative to Women , that Christ should Honour them so much as to be Incarnated in the Womb of a Virgin. Now these things being so , it must arise from prejudice to think that Women ought to give place to Men. That we may Answer to these Objections , it is necessary to observe , that when we say that Man and Woman are equal between themselves , it is the same thing as to say the two Sexes are equal the one to the other ; for these Generalities comprehend all the individuals or distinct Persons that are comprehended in either Species or either Sex. Whilst we Insist therefore upon shewing the Equality or Inequality of Man and Woman , it is to be understood of compa 〈…〉 ng the two Sexes together by this to 〈…〉 llity of Persons which compose them , and not by the Persons in Particular ; or the whole , considered as so , is di 〈…〉 inct from the Parts whereof it is Composed , considered as parts , that is , the 〈…〉 hole considered as whole hath adjuncts which the parts have not : So that we must make an abstraction , and compare 〈…〉 ne whole to another whole , and not the parts of the two wholes one with another . For who , I pray , can be able to compare in the particular , each Man with every Woman , to know , by Example , if the number of Men be equal to that of Women ; how many are bigger , or how many less of the Men or of the Women ; how many are more or less strong ; how many more or less agile ; how many are more or less Learned ; how many more or less Vertuous , of the one than of the other ? who can , I say , make this Comparison , to be able to conclude from thence , that one Sex is equal or unequal to the other ? It must be then by this totallity of Persons taken as in a Mass together , that this Comparison must be made . Likewise it will be very necessary understand well the word Equal , t 〈…〉 we may not deviate by its Ambiguity Geometricians admit Two sorts of quality , the one Absolute , the other Proportional . A thing is Absolutely qual to another , when compared there with , it contains that other , just so many times as that other contains it , the same Reason ; as Two Circles th 〈…〉 have the same length of Diameter , an Equal one to the other , because t 〈…〉 parts of the one are Equal , in the sa 〈…〉 Reason , to the parts of the other ; th 〈…〉 is to say the one shall contain the sa 〈…〉 number of parts , of the same bign 〈…〉 of the other , that this other shall co 〈…〉 tain of its parts , of the same bigne 〈…〉 Equality , Proportional , or Imperfe 〈…〉 is , when Two things have their pa 〈…〉 proportionally answering one another which yet are not of the same Exte 〈…〉 so a small Circle has Three Hundred and Sixty Degrees , as well as a large although one of these Degrees be n 〈…〉 of so large Extent , as one of the large Circle . By this distinction , the Equality 〈◊〉 Inequality of Solid Bodies is found , and because there is difference in Degree or more and less in things also Immate 〈…〉 al , as for our present Example ▪ Mo 〈…〉 al things , so they are wont to compare them , by Analogy , in the same 〈…〉 orm and Method , using likewise the 〈…〉 me Term of Equal , to Express the Qualities of things that admit of Intension or Remission , or More or Less , 〈…〉 s we do here in this Subject : For Man and Woman being Composed of Soul and Body , it is by the Proprieties and Qualities of these Two Essential Parts , that we must measure the Equality or ●nequality between them , in either Spe 〈…〉 ies of Equality . For if they should have such an Equality between themselves , that the one Sex contains no more , or whose Qualities are intended , no more than the other , this Equality by its very Name Excludes all Authority , and we should infer an Injury on Women , to pretend that they should Submit to Men. On the other side , if 〈◊〉 be made apparent , that there is an ●nequality between them , I hope none will be so unreasonable , as to deny Submission , against the Laws of Reason and Nature . And though it plainly appears , by the Principles we have already Established ▪ That the Two Sexes are n 〈…〉 Naturally Equal ▪ between themselves yet it may be easily demonstrated further ; in the prosecution whereof , we shall begin with the Objections , and endeavour to Refel them , and thereby prove our Assertion , in the same Method as they have been proposed : In the first place then , it is true , That Nature has given a Soul and a Body to Women of the same Nature with that of Men : But it is not at all true , that the Souls and Bodies of Women are Endowed with Qualities Absolutely Equal to these of Men , and consequently Equally capable of the same performances . The Body of the Woman is subject to sundry Infirmities , from which the Body of Man is Exempt . To this we may add , That they pass the half of their Time in Bearing and Bringing forth their Children , and , if you will , in Nourishing them ; which is an unavoidable Engagement upon them , and in some respects , an Infirmity , to which Man is not in the least Subject . Now these Infirmities in Nature , causing by necessary Consequence , a Debility or Weakness in Women , it follows , that Men , as well as the Males of most part of Animals , as we said in another place , have more Strength and Vigor , than Women , or other Females . Experience shews it plainly enough , without any necessity of words to prove it : And Reason it self lets us see , that it can not be otherwise , since there is Reason to expect more Vigor , more force , and more Performance , in any thing , from a Body that is Sound , 〈…〉 rong , and Vigorous , than from one that is Infirm and Weak . Now since , according to Experience , and the Opinion of Philosophers , the ●abitude of the Body passes to the Soul , because the Soul has so strait an Union with the Body , that it is affected with the Qualities thereof ; it must follow , that as the Body of the Woman is Weak , the Powers of her Soul must be Weak also . The Body ( saith Seneca , ) a ) is the Burden and Pain of the Soul ▪ when it is Oppressed therewith it Faints , or it is kept Prisoner by it . It is for ▪ this Reason , that Women , as we see , are 〈…〉 r the most part , Subject to these Vi 〈…〉 es which do ordinarily accompany Weakness ( b ) ; as to be Fearful , Idle , 〈…〉 iven to Pleasure , Suspitious , Inconstant , Indiscreet , Superstitious , Subtle , Envious , Covetous , Revengeful , and others of like Nature , which are all of them Failings , contrary to that force of Mind , that renders a Man capable to resist the Assaulting illusion , and stick fast to Truth . It being so , as without doubt it must be , since the very finger of Nature shews it , it is Obvious , to conclude , that the Two Sexes are not Equal , between themselves . But that they may be more thorowly convinced , we shall only apply to the Man , what Women can affirm of themselves , for the Excellency of their Sex , and we shall thereby see the difference plainly . Now it is certain , and Experience confirm 〈…〉 it , that all the Vices we have spoken o 〈…〉 just now , are not to be found in that degree in Man , ( in general speaking , ) as in Woman . And for their Vertues Imagine to your selves as many Women as you please , which do or have Excelled in Vertue , you shall find yet more Men : Suppose to your selves the most Learned of Women , you shall find Men yet more Learned : Imagine to your selves the most Renowned At chievements perform'd by Women , you shall find that Men have done more Glorious Exploits : Imagine to your selves , in short , all the Goodly , Great and Heroick Actions , that have hitherto been done by Women , you will find yet Greater and more Transcendant Actions perform'd by Men. There is therefore a Manifest and Natural Inequality between the Sexes : and which is indeed with reason , since the Author of Nature himself , has precisely Ordain'd it in the Creation of Man and Woman . For notwithstanding , he hath Created the Woman , as well as the Man , yet he Created the Man the first , and the Woman only because of the Man , and for the Man. It is not good that Man should be alone , ( said God , ) let us make him a Help meet for him , or as other Texts have it , An Help that shall be in his Power , or , That shall be according to him a . Now that which is as a help to a thing , or that which is not made , but for a thing , is not so Excellent as the thing it self , for whom it is made , or , to which it is only an help : This Position is so Natural , that Philosophy makes it an Axiome b . Moreover , that which is meet , agreeing , or convenient to any thing , is not equal to it , according to the Rules of Geometry , as we shall presently shew . And for as much , as by Nature and by the words of God himself , Man and Woman are not Equal , between themselves ; it follows , that Man has a Natural Prerogative over the Woman . So that , since Nature will have the less , to give place to the greater , and that which is more imperfect , to that which is more perfect , it is an undeniable Truth , that the Superiority belongs to the Man , by Natural Right . This conclusion holds , without any difficulty , in the State of Innocence , and uncorrupted Nature ; and as for the State of Sin , after the Fall of Man , the Authority of the Man is not only Authentickly confirm'd , but the Submission of the Woman is enjoin'd by Command ; Thou shalt be Subject to thy Husband , and he shall Rule over thee ; saith God to the Woman ( c ) . Now , in like manner , as the undoubted Maxims , which are universally received amongst Men , deduce their Original with Nature it self , we see that the Prerogative of the Man over the Woman has been always , in all places , generally Establish'd , since the Creation of the World. In such sort , that it is so far from being true , to say , that Men do herein Usurp a Power to themselves , to the Prejudice of the Woman ; that , on the contrary , they only maintain that Right , of which they have had the Possession , since the beginning of Time. To say then that Men and Women , so compared together by their Sexes , are Equal , were to offend Nature , to run Counter from Truth , and to deceive the World with a Sophism . For there is great difference between saying , ( speaking in the general ) that Men and Women are Equal , in an absolute and true Equality , and to say , they are so , in proportional Equality , or , if you will , in an Equality of Requisites ▪ the First , which Excludes all Authority , or Superiority , is not at all true , for the Reasons alledged ; the Second is true . A Child , for Example , is like to a Man , because he is of the same Nature with him , and of the same Form that he is of , and speaks as he does . He is even equal with him too , in this proportional Equality ; for he has as many Parts , and as many Members , as a Man has , in the same manner , as a little Circle has as many degrees as the largest : But it is a Sophism , to conclude from thence , that an Infant and a Man are Equal ; for they are altogether unequal in an absolute Equality , whether you respect the Body , or the Mind . The thing declares it self so ; for the Weakness of the Body , and also of the Mind , because of the Infirmity of the Body , renders the Child inferiour to a Man , and uncapable of the performances of a Man , in respect either of the Body , or of the Soul. As therefore it would be Absur'd to say , without any restriction , that a Child and a Man are Equal , because they are so in this proportional and imperfect Inequality ; so it would be rediculous to pretend , because of this imperfect Equality , a Man has , according to the Law of Nature , no Prerogative or Superiority over a Child , for this Superiority is very visible and plain . Now as this Preheminence or Superiority of a Man over a Child , comes , because of the Feebleness of the Child , it follows from hence , this Feebleness or Infirmity , is the Positive or Physical Principle of the Inequality of differing Species . So that by this Rule it is , that Women have been lookt upon , by the Laws of God himself ( a ) , and of all Nations , in the same degree as Children ( b ) . It is likewise the same of Equality , of Necessity or Requisites ; for none deny , the Man and Woman being both necessary for the perpetuation of the Species , as which cannot be done without the Woman , more than without the Man , but that the Woman is of equal necessity in the World , with the Man ▪ But it is a bad conclusion , to infer from thence , that the Woman is not Subordinated to the Man. And in the Progeny it self , to the Production whereof , they enter in common , and whereto the Woman without doubt , afterwards contributes more than the Man , whether you consider her Bearing , Bringing forth , or the Nourishing and Education thereof , yet the Universal Opinion of the World gives , nevertheless , more right over the Child to the Father , than to the Mother , because of the Prerogative of his Sex ▪ Wherefore , as it would be an unheard of Extravagancy , to conclude , that , because a King cannot be King , without Subjects , and by consequence , the Subjects are as necessary as the King himself , to the forming of an Estate , or Body Politick , therefore the Subjects must not be Subordinate to their King : So it would be as great an Absurdity , to conclude , that the Woman is Equal , and ought not to give Submission to her Husband , because she is of Equal necessity with him , for the producing and continuing the Species . Now after this manner , is the comparison to be made between the Sexes , and from such comparisons are our conclusions to be drawn ; and not prefering for indubitable Maxims , the Inferences drawn from particular Actions ; since it is a very uncertain and false way of reasoning , to draw general conclusions from particular propositions . Now , admitting the Example of the Amazons to be true , yet this only lets us see how much their Enterprises were repugnant to Nature , and the Female Sex ; for it behoved them in their Infancy to Burn off one of their Breasts , to make them capable of the Exercises they were to perform ; and were likewise forced to leave their Warlike Exercises , from time to time , to join themselves with the Men of the Neighbouring Nations , that thereby they might be recruited . So that this may be properly look'd upon as no more than a Tragy-Comedy , the Sex would for once Gratifie the World withal . And although they have sometimes overcome the Men , nevertheless , the Victory that the Men obtain'd at last over them , so far , as to leave only a 〈…〉 light and confused Remembrance of them , has decided the Preheminency of the Sex. The rest of their Instances are much of the same force . And though they may produce Examples of Women that have excelled in the Sublimest Sciences , yet that Establishes nothing in savour of the Female Sex , and less yet , as we have already shewed to the prejudice of the Masculine Sex. Likewise their Instances of those Women that have been rendered Famous , by their Prudent Governing their States , are of no greater Efficacy : For if we compare these with others , that have but badly Acquitted themselves in their Provinces , by following the Natural Tendency of their Sex , I know not which Ballance would be found lightest ; and as to that of the Descent of Crowns on Females , it is grounded on Policy , and takes only place where Males are destitute . For Policy and Experience do Teach the World , that nothing can be more Destructive to a Monarchical State , than Election , and by consequence , that , it is better to give way to the Succession of this Sex , than to hazard an entire Ruin , for by this means , they avoid all the Evil consequences of Contentious Elections ; especially , if this succeeding Commandress be Married , or Marry soon after . So likewise , it may be , that some People that have highly esteemed Women , and affected them for their Governours ; but it is as likely ; that the Emulation and Ambition of the Grandees amongst themselves , for the Government , has put them upon this Humour , rather than any other Consideration : and being withal , Superstitious and Barbarous People a , whose Soveraigns had the Authority of Counselling only , rather than Commanding Indeed it is true , when the People would only fill up a Valuity ; that is to say when they desire a Soveraign only to be the first amongst his Equals , ( as certain People term it , ) it is of no great consequence , whether it be a Man or a Woman , or ▪ ( if you will ) a Stock , that Reigns . It is true , that the Saviour of the World was Incarnated in the Womb of a Virgin : but in that he only lets us know , that he would follow the Laws of Nature , although by a means supernatural . And it will be sufficient to shew us once for all , the Preheminency he has given to Man , in that he was made Man , and not a Woman . Now , since he Died for both Sexes , and has Enrich'd them both , without distinction , with his Grace ; we must conclude from hence , that , as Grace separates its self from the Dictates of Nature , so likewise the Life of Grace which we lead in this World , is the beginning of the Life of Glory , in which Men and Women shall both Rejoyce in Heaven ; but as our Saviour said , They neither Marry , nor are given in Marriage : Neither can they Die any more : For they are equal unto the Angels , and are the Children of God , being the Children of the Resurrection a . So that we can conclude nothing from hence , touching things that are simply Natural , as this is . Now , though it may be said , that Christ has Raised some Women to the Honour of Martyrs ; yet it cannot be said , that they have been admitted into the Apostleship , which is a degree far more Excellent ; no nor to the Ministry of the Church ; insomuch , that St. Paul forbids them to speak in the Assembly of the Faithful . Let your Women keep silence in the Churches : ( saith the Apostle , ) for it is not permitted unto them to speak ; but they are Commanded to be under Obedience , as also saith the Law a . And in another place he saith , Let the Woman Learn in Silence , with all Subjection . But I suffer not a Woman to Teach b . Then which nothing can more significantly declare their Subordination , even in the State of Grace . And therefore all these Reasons drawn from Nature , from Grace , from Examples , and from particular Customs of People , are so far from disproving the Truths we have advanced , that they much rather confirm them ; 〈…〉 mean , the Inequality of the Sexes , because of the Preheminence of the Man over the Woman , and by consequence , the Subordination and Submission of the Woman , in respect of the Man. But although they prove nothing in Favour of the generallity or totallity of the Sex of Women , yet they plainly enough prove the equality , or indeed , the preheminency on the contrary part of some particular Persons . For as we said before , the Sex may be considered either in its totality , or in its individuals , if we compare the Masculine to the Feminine Sex in their totality , it is plainly evident , the Man excels the Woman ; but on the other side , if we compare them in individuals , that is , some particular Men , with some particular Women , it is as evidently true , that Women do not only equal , but excel some Men , who can aver ( saith Seneca a ) that Nature has been cruel towards Women , in that she has alotted them a small share of understanding , or has dealt niggardly with them in any talent for Vertue , which she allows to Men ? believe me , they have the same vivacity , the same disposition to good things , if they will make good use of it : and they are no less able than Men to undergoe labour and pains , if they be accustomed to it a and in another place he saith , their Qualities are not inferiour to these of Men , but they shew themselves less , and this is because of their infirmities , and weakness of Nature , which obscures them , as Clouds do the Sun. From which considerations , we can never Extol enough Vertuous Women , for that they diligently overcome these natural difficulties , or , if we may so say , for that they leave Nature it self , in as much , as they shun all its allurements , to apply themselves to Vertue . And in this Sense , a Woman is capable of what a Man can be capable of , yea , she may not only equal him , but infinitely surpass him . And indeed , how many Men do we see that degenerate from that Force and Nobleness of Spirit , that Nature has made him partaker of ? how many Families do we see , that , as St. Augustin ( b ) says , have the Head cast down ? meaning by this expression , that as the Husband is the Head of the Family , that Family has its Head cast down , where the Wife is more Vertuous than the Man. But to return to our purpose , it does not follow from hence , what disparity soever may sometimes happen , to be between a Man and his Wife , or whatsoever advantage of Endowment a Wife may have above her Husband , that she obtains thereby this Prerogative we speak of . The interruption of the possessions of a right , doesnot disanul it , & much less a right that Nature gives , whose Laws are unchangeable , and in this especially , wherein it is stipulated with the express Commands of God , who has imposed in positive Terms , Submission on the part of the Wife , without distinguishing whether the Husband does Merit it or not , whatsoever equality or inequality then there may be between the Man and his Wife , the Man is nevertheless the Master , and the Wife must always Submit to him ; for this Personal equality does not exclude the inequality of the Sex ; the which being according to the Institution of Nature , exacts of the Woman not only a Submission of Decency and good Manners , but a Submission that 's positive and real . The same things may be said to the Objection started , from the Bands that tie the Man and Woman in Marriage . It would be but a bad Inference to say , that because the Husband and Wife are under an equal Obligation , as to what regards the tye of Marriage ; it not being permitted to the Husband to Marry another Wife , whilst this is living , what Discontent soever may happen between them ; nor to the Woman to have another Husband , so long as this lives ; therefore the one is of equal condition with the other in Marriage , The Soul and Body ( as we have said before ) are joyned together , and do conjointly Compose Man , as the Husband and the Wife do Compose one in Marriage : their separation causes the dissolution and rupture of the Compound , as the Death of one of the Married People causes the Dissolution of Marriage ; nevertheless , none but those that have lost their Reason would say , that , because the Union is of equal Necessity to the Soul , as well as the Body to the Forming and Being of Man , therefore the one is of equal Condition with the other ; for Nature , Common Sense and Experience , Demonstrate to us , how far the Soul is Elevated above the Body , and in what great Prerogatives , Nobleness and Excellence it su 〈…〉 passes it . And the same things are to be understood of the Man , in Regard of the Woman , which Nature , Common Sense and Experience , shews us to be much Inferiour , to the Man ; and therefore Obliged , by that Natural Rule , which says , the less Worthy shall give place effectively to the more Excellent ; to render to the Man a real and unfeigned Submission in all things , that have respect to Marriage , or the Society wherein they are conjoyned . They Object in the Second Place , That the Apostle , to confirm this Equality of the Man and the Woman , has given to the Woman the same Power over the Body of the Husband , that he has given the Husband over the Body of the Wife , The Wife hath not power of her own Body , but the Husband : and likewise also the Husband hath not power of his own Body , but the Wife ( a ) , and by consequence , they are equal in Power , the one to the other . We Answer , That it is a wrong Interpretation of the words of St. Paul , which give a Reciprocal Power to the Man , and the Woman , over the the Bodies the one of the other , to understand them of an equality of Power in all things . For the reciprocal interest , respects only the Nuptial Bed , and the Duties to which Married People are obliged , the one towards the other without lawful impediment , to the en● the frailty of Nature may be restrain'd within the Bounds of Continence of Marriage . They are indeed , in that , both equal alike in Power , and in some respects , of an equal dependency the one of the other ; but unequal in all other things . And this is the Explication of this place by Divines . When ( saith one a ) St. Paul saith , That the Wife has no Power of her own Body , he thereby means , that it is not lawful to either of the Married Persons , to refuse the use of the Bed to the other that shall demand it , provided , as St. Thomas Remarks , there be no lawful inpediment : And in this the Married Persons are , in some manner , each of them , under a reciprocal Servitude ; though in other things , the one is unequal to the other , by vertue of that Law that was enjoyn'd to the Woman ; thou shalt be under the Power of thy Husband . So likewise it is on this Ground that the Books of the Discipliue of the Church remark , that , It is a Sin to refuse the Duty of Marriage , without a lawful excuse , when it is desired , according to that saying of the Apostle , Let the Husband render unto the Wife due Benevolence ; and likewise also the Wife to the Husband , ●he Reason whereof follows , because they have not Power over their own Bodies . They are then equal in the In●erest of this Duty : but in all other things that respect the Family , there is no Equality between them ; for they that are under the Power of others , are their ●nferiours , and not their Equals . They Object in the Third place , that ●nsidelity in Marriage , being a Crime , on either part , that Causes Separation , since ●t is as well permitted to the Wife to leave her Husband , if he be unfaithful to her , as to a Husband to put away his Wife , when she has fail'd in her Faith to him ; therefore it may be lawful and commendable for a Woman , to prevent so fatal a Separation , by her Distrusts , by her Care , yea , even by Reproofs and Rebukes . We Answer , That it is true , that a Woman seeing her Husband give himself over alltogether to disorder and infaithfulness , may leave him if she will , according to the words of the same Apostle St. Paul , Let not the Wife depart from her Husband , but , and if she depart , let her remain un-Married , or be reconciled to her Husband : But it is not at a●● true , that she ought to prevent this Evil , with Rebukes or Angry Speeches for what belongs to Correction , appertains to a higher Authority . Now Women in Marriage , and even before Marriage , according to both Natural and Divine Precepts , being Subordinate to their Husbands ; it follows from hence , that as it is impossible , that which is Subject , can be Superior , so likewise it cannot be , that she that is Subject , can have Right of Correction , since Correction depends essentially on Superiority . The Wife indeed , on this Occasion , may well give some Advice , with mildness , to her Husband , concerning his Conduct , since this Advice is an Office of Charity ; but to put herself in a Passion against him , to give him angry or sharp Rebukes , and Checks , is wholy to lay aside the Duty and Submission she ows him . We may plainly see Subordination , even on this occasion , to be denoted by the Terms of Seperation , although the Condition of the Man and Woman be thereby made equal ; for if the Woman Violate her Faith , it is said , the Husband may put her away : but if the Husband be Unfaithful , it is not said the Wife shall put ●im away , but only that she may leave ●im a , to shew the Superiority and ●uthority of the Husband , and the Sub●ission and Silence the Wife ought to ●bserve . And indeed , the Husband be●●g her Master , her Superiour , yea her ●ing , must she take upon her to set ●im his Lessons ? or what is more , dare ●e Reprove or Despite him ? Dare she , say , if she be a Christian , since she ●ught to look upon her Husband , as ●epresenting the Person of Jesus Christ , ●s we said before ? In the fourth place , Women Object , ●hat if it were so great a Crime to de●lare their Resentments to their Hus●ands , when they suspect them to di●ide their Bed ; the Holy Scriptures ●ould have contain'd some Ordinances ●o provide against it , and let them know , ●hat the Wife therein committed an Of●ence , which might violate Marriage , ●nd cause their Separation : Instead ●hereof , it only signalizes the breach ●f Faith , as the sole cause for which Married People can take occasion to ●reak off Conjugal Society . To which we Answer , That this is ●ikewise a Fallacy , to believe , that , because our Saviour said , that the Unfaithfulness to the Bed , was the cause of Divorce , therefore no other cause can be sufficient to separate Conjugal Society . For , according to the opinion of the Learned , when our Saviour particularized the breach of Faith , he did it only , because this Sin regards solely Marriage , whereof Fidelity is the very Soul and Life , and which is , by consequence , the most natural and direct cause of Divorce a : but he did not intend thereby to Exclude all other general Reasons , which may , of their own Nature , give that liberty to all Christians , of what Society soever they be ; such as are a great Number of Vices , and Pernicious Customs , amongst which Two are reckoned as Essential or Primary Causes . The First , is Unbeleif in Religion , whereby , they being corrupted with some dangerous Doctrine , may Infect their Partners , and destroy their Salvation * . The Second is , in Case the one Partner having committed some hainous Crime , remains Incorrigible in his Inclinations , and readiness to Perpetrate it again ; in which Case , after the other Partner hath Three times Admonished , or Corrected him , and he not amending , he not only may , but ought to make a separation ; which is the point in Controversie . And indeed , of all the Vices a Woman can be subject to , there is none e 〈…〉 al 's , or is so unsufferable , or , which as so dangerous Effects , as Crosness of Humour , Stubbornness , and Incorrigibleness , for no other seizeth upon , and overthrows , the Holy Union , the Mildness and Peace of Marriage , which on 〈…〉 y make Men Happy in this World , with that Fury that these do , who can describe the Displeasure , the Distaste , the Trouble , and the Horrour , a Man undergoes , by a Wife that is given to Tatling and Bawling , that is Imperious , Quarrelsome , Furious , Passionate , Deceitful , Obstinate , Vexatious and Morose ; which are like so many Monsters brought forth by Jealousie , or the Prejudices this Infernal Passion blinds the Understanding withall ? But it is not meet to Exaggerate these Disorders : These that suffer them , confess themselves , that they cannot be exprest in words : And those , who by a particular Favour of God , are free of them , if ▪ they have but so much Sense as to apprehend their Blessing ; will look upon it as a Happiness that exceeds all the Ideas can be given thereof in words ▪ There is no Enjoyment or Riches in this World , can stand , in any comparison with the Value thereof : So that it was with good reason , the Wife King said Better is a Drie M●rsel , and Quietness therewith , then a House full of Sacrifices 〈…〉 e It was with reason also , he 〈…〉 ll in the Wil 〈…〉 d 〈…〉 and an Angry Woman . And 〈…〉 ca 〈…〉 be expected from these co 〈…〉 Ga●●sayings and Ob 〈…〉 cies of a Woman , but a continual Discord , since Jarrings of this Nature , are unvoidable . A continual Droping in a very Rainy Day , and a Contentious Woman , are alike , whosoever hideth her , hideth the Wind , and the Ointment of his Right Hand , which bewrayeth it self . Saith the same Wise Man. To let us know , than an unhappy Husband cannot tell where to dispose himself , for if he endeavour with Prudence , to satisfie her on the one hand , she takes occasion to Insult over him on the other . What unparallel'd Perplexity must this be , especially , if the Husband be of a Moderate Temper ; as the Scriptures describe it , saying , The unruly Tongue of a Woman , is to a Peaceable Man , as a Sandy Mountain is to the ▪ Feet of a Man that is spent with Age a . So the Disagreement that the Malice of such a Woman stirs up in the Family , is represented to us in the comparison of Two Oxen that fight together in the same Yoak ; Yea , the Evil a Man suffers is such , that it is said , that he that is joyned to such a Wife , is as a Man that taketh a live Scorpion in his Hand . b But who can ●ift out all the Deceits , all the Crafts , and all the Contrivances and Lewdnesses that their Jealousie suggests , to obtain their Ends , Satisfaction , and Revenge ; we shall rather chuse to continue the Phrases of the Scripture on this Subject , than give occasion to others to accuse us for intermingling our own Sense in these Invectives . It saith , That as the Sadness of the Heart is an universal Wound , so the Wickedness of a Woman is the fulness of Mischief , c It is also such a Wife as is there wished to the Wicked and ungodly , for a Curse . And that we may not doubt but that all these detestable Effects spring from Jealousie ; we are there told it in plain Terms , where it 's said , That this Sorrow and Affliction o● Heart , which exceeds all other Afflictions , is a Jealous Wife ; d and that these Cries , Clamours , and Quarrels must be understood of a Woman that'● madded with this Passion ; since it i● there added , That the Tongue of a Jealous Woman is Piercing , and She ceases n● to make her Complaints to all She meet with . If then these things be so , as n● doubt they are , since they are Atteste● by the Scriptures ; * we may conclude as we said before , That Jealousie is ● lawful Cause of Divorcement , since it wicked Effects are no less inconsisten● with the Unity of Marriage , then thes● of Unfaithfulness it self , which is an undisputable Cause of Dis-union , according to the Law of Christ . Women that are Jealous , Object i● the last place , That it is unreasonable that an Honest Woman , who is Con● joyn'd with an Husband of a Licentiou● Conduct , should be obliged to keep s●lence , and stifle her resentment there of . Is it so then , that he only must have the priviledg to censure his Wife upon Suspitions , though he be never so Criminal Himself , and that She must be obliged to keep silent her Suspitions notwithstanding her Honesty and Cha●tity , and that her Husband can lay no Blemish on her Conduct ? This Objection lets us see the Irregularity of the Mind of some sorts of Women , who grow Proud upon that very Consideration , that they are Honest , believing thereby to have a Right to Vex and Trouble their Husbands , as out of Revenge , and to Punish them for the good Fortune they had in Marrying an honest Woman . But to Retreive them from this Abuse , we have shown already ( clearly enough , I suppose , ) that the Man being Master , has the right in this quality of Correction , and not at all the Woman . And indeed , he only is obliged to break silence , if by her ill Conduct She give place for Suspition , to Regulate her , not only upon a Principle of Charity , but also for his Honour and particular Welfare ; since the Reputation of the Wife creates the Reputation of the Husband , and the Faults which he permits in her do return upon himself ; and fastens the same Infamy and Punishment upon him as upon the Wife . The reason of which is , because the Man is obliged , both by the Rules of Scripture , and by the Dignity and Rank which he Occupies in th● Matrimonial Fellowship , to Rule h●● Wife and all his Family in right Discipline , and in their Duties . Take hee● saith the Preacher , that you make n● the least passage for the Water ; that is t● say , that you open not the gate of Libert● to a perverse Woman . a And in another place , he saith , do not make the Wif● Mistress of your Secrets , least She tak● upon her the Authority that belongs to the● and thou fallest into Shame . b Fo● which Cause an Husband ( saith a Learned Man ) ought to remember himself that he is not born for the Woman , bu● the Woman is born for him ; and tha● he ought to accustom her to the thing● that belong to her Duty , and to be have her self on such a manner , as She may know that She is only a Helper to her Husband in his Travails , and whereof She is to take such part as He shal● think sit ; but not a Mistress to live in Idleness : ( c ) to this end therefore he is obliged to have a careful Eye over her by the Duty Incumbent on a Husband . So that he is obliged to reprove his Wife seasonably , and also permitted , as being Master , to make use of moresevere Means , if the Disorder appear ●o be firmlier Rooted in her Mind . But ●n the contrary , She , because She is ●ubject to her Husband , has in no Case Right to open her Mouth to Reprove Him. Yet , let not all this be under●tood , as if the Husband did not wrong his Wife , when he violates his Faith to her Nuptial Bed : Yet , notwithstanding ●t is an Injury , the Condition of the Wife will not allow her any priviledge to contend with , or reprove her Husband for it , being received into the House of her Husband , in the Quality of a Suppliant , as Aristotle saith a Now you see the Objections that Jealousie produces for its self , together with their Answers deduced from Scripture and the Cannonical Law. But the good and reasonable Wife will reply , what must be done then to retrive and correct a licentious Husband ? And upon the same Grounds we Answer , that She must do the same things She should do to correct a Husband that 's Jealous . So in like manner , as we have done in the Jealousie of Husbands , we must also here distinguish that which has real Grounds , from that which arises only from Suspitions , or from the Report of some Persons tha● often cloak over dangerous designs with these kind of Informations . And in general , let her take for her Rules ▪ what we have said for the Cure of the Jealousie of Men , which may likewise serve for that of Women . In particular , if it arise only from Opinions , with which her sensual desires , and idle manner of living , do● poyson her Mind , the surest means will be to condemn them her self , and to suppress them before they can come to be known ; calling to remembrance , that if it be not permitted to the Wife , to make Arguments in a real Injustice , much less then in what has no other ground but her own distrust , and of which none can be blamed besides her self . She must put out of her mind all Imaginations that tend that way , and apply her thoughts to some other things that are good in themselves , and particularly to what may be necessary in the conduct of her Family , and to work with her own hands ; for it is very certain than an idle and unexercised Life , which begets , as we intimated before , these careful , unsetled , and vagrant cogitations , would of it self alone be sufficient to keep Jealousie a foot , yea , although the mind had naturally no inclination thereto . But if she be Jealous with some good Reason , or Grounds , and be convinced by manifest Proofs , ( for as we said just now , she must not herein trust her self ) then she must do , and what ? Even the very same thing . She must call to mind her condition , that is , She must retain her self in that Station wherein Reason and Nature have constituted the Woman . Now since they have forbid them to command or to censure , they must employ mildness and loving entreaties , and infinuate themselves into the minds of their Husbands with Speeches that are honest Respectuous and full of Love and Charity , thereby letting them know that the injury done by them , is rather to themselves than them . And if such charitable admonitions should produce no effect , then they must remain humble and silent ; for in one word , the only means to reduce a straying Husband , is the Vertue of a Wife . And since she is not allowed to speak with her Tongue in Arguing Terms , it remains for her then to make her Actions plead for her effectually . For as we said before , nothing in the World is so effectual as good Examples , they penetrate both the Mind and the Affections ; and that man must be certainly void either of Wit , or of natural Love , that does not return and amend , when he sees his Wife contain her self in Honesty , Humility , Mildness , Silence , and Obedience , whilest he goes Astray and le ts loose the Reins of his Sensuality . a For which Reason it behoves her , that she stear her Course altogether contrary to the Actions of her Husband that are vitious . If the blindness of his Passion lead him Astray after some Person , she must have a special care of her self , that she do not fall into any kind of Lewdness , for this would be the same thing as to dig a Ditch for her self . If he be seldom at home , let her be sure to keep her self within doors . If he be Prodigal and Extravagant in Expenses , she must play the good Husband , and deprive even her own Person of things that she might otherwise have provided with greater Magnificence and Splendour . If he be of a hasty and passionate Temper , let her not offer to speak to him in his Passion , but watch his time and fit opportunity ; let her Imitate the Prudent and Judicious Abigal , who was good and gentle towards her Domesticks , so Humble and so Patient towards her Husband , that she never contradicted him , but excusing and taking in good part all his defaults and vices , a He having scornfully refused provisions to David , and thereby occasioned that Prince to vow his Dsteruction , and all his Families ; to that end David Marching with an Army , intended to put them all to the Sword and Fire ; which when this Illustrious Matron understood , She , without letting it be known to her Husband , takes store of Provisions and other Presents , and goes to meet David , and throwing her self at his Feet , obtained Mercy for her Husband and all his House . This done , She returns , and finding her Husband Drunk , She was so Discreet as not to speak to him till the day following : and then observing his Wine to be evaporated , She let him know the great Danger She had preserved him from . But above all things , let these Women that would hereby be Instructed , refrain from all kinds of Craft and Deceitfulness , nor must they be sollicitous to inform themselves , or to dive into the Secrets of their Husbands : So likewise they must be exceeding watchful over themselves , that they act or do nothing that Anger or any conceived Imagination shall put them upon ; but let them seriously consider on it , and deface all these conceiv'd Fancies before they act ; which is a most wholsome Instruction . They must be mild and real in their Speeches , for mildness of Speech is more taking and charming than the sweatest Instruments in a Set of Musick , as the Preacher also says b . Let the Wife speak little but that aptly and to the purpose , with a Submission and Respect full of Tenderness ; considering with her self , that when she speaks to her Husband , she speaks to her Master , to her Lord , to her King , and what is infinitely more than these , to Jesus Christ , of whom , in regard of her , he represents the Person , and executes the Authority . Let her have continually in her thoughts the Example of these Renowned Wives , which the Church , in the Celebration of her Marriage , has proposed to her for Patterns . Let her likewise always remember , that at that ●ime she took upon her the Yoak of Love , that is , that Submissive Love she ●ought to have for her Husband , and the Yoak of Peace , to signifie unto her that the Peace of the Family depends upon her Submission . She must endeavour to make her self ameable to her Husband , as Rachel , who was even Mildness it self ; She must be prudent as Rehecca ; who was exceeding Judicious ; Faithful and Submissive , as Sarah , who called her Husband ordinarily , her Lord , and her Master , and who loved him to such excess , that , far from being enslaved with this sensual Jealousie of Women of the World , she a would give him her Handmaid , to divide his Embraces between them , that thereby he might be comforted against the Barrenness of her Womb , in the Offspring , might arise from this Slave , according to the Custom of Polygamie , which was at that time permitted . Let her Imitate , for an Example , the Industrious Wife which Solomon Describes b , the which should gain the Heart of her Husband by her Vertue , her Prudence , her Activity , her Understanding , her Courage , her Meekness , her Obedience , her Care , and her good Conduct , and which , by consequence was in every thing his Honour and his Glory . She must know that the Love between Persons , though Married , is but of short continuance , when it has no other Fuel to Feed upon , but Beauty and External Perfections ; and that it is no more than the Love of a a Comedian on the Stage , when it is not sustain'd by Vertue and solid Prudence . That it is not the Attire of the Body , though never so Gay , that Adorns and brings Honour to Married Women , but the Attire of the Mind b ; that is to say , the Adorning which is made up of Vertue , Meekness , Modesty and Obedience , to the Husbands c And Lastly , If the will Accomplish the Duties of an Honest Wife , and preserve Peace in her Family , she must be , as though she had not the Disposition to Motion of her self , but only to Move by the Will and Mind of her Husband , in such sort , that of her self she must use no Passion , but the Inclinations , that is to say , the Joy or Sorrow of her Husband , must be hers , as proper to her d , and only her own ; because it is this Conformity of the Mind that produces and nourishes Love e and Peace , even as the Difformity or Disagreement therein destroys it . We may see an Example hereof in a Modern Author f , who gives us very pleasantly the Portraite and Abridgment of what we have said , in the Person of a Restless and Obstinate , that is to say , Jealous , Wife . She Deplores her Unhappiness to one of her Familiar Friends , but which was a Woman of Understanding , she gives an Account to her of the ill-conduct , between her and her Husband , and their continual Warfare , saying withal , as most do to Excuse , as they think , their Actings herein ; Since he takes no Care of me , I shall take no Care of him neither . The Honest Wife endeavours to raise better Thoughts in her ; she Represents to her , that in all Contestations , one of the Two must of necessity yeild , and good Order will have it to be the Wife in Marriage : That a Husband , let him be never so Bad , yet he remains still the Husband , and can not be cast off , but by Death : That there is no Husband at all but has his Faults ; and though we must disapprove these Vices , yet we must uot hate the Person in any kind of Friendship , much less in Marriage : That it is better to suffer her Husband , seeing the Meekness of the Wife may render him more conformable , but her Reproofs will certainly make him worse : That Amity in Marriage is Nourished by the Repute of the Wife join'd with her Meekness , that which is setled on Beauty , being only a Passenger : This Meekness is chiefly apparent , in having an extream care to please the Husband in every thing , and to displease him in nothing ; in knowing his Bent and Inclinations , that she may Love the Person that he Loves , and Observe the Times and Things that are most agreeable to him . In the first place , says she , ( proposing her self for Example , ) I forget nothing that appertains to the Governing aright the House within Doors , which is the Duty , under her Husband , of a Married Wife : I take the greatest Care imaginable , that all things , though of the least moment , may be according to my Husbands Humour , and I conform my self entirely to his Pleasure ; if I see him Sad , I speak not to him at all , and put on a Sad Countenance my self : If I see him Angry , I endeavour to Pacifie him by sweet Expressions : If I see him transported with Anger , I hold my peace : If he have Drunk too much , I say nothing to him but pleasant Discourses to perswade him to Bed : If he have done any thing ●amiss of Importance , ( for as for small Trifles I wink at them , ) I Advertise him thereof , and in particular , when he is no way disturb'd , and in a good Humour , and has got no Drink , declaring my Advice to him in Loving Speeches , and Merry Discourse , but with all Respectuous , and having said it in Two words , I break off the Discourse , and convert it to things that are more agreeable . But , continues this Divine Wife , if the thing in Question be of very great concern , I have heard say , that the Wife ought rather to Employ another to speak to her Husband , then to speak to him thereof her self , and that rather to Employ the Relations of her Husband , than her own . I know , adds she , a Gentlewoman , that coming to know of an Engagement that her Husband had made with the Daughter of a Poor Woman , did her self , but under a borrowed Name , send in Houshold Goods , and other necessary Moveables , and Moneys likewise , towards the defraying their Expences ; her Husband being Surpriz'd with this new change , had some Doubts , whether o● no it might come from his own Wife she confessing it , this Tenderness o● hers touch'd his Heart so Lively , that he broke off his Execrable ▪ Engagements , to Observe his Natural Obligations to so Honest a Wife . Another in like manner , a little grown in Years , Observing that a Young Woman drew her Husband every Day to her Lodgings , provided a Lodging for her in her own House , entertaining her with the greatest welcomness imaginable , to the end she might keep her Husband at home ; and if at any time he might Sup abroad with this Young Woman , she would be sure to send them her best Mess , and wish them to make Merry : which Submission at last , had the same Effect on this Husband , that we related of the other . Now , to repeat in Two words , all that we have said , the Wife ought not in the least to complain , that her Husband does not Love her , but ought on such occasion , to discharge her Duty with a redoubled Diligence , and so ●ender her self Ameable , to the end he may Love her . And as it is neither Riches , nor Beauty , nor a Formal or ●tudied kind of Bravery , which most Women are affected withal , that can ●eget true Love , it must follow then , that there is nothing besides Vertue that renders a Woman Lovely . And by this Vertue , attended with Meekness and Condescention , the Wife shall assuredly Reduce and Reform an Enormous Husband , either sooner or later . I mean , if it be not a Feigned ●or Dissembled Vertue , which she may make use of for a time in a Sleight ; but a true and sincere Vertue , which intimately Teaches her Heart , and of which all her Actions , by an Uremitting Uniformity , bear a certain and perpetual Testimony . And indeed it is most certainly true , that a Woman beset with Jealousie , yet practising Vertue , and keeping her Passion in Subjection to Reason , and to the Precepts which Nature , Justice , and God himself have Prescribed to her , by injoyning her , as we have said , to have a Submission , Respect , and Obedience to her Husband , will much sooner obtain her honest design of Conquering and Reforming her lewd Husband , and with less trouble to her self than she possibly can do with her cross Humours , her Jarrings , her Quarrellings , her Obstinacies , her Melancholy or with her Despairing , Madness , Fury or Envy ; so that it is likewise this Vertue that diverts a curse from the Family , and instead thereof procures the Blessing of Peace . It is this that gives a Woman the height of Renown in the World ( a ) . And it is by this that she truly Merits the qualification of an honest Wife . And lastly , it is in this most humble and most prudent manner only , that a Woman must be Jealous to gain Reputation , and not in following the Dictates of corrupted Nature , as too-too many People of the World do . CHAP. VII . That it is True and Reasonable Love that produceth Peace in Marriage . ACcording to the Principles which we have proposed , it is easie to perceive , that the Love which begets Sensual Jealousie , is not at all that that produces Reciprocal Love , and by consequence , Peace in Marriage ; since instead of inclining them to do these things that procure Love , on the contrary , it inclines them to do every thing that 's capable to procure them Hatred . We have ( I suppose ) sufficiently shown , that these Distrusts , these secret Contrivances , these Rebukes , and these Heats of Passion which Jealousie suggest , are so far from being capable to prevent or cure the Evil that 's fear'd , that on the contrary they only stir it up , and bring a scandal upon it over and above . So that we may Establish , for an unquestionable Maxim , that Jealousie returns back upon themselves that are Jealous ; and that it serves them to no other use , but to fret their Minds , and to disturb them Day and Night , with Fears and Suspitions , which yet , most times , are no more than Dreams and Chimaeras ; and Lastly , to make them undergo the most unparalel'd Torments in the World a . It serves , I say , to no other end , but to Toil themselves , and vainly to weary all that Converse with them ; much like to Masti●f-Dogs that watch about a House , that Rave whilst Sleeping , Disturb and Torment themselves , and by their Barking and Howling , give the Alarm , and put all that are in the House into a Fright and Trouble . And , in short , it only serves to Disgrace themselves , by discovering those Sordid Passions that Agitate their Souls . For , as every one Contemns a Man , ( saith our b Philosopher ) that is Jealous of his Riches , because it proceeds from his Avarice ; so , in like manner , they disesteem him that 's Jealous of his Wife , because that proceeds from his Sensuality . And indeed , it is an evident Testimony , that he does not Love his Wife as he ought to do , and that he has an ill opinion , either of her , or of himself . For if he had a real Love for her ▪ he would have no Inclination to Distrust her . But it is not her directly that he Loves , it is only the Possession of her ; and he fears the less thereof , because , either he knows himself to be unworthy of it , or that she is Unfaithful . To all this we may add , That Jealousie is a means , by so much the less capable to produce the effect desired , in that it is a Contagious Evil , which Communicates it self , and Infects with the same Distemper the other Party , which before was altogether free from it ; so that thereby , instead of One , there are Two , found Diseased , and instead of some small hopes of Peace , which was before , there arises a continual , and irreconcileable , Warfare , the mildest Remedy whereof must be a Separation . We may be fully and thorowly convinced of this Truth , if we look upon the infinite number of separations of Marriages , which the Magistrates are obliged to make every Year , for the preventing of disasters , not to be conceiv'd without Horrour , which would otherwise ensue . If we examine th● causes of these separations to the bottom , and not rest upon these that appear or are pretended , we shall find under th●se pretexts that are always specious and plausible , that the Truth is that Jealousie introducing and nourishing between the Married couple , ill Humours , capricious Actions , Suspitions , Scrutinies , Reproaches , and transports of Passion continually and without end , they have made themselves so insupportable the one to the other , that the Law was necessitated to interpose between them , like a Grate between Savage Beasts . The reason of this reciprocal Jealousie , is easily to be found , for the Party that is not Jealous , seeing the other to be so , and knowing that he must be so because he Judges him criminal , and withal knowing that those that think themselves Armed with Justice for Revenge , will do any thing that may contribute to it ; he conceives a Suspition himself that the other may Revenge himself by the Infidelity which this other Judges him guilty of , which Ripening by degrees , breaks forth like Lightning at last , and blows the Fire of Domestick Sedition up to a destructive Flame . It cannot be therefore this sensual Love that maintains Peace in Marriage , ●t is reasonable and real Love , it is this Love that we have represented full of Meekness , which affects the Mind of the Husband with a real Tenderness , which enclines him to Reign over the Heart of his Wife by engaging Actions , and not by the Rigid Exercise of the right he has to Rule , which excuses smaller Faults , and covers greater Misdemeanours with Charity and Compassion , when they cannot be retreived ; which takes a greater share of all the Evils that befal her , than she does her self , which makes him ready to die for her sake , as Christ , who is his Example , died for his Church . It is this Love that removes all danger of these sad disasters we have touch't upon , without the mediation of the Magistrate ; whose Authority is so universal , because it is founded upon natural Justice . That those that are the least enlightned with reason are under its Power ; and not only so , but are also animated and encouraged thereby , against all dangers whatever , that may any way invade th● beloved Object . We have an Example of an Arabian which may be a lesson for us of th● real Love and Tenderness ; his Name was Raha , and commanded in Affrica in Quality of a General . One day Party belonging to the Neighbouring People , having surprized his Quarters in his abscence , took away great Spoy● and withal took his Wife Prisoner : And as they were going off with their Booties , the General was at the same time Returning with about Seventy Horse who meeting them loaded with Pillage and not knowing any thing of the Disaster of his Wife , he Charges them on the Reer , thinking to Scatter them ; but seeing his Assaults to be in vain , and that he was too weak for them , he commands the Retreat ; and just as they were wheeling about , he heard a● confused Voyce , in the middle of the Enemies Party , which cryed Raha ; he stops a little , and understands it to be the voyce of his Wife , he goes directly back again by himself , and got leave to speak to her from the Commander of the Party , to take his last farewel of her . She at the first sight begins to reprove him of his Remisness , that he would suffer her to be taken away on such a manner : which words , with the seeing her in such a Condition , did so Enflame his Love , and Provoke his Jealousie , that he run to his Soldiers , and spoke to them , saying , If ever you have been sensible of Love , take Pity of my Dear Wife , and me ; help us , I Conjure you by all that is Sacred to Mortals , by the Glory of our Nation , by my own Life , which cannot Subsist long , if they Ravish my Wife from me . Go to , my Dear Friends , Fortune helps the Generous , and Lovers . They went on indeed , Set upon the Body of the Party ; Raha Kill'd the Commander with his own Hands , and put the Rest to Flight ; he Delivered his Wife , and brought her back in Tryumph , with all the Spoil ( a ) . Now such are the Effects of a Generous and Lawful Jealousie , Animated only by the Motions of Nature . We may easily presume from hence , that Peace does Gloriously Reign in such a Marriage . But to raise our Jealousie to a degree of Perfection , and to guide it according to the Light of Christianity ▪ We need only to Imitate that Excellent Pattern of Marriage , in the Persons o● the Mother of our Blessed Saviour , and of Joseph . The Meekness and Moderation of this Just Husband are Admirable . He did not Scandalize his Be trothed Virgin , although he knew he to be with Child ; and not yet Instructed , that it was the working of the Holy Spirit . He did not Persecute he with Complaints , with Roughness , with Suspitions , with Passions , or with Violences ; but he resolved to put her away quietly , and privately , because ●aith the Holy Evangelist ( b ) , he was a Just Man , and Fearing God ; So that it is Evident , that he Loved her with a Real and Reasonable Love , for her sel● only , and not for his own Ends , according to the Holy Rules of Amity , and not according to the Unregulated Instinct of Passion , which Besieges and Agitates the Minds of Sensual Persons ▪ Now , it would be unnecessary to Exemplifie further , the Peace that Blessed this Holy Marriage , since it is so easie to infer , from this Peaceable Love already rehearsed , that nothing could intervene between these Divine Lovers , but Calmness , and Admirable Meekness . It is likewise unnecessary to Insist any longer , upon Instructing Jealous Women in the Means to preserve Peace ; since we have already Established by Proofs ( I suppose ) Invincible , that it depends only upon things that are opposed to the Enormities of this Sensual Jealousie ; that is to say ▪ on Meekness and Submission of the Mind . Neither shall they pretend to say , That we have made it our Pleasure , to make their Condition worse then that of Men : For we have only followed Nature herein , whose Laws are a Law to all the Rest . Now , as a Man would be Rediculous , that would not Eat nor Drink , because he was not Born a Prince , so likewise , that Woman must be of a Capricious Humour , that will not do what she ought to do , because the Law of Nature has Subjected her to her Husband . It is not of this then , that Women must Complain . But rather let them Complain of these Two things , which indeed are the true Causes of the Evils they Suffer themselves ▪ and with which they Infect others . First , Let them Complain , that the greatest part of Parents give their Children a Bad Education , and bring them up in a Love of themselves , by their too much Indulgency , which is the Original of Sensuality . Secondly , Let them Complain , of the little Care they take , or the wrong Ends they propose , in their Marriages , where they will give Ear to nothing but what may Answer their Pride or Temporal Interest . Indeed , it is a great Abuse in the World , to permit a kind of People to make a Publick Trade of Marrying others ; and an Indignity insufferable , and Criminal , that these Creatures should Sell the Children of a Family Publickly . These are People that keep Account-Books , and State Methodically in a Twofold Range , all Persons that are to be Married , of either Sex ; and particularly , of a great Number that come out of Remote Countreys * , many whereof come almost of no other Account , but to Trie their Fortunes herein ; and indeed , their Counts are always pretty full of these , and they make the best Returns by them ; for having nothing to lose , for the most part , if they Hound them fairly , and they Kill , they are willing to divide the Prey with them . Now these Men-Marchants are wont to Insinuate themselves directly , if they can , into any House where they are in hopes to find any Game ; or if they cannot do it directly , they either Corrupt the Servants they can come acquainted with , or else they Subborn Persons of no more worth than themselves , to break the Ice , and there finding the Tender Mothers made up of Ears , for the Name of a Lord , a Knight , an Esquire , or such like , that will Raise their Daughters Quality , though in the end they prove but Cyphers on the Left Hand of the Account , they easily win them over , to Commit their Childrens Fortnnes to the Mercy of Persons unknown to them , and who perhaps , know nothing themselves of the great Possessions and Riches pretended , saving Two or Three Guineas , which they spared of that Money they Borrowed , and to bring them up withal . Yet this is not to hinder a Cordial Friend from making Choise , or Recommending a Suitable Match to a Young Person , whose Shame-facedness keeps him or her from Acting themselves : Nor that it is any way forbid , to take Counsel , and hear what may be said , in so Important an Affair , that thereon depends the Happiness or Unhappiness of this Life . But we would be understood to mean , that a Foresight or Design of only Temperal Advantages , must not so far Blind the Understanding of Parents , as to Sacrifice their Children , without knowing the Cause to the bottom ; as though they should Sew them up in a Sack with a Dog , an Ape , a Cock and a Serpent b , there to end their Days in Misery . It is necessary to see attentively with the Eyes , both of Parents , and of intimate Friends , endued with Discretion ; what kind of a Wife must be chosen for a Young Man , and what sort of a Husband must be chosen for a Young Woman ; neither must they be chosen only by the View , but by being also informed of their Reputation , of their Humours , of their Inclinations , and of the Temper of their Spirit c . But to return to our purpose ; It is Absolutely necessary , if the Wife would make her self Lovely in the Eyes of her Husband , and by consequence ▪ Live in Peace ▪ and Taste the Sweets of Marriage , that she be Submitting , Good and Humble . For let her have all the good Qualities besides imaginable , yet if she have not Submission and Meekness , she Acquires only Disrespect to her self . Though she have the very Perfection of Beauty , yet if she have not Discretion and Submission , it is only , as the Scripture says a , A Ring of Gold in a Swines Snout . When on the contrary , though she be Endowed with no Extraordinary Gift , yet if she have Meekness , Modesty , and Submission , there is no Heart but will yield to her ; I mean , how hard Hearted or Unaffected soever her Husband be , yet he will be thereby brought to Love her . In short , being endued with Submission , She will look upon her Husband as the Rule and Pattern of the Family , to the which She ought to Conform her self , as natural Reason commands her ; since it is against Nature , that that which is a Rule should take its Proportion from the things whereof it is a Rule . So in like manner , the Wife ( as we have already said ) taking for the Rule of her Conduct , the Manners and Will of her Husband ; She shall live in the middle of Peace , of Joy , and of Love : Nothing can trouble this ▪ Rest ; and there can be no Temporal Disgrace , nor no Danger , which this true Love will not overcome , yea , all the Frowns of Fortune will serve only to Signalize it . We have Examples of Abundance of Women , amongst the Antients , that without any Light besides that of Nature , have exceeded , even according to us , by their Love , their Fidelity , and this generous Jealousie , the outmost Limits of Conjugal Duty . We Read of some that have prefered the following their Husbands in Banishment , and leading their Lives in Poverty ; before the Pleasure of Living in Splendour at Court , where they have been desired to remain a . Some have shut themselves up in Caves and Sepulchres , and there Lain and Lived several Years , in an unimaginable Silence and Secrecy , to accompany their Husbands that stole away , and hid themselves , from Persecutions b . We see some that have changed their Habits with their Husbands in Prison , that thereby they might Escape , whilst they themselves remain'd Exposed to the Rage of their Persecutors c . And Lastly , We Read of Heroical Matrons amongst the Romans , which have been the Pattern of Honest Wives of their Age , who , though in all their Actions , they maintain'd the Glory and Majesty of their Royal Progenitors , who had Subdued Nations and Kingdoms ; yet , at the same time , had as much Respect , Meekness and Submission , towards their Husbands , as though they had been their Servants or Slaves d . And to come yet nearer our Subject , can there be any Patience and Submission , more Admirable , then that of Octavia , the Sister of Augustus , during the Love between her Husband Anthony , and Cleopatra ? Could there ever be a more Glorious Victory of true Love over Sensual Jealousie , than that which was gain'd by a Tartarian Woman ? This Woman taking Compassion of a Man , which she saw pass along amongst the Prisoners , which the Tartars had taken in an Incursion into Thracia , Bought him , and in some time after Married him . Her Love was such to him , that for his sake , she would turn Christian ; and for that End , would go into some Christian Countrey : But Conceiving with Child in that time that they waited for an opportunity , they were constrain'd to stay till she should be Deliver'd ; after which , before they could have a favourable occasion , they staid so long , that she became with Child a Second Time. During which time , the Tartars made a Second Incursion into Thrace ; and as they carried their Prisoners along , in their wonted manner , the Husband of this Tartarian Woman , seeing them pass by , discovered his First Wise amongst them ; which so much moved his Compassion , that the Tartar perceiv'd it , and Asked him the Reason of his Passion ? Which when she understood , she goes away , without saying any thing , and Buys this Wife , and takes her Home with her to be an Helper to her in her House : They Lived Peaceably altogether ; and some while after , the Tartar was Delivered , they take their Journey into a Christian Countrey , and Arrive at last at Constantinople . The Christian Woman finding her self in a place of Protection , goes and complains to the Patriarch , Demanding her Husband again . The matter being Examined to the bottom , and the Case appearing to be singular , no Man durst give his positive Judgment therein ; till this Divine , though Tartarian Woman , decided it her self , saying , If my Husband Love his First Wife better than me , let him take her ; I will also give him his Ransom . As for this Woman , finding my self not ●n a Condition to give her the same Liberality , let her Repay me her Ransom , and let her go with her Husband ; I my self will wait , with my Two Children , till it shall please God to dispose of me otherwise . Every Man admired at the Discretion of this Woman . So it pleased God to declare himself on her side : For the Thracian Woman being gone into her own Countrey , to procure wherewithal to Pay her Redemption , she Perished there , and was never heard of more ; which left the Generous Tartar in Peaceable Possession of her Husband , and in perfect Unity with him , the rest of her Days a . Behold the Effects of True Love ; Behold the Effects of Honest and Lawful Jealousie , that Enclines and Inspires such generous Lovers , to deprive themselves of their Dearest Enjoyments and Rights , to please their Husbands ; to Employ all their Strength and Power , to Free them from Enemies , from Exiles , from Prisons , from Torments , ye● from Death , and Dieing themselves fo● them . It is on this manner , that Jealousie i● an Excess of Love , and especially , i● this Jealousie retains it self within the Bounds , which the Religion we Profess prescribes to it , and which these Ancient● were Ignorant of . Yea , It is this , Prudent Jealousie that is the Effect of Discreet Love , as this Love is the Effect of Meekness , Willingness , Modesty , Submission and Vertue of the Wife , which works such Wonders and Produces that Peace in Marriage , that cannot be Sufficiently esteem'd . It is this , which the Wise King understands , when he says a , Who so findeth a ( good ) Wife , findeth a good Thing , and Obtaineth Favour of the Lord. So likewise we are Commanded , Not to keep our selves at a distance from , an understanding Woman which one has received in the Fear of the Lord ; for the Favour of her Countenance is more Precious than Gold. And likewise it is written , Happy is he , that abideth with an understanding Wife b . Happy is the Husband of a good and Vertuous Wife , the Number of his Years shall be doubled c . And ●ikewise that , She is an Excellent Lot. That , She is the Lot of them that Fear God. That , She shall be given to them , for their good Works d . But of the Vertues of a good Wife , it is Meekness , that is the Joy of her Husband , and Distributes Strength to his Bones e ; also to speak little , For this is a Testimony of her good Understanding . A Wife of good Understanding ( saith the same Apochrypha ) Loveth silence , nothing is comparable to a Soul that is well instructed , or that hath Reservation . In short , Gold cannot stand in comparison with the Price of a good Wife . It is then , Meekness , Civility , Modesty , Silence , Understanding , and Prudence , that renders a VVife Commendable , that renders her Aimable , Dear and Precious beyond all the goods , and all the Treasures of the World , It is by these Vertues that she gains herself Renown , in being Jealous , and not at all by that Jealousie which has only self Love for its Object , and is Grounded upon Sensuality ; and which by consequence dishonours Man , by rendering him like to Beasts . But to Conclude , and to Reduce a 〈…〉 the Counsells we have given to Husbands as well as Wives , into one maxime which may easily be Imprinted in thei● Memories , we shall only resume tha● Rule which an Ancient Father of the Church , has recommended to them in two VVords ; in which he Comprehends , in short , both the Mutual Duties of Married People , and the infallible means to entertain Peace in Marriage ▪ Let not the Wife , Saith this Reverend Father a , Pretend an Equal Right in Marriage , since she is under a Head ; and let not the Husband despise his Wife , because she is Subject to him , since she is his Body . Let the Woman therefore always look upon her Husband as her Superiour , and let the Husband Love his Wife , as his own Body , and they shall Live in Peace . FINIS . Some Books Printed for , and Sold , by W. Freeman , over against the Devil Tavern by Temple-Bar in Fleetstreet . THe Penitent Pardoned , or , a Discourse of the Nature of Sin , and the Efficacy of Repentance , under the Parable of the Prodigal Son , by J. Goodman , D. D. Rectour of Hadham , and one of His Majesties Chaplains in Ordinary . The Second Edition Corrected and Enlarged . Cuarto . The Funeral Rites and Ceremonies of all Nations in Use through the known World. With a Discourse concerning Burial , and the Laws on that Behalf . Written Originally in French by the Ingenious Mounsieur Muret. To which is added a Vindication of Chriscianity , against Paganism : Translated by P. Lorrain , Gent. Twelves . Scarrons Novels , &c. The Fruitless Precaution , The Hypocrites ▪ The Innocent Adultery , The Judg in his own Cause , The Rival Brothers , The Invisible Mistress , The Unexpected Choice , Rendred into English , with some Additions , by J. Davies , Gent. The Manners of the Israelites , in Thre● Parts , 1. Of the Patriarchs . 2. Of th● Israelites , after their coming out of Aegypt , until the Captivity of Babylon . 3. Of the Jews , after their Return , unti● the Preaching of the Gospel . Shewing their Customs , Secular and Religious , their Generous Contempt of Earthly Grandeur ; and the great Benifit and Advantage of a plain Laborious , Frugal and Contented Life . The Golden Grove , a Choice Mannuel , containing what is to be Believed , Practiced , and Desired , and Prayed for ; the Prayers being fitted to the several Days of the Week . To which is Added , A Guide for the Penitent , Composed for the Use of the Devout , especially of Younger Persons , by Jeremy Taylor , D. D. Twelves . ☞ There is now in the Press a New Book , which will be Published in few Days , Entituled , Daily Exercise for a Christian , or , A Manual of Private Devotions , consisting of Prayers , Praises , and Thanksgivings , as well for every Day in the Week , as upon particular Occasions . Composed by a Person of Exemplary Piety , for his own Use . As for me and my House , we will Serve the Lord , Josh . 24. 15. Price 1 s. Notes, typically marginal, from the original text Notes for div A34775-e2210 The common Errour , in the nature of Jealousie . Feigned Jealousies of Married People . Feigned Jealousies of Lovers . That Correction from a Husband is no effect of Jealousie . Des Cart. Treatise of Pass . Jealousie in it self is Innocent . What real , or naughty Jealousie is . That Christian Religion must be the rule of Passion . That Passions are good ; and the Principles of our Actions . a Existimandum profecto est constare animal u 〈…〉 civitatem bene legibus munitam Ar. de anim . motu ▪ 〈…〉 The Strusture of the Body . External Organs . Internal Organs . Vse of t●● Internal Organs . a N●●●sse est p●os●●●● p●●●c● p●●m mot●s 〈◊〉 m●di● ess mov●●●●●ramae ; ut●●rumque●nim etremor●●st 〈…〉 ultim●m . Ari●●●ttle anim . cap. 9. The Animal Spirits . How Sensation is made . Where and how , the Passions are formed . * Biben dum est mihi dictat cupiditas ▪ hoc autem esse po●ul●● tum sensus , vel phantasia , vel mens affirmat , confestim bibitur , Arist . de animi mot . c. 7. a Phantasia distincta a sensibus , quia vel ipsis quies centibus ad est , ut in ●omno Arist . de ani . ● . 3. cap. 4. b Cogitatio & imaginatio agentes adducunt affectiones , nam agentium species reproesentant Arist . de anim . mo● . c. 11. That the Body acts and moves it self by the conformation of its Members , without the help of the Soul. a That Blood is the Soul of Beasts . Deut. 12. 23. b Joh. 13. That Beasts have not Passions , but only certain Impulses resembling them : c Muta animalia humanis affectibus carent . habent autem similes illis quosdam impulsus . Sen. de Isa . lib. 3. cap. 3. d Des Cart. a Des Cart. tr . de . hom . art . 16. & 55. * Ratiocinari n●lli in est , ●●i non sit ratio . Ar. de an . l. 3. c. 3. Quibusdam besti●● phantasia , non vero ratio inest . id . lib. c. 4. The Excellency of the Soul of Man. b Intellectus est separabilis & non mix 〈…〉 us , & impatibilis , cum essentialiter sit actus . Faculties of the Soul : The Memory . The Imagination . The Judgment and Discourse . a Anima nunquam intelligit sine phantasmate ▪ Arist . de an . l. 3. c. 6 : b Rohault Phys . part 1. c. 2. The principal Seat of the Soul. The power of Passion over the Soul. The warfare between the Spirit and Flesh . The Empire of the Soul over the Body . a Non in moderandis affectibus sapientiae ratio versatur ▪ sed in causis ●orum , quoniam extrinsecùs moventur : Nec ipsis potissimum fraenas imponi opportuit , quoniam & exig●i esse possunt in maximo crimine & maximi esse possun sine crimine . Lact. The mutual correspondency between the Soul 〈…〉 d the 〈…〉 dy . What it is that we call the Passions of the Soul. Non est quod anima aliquid patiatur ; sed quia id patitur in quo est anima : Arist . de an . l. 1. c. 5. Of the number of the Passions of the Soul. How the Passions are produced . What Fear is . What Jealousie is . Jealousie is only between Married People . That Man does naturally desire Society , and why . a Grot. de Jur. bel . & pac . proleg . 6. Homo civile animal est , & ad Societatem vitae aptum naturâ . Arist . Nicom . l. 9. c. 9. From whence Love comes b Arist . Nicom . mach . l. 8. c. 14. a Naturalis Societas maximè est inter marem & foeminam . Arist . de cur . rei fam . l. 1. c. 3. Vid. Plato . leg . 1. Ecclesiast . c. 13. a Ipsa natura hoc circuitu complet . perpetuitatem vitae , specie nimirum , cum nequeat numero Arist . de cur . rei fam . l. 1. c. 3. Des. Cart. Tr. de pass . What Marriage is . a Arist . nicomach . l. 8. c. 4. That Marriage , as all other Societies , subsists by the Subordination of its Parts . a Grot. de jur . be . & pac . l. 2. c. 5. §. 8 : 12. * Prodignitate enim vir imperat in quibus opportet virum imperare ; & quae mulieri conveniunt ea permittit , Arist . nicom . l. 8. c. 12. a Vxor marito ( in honestis scilicet ) obtemperabit non aliter , quam si illiusdomum venisset empta ancilla , Arist . de cur . rei fam . l. 1. b Vives de off . mar . c Domestica principatum habet unius Arist . de cur , rei fam . l. 1. c. 1. All Nations give the Preeminence to the Husband . d Lege Romuli Vxor ita fuit in manu viri , ut de crimine ejus omni cum propinquis cognosceret statueretque , Tacit. Ann. 2. Paucissima in tam numerosa ( Germanica ) gente , ad ulteria ; quorum poena praesens , & marito permissa accissis crinibus , nudatam coram propinquis expellit domo maritus ac per omnem vicum verbere agit Tacit. de mor. Germ. e Nicom . l. 8. c. 8. a Viv. de off . Mar. Rules for Persons that are Married . b Viro cum uxore & omnino amico cum amico quomodo sit vivendum si quaeratur , nihil aliud est quam quaerere quid inter eos juris intercedat . Ar. nic . l. 8. c. 14. That Love is the foundation of Marriage . Plut. Conjug . Prax. What true Love is . a Des Cart. Tr. de Pass . b Laert. l. 8. c. 2. c Idem velle atque idem nolle , ea demum firma amacitia . Salust . d Amicus alter idem . Nicom . l. 9. c. 9. Sensual Jealousie can have no place in true Marriage . It is Sensual Love that creates Jealousie . Where Sensual Love is . a Pausa l. in Symp. Psa● . Des cart . tr . de pass . a Sunt qui utilitates in amicitiis spectant , ut epicurei , despicabiles & sordidi homines , & amore indigni ut qui amicum non amant , sed seipsos . Viv. de off . mat . Persons of understanding reckon it not honourable to be Jealous . Jealousie breaks off the Society which God himself has estblished . Why God established Marriage . Of the force of the Vinion of Marriage . a Mat. 19. 4. b Jausen . in concord . Evang : c. 11. a Viv. de off . mar . b Mat. 32. ●●at Jea●●usie is in 〈…〉 sistant . with the Marriage of Christi●●s . Contracts ▪ of Marriage occording to St. Paul , Husbands must Love their Wives . a Ephes 5. 25. b Ephes . 5. 28. c Estius in Epist . ad Eph. c. 5. v. 22. b Viv. de ●ff . mar . That Wives must submit to their Husbands . a Eph. 5. 22. Reciprocal : Duty of Man and Wife . b Qui 〈◊〉 ligit ux●rem su● corpus suum diligit & pro inde seipsum ●i quantum caput & corpus unim quid constitum Estius in Epis . 1 ad cor . 7. 4. * 1 Epist . to Tit. 2. 4. a Habet viri amor presens continuo suum praemium : & in pectus uxoris transit ea flamma , ut ea quoque flagrantissime amet , viv . de off . mar . The Love of Husbands to their wives according to St. Paul. Why Marriage is a Sacrament . Note , This is a Tenet of the Romish Doctrine , which it seems the Aut. profest , and though our Religion does not allow it to be a Sacrament because not Instituted by God as a Mistical Seal of a Covenant , between him and us : Yet that ought not to abrogate or lessen our esteem of it , being a thing so sacred and necessary as the Author well proves , in whose conclusion we may acquiess , he not having a greater Veneration for it under the mistake of a Sacrament , than we ought to have for it as a Law Instituted by God , and so indispensably commanded by Nature . What kind of Submission the Wife must yeild . Laws of Marriage according to the Canons and the Fathers . Vxor domina est & sociare rerum mariti ipsius ; sed domina dicitur quia non potest agi furtum , licet furtum committat . Gloss . Gratian. 27. q. 2. cap. 17. Gen. 3. 16. He shall Rule over thee . Jealousie is Inconsistent with these Principles . * See the Note at p. 61 & 62. Jealousie is Cruel . The more Vertuous a Wife is , the more Jealous an unreasonable Man is . The more understanding a Sensual Man has , the more Jealous he is . The Jealousie of Mithridates . The Jealousie of Herod . a Josephus lib. 15. cap. 4. This Jealousie is incureable . Jealousie of weakness and its remedie . ( b ) Virea eliget quibus sibi animum uxor●s conciliat , illam que totam devinciat , propriam que possideat , Arist . de cur . rei . fam . b Exemplo continentiae docenda est uxor , ut se castè gerat iniquum ●st enim ut id exigas quod ipse praestare non possis . Lact. Inst . 11. cap. 123. c Des Cart. Tide p●ss . Formal and violent Jealousie . The remedy thereof . The pernicious effects of Adultery . Numb . 5. 1. a Non admittet haec externum quemquam viro non jubente , pertinescens ea imprimis quae vulgo de mulicrum corruptela per hiberi solent . Ar. de cur . rei ●am . Eccles . 42. 14. That domestick Peace is an unestemable good . The Dangerous Effects of Lying . a I Lips . Mon. & exposit . lib. 1. The ba 〈…〉 Consequences of Pride Joseph . lib. ●7 . c. 11. a Plutar. conjug . praec . b Legem sibi ingenium & mores viri sui latam divinitùs , eo tempore quo nuptiae Juncta , & vitae sors consociata fuit , Ar. de . cur rei fam . The advantagious consequences of Patience . c Quod si aequo animo mores viri feret , admodum facilis est domestica administratio sui minus , per quam difficilis . Arist . ibid. d Si quid animo 〈…〉 moto vir ●gerit atque deliquerit , ejus statem uxor oblivis●a 〈…〉 r aut in bonam partem interpraetatur ; imprudentiae , neg 〈…〉 gentiaeque & egritudini ad Scribendo , &c. Depusa nube 〈…〉 rturbationum vertutem ipsius vir clariùs perspiciet . Ar. Ibid. In the last place , to have recourse to God. e For this kind are not cast out but by Prayer and Fasting , Mat. 17. 20. The Jealousie of Women is more dangerous than that of Men. a Pectus Instruxit dolis sed vim negavit , Senec. Octa. a Ecclesiast . 25. 23 The abuse of the reason . alledged for the Jealousie of Women . Whether submission be reciprocal or not , since the bands are equally indissoluble on both parts , and the Sexes are equal , as they say . a Solitum Britannis foeminarum ductu bollare Tacit. in Agr. b In esse iis sanctum aliquid & providum putarunt . Tacit demor ▪ Germ. Nec Consilia earum aspernabantur nec Responsa negligebant . Id. ibid. That Submission Regards only the Women . a Epist . 65. b Sunt & quaedam ( peccata ) non humanae simpliciter naturae , sed huic & ●●ne inevitabilia ob corporis concretionem in animum transeuntem . Grot. de jur . bel . & pac . lib. 2. cap. 20. par . ●● Gen. 2. 18. a Simile sibi Vers . Lat. quod sit penes eum . Chald. Secundum eum Vers . 70. Penes te est , quod quodam modo à te possidet . U●pian . b Propter quod unum quodque est tale , & illud ipsum est magis tale . ( b ) Gen. 3. 16. English Translat . Thy Desire shall be to thy Husband . a Deut. 20. 14. b Puerum aet●s ▪ excuset , faeminam Sexus . Senec. de 〈◊〉 . lib. 5 ▪ a Pierasque●arum sati d●cas , & auges●en●e superstatione arbitrabantur Deas . Tacit. 4. ● . a Luke 20. 35. 36. a 1 Cor. 14. 34. b 1 Tim. 〈◊〉 . 11 , 12. a Ad Marc. c. ● . a Senec. Epist . 92. b Ex S. ●ug . grat . ●2 . q. 6. 〈…〉 5. II. Whether the Power the Woman has over the Husbands Body , make her equal with him also in all other things , or not . a 1 Cor. a Estius in Epist . ad Cor. 1. c. 7. 4. III. Whether or no a Woman may be Jealous because Adultery is equally criminal on either part . That it is not permitted her , because she is his Inferiour . a Nisi causâ fornicationis non licet Viro uxorem dimittere , vel uxori à viro discedere , Grat. q. 1. IV. Whether Jealousie be a crime to cause Divorse , since the Scriptures have not expressed it , nor spoke against it . a Vitivera hoc pug●at cum ipsa natura conjugii . Jansen . Concord . Evang. cap. 11. Reliquae causa sunt generales aquavis soo●●tate Christianam liberantes . Id. ibid ▪ * Note , For this point , See 1 Cor. 7. 12. Quer. Whether any other Cause , besides Adultery , be sufficient for Divorcing Man and Wife , in the Reformed Churches ; yea , even this of Vnbeleif , or the fear of being Murdered . Prov. 17. 1. Prov 〈◊〉 ●9 . Prov. 27. 15. a Eccles . 25. 27. b Eccles . 26. 18. c Eccles . 25. 17. d Eccles . 26. 8. * The most of these Invectives are out of Apocrypha ; but though it were received as Scripture , yet Jealousie will not be sufficient cause of Divorce with us . V. Whether an honest Woman may be Jealous or not . That the honesty of a Woman gives her no priviledg to be Jealous . a Eccles . 5. 34. b Id. c. 9. 2. ( d ) Vives de off . mar . a Omnem injuriae & violentiae opinionem ab esse debet ab ea quae supplicis instar sit , & tanguam a foco deducta , Arst . decurrei fam . Remedies against the Jealousie of Women . The Woman must not in any case be Jealous , and so she cuts off all occasion to the Husband . Women must spe●● only with their good Actions . a Potissimum atque efficacissimum aliquid est vitae exemplum si id taciat quis quod jubet . Neque enim ●pertiùs ●●t fortiùs ●ossunt v●●uperari & carpi ●ali , quam ●onorum ●ità . Viv. ●e off . mar . ●he must ●ave all ●ertues ●hat are ●posite to ●e vices of ●r Hus●●nd . a Vxores oportet esse placidas & mites erga domesticos ▪ ne● ob strepentes maritis , sed mores eorum a● vitia tolerantes ; qualis commendatur , Abigail uxor Nabal Carmel Estius in Epist . ad Tit. c. 2. ● The sincerity of the Heart . Mildness in Discourse . b Eccles . c. 40. Submissive Love. a Ipsa vicissim studebat sterilis conjugii solatium ex ancilla quaerere non dum enim talia tun● vetita erant , Chry sost de Sara . b Prov. c. 31 ▪ v. 1 &c. a Compta & ornata ista conjugum vita nihil differt a Tragaedorum ●n Scena ver santium ornatu , Ar. de cur . r●i fam . b Id. Ibid. c S. Aug. de bon . conjug . Charitableness of Women . d Plut. coning . prae● . e In amicitia permanent , si consuetudine vitae adhibita mores dilexerint , cùm sint inter se moribus similes , Ar. Nico. l. 8. c. 5. Morum dissimilitudo minimè est amoris efficiens . Ar. de cur . re fam . f Erasm Colloq . uxor Mempsigamos . Sincere Vertue only procreates Love. The certain effects of these Counsels . a Prov. 11. 16. That Jealousie causes hatred instead of Love. That it returns back upon themselves , that are Jealous . a Zelotypia ad quid valeat non video equidem , nisi ut discrucieris animo , & te iis tormentis addicas & mancipes , quibus nulla possunt in hoc mundo comparari . Viv. de off . Mar. b Des Cart. Tr. de Pass . Jealousie is Contagious . And in the end causes Separation . This Custom is not so usual here in England . From whence comes reciprocal Jealousie . The real love of a Husband . An example of the real love of an Arabian . a J. Lips . Mon. & Expol. l. 2. c. 17. Example of the Love of Joseph for the Virgin Mary . b Mat. 1. 19. The Means for Women to preserve Peace . Bad Education , is a Cause of Divisions in Marriage . The Abuse of making up Marriages , 〈◊〉 an use . * This is Customary at Paris , and I wish it were not too common also in London . Non est Virginalis pudoris Eligere maritum . Ex Ambr : Grat. caus ▪ 23. b This was the Punishment of Parricides , in some places . c Antiquam illi nuberes , tempus erat expend●ndi quid viram habere male●●● . Oport●b●t non oculis so●●●● , verum etiam ●●●bus maritum delige●e . Erasm . Colloq ; That Meekness in a Woman excels all other Qualities . a Prov. 11. 22. The Woman must Conform her self to the Husband . Examples of the Love of several Women . a Camp. Fulg. b J. Lips . Mon. & Expol. 1. 2. c. 17. c Id ●bid . d Viv. de off . Mar. Example of the Love of a Tartarian Woman . a J. Lips . Mon. & Expol. 1. 2. c. 17. The Praise of an Honest Wife . a Prov. 18. 22. Eccles . 7. 21. b Eccles . 25. 11. c Eccles . 26. 2. d Eccles . e Eccles . 26. 16. Conclusion and Abridgment of the whole . a Chryad Ephes . c. 4. 
A69646	----	The Ivdgement of Martin Bucer concerning divorce written to Edward the sixt, in his second book of the Kingdom of Christ, and now Englisht : wherein a late book restoring the doctrine and discipline of divorce is heer confirm'd and justify'd by the authoritie of Martin Bucer to the Parlament of England. De regno Christi. De coniugio & divortio. English Bucer, Martin, 1491-1551. This text is an enriched version of the TCP digital transcription A69646 of text R3964 in the English Short Title Catalog (Wing B5270). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 95 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A69646 Wing B5270 ESTC R3964 11885607 ocm 11885607 50364 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69646) Transcribed from: (Early English Books Online ; image set 50364) Images scanned from microfilm: (Early English books, 1641-1700 ; 228:E4, no 19) The Ivdgement of Martin Bucer concerning divorce written to Edward the sixt, in his second book of the Kingdom of Christ, and now Englisht : wherein a late book restoring the doctrine and discipline of divorce is heer confirm'd and justify'd by the authoritie of Martin Bucer to the Parlament of England. De regno Christi. De coniugio & divortio. English Bucer, Martin, 1491-1551. Milton, John, 1608-1674. [16], 24, [2] p. Printed by Matthew Simmons, London : 1644. Translated by John Milton. Cf. BLC. The 1st anonymous edition of the "late book" mentioned in the title, Milton's Doctrine and discipline of divorce, was published in 1643, the second edition in 1644. "To the Partlament," 5th-8th prelim. p. signed: John Milton. "A post-script": 2 p. appended. Reproduction of original in Thomason Collection, British Library. eng Milton, John, 1608-1674. -- Doctrine and discipline of divorce. Divorce. Marriage -- Early works to 1800. A69646 R3964 (Wing B5270). civilwar no The iudgement of Martin Bucer, concerning divorce. Writt'n to Edward the sixt, in his second book of the kingdom of Christ. And now Englisht Bucer, Martin 1644 18145 139 0 0 0 0 0 77 D The rate of 77 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2003-12 Apex CoVantage Keyed and coded from ProQuest page images 2004-12 Mona Logarbo Sampled and proofread 2004-12 Mona Logarbo Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion THE IVDGEMENT OF MARTIN BUCER , CONCERNING DIVORCE . Writt'n to Edward the sixt , in his second Book of the Kingdom of Christ . And now Englisht . Wherin a late Book restoring the Doctrine and Discipline of Divorce , is heer confirm'd and justify'd by the authoritie of MARTIN BUCER . To the Parlament of England . JOHN 3. 10. Art thou a teacher of Israel , and know'st not these things ? Publisht by Authoritie . LONDON , Printed by Matthew Simmons , 1644. Testimonies of the high approbation which learned men have given of Martin Bucer . Simon Grynaeus , 1533 . AMong all the Germans , I give the palm to Bucer for excellence in the Scriptures , Melanchton in human learning is wondrous fluent ; but greater knowledge in the Scripture I attribute to Bucer , and speak it unfainedly . Iohn Calvin , 1539 . Martin Bucer a most faithfull Doctor of the Church of Christ , besides his rare learning & copious knowledge of many things , besides his cleernes of wit , much reading , and other many and various vertues , wherein he is almost by none now living excell'd , hath few equalls , and excells most , hath this praise peculiar to himself , that none in this age ha●h us'd exacter diligence in the exposition of Scripture . And a little beneath . Bucer is more large then to be read by over-busied men , and too high to be easily understood by unattentive men , and of a low capacitie . Sir Iohn Cheek , Tutor to K. Edw. the sixth . 1551 . Wee have lost our Master , then whom the world scarce held a greater , whether we consider his knowledge of true Religion , or his integrity and innocence of life , or his incessant study of holy things , or his matchless labour of promoting piety , or his authority and amplitude of teaching , or whatever els was praise-worthy and glorious in him . Script . Anglicana , pag. 864. Iohn Sturmius of Strasborrow . No man can be ignorant what a great and constant opinion and estimation of Bucer there is in Italy , France , and England . Whence the saying of Quintilian hath oft come to my minde , that he hath well profited in Eloquence whom Cicero pleases . The same ●ay I of Bucer , that he hath made no small progress in Divinitie , whom Bucer pleases ; for in his Volumes , which he wrote very many , there is the plain impression to be discern'd of many great vertues , of diligence , of charitie , of truth , of acutenes , of judgment , of learning . Wherin he hath a certain prop●r kind of writing , wherby he doth not only teach the Reader , but affects him with the sweetness of his sentences , and with the manner of his arguing , which is so teaching , and so logical , that it may be perceiv'd how learnedly he separates probable reasons from necessary , how forcibly he confirms what he has to prove , how suttly he refutes , not with sharpnes , but with truth . Theodore Beza on the portraiture of M. Bucer . This is that countnance of Bucer , the mirror of mildnes , temper'd with gravitie ; to whom the C●tie of Strasburgh owes the reformation of her Church . Whose singular learning , and eminent zeal , joyn'd with excellent wisdom , both his learned books , and public disputations in the general diets of the Empire , shall witness to all ages . Him the German persecution drove into England ; where honourably entertain'd by Edward the sixt , he was for two years chief professor of Divinity in Cambridge , with greatest frequency and applause of all learned and pious men untill his death . 1551. Bezae Icones . Mr Fox book of Martyrs , Vol. 3. p. 763. Bucer what by writing , but chiefly by reading and preaching openly , wherin being painfull in the Word of GOD , he never spar'd himself , nor regarded his health , brought all men into such an admiration of him , that neither his friends could sufficiently praise him , nor his enemies in any point find fault with his singular life , & sincere doctrine . A most certain tok'n wherof may be his sumptuous burial at Cambridge , solemniz d with so great an assistance of all the Universitie , that it was not possible to devise more to the setting out and amplifying of the same . Dr Pern the Popish Vicechancelour of Cambridge his adversary . Cardinal Pool about the fourth year of Queen Mary , intending to reduce the Universitié of Cambridge to Popery again , thought no way so effectuall , as to cause the bones of Martin Bucer and Paulus Fagius , which had been foure years in the grave , to be tak'n up and burnt openly with thir Books , as knowing that those two worthy men had bin of greatest moment to the reformation of that place from Popery , and had left such powerfull seeds of thir doctrine behind them , as would never die , unless the men themselvs were diggd up , and openly condemn'd for heretics by the Universitie it self . This was put in execution , and Doctor Pern Vicechancelor appointed to preach against Bucer . Who among other things laid to his charge the opinions which he held of the marriage of Priests , of divorcement , and of usury . But immediatly after his Sermon , or somwhat before , as the Book of Martyrs for a truth relates , Vol. 3. p. 770. The said Doctor Pern smiting himself on the breast , and in manner weeping , wisht with all his heart , that God would grant his soul might then presently depart , and remain with Bucers ; for he knew his life was such , that if any mans soul were worthy of heaven , he thought Bucers in special , to be most worthy , Histor. de Combust . Buceri , & Fagii . Acworth the Vniversitie Orator . Soon after , that Queen Elizabeth came to the crown , this condemnation of Bucer and Fagius by the Cardinal and his Doctors , was solemnly repeal'd by the Universitie ; and the memory of those two famous men celebrated in an Oration by Acworth the Universitie Orator , which is yet extant in the Book of Mattyrs , Vol. 3. p. 773. and in Latin . Scripta Anglic. p. 936. Nicolas Carre , a learned man , Walter Haddon Maister of the Requests to Queen Elizabeth , Matthew Parker , afterwards Primate of England , with other eminent men , in their funeral Orations and Sermons expresse abundantly how great a man Martin Bucer was , what an incredible losse England sustain'd in his death ; and that with him dy'd the hope of a perfet reformation for that age . Ibid. Iacobus Verheiden of Grave , in his Elogies of famous Divines . Though the name of Martin Luther be famous , yet thou Martin Bucer , for piety , learning , labour , care , vigilance , and writing , art not to be held inferior to Luther . Bucer was a singular instrument of God , so was Luther . By the death of this most learned and most faithfull man , the Church of Christ sustaind a heavy losse ; as Calvin witnesteth ; and they who are studious of Calvin , are not ignorant how much he ascribes to Bucer ; for thus he writes in a Letter to Viretus : What a manifold losse be●ell the Church of God in the death o●Bucer , as oft as I call to minde , I feel my heart almost rent asunder . Peter Martyr Epist. to Conradus Hubertus . He is dead , who hath overcome in many battells of the Lord . God lent us for a time this our Father , and our Teacher , never enough prais'd . Death hath divided me from a most unanimous friend , one truly according to mine own heart . My minde is over-prest with grief , in so much that I have not power to write more . I bid thee in Christ farewell , and wish thou maist be able to beare the losse of Bucer , better then I can beare it . Testimonies giv'n by learned men to Paulus Fagius , who held the same opinion with Martin Bucer concerning Divorce . Paulus Fagius born in the Palatinate , became most skilfull in the Hebrew tongue . Beeing call'd to the Ministery at Isna , he publisht many ancient and profitable Hebrew Books , being aided in the expenses by a Senator of that Citie , as Origen somtime was by a certain rich man call'd Ambrosius . At length invited to Strasburgh , he there famously discharg'd the office of a Teacher ; until the same persecution drove him and Bucer into England , where he was preferr'd to a Professors place in Cambridge , and soon after died . Melchior Adamus writes his life among the famous German Divines . Sleidan and Thuanus mention him with honour in their History . And Verheiden in his Elogies . To the PARLAMENT . THE Book which among other great and high points of reformation , contains as a principall part thereof , this treatise here presented , Supreme Court of Parlament , was by the famous Author Martin Bucer , dedicated to Edward the sixt : whose incomparable youth doubtless had brought forth to the Church of England such a glorious manbood , bad his life reacht it , as would have left in the affairs of religion , nothing without an excellent pattern for us now to follow . But since the secret purpose of divine appointment hath reserv'd no lesse perhaps then the just half of such a sacred work to be accomplisht in this age , and principally , as we trust , by your succesful wisdom and authority , religious Lords and Commons , what wonder if I seek no other , to whose exactest judgement , and revieu I may commend these last and worthiest labours of this renowned teacher : whom living , all the pious nobility of those reforming times , your truest and best imitated ancestors , reverenc't and admir'd . Nor was be wanting to a recompence as great as was himself ; when both at many times before , and especially among his last sighs and prayers testifying his dear and fatherly affection to the Church and Realm of England , he sincerely wisht in the hearing of many devout men , that what he had in this his last book written to King Edward concerning discipline , might have place in this Kingdom . His hope was then that no calamity , no confusion , or deformity would happen to the Common-wealth ; but otherwise he fear'd , lest in the midst of all this ardency to know God , yet by the neglect of discipline , our good endeavours would not succeed . These remarkable words of so godly and so eminent a man at his death , as they are related by a sufficient and well known witnes , who heard them and inserted by Thuanus into his grave and serious history , so ought they to be chiesly consider'd by that nation for whose sake they were utter'd , and more especially by that general Counsel which represents the body of that nation . If therfore the book , or this part therof , for necessary causes , be now reviv'd and recommended to the use of this undisciplin'd age , it hence appears that these reasons have not err'd in the choyee of a fit patronage , for a discourse of such importance . But why the whole tractat is not beer brought entire , but this matter of divorcement selected in particular , to prevent the full speed of some mis-interpreter , I hasten to disclose . First , it will be soon manifest to them who know what wise men should know , that the constitution and reformation of a common-wealth , if Ezra and Nehemiah did not mis-reform , is , like a building , to begin ord●rly from the foundation therof , which is mariage and the family , to set right fi●st what ever is amisse therein . How can there els grow up a race of warrantable men , while the house and home that breeds them , is troubl'd and disquieted under a bondage not of Gods constraining with a natureles conste●int ( if his most righte●us judgements may be our rule ) but laid upon us impe●iously in the worst and weakest ages of knowledge , by a canonicall tyranny of stupid and malicious Monks : who having rashly vow'd themselves to a single life , which they could not undergoe , invented new fetters to throw on matrimony , that the world thereby waxing more dissolute , they also in a general loosnes might sin with more favor . Next , there being yet among many , such a strange iniquity and perversnes against all necessary divorce , while they will needs expound the words of our Saviour not duly by comparing other places , as they must doe in the resolving of a hunder'd other Scriptures , but by persisting deafely in the abrupt and Papistical way● of a literal apprehension against the direct analogy of sense , reason , law and Gospel , it therfore may well seem more then time to apply the sound and holy persuasions of this Apostolic man , to that part in us , which is not yet fully dispossest of an error as absurd , as most that we deplove in our blindest adversaries ; and to let his autority and unanswerable reasons be vulgarly known , that either his name , or the force of his doctrine may work a wholsom effect . Lastly , I find it cleer to be the authors intention that this point of divorcement should be ●eld and receav'd as a most necessary and prime part of discipline in every Christian government . And therfore having reduc't his model of reformation to 14. heads , he bestows almost as much time about this one point of divorce , as about all the rest ; which also was the judgement of his heirs and learned friends in Germany , best acquainted with his meaning ; who first publishing this his book by Oporinus at Basil ( a Citie for learning and constancie in the the true faith , honorable among the first ) added a special note in the title , that there the reader should finde the doctrine of Divorce handl'd so solidly , and so fully , as scars the like in any Writer of that age : and with this particular commendation they doubted not to dedicate the book , as a most profitable & exquisit discours , to Christian the 3d , a worthy & pious King of Denmark , as the author himself had done before to our Edward the sixt . Yet did not Bucer in that volume only declare what his constant opinion was herein , but also in his comment upon Matthew , written at Strasburgh divers years before , he treats distinctly and copiously the same argument in three severall places ; touches it also upon the 7. to the Romans , & promises the same solution more largely upon the 1. to the Corintbians , omitting no occasion to weed out this last and deepest mischief of the Canon law sown into the opinions of modern men against the lawes and practice both of Gods chosen people , and the best primitive times . Wheri● his faithfulnes and powerful evidence prevail'd so farre with all the Church of Strasburgh , that they publisht this doctrine of divorce , as an article of their confession , after they had taught so eight and twenty years , through all those times , when that Citie flourisht , and excell'd most , both in religion , lerning , and good government , under those first restorers of the Gospel there , Zellius , Hedio , Capito , Fagius , and those who incomparably then govern'd the Common-wealth , Farrerus and Sturmius . If therefore God in the former age found out a servant , and by whom he had converted and reform'd many a citie , by him thought good to restore the most needfull doctrine of divorce from rigorous and harmfull mistakes on the right hand , it can be no strange thing if in this age be stirre up by whatsoever means whom it pleases him , to take in hand & maintain the same assertion . Certainly if it be in mans discerning to sever providence from chance , I could allege many instances , wherin there would appear cause to esteem of me no other then a passive instrument under some power and counsel higher and better then can be human , working to a general good in the whole cours of this matter . For that I ow no light , or leading receav'd from anyman in the discovery of this truth , what time I first undertook it in the doctrine and discipline of divorce , and had only the infallible grounds of Scripture to be my guide , he who tries the inmost heart , and saw with what severe industry and examination of my self , I set down ever● period , will be my witnes , When I had almost finisht the first edition , I chanc't to read in the notes of H●go Grotius upon the 5. o● Matth. whom I strait understood inclining to reasonable terms in this controversie : and somthing be whisper'd rather then disputed about the law of charity , and the true end of wedlock , Glad therfore of such an able assistant , how ever at much distance , I resolv'd at length to put off into this wild and calumnious world . For God , it seems , intended to prove me , whether I durst alone take up a rightful cause against a world of disesteem , & found I durst . My name I did not publish , as not willing it should sway the reader either for me or against me . But when I was told , that the stile , which what it ailes to be so soon distinguishable , I cannot tell , was known by most men , and that some of the Clergie began to inveigh and exclaim on what I was credibly inform'd they had not read , I took it then for my proper season both to shew them a name that could easily contemn such as indiscreet kind of censure , and to reinforce the question with a more accurat diligence : that if any of them would be so good as to leav rayling , and to let us hear so much of his lerning and Christian wisdom , as will be strictly demanded of him in his answering to this probl●me , care was had he should not spend his prep●rations against 〈◊〉 pamphlet . By this time I had l●rnt that Paulus Fagius , one of the chief Divines in Germany , sent for by Frederic the Pa●tine , to reforme his dominion ; and after that invited hither in King Edwards dayes to be Professor of Divinity in Cambridge , was of the same opinion touching divorce , which these men so lavishly traduc't in me . What I found , I inserted where fittest place was , thinking sure they would respect so g●ave an author , at lest to the moderating of their odious inferences . And having now perfected a second edition , I referr'd the judging therof to your high and impartial sentence , honour'd Lords and Commons . For I was confident , if any thing generous , any thing noble , and above the multitude , were left yet in the spirit of England , it could be no where sooner found , and no where sooner understood , then in that house of justice and true liberty where ye sit in c●unsel . Nor doth the event hitherto , for some reasons which I shall not ●eer deliver , faile me of what I conceiv'd so highly . Nevertheless being farre otherwise dealt with by some , of whose profession and supposed knowledge I had better hope , and esteem'd the deviser of a new and pernicious paradox , I felt no difference within me from that peace & firmnes of minde , which is of neerest kin to patience and contentment : both for that I knew I had divulg'd a truth linkt inseparably with the most fundamental rules of Christianity , to stand or fall together , and was not un-inform'd that divers lerned and judicious men testify'd their d●ily approbation of the book . Yet at length it hath pleas'd God , who had already giv'n me satisfaction in my self , to afford me now a means wherby I may be fully justify'd also in the eyes of men . When the book had bin now the second time set forth wel-nigh three months , as I best remember , I then first came to hear that Martin Bucer had writt'n much concerning divorce : whom earnestly turning over , I soon p●rceav'd , but not without amazement , in the same opinion , confirm'd with the same reasons which in that publisht book without the help or imitation of any precedent Writer , I had labour'd out , and laid together . Not but that there is some difference in the handling , in the order , and the number of arguments , but still agreeing in the same conclusion . So as I may justly gra●ulat mine own mind , with due acknowledgement of assistance from above , which led me , not as a lerner , but as a collateral teacher , to a sympathy of judgement with no lesse am in then Martin Bucer . And he , if our things heer below arrive him where he is , does not rep●nt him to see that point of knowledge which he first , and with an unche●t freedom preacht to those more knowing times of England , now found so necessary , though what he admonisht were lost out of our memory , yet that God doth now again create the same doctrin in another un● table , and raises it up immediatly out of his pure oracle to the convincement of 〈◊〉 p●rvers age , eager in the reformation of names and ceremonies , but i● real●ies as traditional and as ignorant as their forefathers . I would ask now the foremost of my profound accusers , whether they dare affirm that to be lic●ntious , new and dangerous , which Martin Bucer so often , and so urgently avoucht to be most lawfull , most necessary , and most Christian , without the lest blemish to his good name , among all the worthy men of that age , and since , who testifie so highly of him ? If they dare , they must then set up an arrogance of their own against all those Churches and Saints who honour'd him without this exception : If they dare not , how can they now make that licentious doctrin in another , which was never blam'd , or confuted in Bucer , or in Fagius ? The truth is , there will be due to them for this their unadvised rashnes , the best donative that can be giv'n them , I mean , a round reproof ; now that where they thought to be most Magisterial , they have display'd their own want , both of reading , and of judgement . First , to be so unacquainted in the writings of Bucer , which are so obvious and so usefull in their own faculty ; next , to be so caught in a prejudicating weaknes , as to condemn that for lewd , which ( whether they knew or not ) these elect servants of Christ commended for lawfull ; and for new , that which was taught by these almost the first and greatest authors of reformation , who were never taxt for so teaching ; and dedicated without scruple to a royall pair of the first reforming Kings in Christendom , and confest in the public confession of a most orthodoxall Church & state in Germany . This is also another fault which I must tell them ; that they have stood now almost this whole year clamouring a farre off , while the book hath bin twice printed , twice bought up , & never once vouchs● a friendly conference with the author , who would be glad and thankfull to be sh●wn an error , either by privat dispute , or public answer , and could retract , as well as wise men before him ; might also be worth the gaining , as one who heertofore , hath done good service to the Church by their own confession . Or if he be obstinat , their confutation would have render'd him without excuse , and reclam'd others of no mean parts who incline to his opinion . But now their work is more then doubl'd ; and how they will hold up their heads against the sudden aspect of these two great and reverend S●ints whom they have defam'd , how they will make good the censuring of that for a novelty of licence , which Bucer constantly taught to be a pure and holy law of Christs kingdom , let them advise . For against these my adversaries , who before the examining of a propounded truth in a fit time of reformation , have had the conscience to oppose ●ght 〈◊〉 but their blind reproaches and surmises , that a single innocence might not be oppr●st and overborn by a c●ow of mouths for the restoring of a law and doctrin falsely and unlernedly reputed new and scandalous , God , that I may ever magnifie and record this his goodnes , hath unexpectedly rais'd up as it were from the dead , more then one famous light of the first reformation to bear witne● with me , and to d●e me honour in that very thing , wherin these men thought to have blotted me : And hath giv'n them the proof of a capacity which they despis'd , running equal , and authentic with some of thir chiefest masters unthought of , and in a point of sagest moment . However , if we know at all , when to ascribe the occurrences of this life to the work of a special providence , as nothing is more usual in the talk of good men , what can be more like to a special providence of God , then in the first reformation of England , that this question of divorce , as a main thing to be restor'd to just freedom , was writt'n , and seriously c●mmended to Edward the sixt , by a man call'd from another Countrey to be the instructer of our nation , and now in this pres●nt renewing of the Church and Common-wealth , which we pray may be more lasting , that the same question should be again treated and presented to this Parlament , by one enabl'd to use the same reasons without the lest sight or knowledge of what was done before . It were no trespas , Lords and Commons , though something of lesse note were attributed to the ordering of a heavnly power ; this question therfore of such prime concernment both to Christian and civil welfare , in such an extraordinary manner , not recover'd , but plainly twise born to these latter ages , as from a divine hand I tender to your acceptance , and most considerate thoughts . Think not that God rais'd up in vain a man of greatest a●ority in the Church to tell a trivial and licentious tale in the eares of that good Prince , and to bequeath it as his last will and testament , nay rather as the testamont and royall law of Christ to this Nation , or that it should of it self after so many yeares , as it were in a new feild where it was never sow'n , grow up again as a vitious plant in the minde of another , who had spoke honestest things to the Nation ; though he knew not that what his youth then reason'd without a pattern , had bin heard already , and well allow'd from the gravity and worth of Martin Bucer : till meeting with the envy of men ignorant in thir own undertak'n calling , God directed him to the forgott'n Writings of this faithfull Evangelist , to be his defence and warrant against the gross imputation of broaching licence . Ye are now in the glorious way to high vertu , and matchless deeds , trusted with a most inestimable trust , the asserting of our just liberties . Ye have a nation that expects now , and from mighty suffrings aspires to be the example of all Christendom to a perfetest reforming . Dare to be as great , as ample , and as eminent in the fair progress of your noble designes , as the full and goodly stature of truth and excellence it self : as unlimited by petty presidents and copies , as your unquestionable calling from heaven giv● ye power to be . What are all our public immunities and privileges worth , and how shall it be judg'd that we sight for them with minds worthy to enjoy them , if wee suffer our selvs in the mean while not to understand the most important freedom that God and Nature hath givn us in the family ; which no wise Nation ever wanted , till the Popery and superstition of some former ages attempted to remove and alter divine and most prudent Laws for human and most imprudent Canons ; whereby good men in the best portion of t●ir lives , and in that ordinance of God which entitles them from the beginning to most just and requisite contentments , are compell'd to civil indignities , which by the law of Moses bad men were not compell'd to . Be not bound about , and straitn'd in the spatious wisdom of your free Spirits , by the scanty and unadequat and inconsistent principles of such as condemn others for adhering to traditions , and are themselvs the prostrate worshippers of Custom ; and of such a tradition as they can deduce from no antiquitie , but from the rud●st , and thick●st barbarism of Antichristian times . But why doe I anticipate the more acceptable , and prevailing voice of lerned Bucer himself , the pastor of Nations ? And O that I could set him living before ye in that doctoral chair , where once the lernedest of England thought it no disparagement to sit at his feet ▪ He would be such a pilot , and such a father to ye , as ye would soon find the difference of his hand and skill upon the helm of reformation . Nor doe I forget that faithfull associate of his labours , Paulus Fagius ; for these thir great names and merits , how pretious so ever , God hath now joyn'd with me necessarily , in the good or evil report of this doctrin which I leav with you . It was writt'n to a religious King of this land ; writt'n earnestly , as a main matter wher in this kingdom needed a reform , if it purpos'd to be the kingdom of Christ : Writt'n by him who if any since the d●ies of Luther , merits to be counted the Apostle of our Church ; whose unw●aried pains and watching for our sakes , as they spent him quickly heer among us , so did they , during the shortnes of his life , incredibly promote the Gospel throughout this Realm . The autority , the lerning , the godlines of this man consulted with , is able to out-ballance all that the lightnes of a vulgar opposition can being to counterpoise . I leav him also as my complete suretie and testimonial , if Truth be not the best witnes to it self , that what I formerly presented to your reading on this subject , was good , and just , and honest , not licentious . Not that I have now more confidence by the addition of these great Authors to my party ; for what I wrote was not my opinion , but my knowledge ; evn then when I could trace no footstep in the way I went : nor that I think to win upon your apprehensions with numbers and with names , rather then wi●h reasons , yet certainly the worst of my d●tracters will not except against so good a baile of my integritie and judgement , as now appeares for me . They must els put in the fame of Bucer and of Fagins , as my accomplices and confederats into the same endightment ; they must dig up the good name of these prime worthies ( if thir names could be ever buried ) they must dig them up and brand them as the Papists did thir bodies ; and those thir pure unblamable spirits , which live not only in heaven , but in thir writings , they must attaint with new attaintures which no Protestant ever before aspers't them with . Or if perhaps wee may obtain to get our appeachment new drawn a Writ of Error , not of Libertinism , that those two principal leaders of reformation may not come now to be su'd in a bill of licence , to the scandal of , our Church , the brief result will be , that for the error , if thir own works be not thought sufficient to defend them , there livs yet who will be ready , in a fair and christianly discussive way , to debate and sift this matter to the utmost ounce of lerning and religion , in him that shall lay it as an error , either upon Martin Bueer , or any other of his opinion . If this be not anough to qualifie my traducers , and that they think it more for the wisdom of thir virulence , not to recant the injuries they have bespoke me , I shall not for much more disturbance then they can bring me , intermitt the prosecution of those thoughts which may render me best serviceable , either to this age , or if it so happ'n , to posteritie ; following the fair path which your illustrious exploits , Honourd Lords and Commons , against the brest of tyrany have open'd ; and depending so on your happy successes in the hopes that I have conceiv'd either of my self , or of the Nation , as must needs conclude me one who most affectionately wishes and awaits the prosperous issue of your noble and valorous counsels . JOHN MILTON . THE JUDGEMENT OF MARTIN BUCER TOUCHING DIVORCE . Taken out of the second Book entitl'd Of the kingdom of Christ writt'n by Martin Bucer to Edward the 6th K. of England . CHAPTER XV . The 7th Law of the sanctifying and ordering of mariage . BEsides these things , Christ our King , and his Churches require from your sacred Majesty , that you would take upon you the just care of mariages . For it is unspeakable , how many good consciences are heerby entangl'd , af●licted , and in danger , because there are no just laws , no speedy way constituted , according to Gods Word , touching this holy society and fountain of mankind . For seeing matrimony is a civil thing , men , that they may rightly contract , inviolably keep , and not without extreme necessitie dissolv mariage , are not only to be taught by the doctrine and discipline of the Church , but also are to be acquitted , aided , and compell'd by laws and judicature of the Common-wealth . Which thing pious Emperours acknowledgeing , and therin framing themselvs to the law of Nations , gave laws both of contracting and preserving , and also where an unhappy need requir'd , of divorcing mariages . As may be seen in the Code of Justinian the 5 Book , from the beginning through 24 titles . And in the Authentic of Justinian the 22 , and some others . But the Antichrists of Rome , to get the imperial power into thir own hands , first by fraud●lent persuasion , afterwards by force drew to themselvs the whole autority of determining and judging as well in mat●imonial causes , as in most other matters . Therfore it hath bin long beleiv'd , that the care and government therof doth not belong to the civil Magistrate . Yet where the Gospel of Christ is receav'd , the laws of Antichrist should be rejected . If therfore Kings and Governours take not this care , by the power of law and justice to provide that mariages be piously contracted , religiously kept , and lawfully dissolv'd , if need require , who sees not what confusion and trouble is brought upon this holy society ; and what a rack is prepar'd , evn for many of the best consciences , while they have no certain laws to follow , no justice to implore , if any intolerable thing happen . And how much it concerns the honour and safety of the Common-wealth , that mariages , according to the will of Christ , be made , maintain'd , and not without just cause dissolv'd , who understands not ? for unlesse that first and holi●st society of man and woman be purely constituted , that houshold discipline may be upheld by them according to Gods law , how can wee expect a race of good men . Let your Majesty therfore know that this is your duty , and in the first place , to reassume to your self the just ordering of matrimony , and by firm laws to establish and defend the religion of this first and divine societie among men , as all wise law-givers of old , and Christian Emperours have carefully don . The two next Chapters because they chiefly treat about the degrees of Consanguinity and affinity I omit ; only setting down a passage or two concerning the judicial laws of Moses , how fit they be for Christians to imitate rather then any other . CHAP. XVII . toward the end . I Confesse that wee beeing free in Christ are not bound to the civil Laws of Moses in every circumstance , yet seeing no laws can be more honest , just , and wholsom , then those which God himself gave , who is eternal wisdom & goodnes , I see not why Christians , in things which no lesse appertain to them , ought not to follow the laws of God , rather then of any men . Wee are not to use circumcision , sacrifice , and those bodily washings prescrib'd to the Jews ; yet by these things wee may rightly learn , with what purity and devotion both Baptism and the Lords Supper should be administerd and receay'd . How much more is it our duty to observ diligently what the Lord hath commanded , and taught by the examples of his people concerning mariage ; wherof wee have the use no lesse then they . And because this same worthy Author hath another passage to this purpose in his Comment upon Matthew , Chap. 5. 19. I heer insert it from p. 46. Since wee have need of civil laws and the power of punishing , it will be wisest not to contemn those giv'n by Moses ; but seriously rather to consider what the meaning of God was in them , what he cheifly requir'd , and how much it might be to the good of every Nation , if they would borrow thence thir manner of governing the Common-wealth ; yet freely all things and with the Spirit of Christ . For what Solon , or Plato , or Aristotle , what Lawyers or Caesars could make better laws then God ? And it is no light argument , that many Magistrates at this day doe not anough acknowledge the kingdom of Christ , though they would seem most Christian , in that they govern thir States by laws so divers from those of Moses . The 18 Chap. I only mention as determining a thing not heer in question , that mariage without consent of parents ought not to be held good ; yet with this qualification fit to be known . That if parents admit not the honest desires of thir children , but shall persist to abuse the power they have over them , they are to be mollifi'd by admonitions , entreaties , and persuasions , first of thir freinds and kindred , next of the Church Elders . Whom if still the hard parents refuse to hear , then ought the Magistrate to interpose his power : left any by the evil minde of thir parents be detain'd from mariage longer then is meet , or fore't to an unworthy match : in which case the Roman laws also provided . G●de nupt. l. 11. 13. 26. CHAP. XIX . Whether it may be permitted to revoke the promise of mariage . HEer ariseth another question concerning Contracts , when they ought to be unchangeable ; for religious Emperours decre●'d that the contract was not indissoluble , until the spouse were brought home , and the solemnities perform'd . They thought it a thing unworthy of divine and human equitie , and the due consideration of mans infirmitie in deliberating and determining , when space is giv'n to renounce other contracts of much lesse moment , which are not yet confirm'd before the Magistrate , to deny that to the most waighty contract of marriage , which requires the greatest care and consultation . Yet left such a covenant should be brok'n for no just cause , and to the injury of that person to whom mariage was promis'd , they decreed a fine , that he who deni'd mariage to whom he had promis'd , and for some cause not approv'd by the Judges , should pay the double of that pledge which was giv'n at making sure , or as much as the Judge should pronounce might satisfie the dammage or the hinderance of either parsie . It beeing most certain that ofttimes after contract , just and honest causes of departing from promise , come to be known and found out , it cannot be other then the duty of pious Princes , to give men the s●me liberty of unpromising in these cases , as pious Emperours granted : especially where there is only a promise , and not carnal knowledge . And as there is no true mariage between them , who agree not in true consent of mind , so it will be the part of godly Magistrates to procure that no matrimony be among thir Subjects , but what is knit with love and consent . And though your Majesty be not bound to th imperial laws , yet it is the duty of a Christian King to embrace and follow what ever he knows to be anywhere piously and justly constituted , and to be honest , just and well-pleasing to his people . But why in Gods law and the examples of his Saints nothing heerof is read , no marvell , seeing his ancient people had power , yea a precept , that who so could not bend hismind to the true love of his wife , should give her a bill of divorce , and send her from him , though after carnal knowledge and long dwelling together . This is anough to authorize ag●dly Prince in that indulgence which he gives to the changing of a Contract ; both because it is certainly the inv●ntion of Antichrist , that the pro●rise of mariage de praesenti as they call it , should be indissoluble , and because it should be a Princes care that matrimony be so joyn'd , as God ordain'd ; which is , that every one should love his wife with such a love as Adam exprest to Eve : So , as wee may hope that they who marry may become one sl●sh , and one also in the Lord . CHAP. XX . Concerns only the celebration of mariage . CHAP. XXI . The means of preserving mariage holy and pure . NOw since there ought not to be lesse care that mariage be religiously kept , then that it be piously and deliberately contracted , it will be meet that to every Church be ordan'd certain grave and godly men , who may have this care upon them , to observ whether the husband bear himself wisely toward the wife , loving , & inciting her to all piety and the other duties of this life ; and whether the wife be subject to her husband , and study to be truly a meet help to him , as first to all godlines , so to every other use of life . And if they shal find each to other failing of their duty , or the one long absent from the other without just and urgent cause , or giving suspicion of irreligious and impure life , or of living in manifest wickednes , let it be admonisht them in time . And if thir autority be contemn'd , let the names of such contemners be brought to the Magistrate , who may use punishment to compell such violaters of mariage , to thir duty , that they may abstain from all probable suspicion of transgressing ; and if they admit of suspected company ; the Magistrate is to forbid them ; whom they not therin oboying , are to be punisht as adulterers , according to the law of Justinian , Authont 117. For if holy wedlock the Fountain and Seminary of good subjects , be not vigilantly preserv'd from all blots and disturbances , what can be hop'd , as I said before , of the springing up of good men , and a right reformation of the Common-wealth . We know it is not anough for Christians to abstain from foul deeds , but from the appearance and suspicion therof . CHAP. XXII . Of full divorce ▪ what the ancient Churches have thought . Now we shall speak about that dissolving of mutrimony which may be approv'd , in the sight of God , if any greevous necessity requite . In which thing the Roman Antichrists have knit many a pernicious entanglement to distrissed consuiences ; for that they might heer also exalt themselvs above God , as if they would be wiser and chaster then God himself is , for no cause , honest , or necessary , will they permit final divorce , in the 〈◊〉 while whordoms and adulteries , and wor● things then these , not duly tolerating in themselvs and others , but therishing , and throwing then headlong into these evils . For although , they also dis-joyn married persons from board and bed , that is , from all conjugall society and communion , and this not only for adultery , but for ill usage , and matrimoniall duties deni'd , yet they forbid thos● thus parted to joyn in wedlock with others , but , as I said before , any dishonest associating they permit . And they pronounce the bond of that 〈◊〉 to remain between those whom they have thus separat . As if the bond of mariage , God so teaching and pronouncing , were not such a league as bindee the maried couple to all society of life , and communion in divine & humane things ; and so associated keeps them . Somthing indeed out of the latter Fathers they may pretend for this thir tyranny , especially out of Austine and some others , who were much taken wth a preposterous admiration of sing'e life ; yet though the● , Fathers , from the words of Christ not rightly understood , taught that it was unlawfull to marry again , while the former wife liv'd , whatever cause ther had bin either of desertion or divorce , yet if we mark the custom of the Church , and the common judgement which ●oth in their times and afterward prevail'd , we shall perceave that neither these Fathers did ever cast out of the Church any one for marying after a divorce , approv'd by the Imperiall laws . Nor only the first Christian Emperours , but the lator also , ov'n to Justinian , and after him , did grant for certain causes approv'd by Judges , to make a true divorse ; which made and confirm'd by law , it might be lawfull to marry again : which if it could not have bin done without disple sing Christ and his Church , surely it would not have been granted by Christian Emperours , nor had the Fathers then winkt at those doings in the Emperours . Hence ye may see that Jerom also , though zealous of single life more then anough , and such a condemner of second mariage though after the death of either party , yet forc't by plain equity , desended . Fabiola , a noble Matron of Rome , who having refus'd her husband for just causes , was married to another . For that the sending of a divorce to her husband was not blame-worthy , he affirms , because the man was hainously vitious , and that if an adulterous wife may be discarded , an adulterous husband is not to be kept . But that she maried again , while yet her husband was alive , he defends in that the Apostle hath said , It is better to mary then to burn , and that young widows should mary , for such was Fabiola , and could not remain in widowhood . But some one will object that Jerom there addes , Neither did she know the vigor of the Gospel , wherein all cause of marying i● debarr'd from women , while thi● husbands live , and again , while she avoided many wounds of Satan , she receav'd one ere she was aware . Put let the equall Reader minde also what went before ; Because , saith he soon after the beginning , there is a rock and storm of slanderers oppos'd against her , I will not praise her converted , unlesse I first absolve her guilty . For why does he call them slanderers who accus'd Fabiola of marying again , if he did not judge it a matter of Christian equity and charity , to passe by and pardon that fact , though in his own opinion he held it a fault . And what can this mean ? I will not praise her , unlesse I first absolv her . For how could he absolv her but by proving that Fabiola neither in rejecting her vitious husband , nor in marying another , had committed such a sin , as could be justly condem'd . Nay , he proves both by evident reason , and cleer testimonies of Scripture , that she avoided sin . This also is hence understood , that Jerom by the vigor of the Gospel , meant that height and perfection of our Saviours precept , which might be remitted to those that burn ; for he addes , But if she be accus'd in that she remain'd not unmarried , I shall confesse the fault , so I may relate the necessity . If then he acknowledg'd a necessity , as he did , because she was young , and could not live in Widowhood , certainly he could not impute her second mariage to her much blame : but when he excuses her out of the word of God , does he not openly declare his thoughts , that the second mariage of Fabiola was permitted her by the holy Ghost himself for the necessity which she suffer'd , and to shun the danger of fornication , though she went somwhat aside from the vigor of the Gospel . But if any urge that Fabiola did public penance for her second mariage , which was not impos'd but for great faults . T' is answer'd , she was not enjoyn'd to this pennance . but did it of her own accord , and not till after her second husbands death . As in the time of Cyprian we read that many were wont to doe voluntary penance for small faults , which were not liable to excommunication . CHAP. XXIII . That Mariage was granted by the ancient Fathers , ev'n after the vow of single life . SOme will say perhaps , whersore all this concerning mariage after vow of single life , when as the question was of mariage after divorse ? For this reason , that they whom it so much moves , because some of the Fathers thought mariage after any kind of divorce , to be condemn'd of our Saviour , may see that this conclusion follows not . The Fathers thought all mariage after divorce to be forbidd'n of our Saviour , therfore they thought such mariage was not to be tolerated in a Christian . For the same Fathers judg'd it forbidd'n to marry after vow ; yet such mariages they neither dissolv'd nor excommunicated . For these words of our Saviour , and of the holy Ghost , stood in their way ; All cannot receav this saying , but they to whom it is giv'n . Every one hath his proper gifs from God , one after this manner , another after that . It is better to marry then to burn . I will that younger Widows marry , and the like . So there are many Canons , and Laws extant , wherby Priests , if they maried , were remov'd from their office , yet is it not read that their mariage was dissolv'd , as the Papists now-a-dayes doe , or that they were excommunicated , nay expressly they might communicate as Lay men . If the consideration of human infirmitie , and those testimonies of divine Scripture which grant mariage to every one that wants it , persuaded those Fathers to bear themselvs so humanly toward them who had maried with breach of vow to God , as they beleev'd , and with divorce of that mariage wherin they were in a manner joyn'd to God ; who doubts , but that the same Fathers held the like humanitie was to be afforded to those who after divorce & faith broken with men , as they thought , enter'd into second mariage : for among suchare also found no lesse weak , and no lesse burning . CHAP. XXIV . Who of the ancient Fathers have granted marriage after divorce . THis is cleer both by what hath bin said , and by that which Origen relates of certain Bishops in his time , Homil. 7. in Matth. I know some , saith he , which are over Churches , who without Scripture have permitted the wife to mary while her former husband liv'd . And did this against Scripture which saith , The wife is bound to her husband so long as he lives , and she shall be call●d an adulteresse , if , her husband living , she take another man , yet did they not permit this without cause , perhaps for the infirmitie of such as had not continence , they permitted evill to avoid worse . Ye see Origen and the Doctors of his age , not without all cause , permitted women after divorce to marry , though their former husbands were living : yet writes that they permitted against Scripture . But what cause could they have to doe so , unlesse they thought our Saviour in his precepts of divorce , had so forbid'n , as willing to remit such perfection to his weaker ones , cast into danger of worse faults . The same thought Leo , Bishop of Rome , Ep. 85. to the African Bishops of Mauritania Caesariensis , wherin cōplaining of a certain Priest , who divorcing his wife , or being divorc't by her , as other copies have it , had maried another , neither dissolvs the matrimony , nor excommunicates him , only unpreists him . The fathers therfore as wee see , did not simple and wholly condemn mariage after divorce . But as t● me , this remi●ting of our Saviours precepts , which these ancients allow to the 〈◊〉 in marrying after vow and divorce , I can in no ways admit ; for what so ever plunly consents not with the commandment , cannot , I am certain , be permitted , or suffer'd in any Christian : for heav'n and earth shall p●sse away , but not a ●le from the commands of God among them who expect ●e eternal . Let us therfore consi●er , and waigh the words of our Lord concerning mariage , and divorce , which he pronounc't both by himself , and by his Apostle , and let us compare them with other Cracles of God ; for whatsoever is contrary to these , I shall not persuade the least tolerating therof . But if it can be taught to agree with the Word of God , yea to be commanded that most men may have permission giv'n them to divorce and marry again , I must preferre the au●rity of Gods Word before the opinion of Fathers and Doctors , as they themselvs teach . CHAP. XXV . The words of our Lord , a●d of the holy Ghost by the Apostle Paul concerning Divorce are explain'd . BVt the words of our Lord and of the holy Ghost , out of which Austin , and some others of the Fathers think it concluded that our Saviour forbids ma●iage after any divorce are these , Mat. 5. 31 , 32. I● hath bin said &c. And Mat. 19. 7. They say unto him , why did Moses then command , &c. And Mark the 10th , and Luke the 16. Rom. 7. 1 , 2 , 3. 1 Cor. 7. 10 , 11. H●nce therfore they conclude that all mariage after divorce is call'd adultery ; which to commit beeing no ways to be tolerated in any Christian , they think it follows that second ●ariage is in no case to be permitted either to the divorcer or to the divorsed . But that it may be more fully and plainly perceav'd , what force is in this kind of reasoning , it will be the best cours to lay down certain grounds wher of no Christian can doubt the truth . First it is a wickednes to suspect that our Saviour branded that for adultery , which himself in his own Law , which he came to fulfill , and not to dissolv , did not only permit , but also command ; for by him the only Mediator was the wh●le law of God giv'n . But that by this law of God mariage was permitted after any divorce is certain by Deut. 24. 1. CHAP. XXVI . That God in his law did not only grant , but also command divorce to certain men . DEul . 24. 1. When a man hath taken a wife , &c. But in Mala. 2. 15 , 16. is read the Lords command to put her away whom a man hates , in these words . Take heed to your spirit , and let none deal injuriously against the wife of his youth . If he hate , let him put away , saith the Lord God of Israel . And he shall hide thy violence with his garment , that maries her divorc't by thee , saith the Lord of hosts ; But take heed to your spirit , and doe no injury . By these testimonies of the divine law , wee see that the Lord did not only permit , but also expresly and earnestly commanded his people , by whom he would that all holiness and faith of mariage convant should be observ'd , that he who could not induce his minde to love his wife with a true conjugal love , might dismisse her that shee might marry to another . CHAP. XXVII . That what the Lord permitted and commanded to his ancient people concerning divorce , belongs also to Christians . NOw what the Lord permitted to his first-borne people , that certainly he could not forbid to his own among the Gentils , whom he made coheires and into one body with his people , nor could he ever permit , much lesse command ought that was not good for them , at least so us'd , as he commanded . For beeing God , he is not chang'd as man . Which thing who seriously considers , how can he imagine that God would make that wicked to them that beleeve , and serv him under grace , which he granted and commanded to them that serv'd him under the Law . When as the same causes require the same permission . And who that knows but humane matters , and loves the truth , will deny that many mariage● hang as ill together now , as ever they did among the Jews ? So that such mariages are liker to torments then true mariages . As therfore the Lord doth always fuctour and help the oppressed , so he would ever have it provided for injur'd husbands and wives , that under pretence of the mariage-bond , they be not sold to perpetual vexations , instead of the loving and comfortable mariage-duties . And lastly , as God doth always d●te 〈◊〉 , and fraud , so neither doth he approvo , that 〈◊〉 his 〈◊〉 , that should be counted mariage , wherin none of those duties remain wherby the league of wedlock is chiefly preserv'd . What inconsiderat neglect then of Gods law is this , that I may not call it worse , to hold that Christ our Lord would not grant the same remedies both of divorce and second mariage to the weak , or to the evil , if they will needs have it so , but especially to the innocent and wronged , when as the same urgent causes remain , as before , when the discipline of the church and Magistrate hath tri'd what may be tri'd . CHAP. XXVIII . That our Lord Christ intended not to make new Laws of mariage and divorce , or of any civil matters . IT is agreed by all who determine of the Kingdom , and offices of Christ by the holy Scriptures , as all godly men ought to doe , that our Saviour upon earth took not on him either to give new laws in civil affairs , or to change the old . But it is certain that matrimony and divorce are civil things . Which the Christian Emperours knowing , gave conjugal laws ; and reserv'd the administration of them to thir own Courts ; which no true ancient Bishop ever condemn'd . Our Savour came to preach repentance , and remission ; seeing therfore those who put away thir wives without any just cause , were not toucht with conscience of the sin , through misunderstanding of the law , he recall'd them to a right interpretation , and taught that the woman in the beginning was so joyn'd to the man , that there should be a perpetual union both in body and spirit : where this is not , the matrimony is already broke , before there be yet any divorce made or second mariage . CHAP. XXIX . That it is wicked to strain the words of Christ beyond thir purpose . This is his third Axiom , wherof there needs no explication heer . CHAP. XXX . That all places of Scripture about the same thing are to be joyn'd , and compar'd , to avoid Contradictions . This be demonstrates at large out of sundry places in the Gospel ; and principally by that precept against swearing , which compar'd with many places of the Law and Prophets , is a flat contradiction of them all , if we follow superstitiously the letter . Then having repeated briefly his fo●re Axioms , he thus proceeds . These things thus preadmonisht , let us enquire what the undoubted meaning is of our Saviours words ; and enquire according to the rule which is observ'd by all learned and good men in their expositions ; that praying first to God , who is the only opener of our hearts , wee may first with fear and reverence consider well the words of our Saviour touching this question . Next , that wee may compare them with all other places of Scripture , treating of this matter , to see how they consent with our Saviours words , and those of his Apostle . CHAP. XXXI . This Chapter disputes against Austin and the Papists , who deny second mariage , ev'n to them who divorce in case of adultery , which because it is not controverted among true Protestants , but that the innocent person is easily allow'd to marry , I spare the translating . CHAP. XXXII . That a manifest adulteresse ought to be divorc't , and cannot lawfully be retain'd in mariage by any true Christian . This though be prove sufficiently , yet I let passe , because this question was not hindl'd in the Doctrine and discipline of divorce ; to which book I bring so much of this Treatise as runs parallel . CHAPTER XXXIII . That adultery is to be punisht by death . This Chapter also I omitt for the reason last alleg'd . CHAP. XXXIV . That it is lawfull for a wife to leav an adulterer , and to marry another husband . This is generally granted , and therfore excuses me the writing out . CHAP. XXXV . Places in the Writings of the Apostle Paul touching divorce explain'd . LEt us consider the answers of the Lord giv'n by the Apostle severally . Concerning the first which is Rom. 7. 1. Know yet not brethren , for I speak to them that know the law , &c. Ver. 2. The woman is bound by the law to her husband so long as he liveth . Heer it is certain that the holy Ghost had no purpose to determine ought of mariage , or divorce , but only to bring an example from the common and ordinary law of wedlock , to shew that as no covnant holds either party beeing dead , so now that wee are not bound to the law , but to Christ our Lord , seeing that through him wee are dead to sin , and to the law ; and so joyn'd to Christ that wee may bring forth fruit in him from a willing godlines , and not by the compulsion of law , wherby our sins are more excited , and become more violent . What therfore the holy Spirit heer speaks of matrimony , cannot be extended beyond the general rule . Besides it is manifest , that the Apostle did allege the law of wedlock , as it was deliver'd to the Jews ; for , saith he , I speak to them that know the law . They knew no law of God but that by Moses , which plainly grants divorce for several reasons . It cannot therfore be said that the Apostle cited this generall example out of the law , to abolish the several exceptions of that law , which God himself granted by giving autority to divorce . Next when the Apostle brings an example out of Gods law concerning man and wife , it must be necessary that wee understand such for man and wife , as are so indeed according to the same law of God ; that is , who are so dispos'd as that they are both willing and able to perform the necessary duties of mariage ; not those who under a false title of mariage , keep themselves mutually bound to injuries and disgraces ; for such twain are nothing lesse then lawfull man and wife . The like answer is to be giv'n to all the other places both of the Gospel and the Apostle , that what ever exception may be prov'd out of Gods law , be not excluded from those places . For the Spirit of God doth not condemn things formerly granted , and allow'd , where there is like cause and reason . Hence Ambrose upon that place , 1 Cor. 7. 15. A brother or a sister is not under bondage in such cases ; thus expounds ; The reverence of mariage is not due to him who abhors the author of mariage ; nor is that mariage ratify'd which is without devotion to God : he sins not therfore who is put away for Gods cause , though be joyn himself to another . For the dishonor of the Creator dissolves the right of matrimonl to him who is deserted , that he be not accus'd , though marrying to another . The faith of wedlock is not to be kept with him who departs , that he might not hear the God of Christians to be the author of wedlock . For if Ezra caus'd the mis-beleeving wives and husbands to be divorc't , that God might be appeas'd , and not effended , though they took others of thir own faith , how much more shall it be free , if the mis-beleever depart to marry one of our own Religion . For this is not to be counted matrimony which is against the law of God . Two things are heer to be observ'd toward the following discourse , which truth it self , and the force of Gods word hath drawn from this holy man . For those words are very large , Matrimony is not ratify'd without devotion to God . And the dishonour of the Creator dissolvs the right of matrimony . For devotion is farre off , and dishonor is done to God by all who persist in any wickednes and hainous crime . CHAP. XXXVI . That although it seem in the Gospel , as if our Saviour granted divorce only for adultery , yet in very deed he granted it for other causes also . NOw is to be dealt with this question , Whether it be lawful to divorce and marry again for other causes besides adultery , since our Saviour exprest that only . To this question , if we retain our principles already laid , and must acknowledge it to be a cursed blasphemy , if we say that the words of God doe contradict one another , of necessity we must confesse that our Lord did grant divorce , and mariage after that for other causes besides adultery , notwithstanding what he said in Matthew . For first , they who consider but only that place , 1 Cor. 7. which treats of beleevers and misbeleevers matcht together , must of force confesse , that our Lord granted just divorce , and second mariage in the cause of desertion , which is other then the cause of fornication . And if there be one other cause found lawfull , then is it most true that divorce was granted not only for fornication . Next , it cannot be doubted , as I shew'd before , by them to whom it is giv'n to know God and his judgements out of his own word , but that , what means of peace and safety God ever granted and ordain'd to his elected people , the same he grants and ordains to men of all ages who have equally need of the same remedies . And who , that is but a knowing man , dares say there be not husbands and wives now to be found in such a hardnesse of heart , that they will not perform either conjugal affection , or any requis●t duty therof , though it be most deserv'd at thir hands . Neither can any one deferre to confesse , but that God whose property it is to judge the cause of them that suffer injury , hath provided for innocent and honest persons wedded , how they might free themselvs by lawfull means of divorce , from the bondage and iniquity of those who are falsly term'd thir husbands or thir wives . This is cleer out of Deut , 24. 1. Malach. 2. Matth. 19. 1 Cor. 7. and out of those principles which the Scripture every where teaches , That God changes not his minde , dissents not from himself , is no accepter of persons ; but allows the same remedies to all men opprest with the same necessities and infirmities ; yea , requires that wee should use them . This he will easily perceave , who considers these things in the Spirit of the Lord . Lastly , it is most certain , that the Lord hath commanded us to obey the civil laws every one of his own Common-wealth , if they be not against the laws of God . CHAP. XXXVII . For what causes divorce is permitted by the civil Law ex 1. consensu Codic . de repudiis . IT is also manifest that the law of Theodosius and Valentinian , which begins Consensu , &c. touching divorce , and many other decrees of pious Emperours agreeing heerwith , are not contrary to the word of God . And therfore may be recall'd into use by any Christian Prince or Common-wealth , nay ought to be with due respect had to every nation . For whatsoever is equall and just , that in every thing is to be sought and us'd by Christians . Hence it is plain that divorce is granted by divine approbation , both to husbands and to wives , if either party can convict the other of these following offences before the Magistrate . If the husband can prove the wife to be an adulteresse , a witch , a murdresse , to have bought or sold to slavery any one free born , to have violated sepulchers , committed sacrilege , favor'd theevs and robbers , desitous of feasting with strangers , the husband not knowing , or not willing , if she lodge forth without a just and probable cause , or frequant theaters and sights , he forbidding , if she be privie with those that plot against the State , or if she deal● falsly , or offer blows . And if the wife can prove her husband guilty of any those fore-named crimes , and frequent the company of lewd women in her sight ; or if he beat her , she had the like liberty to quit herselfe , with this difference , that the man after divorce might forthwith marry again ; the woman not till a year after , lest she might chance to have conceav'd . CHAP. XXXVIII . An exposition of those places wherein God declares the nature of holy wedlock : NOw to the end it may be seen that this agrees with the divine law , the first institution of mariage is to be consider'd , and those texts in which God establisht the joyning of male and famale , and describ'd the duties of them both . When God had determin'd to make woman , and give her as a wife to man , he spake thus , Gen. 2. 18. It is not good for man to be alone , I will make him a help meet for him . And Adam said , but in the Spirit of God , v. 23. 24. This is now bone of my bone , and slesh of my slesh . Therfore shall a man leav his father and mother , and shall cl●av to his wise , and thy shall be one slesh . To this first institution did Christ recall his own ; when answering the Pharises , he condemn'd the licence of unlawfull divorce . He taught therfore by his example , that we , according to this first institution , and what God hath spok'n therof , ought to determin what kind of covnant mariage is , how to be kept , and how farre ; and lastly , for what cau●s to be dislolv'd . To which decrees of God these also are to be joyn'd , which the holy Ghost hath taught by his Apostle , that neither the husband nor the wife hath power of their own body , but mutually each of eithers . That the husband shall love the wife as his own body , yea as Christ loves his Church , and that the wife ought to be subject to her husband , as the Church is to Christ . By these things the nature of holy wedlock is certainly known ; whereof if only one be wanting in both or either party , and that either by obstinate malev●lence , or too deep inbred weak●es of minde , or lastly , through incurable impotence of body , it cannot then be said that the covnant of matrimony holds good between such ; if we mean that covnant which God instituted and call'd Mariage , and that wherof only it must be understood that our Saviour said , Those whom God hath joyn'd , let no man separate . And hence is concluded , that matrimonv requires continuall cohabitation and living together , unlesse the calling of God be otherwise evident ; which union if the parties themselves dis-joyn either by mutuall consent , or one against the others will depart , the marriage is then brok'n . Wherein the Papists , as in other things oppose themselvs against God ; while they ●rate for many causes from bed and board , & yet will have the bond of matrimony remain , as if this covnant could be other then the conjunction and communion not only of bed & board , but of all other loving and helpfull duties . This we may see in these words ; I will make him a help meet for him ; bone of his bones , and flesh of his slesh ; for this cause shall he leav father and mother , and cleav to his wife , and they twain shall be one flesh . By which words who discerns not , that God requires of them both so to live together , and to be united not only in body but in mind also , with such an affection as none may be dearer and more ardent among all the relations of mankind , nor of more efficacy to the mutual offices of love , and loyalty . They must communicate and consent in all things both divine and human , which have any moment to well and happy living . The wife must honour and obey her husband , as the Church honours and obeys Christ her head . The husband must love and cherish his wife , as Christ his Church . Thus they must be to each other , if they will be true man and wife in the sight of God , whom certainly the Churches ought to follow in thir judgement . Now the proper and ultimate end of mariage is not copulation , or children , for then there was not true matrimony between Joseph and Mary the mother of Christ , nor between many holy persons more ; but the full and proper and main end of mariage , is the communicating of all duties , both divine and humane , each to other , with utmost benevolence and affection . CHAP. XXXIX . The properties of a true and Christian mariage , more distinctly repeated . BY which definition wee may know that God esteems and reckons upon these foure necessary properties to be in every true mariage . 1. That they should live together , unlesse the calling of God require otherwise for a time . 2. That they should love one another to the height of dearnes , and that in the Lord , and in the communion of true Religion . 3. That the husband beare himself as the head and preserver of his wife , instructing her to all godlines and integritie of life ; that the wife also be to her husband a help , according to her place , especially furdering him in the true worship of God , and next in all the occasions of civil life . And 4. That they defraud not each other of conjugal benevolence , as the Apostle commands , 1 Cor. 7. Hence it follows according to the sentence of God , which all Christians ought to be rul'd by , that between those who either through obstinacy , or helples inabilitie , cannot or will not perform these repeated duties , between those there can be no true matrimony , nor ought they to b● counted man and wife . CHAP. XL . Whether those crimes recited Chap. 37. out of the civil law dissolv matrimony in Gods account . NOw if a husband or wife be found guilty of any those crimes , which by the law consensu are made causes of divorce , t is manifest that such a man cannot be the head , and preserver of his wife , nor such a woman be a meet help to her husband , as the divine law in true wedlock requires ; for these faults are punisht either by death , or deportation , or extream infamy , which are directly opposite to the covnant of mariage . If they deserve death , as adultery and the like , doubtles God would not that any should live in wedlock with them whom he would not have to live at all . Or if it be not death , but the incurring of notorious infamy , certain it is neither just , nor expedient , nor meet , that an honest man should be coupl'd with an infamous woman , nor an honest matron with an infamous man . The wise Roman Princes had so great regard to the equal honour of either wedded person , that they counted those mariages of no force which were made between the one of good repute , and the other of evill note . How much more will all honest regard of Christian expedience and comlines beseem & concern those who are set free and dignify'd in Christ , then it could the Roman Senate , or thir sons , for whō that law was provided . And this all godly men will soon apprehend , that he who ought to be the head and preserver not only of his wife , but also of his children and family , as Christ is of his Church , had need be one of honest name : so likewise the wife which is to be the meet help of an honest and good man , the mother of an honest off-spring and family , the glory of the man , ev'n as the man is the glory of Christ , should not be tainted with ignominy ; as neither of them can avoid to be , having bin justly appeacht of those forenamed crimes ; and therfore cannot be worthy to hold thir place in a Christian family : yea they themselvs turn out themselvs and dissolv that holy covnant . And they who are true brethren and sisters in the Lord , are no more in bondage to such violaters of mariage . But heer the Patrons of wickednes and dissolvers of Christian discipline will object , that it is the part of man and wife to bear one anothers crosse , whether in calamit●e , or infamy , that they might gain each other , if not to a good name , yet to repentance and amendment . But they who thus object , seek the impunity of wickednes , and the favour of wicked men , not the duties of true charity ; which preferrs public honesty before private interest ; and had rather the remedies of wholsom punishment appointed by God should be in use , then that by remisness the licence of evil doing should encrease . For if they who by committing such offences , have made void the holy knott of mariage , be capable of repentance , they will be sooner mov'd when due punishment is executed on them ; then when it is remitted . Wee must ever beware , lest , in contriving what will be best for the souls health of delinquents , wee make our selvs wiser and discreeter then God . He that religiously waighs his oracles concerning mariage , cannot doubt that they who have committed the foresaid transgressions , have lost the right of matrimony , and are unworthy to hold thir dignity in an honest and Christian family . But if any husband or wife●see such signs of repentance in thir transgressor , as that they doubt not to regain them by continuing with them , and partaking of thir miseries and attaintures , they may be left to thir own hopes , and thir own mind , saving ever the right of Church and Common-wealth , that it receav no scandal by the neglect of due severity , and thir children no harm by this invitation to licence , and want of good education . From all these considerations , if they be thought on , as in the presence of God , and out of his Word , any one may perceav , who desires to determine of these things by the Scripture , that those causes of lawfull divorce , which the most religious Emperours Theodosius and Valentinian set forth in the forecited place , are according to the law of God , and the prime institution of mariage . And were still more and more straitn'd , as the Church and State of the Empire still more and more corrupted and degenerated . Therfore pious Princes & Common-wealths both may and ought establish them again , if they have a mind to restore the honour , sanctitie , and religion of holy wedlock to thir people , and dis-intangle many consciences from a miserable and perilous condition , to a chaste and honest life . To those recited causes wherfore a wife might send a divorce to her husband , Justinian added foure more , Constit , 117. And foure more , for which a man might put away his wife . Three other causes were added in the Code derepudiis l. Jubemus . All which causes are so cleerly contrary to the first intent of mariage , that they plainly dissolv it . I set them not down beeing easie to be found in the body of the civil Law . It was permitted also by Christian Emperours , that they who would divorce by mutuall conscnt , might without impediment . Or if there were any difficulty at all in it , the law expresses the reason , that it was only in favour of the children , so that if there were none , the law of those godly Emperours made no other difficulty of a divorce by consent . Or if any were minded without consent of the other to divorce , and without those causes which have bin nam'd , the Christian Emperours laid no other punishment upon them , then that the husband wrongfully divorcing his wife should give back her dowry , and the use of that which was call'd Don●tio propter nuptias ; or if there were no dowry nor no donation , that he should then give her the fourth part of his goods . The like penalty was inflicted on the wife departing without just cause . But that they who were once maried should be compe●l'd to remain so ever against thir wills , was not exacted . Wherin those pious Princes follow'd the law of God in Deut. 24. 1. and his expresse charge by the Profet Malachy to dismisse from him the wife whom he hates . For God never meant in mariage to give to man a perpetuall torm● , instead of a meet help . Neither can God approve that to the violation of this holy league ( which is violated as soon as true affection ceases and is lost , ) should be added murder , which is already committed by either of them who res●lvedly hates the other , as I shew'd out of 1 John 15. Who so hateth his brother is a murderer . CHAP. XLI . Whether the husband or wife deserted may marry to another . THe wives desertion of her husband the Christian Emperours plainly decreed to be a just cause of divorce , when as they granted him the right therof , if she had but lain out one night against his will without pr●ble ●use . But of the man deserting his wife they did not so determine : Yet if we look into the Word of God , wee shall find , that he who though but for a year without just cause forsakes his wife , and neither provides for her maintenance , nor signifies his purpose of returning , and good will towards her , when as he may , hath forfe●ted hi● 〈◊〉 in ●er s● for●ak'n . For the Spirit of God speaks plainly , th●t both man and wife hath such power over one anothers person as that they cannot deprive each other of ●iving together , but by 〈◊〉 and for a time . H● may b● added that the holy Spirit grants desertion to be a cause of divorce , in those answers giv'n to the Corin●hians concerning a brother or sister d●d by a ●is-beleever . If he depart , let him depart , a brother 〈◊〉 siste● 〈◊〉 not under bondage in such cases . In which words , who sees● of that the holy Ghost openly pronoune't , that the party without c●e deserted , is not bound for anothers wilfull defe●ion , to abstain from mariage , if he have need therof . But some will say , that this is spok'n of a mis-beleever departing . But I beseech yee , doth not he reject the faith of Christ in his deeds , who rashly breaks the holy covnant of wedlock instituted by God ? And besides this , the holy Spirit does not make the mis-beleeving of him who departs , but the departing of him who mis-beleevs to be the just cause of freedom to the brother or sister . Since therfore it will be agreed among Christians , that they who depart from wedlock without just cause , doe not only deny the faith of matrimony , but of Christ also , what ever they professe with thir mouths , it is but reason to conclude , that the party deserted is not bound in case of causlesse desertion , but that he may lawfully seek another consort , if it be needfull to him toward a pure and blameles conversation . CHAP. XLII . That impotence of body , leprosie , madnes , &c. are just causes of divorce . OF this , because it was not disputed in the doctline and discipline of divorce , him that would know furder I commend to the Latin original . CHAP. XLIII . That to grant divorce for all the causes which have bin hitherto brought , disagrees not from the words of Christ naming only the cause of adultery . NOw wee must see how these things can stand with the words of our Saviour , who seems directly to forbid all divorce excepti be for adultery . To the understanding wherof , wee must ever remember this : That in the words of our Saviour there can be no contrarietie . That his words and answers are not to be stretcht beyond the question propos'd . That our Saviour did not there purpose to treat of all the causes for which it might be lawfull to divor● and marry again ; for then that in the Co●hiaus of marrying again with 〈◊〉 guilt of adultery could not be added . That it is not good for that man to be alone who hath not the special gift from above . That it is good for every such one to be married , 〈◊〉 he may sh● fornication . With regard to these principle let us see what our Lord answer'd to the tempting Pharises about divorce , and second ma●iage , and how ●rre his answer doth extend First , No man who is not very contentious , will deny that the Pharises askt our Lord whether it were lawfull to put away such a wife , as was truly , and according to Gods law , to be counted a wife ; that is , such a one as would dwell with her husband , and both would & could perform the necessary duties of wedlock tolerably . But shee who will not dwell with her husband , is not put away by him , but goes of her self : and sh●e who denies to be a meet help , or to be so , hath made her self unsit by open misd●meanours , or through incurable impotencies cannot be able , is not by the law of God to be esteem'd a wife ; as hath bin shewn both from the first institution , and other places of Scripture . Neither certainly would the Pharises propound a question concerning such an unconjugall wife ; for thir depravation of the law had brought them to that passe , as to think a man bad right to put away his wife for any cause , though never so slight . Since therfore it is manifest that Christ answer'd the Pharises concerning a sit and meet wife according to the law of God , whom he forbid to divorce for any cause but fornication . Who sees not that it is a wickednes so to wrest and extend that answer of his , as if it forbad to divorce her who hath already forsak'n , or hath lost the place and dignitie of a wife by deserved infamy , or hath undertak'n to be that which she hath not naturall ability to be . This truth is so powerfull that it hath mov'd the Papists to grant their kind of divorce for other causes besides adultery , as for ill usage , and the not performing of conjugal dutie ; and to separate from b●d and board for these causes , which is as much divorce , as they grant for adultery . But some perhaps will object , that though it be yeilded , that our Lord granted divorce not only for adultery , yet it is not certain that he permitted mariage after divorce , unlesse for that only cause . I answer , first , that the sentence of divorce , and second mariage , is one and the same . So that when the right of divorce is evinc't to belong not only to the cause of fornication , the power of second mariage is also prov'd to be not limited to that cause only ; and that most evidently , when as the holy Ghost , 1 Cor. 7. so frees the deserted party from bondage , as that he may not only send a just divorce in case of desertion , but may seek another marriage . Lastly , Seeing God will not that any should live in danger of fornication and utter ruine for the default of another , and hath commanded the husband to send away with a bill of divorce her whom he could not love , it is impossible that the charge of adultery should belong to him who for lawfull causes divorces and marries , or to her who marries after she hath bin unjustly rejected , or to him who receavs her without all fraud to the former wedlock . For this were a horrid blasphemy against God , so to interpret his words , as to make him dissent from himself ; for who sees not a flat contradiction in this , to enthrall blameles men and women to mis●ries and injuries , under a false and soothing title of mariage , and yet to declare by his Apostie that a brother or sister is not under bondage in such cases . No lesse doe these two things conflict with themselvs , to enforce the innocent and faultles to endure the pain and misery 〈◊〉 nothers perversnes , or els to live in unavoidable temptation ; and to affirm elswhere that he lays on no man the burden of another mans sin , nor doth constrain any man to the endangering of his soul . CHAP. XLIV . That to those also who are justly divorc't , second mariage ought to be permitted . This although ●t be well prov'd , yet because it concerns only the offendor , I leav him to search out his own charter himself in the Author . CHAP. XLV . That some persons are so ordain'd to mariage , as that they cannot obtain the gift of continence , no not by earnest prayer , and that therin every one is to be left to his own judgement , and conscience , and not to have a burden laid upon him by any other . CHAP. XLVI . The words of the Apostle concerning the praise of single life unfolded . THese two Chapters not so immediatly debating the right of divorce , I chose rather not to insert . CHAP. XLVII . The Conclusion of this Treatise . THese things , most renowned King , I have brought together , both to explain for what causes the unhappy , but sometimes most necessary help of divorce ought to be granted , according to Gods Word , by Princes and Rulers : as also to explain how the words of Christ d●e consent with such a grant . I have bin large indeed both in handling those Oracles of God , and in laying down those certain principles , which he who will know what the mind of God is in this matter , must ever think on , and remember . But if wee consider what mist and obscuritie hath bin powrd out by Antichrist upon this question , and how deep this pernicious contempt of wedlock , and admiration of single life , ev'n in those who are not call'd therto , hath sunk into many mens persuasions , I fear lest all that hath bin said , be hardly anough to persuade such that they would cease at length to make themselvs wiser & holier then God himself , in beeing so severe to grant lawfull mariage , and so easie to connive at all , not only whordoms , but deflowrings , and adulteries . When as among the people of God , no whordom was to be tolerated . Our Lord Jesus Christ , who came to destroy the works of Satan , send down his Spiritupon all Christians , and principally upon Christian Governours both in Church and Common-wealth ( for of the cleer judgement of your royall Majesty I nothing doubt , revolving the Scripture so often as yee doe ) that they may acknowledge how much they provoke the anger of God against us , when as all kind of unchastity is tolerated , fornications and adulteries winkt at : But holy and honourable wedlock is oft withheld by the meer persuasion of Antichrist , from such as without this remedy , cannot preserve themselves from damnation ! For none who hath but a spark of honesty will deny that Princes and States ought to use diligence toward the maintaining of pure and honest life among all men , without which all justice , all fear of God , and true religion decayes . And who knows not that chastity and purenes of life , can never be restor'd , or continu'd in the Common-wealth , unlesse it be first establisht in private houses , from whence the whole breed of men is to come forth . To effect this , no wise man can doubt that it is necessary for Princes and Magistrates first with severity to punish whordom and adultery ; next to see that mariages be lawfully contracted , and in the Lord , then that they be faithfully kept ; and lastly , when that unhappines urges , that they be lawfully dissolv'd , and other mariage granted , according as the law of God , and of nature , and the Constitutions of pious Princes have decreed ; as I have shewn both by evident autorities of Scripture , together with the writings of the ancient Fathers , and other testimonies . Only the Lord grant that we may learn to preferre his ever just and saving Word , before the Comments of Antichrist , too deeply rooted in many , and the false and blasphemous exposition of our Saviours words . Amen . The end A POST-SCRIPT . THus farre Martin Bucer ; Whom where I might without injury to either part of the cause , I deny not to have epitomiz'd : in the rest observing a well-warranted rule , not to give an Inventory of so many words , but to weigh thir force . I could have added that eloquent and right Christian discours , writt'n by Erasmus on this Argument , not disagreeing in effect from Bucer . But this , I hope , will be anough to excuse me with the meer Englishman , to be no forger of new and loose opinions . Others may read him in his own phrase on the first to the Corinthians , and ease me who never could delight in long citations , much lesse in whole traductions ; Whether it be natural disposition or education in me , or that my mother bore me a speaker of what God made mine own , and not a translator . There be others also whom I could reck'n up , of no mean account in the Church ( and Peter Martyr among the first ) who are more then half our own in this controversy . But this is a providence not to be slighted , that as Bucer wrote this tractat of divorce in England and for England , so Erasmus professes he begun heer among us the same subject , especially out of compassion , for the need he saw this Nation had of some charitable redresse heerin ; and seriously exhorts others to use thir best industry in the cleering of this point , wherin custom hath a greater sway then verity . That therfore which came into the minde of these two admired strangers to doe for England , and in a touch of highest prudence which they took to be not yet recover'd from monastic superstition , if I a native am found to have don for mine own Country , altogether sutably and conformly to their so large and cleer understanding , yet without the lest help of theirs , I suppose that hence-forward among conscionable and ju●icious persons , it will no more be thought to my discredit , or at all to this Nations dishonor . And if these thir books , the one shall be printed often , with best allowance in most religious Cities , the other with express autority of Leo the tenth a Pope , shall for the propagating of truth be publisht and republisht , though against the receav'd opinion of that Church , and mine containing but the same thing , shall in a time of reformation , a time of free speaking , free writing , not find a permission to the Presse , I referre me to wisest men , whether truth be suffer'd to be truth , or liberty to be liberty now among us , and be not again in danger of new fetters and captivity after all our hopes and labours lost : and whether learning be not ( which our enemies too profetically fear'd ) in the way to be trodd'n down again by ignorance . Wherof while time is , out of the faith owing to God and my Country , I bid this Kingdom beware : and doubt not but God , who hath dignify'd this Parlament already to so many glorious degrees , will also give them ( which is a singular blessing ) to inform themselvs rightly in the midst of an unprincipl'd age ; and to prevent this working mystery of ignorance and ecclestastical thraldom , which under new shapes and disguises begins afresh to grow upon us . The end . Notes, typically marginal, from the original text Notes for div A69646e-200 Bezae Icones . Notes for div A69646e-1500 * Nicol. de obit Bri. Notes for div A69646e-2070 That the ●dering of ●riage belo● to the civi● power . The Popes have invaded by fraud and force the ordering of ma●iage . I omit his testimonies out of Cyprian , Gelasius , Epiphanius , contented only to relate what he thence collects to the present purpose . The 1. axion● that Christ could not ' condemn of adultery that which he once commanded . The second Axiom . Axiom 4. Mat. 5. 34. 
A52020	----	The ten pleasures of marriage relating all the delights and contentments that are mask'd under the bands of matrimony / written by A. Marsh, typogr. Marsh, A. 1682 Approx. 193 KB of XML-encoded text transcribed from 122 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A52020 Wing M727 ESTC R12639 12426467 ocm 12426467 61877 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A52020) Transcribed from: (Early English Books Online ; image set 61877) Images scanned from microfilm: (Early English books, 1641-1700 ; 945:10) The ten pleasures of marriage relating all the delights and contentments that are mask'd under the bands of matrimony / written by A. Marsh, typogr. Marsh, A. [2], 218, p., [10] p. of plates : ill. [s.n.], London : 1682. Reproduction of original in Huntington Library. Caption title: "A letter from one friend to another, desiring to know whether it be advisable to marry" p. 209-218, and signed A.B. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Marriage -- Early works to 1800. 2002-09 TCP Assigned for keying and markup 2002-10 Apex CoVantage Keyed and coded from ProQuest page images 2002-11 Emma (Leeson) Huber Sampled and proofread 2002-11 Emma (Leeson) Huber Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion the ten Pleasures . of MARRIAGE . Printed at London 1682. THE TEN PLEASURES OF MARRIAGE , Relating All the delights and contentments that are mask'd under the bands of Matrimony . Written by A. MARSH , Typogr . LONDON , Printed in the Year , 1682. To the Reader . COurteous Reader , This small Treatise which I here present unto thee is the fruit of somé spare hours , that my cogitations , after they had been for a small time , between whiles , hovering to and fro in the Air , came fluttring down again , still pitching upon the subject of the Ten Pleasures of Marriage , in each of which I hope thou wilt find somthing worthy of thy acceptance , because I am sure't is matter of such nature as hath never before been extant , and especially in such a method ; neither canst thou well expect it to be drest up in any thing of nice and neat words , as other subjects may be , but only to be clad in plain habit most fit for the humour of the Fancy . If I perceive that it please thee , and is not roughly or unkindly dealt withall ; nor brain'd in the Nativity , to spoil its generation of a further product , it will incourage me to proceed upon a second part , some say of the some Tune , but I mean to the same Purpose , and apparelled very near the same dress : In the mean time , with hopes that thou wilt be kind to this , and give it a gentle reception , from him who is thine : Farewell . The Ten PLEASURES Of MARRIAGE . THe Nuptial estate trailing along with it so many cares , troubles & calamities , it is one of the greatest admirations , that people should be so earnest and desirous to enter themselves into it . In the jounger sort who by their sulphurous instinct , are subject to the tickling desires of nature , and look upon that thing called Love through a multiplying-glass , it is somewhat pardonable : But that those who are once com to the years of knowledge and true understanding should be drawn into it , methinks is most vilely foolish , and morrice fooles caps were much fitter for them , then wreaths of Lawrel . Yet stranger it is , that those who have been for the first time in that horrible estate , do , by a decease , cast themselves in again to a second and third time . Truly , if for once any one be through contrary imaginations misled , he may expect some hopes of compassion , and alledge some reasons to excuse himself : but what comfort , or compassion can they look for , that have thrown themselves in a second and third time ? they were happy , if they could keep their lips from speaking , and ty their tongues from complaining , that their miseries might not be more and more burdened with scoffings which they truly merit . And tho not only the real truth of this , but ten times more , is as well known to every one , as the Sun shine at noon day ; nevertheless we see them run into it with such an earnestness ; that they are not to be counselled , or kept back from it , with the strength of Hercules ; despising their golden liberty , for chains of horrid slavery . But we see the bravest sparks , in the very blossoming of their youth , how they decay ? First , Gentleman-like , they take pleasure in all manner of noble exercises , as in keeping time all dancing , singing of musick , playing upon instruments , speaking of several languages , studying at the best Universities , and conversing with the learnedst Doctors , &c. or else we see them , before they are half perfect in any exercise , like carl cats in March run mewing and yawling at the doors of young Gentlewomen ; and if any of those have but a small matter of more then ordinary beauty , ( which perhaps is gotten by the help of a damn'd bewitched pot of paint ) she is immediately ador'd like a Saint upon an Altar . And in an instant there is as much beauty and perfection to be seen in her , as ever Juno , Venus and Pallas possessed all together . And herewith those Gentile Pleasures , that have cost their Parents so much money , and them so much labour and time are kickt away , and totally abandoned that they may keep company with a painted Jezebel . They are then hardly arrived at this intitled happiness , but they must begin to chaw upon the bitter shel of that nut , the kernel whereof , without sighing , they cannot tast ; having no sooner obtained access to the Lady , but are as suddenly possest with thousands of thoughts what they shall do to please the Sweet object . Being therewith so tosticated , that all their other business is dispersed , and totally laid aside . This is observable not only in youth of the first degree , but also in persons that have received promotion . For if he be a Theologue , his books drop out of his hands , and by stragling about his study , even as his sences do , one among another . And if you hear him preach , his whole Sermon is nothing but of Love , which he then turns & winds to Divinity as far as possible it can be fitted . If it be a Doctor of Physick , oh ! he has so much work with his own sicknes , that he absolutely forgets all his Patients , though some of them were lying at deaths dore ; and lets the Chyrurgian , whom he had appointed certainly to meet there , tarry to no purpose , taking no more notice of his Patients misery , and the peril of his wounds , then if it did not concern him . But if at last he doth come , it is when the wound 's festered , the Ague in the blood , or that the body is incurable . So far was he concern'd in looking after that Love-apple , or Night-shadow , for the cure of his own burning distemper . If he be a Counsellor , his whole brain is so much puzzel'd how to begin and pursue the Process for the obtaining his Mistress in Marriage ; that all other suits tho they be to the great detriment of poor Widows and Orphans are laid aside , and wholly rejected . Then being desired by his Clients to meet them at any place , and to give his advice concerning the cause , he hath had such earnest business with his Mistress , that he comes an hour or two later then was appointed . But coming at last , one half of the time that can be spent , is little enough to make Mr. Counsellor understand in what state the cause stood ta the last meeting . And then having heard what the Plaintif and Defendant do say , he only tells them , I must have clearer evidences , the accounts better adjusted , and your demand in writing , before I can make any decision of this cause to both your satisfactions . There they stand then , and look one upon another , not daring to say otherwise , but 't is very well Sir , we will make them all ready against the next meeting ; and are , with grief at heart , forced to see as much and sometimes more expences made at the meeting , as the whole concern of their debate amounted to . Then it is , come let 's now discourse of matters of state , and drink a glass about to the health of the King and the prosperity of our Country and all the inhabitants ; which is done only to the purpose , that coming to his Mistress , he may boastingly say , my dear , just now at a meeting we remembred you in a glass , & I 'l swear the least drop of it was so delicious to me , as ever Nectar and Ambroso could be , that the Poets so highly commend . If Counsellors , and other learned men , that are in love , do thus ; what can the unlearned Notary's do less ? Even nothing else , but when they are writing , scribble up a multiplicity of several words un necessary clauses , and make long periods ; not so much as touching or mentioning the principal business ; and if he does , writes it clear contrary to the intent of the party concern'd : By that means making both Wills and other Deeds in such a manner , that the end agrees not with the beginning , nor the middle with either . Which occasions between friends , near relations , and neighbors , great differences , and an implacable hatred ; forcing thereby the monies of innocent and self-necessitated people , into the Pockets of Counsellors and Attorneys . And alas the diligent Merchant , when he has gotten the least smatch of this frensie , his head runs so much upon wheels , that he daily neglects his Change-time ; forgets his Bils of exchange ; and is alwaies a Post or two behind hand with his Letters : So that he knows not what Merchandises rise or fall , or what commodities are arrived or expected . And by this means buies in Wares , at such rates , that in few daies he loses 20. yea sometimes 30 per cent . by them . Nay , this distemper is so hot in his head , that thereby he Ships his goods in a Vessel , where the Master and his Mate are for the most part drunk , and who hardly thrice in ten times make a good voyage . And who knows not how miserable that City and Country is , when a military person happens to ly sick in this Hospital . If he be in Garison , he doth nothing but trick up himself , walk along the streets , flatter his Mistress , and vaunt of his knowledge and Warlike deeds ; though he scarce understands the exercising of his Arms , I will not mention encamping in a Field , Fortification , the forming of Batalions , and a great deal more that belongs to him . And coming into Campagne ; alas this wicked Love-ague continues with him ; and runs so through his blood , that both the open air , and wide fields are too narrow for him . Yea and tho he formerly had ( especially by his Mistris ) the name of behaving himself like a second Mars ; yet now he 'l play the sick-hearted , ( I dare not say the faint-hearted ) to the end he may , having put on his fine knotted Scarf , and powdered Periwig , only go to shew himself to that adorable Babe , his Lady Venus , Leaving oftentimes a desperate siege , and important State affairs , to accompany a lame , squint-ey'd , and crook-back'd Jeronimo . And if , by favour or recommandation , he happen to be intrusted with any strong City or Fort that is besieged , he 's presently in fear of his own Bom , and practises all sorts of waies and means how he shall best make a capitulation , that so leaving the place , he may go again to his fair one . And alas , what doth not the Master of a Ship , and his Mate hazard , when they are sick of this malady ? What terrible colds , and roaring seas doth he not undergo , through an intemperate desire that he hath to be with his nittebritch'd Peggy ? How often doth he hazard his Owners Ship , the Merchants Goods , and his own life , for an inconstant draggle-tail ; that perhaps before he has been three daies at Sea , hath drawn her affection from him , and given promise to another ? Yet nevertheless , tho the raging Waves run upon the Ship , and fly over his head , he withstands it all . Nor is the main Ocean , or blustering Boreas , powerfull enough , to cool his raging fire , and drive those damps out of his brain . The tempestuousness of the weather , having driven him far out of his course ; his only wishes and prayer is , oh , that he might be so happy , but for a moment to see his Beacon , those twinkling eys of his dearly beloved Margery Mussel ! Then all things would be well enough ! Tho he and all that are with him , were immediately Shipwrackt , and made a prey for the Fishes . And if , unexpectedly , fortune so favour him , that he happens to see the Coast , oh , he cannot tarry for the Pilot ! but tho it be misty weather , and he hood-wink'd by Venus , still he sails forward , running all in danger , that before was so far preserved . And if the Shop-keeper once sets foot into this destructive Wilderness , he doth nothing less then look to his shop , and wait upon his Customers . Spending most part of his time in finical dressing himself , to accompany his Mistriss , and with a Coach or Pair of Oars to do her all manner of caresses . Then his whole discourse is , with what good custom he is blest above others ; but seldom saies , that with waiting upon his Lady , and by indeavouring to please her above all things , how miserably he neglects it , by which means , shop 's not only found without a Master , but the servants without government . And at New-year , the day-book is not written fair over ; and if any body desires their reckoning , the squire is so full of business , that he can't spare half an hour to write it out : For where he goes , where he stands , what he thinks , what he does , all his cogitations are imploi'd to think how delicious it is to press those soft lips of his beloved , and then out of an unfeigned heart to be lov'd again , sometimes receiving a kiss . Thus he idles away all his time , and all his business with his sences runs a wool-gatheving . To be short , let it be what sort of person it will , they no sooner touch the shel of this Marriage-nut , but before they can come to tast the kernel they look for ; they feel nothing else then thorns and briars of sorrow and misery . If there be any one that thinks he is gotten a footstep further then another , in the favour of his Mistris , and that in time he questions not th'obtaining his desired happiness ; immediately , that imagined joy , is crush'd with an insuing despair ; being presently molested with a fear , that Father , Mother , Uncle , or Tutor will not like his person , or that he has not means enough ; or else either they , or the Gentlewoman , will make choice of another in his place . Or , if he sees another have access to the Lady as well as himself , at the same moment he 's possessed with jealousie , and falls a pondering how he shall make this Rival odious in the eys of her . And if the other get any advantage of him ; then he challenges him to fight ; hazarding in that manner his precious life , for the getting of her , who when he had her , would perhaps , occasion him a thousand torments of death and misery . Pray observe what pleasures this introduction imparts unto us ; alas , what may we then expect from the marriage it self ? Really , those that will take this into due consideration , who would not but curse the Gentlewoman that draws him into such a raging madness ? yet Lovers go forward , and please your selves with this imagined happiness ; but know , that if according to your hope , you obtain her for a Bride , that at the least you must expect a sence and feeling of the Ten insuing Pleasures . THE FIRST PLEASURE . The Consent is given , the Match concluded , and the Wedding kept . But , o triumphant Lover , let not however your joyfull mind run too much upon these glistering things : be a little moderate in your desired pleasures , if it might happen that there come some cross-grain'd obstructions ; for I have oftentimes seen , that all those suspected roses , come forth with many pricking thorns ; insomuch that the mouth which at first was saluted with so many thousand kisses , and appear'd as if it had been cover'd with the dew of heaven ; was compared to be the jaws of Cerberus . And those breasts , which before were the curded Nacter-hills , and called the Banket of the Gods , I have seen despised to be like stinking Cows-Udders , I , and call'd worse names to boot . Be therefore , ( I say ) somewhat moderate and prudent , for fear it might happen that the prices of this market might fall very suddenly , though perhaps not so horribly . Nevertheless you have great reason to be merry , for this week , 't is hop'd there'l be a meeting to close up the match ; and it is requisite , that you should go unto all the friends , that must be present at the meeting , to hear when their occasions will permit them , and what day and hour they will appoint to set upon the business , herewith you have work to traverse the City , and who knows whether you 'l find half of them at home . And then those that you do find , one is ready to day , another to morrow , a third next day , or in the next week . So that by this first Pleasure , you have also a little feeling of the first trouble . Which , if you rightly consider , is to your advantage , because you may the better use your self to the following . And of how greater State and Quality the person is whom you have chosen , so accordingly this trouble generally happens to be more . But the mirth increases abundantly ; when , after your indeavours , troubles and turmoils , you finally see all the friends met together , and you doubt not but the match will be closed and agreed upon . But be here also a little moderate in your mirth , because oftentimes the friends handle this matter like a bargaining ; and will lay the mony bags of each side in a balance , as you may see by the Plate . In the mean while you may be kissing and slabbering of your Mistris in the next room ; or contriving what 's to be done about the marriage , and keeping of the Wedding ; but perhaps . through the discord of the friends , it will not be long before you are disturb'd ; the differences oft rising so high , that the sound thereof , clatters through the Walls , into the ears of the Lovers . For many times the Portion of one is too great , and what 's given with the other is too little ; or that the Parents of the Bridegroom , promise too little with their Son ; and the Brides Parents will give too little with their Daughter . Or else that by some subtle Contract of Matrimony , they indeavour to make the goods of each side disinheritable , &c. So that it appears among the friends , as if there could be nothing don in the matter . And in plain truth , the Parents and friends , who know very well that it is not all hony in the married estate ; see oftentimes that it were better for these two to remain unmarried , then to bring each other into misery ; and can find no grounds or reasons , but rather to disswade then perswade the young folks to a marriage . But tho , on each side , they use never such powerfull arguments , to the young people , 't is to no purpose ; for there 's fire in the flax , and go how it will , it must be quencht . For the maid thinks , if this match should be broke , who knows but that all the freedom that we have had with one another , might come to be spread abroad , and then I am ruined for ever . And the young man , seeing that his Mistris is so constant to him , not hearkning to the advice of her friends , is so struck to the heart with such fiery flames of love , that he 's resolved never to leave her , tho he might feed upon bread and water , or go a begging with her : So , that he saies , Bargain by the Contract of Matrimony for what you will , nay tho you would write Hell and Damnation , I am contented , and resolve to sign it : but thinking by himself , with a Will all this may be broken , and new made again : hardly beleeving , that this fair weather , should be darkned with black clouds ; or that this splendent Serenissimo , would be obstructed by Eclipses . But finally , there comes an appearance of the desired pleasure ; for the knot is tied , and the Publick Notary doth at large and very circumstantially write the Contract of Matrimony , which is signed by both parties . Oh Heavens ! this is a burthen from my heart , and a Milstone removed out of the way . Here 's now right matter for more then ordinary mirth ; all the friends wish the young couple much joy ; about goes a health , the good success of the marriage , and every one wishing them tubs full of blessings , and houses full of prosperity , If ev'ry one that wish , did half but give , How richly this young couple , then might live . Yet it ee'n helps as much as it will ; if they get nothing , they lose nothing by it . And thinking by themselves , you 'l in time see what it produces . Then if there be but one among them who is talkative , and that by drinking merrily the good success of the approaching marriage , his tongue begins to run ; he relates what hapned to him at the closing of his marriage , keeping of his wedding , and in his married estate ; and commonly the conclusion of his discourse is , that he thought at first he had the World at will ; but then there came this , and then that , and a thousand other vexatious things , which continually , or for the most part of the time with great grief and trouble had kept him so much backward , that it was long before he could get forward in the World. Well , M r. Bridegroom , you may freely tickle your fancy to the top , and rejoice superabundantly , that the Match is concluded ; & you have now gotten your legs into the stocks , and your arms into such desired for Fetters , that nothing , but death it self can unloosen them . And you , M rs . Bride , who look so prettily , with such a smirking countenance ; be you merry , you are the Bride ; yea the Bride that occasions all this tripping and dansing ; now you shall have a husband too , a Protector , who will hug and imbrace you , and somtimes tumble and rumble you , and oftimes approach to you with a morning salutation , that will comfort the very cockles of your heart . He will ( if all falls out well ) be your comforter , your company-keeper , your care taker , your Gentleman-Usher ; nay all what your heart wish for , or the Heavens grant unto you . He 'l be your Doctor to cure your palefac'dness , your pains in the reins of your back , and at your heart , and all other distempers whatsoever . He will also wipe of all your tears with kisses ; and you shall not dream of that thing in the night , but he 'l let it be made for you by day . And may not then your Bride-maids ask , why should not you be merry ? But alas you harmless Dove , that think you are going into Paradice ; pray tell me , when you were going to sign the Contract of marriage , what was the reason that you alter'd so mightily , & that your hand shook so ? Verily , though I am no Astronomer , or caster of Figures ; yet nevertheless me-thought it was none of the best signs ; and that one might already begin to make a strange Prognostication from it ; the events whereof would be more certain then any thing that Lilly or any other Almanack-maker ever writ . But we 'l let that alone , for in a short time it will discover it self . Therefore , Mistress Bride , make you merry , and since you have gotten your desire to be the Bride before any of your Bridemaids ; it would be unreasonable that you should be troubled now with any other business . And indeed here 's work enough for the ordering of things that you must trouble your head with ; for the Brides Apparel must be made , and the Stufs , laces , lining , cuffs , and many other things are yet to be bought . Well , who can see an end of all your business ! There 's one piece of stuf is to light , and another to dark ; the third looks dull and hath no gloss . And see here 's three or four daies gon , and little or nothing bought yet . And the worst of all is , that whil'st you are thus busie in contriving , ordering and looking upon things , you are every moment hindered , & taken off from it , with a continual knocking at the dore to sollicite one to deliver all sorts of Confits , another to deliver the ornaments for the Brides Garland , Flowers , &c. a third to be Cook , & Pastryman , & so many more , which come one after another thundering so at the door , that it is one bodies work to let them in , and carry their messaget to the Bride . Oh , call the Bride , time will deceive us ! The Semstress , Gorgetmaker , and Starcher , must be sent for , and the linnen must be bought & ordered for the Bridegrooms shirts , the Brides smocks , Cuffs , Bands , and handkerchifs ; & do but see , the day is at an end again : my brains are almost addle , and nothing goes forward : For M rs . Smug said she would bring linnen , and M rs . Smooth-laces , but neither of them both are yet come . Run now men and maids as if the Devil were in you ; and comfort your selves , that the Bride will reward you liberally for your pains . Well , M rs . Bride , how 's your head so out of order ! might not you now do ( as once a Schoolmaster did ) hang out the sign of a troubled pate with a Crown upon it ? How glad you 'l be when this confusion is once over ? could you ever have thought that there was so much work to be found in it ? But comfort your self therewith , that for these few troublesom daies , you 'l have many pleasant nights . And it is not your case alone , to be in all this trouble , for the Bridegroom is running up and down like a dog , in taking care that the Bains of Matrimony may be proclaim'd . And now he 's a running too and again through the City , to see if he can get Bridemen to his mind , that are capacitated to entertain the Bridemaids and Gentlewomen with pretty discourses , waiting upon them , & to make mirth & pleasure for them and the rest of the Company . Besides that he 's taking care for the getting of some good Canary , Rhenish & French Wines , that those friends which come to wish the Bride and Bridegroom much joy , may be presented with a delicate glass of Wine . And principally , that those who are busie about the Brides adornments , may tast the Brides tears . But really friends , if you come to tast the Brides tears now , 't is a great while too soon : But if you 'l have of the right and unfeigned ones , you must come some months hence . O Bridegroom , who can but pitty you , that you must thus toil , moil , and run up and down , and the Jeweller and you have just now mist one another ; he is doubtless chatting with the Bride , and shewing of her some costly Jewels , which perhaps dislike her ne'r a whit the worse ; and what she has then a mind to , you 'l find work enough to disswade her from , let them cast what they will ; for she 'l let you take care for that . And it is time enough to be considered on , when the weddings over . For now you have as much work as you can turn your self to , in getting all your things in a readiness from the Tailor , Semstress , and Haberdasher . And herewith , alas , you 'l find that oftentimes two or three weeks are consumed in this sort of business , with the greatest slavery imaginable . Yet , Mr. Bridegroom , for all these troubles , you may expect this reward , to have the pleasure of the best place in the Chancel , with a golden Tapistry laid before you , and for your honour the Organs playing . The going with a Coach to marry at a Country Town , has not half so much grace , and will not at all please the Bride : it is therefore requisite to consult with the friends on both sides , who shall be invited to the wedding , and who not . For it seldom happens , but there is one broil or another about it ; and that 's no sooner don , but there arises a new quarrel , to consider , how richly or frugally the Guests shall be treated ; for they would come off with credit and little charge . To this is required the advice of a steward , because it is their daily work . And he for favour of the Cook , Pasterer , and Poulterer ( reaping oftentimes his own benefit by it ) orders all things so liberally as he can make the people beleeve that is requisite . And the Bride thinks , the nobler it is , the better I like it , for I am but once the Bride . But this matter being dispatcht , there 's another consideration to be taken in hand , to know how the Bride & Bridegrooms friends shall be plac'd at the Table , the ordering whereof , many times causes such great disputes , that if they had known it before , they would rather have kept no Wedding . In somuch that the Bridegroom and the Bride , with sighing , say to one another , alas , what a thick shel this marriage-nut hath , before one can come to the kernel of it . But Bridegroom to drive these damps out of your brain , there 's no better remedy then to go along with your Bridemen to tast the Wedding wine ; for there must be sure care taken that it may be of a delicate tast and relish ; Because that which was laid in before , was not so delicious as is required for such a noble Wedding , where there will be so many curious tasters . Ha! riva ! Look to 't Bride and Bridemaids , you may now expect a jolly Bridegroom and Bridemen , for the Wine-Merchant is such a noble blade , that none of them all shall escape him , before they have drunk as many Glasses , as there are hoops upon the Wine-cask that they tasted of . A dieu all care ! the Wedding is at hand , who thinks now of any thing but super fluity of mirth ? Away with all these whining , pining Carpers , who are constantly talking & prating that the married estate brings nothing but care and sorrow with it ; here , to the contrary , they may see how all minds & intentions are knit together , to consume and pass away these daies with the most superabounding pleasures . Away with sorrow . 'T is not invited to be among the Wedding guests . Now there is nothing else to be thought on , but to help these Lovers that they may enjoy the kernel of the first pleasure of their marriage . But really , there 's poor Mally the maid , is almost dead with longing , and thinks her very heart in pieces , scarcely knowing when the first Wedding-night will be ended , that she might carry up some water to the young couple , and have a feeling of those liberal gifts that she shall receive from the Bridegroom and the Bride , for all her attendance , running and turmoiling . And her thoughts are , that no body has deserved it better , for by night and by day she waited upon them , and was very diligent and faithfull in conveyance of their Love-Letters ; but all upon fair promises , having carried her self in the time of their wooing almost like a Bawd to the Bride ; for which she never had in all the time but three gratuities from the Bridegroom , And now the Bride is in the bed , The former promises are dead . Make your self merry amongst the rest of the Wedding guests , so far as is becoming you : who knows , but that some brave Gentlemans man , Coachman , or neighbors servant , may fall in love with you ; for many times out of one Wedding comes another , and then you might come to be a woman of good fashion . Udsbud Mally ! then you would know , as well as your Mistress , what delights are to be had in the first Wedding night . Then you would also know how to discourse of the first Pleasure of marriage , and with the Bride expect the second . THE SECOND PLEASURE . The Woman goes to buy houshold-stuff . The unthankfulness of some of the Wedding-guests , and thankfulness of others . WEll , young married people , how glad you must needs be , now the Wedding 's over , and all that noise is at an end ? You may nowly and sleep till the day be far spent ! And not only rest yourselves quietly ; but , to your desires , in the Art of Love , shew one another the exercise and handling of Venus Weapons . O how merry they were all of 'em ! And how deliciously were all the dishes drest'd and garnisht ! What a credit this will be for the Cook and Steward ! Indeed there was nothing upon the Table but it was Noble , and the Wine was commended by every one . They have all earen gallantly , & drunk deliciously . Well , this is now a pleasant remembrance . And you , O young Woman , you are now both Wife and Mistris your self ; you are now wrested out of the command of your grinning and snarling narrow-soul'd Tutors ( those hellish Curmugions ) now you may freely , without controul , do all what you have a mind to ; and receive therewith the friendly imbracings , and kind salutes of your best beloved . Verily this must needs be a surpassing mirth . And you , O new made husband , how tumble you now in wantonness ! how willingly doth liberal Venus her self , open her fairest Orchard for you ! Oh you have a pleasure , that those which never tried , can in the least comprehend . Well , make good use of your time , and take the full scope of your desires , in the pleasant clasping and caressing of those tender limbs ; for after some few daies , it may be hungry care will come and open the Curtains of your bed ; and at a distance shew you what reckonings you are to expect from the Jeweller , Gold-smith , Silk-man , Linnen-Draper , Vinter , Cook and others . But on the t'other side again , you shall have the pleasure to hear your young Wife every moment sweetly discoursing that she must go with her Sister and her Aunt to buy housholdstuf , Down beds , dainty Plush and quilted Coverlets , with costly Hangings must be bought : And then she will read to you , her now made Husband , such a stately Register , that both your joy of heart , and jingling purse shall have a fellouw-feeling of it ▪ For your Sweetest speaks of large Venetian Looking-glasses , China-ware , Plush Chairs , Turkish Tapistry , Golden Leather , rich Pictures , a Service of Plate , a Sakerdan Press , an Ebbony Table , a curious Cabinet and child-bed Linnen cupboard , several Webs for Napkins and Tabel-cloaths , fine and course linnen , Flanders laces , and a thousand other things must be bought , too long to be hore related : For other things also that concern the furnishing of the house , they increase every day fresh in the brains of these loving and prudent Wives . And when the Wife walks out , she must either have the Maid , or at least the Semstress , along with her ; then neigbour John , that good carefull labourer , must follow them softly with his wheel-barrow , that the things , which are bought , may be carefully and immediately brought home . And at all this , good Man , you must make no wry faces , but be pleasant and merry ; for they are needfull in house-keeping , you cannot be without them ; and that mony must alwaies be certainly ready , get it where you will. Then , saies the Wife , all this , at least , there must needs be , if we will have any people of fashion-come into our house . You know your Beloved hath also some Egs to fry , and did bring you a good Portion , though it consist in immovable Goods , as in Houses , Orchards , and Lands that be oftentimes in another Shire . Thither you may go then , with your Hony , twice a year , for the refreshing of your spirits , and taking your pleasure to receive the House-rents , fruits of the Orchards , and revenues of the Lands . Here every one salutes you with the name of Landlord ; and , according to their Country fashion , indeavour to receive you with all civilities and kind entertainment . If , with their Hay-cart , you have a mind to go and look upon the Land , and to be a participator of those sort of pleasures ; or to eat some new Curds , Cream , Gammon of Bacon , and ripe Fruits , all these things ; in place of mony , shall be willingly and neatly disht up to you . For here you 'l meet with complaints , that by the War the Houses are burnt , the Orchards destroied , and the growth of the Fields spoiled ! therefore it is not fit that you should trouble the poor people , but think , this is the use , custom , and fruits of War. If the Impositions and Taxes run high , the Country Farmer can't help that ; you know that the War costs mony , and it must be given , or else we should loose all . At such a time as this , your only mirth must be ; that , through this gallant marriage , you are now Lord of so many acres of Land , so many Orchards , and of so many dainty Houses and Land. If your mony bags don 't much increase by it at present , but rather lessen , that must no waies cloud your mirth . Would you trouble your self at such trivial things , you 'd have work enough daily . We cannot have all things so to our minds in this World. For if you had your Wives Portion down in ready mony , you 'd have been at a stand again , where , without danger , you should have put it out at interest ; fearing that they might play Bankrupt with it . Houses and Lands are alwaies fast , and they will pay well , when the War is done . Therefore you must drive these vapors out of your head , and make your self merry , with the hearing that your friends commend the entertaiment they have had to the highest ; and that two or three daies hence ; the merry Bridemen and Bridemaids , with some of the nearest acquaintance , will come a la grandissimo to give you thanks for all the respect & civilities that you have so liberally bestowed upon them ; which will be done then with such a friendly and affectionate heart , that it will be impossible for you , but you must invite them again to come and sup with you in the evening , and so make an addition to the former Pleasure ; by which means pleasantness , mirth , and friendship , is planted and advanced among all the friends and acquaintance . 'T is true , you 'l be sure to hear that there were some at the Wedding who were displeased , for not being entertained according to their expectations ; and because their Uncle , a new married Niece ; and some other friends were not seated in their right places ; that M rs . Leonora had a jolepate to wait upon her ; and M r. Philip an old Beldam ; M r. Timothy was forced to wait upon a young snotty-nose ; and that Squire Neefer could not sit easily , and M rs . Betty's Gorget was rumbled ; and that Mal , and Peg Stones , and Dol Dirty-buttocks , were almost throng'd in pieces ; and could hardly yet any of the Sweet-meats ; but you must not at all be troubled with this , for 't is is a hard matter to please every body . 'T is enough that you have been at such a vast charge , and presented them with your Feast . Truly , they ought to have been contented & thankfull to the highest degree ; and what they are unsatisfied with needed not to have cost you so much mony ; for if you had left them all at home , you could have had no worse reward , but a great deal less charge . Comfort your self with this , that when it happens again , you will not buy ingratitude at so high a rate . 'T is much better to invite them at two or three several times before hand , and entertain them with a merry glass of Wine , up and away ; and then invite a small company which are better to govern and satisfied . 'T is a great deal more pleasure for you , to see your Wives friends animate one another , to come , a fortnight after the Wedding , and surprize you ; with shewing their thankfulness and satisfaction for the respect they have received from you ; and that they are alwaies desirous to cultivate the friendship , by now and then coming to give you a visit . This is here again a new joy ! and as long as you keep open Table and Cellar for them , that reception will keep all discontent from growing among them . Yes , and it will please your Wife too , extraordinary well . And by thus doing , you will not be subject to ( as many other men are ) your Wives maundring that you entertained her friends so hungrily and unhandsomly ; but , for this , you shall be both by her , and her friends , beloved and commended in the highest degree : Yea it will be an incouragement that they in the same manner , will entertain your friends like an Angel , and be alwaies seeking to keep a fair correspondence among them . So that in the Summer time , for an afternoons collation you 'l see a Fruit-dish of Grapes , Nuts , and Peaches prepared for you ; which cold Fruits must then be warm'd with a good glass of Wine . And in the Winter , to please your appetite , a dish of Pancakes , Fritters , or a barrel of Oisters ; but none of these neither will be agreeable without a delicate glass of Wine . Oh quintessence of all mirth ! Who could not but wish to get such Aunts , such Cousins , such Bridemen and Bridemaids in their marriage ? Therefore , if you meet with one or t'other of your Cousins , press him to go home with you , to refresh himself with a glass of Wine ; O it will be extreamly pleasing to your Wife , and a double respect paid to him ; because you bring him to a collation among other Cousins , and pretty Gentlewomen , where the knot of friendship and familiarity is renewed and faster twisted . And who knows , if you bring in a Batchelor , but there may perhaps arise a new marriage , which would be extraordinarily pleasing to your Wife ; for there is nothing more agreeable to the female sex , then that they may be instrumental in helping their Bride-maids to husbands . And thus you will see a double increase of your Minions , and your Wife get more friends to accompany her , and drive fancies out of her head . If your Wife should fail in her choice of houshold-stuff , and other sort of those appurtenances ; doubt not but these will be prudent School-Mistresses for her , if she be unexperienc'd , to counsel and advise her to buy of the richest and newest mode , and what will be neatest , and where to be bought . Oh these are so skilfull in the art of ordring things , that you need not difpute with your Wife about the hanging of a Picture above the Chinmey-mantel ! for they 'l presently say , there 's nothing better in that place then large China dishes ; and that Bed-stead must be taken down , and another set up in the place with curious Curtains and Vallians , and Daslles : And thus , they will deliver themselves , like a Court full of wise Counsellors , for the pleasure and instruction of your Beloved . Well , what could you wish for more ? D' ye talk of mony ? Pish , that 's stamp'd with hammers : give it liberally ; the good Woman knows how and where to lay it out . If there be but little mony by the hand ; be silent of that , it might happen to disturb your Dear , and who knows wherein it may do her harm . It is not the fashion that Women , especially young married ones , should take care for that . 'T is care enough for her , if she contrive and consider what must be bought , and what things will be most suitable together . For this care is so great , that she never wakens in the night , but she thinks on 't ; yea it costs her many an hours rest ; therefore ought not to be so lightly esteemed . And now , O young husband , since you are come to the first step of the School to exercise your patience ; it is not fit that you should already begin to grumble and talk how needfull it is to be sparing and thrifty ; that Merchandising and trading is mighty dead ; that monies is not to be got in ; and that here and there reckonings and bills must be paid : O no! you must be silent , tho you should burst with discontent . For herewith , perhaps , the whole house would be out of order ; and you might get for an answer , How ! have I married then a pittifull poor Bridegroom ? This would be sad to hear . Go therefore to School by Pythagoras to learn silence ; and to look upon all things in the beginning with patience ; to let your Wife do her own pleasure ; and to mix hony with your words . Then you shall possess the quintessence of this Pleasure fully , and with joyfull-steps enter upon the folowing . THE THIRD PLEASURE . The young couple walk daily abroad , being entertained and treated by all their friends and acquaintance ; and then travell into the Country for their pleasure . Do but see what a mighty and surpassing mirth ! for they hardly can go ten or twelve furlongs but they constantly meet and are saluted by some of their acquaintance , wishing them all health , happiness and prosperity ; or by others invited to come in , and are treated according as occasion presents , wishing them also much joy in their married estate ; Yea the great Bowl is rins'd , and about goes a brimmer to the good prosperity of the young couple . Well , thinks the young woman , what a vast difference there is between being a married woman & a maid ! How every one receives & treats you ! What respect and honour every one shews you ! How you go daily in all your gallantry taking pleasure ! And how every where you are fawn'd upon , imbrac'd and kist , receiving all manner of friendship ! It is no wonder that all womankind are so desirous of marriage , and no sooner loose their first husbands , but they think immediately how to get a second ? Oh , saith she , what a fulness of joy there is in the married estate , by Virginity ! I resolve therefore to think also upon my Bridemaids , and to recommend them where ever there is occasion . And this is the least yet , do but see ! what for greater pleasure ! for every foot you are invited out here & there to a new treat , that is oft-times as noble and as gallant as ! the Wedding was , and are plac'd alwaies at the upper end of the Table . If next day you be but a little drousie , or that the head akes ; the husband knows a present remedy to settle the brain ; and the first thing he saith , is , Come le ts go to see Master or Mistris such a one , and walk out of Town to refresh our selves , or else go and take the air upon the Thames with a Pair of Oars . Here is such a fresh mirth again that all Lambeth , the Bankside , and Southwark shakes with it . Oh that Apollo would but drive his horses slowly , that the day might be three hours longer ; for it is too soon to depart , and that for fear of a pocky setting of the Watch. So that its every day Fair-time . Well , who is so blind that he cannot see the abundant pleasures of marriage ? To this again , no sooner has the young couple been some few daies at rest , and begin to see that the invitements decline ; but the young woman talks of going out of Town together , and to take their pleasures in other Towns and Cities , first in the next adjacent places , and then to others that ly remoter ; for , because she never was there , and having heard them commended to be such curious and neat places , she hath a great mind to see Oxford and Cambridge . Yea , and then she saith , my dear , we must go also to see York , Glocester and Bristol , and take our pleasures those waies ; for I have heard my Fathers Book-keeper often say , that it is very pleasant travelling thither , and all things very cheap . And when he began to relate any thing of Kent , and its multiplicity of fruit , my very heart leapt up for joy ; thinking to my self , as soon as I am married , I will immediately be pressing my husband that we may go thither ; because it seem'd to me almost incredible . And then again he would sometimes relate of Herefordshire what delicious Syder and Perry is made there , which I am a great lover of ; truly Hony , we must needs go that way once , that I may say I have satiated my self with it , at the Fountain-head . Ah , my dearest , let us go thither next week . It is most certain that the Goodman hath no mind at all to be thus much longer out of his house , & from his vocation ; by reason he is already so much behind hand with his loss of time in Wooing , Wedding , Feasting and taking pleasure ; but alas , let him say what he will , he cannot disswade her from it . You may as soon retort the wind , As make a woman change her mind . In the night she dreams on 't , and by day she talks on 't , and alwaies concludes this to be her certain rule . The first year won't come again . If we don't take some pleasure now , when shall we do it ! Oh , my Dear , a year hence we may have a child , then its impossible for me to go any where , but I shall be tied like a Dog to a chain : And truly , why should not we do it as well as they & they did ; for they were out a month or two , and took their pleasures to the purpose ? my Mother , or my Cousin will look to our house ; come let us go also out of Town ! For the first year will not come again . Well , what shall the good man do ? if he will have quietness with his wife , he must let her have her will , or else she will be daily tormenting of him . And to give her harsh language , he can't do that , for he loves her too well . His father also taught him this saying , for a marriage lesson , Have a care of making the first difference . If he speak unkindly to her , his Love might be angry , and then that would occasion the first difference , which he by no means willingly would be guilty of ; for then these Pleasures would not have their full swing . Well , away they go now out of Town : But , uds lid , what a weighty trunk they send the Porter with to the Carriers ! For they take all their best apparel with them , that their friends in the Country , may see all their bravery . And besides all this , there must be a riding Gown , and some other new accoutrements made for the journy , or else it would have no grace . Now then , away they go , every one wishing them all health and prosperity upon their journy , & so do I. But see ! they are hardly ridden ten mile out of Town , before the young woman begins to be so ill with the horses jolting , that she thinks the World turns topsie-turvy with her . Oh she 's so ill , that she fears she shall vomit her very heart up : Then down lights her husband , to take her of , and hold her head , and is in such a peck of troubles , that he knows not which way to turn or wind himself . Wishing that he might give all that he 's worth in the World to be at a good Inn , And she poor creature falling into a swoon , makes him look as if he had bepist himself , & though he sighs and laments excessively she hears him not ; which occasions him such an extremity of grief that he 's ready to tear the hair off of his head . But the quamishness of her stomack beginning to decline , she recovers ; and rising , they walk for a little space softly forwards ; the good man thinking with himself how he shall do to get his dearly beloved to an Inn , that she may there rest her distempered body . And then getting her up again , they ride very softly forwards , to get to the end of their journy . Truly , I must confess , that amongst the rest of the Pleasures of marriage , this is but a very sorry one . But stay a little , yonder me thinks I see the Steeple , we shall be there presently ; the little trouble and grief you have had , will make the salutations you receive , and the scituation of the place seem so much the pleasanter . And these dainty green Meadows will be a delicate refreshment . You 'l find your stomack not only sharpned , but also curiously cleansed of all sorts of filthy and slimy humours . And you light not sooner from your horse then your appetite is ready to entertain what ever comes before you : The good Man in the mean while is contriving at whose house he shall first what his knife , and where he thinks his poor wearied wife will receive the best entertainment and caresses , to drive out of her imaginations the troubles and wearisomness of her journy ; which will the easier be dispensed with , when she walks out to see the rarities of the place , and to visit your Cousins and relations . And so much the more , because every one will be wishing the new married couple much joy , receiving them kindly , and doing them all manner of pleasures and civilities : which I assure you is no small matter of mirth . But every thing must have an end . It is therefore now very meet to speak of removing to some other City . But let the husband say what he will of travelling by horseback , she is struck on that ear with an incurable deafness . They must have a Coach to themselves , and the great Trunk must go along with them , or else the whole journy would have no grace . Neither would it be respect enough for them in the presence of so many good friends and acquaintance , unless the Coach come to take them up at the dore . And it must be done to . Here now one is returning thanks for th'entertainment , and the other for their kind visit , and withall wish the young couple that all content , pleasure , and delight may further attend them upon their journy , &c. Then it is Drive on Coachman , and away fly the poor jades through the streets , striking fire out of the liveless stones , as if Pluto just at the same time were upon the flight with his Proserpina through the City . But , O new married couple , what price do you little think this mirth will stand you at ? What man is there in the World , that hath ever an eye in his head , but must needs see , that if he tarry out long , this must be the ready way to Brokers-Hall . Yet nevertheless I confess you must do it , if you intend to have any peace or quietness with your new wife . These are the first fruits and pleasures of marriage , therefore you must not so much as consider , nay hardly think , of being so long from home , though in the mean while all things there is going also the ready way to destruction ; for it is the fashion , at such times , that maid , man , and all that are in your service , to act their own parts ; and so merry they are that they possess their own freedom , and keep open Table , that the whole neighbourhood hears their laughter . Ask the neighbours when you come home , and you will quickly hear , that by them was no thought of care or sorrow ; but that they have plaied , ranted and domineer'd so that the whole neighbourhood rung with it ; and how they have played their parts either with some dried Baker , prick-louse Tailor , or smoaky Smith , they themselves know best . Down goes the spit to the fire ; the pudding pan prepared ; and if there be either Wine , Beer or any thing else wanting ; though the Cellar be lockt ; yet , by one means or another , they find out such pretty devices to juggle the Wine out of the Cask , nay and Sugar to boot too ; that their inventions surpass all the stratagems that are quoted by the Author of the English Rogue ; of which I could insert a vast number , but fear that it would occasion an ill example to the unlearned in that study . Howsoever they that have kept house long , and had both men & maid-servants , have undoubtedly found both the truth and experience hereof sufficiently . And how many maids , in this manner , have been eased of that heavy burther of their maidenheads , is well known to the whole World. These are also some of the first fruits and delights of marriage ; but if they were of the greatest sort , they might be esteemed and approved of to be curable , or a remedy found for prevention . Yet let them be of what state and condition they will , every one feels the damage and inconvenience thereof , ten times more then it is outwardly visible unto him , or can comprehend . For if you saw it you would by one or other means shun or prevent it . But now , let it be who it will , whether Counsellor , Doctor , Merchant ; or Shopkeeper , the one neglects his Clients Suit , the other his Patients , the third his Negotiation & Trade , and the fourth his Customers ; none of them all oft-times knowing from whence it arises that their first years gain is so inconsiderable . For above the continual running on of house-rent , the neglect and unnecessary expensive charge of servants ; you consume your self also much mony in travelling and pleasure ; besides the peril and uneasiness that you suffer to please and complaite your new married Mistris . O miserable pleasure ! But you will be sure to find the greatest calamity of this delight , as soon as you return home again ; if you only observe the motions of your wife , for whose pleasure and felicity you have been so long from home . Alas she is so wearied and tired with tumbling and travelling up & down , that she complains as if her back were broke , and it is impossible for her to rise before it is about dinner time ; nay and then neither hardly unless she hear that there is something prepared suitable to her appetite . If any thing either at noon or night is to be prepared and made ready , the husband must take care and give order for the doing of it ; the good woman being yet so weary , that she cannot settle her self to it ; yea it is too much for her to walk about her chamber , her very joints being as it were dislocated with the troublesomness of the journy . In the mean while the servants they ly simpring , giggling , and laughing at one another , doing just what they list , and wishing that their Mistris might be alwaies in that temper , then they were sure to have the more freedom to themselves : the which , though done by stealth , they make as bad as may be : and yet hardly any man , tho he had the eyes of Argolus can atrrap them ; for if by chance you should perceive any thing , they will find one excuse or another to delude you , and look as demure as a dog in a halter , whereby the good man is easily pacified and satisfied for that time . And these things are more predominant , when there is a cunning slut of a Maid , that knows but how to serve and flatter her Mistris well , getting her by that means upon her side : in such cases you 'l generally see two malds where one might serve , or else a Chair-woman ; the one to do all the course work , the other to run of errands and lend a helping hand ( if she hath a mind to it ) that all things may the sooner be set in order ; & she then with her Mistris may go a gadding . And because Peggy & her Mistris , do in this manner , as it were , like a Jack in a box , jump into each others humour , the good woman may take her rest the better ; for she hath caretakers enough about the house . And if the husband , coming from the Change or other important affair , seems to be any waies discontented , that all things lies stragling about the house , & are not set in order , presently crafty Peggy finds a fit expedient for it with complaining that her Mistris hath had such an insufferable pain in her head and in her belly , that it was beyond imagination ; & also she could get no ease for her , unless she had prepared her some butter'd Ale , and a little mul'd Sack ; and this is the reason why all things were not so ready as they ought to have been . Herewith the good mans mouth is stopt . If he begins afterwards to speak with his wife concerning th'unnecessary Chair-women ; his answer is , prithee Sweetheart , don't you trouble your self with those things , leave that to me , J'l manage that to the best advantage ; men have no understanding about house-keeping , & it is most proper for a woman to have the governance of her Maids . And also Sweet-heart , if there be now and then occasion for a semstress or a Chairwoman , they are things of so small importance , that they are not worth the speaking of . Now , if he will have peace and quietness at home , this reply must give him full satisfaction ; and tho he be never so patient , viewing all things at a distance ; yet the maids behind his back , that their Mistris may more then over-hear it , dare call him , a Tom Peep in the pot , or Goodman busie-body . And before dinner is fully done , he must hear Peg asking her Mistris ; Mistris , wont you please forsooth , to go by and by and give Mistris Moody a visit , or discourse a little with Madam Elenor ? As long as you have nothing to do , what need you ty your self to any thing ? Pray tell her that story that the North Country Gentleman related , which you laught at yesterday so heartily . Madam Elenor will admire at it . And I 'm sure she hath something that she will relate unto you . Herewith the good Mistris begins to get a drift , and away she goes with Peg out of dores . Let it go then as it will with the house keeping . This is also no small pleasure , when the Mistris and the Maid alwaies agree so lovingly together ! then the husband need not go any more out of Town to please his wives fancy ; for she can now find pleasure enough by her old acquaintance sweet Mistris Moody , and courteous Madam Elenor . Do but see now , O Lovers , what multiplicity of roses , and thistles there are in the very Porch of the Wilderness of Marriage ; you may think then what the middle and end must be . THE FOURTH PLEASURE . The Wife goes a pratling by her Neighbours ; complaining of her barrenness , and takes Physick sor it . VErily it is a great pleasure for the new married couple , that they have been up and down taking their pleasure , and have been feasted by all their acquaintance . Verily , this is that happy hour of pleasure that the new married man hath been long seeking for ; to the end he might once be freed from all such idle expences , and be again carefully looking after his affairs and vocation . Now he begins to hope that all things will come into a handsom posture ; also not doubting , but that his wife will , having had her full swing and hearts content of treats and all other sorts of pleasures , begin like a House-Wife , to order her self to take some care for the concerns of the Family , which indeed oft-times falls out so , to the great joy , profit , and tranquility of the good man. But can it be possible that this sweet pleasure should be so disht up , without some bitter sauce of discontent ? O kind Husband , if you will beleeve that , then you may well think the whole state and term of your marriage to be a Paradice upon earth ; and that you have already got footing in the high-way to all fullness of pleasures and contentments : Yet tarry a few daies , and then experience will give you a better understanding of further pleasures . For the new Wife is no sooner come to be at quiet ; but she begins to complain , that she can hardly addict her self to this new way of life ; that it appears very strange and odly to her to converse with a new Maid , by reason she must be telling her this thing , and commanding her the t'other ; and have a regard of all what she does , which are things that she before never used to trouble her self with ; and that it is such a trouble to her to be out of her Parents house , in a strange dwelling place : Nay , this oft-times surges so high , that the good man hath his hands full of work to comfort her , and to talk these foolish fancies out of her noddle ; and verily , unless he can bridle her frivolous humour with some pleasant discourses , and dry up her tears with no small number of kisses ; oh then he 'l be sadly put to 't . And if this all falls out well , before six weeks are at an end , there'l appear another dark cloud again , to eclipse this splendant Sun-shine . For behold , within a very small time the good woman begins to scrape acquaintance , and get some familiarity with her neighbours , which increaseth from day to day more and more ; nay oftentimes it comes to that height , she 's better to be found among her neighbours , then at home in her own family . Here she sees Mistris Wanton playing with her child that is a very pretty Babe . There she sees Mistres Breedwell making ready her Child-bed linnens and getting of her Clouts together . Yonder Mistris Maudlen complains that she doth not prove with child ; & then Mistres Young-at-it brags how nearly she could reckon from the very bed-side . Oh then she thinks I have been married this three months , and know nothing at all of these things ; it is with me still as if I were yet a maid : What certainly should be the reason thereof ? This is the first occasion that begets a great disturbance in the brain-pan and imagination ; and wo be to the good man , if he doth not understand his Py-work well ! Then to the end she may hear . The better how things goes ; she inquires very earnestly amongst her acquaintance what caresses they receive from their husbands ; and most shamlesly relates what hath passed between her and her husband , twixt the curtains , or under the Rose ; which she doth to that purpose , that she may hear whether her husband understands his work well , and whether he doth it well , and oft enough ; and also whether he be fully fit for the employ , &c. for the verification whereof the Councel of wo men bring so many compleat relations , that it is a shame to think , much more to speak of them . Whosoever she speaks with every one pities her , and gives her their advice : And the best sort will at the least say to her , I would oftentimes treat my husband with such sort of spicesas were good for my self , viz. Oisters , Egs , Coxcombs , sweet breads , Lam-stones , Caveer , &c. and counsell him every morning to go to the Coffe-house and drink some Chocolate ; & above all things advise him to desist from Tabacco and drying things , or any other things that are too cooling for the kidneys . then I would many times my self by dallying with him , and some other pretty Wanton postures , try to provoke him to it ; whereby he should surely know that it was neither your coolness , nor want of desire that might be blamed in it ; but rather alwaies confess , that you had sufficiently done your indeavour . Who will doubt but that she puts this advice , in operation ? O happy man , who art now every foot treated with some new sorts of kickshaws at your Table ; and have free leave to frequent the Coffy-house , which other women grumble and mumble at . And besides all this , you find that your dearest embraceth you as if you were an Angel , and shews you a thousand other friendly entertainments that are beyond imagination to express : it is alwaies in the evening , my Dear come to bed : and in the morning , pray Love ly a little longer . These are most certainly very great pleasures . But if the Woman marks that this helps not , and that all things remain in the old posture , then she begins to mump and maunder at her husband ; vaunting much of her own fitness , and not a little suspecting her husbands ; oftentimes calling him a Fumbler , a dry-boots , and a good man Dolittle , &c. This makes him look as if he had beshit him self . And though he never so much indeavours to vindicate himself ; and also to perswade her from the reasons and examples given by several learned Doctors ; Culpepper ; the Queens Midwife ; and some others of his friends and acquaintance that he demonstrates unto her ; it is all but wind . She still complains , I must have a Child , or else I shall run distracted . And this manner of frantickness hath so vehemently struck into her brains , that the very house seems to burn over her head : Insomuch that she 's no sooner risen from her bed or from the Table , but immedialy she goeth a gadding amongst the neighbours ; and takes other peoples children in her arms , kissing and slabbring of them so unmeasurably , as if she would almost devour them with love ; nay she useth-more simple and childish actions with them , then ever own mothers have done . By which means the children have many times as great an affection for their neighbour , as they have for their own Father and Mother . This gadding out of dores doth undoubtedly a little trouble her husband : Bat when he begins to consider , that his wife by this means knows how to handle , and make much of children ; and then again , that she thus beforehand learns it for nothing ; it must of necessity be no less then a great pleasure for him . And so much the more , whilest she is pratling with her neighbour , and playing with her child ; he is freed from the nurse of hearing her sighs and complaints to have a child . For she 's no sooner within the dores , but she talks of her neighbours child , and wishes with the loss of all that shes world in the World that she had such a one too ; which continues alwaies so long , that finally she bursts out into the like former frenzy against her husband : see there I must have a child also , or else I shall run distracted . But what remedy ? which way he turns or winds himself , he finds no means or way how to pacifie his wife . And therefore thinks it best himself to take th' advice of Doctor , and most especially with that French Doctor , who is so renowned for his skill of making many men and women that before were barren and unfruitfull to conceive children : Insomuch that they do now every year precisely bear a young son , or a daughter , yea somtimes two at a time : It is thereby also very necessary that the good woman her self consult with some experienced Midwives , and old Doctresses ; to the end , that those distempers which are the occasion of barrenness , might be the better removed and taken away . To this end there are almost as many Boxes and Gally-pots brought together , as would near upon furnish an Apothecaries shop : Then to work they go with smearing , anointing , chafing , infusing , wherewith ( as they term it ) the good woman is to be made fresh and fit ; but they make the bed and whole house so full of stink and vapours , that it may be said they rather stop the good and wholesom pores and other parts of the body ; then to open those that were stopt and caused Distempers . But in the conclusion we find it to be both fruitless and miserable , where the good woman goes to seek it by th' Apothecary ; even as her husband doth out of the Oister and Eg-shels . And if this will not do now ; where shall the poor man hide his head next ? What shall he do more to please and pacifie her ? He thinks upon all the ways and means possible to entertain her to content . If she will have costly things , he will buy them for her ; and and dissimulately saith that all what she practiseth for her content , is his only pleasure and delight : yea , although her pride and ambition many times in several things flies too high , and oft-times also doth not happen to be very suitable with the constitution of the cash ; he dares in no wise contradict her , for he fears that she will presently be at variance with him again : And thinks in the interim , whilest her mind hangs upon these things , she forgets her maunding and mumbling for a child . Still hoping that there will come one happy night , that may crown his earnest desires with fructivity ; this it is that makes him that he dares not anger her or give her a sour countenance ; fearing that if she might have conceived , that would be the means of turning the tide . To be short , it is his only and greatest delight to see that his wife is well satisfied and receiveth her content and pleasure ; which is very hard to be practised , so long as she is not with child . But ô what a joy there will be if he may be but once so happy as to hit that mark ! How will the first day of her reckoning to ly in stand in his Almanack , as if it were printed with a red Letter ! Well young people , be contented ; Long look'd for comes at last to the satisfaction of the Master . THE FIFTH PLEASURE . The young Woman proves with Child , and longs . THe old Proverb tels us , that after the sour comes the sweet ; and I find , jolly couple , that it is so with you also ; for I hear finally that your wife is big with child : Well what a Pleasure is that ! Certainly , now you see that all your Doctoring and medicining hath been to some purpose , and now you feel also that all herbs were made for some good effects . How happy a thing it is that you have made use of a learned Doctor , and an experienced Midwife . Now is the only time to be very carefull , for fear the least accident might turn the side with the young woman , and so she get a mischance , or some other sad mishap ; and a mischance is worse for her then a true Childbearing ; for that weakens nature abundantly , and oftentimes brings with it several sad consequences , & Thus the women talk . But you , ô noble Champion , who have behaved your self so gallantly ; continne now to reap the further conquests of your honour . Look not at any small matters ; and most especially if you hope or desire to gain the principal prize of your pleasure . For be assured , that you must suffer much , and see through a perspective glass all things at a distance ; because you never before saw your wife in so gallant a state and condition as she now is in ; and therefore you must cherish and preserve her much more then formerly you have done . If you hear her often grunt and groan , mumble and chide , either with the men or maid-servants ; nay , though it were with your own self , you must pass it by , not concerming your self at it ; and imagine that you do it for the respect you bear your wife , but not by constraint ; for it is common with big-bellied women to do so . But most especially rejoice in your self , if this grunting and groaning happen only by day time ; because then you may somtimes avoid it , or divertise your self with other company . Yet by night generally shall the good woman be worst of all ? therefore be sure to provide your self well with pure Aniseed , Clove , Cniamon-waters , and good sack , that you may therewith be ready to strengthen and assist her . For it will often happen that when you are in your best and first Sleep , that your dearest wil waken you and complain of pain at her heart , of dizziness and great faintness ; then all what is in the house must be stirring , and you your self also , though it be never so cold , out to the bed you must with all the speed possible . Comfort your self herewith , that this was one of the pleasures which you got with your wife , though it was not set down in the Contract of marriage . Now for this again you alwaies receive the honour , that when you are invited with her to any place at a treat , the best that is upon the Table shall be presented to the big-bellied woman : Yea if she long or have a desire to any thing ; immediately every one that observes it ; are ready to serve her with it ; nay , though there were never so little in the Dish , her longing must be fully satisfied , if no body else should so much as tast of it . And by this means oftentimes the good woman is so ill and disturbed , that she is forced to rise from the Table , and falls from one faintness into another ; which for civilities sake , is then baptized , that she hath sat too high or been throng'd , or that the room being so full , the breath of the people offended her . And though she perceives that this every foot makes her so ill ; yet for the most part she will be so choice and so dainty , that she seldom knows her self what she will eat or hath a mind to ; but generally it tends to some thing or other that is delicate : Upon this manner again , according to the former custom , she tumbles it in till she is sick with it ; and if any one looks but very wishly at her ; immediately another saies to them ; she must eat for two , nay perhaps for three . And not only that in this manner she grows so delicate and gluttonous ; but is thereby so easie and lazy , that she can hardly longer indure her sowing cushion upon her lap . Also sitting is not good for her , for fear the child thereby might receive some hindrance and an heartfufullness . Therefore she must often walk abroad ; and to that end an occasion is found to go every day a partling and gossiping then to this and then to another place ; in the mean while leaving her husband without a wife , and the family without a mistris . Then in conclusion this falls also burthensom to her , ( as it is generally with all things that are too frequently used ) then she will be for spurring you up to walk abroad with her , that she may get all sorts of fruits and other fopperies that the season of the year affords ; and at the first baiting-place she 's for some Cream with sugar , stewd prunes , and a bottle of sideror perry ; and thus abroad to spend much , and at home neglect more . If she have then gone somthing far , she is so excessive weary with it , that if her life must ly at stake , she cannot set one foot further . Herewith is the poor man absolutely put to a stand : ride she may not , or all the fat would be in the fire ; and they are so deep in the Country that there is somtimes neither Coach nor boat to be had . And if you should happen to be where a River is , there 's never a boat to be had ; but if there should be one , then you must be subject to humour the churlish Ferry man , who seeing the necessity of the occasion , and that you are able to pay for it , will have what price he pleases . And somtimes again you are timorous your self to hazard it , because many women are very fearfull upon the water . But indeed , if by this an happy occasion , a good expedient may be found to please your dearly beloved , it is no small joy . Well then make your self jocund herewith , to the end that other troubles may not so much molest and disturb you . You may also be very well assured , that your wife no sooner comes to be a little big-bellied , but she receives the priviledge to have all what she hath a mind to & that is called Longing : And what husband can be so stern or barbarous that he will deny his wife at such a time what she longs for ? especially if it be a true love of a woman , you must never hinder her of her longing ; for then certainly the child would have some hindrance by it . For as much then as is necessary that you alwaies seek to avoid and prevent this , you must observe , that all women when they are with child , do fall commonly from one longing to another : And then the providing and buying of that for them , must be as great a pleasure to you as it is to them in the receiving and use of it ; and that not alone for theirs , but your childs sake also . And truly he that will or cannot suit himself to this humour , will be very unhappy , because he shall not then receive the full scope and freedom of this pleasure . It is also most certain that these longing desires doth transport their imaginations from one finical thing to another : If it be in the summer , then they long for China Oranges , Sivil Lemmons , the largest Asparagus , Strawberries with wine and sugar , Cherries of all sorts , and in like manner of Plums , and these they must have their fill of : And then when they have gotten through the continuance their full satisfaction thereof ; then be assured they begin to long for some great Peaches and Apricocks ; and though they be never so scarce and dear , yet the woman must not lose her longing , for the child might get a blemish by it . If then Apples and Pears begin to grow ripe , you have the same tune to sing again ; for she is possessed with a new longing desire as bad , as if it were a Quotidian Ague in all the joints of her body ; and whatsoever comes new to her sight , creates in her a fresh longing . If she gets one hour curious Catherine Pears , Pippins , or Russetings , the next she hath a mind to Filberds ; and then an hour or two later Wall-nuts and Grapes fall into her thoughts ; do what you will there 's no help for it , her longing must be satisfied , let it go as it will , or cost what it will. And this her longing leads her from one thing to another , of all what the richness of the summer , or liberality of the harvest , out of their superstuities pour down upon us . Insomach that the good man wishes a thousand times over that he might once be rid of these terrible charges and greatexpence . But alas what helps it ? there 's no season of the year but gives us some or other new fruits that the women have alwaies a new longing desire to . And if it be in the Winter , then they long for juicy Pomgranates , new Wine upon the must , with Chesnuts ; then for Colchester Oisters ; then again for Pancakes and Fritters ; and indeed for a thousand several sorts of such toys and fancies as do but appear before their longing imaginations . And oftentimes it is no real longing , for that were then pardonable , but a liquorish delicate desire that they are sick of ; as may be seen by those who simply imagine themselves to be with child , are alwaies talking of this and t' other dainty that they long after . And that which is worst of all , is that both they and those that are really with child , long commonly for that which is scarcest and hardest to be gotten : Yea in the very middle of winter they oftentimes long to have a Green-goose or young Chickens ; which in some places are very hard to be got , and not without paying ex excessive dear for-them . This longing being so satisfied ; immediately arises another , and nothing will serve Meats , and several sorts of Comfits . Yea how often happens it , though it rain , snow , and is very slippery , that both the husband and the maid , if never so dark and late in the night , must trot out and fetch candied Ginger , dried Pears , Gnigerbread , or some such sort of liquorish thing . And what is to be imagined , that can be cried about in the streets by day time , but her longing before hath an appetite prepared for it ? Yea through an excessive eating of raw fruits , and feeding upon multiplicities of sweet-meats ; to fulfill their longing ; it turns to a griping of the guts and overflowing of the Gall , which again occasion Cholick , & manytimes other lamentable pains . Here is is then another new work . There the Doctor must be presently fetcht , and according to what he pleases to order , either a Glister must be set , or some other Physick taken for it . But by reason these things are not so pleasant to the good woman as the foregoing liquorish delicacies ; she thinks it best that the Midwife be sent for , because she hath a great deal better knowledge touching the infirmities of women then the Doctors : Then she is fetcht , and having done the first part of her office , she gives her good comfort ; and orders her to take only some of the best white Wine , simper'd up with a little Orange-peel , well sweetned with sugar , and so warm drunk up ; and then anoint your self here , and you know where , with this salve ; and for medicines [ that are most to be found in Confectionres or Pasterers shops ] you must be sure to make use of those , then your pain will quickly lessen . You must not neglect also ofttimes to eat a piece of bread and butter with either Caroway or Aniseed Comfits ; use also Cinnamon ; the first expels wind , and the second strengthens the heart ; and they are both good for the woman and the child . Be sure also to drink every morning and every evening a glass of the best sack , for that strengthens the fruit of the womb , and occasions you a good quickness , &c. Who will doubt , but that she obeys the orders of the Midwife , much better then that of the Doctors . And verily there is also a great deal of difference in the suffering , of such or uneasie fumbling at the back part ; or the receiving of such pleasant and acceptable ingredients . And so much the more , when she begins to remember that Doctor Drink-fast used to tell her , that Medicins never make so good an operation , when they are at any time taken against the appetite , or with an antipathy , by the Patient . Thus you may see , approaching Father , how you are now climb'd up to a higher step of glory : Your manly deeds , make your name renowned ; and your joy is so much augmented that your wife looks alwaies merrily and pleasantly upon you , for giving her content ; and she now also salutes you with the most sweetest and kindest names imaginable ; you must also now be her guest upon all sorts of Summer and Winter fruits , & a thousand other kinds of liquorish and most acceptable dainties . Insomuch that although you did not come into the streets in six months , you may by the humour and actions of your wife know perfectly when Strawberries , Cherries , Apples , Pears , Nuts & Grapes , are in season . And there is no geater pleasure for your best beloved , then that she sees you eat as heartily of them as she her self doth . Confess then unfeignedly , from the very bottom of your heart ; are not these great Pleasures of marriage ? And be joyfull ; for this is only a beginning , the best comes at last . Know likewise , that this is but as a fore-runner of the sixth Pleasure , and will both touch you at heart , and tickle your purse much better : Yea , insomuch that the experience thereof will shew you that there is a whole mountain of pleasures to be found in the bands of Wedlock . Whereby I fear , that you will , perhaps , make a lamentable complaint , of your no sooner arriving at this hrppiness . But comfort your felf herewith ; that the medicaments of the Doctor and Midwife , perhaps have done such a wished for operation , that you thereby may obtain many Sons and Daughters , which you may then timely admonish and instruct to that duty , so long by your self neglected , and in a manner too late to repent of . Doubt not , but assuredly beleeve , that now you are once gotten into the right road , you may easily every year see a renovation of this unspeakable pleasure ; and beholding your wife oftentimes in this state ; in like mannner you perceive that not only your name and fame is spread abroad , but your generation also grow formidable . And this all to the glory of your relations , and joy of your dearly Beloved . THE SIXTH PLEASURE . Care is tàking for the Child and Child-bed linnen ; and to provide a Midwise and Nurse . And the greatest joy is , that you have now so hoisted your top-sail , that your wife cannot any more call you a Dry-boots , or a John Cannot ; which were for you such disrespectfull names , and yet for quietness sake you vere forced to smother them in your breast , because you could have no witnesse for your vindication . You are now so far exalted , that you will very speedily be saluted with the name of ; Dad & Pappa which is as pleasing and acceptable for you now , as the name of Bridegroom was before . O how happy you are ! & what pleasures doth the married estate provide for you ! how glad must your wife be now ! how strictly she reckons the months , nay the very weeks and days ! O what an unexpressible love hath she for you now ! and with what imbraces and kisses she entertains you , because you have furnish'd her shop so well ? Now you may perceive that the procreating of children , makes the band of wedlock much stronger , and increaseth the affections . Now were it well time , that by death either of the good woman or the Child , that you did , by a will , seek the mortification of the disadvantagious Contract of marriage ; and by that means get all there is to your self , in place of going back to her friends and relations ; But , alas , she hath so much in her head at present , that there is no speaking to her about it , without bing a great trouble to her : besides her sences cannot now bear it therefore you must let it alone till another time . Do you your self but observe , & you 'l quickly see that a lying-in requireth so much trimming , that she hath really care enough upon her ! the Child-bed linnen alone , is a thing that would make ones head full of dizziness , it consists of so many sorts of knick-knacks ; I will not so much as name all the other jinkombobs that are dependances to it . Therefore , ought you to be so compassionate with her , as not to speak to her about any other thing ; for all her mind and sences are so imploied upon that subject , that she can think upon nothing else but her down-lying . Hear but deliberately to all her lying-in , and of what belongs to it . T is no wonder neither for there is not one of her acquaintance comes to her , either woman or maid , but they presently ask her , Well , Mistris , when do you reckon ? And that is a Text then , so full of matter that there is oftentimes three or four hours preacht upon it , before any of the Auditors be weary , O that all Ministers were so happy , as to have alwaies such earnest and serious hearers . In the mean while there is no body happier than the maids , for they are then free from being the Town-talk ; for at other times , the first word is , How do you like your maid ? which is another Text that the women generally preach out of , and make longest sermons in . But methinks , I should happen to fall here from the Mistris upon the Maid . To go forward then . See how serious your dearest is , with Jane the Semstress , contriving how much linnen she must buy to make all her Child-bed linnen as it ought to be ! how diligently she measures the Beds , Bellibands , Navel clouts , shirts , and all other trincom , trancoms ! and she keeps as exact an account of the ells , half ells , quarters , and lesser measures , as if she had gone seven years to school to learn casting of an account . Let this measuring and reckoning be pleasant to you , because the charge thereof will fall costly enough for you . Tomorrow she goes to market , to buy two or three pieces of linnen , one whereof must be very fine , and the other a little courser . And you need not take any notice what quantity of fine small Laces she hath occasion for , by reason it might perhaps overcloud this sixth pleasure of marriage , which you now possess . Why should you not be merry ? you have now above all things a Wife to your mind ; who whatsoever she imagines , desires or doth , it is alwaies accompanied with wishes . O , saies she , how glad shall I be , when all things is bought that there ought to be for the making of my Child-bed linnen . And no sooner is it bought , but then she wishes that it were ma●e . But this requires some time : and then you 'l have reason to rejoice ; for it is commonly the usual custom of the semstresses to let you go and run after them , and fop you off with lies and stories , till the time be so nigh at hand , that it will admit no longer delay . Yet before you see that your wife hath accomplisht this desire , you 'l find her very much troubled at two several causes , which will make you glad when she hath once obtained them . For these are things of importance , to wit , the making choice of a Midwife and a Nurse , because upon one depends the health and preservation of the life of the Woman ; and on the other that of the Child . Let it no waies molest or trouble you , but rather be pleasing and acceptable , if she be continually chattering at you , and desiring your advice and councell , who she shall make choice of or not ; hereby you may observe , that you have a very carefull wife ; and if you listen a little more narrowly , you will hear what a special care she hath for all things ; then she will every day be relating to you that amongst the number of Midwives which have been recommendad to her , there is not one that pleases her ; for one is too young and unexperienced , another is too old and doting ; a third is too big handed ; a fourth hath too much talk ; and the fifth drinks too much wine . To be short there is so many deficiencies in everly one of them , that the good woman hath need of a learned Counsellors advice to help her to chuse the best . And the like trouble hath she also concerning the taking of a Nurse having already spent a above months time in examining among her kindred and relations , and other good acquaintance , how such and such nurses have behaved themselves ; & she is informed that there are few to be found but have certainly some faults or other , and somtimes very great ones , for one is too sluttish , another saunters too a third too lazy ; another too dainty : and then again , one eats too much , and another drinks to much ; one keeps company to much with the maid , and another in like manner with the good man : And such a one or such a one are the best , but they were not very handy about the hearth , to make ready some liquorish dainty things for the good woman , which is a matter of no small weight . Behold ! hath she not very great cause to be troubled : and thereout you may very well also observe how happy you are , seeing you have gotten a wife that night and day is busie and taking care of all these concerns and other affairs . Yes verily , although her big-belly be very cumbersom to her , yet she must be abroad , every day from morning till evening , to take care and provide all these important things , that nothing may be wanting . Well what a carefull wife you have ! how mightily she is concerned for this above all other things whatsoever ! And scarcely hath the good woman gotten these two main instruments ; but she finds her self still involved in so much other business , that she hardly can tell how to do or turn her self in it ; for now there wants a Groaning stool , a Screen , and a Cradlewith what belongs to it ; and heaven knows what more , which have been so long neglected with the care that was taking to get a Midwife and a Nurse . Then again there wants new Hangings , a Down-bed a Christeningcloath , silver candle sticks , a Caudlecap , &c. that of necessity must be bought & used at the lying-in , & Gossips feast ; so that the good man need not fear that his mony will grow mouldy for want of being turned too & again . Oh were your dear wife so happy that she had once made an end of all these ponderous affairs , then all would be well : For then she could begin to give order for the making clean the house from top to bottom ; and for the pressing of some curtains , Vallians and Hangings ; the rubbing of Stools , Chairs and Cupboard ; the scouring of the Warming-pan and Chamber-pot : And 't is no wonder , for when the good woman lies in , then come so many busie bodies that with their glouring eyes are peeping into every hole and corner . These things do so excessively trouble her brain ; that she can hardly the whole day think upon any thing else , yea goes so near her that it ostentimes totally bereaves her of her nights rest insomuch that she is fain to ly very long a bed in the morning . And if by night she happen but only to think oft Boobincjo , she hath immediately such an alteration in her very intrals , that she feels here or there some or other deficiency ; which comes so vehement upon her that the poor husband , though it be never so cold , must out of bed to fetch some Cinnamon and Annis-seed water , or good sack ; or else some other such sort of those liquorish ingredients and then these are the principal keys of Musick that the whole night through are sung and plaid upon . O how happy is the good man , that he hath , from time to time , in her child-bearing , learned all these things with so much patience , which makes him now that he can the better bear with all these finical humours ; But for this again , ô compassionate Ninny-hammer , you shall have not only great commendations for your patience ; but the pleasure also that some of your nearest relations will come and kiss your hands , and withall tell you how happy you are that y' are almost arrived at that noble degree of being intituled Father . And then , with great respect & reverence , they desire to receive the honour some of being your first-born childs fathers , and others to be God-mothers : Neither will they then be behind hand in presenting the Child with several liberal gifts , as an acknowledgement of the honour they receive , above others , in being favoured with your Gossipship . Well who would not , for so much honour and respect , but now and then suffer the trouble of his wives quamish stomack with some charges to 't ? And more then that , you have now the best opportunity in the World , to go with your new chosen Gossips , ( as you did before with your Birdemen ) & chuse & taste out some of the most delicious Wine , for you must be sure to store your Cellar well , because then both the Bridemen and Bride-maids will certainly come to eat some of the long-look'd for Caudle ; besides the great number of friends that will come then also to give you a visit , and with all respect wish you much joy : I will not so much as think any thing of those that will come also to the Christning and Gossips Feast . Be joyfull with this , till such time as the t'other Pleasure begins to appear , THE SEVENTH PLEASURE . The Woman falls in Labour . BEhold , young couple , hitherto a considerable deal of time is spent and passed over , with the aforesaid Mirth and Pleasures ; do not you now perceive what a vast difference is between the married or unmarried estate ? You have , by provision , made your self Master of these six Pleasures ; nay oftentimes before you have gotten the longd-for joy of the fourth Pleasure , appears that of the seventh very unexpectedly ; for the good woman begins to look so sour , grumble , grunt and groan , that it seems as if she would go into the Garden and fetch a Babe out of the Parsley-bed . But Uds-lid this is a great-surprizal ; for a little while ago she said that she was but seventh months gone of her reckoning . How then ? should she have jested upon it ? or has the good woman lost her book , and so made a false account ? Yet this being the first time of her reckoning , ought the more favourably to be passed by as long as the Trade goes forwards . There 's now no small alarm in the Watch. Who is there that is but near or by the hand that is not set a work ! Oh , was Dorothy the Semstress , and Jane the fuandress now here , what a helping hand we might have of them ! Where are now the two Chair-women also , they were commonly every day about the house , and now we stand in such terrible need of them , they are not to be found ? Herewith must the poor Drone , very unexpectedly , get out of bed , almost stark naked , having hardly time to put on his shoes and stockins ; for the labour comes so pressing upon her , that it is nothing but , hast , hast , hast , fetch the Midwife with all possible speed , and alas , there is so many several occasions for help , that she cannot miss her maid the twinkling of an eye ; neither dare she trust it to the Maids fetching , for fear she should not find the Midwives house ; and she hath not shewed it her , because she made her reckoning that she had yet two months more to go . Therefore without denial away the good man himself must to fetch the Midwife ; for who knows whether or no she would come so quick if the maid went ; nay it is a question also , being so late in the night , whether she would come along with the maid alone , because she dwells in a very solitary corner clearly at the t'other end of the City : ( for after a ripe deliberation of the good woman , the lot fell so that she made choice of this grave and experienced Midwife . ) Away runs the poor man without stop or stay , as if he were running for a wager of some great concern . And though it be never so cold , the sweat trickles down by the hair of his head , for fear he should not find the Midwife at home ; or that perhaps she might be fetcht out to some other place , from whence she could not come . And if it should happen so , we are all undone , for the good woman must have this Midwife , or else she dies ; neither can or dare she condescend to take any of the other , for the reasons afore mentioned . But what remedy ? if there must come another , then she will so alter , vex , and fret her self at it , that all the provocations of pains in labour , turns against her stomack , and there is no hopes further for that time . But whilest you are running , and consider in this manner hope the best ; rather think with your self , what great joy is approaching unto you , if your wife , thus soon , come to be safely delivered of a hopefull Son or Daughter : In the first place , you will be freed from all that trouble of rising in the night , and from the heaving of the grumbling and mumbling of your wife ; two months sooner then you your self did expect you should have been . Be not discomforted although she doth thus unexpectedly force you out of bed , before you have hardly slept an hour , for you see there 's great occasion for 't ; and now is the time to show that you truly love your wife . This first time will make it more accustomary , the first is also commonly the worst . And if you be so fortunate that at the very first you happen to meet with this prudent and grave Matron Midwife , & do bring her to your longing-for dearly beloved Wife ; yet nevertheless you may assure your self , that before you can arrive to have the full scope and heighth of this Pleasure , you 'l find something more to do : For the Midwife is not able alone to govern and take care of all things that must be fetcht , brought and carried to and again ; therefore of necessity the friends must be fetcht with all the speed imaginable , viz. Sisters , wives , Aunts , Cousins , and several familiar good acquaintances must have notice of it , and be defraied to come to her quickly , quickly , without any delay ; and if you do not invite them very ceremonially every one according to their degrees and qualities , it is taken to be no small affront . It hath hapned more then a hundred times that the Sister afterwards would not come to the Christning Feast ; because , by chance , she heard , that the Brothers wife had notice given her of the Child-bearing before her self ; little considering how few people the young people had in the night to assist them ; or that the confusion and unexperiencedness was the occasion that they did not think of such a method or order . Nay oftentimes is this sort of jealousie arisen between the Aunt and Cousin ; whereby may most certainly observed the intelligibility of the most prudent female sex . 'T is true this running seems both troublesom and tiresom but little doth the good man know that he is now first come into that noble School & herein his patience shall be effectually exercised or that this is but the first year of trying the same ! O how happy are they that are well instructed in it . Do but see how impatient the good expecting Father is . What is there not yet wanting , before he hath his lesson perfect ! Behold the poor Drone , how he moves too & fro ! see what a loss and tostication he is in ! he tramples his hat under his feet , pulls the hair off head , not knowing what he would do , or which way to help his dear Wife ; and the Friends that were sent for do not come so quick as he expected , because the most part of them must first trick and prick themselves up before that they dare come ; the one fearing the piercing view of another , though they be all near relations and friends . Here he stands trembling , not knowing which way to turn himself . Womens assistance is at this present most requisite , and a good Stierman at Stern , or the ship may rum upon a sand . She runs first backwards then forwards ; seeks here then there . And although he hath the keys of all the Chests , and Trunks , his head runs so much a Wool gathering , that , let him do what he will , he can find no sort of those things he most stands in need of . Alas all things is thus out of order , by reason the good woman did not think to come so soon in Childbed , Oh what manner of Jinkinbobs are not here wanting that are most usefull at this occasion ; and the Midwife cries and bawls for them that she 's hoarse again ! here 's both the groaning stool and the screen yet to be made : And Mistris Perfect hath them both , but they are lent out . Yonder Peg the maid runs her anckle out of joint , and her self out of breath , to desire to borrow them of Mistris Buy-all . And she 's hardly gotten out of dores , before they perceive that the warming pan is yet to be bought ; and that that 's worst of all , is , that all the Child-bed linnen is not yet starch'd or iron'd ; oftentimes it happens that it is yet upon the the Bankside at bleach . What a miserable condition is this ! Here the good man is at no small quandary , with all the women , oh were this the greatest disappointment for him ! but presently he sees all the womens countenances looking very dole-fully and mournfully at each other , one beginning to pray ; another to cry in ; there comes a great aleration in the pange and pains of her Labour ; nay they are sodesperate , that the fear is , either the mother or the child , or perhaps both must go to pot . For all whatsoever the Doctor hath prescribed , or that hath been fetcht from the Apothecaries ; nay the very girdle of Saint Francis can work here no miracle . Uds bud , this is but a sad spectacle . Oh , says Peg the maid , doth this come by marrying ? I 'l never venture it as long as I live . I do beleeve that it is very pleasurable to ly with a Gentleman , but the Child-bearing hath no delight at all in it . Oh I am affraid , if there come not a sudden change , that my good Mistris will not be able to undergo it . Oh sweet pretty blossom as she is . 'T is most true , that here wants crums of comfort both for the husband and the wife ; yea for the Midwife and all the rest of the Women beside ; for they all cry that the tears run streaming down their cheeks ; and neither their Cinamon-water , nor burnt wine , can any waies refresh or strengthen her . Uds lid : if there come no other tiding the sweetness of this pleasure will prove but bitter to them . But hark a little ! there comes something of a tiding , that brings us five pounds worth of courage with it . Two or thee more such , would make every one of our hearts a hundred pound lighter , and the great Caudle Skellet would begin to quake and tremble . Pray have a little patience , tarry , and in the twinkling of an eye you shall be presented with a Child , and saluted with the title of Father . THE EIGHTH PLEASURE . The Womans brought to bed . HA boys ! after all the toiling , he happy hour is at last arrived , that the good Woman , finally is delivered & brought to bed : well this is a mirth and pleasure that far surpassesh all the other ; for the good man is , by a whole estate , richer then he was before . Who can imagine or comprehend the jollity of this new Father ? O he is so overjoyed that it is inexpressible : Doll and Peg must out immediately to give notice of it to all the friends and acquaintance ; thing to himself that every body else will be as jocund and merry at it as he is . Do but see how busie he is ! behold with what earnestness he runs up and down the house to give order that the great Caudle Skillet may be in a readiness ! What a pleasure is it for him that he sees Mistris Do-all attending the Midwife , and giving her all manner of warmed beds and other Clouts , the number and names where of are without end ; and that Mistris Swifthand & Mistris Fair arse are tumblingall things to psie-turvy for sooth to seek and prepare in a readiness all those things that are most necessary for the Child ; but little doth he think that they do it more to be peeping into every hole and corner , and to have a full view of all the Child-bed linnen , then out of needfull assistance ? And wo be to the Child bed woman , if they do but find any where a Clout , Napkin or Towel , that by chance hath either a hole or a rent in it : for one or another of them will with grinning and laughnig thrust her finger through it , and then shew it to the rest . taking also the first opportunity she can lay hold of , when they are a little at liberty , to make a whole tittle tattle about it , and very much admireth the carelesness and negligence of the Child-bed woman ; as if she were a greater wast-all , and worse house-wife than any of them else when to the contrary , if you should by accident come into any of their Garrets , when the linnen is just come home from washing you would oftentimes find it in such a condition , that you might very well imagine your self to be in Westminster Hall where the Colours that are Trophics of honour are hung up , one full of holes , another tatter'd & torn , and a third full of mildew . Yet notwithstanding all this peeping and snuffling in to every nook and corner , they finally get the Child swathled : And then to the great joy of the Father , it must be presented him in state by the Midwife , with this golden expression , a Proverb not above two hundred years old , Father , see there is your Child , God give you much joy with it , or take it speedily into his bliss . Uds bud how doth this tickle him ! what a new mirth and pleasure is this again ! see him now stand there and look like a Monky with a Cat in his arms . O delicate what a pretty condition he 's now in ! Well Midwife look to 't , for this joy hath taken such a tyrannical possession of his heart , that doubt not but immediately there will be a good present for you , when he gives it you back again . 'T is no wonder , for if it be a Son , he is at least a thousand pound richer then he was before : though hem ay look long enough before he 'l find a Bankers Bond in his Chest for the ●um . Now whilest the Child is swadled and drest up , all the other trinkum trankums are laid aside ; and the Table is spread neatly to entertain the friends , who not alone for novelties sake , but also out of a sweet tooth'd liquorish appetite , long to see what is prepared for them . And I beleeve that although the Kings Cook had drest it , get there will be one or another of them that will be discommending something , and brag that she could have made it much delicater , if there be then any one that seems not fully to beleeve her , immediately she cites two or three Ladies for her witnesses , who have given her the greatest praise and commendations for her dressing of such dishes above all others . And who can have better judgement then they ? This is then a discourse for at least three hours , for they are all of them so well verst in the Kitchin affairs , that its hard for one to get a turn to speak before the other . But this is an extraordinary Pleasure for this new Father to hear out of all their prittle pratlings how sweetly they will commend the Quill that hath received all the Colchester Oisters , Cox-combs , Sweetbreads , Lam-stones , and many other such like things , for they have found by experience that such sort of ingredients occasion very much the kindness of men to their wives . Yes , yes , saies M rs . Luxury it is very good for my husband , and not amiss for any pallate neither , and I 'm sure the better I feed my Pig , the better it is for me in the soucing out . And this discourse then is held up with such an earnestness , and continues so long , that the Child-bed woman almost , gets an Ague with it , or at the least falls from one swooning into another , whilest there is not so much as any one that thinks upon her . Happy is the good man , if he can but act the part of a Ninny , and hath busied himself for the most part in the Kitchin ; then he may be now and then admitted to cast in his verdict ; otherwise , let them talk as long as they will , he is forced in great misery to afford them audience . But it is much better for him , if , according as the occasion gives opportunity , there be now and then spoken something concerning the Child-bed woman , or about the shaking of the sheets , which is seldom forgotten ; because he is now already so far advanced in the Cony-craft of that School , that he is gotten up to the Water Bucket . In the mean while Peg runs too and again , almost like one out of her sences , to hunt for the Nurse , who dwels in a little street upon a back-Chamber , or in an Ally , or some other by-place ; and she is just now no where else to be found but at t'other end of the City , there keeping another Gentle woman in Child-bed . Here is now again other fish to fry , for one will not be without her , and t'other must needs have her , each pretending to have an equal right to her . And the Nurse , finding that each of them so much desires her , thinks no small matter of her self , but that she is as wise as many a Ladies woman or Salomons Cat , and that her fellow is hardly to be found . But before some few daies are past , there 's a great trial to be made of the Nurses experience and understanding ; for , let them do what they will or can , the Child will not suck ; yea , and what 's worse , it hath gotten a lamentable Thrush . Alas a day what bad work is here again , the Nurse is so quamish stomockt that she cannot suck her Mistres , therefore care must be taken to find out some body or other that will come and suck the young womans breasts for twelve pence a time ; or else her breasts will grow hard with lumps and fester for want of being drawn . Or else also with the sucking she gets in the tipples . Now is the right time to fetch the Apothecary to make ready plaisters , and bring Fennel-water to raise the milk , that the lumps may be driven away ; and most espelially that the cloves in the tipples may be cured . Help now or never good M. Doctor , for if this continue much longer , the young woman perhaps gets an Ague that may then cost her her life . Verily , in this state and condition of the woman is also some pleasure to be found , for you may keep your wife now very cheap ; she is not now so liquorish and sweet-tooth'd , as when she was with Child ; which in deed is very good at all times , but most especially in thie pittifull time for there 's now nothing fitter for her to eat then a little good broth , stew'd Prunes , Caudle , Water-gruel , roasted Apples , or new laid Egs. But , now Father , your Pleasure will immediately be augmented , for it will not be long before you will have some or other Gentlewomen come to give you a visit , who will then also out of their Closets of understanding be very much assistant to you with their advice and counsel for there are very few of them that are not deeply experienced in Sir Thomas Browns Midwivery , and if any thing do happen more then ordinary , they never want for remedies . Now there is Doctor Needhams wife , who by her ownexperimenting , hath knowledge of several other things : But upon such an occasion as this , there is nothing better then that the child must be glister'd ; and for the lumps you must indevour through a continual chafing to get them out of the young womans breasts . But Mistris Rattle-pate relates , how miserably , she was troubled with an humour in her breast , when she lay in ; but that she had alwaies cured her self of it , by only taking a Sandwich Carrot , and scraping it hollow in the inside , and then put like a hat upon the tipple , this drew out all ill humour , without any pain , or the least fear of danger . Yes truly , saith Mrs Talk-enough , I do indeed forsooth beleeve that that is very good , but here are very sore nipples , and they begin to be chop'd ; and there must be a special care taken for that ; therefore it will not be amiss to strengthen the nipples with a little Aqua vitae , and then wash them with some Rosewater that hath kernels of Limons steep'd in it , There ' nothing like it , or better , I have lain in of thirteen children , but never tried any thing that did me so much good , or gave me half the ease . Pray , dear Mistris , be sure to make ufe of that , you will never repent it . But Mistris Know-all saith , that she hath made use of this also , and found some ease by it ; and that she hath tried above an hundred other things , that were approved to be good ; yet of all things never found nothing under the Sun that was more noble then Salvator Winter's Salve , for that cures immediately : And you can have nothing better . Yet Mistris Stand to 't , begins to relate wonderfull operations done with oyl of Myrrhe ; and of the plaisters that are made by the Gentlewoman in Py-yard . Now comes the sage Matron Experience , saying that she hath learnt secret from a prudent Doctor that 's worth its weight in Gold , nor can the vertue thereof be too much commended . And she hath already communicated it unto several persons ; but there are none that tried it who do not praise it to be incomparable : therefore she hath been very vigilant to note it down in S. John Pain , and Nic-Culpeppers Works ; to the end that her posterity may not only make use of it , but participate it to others : This is , Lapis Calaminaris prepared , mingled with a small quantity of May-butter , and then temper them to gether with the point of a knife upon an earthen plate , just as the Picture Drawers do their Colours upon their Pallet , which will bring it to be a delicate salve ; and is also very soft and supple for the chaps of the tipples ; nay , though the child should suck it in , yet it doth it no harm ; and it doth not alone cure them , but prevents the coming of any more . Yes , saith Mistris Consent to all . and my advice is then to take a little horn , with a sheeps udder , & lay that upon the Tipples , for that defends them , and occasions their curing much better and sooner . O what a pleasure it is to hear all the pretty considerations of so many prudent Doctresses ! If Clement Marot might but revive , I am sure he would find here as many Doctresses , as ever there were Doctors at Paris . But ô how happy will this fortunate new Father be , when he may but once see the back-sides of all these grave and nice Doctresses ! By my truth , this may very well be registred for one of the most accomplished Pleasures . But yet all this doth not help the young woman . Perhaps all these remedies may be good , saith the Grand-Mother but they are not for our turns ; for alas a day , the very smell of salve makes her fall into a swoon ; neither can she suffer the least motion of sucking , for the very pain bereaves her of her sences . What shall we do then ? to keep a Wet-Nurse is both very damageable , and cruel chargeable ; for Wet-Nurses are generally very lazy and liquorish , and they are ever chatting and chawing something or other with the Maids ; and in their manner they baptize it , with saying it is very necessary & wholesom for the Child . And then again , to put the Child out to Nurse , hath also several considerations ; first it estrangeth much from you , and who knows how ill they may keep it . Therefore it is best to keep it at home , and indeavour the bringing of it up with the Spoon , feeding it often with some pure and cordial diets fit for the appetite , and now and then giving it the sucking bottle . But what remedy now ? this is all to no purpose : For though the Grandmother , Nurse , and An t do what they can , yet all their labour 's lost . And the Child is so froward and peevish , that the Nurse is ready to run away from it ; nay , though she dandle and play with it alwaies till past midnight , it is but washing the Black amore ; in so much that a Wet-Nurse must be sought for , or away goes the Child to Limbo . For this again is required good advice , and the chusing of a good one hath its consideration : But the tender heartedness and kind love that the Mother hath for her Child can no way suffer this , she will rather suck it her self though the pain be never so great . Yet having tried it again a second time , the pain is so vehement that it is impossible to withstand it ; therefore the new Father cannot be at quiet till there be a Wet-Nurse found and brought to them . For it goes to the very heart of both Father and Mother to put the Child out to Nurse . And do but see after much seeking and diligent inquiring , the new made Grandmother , hath at last found one , who is a very neat cleanly and mighty modest woman , her husband went a little while ago to the East-Indies , & her child died lately . This no small joy but an extraordinary Pleasure , both for the new Father , and Child-bed woman . Oh now their hearts are at rest . And now all things will go well ; for as the Wet-Nurse takes care of the Child ; the dry Nurse doth of the Mother , & all this pleases the good Father very well . Now Child-bed-woman your time is come to make much of your self , that you may recover strength . Now you wont be troubled with the pains of sucking , or disturbed of your natural rest : now you must let the Wet-Nurse take care for every thing , and look after or meddle with nothing your self . Now you must sleep quietly , eat heartily , and groan lustily . And though you be very well and hearty , yet you must seem to be weak and quamish stomackt ; for first or last the month of lying-in must be kept full out . Do but think now by your self what you have a mind either to eat , or drink ; the first and worst daies are with the tossing and turmoiling passed by ; neither can you recover any strength with eating of Water-gruel , sugar sops , rosted Apples , and new laid Egs ; you are not only weary of them , but it is too weak a diet for you . The nine daies are almost past , and now you must have a more strengthunig diet ; to wit , a dish of fine white Pearch , a roasted Pullet , half a dozen of young Pigeons , some Wigeons or Teal , some Lams-stones , Sweet-breads , a piece of roast Veal , and a delicate young Turky , &c. And whilest you are eating , you must be sure to drink two or three glasses of the best Rhenish wine , very well sweetned with the finest loaf sugar , you must also be very carefull of drinking any French wine , for that will too much inflame you . O new Father , what a Pleasure must all these things be for you ; and especially , because now you begin at the Bed side to eat and drink again with your Child-bed wife ; and you begin also to perceive that if all things advance as they hitherto have done , you may then again in few daies make fresh assaults of hugging and embracing her . This is that jolly month or six weeks that all woman talk so pleasantly of ; because it learns them alwaies such a curious remembrance . And really it is almost impossible that the husband at these rates can grow lean with it ; because he as well as his wife sits to be cram'd up too : And he can now with his dearest daily contrive and practice what the Nurse shall make ready , that his Child bed wife may eat with a better appetite , and recover new strength again . I would therefore advise the carefull Nurse as a friend , that she should be sure to provide her self with the Compleat Cook , that she might be the more ready to help the Child-bed woman to think upon what she hath a mind to have made ready , for her brains are but very weak yet ; so that she cannot so quickly and easily remember at first what is pleasantest and wholesomest to be eaten . O thrice happy new Father that have gotten such a prudent diligent and carefull Nurse for your Child-bed wife ! what great Pleasure is this ! And behold , by this delicate eating and drinking , your Dearest begins from day to day to grow stronger and stronger ; insomuch that she begins to throw the Pillow at you , to spur you up to be desirous of coming to bed to her : Yea , she promiseth you , that before she is out of Child-bed , she will make you possessor of another principal and main Pleasure . THE NINTH PLEASURE . Of the Gossips Feast . NOw , ô new Father , you have had the possession of eight pleasures , which undoubtedly have tickled you to some purpose . But now there is a new one approaching , that will be as full of so many joyfull delights and wishings of prosperity , as ever the first and most famous hath been ; for it seems as if your Child-bed wife begins to be a weary of this lazy liquorish life , and to leave off her grunting and groaning ; because she now longs to be gadding up and down the street , or standig at the dore with her Babe in her arms . But before this can be done , you know that there ought to be a Gossips Feast kept , To this end the Nurse must be sent abroad ; and a serious Counsel held , as if the Parliament of women were assembled , to consult who shall be invited , and who not . 's Wounds , what a list of relations and strange acquaintance are here sum'd up in a company together , to be invited to the Gossipping Feast . 'T is impossible , the Nurse can ever do this all in one day ; because she would not willingly miss any of them , out of the earnest hopes she hath of the Presents she expects . And then also she must give an account to every one of them that are invited of the state and condition of the Child-bed woman and her Child . I wonder that there is no body that sollicites to have the Office of an Inviter to all such sort of Gossippings , but the women understand these affairs and the ordering of such sort of invitations much better then any one else , therefore 't is not necessary . O , new Father , what a sweet Delight and Pleasure you must needs have in reviewing this great List of your Gossips ! What multiplicities of wishes of joy and prosperity have you to expect ! But if I were to be your Counsellor , I assure you I would order the Nurse to desire Doctor Toss-bowl , my Lord Drink first and then the other Gentlemen , to wit , Master Cleardrinker , Dryliver , Spillnot , Sup-up , Seldom-sober , and Shift-gut , to fetch home their Wives in good time from the Gossipping ; because you have other mens Wives , who are your near relations , that you must entertain longer ; and they otherwise will never think of rising or going home though it were midnight : And by this means you will have a fit opportunity , with a full Bowl and a Pipe , to wash away that rammish sent of a Child-bed out of your brains ; and also after many hopes , once arrive to the height of receiving your full delight and pleasure . And then you may e'en clap it all together upon the account of a Lying-in . Now Nurse , here you have work by whole hand-fulls : for you shall no sooner have made an end of your other errands , but immediately there 's so much tricking and pricking of all things up in neat order against the coming of the sharp-sighted guests ; that it 's a terror to think on 't . Their eys will fly into every nook and corner ; nay the very house of Office must be extraordinary neat and clean ; for Mistris Foul-arse , Gossip Orderall , and Goody Dirty-buttocks , will be peeping into every crevise and cranny : And because they will do it forsooth , according to their fashion , they make a shew as if they must go to the necessary Chamber , with a Letter to Gravesend , only to take an inspection whether it be as cleanly there as it is upon the Gossipping Chamber where all the Guests are . And 't is a wonder if they do not look into the Seat , to see whether there be no Spyders webs spun in it ; or whether the Goldfinders Merchandize be of a good colour , equal-size and thickness . But come let 's pass all this by : for in the middle of these incumbrances , the time will not only fly away ; but we shall , at the hour appointed , be surprized by our Guests . Uds life , how busie the Wet and Dry-Nurses are with dressing the Babe neatly Now Father , look once upon yout Child ! O pretty thing ! O sweet-fac'd dainty darling ! 't is Fathers own picture ! Well what would not one undergo to be the Mother of so fine an Angel ! And who can or dare doubt any thing of it , for the Mother loves it , and the Father beleeves it , nay and all the friends that come tumbling in one upon another to day , do confirm it : For behold , every one looks earnestly at the Babe ; and doth not a little commend his prettiness . One saith it is as like the Father ( alias Daddy ) as one drop of Water is like another . Another , that the upper part of the face , forehead , eyes and nose incline very much to be like the mother ; but down-wards it is every bit the Father . And who forsooth should not beleeve it , if it be a son . Every one is in an admiration . O me , what a pretty sweet Infant ! Nurse , you have drest it up most curiously ! And truly there 's , no cost spar'd for the having very rich laces . Thus they ly and tamper upon this first string , till the Child-bed woman begins to enter upon the relating what great pain in travell she had to fetch this Child out of the Parsly-bed , what a difference there was between her , and others of her acquaintance , &c. Thereout every one hath so much matter , as would make a longwinded sermon ; and the conclusion generally is the relating how and when the good man crept to bed to her again ; and how such a one had been a fortnight with Child , before she went to receive her churching . Where upon another comes with a full-mouth'd confession , that her husband was not half so hot in the cod-piece . And a third again relates how her husband tarried above a fortnight from home , after that she was out of Child-bed ; but comming then home , he did so claw her off and tickle her fancy for her that very precisely upon the nine months end , she was brought to bed of two children . Do but tarry a little yet , till the Gossipping-bowl hath gone once or twice more about with old Hock ; then you 'l hear these Parrots tell you other sorts of tales . In the mean while , do but see the poor Nicholas None-eys how he rejoyces , that his wife is so reasonable strong again ; and that she is so neatly trickt up sitting in state in the best furnished room , by the bed-side ! O what a pleasure this is ! O how he treats all the women with delicate Marget Ale , and Sack and Sugar ! [ unless he begin to bethink himself , and for respects sake or frugality , sets some bottles aside ; because he perceives it to be nothing else but a vast expence and womens Apish tricks ] How busie he is in carving for them of his Roast-beef , Capons , Turkey-py , Neats-tongue , or some other savoury bit to make their mouths relish their liquor the better ; and then stand fast Bowls and glasses for they resolve not to flinch from it ? And indeed why should he not ? for he is now a whole estate richer then he was before ; and what need he care for it then . Well behold here ! Now the womens mouths are a begining to be first a little warm ; and none of them all can be silent , though they should speak of their own Commodities . O how happy would you be , O Goodman Cully , if you had but as many ears as Argus had eys , that you might hear every where , whilest you are carving and serving of them , what pretty sweet stories and discourses , these sorts of Parrats will be talking of ? For Mistris Sharp-set relates , what a pleasure she oft times received in it , to keep School-time with her husband at noons , as soon as they had feasted their carkasses well : but that conning of her lesson had caused her severall times to make a journy to the Parsly-bed . Mistris Touch and Take relateth , how that being once at her Neeces at a Gossipping , where she and her husband were stayed and treated something more then ordinary ; as they were going home they were suddenly surprised with an amorous storm ; so that coming home , they would not tarry to undress themselves but tumbling down upon the flore , they very furiously fell to 't , hand over head ; where she received such a benediction , that that very day nine months , she lay-in Child-bed of a young Betty ; that was so like the child of the aforenamed Mistris Touch and take , as ever any one thing in the world can be like another . And she was more prosperous and healthy at this lying-in , then ever she had been before , &c. Where upon Mistris Currant begins to relate for a most true story , how that a certain Maid who selleth Wine and Beer-glasses at this very time , had her Viol so filled by a little pretty mean fellow of her acquaintance ; that about nine months afterwards , when it begun to be griping upon her , she went in person her self to the Town Midwife ; where she immediately without further delay was delivered ; and about an hour afterwards went home with the Child in her lap ; where she both swath'd , and also wash'd out all the foul Linnen her self ; nay , and the next day morning went her self with her child to have it Christned , and then she went and sat the whole day again , as formerly , at her Stall to sell glasses . At this Mistris Sincere wonders extreamly ; saying how strangely these things happen to one woman more then another . In our Parish there is a married woman brought to bed , but she was so miserably handled by the Midwife , that no tongue can express it . Insomuch that Master Peepin the Man Midwife , was fain to be fetcht , to assist with his Instrument ; it was a very great wonder that the woman ever escaped it ; which is most lamentable indeed to be related ; and too sad indeed to be placed by me among the Pleasures of Marriage . Oh , saith Mistris What d'ye call'er , it is a very lamentable and sad condition , when things run so contrary that we must go a whole journy about to clear ones self of Py-corner ; and resolve without much consideration , that a Chyrurgion must be sent for : And nevertheless , although it be very shameless , yet the necessity occasions and forces the doing of it : But when there is talk'd of such things , it makes me think a thousand times over of a certain passage that hapned to one of my nearest friends and relations : When the good woman , being at the very end of her reckoning , begun to be grieved and pained very cruelly with the pangs and twangs of Childbearing , and it continued very long . What remedy soever they used , it helpt not , nor would go as they would have it : nay it continued three whole daies and nights ; and then the woman begun to cry out , Oh I cannot be delivered , unless I see that cut off before my eyes , by which I did get it . Well I pray Mistris , ( said Madam Scripture ) what a horrible strange desire is this ? Never did any Wife ask this of a Husband ! Would you in such a manner destroy that which was created for good ? there 's no Law nor rule for that , neither can it be admitted . He hath done his duty , and it was your duty to be helpfull to him therein ; but not that you should request such mad and senceless things as those are . But it was e'en as much as if Madam Scripture , had knockt at a deafmans dore , for she bawl'd a hundred times , Oh I neither can nor shall be delivered , unless I see that cut off with which I have gotten it . Here was great need of good counsel : for what ever they said or did , she was like the Cucko , sung her old constant song ; & her pains rather decreased then increased as to the effect of a safe delivery ; in somuch that there was a fear both Mother & Child would be lost . But to be short the business was very earnestly related to the husband , who was not very well pleased to hear a song sung of that tune ; and indeed it was esteemed to be by the Doctor , Chyrurgion , Midwife , & all the friends rather a fit of frenzy & pure madness than any thing else . Notwithstanding , the love of the husband , and necessity of the wife , made them cogitate upon some subtle cheat in the case ; that the husband using some mournfull actions , by wringing of his hands kissing and embracing her ; should say to her ; be of good comfort , my dearest ; for since it is thy desire , behold , I will hazard my life to save thine . Presently three Doctors & four Chyrurgians were sent for ; who did , in the presence & sight of his wife , bind him fast to a great arm-stoel ; & he feigned to cry lamentably ; and that most especially when he saw the Chyrurgians terrible instruments pull'd out & laid in order about him : whilest they on the other side comforted him with many perswasive reasons , & saying that he doubted not , but through their diligence & care to make a good cure of it , but still acting & busie to do the operation , at which the woman look'd cruel sharp-sighted ; and as they were fumbling about him , some blood was spilt ; just at which moment this man gave a horrible shriek ; & as it seemed then the operation was very dexterously finished . But one of the Chyrurgians having gotten a Cows Teat , & made it bloody , did it with such an agility & quickness , the woman could no otherwise perceive but that her husband had lost his farthing candle . For the poor man lamented bitterly , & fell in a swoon ; but the wound being curiously drest , they laid him in bed , & commanded all things to be very quiet , &c. The man was hardly warm in his bed , before the woman begun to be in a bitcondition ; and all things advanced so well every moment that in a very short time after she was sasely delivered of a brave boy . But the man kept his bed ; and rejoiced heartily at his seeming gain ; yet feigning himself very bad as before ; for fear that if the cheat were in the least manner perceived , it might be a hindrance to the health of his wife . But when it had continued some few daies , the Doctors advised him , that he should get up ; and walk about a little which he did , and coming into his wives Chamber , feigns himself very weak , &c. yet begun from day to day to grow better and stronger as well as his wife . The woman having lain-in some time , and the husband being cured ; he begain to creep to bed to her . And after the month was very little more then past , she having a huge mind to be doing , begins to put her hand to wards her husbands farthing candle to play with it . Where-upon the man pushes her hand away , and saith , Well how sweetheart , am I not miserable enough to be brought by you already into such a deplorable condition , but you must needs grieve me yet more with your dallying . And for that time she was fain to be contented therewith . But before many nights were past the Jill would be groping again ; and because she was denied so before , begins to ask in this manner , well , sweetheart , prithee is it so totally taken away ? Is there not so much as a stump left ? Oh my dearest saith he , you know very well what I have suffered for your sake . But at last nature overpow'ring him , it was impossible for him to tarry any longer out of Venus's Orchard : which pleased her so well , that imbracing him in her arms , she whispers him quietly in the ear ; saying , Oh sweet heart , the stump I vow is as good as the whole was . Thus ended Mistres Whatd'ye callser ' discourse : And the Nurse perceiving that through the length of the Story her mouth was grown dry in the telling , proffers her a bouncing glass of Sack and Sugar . In the mean time , at the t'other end of the Chamber , Mistris Fairtail relates a pretty story how their Maid was very curiously stitcht up by their Tailor ; and how she was every foot running thither , then to have a hole finely drawn that she had torn in her Petti-coat , another while to have her Bodice made a little wider , and then again to have her stockins soled . Which continued so long till at last she was brought to bed of a pair of young Bodice with a lace & tag to it . It is no wonder , ( saith , Mistres Paleface ) that this should happen to a poor innocent servant Maid ; there was my husbands first wives niece M rs . Young rose that modest Virgin , she kept such a close conversation & daily communication with Master Scuré , that at last there appeared a little Cupid with little ears , and short hair . Nay then ( saith Mistris Look about ) those two Sisters need not twit one another in the teeth with it ; for the t'other kept such a sweet compliance and converse with the Spanish Fruiterer , yonder at the corner-house , where she did eat so many China Oranges , and other watrish fruits , that they caused her to get an extraordinary swelling under her stomack ; which Doctor Stultus judged to proceed from some obstructions , wind , and other watrish humours ; but it did not continue so long before her Mother , beginning better to apprehend the nature of her distemper , sent her away to her Country-house at Hackney , where she was cured of her obstructions and watrish humours , by the arrival of a little Wag-about ; at last returning home again very pale-fac'd for a tried Maid . Mistris Lookabout was going to begin again ; but they heard such rapping and knocking at the dore , that one of them said I beleeve there are our husbands ; and indeed she guest very well . This augmented their mirth mightily . And especially of the Nurse ; for now she was sure that , if the good Cully her Master treated his Gossips nobly and liberally , her presents would be doubled . But Nurse do not cheat your self , for fear it might happen otherwise ; I know once a merry boon Companion , who being at a Gossipping Feast , called the Nurse alone to him ; and saies to her , Nurse , I 'l swear you are very vigilant and take a great deal of pains , in serving both us and our wives with all things , and also filling of us full glasses and bowls : hark hither , my wife is a little covetous , and oft-times so narrow-soul'd that she doth not keep her credit where she ought to do , so that I beleeve her gift will not be very great , and truly because you are such a good body , see there , that 's for you , put it some where privately away ; & therewith thrusts her an indifferent great brass Counter , wrapt up in a paper , into her hand . The Nurse certainly beleeving this to be at the least a Crown-piece , thanks him very demurely , and puts it in her Pocket ; never opening it till they were every one of them gone , but then she saw that she was basely cheated . But Nurse you are warned now by this , another time you may look better to 't . Yet methinks I 'd fill about lustily , it is the good man of the house his wine ; and when the Wine begins to surge crown-high ; the men are much more generous than before . And verily methinks I have a mind to take my portion of it also ; but yet not so as the Nurse did at my Neeces ; who had toss'd up her bowls so bravely upon the good health of the Child-bed woman her Mistriss , that when she was going to swathe and feed the Child , instead of putting the spoon into the mouth , she thrust it under the chin , & sometimes against the breast ; and then when she was about swathing of it ; as it is commonly the custom to lay a wollen blanket and linnen bed together , she wrapt the poor Infant with its little naked body only in the blanket alone . O thrice happy young Father , who have hitherto so nobly treated and encertained all your She-Gossips , and had the audience of all their curious relations ! Now you will have the honour also of entertaining their husbands your He-Gossips , who will not be backward in doing of you reason out of the greatest bowl you will set before them , and talk as freely of a Py-corner merchandize . Who is there now that doth not praise , and commend your manfull deeds to the highest ? Ha , ha , saith Master Laugh-wel , that 's a Child ! who ever saw a braver ! there 's not the fellow on 't ! O my dearest , I have such a delight in this Child , that if we were but a little alone together , I 'd cast you such another as if it were of the same mould . Stay a little , stay a little , saith Master Fillup , it may be you would not run so strong a course . Yet I saw once two Souldiers who were Batchelors , that were sitting in an evening drinking in an Alehouse , and talking lustily of the Bobbinjo trade ; whereupon one of them said ; Cocksbobs Jack if I had but a Wife , as well as another , I 'd presently get her with Child of a brave boy . Ho , ho , saith the t'other , it is an easie thing to get a Wife if one seek it . If I would , I dare lay a wager on 't , I would be the Bridegroom within the space of two hours . The other not beleeving him , they laid a wager between them for a pottle of Wine . Hereupon one of them went out of dores just upon the striking of the clock ; & hardly was gone a streets length , before he met with a bonny bouncing girl , who was going of an errand for her Mistris , and he presently laies her on board . But she seemed to be very much offended , that an honest Maid going about her business in the evening , should be in this manner so encountred by a strange fellow , with a sword by his side . Verily , Sweetheart , said he , you have a great deal of reason in all what you say ; but you may certainly beleeve that it is an honest person who speaks to you , and only seeks an occasion to be acquainted with a virtuous good condition'd Maid . My wearing of a sword , is because I am a Souldier , and am very well known by many honest people . And truly , if you please to admit me this favour , you shall see and find me to be an honest man , and none of those that go about to ly and deceive ; any body ; and indeed my intention & desire is to marry , to that end seeking nothing but an honest Maid , and I doubt not but that I have at this time found one to my mind . And went forward with his chat in these sort of terms . But the Maid denied him , saying , that she had no mind at-all to a Souldier , because it was one of the poorest and miserablest sort of levelihoods ; their pay being but very little , and they were seldom advanced , &c. He on the other side commending & approving a Souldiers life to be the merriest , resolutest , & absolute easiest of any that was under the Sun ; because that neither hungrie care , nor finical pride did any waies take place by them , but that they , on the contrary were alwaies merry , never admitting sorrow into their thoughts . 'T is true , said he , our pay is but small ; but then again , all what the Country people have , is our own ; for what we want our selves , we get from them : we never take care for to morrow , having alwaies something fresh , & every day new mirth . Riches , Sweetheart , doth not consist in multiplicity of Goods , but in content ; & there 's no one better satisfied then a Souldier , therefore you shall alwaies see an honest Souldier look plump and fat , just as I do : but Drunkards and Whoremasters fall away miserably , &c , In short , the Maid begun a little to listen to him ( and so much the more , because that very morning she had a falling out with her Mistris ) and told him , she would take it into consideration , He answered her again , what a fidle stick , why should we spend time in thinking ? we are equally matcht : a Souldier never thinks long upon any thing , but takes hold of all present opportunities , and it generally falls out well with him . But she drawing back a little , he saith , ah my dearest , you must take a quick resolution . Behold there , yonder comes a Cloud driving towards the Moon : I 'l give you so much time , till that be past by ; therefore be pleased to resolve quick , for otherwise I must go & seek my fortune by another . For a Soldier neither woos nor threatens long . Upon this she considered a little , but before the Cloud was past by the Moon , she gave him her consent ; and he gave her his Tobacco-box for a pledgé of marriage ; and desired some thing of her in like manner for a pledge ; but she said she had nothing : howsoever he persisted so strongly , that in conclusion she gave him her Garter for a pledge of marriage . He was contented with it , and taking his leave , went unto his Comrades ; and told them what had hapned to him , shewing them the Garter . Whereupon he that had laid the wager with him , askt , who it was , what her name was , and where she dwelt , &c. And being told by another , that it was a handsom , neat , and very well complexion'd Maid . By my troth , said he , I with I were to give four Cans of Wine that I could light upon such another . Well , see there , saith the first , if you will give four Cans of Wine , I will both give you the Garter & the Maid too into the bargain : It was done but by Moon-light ; so that she 'l hardly know whether it be me or another . Hereupon the agreement was concluded , the two first Cans of Wine were spent , and the Garter was delivered to him , and every one charged to keep it secret . This second Souldier goes to the Maid next day in the evening , at the hour and place where they had appointed to meet . And there relating to her several passages that were passed between them the day before , and shewing her the Garter , made her beleeve that he was the person that had contracted with her the day before . To be short , the Maid leaves her service and marries him . And that which is most to be observed , is , that that which the first Souldier vaunted to have done , the second performed ; for just nine months after they were married , she was brought to bed of a gallant young boy , and they lived very peaceably and quietly together . Well , I 'l vow , saith Master Cross-grain , that 's a very notable relation ; it is better a great deal that the business happen so , then like another , which is just contrary , that I shall make mention of to you . Barebeard and Mally , who by a sudden accident , without much wooing , were gotten together , and their first Bane of matrimony was published ; but falling out , they called one another all the names that they could reap together ; nay it run so high , that they would discharge each other of their promises , and resolved to go to the Bishop & crave that they might have liberty to forbid the Banes themselves , which hapned so . Barebeard coming then with Mall before his Grace , complained that he did already perceive his intended marriage would never come to a good event , because he found perfectly that this Maid was a lumpish Jade , a nasty Slut , a Scolding , bawling Carrion , & a restless peece of mortality . Therefore it might go as it would , he did not care for the Maid , neither would he marry her , and for those reasons , he desired his Grace to grant that the Banes might be forbidden ; as thinking it much better for him to quit her betimes , before it was too late . She on the t'other side said , that he was one that run gadding along the streets at all hours of the night , a private drunken beast , a Spend-thrift , &c. so that she did not care for him neither . Whereupon his Grace smiling told them , well you fellow and wench ; do you think that we do here so give and take away the consent of marriage ? perhaps when you are married , it may be much better , for the marriage bed doth for the most part change the ten sences into five . But she answered , may it please your Grace , he is no such man to do that , for all that he can do is only to follow his own round-head-like stifneckedness , and e'en nothing else . Whereupon he again answered , may it please your Grace , I have no mind ever to try it with such a creature as she is ; I should be then fast enough bound to her ; neither would I willingly go alive headlong to the Devil , to take my habitation in Hell. The Bishop thus perceiving that no good thread could be spun of such sort of Flax , caused the Banes to be forbidden . Then said Barebeard , may it please your Grace , am I not a freeman , & may I not marry with whom I please , or have a mind to ? to which his Grace answered , yes . Presently Barebeard thrufting his head out at the dore , calls out aloud , Peg do you come hither now ; and begged that his Grace would be pleased to give him leave to marry with this person . Which Mall seeing she cries out , you Rogue , you have been too coming for me in this ; if I had the least thoughts on 't , I would have had my Hal to have tarried for me at this dore , in stead of tarrying for me at another place . Whereupon his Grace , being in great ire , chid them most shrewdly , giving them such strong reproofs , that at first it might very well be imagined that he would never have admitted of a second consent ; yet afterwards upon considerations it was granted . But Barebeard being now married with Peg , they got no children : And Mall being married to Hal , they had both a Son and a Daughter at one birth . By which its easie to be observed what acquaintance Mall had made with Barebeard before hand , & why she would rather marry with Hall then with him . To this again Mistris Sweetmouth relates , that she had been several times invited to Mistris Braves labour ; and that she had been twice brought to bed very happily of two delicate twins . And in the last encounter , for a recompence of the affection of her Beloved , she presented him with two lustly and gallant boys ; but because she would equally balance his great bounty ; the Midwife takes the same walk again for another , and finding in what condition things stood , she calls for a bason of warm water , bringing out at last a most delicate pretty daughter , that was yet poor thing wrapt up in the Cawl . Which she immediately laid into the warm water , and shewed unto them all the wonderfull works of nature ; for there they could see it move and stir , as if it had been in its Mothers glass Bottle ; but the skin being just cut open with a small hole , it begun presently to make a little noise like a weak childish voice , which indeed was very rare & pleasant to be seen . In truth , such a Father , who can cast every time such high doubblets , may very well be called by the names of Brave . But this Story was hardly told before Mistris Tittle-tattle pursued it with another out of the same Textsaying , A little more then two years ago I was at a Gossipping by Mistris Gay , who was then brought to bed both of a Son and a Daughter , also at one birth ; but indeed the Labour carne so violently upon her , that as she was standing upon the stairs , not being able to set one foot further ; and having neither Midwife , nor any other women of her neighbors and friends , only the assistance of her husband and the Maid ; she was immediately delivered of two gallant Children ; but they did not live long . Upon my word , said Mistris Bounce-about , it is an excellent help when men understand their travelling upon such sort of roads . It hapned to me once that some Gentlewomen were merry with me somewhat late in the evening ; and because I had had several Symptoms of Labour , said this Mistris Bounce-about , if you would now take a walk to the Parsley bed , we would help you very bravely ; but neither wind nor weather was serviceable at that time . But they had hardly been gone an hour , and being in bed with my husband , and he very fast asleep ; before there begun such an alteration of the weather ; that my husband must up with all speed , who wakened the Maid , and sent her for the Midwife laying on fire himself in all hast ; yet do all what they could , within less then a quarter of an hour , and that without any bodies help but my husbands , my journy was performed ; but things were done with such a confusion ; that he received the child in the Christning cloath instead of the Blanket . And a thousand more such stories as these are ript up ; that would burthen the strongest memory to bear them : and so much the more , because it is impossible to distinguish one from the t'other , when the men and the women that gabble so one among another . And oft-times they spin such course threads of bawdery in their talk , that are enough to spoil a whole web of linnen . And who can tell but that their tattling would last a whole night , for there 's hardly one of them who hath not at the least a hundred in their Budgets ; but because it is high time that either the Dry or Wet-Nurse must go to swathe the child , they begin to break off and shorten their prittle-prattle . Now young Father , do but observe what fine airy complements will be presented to you at their parting . Every one thanks you for your kind and cordial entertainment , and not one of them forgets to wish that you may the next year either have a Daughter to your Son , or a Son to your Daughter ; imagining then that all things is well , when you receive such a full crop : But I am most apt to beleeve that all their wishes aim at the But of coming next year again to the Gossips Feast , to toss up the Gossipsbowl , and in telling of a bobbinjo story they peep into all nooks and corners . Well , O new Father , this Pleasure begins to come to a conclusion ; but prithee tell me , would not a body wish for the getting of such another , that his Wife might make a journy to the Parsly-bed twice a year ? Now Nurse have at you ; you shall now reap the fruit of all your running and going early & late to invite them . Oh thinks she by her self , would but every shilling change it self into a crown-peece . But Nurse you 'l hardly be troubled with a fit of that yellow Jaundies sickness , for there 's no drug at the Apothecaries , nor any lite among the Beggars that can cure you of it . And I dare say Nurse , that you 'l go nigh to perceive that its a very hard time , and mony mighty scarce : because formerly the women used to put their hands more liberally in their purses , and one gave a crown , another half a crown ; but the times are now so strangely altered , that they keep little mild-shillings only for that use , nay some of them rub it off with a couple of their Grandams gray groats . But howsoever I hope for your sake , it will not be here according as often happens , fair promises but no performances ; for if it should , I protest ye ought to have made your bargain to have had a peece more at the least for your Nurse keeping ; or otherwise you must have had the full liberty to toss up the remains of all that was left in the Gossipping Bowls , or else to have carried the key of the Wine Cellar alwaies in your pocket , and then after the feeding and swathing the child , you might in the twinkling of an eye , swinge up a lustly glass upon the good health of the Father , Child-bed mother and the Child ; for the Wine was laid in to be made use of to that end and purpose ; and it is commonly known that the Nurses are not so mealy mouth'd ; for although they don't do it that every one should see it , they 'l be sure with the Maid to get their shares in one corner or other . But you must for this again think , that the freer you let them take their swing herein , the more care they will take for the Child . Now Nurse , don't spare to make good use of your time , for it belongs amongst other things to this Pleasure ; and the new Father will nevertheless be turning about to another mirth , and then you may be sure to expect to have a God be w' ye . Therefore make much of your self , and toss up your glasses stoutly at the Wine-Cask ; who knows whether you may have the opportunity this twelve month again to meet with such a good Nurse-keeping ; a liquorish sweet-tooth'd Child-bed woman , & a plentifull house-keeping , is not every where . And you may certainly beleeve , that the month will be no sooner ended , then that you 'l begin to stink here ; for the Mistris will begin to consider with her self , that she can make a shift with the Maid and Wet-Nurse ; so that then you must expect to get your undesired Pass . Then you must return back again to your own lodging , that dark , moist and mournfull Cell , and satisfie your self , if you can get it , with a mess of nilk and brown George , or some such sort of lean fare : So that you 'l have time enough to wast away that fulsomness and fogginess of body , that you have gotten in your Nurse-keeping . For there 's no body that will give you any thing , or thinks in the least upon your attendance , unless they want you again . O new Father , pray for it to come again within a twelve month , that you may have a renewing of this pleasure once more ; for it is with the Nurse-taking its leave , and will conduct you to a following . THE TENTH PLEASURE , A great Child-bed Feast is kept , and the Child put in Cloaths . Be therefore chearfully merry , O sweet Couple , because you are in so short a time arisen to the height of being possessors of all these Pleasures : And so much the more , the ninth being hardly past , before the tenth follows , as it were treading upon the heels of the t'other . I hey have scarce wiped their mouths or digested the Child-bed Wine in their stomacks , before there starts up a new day of mirth & jollity ; for now there must be a Child-bed feast kept & the child must be put in Cloaths . O what two yast Pleasures are these for the young Father ! 't is indeed too much joy for one person alone to be possessor of . At first you had the Pleasure for to treat the Women , those pretty pleasing Creatures , and to hear all their sweet and amiable discourses . But now you shall be honoured with treating the Matron like Midwife , and those Men and Women that are your kindest friends and nearest relations ; Yea and the God-Fathers and God-Mothers also who will all of them accompany you with courteous discourses and pleasant countenances : They will begin a lusty Bowl or thumping glass , super naculum drink it out , upon the health & prosperity of you , your Bedfellow and young Son ; and very heartily wish that you may increase and multiply , at least every year with one new Babe ; because that they then might the better come to the Child bed Feast . Here you 'l see now how smartly they 'l both lick your dishes , and toss your Cups and Glasses off . Begin you only some good healths , as ; pray God bless his Majesty and all the Royal Family : the Prosperity of our Native Country ; all the Well-wishers of the Cities welfare , &c. And when you have done , they 'l begin ; and about it goes to invest you with the honour and name , in a full bowl to the Father of the Family ; Well is not that a noble title ; such a Pleasure alone is worth a thousand pounds at lest . And whilest the Men are busie this way ; the good woman with the other Women are contriving on the other side how the Child ought to be put in Cloaths upon the best and modishest manner : For she is resolved to morrow morning to be Church'd , & in the afternoon she 'l go to market . She accomplishes the first well enough , but is at a damnable doubt in the second part of her resolution ; for by the way , in the Church , and in the streets , she hath continually observed severall children , and the most part of them dressed up in severall sorts of fashions : Some of them she hath a great fancy for , but then she doubts whether that be the newest mode or not . One seems too plain and common , which makes her imagine in her thoughts ; that 's too Clownish . But others stand very neat and handsom . 'T is rue , the Stuf and the Lining is costly and very dear ; but then again it is very comly and handsom . And then again she thinks with her self , as long as I am at Market , I 'd as good go through stitch with it ; and make but one paying for all ; it is for our first , and but for a little child , not for a great person ; therefore it is better to take that which is curious and neat , the price for making is all one ; besides it will be a great Pleasure for my husband when he sees how delicately the child is drest up , and his mony so extraordinarily well husbanded . Now , my dearest , pray be you merry : if the stuf hath cost somthing much , you have need but of little ; and it is for your first . When it grows bigger , or that you get more , you must part with much more mony . Don't grudge at this for once , because then you would spoil all your mirth and Pleasure with it . Rejoice that you have a Wife , who is not only good to fetch children out of the Parsley Bed ; but is also very carefull to see them well nourished , and neat and cleanly cloath'd . You your self have the praise and commendation of it . Let her alone a while , for women must have their wills ; say but little to her , for her brains are too much busied already ; and it may be that in three hours time , you would hardly get three words of answer from her ; and suppose you should relate somthing or other to her , this shall be your answer from her at last , that she did not well understand you , because all her thoughts , nay her very sences do as it were glide to & again , one among another continually , to order the dressing up of her child . I am very well assured , O new invested Husband , that your wits at present run a Wool-gathering , because that both Merchandize and Trade are neither of them so quick as you would fain see them ; and by reason of this tedious and destructive War , monies is horrible scarle , nothing near so plentifull as you could wish it to be : But comfort your self herewith , that it hath hapned oft-times to others , & will yet also happen oftner to you . Yet this is one of the least things ; but stay a little , to morrow or next day the Nurse goes away . This seems to be a merriment indeed ; for then you 'l have an Eater , a Stroy-good , a Stufgut , a Spoil-all , and Prittle-pratlen , less than you had before . You are yet so happy that you have a Wet-Nurse , that carefully looks after the Child ; by which means both you and your Wife are freed from tossing and tumbling with it in the night : whilest others , on the contrary , that have no Wet Nurses in their houses ; begin first to tast , when the Dry-Nurse goes away , what a Pleasure it is that the Child must be set by the Bed-side , and the charge thereof left unto both Father & Mother , when it oftentimes happens that the good woman is yet so weak , she can neither lay the Child in , nor take it out of the Cradle ; insomuch that the Father here must put a helping hand to 't , because he is of a stronger constitution , and hath the greatest share in it . By my faith such as those are they who have the first and true tast of the Kernel of the Tenth Pleasure ; because the husband ought as then , out of a tender affection for his wife to rock continually , that she might take her rest ; otherwise she would not get any suck in her breasts for the Child : And happy they are somtimes , if they come oft with but rocking the most part of the night ; for many times it happens , that the Child is so restless and unquiet , that Father , Mother , & Maid ; nay and all whatsoever is in the house must out of their beds to quiet it ; and though they use a thousand tricks and stratagems , yet all 's to no purpose . And yet this is but a small matter for them neither ; for before a few months are past , the child begins to get teeth ; and bawls and cries so night & day , that they can tell the clock all the night long ; wishing a thousand thousand times over that they might see day-break ; and so by the comfortable assistance of day-light receive a little solace for all their toiling and tumbling too and again . Yet I would advise such as these , that they must in no manner be discomforted at this ; if they intend to demonstrate that they have learnt somthing in the School of Marriage , to exercise their patiences : But , on the contrary , to shew themselves contented with all things ; being assured , that hereafter when all this trouble is past , they shall receive the happiness , that the child will return them thanks with its pretty smiles ; and in time also will salute them with a slabbering cocurring . And I beleeve now that they clearly find that all things do not go so even in this World , as they well imagined : And that the fairest Sun-shine of Marriage , may be somtimes darkned with a Cloudy Storm . You married people , that have the help of a Wet-Nurse , receive a much greater advantage in participating of the Pleasures of Marriage , neither need you to be troubled with tossing & dandling of the child in the night . But on the contrary , you may challenge one another to encounter with all sorts of weapons for venial pleasures ; whereby you may most certainly be assured ( by reason the child doth not suck its own Mother , that she 's therefore touch and take the sooner ) that you will very speedily and unexpectedly receive the tiding , that your beloved is proved with child , and begins to reckon again . O , young House-Father , this is a most incomparable Pleasure for you ! For now you may most certainly see the approach of a Daughter to your Son ; and by that means reap the possession again of all those former Pleasures ; & by every one be saluted with the Title that you are an excellent good Artist at it . If it be so , be carefull that you do not gad up and down with your wife too much on horseback , or in Coaches ; for fear it might make her miscarry . But you have learnt all these things well enough at the first , and without doubt have kept them well in remembrance . Do but behold , in the mean time , what an unexpressible Pleasure your dearly Beloved hath in the tricking up of her sweet Baby in the most neatest dresses . What a World of pains she takes & spends her spirits , to make the Tailor understand , according to what fashion she will have it made ; & to hasten him that all things may be ready and totally finisht against Sunday next . O new Father , now open your eys ! Behold what a pretty Son you have ! How happy you are in so loving and understanding a Wife that knows how to triek it so curiously up in this manner ! She was never better pleased ! Undoubtedly the Summer nights are too long , and the daies too short for her to gad up and down traversing the streets of the City , that she may fullfill her desire of shewing it to every body : never was any thing more neatly drest . But the Nurse and the Maid wish the Child in the mean while at Jericho ; for their very backs and sides seem to be absolutely broken with carrying it up & down from day to day . And most especially when the Child is wean'd , and the Wet-Nurse turn'd away , the Maid cannot let it penetrate into her brain ; that she now not only the whole week must rock , sing , dandle , dress , and walk abroad with it ; but that she is upon Sundaies also bound to the Child , like a Dog to a halter ; and never can stir out ; as she formerly did , to walk abroad with Giles the Baker , or John True the Taylor ; nor so much as go once to give a visit to her Country-folks or kindred ; which occasions no smail difference between the Maid and the Mistris . But good House Father , never trouble your self at it , for this belongs also to the Pleasures of Marriage ; nor do not seem discontented because your Dearest walks abroad thus every day ; but rather think with your self , she takes her spinning Wheel and reel along with her . And if in her absence , you have not that due attendance , nor find that in the house and Kitchin , things are not so well taken care for why then , you must imagine to be satisfied with th' assistance of the Semstress , or some such sort of person , as well as you were when you injoied the Eighth Pleasure : You must also observe , that if the Child should sit much , it might get crooked legs , and then the sweet Babe were ruined for ever . It is also too weak yet to be any waies roughly handled ; but it begins from day to day to grow stronger and stronger : Also with your Dearests carrying it abroad continually to visit all your friends and acquaintance , it learns by degrees to eat all things , and drinks not only Beer , but some Wine too . And I assure you it is no small Pleasure for the Father and Mother to see that this little young Gosling can so perfectly distinguish the tast of the Wine , from the tast of the Beer : tho when it is come to some elder years , perhaps they would give a hundred pound , if they could but wean it from it . But that 's too far to be lookt into . And care too soon taken makes people quickly gray-headed . Before you reach this length , yea perhaps before some few weeks are at an end ; you will see this sweet Babe afflicted with either the Measels or small Pox ; and then you 'l wish for a good sum of mony that he might not be disfigured with them , in having many pock-holes . And it is no wonder , for who knows whether he may be past small-pocking and measeling when he is five & twenty years of age ? But on the contrary there may then perchance appear so many glimps of marriage Pleasures from him , that such small things will not be once look at . For if your Wife be now upon a new reckoning , and you come then , as I have told you before , to get a Daughter ; you will in time see what a pretty sweet Gentlewoman she 'l grow to be ; how modestly & orderly she goes to learn to write and read ; but most especially to prick samples ; which perhaps she 'l be wholly perfect in , before she hath half learnt to sow : nay it s probable that she 'l be an Artist at the making of Bone-lace , though she was never taught it . Otherwise both you & her Mother will reap an extraordinary Pleasure in seeing your Daughter grow up in all manner of comly and civil deportments ; and that she begins to study in the book of French manners and behaviours ; and knows also how to dress up her self so finically with all manner of trinkum trankums , that all the neighbouring young Gentlewomen , and your rich Neeces esteem themselves very much honoured with the injoiment of her company ; where they , following the examples of their Predecessors , do , by degrees , instruct one another in the newest fashions , finest Flanders Laces , the difference and richness of Stuffs , the neatest cut Gorgets , and many more such lincombobs as these . Nay , and what 's more , they begin also to invite and treat each other like grave persons , according as the opportunity will allow them , first with some Cherries and Plums ; then with some Filbuds and Small Nuts ; or Wallnuts & Figs ; and afterwards with some Chesnuts and new Wine ; or to a game at Cards with a dish of Tee , or else to eat some Pancakes and Fritters or a Tansie ; nay , if the Coast be clear to their minds to a good joint of meat & a Sallad . Till at last it comes so far , that through these delicious conversations , they happen to get a Sweet-heart , and in good time a bedfellow to keep them from slumbring and sleeping . And it is very pleasing to see that they do so observe the making good of the old Proverb , As old Birds did , the young ones sing , Which is a very pleasant thing . Happy are you , ô you new Housholders , who have already possessed your selves of so many Pleasures in your marriage ; and are now come just to the very entrance to repossess your selves of them over again ; and perchance they 'l never depart from you as long as you see the one day follow the other . Be not backward or negligent in relating your happiness to others ; but if there be any distast or disaster that can happen in the married estate , lock it up in the very Closet of your heart , and abhor everlastingly the thoughts of relating it ; then you will have many that will pursue your footsteps , and be Listed into your Company , & then also will your estate and condition be famous through the whole World. Conclusion . THus long you have seen , Courteous Reader , how that those married people , who are but indifferently gifted with temporal means , indeavour to puff up each other with vain and airy hopes and imaginations , perswading themselves that all the troubles , vexations , and bondages of the married estate ; are nothing else but Mirths , Delights and Pleasures ; perhaps to no other end but to mitigate their own miserable condition , or else to draw others into the same unhappy snare ; as indeed oftentimes hapneth . But it is most sad and lamentable , that the meaner sort of people , when they have thrown themselves into it , make their condition a thoutimes worse then it was before : For they , who at first could but very soberly and sparingly help themselves , do find when they are married , that they must go through not only ten , but at least a thousand cares and vexations . And all what hath hitherto been said of the ten Pleasures , is only spoken of the good and most agreeable matches ; and not of any of those , which many times are so different and contrary of humour , as the light is from darkness ; where there is a continual Hell of dissention , cursing , mumbling and maundring ; nay biting & scratching into the bargain , which for the most part is occasioned by the quarrelsom , crabbed , lavish , proud , opinionated , domineering , and unbridled nature of the female sex . Besides there are a great number ( which I will be silent of ) who do all they can to please others , and Cuckold their own husbands . And others there are that disguise themselves so excessively with strong Waters , that a whole day long they can hardly close their Floud-gates . So that you need not wonder much , if you see the greatest part of women ( tho they trick themselves never so finely up ) can hardly get husbands ; and their Parents are fain at last to give a good sum of mony with them , that they may disburthen themselves of them . Insomuch that it is easie to be seen that they are in effect of less value then old Iron , Boots and Shoes , &c. for we find both Merchants and mony ready alwaies to buy those commodities . Therefore o you that are yet so happy as to have kept your selves out of this dreadfull estate of marriage , have a horror for it . Shun a woman much more then a Fish doth the hook , Remember that Solomon amongst all woman-kind could not find one good . Observe by what hath befallen those that went before you , what is approaching to your self , if you follow their footsteps . And be most certainly assured that the acutest pens are not able to expound the light & feasiblest troubles and disasters of marriage , set then aside the most difficile and ponderous . Do but read with a special observation the insuing Letter of a Friends advice touching marriage ; imprintit as with a Seal upon yoar heart ; and lay fast hold upon that golden expression of the glorious Apostle , It is good for man not to touch a woman . The End of the Ten Pleasures of Marriage . A LETTER From one Friend to another , Desiring to know whether it be advisable to marry . SIR , I Must acknowledge that the Letter which you have writ me hath given me some incumbrance , and made me more then three times to ruminate upon the question you propounded to me concerning Marriage ; for it is a matter of great importance , that ought to be well pondered and considered of , before one should adventure to solemnize & celebrate it . Several of my familiar friends have troubled me touching the very same subject , and I gave them every one my advice according as they were affected ; but me-thinks I ought not to deal so loose and unboundedly with you , by reason I dare speak unto you with more freedom and truth . First , there are two things which bind me strictly to you , Nature and the Affection ; and moreover the great knowledge I have of this so necessary an evil . I will tell you my opinion , then you may use your own discretion , whether you will approve of my meaning for advice or not . For my part , I beleeve that of all the disasters we are subject to in our life time , that of Marriage takes preference from all the rest : But for as much as it is necessary for the multiplying the World , it is sit it should be used by such as are not sensible of it , and can hardly judge of the consequences thereof . Neither do I esteem any man unhappy , let whatsoever disasters there will happen to him , if he doth not fall beyond his sence so far as to take a Wife . Those troubles that may befall us otherwise , are alwaies of so small a strength I that he who hath but the least magnanimity may easily overpower them . But the Tortures of Marriage are such a burthen , that I never saw no man , let him be as couragious as he would , which it hath not brought under the yoke of her Tyranny . Marry then , you shall have a thousand vexations , a thousand torments , a thousand dissatisfactions , a thousand plagues ; and in a word , a thousand sort of repentings , which will accompany you to your Grave . You may take or chuse what sort of a Wife you will , she 'l make you every day repent your taking of her . What cares will come then to awake and disturb you in the middle of your rest ! and the fear of some mischance or other will feed your very spirit with a continual trouble . For a morning-alarm you shall have the children to a waken you out of sleep . Their lives shall hasten your death . You shall never be at quiet till you are in your Grave . You will be pining at many insufferable troubles , and a thousand several cogitations will be vexing your spirits at the chargeable maintenance of your Family . Insomuch that your very Soul will be tormented with incessant crosses , which alwaies accompany this evil , in the very happiest marriages . So that a Man ought in reality to confess , that he who can pass away his daies without a Wife is the most happiest . Verily a Wife is a heavy burthen ; but especially a married one ; for a Maid that is . Marriageable , will do all that ever she can to hide her infirmities , till she be tied in Wedlock to either one or other miserable wretch . She overpowers her very nature and affections ; changes her behaviour , & covers all her evil and wicked intentions . She dissembleth her hypocrisie , and hides her cunning subtleties . She puts away all her bad actions , and masks all her deeds . She mollifies both her speech and face ; and to say all in one word , she puts on the face of an Angel , till she hath found one or other whom she thinks fit to deceive with her base tricks and actions . But having caught him under the Slavery of this false apparition ; she then turns the t'other side of the Meddal ; and draws back the curtain of her Vizards , to shew the naked truth , which she so long had palliate , and her modesty only forbad her to reveal : By degrees then vomiting up the venom that she so long had harboured under her sweet hypocrisie . And then is repenting , or the greatest understanding of no worth to you : Perhaps you may tell me , that you have a Mistris , who is fair , rich , young , wise , airy , and hath the very majestical countenance of a Queen upon her forehead ; and that these are all reasons which oblige you to love her . But I pray , consider with your self , that a fair Woman is oftentimes tempted ; a young , perillous ; a rich , proud and haughty ; a wise , hypocritical ; an airy , full of folly ; and if she be eloquent , she is subject to speak evilly : If she be jocund and light-hearted , she 'l leave you to go to her companions , and thinks that the care of her mind , is with you in your solitariness ; and by reason she can flatter you so well , it never grieves you . If she be open-hearted , her freedom of spirit will appear hypocritical to you : her airiness you will judge to be tricks that will be very troublesom to you . If she love playing , she 'l ruine you . If she be liquorish and sweet-tooth'd , she leads your children the ready road to an Hospital . If she be a bad House-keeper , she lets all things run to destruction , that hath cost you so much care and trouble to get together . If she be a finical one , that will go rich in her apparel , she 'l fill the Shop-keepers Counters with your mony . And in this manner her lavishness , shall destroy all your estate . To be short , let her be as she will , she shall never bring you much profit . In good troth , I esteem very little those sort of things , which you imagine to have a great delight in . 'T is true , if you take a Wife , which is ugly , poor , innocent , without either air or spirit ; that 's a continual burthen to you all your life time . The old are commonly despised ; the ugly abhor'd ; the poor slighted ; and the innocent laught at . They are called beasts that have no ingenuity : and women without airiness , have generally but small sence of love . In these last some body might say to you , that one ought to take of them that are indifferently or reasonably well qualified . But I will surge a little higher , and tell you plainly , that that will be just like one who fearing to drown himself at the brinks of a River , goeth into the middle , to be the higher above water . You see now , why I cannot advise you to marry . Yet I would not have you to beleeve , tho I so much discommend it , that it is no waies usefully profitable . I esteem it to be a holy institution ordained by God Almighty . That which makes it bad is the woman , in whom there is no good . If you will marry , you must then conclude never to be any thing for your self again ; but to subject your self to the toilsom will and desires of a Wife , most difficult to be born with ; to pass by all her deficiences ; to assist her infirmities ; to satisfie her insatiable desires ; to approve of all her pleasures , & what soever she also will you must condescend to . Now you have heard and understood all my reasons and arguments , you may then tell me , that you have a fine estate , and that you would willingly see an heir of your own that might possess it ; and that it would be one of your greatest delights , to see your own honour and vertues survive in your children . But as to that I 'l answer you , and say , that your reward shall be greater in relieving the poor and needy ; then to leave rich remembrances to Heirs ; and procure you an everlasting blessing , that you might otherwise leave for a prey to your children ; who it may be are so bastardized in their birth , that they are both Spendthrifts and Vagabonds ; for it happens oft that good trees do not alwaies bring forth good fruit . If , when you have seriously perused this my Letter , you are not affrighted at your intention ; marry : but if you take it indifferently ; marry not . And beleeve me , that a man who is free from the troubles & vexations of marriage , is much happier and hath more content to himself in one day , then another in the whole scope of his Wedlock . And what 's more , a single man may freely and resolutely undertake all things , to Travel , go to battell , be solitary , & live according to his own delight ; without fearing that at his death he shall leave a Widow and Fatherless children , who must be delivered over to the Fates , for their friends will never look after them . Hitherto I have kept you up , concerning your intention ; and further I give you no other advice , then what by your self you may take to your self . If you marry , you do well : but not marrying , you do better . And if you will incline to me , rather then to marry , you shall alwaies find me to be SIR Your very humble servant A. B. 
A52019	----	The confession of the new married couple, being the second part of the ten pleasures of marriage relating the further delights and contentments that ly mask'd under the bands of wedlock / written by A. Marsh. Typogr. Marsh, A. 1683 Approx. 195 KB of XML-encoded text transcribed from 116 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A52019 Wing M726 ESTC R18203 11871356 ocm 11871356 50129 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A52019) Transcribed from: (Early English Books Online ; image set 50129) Images scanned from microfilm: (Early English books, 1641-1700 ; 501:30) The confession of the new married couple, being the second part of the ten pleasures of marriage relating the further delights and contentments that ly mask'd under the bands of wedlock / written by A. Marsh. Typogr. Marsh, A. [2], 214 p. : ill. [s.n.], London : 1683. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Marriage. 2002-09 TCP Assigned for keying and markup 2002-10 Apex CoVantage Keyed and coded from ProQuest page images 2002-11 Chris Scherer Sampled and proofread 2002-11 Chris Scherer Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion The CONFESSION Of the New Married Couple , Being The Second Part of the Ten Pleasures of Marriage . Relating The further delights and contentments that ly mask'd under the bands of Wedlock . Written by A. Marsh. Typogr . LONDON , Printed in the year 1683. To the READER . Courteous Reader , THy kind acceptance of the First Part , hath incouraged me to go forward with a Second , which I here present thee with ; being now indifferently confident that it will be no worse used by Thee then the Brother of it was : I hope there is never a Part of it , in which thou wilt not find somthing that will please thy Fancy : But for such as profess to be of the zealousest sort of people , and make use of the gestur of casting up the whites of their eys , when they intend to tell you a notoriously , I would not have them to study in it , by reason it speaks a great deal of truth , and will not be so suitable to their humors ; because it is a bundle of matter that is scrambled together , which could not be wrapt up in such clean linnen , or drest up in such holding forth Language and pious hypocrisie , as such generally make use of : It is only fit for truehearted Souls that will solace their Spirits with a little laughter , and never busie their brains with the subversion of State and Church government : And being well received by such , it is as much as is expected by him who is thine Farewell . The CONFESSION Of the New Married Couple , Being The Second Part of the Ten Pleasures of Marriage . INTRODUCTION . IT is an inexpressible pleasure for Travellers , when after many traverses and tossings too and again , they return quietly home to their studies and rememorates all the unexpected pleasure that they encountred with upon the one Coast , and the horrible vexations and confusions that they had upon another . And the very penning thereof , doth , as it were anew , repossess them of all the pleasures , and conveyeth them through all the Countries , without so much as the least moving of a foot . Just so it goes with those that have been under the Bands of Matrimony , and are loosed from them : These being then come to be solitary , at rest , and in quiet , can the more seriously rememorate and recogitate what pleasures they injoied at one , and what thwartings and crosses they met with at other times . And the writing down of these , doth not only afresh regenerate in them the received pleasures ; but serves also for a Looking-glass to all married Couples , for them to recogitate what pleasures they have already received , and what joys are still approaching towards them . And for those which as yet know not the sweetness of the Nuptial estate , it serves for a Fire-Beacon that they may with all earnestness Sail unto it , and possess those joys also . Of those we have before demonstrated unto you Ten Pleasant Tables : But because the Scale of Marriage may hang som what evener , and not fall too light on the womens side , we shall for the Courteons Reader add unto them Ten Pleasures more , being that which some Married people have since confessed , or to be short with you , was formerly wink'd at , and passed over . The First Pleasure . The young Couple begin to keep Shop , and demand their promised Portion . TIll now , O new Married Couple , you have passed through the First part of your Wedlock with feasting and pleasures , and have injoied no smal delights in it . But what is there in this World that we grow not weary of ? You have seen that the sumptuosest Feast full of delicate dishes , and the pleasurablest Country Scituations , with al their rich fruits , finally cloggeth , through the continual injoyment of them . Nevertheless it is the generall desire of all persons , forasmuch as it is possible , to live in the World in pleasure and delights . Amongst the rest the gain of mony is none of the smallest pleasures , and this appears to be the least burthensom , tho it have much trouble in it . Therefore is it very much commendable , O young Couple , though you have a pretty estate of your own , according as your Contract of Marriage testifies , and as we have also seen by the Wedding you kept , your apparel , and the other ap and dependances , that you begin to meditate how to make the best benefit of your stock ; and so much the more , because your Predecessors got it with a slavish diligence , reaped it together with sobriety , kept it with care , and finally left it unto you for your great pleasure . It is then also not strange , if you , as true bred children , keep it carefully , and make the best profit of it ; to the end , that your Successors , when time shall serve , may find that they have had frugall Parents ; and so walk in your footsteps . Verily this is one of the necessariest meditations in the World. If we could but any waies make the dead sensible of it in their grave , undoubtedly the Reliques of your Parents would rejoice at so happy and carefull an intention of you their children . And truly , what is there , among other cogitations , more pleasurable , then to begin with a handsom Shop-keeping ? For this through the daily gain , yeelds every day new pleasures , and by consequence a merry life . 'T is true , Merchandize bears a greater respect , and yeelds also sometimes great gains ; but with these trouble somtimes , it is for the most part subject to great and weighty losses , which is the destruction of young people , and so intangles the merriest part of their lives , that fears and cares deprives them of their night rest . If the wind blow hard , they are presently in a fear that the Ships at sea laden with their Goods and Wares may be Shipwrack'd . If they will assure them , then the Assurer goes away with the profit : and they are also so greedy and cunning , that the least storm or bad tiding makes them very slow and circumspect ; or if they be not so , it is to be feared , so there happen many losses , that then the Assurer himself might come to be lost . But the handsom Shop-keeping is the surest and pleasurablest ; for every moment you get new customers as well from abroad as at home , who buy continually with ready mony ; or otherwise pay the old score , and trust the new . Yea all the news that goes about the City , is brought home and imparted to you . There 's not a man dies , or woman brought to bed , but you have knowledge of it . Well then , what greater pleasure can there be then this ? Also , young Woman , you may , through love and care , here in be assistant to your husband oftentimes , which you cannot do in Merchandize , and so by degrees learn to understand the Shop , and converse neatly with the customers ; whereby you can in his absence , also help the customers , and give them pleasing answers , insomuch that your oftentimess attain to as perfect a knowledge of the Trading , as your husband himself . You are happy , yea ten times over happy , O house wively young Woman in this choice , and that not only so , your husband , but principally for your self . For if that mischance might happen to you , that death should bereave you of your husband , you find your self oftentimes setled in a way of Trading , which you can manage your self , and set forward with reputation . Nay though you might happen to have children , you have the opportunity your self to bring them up in the same way , and so get a due , faithfull and carefull assistance from them , which will not so well be done by Men and Maid-servants , and over whom there is feldom so much command , as over ones own children . And if your husband continue in health , and find that Trading grows quick , he perceives that by the assistance of his wife , something else may be taken by the hand that is also profitable , and then he will alwaies exercise some sort of Merchandise that is secure and advantagions . It is most certain , sweet Woman , you will be the more tied to your house-keeping , and cannot so often go to visit and take your pleasure with your Gossips as you formerly did , in Coaches or by Water ; as if your husband had taken any sort of Marchandice in hand ; because that a Woman who is married to a Shopkeeper , is as it were also wedded to the Counter , by reason you dare not trust your Shop to old , much less to new men or Maid-servants , because they do not perfectly understand the Trade , and thereby also find occasion to make one bed serve for both and junket together ; which makes no small confusion in the family ; but little regard must be taken about that , for the importantest must alwaies be taken care of . And be assmed , if the desire of gain , small Trading , and bad paiment , begin once to take possession of you , the thoughts of all the former pleasures will remove , and you will exchange them for those that are more noble and becoming , viz. in the well governing of your Men and Maid-servants in the Shop and House , and taking inspection that they be obedient unto you ; the Family must be wel taken care of ; going to Market with the Maid to buy that which is good , and let her dress it to your mind ; and every Market day precisely , with the Maid neatly drest , and following you with a hand-basket , go to take a view of Newgate , Cheapside , and the Poultry Markets ; and afterwards , when your got a little farther , then to have your Baby carried by you , neatly and finically drest up ; and in hearing of it , whilest it is in the standing stool , calling in its own language so prettily Daddy and Mammy . O that is such an extraordinary pleasure , that where ever you go , what soever you delight in , all your delight is , to be at home again in your Shop , by your servants ; and most especially ( when you have it ) to be by your Baby . And if you do get a fit to be gadding abroad with some of your friends and neighbours ( for one cannot alwaies be tied as if they were in Bridewell , nor the Bow ever stiff bent ) why then you have Ascen-sion-day , which may as well be used for pleasure as devotion . And if that be too short , presently follows Whitsontide , then you may sing tantarroraara three daies together , and get your fill of it . So that you may find time enough to take your delight and pleasure , tho you be a little tied to a Shop . This being then in such manner taken into a ripe deliberation by some of the nearest relations , it is concluded on to set up a handsom Shop , and to furnish it with al sorts of necessaries ; and by that means make that you may alwaies say Yea and never No to the Customers . O how glad the good Woman is , now she sees that her husband , who is otherwise somewhat stifnecked , lets himself be perswaded to this , by his friends ! and how joyfull is the husband that his Wife , who at first seemed to be high-spirited , is now herewith so absolutely contented . O happy Match , where the delight and pleasure of both parties , is bent upon one subject . How fast doth this writhe and twist the Bands of Wedlock and love together ! Certainly to be of one mind , may very well be said to be happily married , and called a Heaven upon Earth . Here they are cited to appear who display the married estate to moonstrously , as if there were nothing but horrors and terrors to be found in it . Now they would see how that Love in her curious Crusible , melteth two hearts and ten sences together . To this all Chymists vail their Bonnets , though they brag of their making the haidest Minerals as soft as Milk and Butter . This Art surpasseth all others . Yet here ought to be considered what sort of Trading shall be pitcht upon The man hath good knowledge in Cloath , Silk stufs , French Manufactures and Galantries , &c. But the Woman thinks it would be much better , if they handled by the gross in Italian Confits , Candied and Musk sugar plums , Raisons of the Sun , Figs , Almonds , Pistaches , Bon Christian Pears , Granad-Apples , and dried fruits ; together with Greek and Spanish Wines , delicate Sack , Muskadine , and Frontinyack Wine ; which is a Negotiation , pleasing to the ey , delicious for the tast , and beloved by all the World. And by this she thinks she shall procure as many Customers as her husband , because she hath familiar acquaintance with severall brave Gentlewomen , that throw away much mony upon such commodities , and make many invitations , Treats and Feastings . And she her self could alwaies be presently ready , when she received an honourable visit . O happy man , who hath gotten such an ingenious understanding wife ! that takes care and considers with her self for the doing all fit and necessary things to the best advantage . And really she is not one jot on t of the way , for this sort of Merchandize is both relishing and delightfull , and must be every foot bought again . Now the time requires going to market to buy Fir , Oak , and Sackerdijne Wood , and to order that the Shop may be neatly built and set up . And you are happy , that Master Paywell , who is a very neat Joiner and Cabinet-Maker , is of your very good acquaintance , and so near by the hand : He knows how to fit and join the pannels most curiously together , and so inlaies , shaves , and polishes the fine wood , that you would swear it is all of one piece . Well here again is another new pleasure and delight ? If all things go thus forward , certainly the wedding-cloaths will in a short time be , at the least , a span to little . O how glad you 'l be , when this trouble is but once over ! and that the Shop is neatly built , painted , gilt , furnished , and sinely put into a posture . O how nobly it appears , and how delightfull and pleasing it will be when this new Negotiant sees his Shop full of Customers , and he at one Counter commending , praising and selling , and one servant bringing commodities to him , and another hath his hands full with measuring and weighing ! And his beloved at another Counter finds imploiment enough with telling mony , weighing of gold , and discoursing with the Customers . Then it wil not seem strange unto you , how it came to pass that your Predecessors got such fine sums of mony together , and left them unto you to be merry with . Therefore you ought also , even as they did , to provide your selves with a curious and easie to be remembred Sign , because your Customers by mistake might not come to run into your Neighbors Shops . I have not yet forgotten that your Grandfather , being a Wollen Draper , first hung out the Sign of the Sheep , and his name was James Thomson , but by reason of his great custom , they called him , by the nick name , of James in the Sheep ; which remains still as a name to the generation . And in like manner your wives Grandfather , a well customed Shopkeeper in zilk-stufs , whose name was William Jackson , hung out the sign of the Silkworm , but his son going to school with another boy whose name was also William Jackson , for the making a distinction between them , they gave him the name of William the Silk-worm , which also remains as a name to the Family . This is not common only among the Londoners , but in other Cities and Country Towns , also among Coachmen , Wagoners , and others . But come we wil take our leaves of these people , and turn again to our new married Couple , who can hardly rest quietly a nights , for the earnest desire they have to see all things accomplished , and their Trading going forward . And in time Tom Thumb got on his doublet , tho he was seven years pulling on the first sleeve , Yet before you come to this great pleasure , you 'l meet with a troublesom obstruction in the way , which if you can but turn of bravely , it will be much the pleasanter . For before the Shop is fully furnisht , you will see what there will be wanting to fill all the corners and places with commodities that must be sold by length of time , and to stand out the trust ; and also with patience and meekness expect the coming of mony from slow and bad paymasters : therefore it begins to be time to speak of the promised Portion . Uds bud , what a racket is here now ? For the young mans father had made his full account that he should not already be dun'd for the promised Portion ; not doubting but that the young womans lay all totally ready told of in bags ; and thought to take it in the best sence , I will pay my son his interest yearly ; and afterwards , in peaceable times , when there 's little or no impositions , and that my Coffers are better furnisht , will then give him the principal . And seriously the old man seems to deal herein very cordially , since other mens fathers do not do half so well , and only give this for an answer , With young men must be promised , and with daughters must be given . And others make their sons give them a bond , wherein he , as by example , acknowledgeth to be indebted to his father six hundred pound , whereupon the Father closes the match , and promiseth to give in marriage with his son six hundred pound : which at last comes to nothing at all , and only serves for a perfect cheat to deceive and hood-wink the eys of the pretended Gentlewoman and her Guardians . It is no wonder where such Matches are made , if , when such thing are discovered , there be a great deal of time spent , before they can come to the true pleasure . But you , O new married man , who have a liberal father on your side , you can get provisionally your interest , and when times mend your principal . Perhaps it will not be half so well with your wives estate , for she it may be in her maiden estate , hath spent and run out more in gaudy apparel , to intice a Lover , then the interest of her estate could bear , insomuch that the principal is diminished , or the revenues there of received and consumed long before they were due . 's Wounds in what a sweat and fear , whith these sort of cogitations , is this approaching new Shop-keeper in ? How earnestly he runs to her Guardians , to see if they will unriddle him this doubt that he is in . But to his good fortune , he finds it in a much better condition then he thought he should . For his dearest , hath spent much less in her apparelling and maintenance , then she could have done , so that there 's not only mony in stock , but rents of her real estate that are yet to be paid unto her , though there was very much consumed for her Brides apparel and the other accoutrements . Well this is an extraordinary pleasure , and a great comfort for his panting heart . Uds life how many hundred kisses are now offered at the Altar of her sweet lips , that otherwise would not so much as have been thought upon . Therefore one may easily perceive that mony increaseth love very much ; and that Lovers in these times are so bent upon mony , and so diligent in search of it , is no admiration ; nay they scruple not to inquire of the Guardians , and up and down by unsworn Brokers , who negotiate with a very close intelligence in this sort of Flesh-Trade , and draw ten double salaries ( and that ofttimes too from both sides ) if they can but help any one to a good bargain , and that he obtains access ; and afterwards wheedle it about so , that it finally comes to be a match . But what sad issue generally such sort of Matches are attended with , is well known to the whole World. You , O Lovers , who seek to be Livry men of the great Company , and aim to possess the pleasures of Marriage , have a care of the inchanting voices of these crafty Syrens , because they intend to batter you upon the Scylla and Charibdis where the Hellish Furies seem to keep their habitation . These are the only Occasioners of bad Matches , and Such as raise a Scandal of that Estate , which at once affoards both Pleasure , Mirth and Joy. The Second Pleasure . The Husband grows Pipsy ; and keeps the first Lying-in : Takes the Doctors advice . Is mocked by his Pot-Companions . JUst as one Candle lights another , so we see also , that two , sympathetically minded , know , by the cleaving of their lips together , how to breath into each other their burning hearts-desire , wherewith the one doth as it were kindle the other , and do every moment renew and blow on again their even just now extinguished delights . Of this you have here a pattern from our late married , for whom the longest Summer-daies and Winter nights fall too short to satisfie their affections and amiable imbracings ; they hardly know how to find out time that they may bestow some few hours in taking care for the ordring and setting all things in a decent posture in their new made Shop ; imagining that they shall alwaies live thus , Salamander-like in the fire , without being ever indamaged by it , But time will teach them this better . In the mean while we will make our selves merry with the pleasure of this married Couple , who see now their Shop fully in order , furnisht with severall brave goods , and a pretty young fellow to attend it . But because Customers dot not yet throng upon them , they find no other pastime then to entertain each other in all manner of kind inbracements , and to chear up their hearts therein to the utmost . Here it may be plainly seen how pleasant and delightfull it is for the young woman , because her physiognomy begins to grow the longer the more frank and jocund . So , that to us , her count'nance doth display . Her souls content , e're since her Wedding day . But just as a burning Candle doth consume , though to it self insensible , yet maketh of hers joyfull by its light , so doth our new married Man , before few months are expired , find that he becomes the very subject of flouting at and laughter , among his former boon Companions ; because every one jestingly tells him , that he poor Venus Knight is found to be too light for the Sadle , and too weak in her Field ; as also that the paleness of his Face , the lankness of his Cheeks , and thinness of his Calves , doth shew it most plainly . And verily there are some artificial Jesters who do it so neatly , that he himself beleeves it almost to be true : yet nevertheless , to avoid their mockeries , casts it of from him as far as possible may be . But his own opinion doth so clearly convince him , that in himself he ponders and considers what course is best to be taken . But housoever as long as he goes and walks up and down , eats and drinks , he thinks that the tide will turn again . Yet finding himself inwardly weaker of body rallies with his own distemper , in hopes that by his jesting , among his merry Companions , he may from them understand what is best , upon such occasions , to be done or avoided ; and they seriously jesting say to him : O friend , wean your self from your wife and Tobacco , and drink Chocolate , and eat knuckles of Veal , or else you 'l become like one of Pharaohs lean Kine . Oh ho , thinks he , if that be true , I have spent my reckoning this evening very happily . Now young woman , don't you admire if your husband comes home at night discontented in mind , for his wits run a Wool-gathering , and he has walkt in a dump from Towerhill to Tuttle Fields contriving what 's best for him to do , and how to compass the matter neatly . For to remain so from his dear and delicate Wife , not paying unto her the usual family duty , is below the generosity of a man ; and to tell her what the matter is , is yet worse . To leave of Tobacco , and eat knuckles of Veal , is feasible . But to go to a Coffehouse and alwaies drink Chocolate , that sticks against the stomack . Nevertheless Necessity hath no Law. And the Occasion overpowers affection . Insomuch that after a thousand pondrous considerations , he resolves to deny his dearly beloved Wife a little of that same ; and to that purpose will somtimes in an evening feign to have the head-ake , or that he is very dull and sleepy , ( which is no absolutely ; ) and thereby commands his man to call him up somtimes very early in the morning , as if there were forsooth Customers in the Shop , &c. and hunts up and down among the Chocolate Dealers to get of the very best , preparing it himself in milk , treating all that come to visit him with Chocolate instead of Tobacco ; and he feigning that he hath an extraordinary delight in it ; and on the other side , perswade his wife that hei as huge mand to eat a knuckle of Veal , some good broath , and new-laids Egs , or some such sort of pretty conceited diet . But perceiving that this avails little , and that he grows rather weaker then stronger ; away he trots to the Scotch Paduan Doctor , who immediately prescribes a small Apothecaries Shop , at the least twenty or more several sorts of herbs , to be infused in a pottle of old Rhenish wine , and twice a day to drink half a quartern thereof at a time : Item a Plaister to be applied to his Stomack ; a Balsem to anoint the privy Members and an unguent for the pit of the Stomack , under the nose , and to chafe the Temples of the head ; but most especially to keep a good strengthning diet , &c. But this seems to have too much stir in the view of his wife ; therefore must be laid aside ; and away he goes then to a High German Doctor , who without stop or stand , according to the nature of his Country , Mountebank-like begins to vaunt , as followeth : Ach Herr , ihr zijt ein hupscher , aber ein swaccher Venus-Ritter ; ihr habt in des Garten der Beuchreiche Veneris gar zu viel gespatzieret , und das Jungfraulicken Roszlein zu 〈◊〉 gehantiret ; ihr werd ein grosze kranckheyt haben , wan ihr nicht baldt mein herlich Recept gebraucht , aber wan ihr dieses zu euch neimt , ihr zold alzo baldt hups gecuriret worden , zolches das ihr wie ein redlicher Cavalier andermaal tzoegerust , daz Jonfferliche Slosz besturmen , erobren , und da uber tri●…msiren zol . Dan ihr must viel gebrauchen daz weise von Ganze und Enteneyeren , die wol gebraten sind , Rothkohl mit feysem fleisch gekockt , alte Huner kleyn gehacket , Hanen Kammen , Swezerichen , Schaffe und Geisse-milch mit Reisz gekockt , auch Kalbs und Taubengehirn viel gegessen mit Nucis Muscati ; und Reinischer Wein mesich getruncken ; es is gewis wan ihr dieses vielmaal thut , ihr zold wieder kreflich und mechtich werden , und es werd si●…ner liebsten auch gar wol gevellich zein . Here stands the poor Cully again , and looks like a Dog in a Halter , and perceives that this Doctor Jobbernole gives him an abundance of words but few effects for his mony ; because all his boasting , doth , for the most part , contain what he had before made use of ; and is therefore unwilling to trouble his wives brain with all that boiling and stewing , and all the rest of the circumstances . This makes him take a resolution to let it take its course . But still growing weaker and weaker , is at last fain to keep his bed , and constrained to send for one of our own Country Doctors , and makes his complaint to him , that he is troubled with an excessive head-ake , weakness in the reins of his back , a lameness in his joints that he can hardly lift his arm to his head ; together with a foulness of his stomack , which makes him that he can retain nothing , but is fore't to vomit all up again , &c. Out of all which reasons the Doctor perfectly understands the ground of his distemper ; and in the absence of his Wife , reveals it unto him , and orders him to make use of : ℞ . Ag. Menthae . Melissae . Rosar . á ℥ iij. Cinamom●… . ℥ j. Conf. Alkermesincompl . Hyacint horum . áʒ j. Lapid . Bezoardic . Oriental . ʒ ss . Syrup . Limonum . ℥ j ss . 〈◊〉 in 〈◊〉 To this he recommends the good woman , to cause her husband every morning to eat a good Caudle ; and at noon a Poulle fricassé with good store of Coxcombs in it : Item , somtimes too a glass of pure Sherry , or old Hock , to refresh and quicken the debilitated parts , that they may again recover strength . And then also , which indeed is very necessary , that all things may be still and without any noise , to the end the Patient may get some rest . This being thus made use of , and the Doctor coming again , he perceives some small amendment , incourageth the Patient very much , and orders him as followeth ℞ . Rad. Satyr . Eryng . Cond . ā ℥ j. Sem. Cardam . Erucy Piper . āʒ j. Amygdal . dulc . Nuel pin●… Pistac . āʒ ij . Sacchar . albi ad pondus omnium addendo Syr. Melissae qz . Fs. art . Morselli . Take of this daily every three hours a little Cake , and drink alwaies upon it half a pints glass of good Hock . This the jesting Master Doctor perceives hath done indifferent good operation : Therefore , because it would not appear handsom for him to go away without ordring somthing , he goes for wards and writes : ℞ . Pulv. testum Gallor . exsiccator . ℥ ij . Sem. Cubebà Piper . Longi . āʒ ij . Rasur . Priapi Cervi . ʒ j. Priapi Vulpis āʒ j. Sacchari albi ad pondus omnium . F. Pulvis . Take of this daily , all at once , every three hours ʒ j. with some Frontinjac Wine ; and with this oil anoint the bottom of your belly , and round about the Navel : ℞ . Ol. Cappar . Amijgd . dulc . Cappilli Veneris . āʒ ij . Upon my word this makes no small shew that the Doctor at one time prescribes a double Receit ; and thereby orders what diet must be made ready for him against dinner , a knuckle of Veal well boil'd , and some yolks of new-laid Egs beaten into the broath ; having satisfied nature there with , then to be well covered , that he may take some rest upon it . O how delicately these Cards are shufled ! if the game go thus forward , it will come to be a stately Pleasure ! but principally for the Doctor , who privately simpers at the playing of his own part , and never fails to note down his Visits ; but most especially if he have the delivery of the Medicins into the bargain ; placing them then so largely to account as is any waies possible to be allowed of ; which makes the Apothecary burst out into such a laughter , as if he had received the tiding of a new Bankrupt . But go you forwards Doctor , it must be so , you have not studied for nothing ; and it is no small matter to be every time ordering of new remedies ; especially when we see that you constantly write . ℞ . Vini Rhenani vetustissimi & generosissimi ʒ . ij . And then again to eat oftentimes Pistaches , Almonds , Custards , and Tansics , &c. Though since the Patient , like making a Martyr of himself , is in this manner fallen into the hands of the Doctor , his dearly beloved Wife is not negligent to acquaint all the friends with it ; who immediately come running to give a visit to the sick , and speak words of consolation to the good woman . But alas grief and sorrow hath taken such deep root in her heart , that no crums of comfort , though ever so powerfull , can dispossess her calamities : for the seeing of a husband who loved her so unmeasurably , and was so friendly and feminine , to ly sick a bed , would stir up the obdurest heart to compassion , and mollisie it with showers of tears . But even as all the Relations , by messengers , are made acquainted with this sickness ; report in like manner is not behind hand with making it known to good acquaintance and arch Jesters , who ( as I shewed you before ) are very ready to appear with their flouts and gibes , and instead of comforting , begin to langh with the Patient , saying : O Sir , we have perceived , a long time since , that you were more then half your reckoning , and that your lying-in was much nearer then your wives ; and we alwaies thought , because we had tasted out such delicate Wedding-wine for you , that you would have desired us to have taken the like care for to have such at yours , and afterwards at your Wives lying-in . Yet since it hath not so hapned , we hope that the Doctor hath taken so much the better care for it . Thus rallying , they begin to get the bibbing-bottle , and guess at the same time , as if it had been told them , that the Doctor in his last receipt had ordered Rhenish Wine . And just as the Women in the Eighth Pleasure of the First Part , produce abundance of Remedies for the curing of sore breasts and cloven tipples ; the assembly of Men do here in like manner cast up a hundred Receits to cure the Pipsy ; which makes Peggy the maid blush and be most cruelly ashamed at ; but behind the Window she listens most sharply to hear what 's told and confessed by those that be in the Chamber , as to the further matter of fact . For Master Barebreech relates , that as he was travelling the last Summer into the North , and so forwards into Scotland , going through Edenburgh , met there with his cousin Master Coldenough , who look'd so lean and pale-fac'd ; that Master Barebreech told him , in truth Cousin , I should hardly have known you ; verily you look as if you were troubled with the pipsy ; and I beleeve you have the feeling of a first lying in through all your joints . Well Cousin , saies the t'other , it seems that you are deeply studied in the Art of Witchcraft , for I fear it s too true . I went from home on purpose to take my pleasure for three weeks or a month , that I might store my self with fresh provisions , and sing a sweet ditty in commendations of my Betty . Ho , Ho , saith Master Barebreech , flatter not your self with such a fancy , that you 'l get as much up again in three weeks or a month , as you have been running behind hand in four . If you 'l do well , let 's for a frolick go into France , there 's a gallant air , and we shall bevery good company together , and fear not but that we 'l make much of our selves ; then when we come home again , you 'l find your self so well fortified , that you 'l never faint in the ingagement , and both you and your wife will be thankfull to me as long as you live for my good advice of taking this journy . To be short , the Cousins travell together , and Master Coldenough came home so lusty , fat and plump , that all his acquaintance , and especially his hungry wife , admired mightily that he was so fat and corpulent ; but most of all when she found that he could harp upon her string with several Musical notes . Just such another have I known , saith Master Lijwell , that was my neighbour when I lived in the Suburbs , who had married an indifferent old Pinbox , that was very well pencisied ; she took little or no regard of worldly things , but lov'd nevertheless to have her bone-lace cushion often made use of ; and long'd for a pretty pattern to set upon her Pillowbears and in her sheets . And really it did not want for her indeavours . Yet , as we know , the sticking-pin , with the continual use of it upon old and hard parchment , grows stumpish , so that she begun to complain of it . Well saies he , Sweetheart , I intend to go to Sheffield there 's a gallant Master that makes such curious Lances , Razers , Bodkins , and sticking-pins , that are so bravely steel'd , that they never turn point or grow stump . I will go thither to him , and lay out some mony for your Pincushion . Oh me , I pray do , my dear , saies she , but I shall long till you come home again . A way he goes . Having been abroad somthing more then a fortnight , and treated himself very nobly , comes home again , and shews his wife what a curious sticking-pin he had brought with him , which she often making use of , found to be good , and that it did not turn point : Insomuch that she said , O Sweetheart , that man hath not cheated you , but hath deserved his mony very well : But where have you left the old one ? That , my dear , saies he , I threw away , because it was good for nothing . I am sorry for that , she replied , if you had brought it along with you , it might have served our Maid for a time . At this all the jesting-wags burst out into a laughter . But having toss'd up their cups bravely about again , Peggy comes in with a fresh Kan , and Master Winetast begins to relate how that he used to be familiarly acquainted with a certain brave Judge , who had a bucksom bouncing Lady to his wife . The Judge feeling that the Pump grew dry , was willing to repair it , to that end feigns a Letter , which at noon , as he was sitting at Table with his Lady , was brought him very cleaverly by his man. He seemingly unknowing of it , opens and reads , that he must immediately , without further delay , go upon a journy ; having read that , prepares himself with his man forthwith to be going . But whilest the Judge was gone into his Closet , as seeming to take some important writings along with him ; the Lady calls his man privately into the Parler , and forces him by threats of her displeasure to tell her , who delivered him that Letter ; with a promise of her favour if he spoke the truth . Whereupon the fellow trembling , answered , Madam , I have received it from my Lord the Judge ; but he hath strictly commanded me to keep it secret , so that if he come to know that I have mentioned any thing of it to your Ladiship , he will have the greatest displeasure of the World against me . Do not you fear any thing , said her Ladiship , but be faithfull in what you do . A pretty while after , the Judge having been some time at home , and walking with his Lady towards their Garden , they met with a drove of Sheep , having but one Ram amongst them : Whereupon her Ladiship askt , Sweet-heart , how comes it , that that one Sheep hath such horns , and the t'others none at all ? My Dear , said he that is the Ram , the He-Sheep . What , said she , are the others then all She 's ? O yes , my Love , answered he . How ! replied she , but one Ram among so many Sheep . Yes Hony , saies the Judge , that is alwaies so , then ( sighingly she said ) alas poor Creature , how must you long then to walk some other Road ! There had been more related ; for Master Carouser was entred upon a new subject ; but because the Doctor came in , they were constrained to break of . But Ellen the starchster , being busie in the Kitchin with the Mistris about ordering the Linnen , having let the Doctor in ; saith , Mistris , the Doctor is come there , and is gone into the Chamber ; by my truly Mistris , I hear say that my Master hath got the pipsy ; my Mothers Hens used to be cruelly trowbled with it , and then she made Pills of sliced Garlick with some butter and course pepper , which helpt them exceedingly ; and who knows , my dear Mistris , but that mit ight be good for my Master , what if you askt the Doctor . O Nel , saith the Mistris , this is clear another thing , this sickness is not without great danger ; and not like unto that of Hens that may be cured by thrusting a feather through their noses , or with cloves of Garlick . It would be no such wonder , if my husband hapned to dy of it ; and where should we then find the Pleasures of Marriage that some arch Jesters so commonly talk of . But kind Mistris be not so hasty , it is impossible to express all the Pleasures so fully in one breath : you must note , that they are all as it were for the present hid behind the Curtains ; neither must you expect to sail alwaies before wind and tide ; and beleeve me there are yet other Nuts to be krackt : But as soon as your Beloved is recovred , and you creepig close to him ; O then you 'l begin to perceive how gloriously the sun , after it hath been long Clouded , will begin to appear again , and then you 'l apprehend that the curing of the Pipsy is one of the greatest pleasures in the World. And you may freely imagine , that then also the true state of your Lying-in is most certain to follow ; for all those Caudles , Pullets , Rhenish wine , and the other Receits , will but then begin to make their best operation . The Third Pleasure . Whilest the Husband is from home , the Wife plaies the Divel for God's sake . The Husband upon his journy will want for nothing . IT seemed to be a divellish blur in the Escucheon , and a cruel striving against the stream , that as soon as the Shop was just made and furnisht , then the good Manfalls sick , and keeps the first Lying in : but being it is now over again , it affords each of them a double pleasure , for the good woman by creeping finely and closely to her bedfellow , apprehends it to be a new Wedding night , and hopes that it will be Fair-time all the year long . And the good man doth not only rejoice at his r●… very , and the pleasure he receives with his kind bedfellow ; but that he may also be again seen in his new Shop , taking care of his affairs . Yet what comes here in the way ' , the pleasure is so great , and their loves so tender and newly stamped to each other again ; that the young woman thinks she shall do , as formerly Cyana did , either consume her self in tears , or drown'd her self in a River , if she must suffer this . Oh , the whole World will be unto her as dead , and without any thing of mankind , if her dearly beloved depart from her ! Well , who will not then but beleeve that the married estate is full of incomprehensible and inexhaustible pleasures and sweetnesses ? Do but behold how these two Hony-birds , sing loath to depart ! Yea , pray observe what a number of imbracings , how many thousand kisses , and other toyisch actions are used , before this couple can leave one another ! Nevertheless the reason of necessity , doth forsooth conquer in a vigilant husband these effeminate passions . Therefore away he goes , leaving his whining beloved sitting between her Sister and her Neece , speaking words of consolation to her ; and using all arguments possible to enliven and make her sorrowfull heart merry ; either of them striving to be most free in proffering to be her bedfellow , and the next day to keep her company : But alas , saies she , suppose ye did all this , yet nevertheless I have not my husband with me ! But because time and good company help to decline and pass away sorrow ; she very happily begins to consider , that she hath now a fit opportunity , to invite her Neeces and Bridemaids and other good acquaintance , with whom she hath been formerly mighty familiar , to come and take a treat with her , and to drink a dish of Tee ; for they have , when she was in her Maiden estate , treated her so many times with Tarts , Pankakes and Fritters , Custards , and stew'd Pruins , that she is as yet ashamed for not having made them some recompence . And she never could find an occasion that was convenient before , because one while she dwelt with her Guardians , and at another time with her Uncle ; who took very sharp notice where on , and in what time her pocket-mony was spent and consumed , that they continually gave her for trivial expences . Which vext her so much the more , because the treat she received , was for the most part done , to bring her acquainted with this or that Gentlewomans Brother , or Cousin , or some other pretty Gentlemen ; to the end , that by this means she might happen to make a gallant Match ; and indeed the first original of the wooing , and acquaintance with her beloved , had there its foundation . To treat these Gentlewomen when her husband is at home , would no waies appear so well ; and so much the more , because they generally suffer themselves to be conducted to the place by one or other of their Gallants ; who then either very easily are persuaded , or it may be of themselves , tarry to take part with them . Therefore this must be done and concluded on , because she hath now the disposal and keeping of the mony as well as her husband . Here now must Doll run up and down tan●…twivy to borrow a Rowling-pin , and some other new invented knick-knacks , to bake Cheesekakes and Custards in ; whilest Mage is also hardly able to stand longer upon her legs , with running up and down to fetch new-laid Egs , Flour , Sugar , Spices , blanch'd Almonds , &c. The Mistris and Doll are able to perform this duty well enough ; for they both helpt to do it , very neatly at her Neeces birth-day ; but the Pastry-Cook must be spoken to for the making a delicate minc'd Py ; and Mage must run to the Consit-makers in Black-Fryers , to fetch some Conserves , Preserves , and of all other sorts of Sweet-meats , Raisins of the Sun , and more of the like ingredients , &c. for she knows best where all those things are to be had . And for a principal dish there ought to be a Pot of Venison , a couple of Neats tongues , a delicate peece of Martelmasbeef , some Anchovis , and Olives for the Gentlemen , because they certainly will accompany the Gentlewomen . And truly they that bring them , may very well tarry to carry them home again ; it is also but one and the same trouble . Goodman Two-shoes is gone out of Town , and sees it not , neither need he know it when he comes home : He treats so many of his friends and acquaintance , and then again next day following invites them to a Fish-dinner . I may very well play my part once in my life , and have all things to my mind , let come on 't what will , who knows whether such another occasion may happen again this three years . And against next morning , very privately , she invites the Gentlewomen alone , to come about nine a clock in the morning , to cat hot Buns , and Cakes , for then they come precisely out of the Oven ; and in the afternoon again , to some curious Fruit , Pankakes and Fritters , and a glass of the purest Canary let it cost ne'r so much , or be fetcht ne●…sr so far . Thus runs the tongue of this pretty housewife , that but a while ago was so sorrowfull for the departure of her beloved husband . Certainly there 's nothing comes out more suddenly , or dries up more easily , then womens tears ! But han gt no more of that ; for the guests will be here presently , therefore all things ought to be in order for mirth . And moreover there are some of them that frequent Mr. Baxter's Puritanicâl Holding-forth , whose heads will immediately , in imitation of their Patron , hang like Bull-rushes ; for they are tught to moum with the sorrowfull , and to rejoice with the joifull . But it is now a time to be merry , and throw away masks and vizards ; for all is done under the Rose , and among good acquaintance . And verily if the good woman had not this or some such sort of delight , where should we find the pleasures of marriage ? sor in the first Lyingin of the husband there was no looking for them . Come on then , that mirth may be used , let the Cards also be brought in sight ; which formerly , out of a Puritanical humour , ought not to have been seen in a house ; nay , not so much as to have been spoken of ; but now every one knows how to play artificially at Put , all Fours , Omber , Pas la Bete , Bankerout and all other games that the expertest Gamesters can play at . And who knows whether they do not carry in their Pockets , as False-Gamesters do , Cards that are cut and marked . They learn to play the game at Bankrout so well with the Cards , that in a short time they can and also do it with their Housholdstuf , Wares , and Commodities . To be sure , you 'l alwaies find , that every one of them , by length of time , are capable of setting up a School , and to act the part of a Mistris . And most especially they learn to discourse very exactly touching the use and misuse thereof ; just as these dissimulating Wigs intend to do , though indeed men have never seen that they practised this lesson themselves . But , although the Mistris and her Companions know little or nothing of these tricks , they serve howsoever , without setting up a School , and that also for nothing , for good Instructresses to their servants , who hereby are most curiously taught , what paths they have to walk in , and what 's best for them to do that they may follow their Mistresses footsteps , as soon as their Master and Mistris are but gone abroad together ; who then know so exactly how to danc●… upon those notes , that we thought it necessary , as being one of the principallest Pleasures of Marriage , also to be set down in the Third Table of the First Part. Many women , who are sick of this liquorish and sweet-tooth'd disease , will be grumbling very much at this , that such a blame and scandal should be cast upon their innocent sex ; and say that Batchelors hereby will be afraid to marry ; But if they , and the Gentlewomen that were in private domineering together , had not gone to Confession , and made a publick relation of it , who would have known it . Therefore this sort of well treated female Guests , are like unto those that when they have gotten a delicate bit by the by , cannot fare well but they must cry roast-meat , though they should be beaten wit the spit for it . But the good ones , though they are thin sown , who are not distempered with this evil , never trouble themselves at what one will say , or another write concerning women , because their guiltless consciences , serves them as well as a thousand witnesses ; and they are very indifferent whether that the deceased scandal raiser Hippolitus do arise , and come into the World again ; daring him in this manner S●…rge then Hippolytus , out from thy Ghostly nest : Who scandal least esteem , revenge themselves the best . Others there are , who seek not so much such company , but very artificially before hand , know how to find out such Fellow-travellers as most suit with their own humour ; to that end providing themselves with some Bottles of Canary , and pure Spanish Tobacco ; and where ever they come are sure to make choice of the best Inn , where there 's a good Table , delicate Wine , ( and a handsom Wench ) to be had . Certainly , if the Husband thus one way , and his Wife another , know how to find out the Pleasures of Marriage , they are then both of them happy to the utmost ? Is it not possible , but that they might , if this continued long , take a journy , for pleasure , to Brokers-Hall ? For at first it was by them esteem'd too mean a place to be look'd upon , and not worth their thinking of : but then its probable it may come into their considerations , by reason that rents are low there , provisions very cheap , and pleasures in abundance ; neither hath Pride or Ambition taken any habitation there . Nay , who knows but that they might chance to observe that there is no such need of feasting and jun ketting ; nor be subject to so many visits , because there dwells not such a number of their friends and acquaintance : and besides all this , you may there , for a small matter , agree with the Collectors of the Excises , so that , for a whole year , you may have Wine , and severall other things plenty , for little or nothing . All this while they both laugh in their sleeves , that each one , in th' absence of the t'other , hath taken to themselves such a private an cunning pleasure . Finding so much content and ●…njoiment therein , that they both hope to serve themselves again with the like occasion . O mighty Pleasure of Marriage ! Who would not but be invited to go into this estate ? Especially if we proceeded to write down and rehearse the further Confession of the separate Pleasures of Man and Wife , which is preserved as matter for the infuing Fifth and Sixth Pleasure . The Fourth Pleasure . The Wife will be Master of the Cash , or mony Chest. AS Mony is one of the most curiousest Minerals , is it , in like manner , the less admirable , that the handling and use there of rendreth the greatest Pleasures of the World. It is Loves Fire , and Charities Fountain . Yea , if Man and Wife in their house keeping may be esteemed or compared to the Sun and Moon in the Firmament ; verily , those merry white or yellow boies , may very well be considered of as twinkling stars . It rejoiceth all mankind to behold in the sky the innumerable multitude of glittering Stars : but it is a far surpassinger Pleasure , that the new married Couple receive , when they see vast heaps of Silver and Goldly dazling their eys , and they Lording over it . You , O lately married Couple , possess this Pleasure to the utmost ; you have to your content received your promised Portions ; you onely want the great Iron Mony-Chest to lock it up in securely , and to keep it safely , that it may be laid out to advantage . O how pleasant the free dispensation thereof is unto you ! What a noble Valley it is to walk in between these Mountains , and to delight your eys with such an object ! Yet nevertheless , O faithfull Couple , here is need that a great deal of prudence be used , as well in the laying of it out , as the preserving of it . In ancient times it hath been often observed and taken notice of , that where mony was hid , the places were generally hanted with terrible spirits , and strange Ghosts . That walked there , coming in frightfull apparitions : but since they have been driven out of our Country and Houses ; there 's another sort of Imp come in , ten times wickeder then any of the other ; which regards nor cares neither for Crosses , Holy-water , Exorcisms , or any sort of Divel-drivers ; but dares boldly shew himself at noon-day , namely a Plague-Divel , which sets Man an Wife together by the ears , to try who of them both shall have the command and government of the Cash or mony box . And to the end he may herein act his Part well , he knows how very subtlily first to fill the weak womans ears full , that she ought above all things to have the command of the cash ; because she had such a great Portion ; and that it is her mony which she hears gingle so . And then again , because the care of the house-keeping is appropriated to be her duty , it is against all reason , that she , like a servant , should give an account to her husband , what , wherefore , or how that the mony is laid out ; because the necessaries also for house-keeping are so many , that they are without end , name or number , and it is impossible that one should relate or ring them all into the ears of a Man. Likewise the good woman cannot have so sit an occasion every foot to be making some new things , that she may follow the fashion , as it is usual for women to do ; much less to have any private pocket-mony , to treat and play the Divel for God's sake , with her Bride-Maids , when her husband is gone from home . And on the contrary , when men pay out any thing , it goes out by great sums , according as is specified by the accounts delivered , which must be set to book , and an acquittance given : This cannot be so done with every pittifull small thing that belongs to house-keeping . Insomuch that the Husband can then , with all facility , demand what Mony is needful for his occasion from his Wife . Moreover , when the Wife hath the command of the mony , she can alwaies see in what condition and state her affairs stands ; and by taking good observation thereof , her husband cannot fop her of with Pumpkins for Musmillions ; but she 'l easily perceive whether she be decreasing or increasing in her estate . So that if her husband might come to dy , and she be left a Widow with several children , she can immediately see and understand in what posture her affairs stands , and whether she be gotten forward or gone backward in the World. And what 's more yet , it would be a great shame for a Woman , who hath alwaies been so highly respected by her husband ; and as it appeared to all the World , was honoured like a Princess ; that she should within dores be as servile as a servant ; and must be fed out of her husbands hands , just as if she were a wast-all , a sweet-tooth , or gamestress , &c. With these , and a thousand such like arguments , doth this Plague-Divel know how to puff up the vain humours of the weak Women , to the true pitch of high-mindedness . And on the contrary , is in the mean while busie with flatteries , to stir up the husband . To idle imaginations and self-conceitedness ; demonstrating unto him , that he is the Lord , and guide of his Wife ; created to command her , and she to obey him . That it is most easie to be perceived , what a noble creature Man is , whilest that Woman who is so handsom and haughty , is nevertheless but added unto him as a servant . Therefore if he once admit his Wife into an equality with him ; he will then be subject to see that she will be striving for the predominancy : and that it is the greatest curse imaginable in a Country , for Women to Lordize over Men. And for these reasons they ought to be but like the nul in Figures , and to be kept as a Controuler by the Harth , the Pot , and the Spinning-wheel . Whilest they that deliver up to them the keys of the Mony-Chest , are deprived of all their superiority , and like Men unman'd , have only the name but cannot obtain the effect . In such manner doth as yet this Divelplaguing Spirit domnieer , by clear day-light , in many of the principallest houses and hearts , and makes oftentimes so great a difference and discord about the key of the Cash , that the Cash it self seems to get Eagles Wings , and swiftly flies away . Whilest the hushand , perceiving that the Wife seeks to deceive and take the key from him , is alwaies possessed with abhominable suspicions ; certainly thinking that she is minded to make some unnecessary thing or other , or to hide some mony from him ; which makes him watch her waters so much the stricter ; and is not ashamed to give out and make what he hath a mind to for his own pleasure . And the Wife , perceiving that her husband is so sneaking , and forsooth so circumspect , with subtilety contrives and practises how to make him pay out mony for all what she hath any waies a mind to ; by that means making her self Mistris of the Mony-Chest , beyond his knowledge , though he hath the name , and carrijs the keys in his Pocket : for if she have a mind to new Stays for her self or daughter ; away she goes to a Silk-shop , buies Stuf to her mind , and causeth it to be made as modish as possible may be ; and having tried that it fits and pleases her fancy fully ; then it is brought home by one or other of her trusty acquaintance , who come at a convenient time appointed , just like some petty Brokester , proffering it forsooth in sale to the Mistris , and telling her a relation that it was really made for such a Lady , but that she died whilest it was making ; and for that reason it may be had for a very low price ; yea , that it is such a cheap bargain , that perhaps the like may not be had again this ten years , &c. Thus the good wife knows rarely well how to play her part , and begins to reckon how many ells of Stuff , how much for lining , and the making thereof would come to cost : so that her husband , by reason of the cheapness is curious of himself to desire her to try it on ; and finally , sees that it sits her , as if it had been made for her . To be short , after much cheapning and bargaining , the price is concluded on , though it be against the husbands stom●…ck , or the Cash wel can bear it ; and then the Brokeer is ordered when the hath such or the like other good bargain , to come again , and let them see it . In this manner the Wife fetches about by the by as much as she can , and hood-winking her husband e'en as she pleases ; for at other times there comes to be sold Table-cloaths , Napkins , and then again Coats , Sheets , Blankets , and all sorts of necessaries for housekeeping and habit , from some Gentlewoman or other that its left to , by the decease of some friend , &c. Insomuch that the Wife , through the niggardliness of her husband , imbezles away and buies more , then otherwise she would do ; making it all her delight and sole pleasure , to blind fold her narow-soul'd Peep in the Pot , ( as she calls him ; ) although she , by these waies and means , doth jestingly consume her own self . But this belongs also to the Pleasures of Marriage . And if it in the conclusion prove to be a pain , patience is the best remedy . But be merry , O new married Couple , that you , like unto young Toby , have found out the remedy , how to drive away this Devil-Plaguer of your Wedlock ; by living in love and tranquility , equally considing in each other , desiring no superiority ; but with a true cordiality , interchangeably granting , and having each alike freedom of the monies ; the Husband hath the keeping and government of the keys , and the Wife wants for no mony ; nay hath access also her self to it . Who can doubt but that your family will be blest , and your stock of monies increase . And that so much the more , because the Husband hates playing at Tables , and the Wise is an enemy to Cards , which hath been the occasion ofttimes on both sides of the consuming much mony , and therefore is little used by some Shopkeepers ; leaving that to Gentlemen to lose both time and mony , who therein seek their pastime , delight and pleasure . And this is in like manner imitated by many great Ladies , who are often so cruelly addicted to Card-playing , that they somtimes value not , in one evening , the losing of very great sums , and yet know how to maintain their respects therein very prudently and gallantly ; but in the mean while let the Millaner , Linnen-Draper , Tailor , and Shooemaker run most miserably and shamefully after them for moneys from one month to another , ofttimes from one year to another , as if they came begging to them for a peece of bread ; and when they do pay them , it must not be taken notice of by their Lords and husbands . These generally use the greatest violence against the peace of the Family ; because this superfluous expence , and liberal disposition of my Lady , is very seldom pleasing to my Lord , who little thought that her Ladiship would have been such a spend-thrift of the Cash . Bu●… since great Lords , as well as other meaner sorts of persons , are shot and pierc'd by one and the same blind Cupid , they are in like manner subject to such casualities of adversities and pleasures ; and every one perceives , when it is too late , what kind of election he hath made ; just as they do who begin a War , but before its half finished are weary of it . Therefore . To Battel be ye slow , but slower be to Wed , For many do repent , untill that they be dead ; But if avoided then , by you it cannot be , A thousand Counsellors will well deserve your Fee. The Fifth Pleasure . Of Mens negligence of their affairs ; whereby their Antic-tricks and loss of time is discovered . VErily the Women , being the weakest Vessels , are many times most cruelly impeacht , when the Marriage-Ship sails not well before Wind and Tide : just as if they , to whom is only given the charge of the Family , care of the Kitchin , and nourishment of the Children , were the occasioners of sad casualities and disasters in the Merchandi zes and Shop-keepings : When , on the contrary , the negligence of the Men is many times so great , that if the Woman knew not how to carry her self like a prudent Abigail , it would be impossible ever to bring the Ship to a safe harbour , and to free it from Shipwrack , but all things must run to a total destruction . Many men are free hereof , who are continually using their utmost indeavours , and take their chiefest delight in the promotion of their affairs , by day with their bodies , and at night with their sences , are earnestly busie in contriving them it . Whose main aim is , to live honestly , to get a good name , to shew good examples to their Children and Servants , to leave somthing to their Widows , and never to be a laughing-stock or derision to their enemies . And this manner of diligence makes no labour irksom , no morning too early , nor no evening too late for them . But others , on the contrary , are so easie humoured , and so negligent of their vocation , that they think its much below the respect of a Man , to be seen whole daies in their houses with their Wives , and about their affairs . Then in such cases , there must , by every one in his calling , be found a multitude of lame excuses , before they can blind the eys of a quick-sighted Woman , or pin it upon her so far , that she perceives not he seeks his pleasure from her , in whom his whole delight ought to be . If it be Doctor of Physick , he forsooth hath no time to study , because he must go to visit a Patient that hath a violent Ague , to see what operation the Cordial hath done which he ordered him to take yesternight ; for if any thing else should come to it , he would certainly be a dead man , &c. And if you do but trace his paths and Patient , it is by his friend , who yesternight was troubled with a vehement Cellar-Fever ; and at the very last , before he went to sleep , took in a swinging bowl of strong liquor ; which made his Pulse beat so Feaverish and disorderly the next morning , that he was necessitated , at one draught , to whip off a lusty glass of Worm wood-Wine , ( an excellent remedy for the Ague ; ) and then to walk an hour or two upon it , wherein the Doctor accompanying him , it causes the better operation . Here now you see the Doctor , and what Ague the Patient hath , what he takes for 't , what comes to it , and how dead a man he is . Truly the Doctor hath made as neat a guess at it , as if he had studied long for it . Hang the Books , when a man hath his Art so perfect in his Pate . For this , the Doctor hath so much good again , when he hath a mind to visit a Pauent in Tuttle-street , or St. Jameses Square , this Patient walks along with him for company . And when one hand washes the other in this manner , ô then they are both so Silver clean ! Turn you about now to the Counsellors , and see how their Studies are all on Fire , only to be going too and again from one Court to another , to hear , forsooth , this or t'other Cause pleaded , that mightily concerns them , thereby to take their measures accordingly : When to the contrary , it serves to no other purpose then to sell a parcel of Chatwood , and tatle tales , of some brave Practitioners , a great deal worse then women would do ; and finally to appoint a place , where in the evening they may accompany their Fraternity at a good glas of Wine . Under this bundle resorts continually the Shittlecock Excisemen , accompanied with Collectors and Promooters , who are the greatest Bell-ringers in Taverns , and somtimes , in one evening , spend as much in Rhenish Wine , Oisters and Tobacco ; as ten sufficient Families would do in a month . These live without care , and command freely out of a full purse , imagining in themselves that all the Revenues are their own . And if their Wives do , in the least , but peep into their concerns ; they presently baptize it with the name of going upon an exploit , to chase a fat Doe , or neatly to attrap some Defrauder . And that this part may have the better gloss , when they come home in the morning , they have their pockets full of mony , which they throw into their wives laps ; and tell them that they have attrapped some body , and agreed with them for a great sum of mony , having in part of paiment received this ; when to the contrary , it is all the King and Countries mony , only taken out of their Offices . This generally lasts so long , till they are pursued by the Treasurer , and are arrested , and clapt up , or that they prevent it by playing Bankrupt , and in this manner leave a sorrowfull Widow and Children behind them . By these the Foolwise Notary's for the most part join themselves ; making their Wives beleeve that they are sent for into this or t'other Alehouse or Tavern , about an Excise-mans business ; or to write a Will , or a Contract of agreement of Merchandize ; though it be to no other end or purpose then to have a perfect knowledge who plaies best at Ticktack , Irish , Backgammon , Passage , or All-fours . From thence then they cannot come before it be late in the night , and have learnt there to make a Scotch Will so wel , that they are , by two witnesses , half carried , and half trail'd home to their houses ; bragging still , that they have had Wine and Beer , and received mony into the bargain . Thus all things is baptized with the name of having earnest business . The like knowledge have also the Merchants , Shop-keepers , and others who love company , to alledge for their excuses and defence ; but the most fashionable , give it the name of going to a sale of some Lands and Houses , Parts of Ships , Merchandizes , Shop-Wares , Meetings , or Arbitrations . Though many times , in more then a month , there hath not bee the least sale of any of the aforenamed Commodities , or occasion for any such sort of businesses . And verily whom do you see sooner or later at the Exchange then these sort of people ? And 't is no wonder : for since they indeavour not to have the name of brave Negotiants , their principallest aim is to obtain the name of great News-mongers , and that hath so much tittle-tattle in it , that it requires a person free from all affairs and business to be imploied therein . Here you may perceive them to be the most diligent of all others , oftner inquiring what tidings there are in the French , English , and Flanders Letters ; then to know what news from the Seas , concerning the arrivall or loss of Ships , or what Merchandizes , Commodities and Wares , are risen or fallen in price . Nevertheless these make the greatest bawling and scolding at their Wives , if they have not their Dinners miade ready for them precisely an hour before Change-time , just as if the main weight of all the Traffick and Negotiation at Change , lay upon their shoulders ; though it only tends to sollow the train , and to hear some news , or to seek some Pot-Companions . These Blades will be sure also , in the Winter time by four , and in the Summer time by six a clock in the evening , to be precisely at the Coffe-houses ; where , under the taking of a pipe of pure Spanish Tobacco , some dishes of Coffe , Chocolate , Sherbate , or Limonado , there is a relation made os the newest tidings , or what is most remarkable of things that have hapned here or there . They hear there no clock strike , nor think upon Wives , Children , or Servants , though it were never so late . There 's another sort of Men , that do not frequent the Exchange , and go out only about their Shop affairs , these we see taking their pleasures for several hours together at Queenhithe and other places , with selling of chatwood ; and when they are a weary with walking and talking , away they go to the Plume of Feathers to rest themselves , and call for half a pint , or a pint of Sack , and some to the Strong Water Shop , and drink a quartern of Cinamon water , Clove-water , or Aqua mi●…abilis . And these imagine themselves to be of the most orderly sort ; by reason that some men , in the Summer time , take their pleasure most part of the morning , to be busie at their Wormwood Wine ; and consume their afternoon in clashing and quasing off the bottels of Old Hock and Spaw-water . And when it grows cold , and the daies short , then they are early at the Strong-water Shop ; and in the evening late in the Coffe-houses ; and again twice or thrice a week precisely , and that more devouter then once in a Church , they are most certain to be found at the Playhouses . Whilest others again are earnestly imploied in taking their pleasures in a Coach , or on horseback , ambling , trotting and gallopping along the high ways , from one Country Fair , or Horsemarket to another ; and at every place where they see but a conveniency to stable their Horses , there they are certain to bait ; and consume an infinite deal of time ; especially if they happen to find any Horse-Coursers there to be chatting and chaffering with . These are much like unto those that take delight in Pleasure-boats and Barges , who with the smallest gale of wind , are stormed out of all their occupations ; nay , although they were never so important , yet the very breathing of a warm Zephyr blows not only all businessout of their heads , but themselves in person out of their Shops and Counting-houses . Here you may behold them with unwearied bodies rigging of their Masts , spreading of their Sails , halling up their Spreet and Leeboards , and all in a sweat catching hold of the Oars to be rowing , whilest at home they are too weak or lazy to move or stir the least thing in the World , nay can hardly bring pen to paper . For to neglect such a gallant and pleasant day of weather , would be acrime un pardonable . No lover of a boat , may stay within a Port , Though Shop and Office both , should dearly suffer for 't . Others again are sworn Pigeon Merchants , and every Market day in the forenoon precisely , let it cost what it will , must be attending there , and the rest of the week both morning and afternoon at their Pigeon-traps . Here in they take an infinite pleasure , hushing up their Pigeons to slight , then observing the course they take ; looking upon the turning of their Tumblers ; and then to the very utmost , commending the actions , carriages and colours of their Great Runts , Small Runts , Carriers , Light Horsemen , Barberies , Croppers , Broad-tail'd Shakers , and Jacopins ; taking care and making so much provision for their young ones , that they let both their own young , and the house-keeping , run to destruction . But there are the Cock-Merchants surpass these abundantly ; who , upon certain penalties , must at the least , thrice a week appear in the Cock-pit ; and there , before the Battel begins , consume two or three hours at Tables , and in Wine , Beer and Tobacco ; whilest they attend there the coming of their Adversaries and other lovers of the sport . Here then a view must be taken of each others Cocks , which are forsooth according to their merits and value , set apart in their Coops either in the yard , or above in the Garret , to be fed as is most convenient ; and there 's then a discourse held concerning them , as if they were persons of some extraordinary state , quality , and great valour . Not a word must be spoke , ( as much as if there were a penalty imposed upon it ) but of Cock-fighting . Here Master Capon vaunts that his Game-Cock was hard enough for the gallant Shake-bag of Sir John Boaster ; although Sir John Boasters famous Shake-bag , but three weeks before , had fought against that incomparable Game-Cock of Squire Owls-eg , and claw'd him off severely . Here you may see abundance of Country Gentlemen and rich Farmers , coming from several parts with their Cocks in their bags to the Battél ; hanging them up there in ample form till it be their turns to fight . And there also you may behold Lord Spendall brought thither in his Coach very magnificently , and carried home in no less state ; but seldom goes away before he hath either won or lost a pretty number of Guinneys . Yea there 's Squire Clearpurse , with his Princely companion , who keep alwaies six and thirty Game-Cocks at nurse by the Master of the Pit ; never goes away from thence , before he hath got , by his ordinary dunghill Cock that runs about the streets , and without false spurs too , half a score Crown-pieces , and as much more as will pay his reckoning in his pocket . But if they both begin to appear with their Shakebags , then it is , Stand clear Gentlemen , here comes the honour of the Pit ; and then the Master of the Pit must have out of each Battel for Sharpning the Spurs , and clipping of the neck feathers , half a Ginny ; and then when the Battels ended , he brings into the reckoning half a Crown extra for Brandy , Salve , and cherishing and chafing it by the fire , &c. But for this , they have the honour also to be in the Chamber with the principallest Gentlemon , to sit in the best places of the Pit ; to turn the hour-glass and like prudent Aldermen , in the presence of all the Auditors , to give their judgements touching the contending parties ; where there are generally more Consultations , Advices , and Sentences , held and pronounced , then are to be found or heard of in the principallest Law-books or Statutes of the Kingdom . It would be here an everlasting shame ; if the Conqueror , like a Niggard , should carry all this mony home ; therefore the greatest part must be given and generously spent with the company . This is the duty of every one , whose Cock hath beaten anothers out of the Pit , and went away Crowing like a Conqueror . Nay , what 's matter if it were all spent , it s no such great peece of business ; the honours more worth then the mony . In the mean while it grows late in the night , and the good woman , with the Table covered , sits longing , telling every minute , and hoping for the coming home of him , who seems to find and take more pleasure in Cockfighting , then like a brave Game-Cock himself to enter into the Pit with his Wife . O most contrary and miserable Pleasure of marriage on the mens side . But amongst these Cock-Merchants , I am of opinion , there 's none hath more pleasure then the Master of the Pit ; because he gets more for the feeding , clipping , salving , and anointing of them , &c. then ten good Nurses , and put them all together . And moreover he hath all the pleasure for nothing , and is mighty observant to feed and tickle their fancies , and óbey their commands , that their delight therein may the more and more increase , and the reckoning also be ne'r a whit the less . And these Lovers and Gentlemen are no sooner departed , but he laies him down very orderly in a very fashionable Bedstead , hung round about the Curtains and Vallians with Hens-Egshels suck'd out . But if he did , for the same purpose , suck out all the Cocks-Eg-shels , it would be a much more rare and pleasant sight . There isyet another sort of men , which we in like manner find , that consume their time , neglect their occasion , and spend their mony with Dog-figthing , Bull and Bear-baiting , as the Cock-Merchants do with Cock-fighting . One way that they take pleasure in , is to bring their Dogs together , and there fight them for a Wager of five , or ten pound , and somtimes more ; which mony must be set or stak'd down , though they hardly know how to find as much more again in the whole World , and there the poor Dogs by biting and tearing one anothers skins and flesh in pieces for the pleasure of their fantastical Masters ; and if the Wager be , in the least manner to be contradicted , then too 't they go themselves , and thump and knock one another till they look more like beasts then men . This being done , the next meeting is , to try their Bear and Bull-Dogs at the Bear Garden ; the match being made , all their wits must be screw'd up to the highest , how to get mony to make good their wagers ; though Wife , House and Family should sink in the mean while : Then away they go with their Tousers and Rousers to the Bear-garden , and then the Bull being first brought to the stake , the Challenger le ts fly at her , and the Bull perceiving the Dog coming , slants him under the belly with her horns , and tosses him as high as the Gallerys , this is much laught at ; but his Master , very earnestly and tenderly , catching him in the fall , tries him the second time , when he comes off with little better success : Then his Adversary le ts loose his Dog at the Bull , who running close with his belly to the ground , fastens under the Bulls nose by the skin of the under-lip ; the Bull shaking and roaring to get him loose , but he holds faster and faster ; then up flie caps and hats , shouting out the excessive joy that there is for this most noble victory . Now comes the Bear dogs , being stout swinging Mastives ; and the Bearard having brought the Bear to the Stake , unrings him , and turns him about , so that he may see the Dog , that 's to play at him ; the Challenger let 's fly his Dog , which being a cruel strong Currises up to the Bears nose , fastens and turns him topsy-turvy ; there 's no small joy and an eccho of Shouts that makes the very earth tremble ; then there 's pulling and hawling to get him off from the Bear : Then the Adversary let 's fly his Dog , who coming to fasten , the Bear being furious and angry that he was so plagu'd with the first Dog , claps his paw about the back of him , and squeezes him that he howls and runs ; there stands the Master , looking like an Owl in an Ivybush , to see the stakes drawn , and he haply with never a penny in his pocket , hath no mony at home , nor knows not where to get any . And that which vexeth him worst of all , is , that his delicate Dog is utterly spoil'd . But we 'l leave of these inhuman , and brutal stories ; and rather relate the Consession of another sort of Men ; who are generally of a longing temper , not much unlike to the big-bellied weak women ; nay , sometimes do therein far surpas the Women : And altho they know that it is never so damagable or hurtfull unto them , yet dare boldly say : When Women long , it harms by chance , But mens desire 's a worser dance . And in this they are both bold and shameless , clear contrary to Women-kind ; in somuch that they without fear or terror , dare , at noon day , say to their Pot-companions : I have a mighty mind to a pipe of Tabacco , come le ts go to the Sun , half Moon , or to the Golden Fleece , and smoke a pipe : where they rip up such a multiplicity of discourse , and consume so much time and Tabacco ; that if they tasted neither beer nor wine , they might with all reason be upbrai'ded to be debauch'd persons . But it would be a work as inexpressible as infinite to relate their longing appetites at all other times , to Musm●…llions , Seldry , Anchovis , Olives , or slubbring Caviart , with all their appurtenances . Much more their liquorishness at Oisters , where they stand greedily swallowing them up in the open shops , not giving themselves time to send for them to a Tavern , and eat them decently . If they did thus , in the presence of their Wives , they might have some pleasure of it also : But the content hereof seems to consist therein , that either alone , or with their Fraternity , they may thus lustily satisfie their longing appetites . Here we shall commend the Lovers of Tee , because they are willing to make use of it in the company of women ; although there be now a daies so much formality used with it , and so much time idly spent in the consumption of it , that it seems almost as if this herb were found out , or brought over to no other purpose , then to be the occasion of an honest chatting-school , between men and women ; where you may have intelligence of all that passes betwixt married and unmarried persons throughout the whole City . And wo be to them that have the least symptom of a meazle upon their tongue , for the true lovers of Tee , are like unto the Suppers up of Coffy , and are the best News-Mongers for all things that happens in the City , yea almost in all Kingdoms ; and when you hear the men speak seriously of such matters ; it is as if they had the best correspondence for intelligence out of all Princes Courts ; but especially , if this miracle be wrought thereby , that the Water be changed in to Wine . Others , who love neither Tee nor Coffy , and yet are very desirous to know what passes in the World ; you may find mighty earnestly , for some hours , stand prating in the Booksellers Shops ; alwaies asking what , news is there , what Pamphlets , what Pasquils , what Plays , what Libels , or any of the like Bomfodder , is lately come out ; and then they must buy and read them , let it cost what it will. Here they make the sole balance of State-business . Here , with great prudence , discourse is held of the importantestState-affairs , and of the supreamest persons in authority ; and in their own imaginations know more then both the Houses of Lords and Commons . Although they never sate in Councel with any of their Footmen . Nay they know to the weight of an ace , and can give a perfect demonstration of it , which of the three Governments is best , Monarchy , Anarchy , or Democracy . Which many times takes such a deep root and impresssion upon them , and touches them so to the very heart , that they absolutely forget the governing of their needfull affairs which they went out about ; for when they come to the place where their occasions lay ; they find the person either long before gone abroad , or so imploied with his own business , that he can hardly a quarter do that hee ought to do . 'T is true some soft natured women , that are as innocent as Doves , observe not these sort of actions and tricks ; but suffer themselves easily to be fopt off by their husbands ; or else by a gentle salutation are appeased ; but others who are cunninger in the cares of their Shops and Families , can no waies take a view of these doings with eye of pleasure . Yet this is nothing near the worst sort ▪ and is naught else but a kind of a scabbiness that the most accomplishedst marriages are infected with . And verily if the husbands do thus neglect their times , and their Wives , in the mea while , like carefull Bees , are diligent in looking after their Shop and house-keeping ; they ought , when they do come home to speak their minds somthing freely to them . But the imaginary authority of men , many times surges to such height , that it seems to them insupportable , to hear any thing of a womans contradiction , thinking , that all what ever they do , is absolutely perfect and uncontrolable . And can , on the contrary , when their Wives go to the Shambles or Market , reckon to a minute in what time they ought to be back again : And wo be to them , if they do , according to the nature of women , stand and prattle here or there their time away , concerning Laces , Cookery , and other houshold occasions . But you , O wel married Couple , how pleasant it is to see that you two agree so well together ? That either is alike diligent and earnest in taking care of their charge . That your husband many times saith unto you his houswise , my Dear , it is a curious fair day , go walk abroad , and give a visit to some or other of your good acquaintance ; I shall tarry at home the whole day , and will take sufficient care of all things , and in the evening come and fetch you home , &c. And you again in like manner , upon a good occasion , releeve your husband , and take delight in his walking abroad with some good friends to take his pleasure , and to recreate and refresh his tired sences . If he be a little sickish of that distemper and that he will somtimes spend a penny upon a Libel or new Tiding ; that is a great pleasure for you , because you know that the Booksellers and Printers must live ; and every fool must have one or t'other bawble to play with . You had great reason to be dissatisfied if he consumed his mony in the Tavern or with Tables . But you know that Ben Johnsons Poems , and Penbrooks Arcadia , did so inchant you , that they forc't ? the mony out of your Pocket ; yet they serv'd you in your Maiden estate with very good instructions , and shewing you many Vertues . You may therefore think , that such men who desire to surge higher in knowledge , will have somthing also to be reading . And it is most certain , whilest they are busie with that , their Wives are free from being controled . 'T is also undeniable , that men cannot alwaies be alike earnest in their affairs ; for verily if they be so , they are for the most part great Peep in the Pots and directers of their Wives , who have certainly their imperfections . And it is the principallest satisfaction , and greatest pleasure in marriage , when a woman winks or passes by the actions of her husband ; and the husband in like manner the actions of his wife ; for if that were not so , how should they now and then in passing by , throw a love-kiss at one another ; or how should they at night be so earnest in pressing one another to go first to bed . 'T is therefore , above all things , very needfull for the increasing of love , that a woman wink at many of her husbands actions ; especially if he keep no correspondence with Tiplers , that will be alwaies in the Alehouses ; and there too will be serv'd and waited upon , forsooth , to a hairs breadth ; nay , and as we perceive , if the Wife brings in the Anchovis upon the Table , without watring them a little , as oftimes happens there , then the house is full of Hell and damnation . For these smaller sort of Gentlemen , are they who sow strife and sedition between man and wife , and continually talk of new Taverns and Alehouses , clean Pots , and the best Wine ; they alwaies know where there is an Oxhead newly broach'd : and the first word they speak , as soon as they come together , is , Well Sir , where were you yesternight , that we saw you not at our ordinary meeting place ? Ho , saies the t'other , t' was at the Blew Boar , where I drunk the delicatest Wine that ever my lips tasted . You never tasted the like on 't . If I should live a thousand year , the tast would never be out of my thoughts . Nay , if the Gods do yet drink Nectar , it is certainly prest out of those Grapes . Words cannot possibly decipher or express the tast , though Tully himself , the father of eloquence , having drunk of it , would make the Oration . What do you think then , if you and I went thither immediately and drunk one pint of it standing ? I am sure , Sir , that you will , as well as I , admire it above all others . Done it is , and away they go : But it is not long before you see those roses blossoming in their hands , of whose smell , tast , and colour a neat draught is taken , and an excellent exposition of the qualities . Yet the t'other Gentleman commends it to the highest ; though he is assured that he tasted a Glass in Master Empty Vessels Cellar that was far delicater , and that he would far esteem beyond this . Nevertheless he acknowledges this to be very good . But the pint being out , the first word is , Han gt , What goes upon one leg ? Draws t'other pint of the same Wine . And then they begin to find that the longer they drink , the better it tasts ; which is an undeniable sign that it is pure good Wine . And this pint being out again ; presently saies the t'other , All good things consist in three : so that we must have the t'other pint . Where upon the second saith , As soon as this is out , we will go with the relish of it in our mouths to Master Clean Pints , to tast his and this against each other . I am contented , so said so done ; and thus by the oftentimes tasting and retasting , they grow so mighty loving , that it is impossible for them to depart from one another , because they every foot say , they cannot part with an empty Pot , and this love in a few hours grows on so hot , that the love of the Wife is totally squencht ; not only drawing men mightily out of their business , but keeping them late out from their families ; and making them like incarnate Divels against their Wives . From whence proceeds , that when they come either whole or half drunk home , there is nothing well to their minds , but they will find one thing or another to controul , bawl or chide with . To these also may be adjoined those who generally resort to the Miter , Kings Arms , and Plume of Feathers , or some other places where the commonly make their bargains for buying and selling of Goods and Merchandizes ; from whence they seldom come before they have spent a large reckoning , and lost more then three of their five sences ; thinking themselves no less rich then they are wise ; and ly then very subtlely upon the catch to overreach another in a good and advantagious bargain ; by which means they themselves are somtimes catcht by the nose with a mouldly old sort of unknown commodity , that they may walk home with , by weeping cross ; and next morning there they stand and look as if they had suckt their Dam through a hurdle , and know not which way to turn themselves with their Merchandize they have made ; in this manner , bringing their Wives and Children ( if they let them know it ) into excessive inconveniencies ; and for all this want for nothing of grumbling and mumbling . Some sorts of men , Are Tyrants when . Their thirsty Souls are fill'd : They scold sore hot Like Peep int h ' Pot And never can be still'd . They talk and prate At such a rate , And think of nought but evil ; They fight and brawl , And Wives do mawl , Though all run for the Divel . But at their draugh , They quaff and laugh Amongst their fellow creatures . They swear and tear And never ●…ear Old Nick in his worst features . Who would but say Then , by the way That Woman is distressed , Who must indure An Epicure With whom she 'l ne'r be blessed . In this last many Fathers commit great errors , who , when they are hot-headed with multiplicity of Wine , take little regard of the bad examples they shew unto their Children and Families . Nay some there are that will in their sobrest sence go with their sons , as if they were their companions , into a Tavern without making any sort of difference ; and also , when there is a necessity or occasion sor it , know but very slenderly how to demonstrate their paternal prudence and respect ; but in this manner let loose the bridle of government over their children . Thus I knew an understanding Father , do who with some other Gentlemen , and his son , being upon a journy together , to take care of some important affairs ; but seeing that at every Inn where they came , that his fellow-travellers were resolute blades , and that he must pay as deep to his son as himself ; exhorted his son to take his full share of all things , and especially of the Wine ; every foot whispering him in the ear , Peter , drink , and then after a little while , again , Peter , drink ; And as he recommended this so earnestly to his son , he himself very diligently lost no time to get his share ; which continued solong that going out of the chamebr to evacuate their bladders , they both fell into a channel , where clasping each other in the arms , the son said , Father ! are we not now like brothers ? By this we may observe , what the Father of a Family , by his examples , may do . But you , O well-match'd Woman , have no need to fear this sort of president in your husband , because he is a perfect hater of excessive drinking , and an enemy to such company that alwaies frequent Taverns and Ale-houses ; and if he doth go once among good acquaintance , and take a glass more then ordinary , which is but seldom , there 's nothing that he doth less then maunder and mumble ; but he 's all for kissing , feeling and dallying ; hating pot-company to the highest , or those that make it their business , or spend their times in the Summer with going a Fishing , and in the Winter go a Birding ; upon which sort of Gentlemen this old rime was made : Who in the Winter Bird , and Summers go a Fishing , Have no bad meat in Tub , that is not worth the aishing . But your husband on the contrary , takes especial care of his affairs ; and for the pleasure and case of his wife , goes himself to market , there buies a good joint of meat or a Fowl , and gets it made ready , and sits down and eats it with his beloved : Then when he and you have very relishingly satisfied your appetites , and drunk two or three glasof wine into the bargain , he invites you very quietly to walk up stairs into your chamber to say a day-lesson . Well who could wish for greater Pleasure then this ! O good Woman , how happy are you , if , as well as your husband you can keep your self in these joys and delights . What state or condition is therein this World that may be compared to such a loving , friendly and well accomplished match ! For without jesting , it happens hardly once in a thoufand times that a match falls out so well . And al though it did , yet it is not free from a thousand crosses and dissatisffactions , which are done unto you either by children , wicked friends , or somtimes bad neighbours : and are ofttentimes so many , that if they were all drawn up in one Picture ; we should , in good truth , see more grief and horror in it , then is demonstrated in the very Picture of Hell it self . But one pound of the hony of sweet love , can easily balance a hundred weight of that terrible and bitter Wormwood . But where is there one among all the whole number of tender young Gentlewomen , who being incountred by an airy exquisite Lover , that doth not start back with a thousand troublesom cogitations ; and beleeves , that he , who thus earnestly affects her , is at the least possessed with one of these terribly evil natures ? Nay , perhaps with some what else , as a cross-grain'd pate , a grumbling gizzard , not wel in his sences , jealous thoughts , or the actions of a Cotqucan are his companions ; and that more is then all these , keeps hid a certain imbecility in his defective nature ; which is no waies to be discovered till the nuptial rites be absolutely celebrated . This seems to be a great occasion and reason to have an abhorrance for marrying . But when we begin again with serious judgement to consider , the weaknesses , strange humors , and deficiences , that the most gaudiest and neatest Ladies are subject to ; experience will teach us , that they are Cakes bak'd of one Dough , and Fruits of one Tree . And therefore they are very happy , if two of one mind , and alike natured meet together ; but if two of contrary humors happen together , there is nothing to be expected but grief , sorrow , and destruction ; unless it happen that the understanding of the one knows extraordinarily how to assist the weakness of the other ; by somtimes letting loose a rope and then drawing it in again ; whereby they may the prudentlier sail against wind and tide . These do arrive in the Haven of the Pleasures of Marriage , where as others on the contrary suffer most miserable Shipwrack . The Sixth Pleasure . The Woman hath got the Breehes . Wh●… mischecfes arise by it . Counsel for the unmarried . To shun those that are evil natured . UNder a thousand Pleasures that we find in the estate of marriage , 〈◊〉 is none of the least , to see the Woman put the breeches on , seeming that sh●… will act the part of a Jack-pudding . Bu●… melancoly men oftentimes cannot bear with such sort of jesting , and presently bawl and rail at such a Woman , calling her a Monster , or some other ill name . Although they know very well that such sort of Monsters are now a daies so common , that if they were all to be shewn in Booths for sarthings a peece , there would be less spectators , then there was to see the Sheep with five legs , or the great Crocodile . But let 's be serious , and pass by all these kind of waggeries ; if we consider the husband as Captain , and the Wife as Lieutenant , is it not in the highest degree necessary , that she should have also a part of the masculine knowledge and authority . Besides , women must be silent in Politick and Church-government , why should not they have somthing to say in those places where they are houswives ? We see certainly , that the men , for the most part , cannot tarry at home , and will be going hither or thither to take the air , or for his pleasure , or to smoke a pipe of Tabacco ; as is shew'd you in the Fifth Confession ; if then , in the mean while , the Woman , through occasion of some Customers in the Shop , or in the government of the Men and Maid-servants should not in some measure shew that she had in part the Breeches on , and that she could in the absence of her Captain , take care of his Command ; how is it possible that the Trading should be kept in order , and the Children and Servants well governed ? I will not so much as mention that there are several men , who are so dull-brain'd , and so excessive careless , that if they had not had the good fortunes to get notable shorp-witted young women to their Wives ; they of themselves would have been quickly out of breath , and might now perhaps be found in the Barbado's or Bermoodo's planting Tabacco . O stout Amazonians , who thus couragiously , take the Weapons in hand , to defend and protect your Husbands , Children , Servants and houskeeping ; why should not you have as great commendations given you , as those noble Souls of your Sex had in former times ? and who would not rather ingage in the imbracing of you , then any waies to affront or bespatter you ? I know wel enough there will come some times a whiffling blade , that will be relating one or other long-nosed story , hon like a drunken Nabal , he was well instructed by his prudent and diligent wife ; and how little that he would obey or listen to the commands of so brave a Captain ; but they will very seldom or never say any thing what grounds or provocatives they have given her for so doing . Nevertheless my intent is , not so much to flatter the evil or bad natured women , as if their throwing out their ire upon their husbands , had alwaies a Lawfull excuse or cause . Just as Xantippe did , who was Socrates's wife , think that she had reason enough on her side to scold , brawl at , and abuse that wise and good natured Philosopher , and to dash him in the face with a whole stream of her hot Marish piss . Or that it did any waies become that hotar'sd whorish Faustina , to govern that sage and understanding Emperor Marcus Aurelius . By no means , for the●… that hot-spirited , and high-minded sex would prick up their Peacocks-tails so much the higher . But happy would all these hair-brain'd houswives be , if they had such Tutors to their husbands , as Aurelius was ; 't is most certain , that then that corrupt seed , would be cropt in the very bud and not be suffered to come to perfection . Yet you new married Couple , are both in heart and mind concordant , and all your delight is to please each others fancy : you have no difference about the Supremacy ; for the Authority of the one is alwaies submitted to the other ; and so much the more because your husband never commands you as if you were a Maid ; but with the sweetest and kindest expressions , saith , my Dearest , will you bid the Maid draw a glass of Beer or Wine , or do this or that , &c. Oh if you could but both keep your selves in this state and posture , how happily and exemplarily would you live in this World ! But it happens many times , that the Women through length of time , do take upon them , and grow to be so free , that they will be solely and totally Master ; and if their husbands through kind-heartedness have given them a little more then ordinary liberty , they will have the last word in spight of sate . So have I seen one who could by no means keep her self in that first and Paradice-like life ; who observing her husbands good nature , thought her self wise enough to govern all things , and to bring him to her Bow ; which , by degrees , to his great discontent , did more and more increase in matters of the housekeeping . But it hapned once that the good man , went to the Market , and having bought a delicate Capon , meets with a friend , whom he invited to be his guest ; and going home with it , his wife powts , maunders and mutters and looks so sowr that the guest saw well enough how welcome he should be . The good man with fair and kind words sought to remove this , which was in some measure done . But a pretty while after , the goodman being in the market , buies a couple of delicate Pullets , and sends them home with a Porter ; but the Wife told him she had made ready somthing else , and had no need of them ; therefore , let him say what he would , made him bring them back again : The good man meeting with the Porter , and perceiving the cross-grainedness of his wife , sends them to a Tavern to be made ready , and gets a friend or two along with him to dispatch them , and dript them very gallantly with the juice of Grapes . At this , when he came home , his wife grin'd , scolded , and bawl'd ; yet done it was , and must serve her for a future example . And she on the contrary persisting in her stif-necked ill nature , made a path-road for the ruine of her self and family , because he afterwards ; to shun his wife , frequented more then too much Taverns and Alehouses , and gave the breeches solely to his wife . Not long ago , just in the like manner , there married an indifferent handsom Gentlewoman , with a proper , handsom , honest and good natured Gentleman ; but the Gentlewoman imagining her self to be as wise as a Doctor , acted the part of a Domineerer , controuling , grumbling and chiding at all whatsoever he did ; insomuch that all his sweet expressions could no waies allay her ; but rather augmented her rage ; yea insomuch that at last she saluted him with boxes and buffettings . But he seeing that no reasons or perswasions would take place , and that she grew the longer the more furious , locks the dore to , and catches her by the coif , nstructing her with such a feeling sence , that at last she got open a window and leaps out , there by escaping the remaining part of that dance . Away she flies immediately to her Father and her Brother , but they , very well knowing her ill-natured obstinacy , both denied her houseroom . Yet the next day , through the in tercession of others , there was a pacification made and a truce concluded on , which did not long continue so . For she , beginning again her former wicked actions , made him run to the Tavern there to allay his disturbed sences , leaving her to wear the Breeches . But now they are rid of mony , credit , respect , and every thing else . Another Gentlewoman of late daies , seeing that she had married a good mildnatured husband , that was not guilty of any vice , exercised her authority and wickedness so much the more over him ; yea so far , that in the presence of several neighbors , she oftentimes , knockt , thumpt , and cudgelled him ; that at last she was called by every one The incarnate Divel . But he , after some years of suffering this martyrdom , hapning to dy , there comes another Lover very suddenly to cast himself away upon this Hellish peece of flesh ; but she had of him , being a just punishment , such a beloved , that he thunderd her three times as bad about , as she did her first husband ; and then flew Pots , Kans and Glasses ringling and gingling along the flore , and she on the top of them , well and warm covered with good thumps and fisty-cuffs , and somtimes traild over the flore by the hair of the head . O miserable terrors of such a horrible State and condition ! Who can but shake and quiver , yea with fear start back , when they begin to feel the least motion to the same in their bodies ? and so much the more , because that we see that this present World is so mightily replenished with such numbers of monstrous , wicked and unhappy women , who hide their wickedness and ill natures under their powdered locks , and flattring looks ; and like a Camelion , in their Maiden estate , will be agreeable to all things that are propounded to them ; but being married , they abandon all rationality , make their own passions their masters , and cannot understand by any means the pleasures of their husbands . Though they certainly know , and have daily experience , that there is nothing under the Sun , wich hath a bewitchinger power upon the hearts of their husbands , then the friendliness and kind compliance of their Wives . This hath in ancient times done a thousand wonders and is as yet the most powerfull to drive all stuborn and ill natured humors out of the heads of men ; and can lead them , as it were by the hand , in to the paths of Reason , Equity and Love. O happy Women , who , in this manner have the hearts of men in your hands , and can bring the same to your obedience where you will ; what means and waies ought you not to indeavour by dallyings and kind actions to gain the same on your side ! you certainly know , that the main Butt which is aim'd at by all mankind , is to pass through this short life of ours with pleasure and quietness : But alas ! what life , what rest , what pleasure can he possess in this World , who hath hapned upon a scolding , and no waies friendly wife ? Oh if all Lovers knew this so well , they would never suffer themselves to be led away captive by the jettish eys , and marble-like breasts , or straagle themselves in the curled locks of women ; but would imbrace their kind naturedness to be the surpassingest beauty . But the carnal desires , and covetousness of mony , blindeth the eys of so many , that oftentimes for the satisfaction there of , they will , contrary to all exhortations , run headlong , and cast themselves into a pit of infinite horrors and vexations of Spirit : chusing rather a proud , finical , blockheaded Virgin with two thousand pound , then a mean , kind-hearted , understanding one , with ten thousand Vertues . This was that which the prudent King Lycurgus sought to prevent , when he gave out his commands that no Parents should give any Portions with their Daughters in marriage , or might leave them any thing for an inheritance ; because he would not have them to be desired in marriage by any , but for their beauty and vertues ; in those daies the vitious remained , just as now doth the poor ones , most of them unmarried , and cast aside , and every Maid was hereby spur'd up , that her Vertues might in brightness and splendor surpass others . Happy are you , O Father of the Family , who without the least thoughts of Lycurgus , have made so good a choice and have gotten a Wife that is beautifull , rich , good natured , and vertuous ; you learnt first to know her well , that you might the better woe her , and so be happy in marriage . Make this your example , O all you foolish and wandring Lovers , who are so desirous to tast of the Pleasures and sweetness of marriage ; and are somtimes so disquieted and troubled till you cast your selves upon an insulting , domineering Wife , who perhaps hath the Breeches already on , and will vex you with all the torments imaginable in the World. Do but use these few remedies for your squandered brains , and be assured they will bring you to have good fortune and tranquility . Search not after great Riches , but for one of your own degree ; for the Rich are insulting , self-conceited , and proud . Admire no outward beauty ; because they are proud of their beauty , and imagine themselves to be Goddesses , whom their husbands ought to obey . Shun those who are much lesser then your self : For when a mean one finds her self pro moted by a great Match , she is much prouder and self-conceited then one of a good extraction ; and will much sooner than another indeavour to domineer over her husband . Dissemble not in your wooing . For dissimulation deceives its own Master . Be not too hasty . For a thing of importance must be long and prudently considered of , before a final conclusion can be made . Follow the advice of understanding friends . For to be wise , and in love , was not given to the Gods themselves . Chuse no Country wench : For she 'l want a whole years learning , before she 'l know how to shite upon a house of Office , and two years to learn to make a cursie . If you marry , arm your self with patience . For he that hath the yoke of marriage upon his shoulders , must patiently suffer and indure all the disquiets and troubles that , that estate is subject to . If these things be observed by you innocent and wandring Lovers , they will much assist you in your choice , but not preserve you from being a slave ; because the Gentlewoman whom you have chosen , hath till this time be past , had one or other ill condition , which she knew how to hide and dissemble with , that you never so much as thought of , or expected from her . Cornelius Agrippa knew this in his daies , when he said , men must have and keep their wives , ee'n as it chanceth ; if they be ( saies he ) merry humored , if they be foolish , if they be unmannerly , if they be proud , if they be sluttish , if they be ugly , if they be dishonest , or whatsoever vice she is guilty of , that will be perceived after the wedding , but never amended . Be therefore very vigilant , you wandring Lovers , and sell not your liberty at so low a price , which cannot be redeemed again with a whole Sea of repentances . And you , O silent Gentlewomen , methinks you long to know whether there be no remedies for you to be bad , that you may also be as well arm'd against the rigid natured , subtle and dissembling Lovers ; as well as they have against the vitious Gentlewomen ; take notice , that since you have subjected your selves to that foolish fashion of these times , never of your selves to go a wooing ; but with patience will expect who will come for you , that rule must be first observed , and regard taken of him that cometh , then it is the time to consider , principally . Whether he loveth you for your mony , or for your beauty . Inquire whether he have a good method , or way , for the maintaining of a Family . For if he have not that to build upon , the whole foundation will tumble . Search also whether he be of an honest , rather then great extraction . For Vertue is the greatest Gentility . Inquire also whether he be a frequenter of Alehouses ; especially of such as are of an evill reput . To be a lover of such houses , Makes him to think of other Spouses . If he be covetous of honour , he hath several other Vertues . Hate a Gamester like the Plague ; for they are consumers of all ; nay their very gain is loss . Abhor a person of no imploy , or gadder along the streets ; for they are fit for nothing . If you marry , shew all honour , respect , and love to your husband . Indeavour not to Lordize over him ; because that , both by Heaven and nature is given unto him . The Seventh Pleasure . The bad times teaches the new married Couple . Makes them brave housekeepers . They take in Lodgers , and give good examples to their Children . IT was formerly very pleasant living , when Trading and Marchandizing flourished so nobly , that every evening people were fain to carry a whole drawer full of mony out of the Counter in to the Counting-house ; and then the good woman had alwaies two or three hours work to sort it , before they could so much as think of going to bed : but it seems that destructive War , as being a scourge from Heaven , for our dissatisfied Spirits ; hath so lamentably humbled the Land of our Nativity , that there are very few who have not now just causes enough to complain . And you , O young people , shall be witnesses here of , who have already , in that short time that you have been married , experience that things do not alwaies run upon wheels so merrily as was expected . 'T is true you possess the Pleasure of an indifferent Trade , as well as the rest of your Neighbours ; but it is not in any measure to be compared with those golden daies that your Ancestors had , when they could lay-up so much wealth , and yet complained they had but little custom . Verily , when I rightly consider it , methinks you are happier then they were . For at that time all their delight was , by a covetous frugality , to reap much riches together , and though that hapned very well , yet there was never enough ; for mony is no impediment to a covetous soul because it alwaies earns for more . But now on the contrary , it is esteemed to be very nobly done , and people take an absolute delight in it , if they can but tell how to scrape so much together , that they may keep the Dunners from their dores , bring up their children indifferently well , and pay the taxations and impositions that are imposed upon them . In good truth , they that can do this now , are worthy of as much credit and reputation , as those were that prospered much in former daies ; and their Pleasure ought not to be lesser then the others before was . O happy Successors , who through the contentment of your minds , possess now as great Pleasure , as your rich Parents formerly did , in their plentifull daies . Verily , you gain is comparatively better them theirs , because you are satisfied with so much less ; and by consequence when the hour of death approaches , you can so much the easier depart from this World , by reason you shall not leave so many knives behind you that may cut your childrens throats . Therefore if your Trading should come to diminish more ; and that you can hardly tell how to keep both ends together ; then comfort your selves with this happiness ; to the end that the Pleasures of your marriage , may thereby not be eclipsed . For in bad times you must as diligently search after the Pleasures of Marriage , as for gain and good Trading . But it seems , as you imagine , that this Pleasure rather decreases then increases ; because that the small trading , is accompanied with bad paiment ; and where ever you run or go to dun , you find no body at home , but return back to your house with empty pockets . For there is Master Highmind , and Squire Spightfull , who come every day in their Velvet Coats to the Change , are not in the least ashamed that the Goods , which they bought to be paid ready down , after the expiration of a full year , are not yet paid . And Master Negligent , who is alwaies in an Alehouse , and seldom to be found in his Counting house or at the Change , thinks it is abundance to early in July , so much as to look upon the reckoning of last New-year , much less to pay it . Nevertheless others have their Creditors also , and this Bill of Exchange , and that Assignment must be paid at their due times ; yea , and the Winter is approaching , Wood and Coals must be bought , the Cellar furnisht with Beer and Wine , and some Firkins of Butter , and provision made for the powdring-tub to be filled , as well as several other sorts of necessaries for the Family that will be wanting . Insomuch that this affords but a very slight appearance of concluding the year in Pleasure . But , O carefull House Father , if you knew in what a happy age you live , you would not go away so dissatisfied , but imbrace all these affairs very joifully for extraordinary Pleasures . Hitherto you have gone forward like one young and unexperienced , and have meant with Master Dolittle , alias John the Satisfied , that things were to be done with kissing , licking , dallying , and other fidle-fidles ; but now you are come to a more sober , serious understanding , and to have mans knowledge , and the same prudent conduct that your Parents and Friends had , when they were assembled together about your Contract of Marriage , and then thought of all these things . Now you are grown to be a Master of Arts in the University of Wedlock . And great Juno laught , that Venus hath so long hood wink'd you . Come on then , these films being now fallen , from your eyes , do but observe how prudent carefull Time hath made you , and how circumspect and diligent you begin to be that you may get through the World with honour , commendations , and good respect ; how like a care taking Father you are now providing for your Wife , Children , and whole Family . Oh if your Father and Mother were now alive , how would they rejoice in this your advancement ; which are indeed the upright Pleasures of Marriage . For all married people , draw the cares , here mentioned , along with them ; though they come with a bag full of mony about their necks in to the World. Do but see , till now you have had a brave and splendant house , paid great ●…ent , only for your self and family to live in ; now you begin to consider with understanding and Pleasure , whether a dwelling of less price would not serve as well , in which you might have a Chamber or two that you could let out to some civil Gentlemen , who might diet with you ; it would help to pay the rent , and bring some profit in besides ; and it is all one trouble for boiling , roasting , ●…nd going to Market : the day goes about nevertheless , and the Maid suits her work accordingly . And moreover , you have good company of them in your house , and alwaies either one or another at dinner begins to relate some kind of pretty discourse , that is continually very pleasurable and delightfull to be herad . Observe how glad your Wife is concerning this resolution ! There hath not been these three years any Proclamation published , which pleased her fancy better : for now her husband will have some pastime , and good company at home , so that he needs not go to seek it in the evening in Alehouses or other places . Well who cannot but see here how one may learn through honest Time and Experience , what Pleasures they are accompanied with ? But stay a little , and to be serious with you , when you get such guests , you 'l see how they will plague you ; for the general imaginations of such Gentlemen are , that all the monies they spend , is pure gain , and that the Landlord and Landlady alwaies ought to provide such sort of diet as they have most a mind to : and though it be never so well drest , yet there shall hardly come one dish to the Table , but they will be finding fault that this hath too much pepper in it , and that too much salt , &c. Besides all this , both Maids and Men , and all what 's in the house , must be at their commands ; nay be readier and nimbler to serve them then their Master and Mistris . And that 's more , you are deprived of the whole freedom of your house and table . It happens also many times , that they have so many visiters , and runners after them , that they require more attendance ; and the maid hath more work with them alone , then the whole house-keeping besides . This is the general course of all fellow Commoners ; I will not say any thing of a worset sort , which are many times amongst them ; who run in the mornings to Strong-water Shops , and in the afternoon to Taverns ; where they so disguise themselves , that one must be ashamed for honest people who are in the Shop , or standing upon the flore , that sees them either come in a dores or down from their Chambers , hardly able to stand ; besides they value not if they tarry out late at nights ; and , if it be possible , they will intice the good man of the house to debauch with them . And then again they are seldom free from private chatting and pratling with the Maid and Men servants . But perhaps you may light of a better sort , which Time , who is the mother of all things , will make appear . Let it be as it will , here is alwaies pleasure and delight to be expected for the good man , because the good woman by this means increaseth to more knowledge of housholding affairs ; and therefore is alwaies busie , like a prudent mother , in educating , governing , and instructing her children . Yea , if you , O Father of the Family , will go a little further , and behold with clear eys , how far your wife , through these bad times , is advanced in understanding and knowledge ; I do assure you , you will find your self as ravisht with joy ; because this is as great a transformation as ever Ovid writ of . For whereas at the beginning of your mar●…iage , all her cogitations were imploied ●…or the buying of large Venetian Loo●…ing-glasses , Indean Chainy , Plush ●…tools and Chairs , Turkish Tapistry , ●…ich Presses and Tables , yea and what●…oever else was needfull for neatness and gallantry ; we see now , that all her sences are at work , where everthey may or can be , to saue and spare all things , and to ●…ke care that there may not so much as ●…match negligently be thrown away . Formerly , your good wife used , by ●…eason of her youth , and want of know●…dge , to walk very stately , hand in ●…und with you , along the streets , fini●…lly trickt up with powdered locks , ●…nd a laced Gorget and Gown , and had commonly need of , at the least , three ●…ours time , before she , with the help of two serviceable assistants , could be put to her mind in her dress ; and then ●…gain all her discourse was of walking or ●…iding abroad , and of junketting and merriment ; whereas now on the contrary , seeing the small gain , she is sparing of all things , and ordring it to the best advantage for the family ; without so much as setting one foot out of her House or Counter unnecessarily . Never thinking more of gadding abroad , to take pleasure ; but finds all her delight by being busie in her houskeeping , amongst her children and servants . Here you may behold her driving the maid forwards , and setting her a spinning , to keep the sleep out of her eys ; and with this intent also that she may have the delight to get yarn enough ready towards Winter , to let a brave Web of Linnen be woven for the service of the Family . Yea , and here she shews you , that though before she was but a Bartholomew Baby , that she is now grown to be a brave houswife . And that , if need requires , she can put a hand to the plough stoutly . O happy man , who in such a sad and troublesom time ▪ can find out so many Pleasures of Marriage , and who art already so well instructed in that most illustrious School ! 'T is true , you will meet with some jeering prattle-arses , that will say , is this that brave couple , that there was such a noise made of when they were married ! Is this the Gentlewoman that used to go so costly in her Gorgets and Gowns ! Goes she now with a plain wastcoat ! alas and welladay ! doth her feathers begin to hang thus ! Well is , this the Gentlewoman that used alwaies to keep two maids ! Can she now make 〈◊〉 shift with a little wench that earns her wages with spinning , and her diet with doing the house work ? it must certainly ly very nastily and sluttishly at her house . 'T is very true , this might happen to you , and it would seem to eclipse the Sun of your Pleasures of Marriage very much ; if you had not now , O well matcht Couple , through the instruction of the winged Time , gotten such prudent eys that you can easily see through such vain and simple Clouds . But now you apprehend , to your great joy and comfort , that this arrow comes out of the Quiver of such as are indebted to every body , and suffer themselves daily to be durrid ; who are continually pratling with the Neigbors , and gadding along the streets ; they take notice of every dore that opens , and neglect their own houskeeping having no understanding to govern it ; the dishes , pots and pans are alwaies standing in the middle of the flore ; and Benches and Stools are all covered and ly silled with the Childrens shitten clouts , and the Windows are so thick with dirt , that the Sun can hardly shine through them . Whos 's first word is , when any body comes in to their house , What! by reason of these sad times a body hath neither joy nor delight in their hous-keeping . If we wash the glass windows , they are in danger of breaking , and at present we cannot bear with any losses . And these ordinarily have more pratling and fetling then any other women , and no body knows any thing better then these sworn tittletattlers ; they are seldom to be found with a pincustuon upon their laps ; and are the occasion that their houses , children and Maids stink of filtlr and sluttishness , with their cloaths out at the elbous , and their stockins out at the heels . Whilest their husbands sit in the Ale-houses , and seek by drinking , domineering and gaming to drive these damps of the sad times out of theire brains ; which continueth so long , till that all is consumed , and they both fly damnably in debt to their Creditors . Well then , you worthy and faithfull Houskeepers , you see now the unhappy state and condition of these venomous controulers of others : And on the contrary , you may perceive how happy the bad times , like a prudent Instructor , makes you ; what a quantity of understanding and delight it imparts unto you , whilest you both , with joint resolution , diligent hands and vigilant eys , indeavor the maintenance and setting up of your Family . Be assured , that this care and frugality will so root it self in your very bones , that although the times changed and grew better , you would reserve a stedsast delight in the promoting the good and benefit of your houskeeping ; and withall leave to your children such riches and good examples , that they will follow your footsteps of carefulness with delight , and lay a hand to the plough , thereby to demonstrate that they were of a good extraction : which if it so happen , you will inherit one of the greatest and desiredst Pleasures that is to be found in the Married estate . The Eighth Pleasure . The Parents would bring up their son in 〈◊〉 their way of Trade , but he hath no 〈◊〉 ●…ind to 't . He is put to School out of the 〈◊〉 City . Grows a Scholler , commits much 〈◊〉 ●…ischief . Is apprehended and informed 〈◊〉 what a Schollerlke life is . UDs life , now I thinke on 't , amongst the Pleasures of Mariage , this is ●…e of the least , when one sees their chil 〈◊〉 feed well , and grow up healthfully ●…dmerrily ; and their stomacks in a mor●…g are as soon open as their eys ; then 〈◊〉 noons they can claw it away at a good ●…sh , as well as persons of full growth ●…d years ; and about four of the clock 〈◊〉 appetites are again prepared for an ●…ternoons lunchion ; insomuch that ●…y can eat you into poverty , without ●…king their teeth bleed . O it is such 〈◊〉 delight to see that they continually ●…ow up so slovenly and wastfully in ●…ir cloaths , that they must needs have every half year almost a new suit , and that alwaies a little bigger ; whereby the Father sees that he shall in short time have a son to be his man in the shop , and the mother a daughter to be her caretakester and controulster of the Kitchin. Thus we advance in the estate of Mariage , from one pleasure to another . O how happy you 'l be , if your children be but pliable and courteous , and grow up in obedience , and according to your example ! But we see in the generality , that as their understanding increases , that also their own wills and desires do in like manner not diminish . Perhaps you meet with some such symptoms as these are in your own son ; for having been some years learning the Latine Tongue at Pauls or Merchant Tailors School ; he is then inveagled by some of the neighbors sons to go with them to learn the Italian or French language ; to which purpose they know of a very delicate Boarding-school a little way out of the City ; and then they baptize it with the name , that he hath such a longing and earnest desire to learn it , that he cannot rest in the night for it . What will you do ? The charge there of , the bad times , and the necessity you have for him at home , makes you perswade him from it , and to proffer him convenient occasions in the City ; but what helps it , the fear of drawing the child from that which he has so much a mind to ; and may be , that also , wherein his whole good fortune consists , causes you to take a resolution to fullfill his desire . Away he 's sent then , and agreed for . And then there must be a Trunk furnisht , with all manner of linnen and cloaths , with other toys and sweet meats ; and mony in his pocket to boot . Having been some small time there he sends some letters for what he wants . Which is , with recommendations of being saving and diligent , sent unto him . And it is no small pleasure for the Parents , if they do but see that he is an indifferent proficiant . All their delight and pleasure is , when time will permit , to go to their son , and to shew him their great love and affection . But the Daughter , which goes along with her Mother , is kindled with no small matter of jealousie to see that her Brother puts her Parents to so much charge , gets what he pleases , and that their minds are never at rest about him . When she , on the contrary , being at home , is thrust by her Mother into the drudgery of the house , or kept close to her needle . Yet these are pacified with a fine lace , a ring , or some such sort of trinkom trankoms ; and then with telling them into the bargain , when your brother comes home he shall keep the shop . This the Father is in expectation of . And the son being come home , gives a great Pleasure to his Father and Mother , by reason he speaks such good Latin and Italian , and is so gentile in his behaviour : but to look to the shop , he hath no mind to . Say what they will , talk is but talk . All his desire and mind is to go to the University either of Oxford or Cambridge . And although the Father in some measure herein yeelds and consents ; the Mother , on the other side , can by no means resolve to it ; for her main aim was , that her son shouldbe brought up in the shop ; because that in the absence , or by decease of her husband , he might then therein be helpfull to her . Besides that , it is yet fresh in her memory , that when her Brother studied at Oxford , what a divellish deal of mony it cost , and what complaints there come of his student-like manner of living . Insomuch that there was hardly a month past , but the Proctor of the Colledge , or the Magistracy of the City must have one or other penalty paid them . Now they try to imploy the son in the shop , who delights in no less melody then the tune of that song : letting slip no occasion that he can meet with to get out of the shop ; and shew himself , with all diligence , to willing be a Labourer in the Tennis Court , or at the Bilyard-Table ; and is not ashamed , if there be hasty work , in the evening , to tarry there till it be past eleven of the clock . What a pleasure this vigilance is to the Father and Mother , those that have experience know best . Especially when they in the morning call their son to confession , and between Anger and Love catechize him with severall natural and kind reproofs . 'T is but labour lost , and ill whistling , if the horse wo'nt piss . What remedy ? turn it , and wind it so as you will The son his mind to study is full bent , Or else will live upon his yearly rent . Here must be a counsell held by wisdom , prudence , love and patience . Here also the imaginations of incapableness or want of monies must be conquered ; for to constrain a son to that he hath no mind to , is the ready way to dull his genious , and perhaps bring him to what is worser , to wit , running after whores or Gaming . And to teach him how to live upon his yearly means , the tools are too damn'd costly . So that now the Parents have true experience of the old Proverb . The Children in their youth , oft make their Parents smart , Being come to riper years , they vex their very heart . Neverheless , after you have turn'd it and wound it so as you will , the sending of him to the University of Oxford bears the sway ; and there to let him study Theology being the modestest Faculty , by one of the learnedst and famousest Doctors . And verily , he goes forward so nobly , that , in few months , before he half knows the needfull Philosophy , he is found to be a Master of Arts in Villany . And moreover , the Parents were by some good friends informed , that lately he was acting the domineering student , and being catcht by the watch , was brought into the Court of Guard ; but through the extraordinary intercession of his own and some other Doctors , they privately let him go out again . A little longer time being expired , he sends Post upon Post dunning letters ; his quarter of the years out , his Pockets empty , and the Landlady wants mony ; besides there are severall other things that he wants , both of Linnen and Woollen ; all which things yield an extraordinary Pleasure , especially , if the mony which is sent , without suffring shipwrack , be imploied and laid out for those necessaries . For some students are so deeply learnt , that they consume the monies they get in mirth and jovialty , and leave their Landladies , Booksellers , Tailors , Shoomakers , and all whom they are indebted to , unpaid . Nay , his own Cousin , that studied at Cambridge , knew very learnedly how to make a cleaver dispatch , with his Pot-Companions , at Gutterlane , of all the mony that was sent him by his Parents , for his promotion ; and under the covert of many well studied lies desired more . But who knows , what wonderfull students tricks , before he is half so perfect , your son will have learnt , to make his Father and Mother merry with ; for , as I have heard , he hath gotten so much aquaintance , that he hath the Bookseller to be his friend , who sets down the prizes of the Books he delivers , three times as much again as they are worth ; and for the ouerplus , he , with some other students , are bravely merry together . Yea , he 's come so far himself , that he doth , to get mony , know how to sell his best Authors ; and sets in place of them some Blocks very neatly cut and coloured like gallant Books . And if any one comes that will lay their hands upon them ; he saith immediately , eat , drink , smoke and be merry to your hearts content ; but whatsoever you do , touch not my books ; for that 's as a Medean Law and an inviolable statute in my Chamber ; as it doth , to the same purpose , stand written thus before my Chamber of Books : Be jolly , sing , and dance ; commaud me with a look , One thing I do forbid , you must not touch a Book . The old Proverb saith , it must bend well , before it can make a good hook . But it is easie to be perceived by the beginning , what may be expected from the flexibility of this precious twig , O extraordinary and magnisicent pleasure for the Parents , when they see that their son , in so short a time , is so damnably advanced ! And so much the more , a little while after , there comes one and tells them by word of mouth , that there were several Schollars , which were playing some antick tricks in the night ; and amongst some others both their Son and their Cousin were apprehended , and at this very present sad accusations were brought in against them . In the mean while , the Chancellor , having heard that they are all persons of good Parentage , and that there will be brave greasing in the case , laughs in his fist because such things as those are generally moderated and assopiated by the means and infallible vertue of the correcting finger hearb . This brings the Parents a fine Bartholomew Baby to play with ; and if their ly loosely in a corner a fifty pound bag they will go nigh to see how they may make use of it . And this gives a horrible augmentation to the Pleasures of Marriage ! But let them turn it and wind it which way they will , the Parents must go thither , and seek by all means possible according to their ability , to pacifie the matter . As they are upon their journy , they hear in every Town where they come , how debauched and wicked lives the Students leads , not only concerning that which was lately done at Oxford , but at other places also . Which makes them be in no small fear , whether their son , perhaps may not be guilty only of this , but some worser misdemeanor , and is therefore at present clapt up . Here Master Truetale begins to relate , that lately there were four Students , who for some petulancy , had been at Confession by the Mayor , and he with their vomiting up some Guinies , gave them their absolutions ; but they perceiving that hereby their purses were cruelly weakned ; and that the return of monies did not come according to expectation , took a resolution to get some revenge of him for it . And he having built a new house , caused it , by a curious Workman , to be neatly painted on the outside : which these four Students seeing , they took a good quantity of Tar , and did so damnably bedawb it , that it looked as if old Nick had been there with his rubbing brush . Which the Mayor seeing in the morning , seemed to be little troubled at it ; but said , certainly some body hath done this , that I have taken too little mony of , and therefore in gratitude have , for nothing , thus bepainted my delicately painted house . But nevertheless the Mayor sends in the evening five or six Spies abroad into those Taverns and Alehouses where the lightest Students generally frequented ; who Were smoking and drinking there , and amongst other discourses related , how it tickled their fancies , that the covetous Mayor was served such a delicate trik , &c. Whereupon some of them hearing that the action was so much commended , and that the Mayor made no search about it , saies , that was my work with James Smith the Londoner , Jack Dove the Kentishman , and Sanny Clow the Scotch man. Upon this they were all four apprehended in the night , and very cleaverly clapt by the heels , &c. Hereupon Mistris Credit , said , There are no such wicked inventers of mischief , as moniless Students ; of which we had lately a new example , for some of those Blades wanting mony , were resolved to act this trick , viz. Some few daies before there was a malesactor hanged , and one of them between eleven and twelve of the clock at night , gets hard by the Gallows where he hung , and feigned to be the spirit of the malefactor ; sometimes appearing , and then again vanishing ; in the mean while the rest of his companions , all separate from each other , as if they had been strangers , placed them selves not far from it . Each of them seemed to be frightned , and shewed unto all the passers by that there was the spirit of the malefactor that was executed . This run forward like wild fire , in somuch that the number of the spectators increased abundantly . And whilest every one was so busie in beholding it , the moniless Students were as serious in picking of their Pockers , cutting the silver buttons off their cloaths , which no body perceived , till the Spirit was vanished , and they were gotten home . So did I know , saith Master Mouth , two necessitous Students , who at a Fair-time , observed that a Country man , having sold some commodities that he brought to Market , had received five or six Crown piecos for them ; and went amongst the Booths to buy somthing , but feared in the throng one or another might steal them from him ; therefore would not trust them in his Pocket , nor with his Purfe in the breast of his doublet ; but puts them in his mouth ; saying , No body I 'm sure can take them from thence , and walks into the Booths , there cheapning a hat ; in the mean while , one of these Students goes to the very next Booth , buies some pedling thing , and pulling mony out of his Pocket to pay , saith what a pox is the meaning of this ? Just now I had several Crown pieces , and now I have nothing ; and since that , there hath no body else been near me , but this Country fellow ; and begins to catch him by the shoulders ; saying , hark ye Squire , I miss several Crown pieces which I had but just now . This so amazed the Country man , that he began to mumble with the Crown pieces in his mouth ; whereupon the Student said , I verily beleeve the villain hath them in his mouth . The Country man answered thereupon , those that I have in my mouth are my own , I received them just now for some commodities ; But let the Country man say what he would , it was not beleeved ; he was lamentably beaten , his Crown pieces taken from him , and given to the Student . By this you may perceive , saith Master Otherway , that the Proverb is true , Poverty is subtle . I was lately told of some poor troublesom Students , who had , a little way off the City , caused a dainty Feast to be made ready for them ; and knowing that the Landlord had a brother , whom he extreamly loved , which lived about five and twenty miles off ; write a Letter to the Landlord , and therein acquaint him that his Brother was very desperately sick , oftentimes calling for him ; therefore if he would see and speak with him alive , he must with all possible speed immediately come thither , &c. Then they found out such a cleaver contry vance to have this Letter delivered into the hands of the Landlord , that he had not the least distrust of a cheat ; but away he rides immediately . In the mean while , these Students committed much sauciness and wantonness with the Mistris and the Maid ; till at last locking them both up in a Chamber , away they went without paying . To this a Miller that sate close by , relates , that lately , not far from his house , two Students laid violent hands upon a woman , and bound her to a Post , both defiling her . 'T is a Wonder , saith Master Demure , proceeding forward , that since they commit such wicked and so many base actions , more of th●…se Students are not apprehended . When I dwelt at my Country house , there came a parcel of these drunken blades , that were expresly gone abroad to play some mad tricks ; they pulled down the pales of my neighbors Garden ; and one among them that served for Chief , commanded pull off these planks , tear up this Post , &c. In the mean time , a poor Country man coming by with his empty Wagon ; begs of this commander , that he would be pleased to bestow upon him those old Planks and Posts for his winter firing , because he was so poor , that he knew not where to get any : which this Gentleman granting him , he laies on a lusty load upon his Wagon . Being drove a pretty way of , the owner comes to the place , and sees in what a lamentable condition his Garden lay ; asks who had done it , and understands that they were Students which had taken their march towards some of the adjacent Country Towns , but that the Country man with his Planks , must needs be got very far from the City , &c. Away runs the owner with all speed , makes his complaint , and gets an order to arrest the poor Country man , his horse and Wagon . Who coming to be examined at his triall , was condemned to be set in the Pillory , with two Planks set before him , upon which must be written in great white Letters . Garden-Theef . These wicked Students stood together to behold this , and laught till they ●…plit , to see that this poor innocent Country man , must suffer such shame ●…nd punishment for his winter firing . Just in the same manner , not long ●…go ▪ I some divellish Students , had taken a heavy rail from before a house which was newly set there , but hearing that the Watch or Bell man approched ; they presently whept it before another mans dore , where there was none ; and leaning all of them over the rail ; saluted the Watch with saying , Good night Gentlemen , Good night ; and the Watch the like to them again : But the Watch was no sooner gone then they fell to breaking of it all in peeces , and run away as fast as they could drive . Those people are unhappy , saith Master Talkon , especially such as live in Country Towns , that are near to Cities where there are Universities ; for many times one or another must be a sufferer from these roguish natured Students ; and they imagine in themselves that all what the Country people possess must be at their pleasure and disposition . Whereby it happens , in the Summer , that for their wicked pastime , they go to rob the Orchards of the best fruit , and to steal Hens , Ducks , and Pigeons ; and then again to destroy the Fields of Turnips , Carrots , Parsnips , Beans and Pease , &c. Tearing up such multiplicities , that it would be incredible if we should relate it all . But it is common for them to destroy ten times as much as they can eat or carry away . And when the Summer is past , that there are no fruits either in Orchards or Fields ; then their whole delight and recreation is to commit insolencies in the Streets of the City by night ; and if they can but any waies put an affront upon the Watch ; that is laught at , and esteemed to be an heroick act . It hapned lately , that some Students walking out of Town , saw a little boy in the Fields , that was holding the cord of an indifferent Kite , which was in the Air , in his hand ; they laughing at him , said , The Kite is bigger than the Boy ; come let us ty the cord about the Boy , then they will not lose one another . And immediately catching hold of the Boy , they forced the cord from him , and bound it fast about his middle in a great many knots , then went their way . Whilest the Boy was very busie and indeavouring to unty the knots , the Wind grew high , insomuch that the Boy used all his strength to hold back the cord ; but his strength failing him , he was with a furious blast snarcht up by the Kite from the ground , and presently after let fall again into a pretty deep ditch , where the poor innocent Boy was unhappily drowned . It would be sempiternal for us here to make a relation of all the petulancy and wickedness of Students , whereof these and other Parents , each in their particular , are miserably sensible of . For every one acts his own part , but it tends altogether unto wickedness , lavishness , and troublesomness . Here you may see Master Emptybelly takes the greatest delight in the World , nobly to treat some Northern Gentlemen of his acquanitance and Pot-companions , and then again to be treated by them : where there is an absolute agreement made , that when any one of them gets mony from their Parents , he shall give the company a treat of five Guinnies . And though they generally observe , that before they part , one quarrel or other arises , and the Swords drawn ; yet this Law is inviolabler , than ever any Statutes of Henry the VIII . were . Which continueth so long till one of them be desperately wounded or killed , and he that did it apprehended ; and to the great greef of his Parents tried for his life , or else slies his Country to , ●…ive it . Others we may see , that have no greater pleasure then to sit whole nights with their Companions playing at Tables ; and there game away Rings , Hats , Cloaks and Swords , &c. and then ply one another so close with whole bumpers of Sack and old Hock , that they are worse then senceless beasts , feeling and groping of the very Walls , and tumbling and wallowing too and sro in their own nastiness . And esteem it to be a Championlike action if one can but make the t'other dead drunk by his voracity of sucking in most . As if they intended hereby to become learned Doctors . Some again are most horribly addicted to frequent the pestilential Bawdy-houses ; of which they are never satisfied , till mony , cloaths , books , and their own health of body is consumed ; and then come home to their Parents soundly peppered with the Pox. Some there are that oftentimes so deeply ingage themselves with their Landlords daughters , that they can anwer to her examination without the knowledge either of their Parents or Doctors , and are fit for promotion in the Art of Nature . But if the Landlady hath never a daughter of her own ▪ there 's a Neece or Neighbors daughter , which knows how to shew her self there so neatly , that with her tripping and mincing she 〈◊〉 makes signals enough , that at their house Cubicula locanda is to be had . And these are the true Divers , that know infinitely well how to empty the Students Pockets . Thus doth every one act their parts . Whilest the Parents are indeavouring to gather and scrape all together that they can , that their Son , who is many times the onliest or eldest , may go forward in his study , and become perfect in one Faculty . And the more , because they see that he is sharp-witted , and according as his Doctor saith , a very hopefull young man. Little thinking that he makes as bad use of those natural benefits , as he is lavish of his mony . But it is a common saying that the London-youths must have their wills . Which oftentimes occasions , that when they have studied a long time in Divinity , they finally turn to be some Inns of Court Gentlemen ; fearing that their wild Students life , might in any other vocation , be cast in their teeth . Yet somtimes it also happens , that from the very first they behave themselves modestly , and advance so gallantly in their Studies , that it is a comfort for their Parents , and great benefit for themselves . But nevertheless , though they obtain their Promotion with commendation reputation , and great charges ; yet it is all but fastidions , unless their Parents can leave or give them some considerable means ; or that they through their brave behaviours , perfections , and sweet discourses , can inveagle themselves in to a rich match . For many years are spent before they can get a Parsonage or Benefice , and when it doth happen in some Country Town , the means will hardly maintain them . If he be a Counsellor or Doctor of Physick , what a deal of time runs away before he can come in to practiced especially if in the one he hath not the good fortune to get the two or three first causes for his Clients ; and in the other , not to make satisfactory cures of his first Patients . Therefore , what a joy would it have been for the Parents if their Son had spent his time in understanding Shop-keeping , and been obedient to the exhortations of his Parents ! But though some do this , and are therein compliant to their Parents ; yet we perceive that this also is subject to : many vexations , by reason that the children through a contrary drift , many times disturb their Parents night rest ; especially when there are such kind of Maids in the house , that will listen to their humors and fancies . These will , for the most part , please their Master and Mistris to the full ; and do all things so that their Mistris shall be satisfied , and have no occasion to look out for another : And yet , in the mean while , all their main aim is , to get and intice the son , with their neatness , cleanliness , friendliness , and gentileness , to be on their side . To that end knowing how , as well as their Mistris , to Hood themselves , curl their locks , and wantonly overspread their breasts with a peece of fine Lawn , or Cambrick , that they seem rather to be finically over shadowed then covered , and may the better allure the weak eys of the beholders . These know that Dame Nature hath placed her best features in a City Maid , as well as in a Lady at Court : And that there are no keener Swords , or stronger steels to penetrate through the hearts of men , then the handsom bodiedness , comly and kind behaviour of women . This is oftentimes the occasion that the son hath more inclination towards her , then he hath for a Gentlewoman of a good family and indifferent fortune ; nay it transports him so , that they finally make use of one bed ; and the son ( much unexpected by the Parents ) is come to be Father himself . But what an inestimable Pleasure of Marriage this is for the new Grandfather and Grandmother , every one may judge . Especially , if it happens , as I saw once , that the Prentice lay with his Masters Daughter ; and the Son with the Kitchin Wench ; and the Prentice run away with the daughter ; and the Son would by all means marry with the Kitchin Wench . Which was such a great grief for the Parents , that it might be justly termed rather one of the Terrors than Pleasures of Marriage . So that we see , although the Children be at home by their Parents , or in the shop , and remain under their view and tuition ; yet nevertheless , by one or other , never to be expected , occasion , they fall in to evill courses ; which every one that brings up children hath such manifold and several waies experience of , that it would be infinite and too tiresom to give you an account of all the Confessions . Therefore we will pass by these , ( as if we were ruming a horse-race , ) and to shorten our journy , return again to our well married Couple , from whom we are cruelly straied . You see and observe then , O well married Couple , what strange tricks and actions that children will play . If yours act then the part of a liberal Son , or wanton Student , rejoice therein that you have not brought forth a dunce or blockhead ; but since his Doctor saith that he is sharp-witted , and a hopefull youth ; doubt not , but that you will , when he comes to his seriou●…r years , with delight and pleasure se●… him to be a great man. For it hath many times hapned , that those who have been the maddest and wildest Students at the University , have afterwards come to be noble Personages , Ministers of State , and learned Doctors . Of whom we could relate unto you several examples , if we knew-certainly that the revealing of that Confession would not be ill taken . Thrice happy are you , ô noble Couple , that you are yet in possession of the Pleasures of the first Marriage , and are not troubled with the contention of a cross-graind Father-in law , or Mother-in-law over your Children , nor with their fore-children , or Children of the second bed . For whatsoever happens to you now , comes from a Web of your own spinning , and your love to that , conquers and covers all infirmities ; because we know very well that that certainly compleats one of the Pleasures of Marriage . The Ninth Pleasure . Of base conditioned Maid-servants . 't IS true , it seems to fall both tart and bitter , when the children take such lavish courses , and get such wild hairs in their nostrils ; tho sons acting the parts of spend-thrists , and petulant Students , and the Daughters of light Punks ; as long as these things remain so , they appear to be but very sober Pleasures of Marriage . But when we perceive , that these thorns benig past , the pleafant roses appear , and that these light hearted Students finally come to be gallant Practitioners ; ô that affords you the most satisfactory and largest Pleasure of Marriage that ever coule be expected . So also , if you perceive that your Daughters are lively , active and airy ; that somtimes they would rather go to a Play , then to Church ; or rather be merry of an evening , than at Sermon in the morning , and grow to be altogether mannish minded ; you must then conclude these are natural instincts . If it happen to fall out , contrary to your expectation , that she hath more mind to a brave young fellow that 's a Prentice , whose parts and humor she knows , then she hath in a Plush Jacketted or gilt Midas ; then make your selves joyfull in the several examples that you have of others , who being so married , have proved to be the best Matches ; of which examples multiplicities are at large prostrated to your view in the Theater of Lovers . So that you do herein yet find the Pleasure of Marriage . But it is much farther to be fought for among the vexations which house-keeping people have not only from children , but from base-natured , lafie , tatling , lavish , and ill-tongued servants ; done unto them somtimes by their men , but generally by the foolish and stifnecked Maids . These can make their Master totally forget his Base Viol and singing of musick , and their Mistris the playing upon the Virginals . It was a much less trouble for Arion and Orfcus to charm all the senceless creatures both of Sea and Land in those daies ; then it is now for house-keepers to bring their servants to a due obedience . Neither is this strange , because some Maids , when they see they have gotten a kind natured and mild Gentlewoman to their Mistris ; immediately practice , by all means possible , to rule and domineer over her ; insomuch that whatsoever the Mistris orders or commands , she knows how , according to the imagination of her own understanding , to order and do it otherwise . And dare many times boldly contradict them , and say , Mistris , it would be better if this were done then ; and that so . And if the Mistris be so mild that she condescends and passes by this some times ; they are immediately , in their own conceits , as wise again as their Mistris ; and dare , when they come among their tatling Gossips , brag that they can bend their Mistris to their Bow ; and if their Mistris bids them do any thing , they do it when it pleases them , or at their own oportunity ; for their Mistris is troubled with the simples , a Sugar-sop , &c. But if it happen so that one of these Rule-sick Wenches , comes into a service where the Mistris is a notable spirited woman that looks sharply and circumspectly to the government of her Family , then she 's damnably put to 't ; and is troubled in spirit , that her Mistris will not understand it so , as she would fain have it , according to her hair-brain'd manner , and gets this to an answer , Jane , do it as I command you , then it is well , though it were ill done . Let your Mistris command , it s your duty to obey ; or else , next time you must hire your self out for Mistris , and not for Maid , &c. How pleasant this answer was to Jane , it appears , because she no sooner gets out , but she runs to Goody Busie-body that hires out servants ; where she makes no smal complaint of her Mistresses insulting spirit ; and asks whether she knows not of a hire for her by some hous-keeping Batchelor or Widower ; because she understands the ordring of her work very well , is a special good Cook , and loves Children , &c. Then she would leave her Mistris , and tell her that her Ant was very sick and lay a dying , and that she must go thither , &c. Goody Busie-body is presently ready , because she sees here is a means to earn double wages , the Maid must be provided with another service , and the Mistris with another Maid ; so she begins , like a Broker , to turn and wind it about every way to rid her self of the one , and then to recommend another in the place . Though it be mighty inconvenient for the Mistris , and troubles her , because she many times may be near her lying in , or some other pressing necessity , &c. Whose merrier then Jane , for she hath gotten a new service by a Widower , and can order and govern all things now according to her own mind ; where she hath not the name of a Maid , but of a Governantess . Nay , now she 's cunning enough to bridle in all her ill conditions , and watches the very ey of her Master , keeping all things very cleanly and neat in order ; upon hopes that her Master might fall into a good humour , and make a place also for her in his bed . For verily she loves Children so well that she would be helping to get one her self . To which purpose she useth all inventions imaginable , running too and again about the house bare-necked , and her breasts raised up ; or comes to his bedside all unlaced , or fains to sit sleeping by the fire side with her coats up to her knees , against her Master comes home , with the key in his Pocket , merrily disposed , from his Companions ; or with a short Coat on , stoops down very low in the presence of her Master , to take up somthing from , or clean the flore ; or climbs up a ladder to rub the glass windows ; and knows of a thousand such manner of inticements , of which there 's , never a one of them , but , if the Master have any flesh or blood in him , are sufficient to catch and insnare him . For this hapned to her fellow Creature who having dwelt some indifferent time with a Widower , he came home one evening pretty merry , and jestingly talked to her about her sweetheart ; See there , Peggy , be carefull , and when you come to marry , I will give you this bed that I ly on , with all that belongs to it . Whereupon the Maid answered , Well Sir , if I shall have all that justly belongs to it , I must have you also Sir , for it is yours , and you ly upon it . The answer pleased the Master so well , that he catches Peggy in his arms , throws her upon the bed , and lies down by her ; till at last , inspite of all his relations , he made his Maid his Wife : who being married , then began to discover her stifnecked , cross graind humors , that she had so long kept secret ; but it was the occasion of both their ruines . But we will leave Jane and Peggy with their Widowers , and take a view what kind of a Pleasure of marriage that our Mistris possesseth with her new Maid ; for Goody Busie-body recommended her highly to be a very honest , vertuous Maid , of a good family , and gave her self security for her fidelity . Nevertheless , there are hardly three daies past , but the Mistris perceives that she is notably inclined to toss , up her cup : but for the better certainty , the Mistris commands her to draw some Wine in a glass that was very clean rinsed ; which she no sooner brought back , but the Mistris observed that greasy lips had been at it ; yet before she sent her the second time , she takes a trencher and holds it over the smoke of a Candle to grow black , then with her finger rubs that soet upon the edge or hollow part of the glass ; and commanded her , as she did before , to draw some Wine ; but when she came back again , the Mistris then perceived that the round circle of the glass was impressed upon both sides of her mouth and upon her forehead . Who can abstain themselves from laughter , when they see such a marked sheep come out of the Wine Cellar ? Who could imagine that a Maid in three daies time should occasion so much pleasure of marriage ! How much more mirth will you receive from her , when she has taken a good bowsing cup to be jolly ! You have here a triall of her fidelity , that Goody Busie-body vaunted of . For the future she may very well say , that she is mighty dexterous at smuckling of Wine ; who knows but she may get an Angel a year the more wages for it . But whilest she pleases her Mistris with this sight , the t'other causes her to enjoy a new recreation : for she having gotten leave to go to Church in th' afternoon , tarries out till seven of the clock in the evening , tho she knows there are friends invited to supper , the children must be got to bed , and all things set in good order ; neither is it strange , for she thinks , I am now the eldest Maid , the t'other may attend . When I hired my self , my Mistris told me I should go on Sundaies to Church ; and also , when occasion served , after Sermon I should walk abroad for an hour or two ; and now there is a very good opportunity , because she hath another Maid at home , &c. She keeps singing in this tune . And finally coming home , thinks that she has a great deal of reason on her side , and is not ashamed to retort ten cross words for one . 't Is no wonder neither , for she had been talking with Mistris say-all the Cupster , who had Cupt her but the Sunday before , and then told her that she could observe out of her physiognomy , and the course of her blood , several infallible signs , that she should come to be a woman of good quality , and that she would not be above a year unmarried . Also there came thither at the same time Dorothy and Margery , whom Mistris Sayall had in like manner prognosticated what was befallen them . These did not a little admire , that she , being now the eldest Maid , earned such small wages , and that her Mistris did not raise it ; because she deserved at the least fifteen shillings a year more , and a better New years gift , and Fairing . Thus they stuff one anothers pates full . And Mistris Sayall , and Goody Busiebody , seem to be as if they were sisters cast in one Mould ; for the one knows how to blow the simple wenches ears full ; and the t'other , worse then a Bawd , makes them cross-grain'd ; and keep both of them a school for ill-natured Wenches , and lazy sluts , to slatter , to exhort , and to exasperate in ; yet these half Divel-drivers , carry themselves before the Mistresses like Saints ; but do indeed , shew themselves to be the most deceitfullest cheats , who carry alwaies fire in one hand and water in the t'other . These know how , very subtlely , many times , to fatten their carkasses with meat and drink out of the Mistresses Cellars and Butteries ; keeping alwaies a fair correspondence with the theevish Maids , which know many tricks and waies how to convey it unto them ; and scold and brawl against those whose stoln meat and drink they thus idly and basely convey away . These use again all possible indeavours ●…o recommend them here or there to 〈◊〉 sweetheart , and make their own houses serve as an Exchange for this Negotiation ; where they appear as ●…recise at their hours , as a Merchant ●…oth at Change-time . This it is , that makes them look like a Dog in a halter , when they cannot get leave on Sundaies to go a gad●…ng ; and it is a wonder they do not bargain for it when then hire themselves : though there are some that are not ashamed , ( who dare not so openly confess this ) to bargain that they may go every Sunday to Church , as if they were extraordinary devout , when it is really to no other end , then to set out their gins , to catch some Tailor , Baker , Shoomaker , Cooper , Carpenter , Mason , or such like journy man : which is hardly passed by to satisfie their fleshly lusts , before they perceive that they have chosen a poo●… and wretched for a plentifull livelihood and are often , by their husbands , beaten like Stockfish , though Len●… be long past . But what delight they have , in being curried with this sort of five-tooth'd Comb , the neighbours can judge by the miserable songs they sing . These find also the Pleasures of Marriage , at which they have so long aimed , and so much indeavoured for and would now gladly lick their fingers at that which they have many times thrown away upon the Dunghills , or 〈◊〉 the Kennels ; falling many times ●…to deplorable poverty , or to receive ●…lms from the Church-wardens and charitable people ; of which there are ●…ast numbers of examples , too lamentable and terrible to be related . By this small relation you may see ●…hat kind of points these sort of people ●…ve upon their Compass . But to write ●…e true nature and actions of such ●…ubbish , were to no other purpose ●…en to foul a vast quantity of paper ●…ith a deal of trash and trumpery . ●…or many are damnably liquorish ●…oth'd , everlasting Tattlesters , lazy ●…y servants , salt Bitches , continual ●…umblers out of their Pockets , wicked Scolds , lavish Drones , secret ●…inckers , stifnecked Duncos , Tyrants ●…er Children , Stinking Sluts , mouldy Brain'd trugs ; hellish sottish Gip●…s ; nay and sometimes both Whorish ●…d Theevish ; and must , therefore , not have come into consideration here , if they did not so especially belong to the disconsolations of Marriage ; occasioning many times more troubles and disquiets in a Family , then all the rest of the adversities that may befall it . This is the reason that makes the Mistris many times turn one after t'other out of dores ; and is afreard that a new one should come in again . And is also ashamed that the Neighbors should see every foot a new Maid upon her flore ; who by an evil nature , are ready to beleeve the worst of their fellow neighbours , what is told them by a tale-carrying , long-tongued Slut of a Maid ; though they many times observe how wickedly they are plagued with their own . The Tenth Pleasure . An empty Purse , makes a sorrowfull Pate . The Husband grows jealous . And the Wife also . The Husband is weary of his wife , and seeks to be divorced . AS continual prosperity giveth a great satisfaction to married people ; and congealeth their hearts more and more with a fervent Love ; so , on ●…e contrrary , we many times see , ●…at when they are oppressed with bad ●…ading , Bankrupts , chargeable house-●…eeping and Children , it occasions ●…nd raises a coolness in the affections ; in●…much that it disquiets their rest , and they consume the whole night many ●…mes with flying fancies and cogita●…ons , how such an Assignment , or ●…hat Bill of Exchange , or the last half years rent shal be paid , &c. because the emptness of their Purse , and the slow paiment of their Debtors too much impedes them . And their yearly rents are so small and uncertain , that there runs away many times more in reparations and taxations annually then the rents amounts to . This occasions disquiet . From this it proceeds , that many times when they rise , their wits run a wool gathering , and they are more inclined to look crabbedly , grumble and mumble , then to shew each other any signs of love and friendship : for an empty purse , makes a sorrowfull pate . This gives no smal defeat to the Pleasures of Marriage . Now they begin to observe that there is no state or condition in the World so compleat , but it hath some kind of imperficiency . This kind of necessity may , by a man , in a Tavern , with good company , be rinsed with a glass of Wine , but never thereby be supplied : And the woman may with singing and dandling of her children , or controuling and commanding of her servants , a little forget it , yet nevertheless when John the cashier comes with the Bill of Exchange , and William the Book-keeper with the Assignment , they ought both to be paid , or else credit and respectly at the stake . This requires a great deal of prudence , to take care for the one , and preserve the other . The best sort of Matches have found this by experience to be true : And for that reason they ofttimes stop a little hole to make a bigger . But because this can be of no long continuance , some do measure their business smaller out at first , and dwell at a lesser rent , hire out their Chambers and Cellars ; and afterwards , make mony of some movables , will not turmoil themselves with so much trade , and great trust ; nay sometimes also , take some other trade by the hand , the commodities whereof are of a quicker consumption . And if this happen to people that are not so perfectly well match'd , as our self-same-minded couple , and that the husband hath been a frequenter of company , you shall then seldom see that the husband and the Wife are concordant in their opinions ; for he generally will be for trading in Wine and Tobacco , in which sort of commodities he is well studied ; and the woman is for dealing in linnen , stockings , gloves , or such like Wares as she knows best how to traffick with . And verily it looks but sadly ( although it oftentimes happens ) when a Man and his Wife do contend about this . Nevertheless some men , because they imagine to have the best understanding , use herein a very hard way of discourse with their wives , making it all their business to snap and snarl , chide and bawl , nay threaten and strike also ; which indeed rather mars then mends the matter , little thinking that quietness in a family is such a costly Jewell , that it seldom can be valied . Others , on the contrary , take their greatest delight , when they know how , with affableness to please their wives humour , and with plausible words can admonish them what is best and fittest to be done ; and rather to extoll those graces which are found in them , than to reprove their deficiencies : According to the instructions of the prudent Emperor Marcus Aurelius , who said , that men ought often to admonish their wives , seldom reprove them , and never strike them . But many men whose understanding is turned topsie turvy in their brains , seek it in a contrary place , and where the Bank is lowest , the Water breaks in soonest . In such case the Women suffer cruelly . For if he be foul-mouth'd , he is not ashamed openly before his servants and other people to check , curb , and controul his wife lustily ; and when they are in private together , reprehends her so bitterly , that he would not dare to mention it in the ears of honest people : because having seen that his Border , out of meer civility , cut many times the best peece at Table and presented to his Wife , bilds thereupon a foundation of jealousie , and an undoubted familiarity , which he privately twits her in the teeth with ; though in publick he is ashamed to let it appear that he is jealous ; because then he would be laught at for it ; therefore he doth nothing but pout , mumble , bawl , scold , is cross-grain'd and troubled at every thing ; nay looks upon his Wife and all the rest of his Family like a Welsh Goat , none of them knowing the least reason in the World for it . In the meanwhile he useth all possible means privately to attrap his wife ; for to see that which he never will see ; and at which he is so divellishly possessed to have a wicked revenge ; nay which he also never can see though he had a whole boxfull of spectacles upon his nose ; because she never hath , or ever will give him the least reason for it . In that manner violating loves knot , and laying a foundation of implacable hatred . Verily , if a woman be a little light-hearted and merry humoured , it is a great delight and pleasure for her to be taking notice , and every way to be scoffing , with all the foolish tricks and devices of such a jealous Coxcomb . But otherwise there is no greater Hell upon Earth , then for an honest Woman to dwell with a jealous husband ; because in his absence she dare not in the least speak to any one , and in his presence hardly look upon any body . This is known to those , who have had experience of it , and it never went well with any Family where this damned house-divel ever got an entrance . 'T is true , all men are not defiled with this dirtiness . But such Loggerheads many times occasion , through their wicked folly and evill doings , that the Woman ; who before never thought of jealousie , now begins to grow jealous her self . For she , considering that her husband is so without any ground or reason , looks so sour , and ill-natured ; and alwaies when he comes home every thing stands in his way ; besides , that the soothings and friendly entertainments , should differ so much from those of former times , and especially from them of the first year ; cannot imagine that the small gain and the bad times are the occasion of it ; therefore she thinks that there is some open-ars'd Gipsie , that puts him on to these base humors , or that he is led away by some or other charming Punk . And it is no wonder , because coming home lately he said , that somewhere as he was walking home he had lost his Watch , which he had just as he was coming out of the Tavern . And two or three weeks before came home without his Cloak , saying , that some wicked Rascals had taken it from him in the streets . Moreover she rememorates , how he related not long since , that he had been , out of jest , one evening , with three or four others , in six of the most vile and wickedest Bawdy houses in the City , though that he had committed nothing unhandsom there , as he said ; therefore she thinks that she hath more reason to suspect his evil doings , then he hath of hers . And so much the more , because that a few months since , being at Branford , who but he , at a Country Wedding , amongst the Country Lasses , to play at blind mans buff . Here he related , that he came into Goodman Stones his house , his familiar acquaintance , in the evening past ten of the clock , where he presently went to the daughters chamber , and found her in bed under a very thin coverlid , with her arms at the top of her head , and her breasts with as little covering as was suffrable : there he tarried talking , kissing , toying , and playing till one of the clock in the night , which she thinks is mighty unbecoming an und married person , ( though it be much done in that Town ) and much less ought to be done by any married man , as her husband is . And having pondered upon all these things , this and t'other way , imagineth that she hath a great deal of reason to suspect him . Nay , the daily grumbling and mumbling , the lessening of the mony , his coming home late at nights , his cool kindness , besides all the rest , seem to be sufficient proofs . So that here the Pleasure of Marriage is so monstrously Clouded , as if there were a great Eclipse of the Sun , and it will be a wonder to see with what kind of colour it will appear again . For the Husband catechizes his Wife with such a loud voice , that it is generally heard through the whole neighbourhood ; and the Wife , to vindicate her innocency , le ts fly at him again with such a shrill note , as if she had gone to school to learn it in Drury Lane , or Turnball street . And it is a wonder that the first Chyrurgian is not sent for to cure this Woman of her bad tongue . Here you ought to come , ô restless Lovers , to behold your selves in these two darlings ; you , who in your wooing are also possessed with jealousie , if you see that another obtains access to your Mistris ; or who , perhaps as wel as you , doth but once kiss the knocker of the dore , or cause an Aubade to be plaied under her Chamber Window : Look sharply about you , and behold how these Aubades decline , or whether it be worth your while to give your Rival the Challenge ; or to stab , poison , or drown'd your self , to shew , by such an untimely death , the love you had for her ; and on your Grave , bear this Epitaph , that through damn'd jealousie you murthered your self . These married Couple , used to do so ; but see now what a sad life they live together , because jealousie took root in them so soon , and now bringeth forth such evill fruits . Oh that this , now senceless , married Couple , had here , like the Athenians , prudent Umpires ! how easily might they , perhaps , be united and pacified ! For the Athenians had constituted a certain sort of superiors , whom they intituled Pacificators of the married people ; whose Power was to appease all differences between married people ; and to constrain them that they must live in peace and unity with each other . In like manner at Rome a Temple was built , where scolding married people , being reunited , came to sacrifice , and to live in better tranquility . But alas ! it is now clear contrary , such contentious Couples , use all the means and indeavours they possibly can rather to be divorced , then reunited ; to that end solliciting both the Majestical and Ecclesiastical Powers ; to whom are related a thousand sad reasons by each party , because either of them pretendeth to have the greatest reason on their side ; of which this Age imparteth us several examples , wherewith the Magistracy , Ministry and Elders find no small trouble ; especially , if they be people of a brave extraction , good credit and reputation , who have procreated severall children together . For this jealous and contentious house Divell , domineers as well among people of great respect , as those of lesser degree ; though there be some which so order it , that they smother this fire within dores , and suffer it not to burst out at the house top . Nevertheless it is impossible to hide this unkindness from the eys of them that are in the Family . Therefore it is to be admired , that the sister who dwelleth with this married Couple , and seeth and hears all this unkindness , mumbling and grumbling , yet hath such an earnest desire to be set down in the List of the great Company . Nay though she had read all the twenty Pleasures of Marriage through and through , and finds by the example of her Brother that they are all truth ; yet she is like a Fish , never at rest till she gets her self into the Marriage-Net , where she knows that she never can get out again : According to these following Verses , which she hath sung somany times : You may in sea lanch when you will , To see the boistrous Main , Great storms , and wind , your sails will fill , Fore you return again . The married state , is much like this , O'rewhelm'd with many crosses , Yet must be born , see how it is , With tauntings , toils , and losses . But I beleeve that the Sister makes flesh and blood her Connsellors , just as her Brother did , who hath now totally forgotten these Verses ; for since the flesh is almost come to the very bone , all his designs and indeavours seem to bend now to the being separated from Bed and Table : and , if fortune would favour it , he would rather see it done by death , then any Civil Authority ; fot then he might look out again for a new Beloved , and by that means get another new Portion ; though it might lightly happen to be some mendicant hous-divel , for a reward of his jealousie . And perhaps he little thinks how that bawling and scolding , between him and his Wife , is spread abroad . But it hath often hapned , that those who would be separated , very unexpectedly have been parted by death ; but not so neither , that they who most desired the separation , have just remained alive . Happy were those restless Souls , if they did like the wise and prudent Chyrurgians , who will not cut off any member , before they have made an operation of all imaginable means for cure and recovery thereof : And that they first learnt to know their own deficiences perfectly , that they might the better excuse those of their Adversary . O how thrice happy are our well-matcht Couple ! who like a Looking-glass for all others , live together in love , pleasure and tranquility , and have banished that monstrous beast jealousie out of their hearts and house ; wishing nothing more then to live long together , and to dy both at one time , that neither of them both might inherit that grief to be the longest liver , by missing their second-selves . These do recommend marriage in the highest degree to the whole World , as the noblest state and condition ; and despise the folly of those who reject it , imagining in themselves that they have more knowledge and understanding then all the wise men of Greece ever had ; who by their marrying demonstrated , that they esteemed the married estate to be the best and commendablest though some of them were married to women , who notably bore the sway . We may very well then contemn the chattering of Epicurus that pleasurable Hoggrubber , who said , that no wise man would ever give himself in to the Bands of Matrimony ; because there is so much grief , trouble , and misery to be found in it . For we see to the contrary , that the Wise men long to be in it , and that the Sun of understanding appears more gloriously in them , when it is nourisht and inlivened by marriage ; especially , if they have got , like unto our well-married Couple , good Matches . To this end , all those that are unmarried , ought to look very circumspectly , for the getting themselves such a second-self , that they would never desire to part with . And for the exhortation of every one to this , I will break off and conclude with that faithfull warning given by that great Emperor and Philosopher Marcus Aurelius 〈◊〉 saying , Because the life of Man cannot remain without Women , I do warn the young , pray the old , admonish the wise , and teach the simple , that they should shun ●…ist-natured Women as much as the Plague : for I say , that all the vene●…ous Creatures in the World , have not so much poison spread or contained in their whole bodies ; as one divellish ▪ natured Woman alone hath in her tongue . The End of the Second Part of the Ten Pleasures of Marriage . Notes, typically marginal, from the original text Notes for div A52019-e160 In English thus . OH Sir , you are a brave , but a weak Venus Knight , you have walkt too much in the mid-paths of the Venereal Garden , and plukt too often from the Ladies Rose-tree , if you make not use of my noble remedies , you 'l have a great sit of sickness ; but if you do take it , you 'l be very quickly and dextrously cured ; in such a manner , that like a Warriour being again wel mounted , you may both storm and take the Ladies Fortress , and triumph over it . Be sure then to make often use of the whites of Geese and Ducks-Egs roasted , Red-Cabidge boild with fat meat , old Hens beaten to pieces , Cox-combs , Sweet breads , Sheeps and Goats milk boild with Rice ; you must also often eat Calves and Pigeons brains with Nutmeg grated in them ; and drink temperately Rhenish Wine ; it is most certain that by a frequent doing of this , you will grow both able and strong again ; and it will also be very acceptable to your dearly beloved . 
A10322	----	A defence of the iudgment of the Reformed churches. That a man may lawfullie not onelie put awaie his wife for her adulterie, but also marrie another. / Wherin both Robert Bellarmin the Iesuites Latin treatise, and an English pamphlet of a namelesse author mainteyning the contrarie are co[n]futed by Iohn Raynolds. A taste of Bellarmins dealing in controversies of religion: how he depraveth Scriptures, misalleagthe [sic] fathers, and abuseth reasons to the perverting of the truth of God, and poisoning of his Churche with errour.. Rainolds, John, 1549-1607. 1609 Approx. 302 KB of XML-encoded text transcribed from 51 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A10322 STC 20607 ESTC S115561 99850780 99850780 16007 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A10322) Transcribed from: (Early English Books Online ; image set 16007) Images scanned from microfilm: (Early English books, 1475-1640 ; 2340:8a, 726:6) A defence of the iudgment of the Reformed churches. That a man may lawfullie not onelie put awaie his wife for her adulterie, but also marrie another. / Wherin both Robert Bellarmin the Iesuites Latin treatise, and an English pamphlet of a namelesse author mainteyning the contrarie are co[n]futed by Iohn Raynolds. A taste of Bellarmins dealing in controversies of religion: how he depraveth Scriptures, misalleagthe [sic] fathers, and abuseth reasons to the perverting of the truth of God, and poisoning of his Churche with errour.. Rainolds, John, 1549-1607. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bellarmino, Roberto Francesco Romolo, -- Saint, 1542-1621 -- Controversial literature -- Early works to 1800. Divorce -- Religious aspects -- Anglican communion -- Early works to 1800. Divorce -- England -- Early works to 1800. Marriage law -- England -- Early works to 1800. 2003-09 TCP Assigned for keying and markup 2003-09 Aptara Keyed and coded from ProQuest page images 2003-10 Judith Siefring Sampled and proofread 2003-10 Judith Siefring Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion A DEFENCE OF THE IVDGMENT OF THE REformed churches . That a man may lawfullie not onelie put awaie his wife for her adulterie , but also marrie another . Wherin both Robert Bellarmin the Iesuites Latin treatise , and an English pamphlet of a namelesse author mainteyning the contrarie are cōfuted by Iohn Raynolds . A taste of Bellarmins dealing in controversies of Religion : how he depraveth Scriptures , misalleag the fathers , and abuseth reasons to the perverting of the truth of God , and poisoning of his Churche with errour . Printed ANNO 1609. The Preface to the Reader . GOod Reader , my love & reverēce to the author living , and to his memorie being dead : & my desire to serve the church of God by other mens woorks , who am not able to doe it by myne owne : have moved me to publishe this learned treatise , which Doctor Rainolds left ( as many other exquisit travels of his ) shutt vp in the closett of some private frends as in a fayre prison . Because my testimonie ( or any mans I know ) is of much lesse waight then the onely name of the author to cōmend the woorke , I will say nothing more in praise of it , then that it is an vndoupted woorke of that worthie & holy man , whose learning , dilligence , abilleties , meeknes , wisdō , & pietie made him eminent to vs , & may perhaps yeeld him more admirable to posteretie , which without envie of his person shal view the marks of thies graces in his writings , or take them by storie . Touching the argument I will onely say , that it seemeth the more woorthy such a mans resolution , by how much it hath bene formerly , or presētly is controverted amongst the learned . And if anie man be cōtrarie minded to this , which is the common iudgement of the reformed churches , he ( above others ) shal be my debttor , for helping him to so good a meanes of reforming himselfe : In matters of opinion ( chiefly divine ) he that conquer eth & he that is is cōquered devide both honor & proffit . If any man take good by it , let him give praise to God , if he take none , let him blāe none but himselfe : The next page will shew the contents , & order of the booke , The booke it selfe wil shew thee how good it is . fare-well . THE CONTENTS OF THE CHAPTERS . The first Chapter . The state of the question betwene the church of Rome , & the reformed churches being first declared , the truth is proved by scripture : That a man having put away his wife for her adulterie may lawfully marrie another . The second Chapter . The places of scripture alleaged by our adversaries to disprove the lawful liberty of marriage after divorcemēt for adulterie , are proposed , exāined , & proved not to make against it . The third Chapter . The cōsent of Fathers , the second pretēded proofe for the Papistes doctrine in this point , is prtēded falsly : & if all be weighed in an even ballance , the Fathers checke it rather . The fourth Chapter . The conceits of reasōs urged last against vs are oversights proceeding from darknesse , not from light : & reason it self , dispelling the mist of Popish probabilties , giveth cleare testimonie with the truth of Christe . An admonition to the reader . ALthough the Printer hath beene carefull , & supplied sometimes the defects of his coppie , yet hath he somtimes fayled , not only in mispoyntinge , or not poynting , or transposing , omitting , or adding , sometimes a letter ( which the readers iudgment , & diligence must helpe ) but in omission , or alteration of woords , obscuring , or perverting the sence ; which the reader shal doe wel to corect , before he reade the booke , as they stand herevnder . It is like enough there may bee more faults , especially in the quotations chiefly in the greeke woords written in a lattin letter , concerning which I onely desire that the author whose skill , and dilligence were admirable , might take no damage by other mēs faults . The faults are omissive , or coruptions of words . The woordes omitted are in the corrections following writtē in another letter , Faults escaped in the Printinge . Pag. 12. l. 1. reade some other cause . Pag. 19. l. 29 , reade but incidētly touched . Pag. 21. l. 28. reade owne argumēt , 39. Marg. 1. Cor 17. 10. 34. Marg. in the end . Iudg : 5. 31. Pag. 59. l. 11. read yet hath he not the generall cōsent , Pag. 74. l. 32. read , submitteth him selfe expresly , Pag. 80. l. 6. reade If notwithstanding . The corruptions of woords , correct thus , Pag. 2. l. 18. reade , Canonists . for Canoists Pag. 7. l. 24. reade , exceptions , for excepsitions , 16. Marg. in the quotation , out of Ioh ' 9. reade , verse 41. for 21. Pag. 31. l. 8. reade , Coumpts , in stead of Counsells of money . Pag. 53. l. 10. reade , the , for that papistes . Pag. 57. l. 10. read , Calumniously , for Calmuniously . 59. Marg. at the letter C. reade not extra but tittulo , & so at the letter D. for those places are not in the extravagants , but in the 4. booke of the decretals vnder those titles . pag. 60. l. 27. reade yea , for yet setteth downe , Pag. 60. l. 28. reade specifie them , for then . Pag. 61. l. 8. reade through error thought , for though , & mende there the poynting . Pag. 73. l. 22. read of all , for by all the rest , Pag. 75. l. 2. reade any Bishop ror my Bishop , Pag. 77. l. 19. reade one of theirs , for , out , of theirs , Pag. 78. l. 28. reade , convicted , in stead of corrupted by the texte , Pag. 90. l. 13. reade , the weaknes , for of weaknes The woords corrupted are written in another letter . OF THE LAVVFVLNES OF MARIAGE VPPON A LAVVFVL DIVORCE . The first Chapter . The state of the Question beeing first declared the truth is proved by scripture : that a mā having put away his wife for her adulterie may lawfully marrie another ▪ THe dutye of man and woman ioyned in marriage , requireth that a they two should bee as one person , and cleave ech to other with mutuall love and liking in societie of life , vntill it please God , who hath coupled them together in this bonde , to sett them free from it , and to dissociate and sever thē by death , But the inordinate fansies & desires of our corupt nature have soe inveighled Adams seede in many places , that men have accustomed to put awaye their wiues vppon everie trifling mislike & discontentment : yea , the Iewes supposed thēselves to be warrāted by Gods b lawe to doe it , so that whosoever put away his wife gave her a bill of divorce mēt . This perverse opiniō & errour of theirs our Saviour Christ reproved teaching that divorcements may not be made for anie cause save whoredome onely . For whosoever ( saith he ) shall put away his wife except it bee for whoredome and shall marrie another doth commit adulterie and who so marrieth her which is put away , doth commit adulterie . Now about the meaning of these wordes of Christ expressed morefully by on of the c Evangelists , by d others more sparingly , there hath a doubt arisen : and diverse men evē from the primative churches time have beē of diverse minds . For many of the fathers have gathered therevpon , that if a mans wife committed whoredome & fornicatiō , he might not onely put her away , but marrie another . Some others , and amonge them namely S. Augustine , have thought that the man might put away his wife but marrie another he might not . The Schooledivines of latter years , & the Canōists , as for the most parte they were adicted comonly to S. Austins iudgmēnt , did likewise follow him herein & the Popes mainteining their doctrine for Catholique , have possessed the church of Rome with this opinion . But since in our dayes the light of good learning both for artes & tongues hath shined more brightly by Gods most gracious goodnes then in the former ages , and the holy scriptures by the help thereof have bene the better vnderstoode : the Pastors and Doctors of the reformed Churches have percieved & shewed , that if a mans wife defile her self with fornication , he may not onely put her away by Christs Doctrine but also marrie another . Wherein that they teach agreeably to the truth , and not erroneously , as Iesuits & Papists doe falsly and vniustly charge them . I will make manifest and prove ( through Gods assistance ) by expresse words of Christ , the truth it self . And because our adversaries doe weene that the cōtrarie hereof is strongly proved by sundrie arguments and obiecttions , which two of their newest writers Bellarmin the Iesuit & a namelesse author of an English pamphlet , have dilligētly laid together : For the farther clearing therefore of the matter , and taking away of doubts & scruples I will set downe all their obiections in order , first out of the scriptures then of fathers , last of reasons , and answer everie one of them particularly . So shall it appeare to such as are not blinded with a fore-conceived opinion and prejudice , that whatsoever shewe of probabilities ate brought to the contrarie , yet the truth delivered by our Saviour Christ alloweth him whose wife committeth fornication to put her away and marrie another . The proofe hier of is evident if Christs wordes be weighed in the niententh Chapter of S. Mathews gospell . For e when the Pharises asking him a question , whether it were lawfull for a man to put away his wife for everie cause , received answer that it was not , and therevpon saide vnto him , Why did Moses then commande to give a bill of divorcement and to put her a way : Our Saviour sayde vnto them ; Moses suffered you because of the hardnes of your harte to put awaye your wifes : But from the beginning it was not so . And I say vnto you , that , whosoever shall put away his wife , except it be for whoredome , and shall marrie another , doth commit adulterie : and who so marrieth her that is put away , doth commit adulterie . Now in this sentence , the clause of exception [ except it bee for whoredome ] doth argue that he commiteth not adulterie , who , having put away his wife for whoredome marrieth another . But he must needes commit it in doing so vnles the band of marrirge be loosed and disolved . For who so marrieth another as long as he is f boūde to the former , g is an adulterer . The band then of marriage is loosed & dissolved betwene that man and wife who are put assunder and divorced for whoredome . And if the band beloosed , the man may marry another : seing it is written h Art thou loosed from a wife ? If thou marrie thou sinnest not . i Therefore it is lawfull for him who hath put away his wife for whoredome to marrie another . This argument doth firmly and necessarily cōclude the point in question , if the first parte & proposition of it be proved to be true . For there is no controversie of any of the rest : beinge all grounded on such vndoubted principles of scripture & reason , that our adversaries themselves admit and graunt them all . The first k they denie to weete that the clause of ex●eption in Christs speech [ except it be for whoedome ] doth argue that the mā committeth not adulterie , who , having put awaie his wife for whoredome , marrieth another . And to overthrowe this proposition , they doe bring soudry answers and evasions . The best of all which as Bellarmin avoucheth , is , that those words [ except it bee for whoredome ] are not an exception . For Christ ( saith he ) ment those words 1 [ except for whoredome ] not as an exception , but as a negation . So that the sence is whosoever shall put awaie his wife . except for whoredome ; that is to saie 2 without the cause of whoredome , & shall marrie another doth commit adulteric . Whereby it is affirmed that he is an adulterer who having put awaie his wife without the cause of whoredoe , marrieth another : but nothing is sayde touching him who marrieth another , having put away his former wife for whore dome . In deede this evasion might have some collour for it , if these words of Christ [ except it be for whoredome ] were not an exception . But neither hath Bellarmin ought that maye suffice for the proofe hereof and the verie text of the ●cripture it selfe is soe cleare against him , that he must of necessitie give over his houlde . For the principal pillar wherewith he vnder proppeth it , is S. l Austins iudgmēt , who hath so expounded it in his first booke touching adulterous marriages : Now of that treatise S. m Austin saith himselfe in his retractations I have written two bookes touching adulterous marriages , as neere as I could according to the scripturs being desirous to open and loose the knotts of a most difficult question . Which whether I have done so that no knott is left therein , I know not : nay rather I perceave that I have not done it perfectly , and throughly , although I have opened many creeckes thereof , as whosoever readeth with iudgment may discerne . S. Augustin then acknowledgeth that there are some wants & imperfectiōs in that worke which they may see who reade with iudgment . And whether this that Bellarmin doth alleage out of it , deserve not to fal within the cōpasse of that cēsure I appeale to their iudgmēt who have eies to see : For S. Augustin thought that the word in the orignial of S. Mathews gospel , had , by the Proper significatiō of it , imported a negation rather then an exception . As n he sheweth by saying that where the common Latin translation hath 3 [ except for whoredome ] in the Greeke text it is rather read 4 without the cause of whoredome . Supposing belike ( whether by slipp of memory or rather oversight ) 5 that the same words , which were vsed before in the fift Chapter of S. Mathews Gospel to the same purpose , were vsed also in this place : whereas here they 6 differ , and are well expressed by that in the latin by which S. Austin thought they were not so well . Howbeit , if thy had bene the same with the former : yet neither so might Bellarmin allowe his opinion : considering that the comon latin trāslation ( which Papists by there Councel of Trent are bound to stande to vnder paine of ourse ) expresseth 7 those likewise as a plaine exception . Which in deede agreeth to the right and naturall meaning of the 8 particle , as o the like writers vse it in like construction : even p then to , whē it hath as it were a link lesse to tie it vnto that meaning . Wherefore S , Austins mistaking of the worde and significatiō thereof is noe sufficiēt warrāt for Bellarmin● to ground on , that they must be taken so . As for that he addeth , that , albeit 9 both these particles be taken exceptively often times , yet may they also be taken otherwise , sith● one of thē is vsed in the Revelation as an adversative , not an exceptive : this maketh much le●●e for proofe of his assertion . For what if it be vsed there as an adversative where the matter treated of , and the tenour of the sentence doe manifestly argue that it must be taken so ? Must it therefore be taken so in this place , whereof our questiōn is ? or doth Bellarmin , proove by any circumstance of the text , that here it may be taken so ? No. Neither saith he a worde to this purpose . Why men●ioneth he then that it may-be takē otherwise , and is in the Revelation , for an adversative particle ? Truely I know not : vnlesse it be to shewe that he can wrangle , and play the cavelling sophister in seeming to gainsay and disprove his adversarie , when in trueth he doth not . Or perhaps , though he durst not say for the particular , that it is taken here as an adversative , which he coulde not but most absurdly : Yet he thought it policie to breede a surmise thereof for the generall , that shallower conceits might imagin another sence therein , they knew not what ; and they whose brasen faces should serve them thereto , might impudently brable , that our sence is not certaine , because another is Possible , evē as if a Iew beeing pressed by a Christian with the place of q Esay , Behoulde a virgin shall conceave , and bring forth a Sonne should answer that the Hebrue worde translated Virgin , may be taken otherwise sith that in the r Proverbs it signifieth a married woman : at least one that is not a Virgin in deede , though shee woulde seeme to be , But as the Iew cānot conclude hereof with any reasō , that the word signifieth a married woman in Esay ; because the thinge spoken of is a straunge signe & it is not straunge for a married womā to conceave and bring forth a Sonne : so neither can the Iesuite conclude of the former , that the particle in Mathew is ment adversatively ; because the words then doe breede noe sence at all ; in which sorte to thinkethat any wise man spake , were solly ; that Christ the worde and wisdome of God were impietie . Nay if some of Bellarmins schollers shoulde say that words must bee supplied to make it percit sence , rather than their maister bee cast of as a wrāgler : they would be quickely forced to pluck in this horne , or els they might chance to leape ( which is worse ) out of the frying pan into the fire . For adversative particles import an opposition and contrariety vnto that sentence agaynste which they are brought in Now , the sentence is , that who so put teth away his wife and marrieth another , doth commit adulterie . Wherefore , hee by consequent , cōmitteth not adulterie who doth so for whoredome : If the particle bee adversative , and must have words accordingly supplied , & vnderstood to make the sence percttt . Thus the shift and cavill which Bellarmin hath drawen out of the double meaning of the Greeke worde , is either idle and beateth the aire ; or if it strike any , it striketh himselfe , & giveth his cause a deadly wound . Yea that which he principally sought to confute , hee hath confirmed thereby . For sith the worde hath onely two significations exceptive , and adverstive , neither durst he say that it is vsed here as an adversative . it foloweth he must graunt it to be as an exceptive : & soe the place rightly translated in our English ( agreeable to the other in the 5. of Mathew ) except it be for whoredoe , which as in their authēticall latin text also doth out of controversie betokē an exception . Having al passages therefore shutt againste him for scaping this way , he sleeth to another starting hole : to weete , that if the worde be taken exceptively , yet may it be an exception negative . And this ( he saieth ) sufficeth for the maintenance of S. Austins answer . For when it is said , whosoever shall put away his wife , excepting the cause of whoredome , and shall marrie another doth commit adulterie : the cause of woredome may be excepted , either because in that case it is not edul●erie to marrie another ; and this is an exception affirmative : or because nothing is pres●tly determined touching that cause , whether it be sufficient to excuse adulterie or noe ; and this is an exceptiō negative , which in that S. Austin imbraced he did well . I would to God Bellarmin had S. Austins modestie . Then would hee be ashamed to charge such a man with imbracing such whorish silth of his owne fansing , as in this distinction of negative and affirmative exception he doth . For he handleth it soe l●wdly and porversly , by calling that affirmative , which in deed● is negative , and by avouching that to be negative , which is not : as if he had made a covenant with his lipps to lye , treadinge in the stepps of those wicked wretches of whom it is written s woe vnto them who say that good is evill , and evill good . For the proofe whereof it is to be noted that an excepton is a particular proposition contradictorie to a generall : So that if the generall proposition be affirmative , the exception is negative , and if the proposition be negative contrarywise , the exception is affirmative . As for exsamples sake t He that sacrificeth to any Gods save to the Lorde onely , shal be destroyed saieth Moses in the lawe . The proposition is affirmative , He that sacrificeth to my Gods shal be destroyed . The exception negative . He that sacrificeth to the Lord shall not be destroyed . u There is none good , but one , even God. saith Christ in the Gospell . The proposition is negative There is none good . The exception affirmative . One is good , even God. x I would to God that all ( layth Paul to Agrippa ) which heare me this daye , were alltogether such as I am , except these bonds . The proposition affirmative . I wish that all which heare me were such as I am altogether . The exceptiō negative . I wish not in bonds they were such as I am y No Church did communicate with me in the account of giving & receiving ●saving you onely sayth the same Paul to the Phillippians . The Proposition negative No church did cōmunicate with me in the account of giving and receiving . The exceptiō affirmative You of Philippi did . Likewise in all the rest of excep●tions adioyned to generall propositions , though the markes and tokens , as of generalitie sometymes lye hidden in the proposition , soe of denying or affirming doe in the exception : Yet it is plaine and certaine , that the proposition and exception matched with it , are still of contrarie quallitie , the one afirmative if the other negative , and negative , if the other affirmative . Which thing beeing soe : see now the Iesuits dealing , how falsly and absurdly he speaketh against truth & reasō . For sith in Christs speach , touching Divorcement for whoredome ; the proposition is affirmative Whosoever shall put away his wife , and marrie another , doth commit adulterie : it foloweth that the exception which denieth him to commit adulterie , who putting away his wife for whoredome , marrieth another , is an exception negative , But Bellarmin sayth that this were an exception affirmative . Yea which is more straunge in a man learned & knowing rules of logique ( But what can artes helpe when men are given over by Gods iust iudgment to their owne lusts and errors ? ) he ētiteleth it an exceptiō affirmative , even then and in the same place , when & where himselfe having set it downe in the words going immediarly next before , had given it the marke ōf a negative , thus , It is not adulterie to marrie another . And as no absurditie doth lightly come alone , he addeth fault to fault , saying that this is an exceptiō negative , When no thing is presently determined touching the cause , whether it be sufficient to excuse adulterie or no. So first to denie with him was to affirme : and next , to say nothing , now is to deny . Yet there is a rule in z Law that he who saith nothing , denieth not . Belike , as they coyned vs new Divinity at Rome : so they will new Lawe and new Lodgique too . Howbeit , if these principles bee allowed therein by the Iesuits authoritie , that negative is affirmative & to say nought is negative : I see not but al heretickes & vngodly persons , may as well as Iesuits , mainteyne what they list , & impudently face it out with like distinctions . For if an adversarie of the H. Ghost should be controuled by that we reade to the Corinthiās a The things of God knoweth no man , but the spirit of God : His answer ( after Bellarmins patterne ) were readie , that this proveth not the spirit of God to know those things , because it might be a negative exception . importing that S. Paul woulde determine nothing presently thereof . If one who dispaired of the mercie of God through conscience of his sines , & trespasses should be put in minde of Christs speach to sinners b Yee shall all perish except yee repent : He might replie thereto that the exceptiō is negative ; and this , though not in the former poynt , yet here were true ; but to make it serve his humour . he must expounde it with Bellarmin , that Christ doth not determin what shall become of the repentant . If a vsurer should be tolde that he c is forbidden to Give forth vpon Vsurie , d or to take encrease : & a theefe that he is e commanded To labour & woorke , & f so to eate his owne breade ; they might ( if they had learned to imitate Bellarmin ) defend their trades both , the one by affirming , that to forbidd a thing is to say nothing of it , the other , that to commande be tokeneth to forbid . In a worde , whatsoever opinion were reproved as false , or action as wicked , out of the scriptures , denouncing death eternall and paynes of hell thereto : the seduced and disobedient might shift the scriptures of , by glosing thus vpon them , that false is true and wicked holy : life ment by death , and heaven by hell . Or if the papists them-selves would condemne this kinde of distinguishing and expounding places , as senselesse and shamelesse : then let them give the same sentence of Bellarmins that negative is afirmative , and to say nothing is to denie . Whi●h whether they doe , or no , I will , with the cōsent & liking ( I do●bt not ) of all indifferent iudges , and Godly minded men who love the truth and not contention , conclude , that these lying gloses of the Iesuits doe not become a Christian. And seeing it is proved that an exception negative is not a pr●terition or passing over a thing in silence ( which if Christ had ment , hee could have done with fitt words , as wise men are wont ) but a flat denying of that in on case , which the proposition affirmeth in all others : it remayneth that Christ having excepted out of his generall speech them who for whore dome put away their wives , denieth that in them , which in all others he affirmeth ; and thereby teacheth vs that the man who putting away his wife for that cause , marrieth another , doth not commit adulterie . The next trick of Sophistrie , whereto as to a shelter our adversaries betake them , is that the exception ought to be restreined to the former branche of putting away the wife onely . To the which intent , they say that there are some words wanting in the text which must be supplied and perfected thus ; Whosoever shall put away his wife ( which is not lawfull except it be for whoredome ) and marrieth another , doth commit adulterie . This devise doth Bellarmin allowe of as probable , though not like the foresayd two of negation and negative exception . But our English Pamphletter preferreth it before all . And surely if it were lawfull to foist in these words which is not lawfull : the Pamphletter might seeme to have shewed greater skill herein then Bellarmin . But men of vnderstanding and iudgmēt doe knowe that this were a ready way to make the scripture a nose of waxe and leaden rule ( as g Pighuis doth blasphemously tearme it ) if every one may adde not what the circūstances & matter of the text sheweth to bee wanting , but what himself listeth to frame such sense thereof as pleaseth his conceit and fansie . The sundrie interlasings of words by sundry authors into this very place and the wrestings of it thereby to sundry senses may ( to go noe further ) sufficiently discover the fault and incōvenience of that kinde of dealing . For h the Bishop of Auila supplieth it in this manner who so putteth away his wife , except it bee for whordome , though he marrie not another , committeth adulterie , and whoso putteth her away in whatsoever sorte , if he marrie another , doth commit adulterie . Freier Alphōsus i checketh and controlleth this interpretation , partly as too violent , for thrusting in so many words ; partly as vntrue , for the former braunch of it : sith hee who putteth away his wife , not for whoredome , although he cause her to commit adulterie , yet doth not himselfe commit it , vnlesse hee marrie another . Wherevpon the Frier would have it thus supplied rather . Whose putteth away his wife , not for other cause but for whoredome , and marrieth another , doth commit adulterie . But this though it have not soe many words added , as the Bishop of Auilas , yet in truth it is more violently forced against the naturall meaning and drift of the text . For by adding these words Not for other cause , his purpose is to say , that whoso putteth away his wife for noe cause but for whoredome yet committeth adulterie , if he marrie another ; much more if hēe marrie having put away his wise for any other cause . And so is Christs speech made in effect cleane contrarie to that which his owne words doe geve : hee saying Whosoever shall put away his wife except it bee for whoredome : and the frier forcing him to saie Whosoever shall put awaye his wife although it bee for whoredome , and shall marrie another , doth commit adulterie . k Nicolas●f ●f Lira beeing , as in time more auncient then the frier , soe more sincere and single in handling the scripture , saith that other words must bee interposed to the supplying of it thus . whoso putteth away his wife except it bee for whoredome , sinneth , and doth agaynst the lawe of marriage ; and whoso marrieth another doth commit adulterie . Wherein though hee deale lesse vyolently with the text , then doe the frier and the Bishop : yet hee offendeth also in their licētious humour of adding to the scripture , where nothing was wanting , and making it thereby to speake that which hee thinketh , whereas he should have learned to thinke that which it speaketh . yea Bellarmin him self acknowledgeth that they all were overseene herein , albeeit censuring them with gentler words , as he is wont his favorites and freinds . For the explicationsl ( sayth hee ) which the Bishop of Auila , Alphonsus a Castro , and others have devised , are not soe probable . But why should these be noted by him as improbable , yea denyed vnworthy the rehersall , and that of his owne , though adding in the like sorte , which is not lawfull , be allowed as probable , yea magnyfied as most true by the pamphletter ? The reasons which they both , or rather which Ballarmin , for the pamphletter doth no more here but English him , as neither els where for the most parte , though hee bragg not thereof : the reasōs then which Bellarmin doth presse out of the text to breed a persuasion in his credulous schollers that this interpositō is probable and likely , are pressed indeed according to the proverb ; The wringing of the nose causeth bloode to come out . For hee sayth that Christ did not place the exception after those words And shall marrie another , but straight after those whosoever shall put awaie l and likewise when hee added , and whoso marrieeth her that is put away committeth adulterie hee did not ioyne thereto ; Except it bee for whoredome : to the intent that hee might shewe that the cause of whoredome doth onely make the putting away to be lawful , & not the celebrating of a newe marriage too . And how doth he prove that Christ did soe place the exception in the former clause to this intent ? or to this intent did omit it in the latter ? Nay hee proveth it not ; it is but his coniecture , like a sick mans dreame . Vnlesse this goe for a proofe , that Christ did not so place it before without cause , nor omit it afterwarde without cause . Which if hee meant it should , it was for want of a better . For Christ did not these things without cause I graunt Therefore he did thē for this cause ; it foloweth not . S. Paule , having occasion to cite a place of scripture doth set it downe thus . m Come yee out from among thē , & seperate your selves saith the Lorde , and touche noe vncleane thing . Herein hee hath placed the words sayth the Lord , not after touch noe vncleane thing but after , seperate your selves . This did he not without cause , What ? for this cause therefore that he might restraine the words , sayth the Lord , to the former branch as not pertayning to the later also ? No for it appeareth by the n Ptophet Esay that they belong to both . It is to be thought then , that the spirit of God who doth nothing without cause , did move Paul for some cause to place thē soe . perhaps for perspicuity & commodiousnesse of geving other men thereby to vnderstand the rather that both the words going before , and cōming after were qualified with sayth the Lord. which is to be likewise thought of the exception placed by our Saviour betweene the two branches of his speech . And that with soe much greater reason , in my iudgment because if hee had placed it after the later And shall marrie another , the words ▪ Except for whoredome might have seemed to signifie that it were lawfull for a man having put away his wife for any cause , to marrie another , if hee could not conteine ; as it is written 4 because of whoredome , let every man have his wife : where now , the exception being set before ( the pharisies whose question Christ therein did answer ) could gather noe such poyson out of his words : to feede their error : but they must needes acknowledge this to be his doctrine , that a man may not put away his wife for everie cause , and marry another , but for whoredome onely . As for Christs omitting of the exception afterward , Bellarmin himself will quickly see there might bee another cause thereof , if hee consider how S. Paul repeating this doctrine of Christ doth wholly omitt the exception , which neverthelesse must needes bee supplyed and vnderstoode . For why doth S. Paul say that to married persons , o the Lorde gave commaudement ; Let not the wife departe from her husband , and let not the husband put away his wife ; without adding to either parte , except it bee for whoredome , which the Lord did add ? Bellarmi●s greatest p Doctor saith that hee omitted it because it●was very well knowne , most notorious . If then S , Paul had reason to omitt it wholy because it was so well knowne : How much more iustly might Christ in parte omitt it for the same cause , having mentioned it immediatly before , & made it knowne thereby ? Chiefly s●ing that as hee framed his speech to mens vnderstanding , so did he folow the common vse of men therein . And if I should say vpon the like occasion whosoever draweth his sword , except he be a magistrate , and killeth a man committeth murder ; and whosoever abbetteth him that killeth a man committeth murder : what man of sense and reason would not thinke I meant that the exception set downe in the former sentence touching māquellers pertaineth to the later of there abbetters also , and vttered once must serve for both ? yea , even in the former too , who would not thinke that my meaning were the exceptiō should reach , vnto both the branuches of drawing the sword , & killing a man ; not to bee abridged & tyed vp vnto the first , as if I had said , whosoever draweth his sword ( which none may doe except he bee a magistrate ) & killeth a man , committeth murder ? yet one who were disposed to play the Iesuites parte , might thus expound my speech , and say I taught thereby that Peter in deede was iustly reproved for drawing his sword though , q he killed not : But magistrates are authorized to draw it , and noe more , not to put men , to death , & r to take vengeaunce on him that doth evill . Neithet should he doe mee greater wrong ▪ there in by making mee to speake contrarie to scripture , then Bellarmin doth Christ by the like depraving of the like sentence . But if all these reasons will not persuade his scholars , that in Christs speach the exceptiō of whordome is to be extēded to both the points iointly of putting away & marrying : & that Bellarmin adding these words , which is not lawfull , did vnlawfully sow a patch of humaine raggs to the whole garment of Gods most precious word : behold their owne doctrine allowed & established by the Councel of Trēt , shall force them , will they , nill they to see it & acknowledg it . For if the exceptiō be so tyed onely to the former point : Then a man may not putt away his wife for any cause save for whoredome , no not from bed and boord , as they tearme it , that is , from mutuall cōpanie & society of life , although he marry not another . But the Councel of Trēt pronounceth and defineth , s that there are many causes , for the which a man may put away his wife from bed and board , wherefore the Papists ( no remedie ) must graunt that the exceptiō cannot so bee tyed vnto the former point onely . And therefore whereas Bellarmin sayeth further that he thīketh it is t S. Thomas of Aquines opiniō that Christs words should bee expounded so : & u Ierom seemeth some what to bee of the same minde : the Papists peradventure wil be faine to say that Bellarmin was deceived herein . For els not onelie Ierom of whom they reckon lesse but x Thomas of Aquine the sainct of Saincts & chiefest light of the Church of Rome shal be conviuced of errour , even by the Councell of Trents verdict . And these consideracions doe likewise stopp the passage of another shift , which this coosin german to the last intreated of , and Bellarmin prayseth it alike . To weete that the words committeth adulterie , must be supplied and understood in the former parte of Christs sentence thus : Whosoever putteth away his wife , except it be for whoredome , committeth adulterie , and whoso marrieth another committeth adulterie . x Salomon did wisely iudg that shee was not the mother of the childe who would have it devided ; but shee who desired it might bee saved entier . Surely the Iesuite hath not those bowels of kinde and loving affection towards Christs sente●ce that a Christiā should , who can finde in his heart to have it devided ; & of one living body , nāely , Whosoever putteth away his wife , except it be for whordōe and , marrieth another , cōmitteth adulterie , made as it were two peeces of a dead carkas , the first , Whosoever putteth away his wife , except it bee for whoredome , committeth adulterie , the secōd , whoso marrieth another cōmiteth adultrie . Which dealing , beside the incōveniēce of making the scripture a nose of waxe & lead̄e rule , if men may add what pleaseth thē , spetialy if they may also māgle sentēces , & chop thē in sundry parts : but beside this mischief here it hath a greater , that Christ most true and holy , is made thereby to speake an vntruth . For a man may put away his wife for other cause , then for whoredome , & yet not cōmit adulterie himselfe . Yes , hee committeth it ( sayth Bellarmin ) in his wives adultery , whereof hee was the cause by putting her vniustly away . But I reply that it is one thing to cause his wife to cōmitt it , another to commit it himself . And y Christ when hee was minded to note these severall faults , did it with 5 severall words expressinge them accordinglye . Moreover , vnderstandinge the tearme , to put away , not as 6 the force thereof doth yeeld , & Christ tooke it for loosing of the bād of marriage , but for a sepe ration from bed , and boord onely , as Bellarmin vnderstandeth it : He cannot allowe the sentence which hee fathereth one Christ , though soe expounded , without either condemning of the Trent Councel , or beeing himself condemned by it . For if whosoever seperateth his wife from him , but for whoredome , doth committ adulterie in causing her to committ it : Then is it a sinne to seperate her for any cause save for whoredome . If it bee a sinne : The z Church of Rome erreth in houlding and decreeing that shee may bee seperated for sundrie other causes . But whosoever sayth that the Churche erreth herein , is accursed by the a Councell of Trent . The Councell of Trent therefore doth cōsequently curse Bellarmin , if hee say that Christ spake his wordesin that sense , in which he cōstrueth them . And doth it notcurse b Austin also , & c Theophilact , whō Bellarmin alleageth as saying the same ? at least it declareth that in the Coūcels iudgment , the fathers missexpoūd the Scrip tures sometymes , even those verie places on which the Papists cite thē assounde interpreters of the scripture . Now the speech of Christ being cleared & saved entier from all cavils , the meaning thereof is playne , as I have shewed , that he who having put a way his wife for whoredōe marrieth another , cōmitteth not adulterie . For soe much importeth the exception negative of the cause of whoredōe , opposed to the generall affirmative propositiō , wherewith our Saviour answered the question of the Pharisies touchcing divorcemēts vsed by the Iewes , who putting awaye there wives for any cause did marrie others . The onely reason of adversaries remayning to bee answered , stood vppon , and vrged by them as moste effectuall , and for cible to the contrarye , is an example of like sentences : from which , sith the like conclusion ( say they ) cannot bee inferred , as wee inferre of this , the inferrence or this is faultye . And faultie ( I graunt ) they might esteeme it iustly if the like conclusions coulde not bee drawen from the like sentences . But lett the examples , which they bring for proofe here of be throughly sifted : And it will appeare that either the sentences are vnlike , or the like conclusitons may bee inferred of them . For of three sentences proposed to this end , the the firste is out of Scripture in S. Iames Epistle d To him that knoweth how to doe well , and doth it not , to him there is sinn . A sentence though in shewe vnlike to that of Christs , for the proposition and exception both : yet having in deede the force of the like , if it be thus resolved . To him that doth not well , except hee know not how to doe well there is sinn . And why may it not be concluded hereof , that there is no sinn to him , who knoweth not how to doe well , & doth it not ? because there are sinns of ignoraunce ( saith Bellarmin ) & he who knoweth not how to doe well , and doth it not , sinneth , though lesse then hee that offendeth wittingly . I knowe not whether this be a snine of ignorauns in Bellarmin , or no , that when he should say ( if he will check the conclusion ) there is sinne to ignorant he saith ( as if that were all one ) the ignoraunt sinneth . Betwene which two things there is a great difference in S. Iames his meaning . For S. Iames in these words , there is sinne to him , doth speake emphatically , & noteth in that man the same that our saviour did in the Pharisies , when ( because they boasted of their sight & knowledg ) e he told thē that they ● had sinne : meaning by this Phrase , as himself expoundeth it , that their sinne remained , that is to say , continued and stoodt firme & setled . The custome of the Greeke tongue wherein S. Iames wrote , doth geve this Phrase that sense , as also the Syriaque ( the language vsed by Christ ) translating Christs words after the same manner : & the matter treated of doth argue that he meant not generally of sinne , but of sinne being & cleaving to a man in spetiall & peculiar sort . For as f the servant that knew his Maisters will , and did not according to it , shal be beaten with many stripes : but he that knew it not , and yet did committ things worthy of stripes , shal bee beaten with fewe . Likewise in trāsgression whereto the punishment auswereth he that knoweth how to doe well , & doth it not , sinne is to him , hee hath it , he offendeth not ably : But he that knoweth not how to doe well , & doth evill , hath not sinne sticking to him , his sinne remaineth not , hee sinneth not so greatly & greivously . Wherefore when Bellarmin draweth out of that sentence such a conclusiō as if S. Iames in saying there is sinne to him , had simply meant , hee sinneth ; Bellarmin mistaketh the meaning of the sentence ; which if the text it self cannot informe him , g his doctors well considered may . But take the right meaning & the conclusion wil be sound . Whosoever doth not good and honest things , except it he of ignoraunce , he sinneth desperatelie & mainely . Therefore whoso of ignorance omitteth to doe them , he sinneth not desperately . And thus our conclusion drawen frō Christs sentence is rather confirmed thē preiudiced by this example . Yea let even . S. h Austin , whose authoritie Bellarmin doth ground on herein , be diligently marked : And himself in matching these sentēnces together bewrayeth an oversight , which being corrected will helpe the truth with light & strēgth . For to make the one of thē like the other , hee is faine to fashion Christs speech in this fort : To him who putteth away his wife without the cause of whoredome & marrieth another , 1 to him there is the cryme of committing adulterie . Now Christ hath not 2 these words of emphaticall propertie , and strong signification , whereby he might teach , as S. Angustin gathereth , that whosoever putteth away his wife for any cause , save for whoredome , and marrieth another , comitteth adulterie in an high degree : and soe imply by consequence , that who soe marrieth another , though having put away his former wife for whoredome , yet committeth adulterie too , a lesse adulterie . But that which Christ saith is simple , flatt , absolute ; 3 he committeth adulterie . And therefore as it may be inferred out of S. Iames , that he who omitteth the doing of good through ignoraunce , sinneth not with a loftie hand in resolute stifnes of an hardned heart : Soe conclude wee rightly out of Christs wordes that hee who having put away his wife for whoredome , marrieth another , committeth not adulterie in any degree at all . The first sentence then alleaged by S. Austin and after him pressed by our adversaries out of the scripturs , is soe farr from disprooving , that it prooveth rather the like conclusions from the like sentences . The seconde and thirde are out of theire owne braynes : The one of Bellarmins forging , the other of the Pamphletters : Bellarmins , Hee that stealeth , except it bee for neede , sinneth . The Pamphlctrers : Hee that maketh a lye● except it bee for a Vauntagoe doth wilfully sinn . Whereof they say it were a wrong and badd inferrence That hee sinneth not , who stealeth for neede : and hee who lyeth for a Vauntage , sinneth not wilfully . A badd inferrence indeed . But the fault therof is , in that these sentences are not like to Christs . For Christs is from Heaven , full of truth and wisdome : These of men , fond , and imply vntruth . They might have disputed as fitly to their purpose , and prooved it as forcibly , if they had vsed this example : All foure-footed beasts except Apes and Monk●is are devoyd of reason . or this All long-eared Creatures except asses are beasts . For hereof it could not bee concluded iustly that Asses are not beasts , and Apes are not devoyd of reason . No. But this perhaps might bee concluded , iustly , that he had not mu●h reason , nor was farre from a beast that would make such sentences . Considering that all men who write or speake with reason , meane that to be denied in the perticular which they doe except from a generall affirmed . And therefore sith hee sinneth who stealeth i though for neede , as the wise man sheweth , and hee that lieth for a vauntage doth willfully sinne , yea the more wilfully somtymes , because for a vauntage , as when the s●ribs b●lyed Christ : It were a verie fond and witlesse speech to say , that Whosoever stealeth , except it bee for neede , sinneth : And whosoever lyeth except it bee for a vauntage doth wilfully sinne . Wherefore these sentēces are no more like to Christs , thē copper is to gould , or wormewood to the bread of Heaven . Neither shall they ever finde any sentence like to his indeede , of which the like conclusiō may not be inferred , as we inferre of that . And soe the maine ground of my principall reason proposed in the beginning , remayneth sure & clearly prooved : that he by Christs sentence cōmitteth not adulterie , who having put a way his wife for whoredome marrieth another . Whereof seeing it followeth necessarely , that he who hath put away his wife for whordōe , may lawfully marrie another , as I there declared : it followeth by the like necessity , of cōsequēce , that the popish doctrine mainteined by our adversaries denying the same , is contrarie to the scripture & doth gainsay the truth delivered by the Sonne of God. THE SECOND CHAPTER . The places of Scripture alleaged by the adversaries to disproove the Lawfull liberty of Marriage after Divorcement for Adulterie , are Proposed , Examined , and Prooved not to make agaynst it . SAinct Austin in his learned bookes of Christian Doctrine , wherein hee geves rules how to finde the right and true sence of Scriptures , doth well a aduise the faithful , First to search and marke those things which are set downe in the Scripturs plainly , and then to goe in hande with sifting and dis●ussing of the darke places : that the darker speeches may be made evident by Patterns and examples of the more playne & manifest , and the records of certayne & vndoubted setences may take away doubt of the ūcertayne . This wholsome and iudicious Counsaile of S , Augustin if our adversaries had bene as carefull to follow , as they are willing to shew they follow him in these things which he hath written lesse advisedly : they would not have alleaged and vrged the places of Scripture , which they doe agaynst the poynt of doctrine hith●rto prooved out of the niententh chapter of S. Mathew . For Christ in that place doth open the matter and decide the question most plainly and fully : of purpose answering the Pharises . In others , either it is not handled of purpose , incidently touch●d ; or in gen●rallity sett downe more briefly , and soe more darkly and obs●urely . Wherefore if any of the other places had seemed vnto them to rayse vp a scruple , and shew of some repugnancie : they should have taken paynes to explayne and levell it by that in S. Mathew the darker by the clearer , the brieffer by the larg●r , the vncertaine and ambiguous by the vndoubted and certayne . But seeing they have chosen to follow S. Austins oversights rather thē his best advises in like sorte as b Furius , an orator of Rome did imitate Fimbria whose force of speech and arguments hee attained not to , but pronoun●ed broadly and set his mouth awry like him : wee must say of thē as Christ of the Pharisies c Let them alone , they are blynd leaders of the blynd : and ourselves endevour to follow S. Augustin in that he followed Christ , who cleared d the darker place of Moses by e the playner word and ordinance of God. The which if wee doe , wee shall ( by Gods grace ) easily perceive , that none af all the places alleaged by our adversaries , doth make agaynst the doctrine already prooved and concluded . For the first of them is in the fifth of Mathew f Whosoever shall putt away his wife , except it for whordome , doth cause her to commit adulterie , And whoso marrieth her that is put away doth committ adulterie , These words ( sayth Bellarmin ; and looke what Bellarmin sayth the pamphletter sayth with him , so that one of their names may serve for both and reason Bellarmin have the honour ) These words . And whoso marrieth her that is put away doth commit adulterie , must be either generally taken without exception , or with the exception . Except it bee for whoredome . If generally , Then he who marrieth her that is put away , even for whoredome too , doth committ adulterie . The band then of Marriage is not d●solved and loosed by her putting away : but company debarred onely . For hee that marrieth her should not commit adulterie vnlesse shee were bound yet to her former husband . And thus farr Bellarmin sayth well ; but superfluously . For the words may not bee generally taken , sith they have relation to the former sentence , whereto they are coupled ; and that sentence speaketh of her which is put away except for whore dome . Their meaning then must n●edes bee that hee who marrieth her which is so put away doth commit adulterie . Neither could Bellarmin bee ignoraunt hereof , or doubt with any likely hoode , but that this is our iudgment , and would bee our answer . Wherefore his two forked dispute about the words , was a flourish onely to make vs a frayde : as if hee fought with a two hand sword , which would kill all that came in his way . But now hee goeth forward vpon his enemies pike , & layeth about him on the other side . If the words must bee taken with the exception : then hee that marrieth a whore put away from her husband , committeth not adulterie . And consequently the whore is in better case then the innocent and chaste . For the whore is free and may be married , wheras the innocent that is vniustly put away , can neither have her former husband , nor marrie another . But this most absurd , that the law of Christ beeing most iust , would have her to bee in better case and state , that is iustly put away , then her that is vniustly . For answer vnto which reason of Bellarmin , I would spurr him a question , whether by the Popes law , which forbiddeth a man that g hath bene twise maried , or h hath maried a widow , to take H. orders & admitteth on thereto that hath kept or happely keepeth many concubines , a whormonger bee in better case then an honest man : and if a whoremonger bee so by the Popes law , i whether wee ought to iudge that this is most absurd or noe . Here if hee should answer mee that the Popes law is not most iust and therefore noe marvell if it have some such things as were most absurd to bee imagined by Christs law : I must acknowledge hee spake reason . Well , I would spurre him then another questiō , whether hee thinke that I am in better case then any Iesuit , yea , then the best of them all . Phy hee will answer , there is noe cōparison . The best ? nay the worst of them is in better case then I am : Yet I may marry if I list : and none of them may because of their vowe . Belike this Vow-Doctrine was not established by the law of Christ , which is most iust , but by k the Popes lawe rather . Or it is most absurd that a poore Christian should bee in better case , then the proudest Iesuit . But heere peradventure the man will say rather that wee are Heretiques , and they Catholiques , and the meanest Catholique is in better case , even for his faiths sake , then any Heretique whatsoever : which if he doe as it is likely , neither can hee say ought with probability but to this effect , then hath hee confuted and overthrowen his own argument . For by this answere hee cannot chuse but graunt that the simplest woman being put away vnjustly from her husband is in better case for her chastities sake , though shee may not marrie , then whatsoever whore that may . And I hope hee wil not say that the stewes and curtizans at Rome are in better case then honest matrons there , divorced from their husbands . Yet may none of these , while their husbands live bee ioyned to others : whereas the curtizans are free to marrie whom they will , if any will marrie them , who are soe free . Howbeit , lest any place of cavelling bee left him , and of pretending a difference betweene those , who having had the vse of marriage lose the benefit of it , and those who lose it not , having never had it : I will sett before him a playne demonstration therof in married persons . Seianus ( as the l Romaine Historie recordeth ) did putt away his wife Apicata vnjustly : thereby to winne the rather the favour of Livia , which was the wife of Drusus . Livia being carried away with the wicked entisements of Seianus was not onely nought of her body with him , but consented also to make away her husband Drusus with poyson , Now let Bellarmin tell vs whether of these two were in better case Apicata or Livia ; Livia the adulteresse & murderesse of hir husband , being free to marry , or chast Apicata , being bound to live solitary . If hee say Livia should have bene put to death by the m Romaine law because of her murder and then had shee not bene in better case then Apicata for liberty to marrie : I reply that likewise by the law of n Moses the woman whom Christ speaketh of , should have bene put to death , because of her adultery , and soe the doubt here ceased too . But the law of Moses being left vnexe●ut●d on the adulterous woman , as the Romain was for the tyme of Livia : let Bellarmin āswer to the poynt , not as of Livia onely , but of any whore that hath wrought her husbands death , and for want of proofe , or through the Magistrats fault is suffered to live , whether shee be in better case then an honest , chast , religious matron , that is put away from her husband vnjustly . Which if hee dare not say , considering on the one side the plagues that o in this life , and p in the life to come are layd vp for such mis●reants , on the other , the blessed q promises of them both assur●d to the Godly : then hee hath noe refuge , but hee must needs confesse that his argument was fond . For the murdering whore is not an adulteresse by the law of Christ , though shee take another man , her husband being deade : and yet the chast matron were an adulteresse if shee married while her husband liveth , who hath vnjustly putt her away . Wherein this notwithstāding is to be weighed , that a chast womans case is not so hard in comparison of the whores . No. Not for marriage neither , as Bellarmin by cunning of speech would make it seeme , to ●ounten●unce therewith his reasō . For he frameth his r words so , as if the ●hast had no possibility of remedy at all , neither by having her former husband , nor by marrying another : & therefore were in worse case thē the whore who is free to marrie , whereas the truth is , that by Christs lawe shee not r onely may , but s ought to have her former husband . And why should not shee bee as likely to recover her husbands goodwill , to whom shee hadd bene faithfull : as a faythlesse whore and infamous strumpett to get a newe husband ? Chiefly seing that it is to bee presumed they loved ech other wh●n they married : and experience sheweth that t Falling out of Lovers is a renewing of love . But if through the frowardnes of men on the one side , & foolishnes on the other , the chaste wife could hardly recōcile her husbād , the whore get easily a match : it suffic●th that the law of Christ cannot bee justly charged with absurdity , though it doe enlarg the vnchast and lewd in some outward thing , in which it enlargeth not the chast . No more then u the providence of God may bee controlled and noted of iniquity though x the evill & wicked enioy certaine earthly blessings in this life , which are not graunted to the vpright & godly . Wherefore the first place of Scripture out of S. Mathew enforcrd by Bellarmin , with his 2 horned argument ( as the Logitions tearme it ) doth serve him as much to annoy our cause : a● the Iron hornes made in Achabs favour by Zedechiah the falce prophet did stand him in stead to push and consume the hoste of the Aramites The second place is written in the tenth of Marke . y Who so putteth away his wife and marrieth another committeth adulterie agaynst her : and if a woman put away her husband , and be married to another shee committeth adulterie . The like whereof is also in the sixteenth of Luke z whosoever putteth away his wife and marrieth another , committeth adultery : and whosoever marrieth her that is put away from her husband , committeth adultery . These words ( sayth Bellarmin ) doe teach generally , that marriage cōtracted & perfected betweene the faithfull , is never so dissolved that they may lawfully ioyne in other wedlocke . And whereas wee answer that these general sentences are to be expounded with a saving of the exception mentioned in a Mathew , because one Evangelist doth add oftentymes that another omitteth ; & Mathew els where contrary vnto Marke and Luke , which ( sith they all wrote as they were moved by the holy spirit of truth ) is impossible : Bellarmin replieth that the Evangelists in deed omitt or add somewhat now and than , which other EEvangelists have not omitted or added ; but they doe never omitt in such sorte that the sentence is made false . A straunge kinde of speeche As if all generall sentences were false from the which some spetialtie , though not expressed in the same place , yet by conf●rēce with others , is vnderstood to bee expressed . Sure the Civill Lawe which in learned mens opinions hath much truth , will then bee stayned foully with vntruthes and lyes . For how many sentences and rules are set downe in it with full and generall tearmes , whereof notwithstāding there is none b lightly but suffereth an exception . The Canon law also ( whose creditt and authority Bellarmin must tender , howsoever he doe the Civill ) hath store of such axiomes , and c teacheth accordingly That a particular doth derogate from the generall . But what speake I of mens lawes ? In the Scripture it self Iob sayth that d The hipocrite shall perish for ever , like the dung : and David , that the e wicked shall turne into hell , all nations that forgett God. & Salomon that f Everie provd-harted man is an abomination to the Lord ; though hand ioyne in hand hee shall not bee vnpunished . These sentences of Iob & David and Salomon , are true in the belief of Christians ; yet forasmuch as they must bee vnderstood with an exception , according to the Doctrine of g Christ and h his servants , saying vnto sinners Except Yee repent Yee shall all perish : in the Iesuits iudgement they are made false . And Ionas semblablie , when hee preached to the Ninivits , i Yet forty days , and Niniveh shal be overthowen , abvsed thē with an vntruth : though k learned men doe finde a trueth in his speech , as being to be thus taken that Niniveh should bee over throwen except it repented . Or if Bellarmin also acknowledg the same , which hee may not choose , vnlesse of a Iesuit hee will become a Iulian , and quite renounce the Christian fayth : then acknowledgeth hee that hee playeth the parte of a guilefull Sophister or a malitious Rhetoriciā , in signifying that the sentēce of Christ is made false , if it bee expounded and vnderstoode with an exception otherwhere expressed . And withall by consequence hee acknowledgeth farther , that it is an idle & braynsick amplification whi●h herevppon he● lavisheth out Iesuit like and vaynely mispendeth paynes and tymes about it , by saying , that els ( if the sentence forsooth were false ) the Evangelists had deceived men to whom they delivered their Gospells making noe mention of other Evangelists and that when Marke wrote his gospel at Rome received by the preaching of Peter , hee did not send the Romaeines backe to Mathews gospel , as to a commentary : Nay if Mathews gospel hadd bene then at Rome in the hands of the faythfull , it may be wel thought that Marke would not have written , and that Marke wrote not to add ought to Mathew , as Iohn did afterward , but onely that the Romaines might the better remember that which Peter taught : For l Irenaee m Eusebius and n Ierom geve this cause ; and that Luke wrote his Gospel for those nations to whom Paul had preached , and vnto whō the booke of Mathew and Marke were not yet come , but certayne false writings of False Evangelists onely : as o himself sheweth briefly , and it is more clearly gathered out of p Ambrose , q Eusebius and r Ierom. And in conclusiō , that the things th●refore which Marke and Luke say , must be absolutely true , & not depend of Mathews words , vnlesse our meaning bee that they were deceived , who did read Marke or Luke without Mathew . For by this reason of Bellarmin the words of Iob , David , Salomon and Ionas , must bee absolutely true , and not depend of Christs words in Luke or by Esay : vnles our meanig be , that they were deceived , who read the Psalmes of David or Salomons proverbs , or heard Iob or Ionas speake without Christ : which likewise might receive a gay shewe by saying that els ( if these sentences were false ) these holy men had deceived them to whom they spake or wrote , making noe mention of other holy teachers : and that when Iob. and David , and Salomon , and Ionas did either write or speake , they did not put mē over vnto Luke or Esay as to a comentarie ; Nay Iobs words were vttered , before either of them , or any of Christs pen-men of the whole Scripture wrote , as s sundry of the Fathers doe probably teach : & t Ionas did looke that Niniveh should be over throwē according to his absolute speech , so farre was he of from sēding the Ninivites to such as specifie the exception , besides that , had hee sent them , whither should they have gone , who neither knewe the Scriptures , and u lived before the tyme of Luke and Esay both ? David too , and Salomon , were their auncients farre and ech did sett forth the one his Psalmes , the other his Proverbs ( even those which they did writ ) not all at once but by partes ; and partly x their owne titles , and y other Sciptures argue , partly z Athanasius , a Theodoret , and b Bede signifie : neither did Luke or Esay write to add ought to the Psalmes or Proverbs , or to the words of Iob or Ionas , as c Ezra did to the booke of Kings ; But Esay to publish onely his owne Prophecie , and the storie touching it , Luke the Gospel of Christ , and Acts of the Apostles . Here were a trimme tale , which might be very forcible with a man forlorne , like Iudas Iscariot , to perswade him , that the sentences of Iob , of David , of Salomon , of Ionas concerning the distruction of hypocrits and all the wicked , are not to bee expounded out of Luke or Esay , with an exception of Repentance . Yea , this should of reason have greater force and weight then Bellarmins of the same spinning . For he sayth that Marke did not write his Gospell to add ought to Mathew . Which thing beeing graunted , yet Marke notwithstanding might be expounded by Mathew , and soe much the rather , Mathew having specified an exception , that Marke omitteth : as d the Lawiers teach that their Generall rules were not written to add ought vnto the former , yet must bee expounded with the exceptions touched in the former Lawes . But in the spider-webb that I have woven after Bellarmins patterne , it is contrariewise ; that Esay and Luke did not write to add ought to the Psalmes or Proverbs , or to the words of Iob or Ionas ; which hath greater colour to prove that their sayinges should not bee absolutely true , and not depend of exceptions mentioned so long after , neither meane to bee ioyned to them : Chiefly for alianes from the Common-wealth of Israell , such as they that heard Iob and Ionas were , who lived not to read the Doctrine of Christ in his Prophets and Apostles . Wherefore seeing Bellarmin is forced to acknowledg it were a lewd parte to reason and conclude this on generall sentences of Iob , David , Salomon , that an hypocrite , a wicked , a proud-harted man , shall not bee forgiven & saved though hee repent : much more must hee acknowledg a fault , in his disputing and gathering out of Marke & Luke that a man having put awaye his wife maye not marrye another , though hee have put her away for whoredome . And hereby wee may see what honour they both , himself and the pamphlet ter , who in this whole discourse goeth with him soote by foote , save that by enterlacing more fond vnsavory words , h●e over-runneth him sometymes : a cover well beseeming and worthy such a cuppe , onely somewhat broader ; but hereby wee may see what honour they have done e S. Austin in knitting vpp their tale with his words , Who are wee , that wee should say , Some putting away their wives , and marrying other , commit adulterie : and some doeing soe commit it not , whereas the Gospel sayth , that every one committeth adultery , who doth so ? Even as much honour as themselves should gayne , if in the forlorne mans case , which I spake of they were his ghostly Fathers , and put him in this comforte Who are wee that wee should say , some wickedmen shall goe to hell , ( namely the vnrepentant ) some ( the repentant ) shall not goe , whereas the Scripture sayth that everie wicked man shall goe to Hell. Lett this kinde of dealling in refuting matters bee once allowed for currant : and every priest and Iesuit as well as the Pope will have more Royall power , even over Princes : what should I say over common Christians ? For whereas it is written in the Epistle to the Collosians f Children obey your Parents in all things : & Prophets were honoured with the name of Fathers , not onely by their g schollers , the children of the Prophets , but also by the h Kings of Israel : the i title of Father gevē to all priests though not in such degree as to k the Pope , yet to all priests and to Iesuits especialy , insomuch that a l great person of Rome doth terme them not Fathers onely with the people , but the Reverend Fathers , the Catholique Fathers , the good Fathers of the society of the holy name of Iesus : this title then applied and geven to them all will quickly winne their schollers to thinke that the m obedience commaunded towards them is obedience in all things . Now we protestants teach that neverthelesse supposing they were in deed Fathers not caterpillers of the Churche , yet if Priest or Iesuit or the Pope himself should commaund a man to commit murder or whoredome , or theft , hee might not bee obeyed , because it is written in the Epistle to the Ephesiaus n Children obey your Parents in the Lord , whence that to the Collosians ought to bee expounded , that Parents must bee so farre forth obeyed , in all things as standeth with the dewty which children owe to God , and in pietie they may . But if some Catholique Father should denie this , and say ( like Father Robert ) that S. Paule in deed ommitteth or addeth somewhat in one Epistle , which hee hath not omitted or added in another , but hee doth never omit in such sorte that the sentence is made faulse : for els S. Paule hadd deceived the Collossians to whom hee sent that Epistle , making no mention of that other to the Ephesians : And surely when hee wrote to the Collosians from Rome , he did not send them back to his Ephesian Epistle as to a commentary ; nay if that Epistle had bene in their hands , it may bee well thought , that hee would not have written to them . Eor hee did not write the Epistle to the Collossians thereby to add ought to that which he had writtē vnto the Ephessians , as hee did the later to the Corinthians , or Thessalonians , after the former , but onely to reclayme the Collossians from their errour , that man is reconciled , and hath accesse to God by Angels , and to corect their Iewish and Heathenish observations ; for o Chrysostō p Theophylact , and q Oecumenius geve this cause . That which Paule therefore sayth to the Collossians must bee absolutly true , and not depend of that he sayth to the Ephesians , vnlesse our meaning bee that they were deceived , who read the Epistle to the Collossians without the other . If some Catholique Father ( I say ) should speake thus , agaynst our interpreting of Scripture by Scripture , would not his children ( trow yee ) thinke it strongly & invincibly proved , that they must obey him absolutely in all things ? Chiefly , if as Father Robert bringeth Austin , soe he brought r Cassianus S. Chrisostoms scholar in , who prayseth one Mutius ( a novice of an Abbey in Egypt ) as a most worthy paterne of obedience to his Abbat or , Father , as you would say , for that he was ready to cast his owne natural sonne a litle child , into the River at his commandemēt & soe as much as lay in him did murder his son , but that some by the Abbats appoyntement did receive him beinge caste out of his Fathers hands towards the River , and saved him from drowning . For hee s who extolleth this Novices fayth and devotion to Heavē , affirming that the Abbat was by revelation straightway advertised , that Mutius hadd performed t Abraham the Patriarks worke by the obedience , as if there were noe difference between the v Lords commandement and an Abbats might have formed a sent●n●e like Austins in defence thereof : Who are wee that wee should say , Children in some things must obey their Parents , and in some they must not , whereas the Scripture sayth . Children obey your Parents in all things . By the which construction whatsoever a mans mother should command him , must bee obeyed too , shee being comprehended in the name of Parents : and what soever a mans x Maister should command , hee beeing also a Father , and whatsoever y any Governour should cōmand , or frend that hath done good , or an olde Gray-headed mā they being Fathers all , though not by nature , yet by office , benefit , or age . And then had King z Asa done evill in putting downe his mother Maachah from her state , because shee hadd made an Idole in a grove ; & in breaking downe her Idoll ; and stamping it , & burning it . And a Doeg the Edomite had deserved greater prayse then Sauls servants : sith they Would not move their hands to fal vpom the Lords Priests , when their Maister bidd them : which Doeg did and ex●cuted his wrath to the vttermost . And the b Apostles hadd overseene themselves , when they disobeyed the high Priest , and rulers and Elders of Israel ; and gave this reason of it Wee ought rather to obey God then men . Yea that wrecthed impious & execrable fryer , who did more then barbarously murder his Soveraigne Lords the * French King the annoynted of the HIGHEST , may then bee excused , excused ! nay commended and praysed by trayt●rous papists , as having done that which hee ought : seing it is likely that either Pope or Priest , or Iesuit or Abbat , or some of his superiours commanded him to doe it . Such absurd consequents of Bellarmins affirming that Markes and Lukes words must bee absolutely true , and not depend of Mathew , doe shew what great reason hee had soe to speake . For it is written of the Cittie of Ierusalem , compared with the Canaanites , Amorites , and Hittites c Such mother , Such daughter : in like sort may it be sayd of this constructiō of the holy Scripture compared with Bellarmins . Such consequēce , such antecedent . And thus farre of his second place . The third is in the Epistle to the Romaines the sevēth chap. d Knowe yee not bretheren ( for I speake to thē that knowe the law ) that the law hath Dominion over a man as long as hee liveth ? For the woman , which is in subiection to a man , is bound by the law to the man while hee liveth : but if the man bee dead , shee is delivered from the law of the man. So then if while the man liveth , shee take another man , shee shal be called an adulteresse : but if the may be dead shee is free from the law , soe that shee is not an adulteresse , though shee take another man. Out of which place and e the like in the seaventh of the first Epistle to the Corinthians , Wee gather ( saith Bellarmin ) that the band of marriage is never loosed but by death : and that seing it is not loosed , it remayneth after divorcement too , for whatsoever cause the divorce bee made . This doth Bellarmin gather : but gathering soe , hee reapeth that which the holy Ghost sowed not . For S. Pauls meaning in those words to the Romains and Corinthians was , that the band of marriage is not loosed comonly and ordinarily while both the parties live ; not that absolutely , it is never loosed till one of thē die . As in the like case ( to open the matter by his owne examples ) hee f sayth Who goeth to Warrfare any tyme at his owne cost ? Now some have servd at their owne charges without pay sometymes . For soe did the g Romā stocke of the Fabij agaynst the Vientians and h Clinias an Athenian Citizen agaynst the Persians . But men for the most parte are waged publiquely therevnto . And that is the poynt which S. Paule respected . Againe i Who planteth a Vineyard , & eateth not of the fruite thereof ? ● Hee on whō they father the first occasion of that proverb Many things doe happen between the cupp and the lipp ; is sayd not to have drunke of the fruite of the Vineyard which himselfe had planted , nor to have eaten thereof belyke . At least seing k old men plant trees for their posterity , neither might l the Iewes eate of their fruite in certayne yeares : It is more then likely that many of them did not . Some did not questionlesse : they namely , who sustained the curse which God denounced vnto them by Moses . m Thou shelt plant a Vineyard , and shalt not vse the fruite thereof . Yet S. Paule sayd wel , because such as plant Vines doe enioy them commonly . Agayne n who feedeth a flocke and eateth not of the milke of the flocke ? They eat not of the milke , who doe not milke their sheepe at all : and o there bee who doe not , for feare of impayring thereby the lambs or woole . But it is sufficient for S. Pauls purpose , & the truth of his speech , that men in most p cuntreis are wont to have thē milked : & they who vndertake the paines of feeding flockes , are accustomed to eate of the milkes of the flockes . Againe q No man ever hated his owne flesh but nourisheth & cherisheth it ▪ Cato the yonger , who slewe himself at Vtica , r was so farr from nourishing and cherishing his body , that when his bowels being gushed out thereof , hee was not yet dead , hee tore them in pieces with his owne hands as s Rasias also did . Neither would S. Paule have denied this : who knewe that t many hadd killed themselves , and taken away all ioyes of life frō their flesh . Onely he meant that noe man hath ever lightly hated it , but every one doth nourish and cherish it rather . u Noe man that warreth entangleth himself with the affaiers of life , because he would please him that hath chosen him to be a Souldier . What ? is this false , because x the rich Crassus being chosen by the Romains to bee their Generall in Syria , did without all care of pleasing them , who chose him , plaie the marchant man and occupied himself in councels & money matters ? Or because a y band of Campanian souldyers , who served the king of Sicilie gave themselves to citizens trades and occupations , having by treachery seazed on Messana , dispossessed the townesmen , devided their wives , goods and lands among thē , & a bād of Romans did the like in Rhegiū , to the discōtentmēt of such as chose thē to be soldiers , No. for the Apostle who exhorted Timothy z to behave himself as a good & honest sould yer of Christ , was not to learn that there are some vnhonest sould yers & retchlesse of their duty . But his meaning was , that soldyers vsually do employ thēselves on warrlike exercises , not on civill affayers , or domesticall busines , whē they are chosen once to serve , & in the same sence did he likewise say , that a married womā is bound by the law vnto her husbād while he liveth : because the band of marriage is not vsually and ordinarily loosed , but by death , though it may bee loosed , and is sometymes otherwise , on rare vnwontted causes . Which is apparant to have bene his meanning by that hee teacheth a that if an vnbeleeuing man , who hath a Christian wife , doe forsake her , then 5 shee is not in bondage . For if she be not in bondage , shee is b free to marrie : as the words of Scripture imply by the contrary , and the 6 Pope declareth . If shee bee free to marrie the band of the former marriage is loosed , els were shee bound and not free . Wherefore sith the popes authenticall record doth prove out of S. Paule , that a wife in some case is free to marrie another while her husbād liveth , the Papists must acknowledg that S. Paul meant , the band is not comonly loosed but by death , not that it is never at all loosed otherwise absolutely and simply . Bellarmin to frustrate and avoyde this answere , sayth that it may bee proved by foure reasons : which hee bringeth forth poore , vnarmed , weake ones of his owne mustering , and with a strong hand putteth them to flight : that soe men imagining these are all that can be alleaged on our side for the proofe thereof , might thinke that our whole force is quite discomfited and Bellarmin hath wone the feilde . I have heard say that there is cunning in daubing . Surely there is cunning in this kinde of dealing . Neither is it for nothing that c one of their Glorious Champions doth vaunte that the cōmon sorte of Catholiques are able to say more for vs , thē wee can for our selves . In deede they would beare the cōmō sorte in hand , that their learned men in handling of questions and controversies of religion doe set downe all obiectiōs that can be made of our parte . And I graunt , they set downe more then ofte tymes themselves can soundly answere . Yet they vse discretion therein by their leave : and many a strong reason which would trouble them fowly if it came in place , they are content to winck at and say nothing of it , whereto they joyne this policy now and thē also , that they take vpon them to bee as it were our proctours and at turneys , in shewing what may bee sayd for vs. Vnder which pretence they bring in such things as having a ready solution with the obiection , and proving vnsound , may turne to out causes discredit and to ours . So the Iesuit here his argument being grounded vppon two places , the one to the Romans , the other to the Corinthyans , wee countermyning the whole with one answere : hee sayth that our answere may bee proved by foure reasons , which hee gathereth out of circumstances of the former place , all such as the later hath neither any kinred with , and discoverceth them to be of no valew . But of the reasons , which I have brought to prove our answere fitting both the places , and partly confirming that S. Paule might well meane the same in these , which in the like hee meant ; partly demonstrating that certaynly hee did soe , because it were not true els that hee teacheth of the libertie of Christians forsaken by the vnbeleevers ; these reasons Bellarmin doth , not touch . No marveil : for they are too hot . And it is likely that he studied not what might be most stronglie said in our defence , but rather what most weakely : that so he might seeme to ioyne battaile with vs , and yet might bee sure to doe himself no harme , Letting passe therefore the help which he offreth in like sorte to vs as the d Sa ●●ritanes did vnto the Iewes : I come vnto the vniust and false accusation , wherewith e they sought to hinder the buylding of the Temple , I meane to the reasons which hee vntruely sayth , doe witnesse our answer and exposition to bee faulse . Those hee draweth to three heads , whereof the first hath two braunches : one that S. Pauls words are playne ; the other that they are oft repeated . For what is more playne ( sayth hee ) then thet f if while the man liveth , the woman take another man , shee shall be called an adulteresse ? and that g the woman is bound by the lawe as longe as her hus●and liveth ? Playne I denie not . But this proofe how pithy & strong soever hee thought it to set it his fore-front , is already shewed to bee no proofe at all : sith there are as playne words in like sentences , which neverthelesse must bee expounded , as these are by vs. For what more playne then that h Who goeth a warrefare any tyme at his owne Cost ? and that , Who planteth a Vineyard , and eateth net of the fruite thereof ? and that Whofeadeth a flocke and eateth not of the milke of the flocke ? and that , i No man ever hated his owne flesh , but nourisheth and cherisheth it ? & that k No Warre-faring man entangleth himselfe with the affayres of life ? & l many other such , that might bee aleaged , if in a thing so cleare it were not superfluous ? Nay in these sentēces the words are more playne , then in those wee speake of , because those have noe such marke of generality expressed as these have . Wherefore if soe great playnnesse of words signed with generall tokēs as it were importing that they are true in all yet convinceth not that they are meant of all without any exception , fully and vniversally : how can a lesser playnnesse wanting such efficacie , convince the same of those in question ? Or if it should elswhere by reason of some difference which might supplie , by other weight that this wanteth : Yet here it cannot possibly , because S. m Paule himself as I have declared sheweth that in one case the sayings could not so bee true Moreover the n Papists hold that if a married man become a monke before he know his wife carnally , shee may lawfully take another husbād , while he liveth . Perhaps further , also that the Pope for any very weighty cause , maye vpon the same circumstance dispense , and loose the band of Marriage . At least o them-selves tell vs that sundry Popes have done so : and p their great Doctors hould wee may . Yet is the woman his wife who hath wedded her , or espoused her onely , though shee hath not entred into his bed-chamber . For shee that is betrothed , is accounted a wife by the law q of God : and consent , not carnall company maketh Marriage as the civill r Lawiers , s Fathers , & t Popes doe teach . The Papists then of all men may worst enforce the playnesse of S. Pauls words agaynst our exposition thē selves condescending in cases more then wee doe , that a woman may take another man while her husband liveth , and bee noe adulteresse . Whereby agayne appeareth how wisely & discreetly the Iesuit Triumpheth with . S. Austins words , These words of the Apostle so oftentymes repeated , so oftentymes inculcated , are true , are quick , are sound , are playne . The woman beginneth not to be the wife of any later husband , vnlesse shee have ceased to bee of the former , and shee shall cease to bee of the former , if her husband die , not if he playe the whoremonger . The wife then is lawfully putt away for whordom , but the band of the former lasteth ; in somuch that hee becometh guilty of adulterie , who marrieth her that is put away even for whoredom . For if these words of Austin bee quick and sound against vs , then touch they Poperie at the quick : sith it may be sayd by the same reason : The woman beginneth not to bee the wife of any later husband , vnlesse shee have ceased to bee of the former : and shee shall cease to bee of the former if her husband die , not if hee waxe a Monke . Admitt then that the wife bee put away for monkery , yet the band of the former lasteth : insomuch that hee becometh guilty of adulterie , who marrieth her that is put away even for monkery . And likewise whatsoever those weighty causes were , for which so x many Popes have loosed the bande of Marriage , they are all controlled by the same censure The woman beginneth not to be bee the wife of any later husband unlesse shee have ceased to bee of the former ; and shee shall cease to bee of the former if her husband die , not if a better match be offered , or some mislyke bee conceived , or the Pope dispense and bee well freed from it . Nay S. Paul himself must fall within the cōpasse of Austins reprofe , by construing his words so without exception , because they are true , and quick , and sound , and playne . For against his doctrine towching a Susters liberty to marry , if shee be forsaken of her vnbeleeving husband , the force of S. Austins consequence would inferre in like sorte : The woman beginneth not to bee the wife of any later husband , vnlesse shee have ceased to be of the former : and shee shall cease to bee of the former , if her husband die , not if hee forsake her . The Iesuit , who vseth so often to repeat , so often to inculcate the testimonies of the Fathers , should deale peradventure more considerately , more charitably out of doubt , if , before hee cite them , hee weighed their words better , whether they may stand with the truth of Scripture , & with his owne doctrine . For els as y C ham discovered the nakednes of Noah , so doth hee their blemishes : hee , who aleageth them ; not wee , whom hee enforceth to shewe why wee dissent from them : least our Saviours sentence bee pronounced agaynst vs z Hee that loueth Father or Mother more then mce is not worthy of mee . But the Iesuites meaning ( you wil say ) was not to discredit them by laying a necessitie on vs to refute them , what ? was his meaning then by their credit to discredit the Scripturs , with the truth whereof their sayings doe not stand ? For ( I trust ) hee meant not to overthrowe the poynts of his owne doctrine , which their sayings crosse , vnlesse hee bee of that mynde which a Tullie condemneth as barbarous and savage expressed in an heathnish verse LET OVR FRIENDS FALL , SOE THAT OVR FOES DIE WITHALL . Howsoever it be , it is plain that the plaines of S , Pauls words neither doth prove the sence thereof to be simply & absolutely general , the Scripture noting an exception , neither cann bee sayde by Papists to prove it whose doctrine both alloweth that exception of Scripture . & addeth more thereto . Thus one braunch of Bellarmins first and principall reason being cutt of : the other , and the rest of his reasons also are cutt of with the same labour and instrument . For whereas hee sayth Certes it were marvell that the Apostle should never ad the exception of whoredom , if it were to be added , seing hee repeated and inculcated these things so often . Certes wee may say as well of those exceptions which himself approveth that it Were marvell the Apostle should never add them , if they were to bee added . Though what marvell is it , if S. Paul omitted the exception of whoredom in all those two places , which hee Hath repeated and inculcated these things so often , as Bellarmin so often telleth vs : when the thing is mentioned in the b former of them by way of a c similytude , wherein it had bene fond and beside the purpose to speake of any exception : and , for the d later S. Paul hath omitted the same exception e twise , where the f Scripture sheweth and Bellarmin . confesseth , it should have bene added ▪ or ( to speake more properly ) where although it needed not to bee added , yet must it needs bee vnderstoode . Now to that Bellarmin doth next alledg the Fathers g Ambrose , Chrysostome , Theophylact , Theodoret , Oecumenius , Primasius , Anselmus and others over and besides h Austin , i Origen , and k Ierom , all as bearing witnesse that wee expound the places falsly : I could reply that some of these whatsoever they witnesse , have small credit with Bellarmin , as Ambrose specially : some , namely Chrysostō , Theophylact , Theodoret , Oecumenius , and Primasius doe not witnesse that no more then Paul himself doth : Nay they all save one are contrary minded rather , as shall appeare in l due place : But that which I have sayde already touching Austin , may serve for answer to the rest : chiefly sith the Papists in whose behalf they are aleaged , will rather yeald that all the Fathers might erre , thē any of their Popes , m who yet must have erred in more , thē one Canon , if this were true which Bellarmin fathereth on the Fathers . Finally , concerning that for the vpshoote hee vrgeth Pauls similytude as if the n drift of it did absolutely require that the man and wife can not bee made free from the band of Mariage by any seperatiō but by death onely , because while the law had life as it were and stoode in force till Christ the Iewes could never shake off the Yoke thereof from them , although they endevored to seperate them-selves from it by committing whoredom with sundry lawes of salfe Gods : the rest of S. Pauls similytudes which I mencioned , doe bewray the lamenesse and halting of this inference : seing that the drift of thē requireth absolutely by the same reason that noe man went to warfare at his owne cost , or planted Vynes , or fedd sheepe , without relief thereby , because o all they p Who preach the Gospel are allowed to live of the Gospel . And likewise that no man did ever hurt his owne body , because q Every husband ought to loue his owne wife r as Christ loved the Church : and likewise that no souldier hath ever entangled him-self with the assayres of life because Tymothee should bee s still about those actions , whereto the Lord t who choose him to hee a souldier , did call him . Nay to goe no farther then the drift it self of the samilytude , which Bellarmin doth vrge , if it requier absolutely that the band of Marriage may bee no way loosed but onely by the husbands or the wives death : then neither is it loosed , if the vnbeleever doe for sake the Christian : neither if the husbād become a Monke or the wife a Nunne ; neither if the Pope see cause to dispence with either of them . And will not this fansie of his about that drift drive him into greater inconvenience yet : to weet , that every woman , whose husband is dead , ought to marry another , because the Iewes were bound to become Christiās after the death of the Lawe ? or of the other side , that the Iewes are not bound vnder payne of damnation to become Christians , because no widowe is bound vnder payne of death to take another husband ? or ( if these absurdities bee not great enough ) that dead men ought to marry , because v The Iewes by duty should bee vnto Christ , when they were dead to the Lawe ? or that the men of Rome to whom S. Paul wrote , should rather not beleeve in Christ , because x he wished widowes rather not to marry ? Of the which consequences if some bee esteemed erroneous by Papists some not esteemed onely , but are so in deede , the most have impious folly ioyned with vntruth : Let Bellarmin acknowledg that similitudes must not bee sett vpon the racke , nor the drift thereof bee stretched and pressed in such sorte , as if they ought iust in length bredth and depth to match and fitt-that whereto they are resembled . It sufficeth if in a generall analogy and proportion of the principall poynt wherein things are matched , and compared together , they bee eche like to other , and both agree in one qualitie . Which here is observed in S. Pauls comparisō of the state of Marriage , with the state of man before and after regeneration : because y as a wife her husband being dead doth lawfully take another , and is not an adulteresse in having his company to bring forth fruite of her body , to him : soe z regenerate persons , their naturall corruption ( provoked by the law to sinne ) and flesh being mortified , are ioyned to the Spirit ( the force of Christ working in them ) as it were to a second husband , that they should bring forth fruite ( the fruites of the Spirit ) vnto God. And thus seing neither the drift of the similytude , nor the iudgment of the Fathers , nor the playnnesse of the wordes so oftentymes repeated , doe disprove our answer and exposition of the place : our answer proved by Scripture standeth firme and sure and therefore the third place vrged by our adversaries , is sutable to the former . So is the fourth & last ; taken out of the first ▪ to the Corithians the seaventh Chaptera To them who are Married , it is not I that give commandement , but the Lord : Let not the wife depart from her husband : but if shee depart too , let her remayne vnmarried . or bee reconciled vnto her husband . Wherein ( as Bellarmin reasoneth ) the words of S. Paul , If , shee depart , and so forth are meant of a woman , which parteth from her husband vpon a cause of iust divocement , as namely for whordom , haeresie , and the rest whatsoever they be , & not of her which parteth without any such cause . But concerning her of whom the words are meant , S. Paul sayth most playnely shee may not marrie another . Therefore even a cause of iust divorcement looseth not the band of Marriage neither is it lawfull for married folckes to marry others , although they beesevered and put asunder by iust divorcemēt . And of this argument Bellarmin doth say that it is altogether insoluble . In saying whereof hee seemeth to confesse that none of the former arguments were so , but might bee answered and confuted . His confession touching them hath reason with it : I must needs approve it . But his vaunt of this is like that of b Ben hadads that the dust of ▪ Samaria would not bee enough to all the people that followed him for every man an handfull . To whom the King of Israel sayde , Let not him that girdeth his harnies , boast himself as hee that putteth it off . Bellarmin hath skarcly girt his harneis yet , & that which hee hath girt , is vnservisable bad harneis too . For the formost parte thereof , his proposition a vouching that the words If shee depart , and so forth , are meant of her onely which parteth from her husband vpon a iust cause of divocement , as namely for whordom heresie , and such like , is faulty sundry wayes : seing they are neither meant of her onely which parteth for a iust cause ; and though ▪ they bee also meant of her which parteth for any other iust cause , yet not of her which for whoredom . Moreover the conclusion knitting vpp his argument with Therefore even a iust cause of divorcement looseth not the band of Marriage , is guilfully sett downe : being vttered in the forme of a particular , and true so , taking divorcement as hee doth ; but intended to carry the force of a generall , so by fraude and faulshood to beare away the poynt in questiō . Of both the which to treat in ordre , his proposition hee presumeth of as most certayne , because in ( his iudgment ) Paule would not have sayde of her who departed without some such cause , Let her remayne vnmarried , or bee reconciled vnto her husband ; but hee would have sayde , Let her remayne vnmarried till shee bee reconciled vnto her husband , & let her come agayne vnto her husband in any case . And why doth Bellarmin thynke so ? His reasons follow . For Paul could not permitt an vniust divorcemnt agaynst the expresse commandement of the Lord. And , if in the same Chapter Paul permitteth not the man and wife to refrayne from carnall company for prayers fake , and for a tyme , except it bee with consent : How should bee permitt the wife to remayne seperated from her husband agaynst his will , without any cause of iust divorcement . In deede if it had lyen in S. Pauls power to stay & refraine the wife from remayning so : no doubt hee neither would , nor might have permitted it . which himself sufficiently shewed in c forbidding her to depart at all , much more to continue parted from her husband . But d if notwithstanding this charge and prohibition she did leave her husband vpon some lighter cause ; or perhaps weightyer , though not weighty enough for a iust divorcement : then Paul in duty ought and might ( I hope ) with reason requier and exhorte her to remayne vnmarried , and not to ioyne her selfe in wedlocke with another , a thing that e Greekes and f Romayns ( whose of-spring the g Corinthians were ) vsed to doe . as ( to make it playner by the like examples ( S. Paul neither might neither would have allowed a man to bee rashly angry with his brother : for h Christ forbiddeth it . But if one were suddenly surprised with rashe anger S. Paul would advise him i not to let the sunne goe downe vpon his angry wrath . neither might hee therevpon bee iustly charged with permitting wrath vntill the sunne sett , agaynst Christs commandement . No more might hee with graunting liberty to lust , because he k willeth men not to fulfill the lusts of the flesh : whereas l Christ commandeth them not to lust at all . For S. Paul also m condemneth all lusting of the flesh as sinne . But seing that n the flesh will lust agaynst the Spirit , as long as wee are in this mortality : he sturreth vp the faythfull that they o let not sinne raigne in their mortall bodyes , nor doe fulfill the lust of the flesh . In the same sort therefore hee giveth charge with Christ that the wife departe not from her husbād . Yet in consideratiō of humaine infirmity he addeth , But if shee departe too , let her bee vnmarried . And to meete with a doubt which herevpon might rise , sith in the next words before hee had affirmed that they who haue not the gift of continence should marry , and what if shee have it not ? hee adioyneth farther . p or let her be reconciled vnto her husband . So that although the words may seeme to bee vttered in the same sorte , as if they did imply and import a permission , yet are they not permissive , but imperative in truth , and an expresse precept , that the wife having forsaken her husband & therein done evill 1 forbeare to marry another , for that were farre worse , yea though shee can not containe : in respect where of or of any thing els , if shee mislike to live vnmarried , shee may not vse the libertye that single folke may , who rather ought to marrie then burne , but shee 2 must reconcile her self vnto her husband , whose wife shee is by duty still . And I may say likewise doubtles vnto Bellarmin that hee and his pamphletter should not have mayntained their error in writing : but sith they have done it , let thē write no more in defence of it , or let them acknowledg that in this poynt they were deceived . For whereas q they gather of the disjunctive particle Let hor remayne vnmarried , or bee reconciled , that S. Paul hath put it in the womans choyse & left her at liberty , either to live seperated still from her husband , or to be reconciled vnto him : they might as well ground vpon Christs words to the angell of the church of the Laodiceans r I would thou werest colde or 3 hot that hee hath put it in our choise and left vs at libertie either to bee colde in faith and love , as flesh is , or to bee fervent in the spirit . Yet Christ had no such meaning . For he commaundeth vs to bee 4 servent and that verie angell hee saith to everie faith full men 5 Be hot & Zealous . But because the partie was luke warme , a wordling s who had receyved the seede of the word but bare not fruite , who t knew his maisters will , but did it not & there by sinned most grievously : Christ wisheth that he were colde and sinned lesse ; sith hee did sinne ; or that hee were hot and free from both these faults , the later wishe made simply the former in comparison . After the which manner seing Paul might well , & did by all likelyhood of circumstāces of the text , wishe simply and chiefly that the wife estranged were reconciled to her husband , next that shee continued rather parted from him , then married to another as a lesse evill in comparison : the vttering of his sentēce with a disjunctive particle Let her remayne vnmarried , or bee reconciled , doth not prove hee put it in the womans choyse and left her at liberty to doe whether shee listed . And thus it appeareth how certaine and vndoubted that principle is , which 6 vpon this proofe Bellarmin avoucheth to bee most certaine & vndoubted : that S. Pauls words touching the wife If shee depart , are ment of her onely which parteth from her husband vpon a iust cause of divorcement . Howbeit if they had bene meant of her onely : yet must they have touched such wives as leave their husbands for any other just cause , & not for whoredom , An other and greater oversight of Bellarmin , that in exemplising the causes of divorcement to which in his opinion the words should bee restrayned , hee nameth whoredom first , as prncipally comprised in S. Pauls precept ; whereas S. Paule meant that it and it alone , should bee excluded and excepted . For these are his words . v To them who are married , it is not I that geve commandement but the Lord , Let not the wife depart from her husband ; but if shee departe too , let her remaine vnmarried , or bee reconciled vnto her husband ; and let not the husband put away his wife . Where in the last braunch Let not the husband put away his wife , must needes bee vnderstood except it bee for whoredom because S. Paule saith it is the Lords commandement , and x the Lord gave it with that expresse exception . This Bellarmyn doth graunt . Well . Then as the last braunche so the first too , Let not the wife depart from her husband . For the analogie is all one : and yeche having interest in the others bodie , shee may as lawfully depart y from an adulterer , as hee from an adulteresse . And this doth Bellarmin graunt also . But the middle braunche is to be vnderstood of the same departing , and likewise qualified as the first . Therefore . If shee depart too , is meant , except it be for whoredome . Nay , not so , quoth Bellarmin : for the same departing is not meant in both , but a farre different , in the first an uniust departing , in the next a just ; and this must be the sense of the Apostles wordes . Not I , but the Lord geve commandement , let not the wife depart from her husbād , to weet without a just cause : but if shee goe away , to weet having a just cause , let her remaine vnmarried , & so forth . In the refutation of which wrong & violence done vnto the sacred text , what should I stand ? whē the onely reason , whereby out of scripture hee assayeth to prove it , is the disiunctive particle , which as I have shewed alreadie , hath no ioynt or sinew of proofe to that effect . And z the onely father , whose testimony , hee citeth , for it , doth ground it on that disiunctive particle of Scripture : So that his reason being overthrow●n , his ●reditt and authoritie , by a his owne b approved rule may beare no sway . And on the contrarie parte , c many other fathers doe expound the second braunche as having referēce to the same departing that is forbidden in the first . And ( which is the chief point ) the naturall drift and meaning of S. Paules words doth enforce the same . For the tearmes ; 7 But , if , too , importe that doing also of that which in the sentence before he had affirmed ought not to be done : As d the like examples in the same discourse ( to go no farder ) shewe , yea some having one 8 particle lesse then this hath to press● it therevnto . It is good for the vnmarried and widowes , if they abide even as I doe : 9 But if they doe not conteine , let them marry . The woman which hath an vnbeleeving husband , and hee consenteth to dwell with her , let her not put him away : 1 but if the vnbeleeving depart , let him depart . Art thou loosed from a wife ? seeke not a wife : 2 But thou marrie also , thou sinnest not , This I speake for your profitt , that you may doe that which is comely ? 3 But if anie man thinke it vncomely for his virgin if shee passe the time of Marriage , let him doe what he will. The wife is bound by the law as long as her husband liveth : 4 but if her husband be dead , she is at libertie and so forth . In all the which sentences sith the clauses brought in with those coniunctiōs have manifest relation to the things spoken of before , and tou●h thē in the same sense , the braunche that is in questiō having like dependance , must in all reason be conserved of the same departing that the former . Thus it being proved that S. Paul commanding the wife to remanie vnmarried if shee departed from her husbād , did meane . Except it were for whoredom it followeth that Bellarmins proposition is faultie even in this also that he nameth whoredom among the iust causes of the wives departing here meant by S. Paul. Now in his conclusion inferring herevpon that even a iust cause of divorcement looseth not the band of marriage , hee is as deceitfull ▪ as he was false in his proposition . For the word Divorcement , being vnderstoode , as it is by him , for anie seperation and parting of the man and wife , though from bedd onely , & for a certaine time : There may be sundry causes why , such a seperation should be allowed or tollerated , whē as the band of marriage shall neverthelesse endure still . And so the simple reader were likely to imagine that Bellarmin had cōcluded a truth & to purpose . But the point where with he should have knitt vp his dispute , and whi●h he would have men conceyve & beare away as if these words implyed it , is that no iust cause at all of any divorcement doth loose the band of marriage , and therefore neither whoredo . The falsehood whereof would have bene as cleare as the sunne shine at nooneday , the proposition being so evidently false whereon it is inferred . And this is the argument that Bellarmin set his rest on 5 the insoluble argumēt , evē altogether insoluble , the ground whereof hee tearmeth 6 a demonstratiō a most invincible demonstratiō : against the which nothing ( he saith ) can be obiected , but an insufficiēt reply , made by , Er●smus , to weet , that Paul speaketh of ā 7 adulterous wife , who therefore being cast out by her husband is charged to stay vnmarried , the innocent partie not so charged . Which speeches of the Iesuite come frō the like veine of a vaunting spirit as those did of his complices , who boasted that 8 the Spanyards Armadoes & navy should finde but weake & seely resistance in England ; and called their army sent to conquere vs , an invincible army . For as they diminished by vntrue reportes the forces prepared : To meete & encoūter with the Spanish power : so Bellarmin by saying that nought can be obiected beside that hee specifieth ; yea farder by belying and falsifying of Erasmus , e who contrariwise replieth that Paul doth seeme to speake 9 of lighter displeasures for which divorcements then were vsuall , not of such crimes as adulterie . Moreover by the substance & weight of my replie to his insoluble argument , the godly wise indifferent eye will see ( I trust ) that the knots & strings thereof are loosed and broken : even as the invincible armie of the Spanyards was by Gods providence shewed to be vincible without great encountring ; the carkeises & spoiles of their shipps & mē vp ōthe English , Scottish , & Irish coasts did witnesse it . f So let all thine enemies perish , O Lord , and let them who love him be as the sunne when he goeth forth in his strength . THE THIRD CHAPTER . The consent of Fathers , the seconde pretended proofe for the Papists doctrine in this point , is pretended falsly : and if all be weighted in an even ballance , the Fathers check it rather . AFter the foresaid testimonies of scripture vrged by our adversaries in the first place for the commending of their errour : Secondly , the same truth ( saith the Iesuit ) may be proved by tradition . By which his owne speeche , if we should take advauntage of it , he graunteth all that I have said agaynst his arguments drawen out of the scripture , and so farre forth agreeth with vs. For what vnderstandeth , hee by the word Tradition ? A doctrine not written , as a him-self professeth in his first controversie . Where having noted that al though the word tradition be generall & signifieth any doctrine written or vnwritten , which one imparteth to another , yet divines , & almost all the auncient fathers , applie it to signifie vnwritten doctrine onely : And soe will wee hereafter vse this word saith hee . If the point in question thē may be proved ( as Bellarmin affirmeth it may ) by tradition : We might conclude it is not written in the scriptures , by his owne verdict , and therefore all the scriptures alleaged by him for it are alleaged falsly . But hee seemeth to vse the name of traditiō in like sort as b Vincentius Lirmensis doth , calling the doctrine delivered by the church the Churches tradition . This to be his meaning I gather by the reason that hee addeth saying for there are extant the testimonies of the fathers in all ages for it . The Pāphletter in other words , but more perēptorily to avouch the proofe thereof by the opinion and censure of all ages , affirmeth , he will shewe that it was never thought lawfull since Christ , for Christians divorced for fornication to marry anie other while both man and wife lived . That it was never thought lawfull since Christ , is a boulder speeche them Bellarmin doth vse : though to hitt the marke as it were with his shaft , hee must and doth imply as much in that hee saith it may be proved by tradition . For traditiō hath not force enough to prove a thing to be true , not in the Papists owne iudgment , vnles it have bene alwaies approved & agreed on by the generall consent of Fathers , ( as we tearme them ) Pastors and Doctors of the Church . Which I affirme not vpon the generall rule of c Vincentius onelie so greatly , and so often praised by them as golden : But vpon the Canon of the Trent councell and pillars of the Popīsh churche subscribing to it . For the d councell of Trent commanding that no man shall expound the scripture against the sense that the Churche holdeth or against the Fathers cōsenting all in one , doth covertly graūt , that if the Fathers consent not all in one , their opinion may be false , and ●onsequently , no sure proofe of a point in question . e Andradius doth open and avouche the same in his defense of the Councell : a worke verie highly commēded by f Oseruis . And g Canus setteth it downe for a conclusion , that many of them consenting in one can yeild no firme proofe , if the rest though fewer in number do dissent . Yea h Bellarmin himself saith that there can no certaintie be gathered out of their sayings , when they agree not among themselves . It is a thing graunted thē by our adversaries that the Fathers have not strength enough to prove ought vnlesse they all consent in one . But the fathers do not all consent in one about the point wee treat of , as it shal be shewed , Our adversaries therefore must graunt that the opiniō which they holde in this point , cannot be proved by Fathers . Nay they are in danger of being enforced to graunt a farther matter , and more importing them by the consequent hereof . For through a decree of i Pope Pius the fourth , the professors of all faculties , & all that take degrees in any poopish schoole are bound by solemne oth that they shall never expound and take the scripture 1 but according to the Fathers cōsēting all in one . Wherefore how will Bellarmin , perhaps the Pamphletter also if he have bene amongst them and taken any degree , but what shift will Bellarmin , and his 2 puefellowes finde to save themselves from periurie , when it shal be shewed that many of the Fathers gaine say that opinion , which him-self and his expound the scripture for ? And what if it appeare , that the greater number of Fathers doe so ? nor the greater onely , but the better also , and those whose grounds are surer ? Then all the probability , which Fathers can yeild will turne against the Papists : and that which our adversaries would prove by tradition , and the consent of all ages will rather be disproved thereby . But howsoever men be diversly , persuaded touching the number & quality of Fathers enclyning this or that way , by meanes of sundrie circumstances which may breed doubt both particularly , of certaine , and of the whole summe in generall : the maine and principall point remayning to be shewed , namely that the Fathers consent not all in one for the Papists doctrine , is most cleare and evident out of all controversie . In so much that many even of them also whom Bellarmin alleageth , and the Pamphletter after him , as making for it , make in deed against it : and those of the chiefest and formost rankes spetially , in the first , the second , the third , the fourth hundred yeares after Christ. All the which agree and teach with one consent that the man forsaking his wife for her adulterie , is free to marrie againe : save such of them onely , as in this very point of doctrine touching , marriage are tainted with , error by the iudgement and censure of Papists themselves . A token of the vanetie and folly of our adversaries Bellarmin and the Pamphletter : who by naming one at least in everie age , would needes make a shewe of having the consent of all ages with them , whereas it wil be seene hereby , that in many we have the most and best ; and they , either none at all , or none sound . For in the first hundred yeares after Christ all that Bellarmin sayth they have , is the testimony of Clemens in the Canōs of the Apostles k where the mā is willed without any exception to be excommunicated , who having put away his wife doth marrie another . Now beside that Clemens vpon whom Bellarmin fathereth , those canons , is iniured therein . As for the later parte of them l himself sheweth , m his friend for the former , neither are they of Apostolique antiquitie and authoritie notwithstanding their title , as n many Fathers testifie , and Papists will acknowledg when they are touched by them : o The author of the Canon had respect therein ( by all probabilitie ) to the Apostolique doctrine receyved from Christ , & therefore though he made not an expresse exceptiō of divorce for whordom , might as well impply it , as I have declared that some of the Euangelists , and S. Paule did . Which the interpreters also of those Canons p Zonaras and Balsamon , thought to be so likely and more then a coniecture , that they expound it so without any scruple . Balsamon in saying that he who putteth away his wife without cause may not marrie another ; and Zonaras that hee who marrieth a woman put away without cause by her husband doth committ adulterie . Or if these writers mistooke the authours meaning , & in his opinion no mā , howsoever his wife were put away , without or with cause , might lawfully marrie another : th●n take this with all , that q hee skarse allowed any second marriage , but controuled the third as a signe of intemperance , & condemned flatly the fourth as manifest whoredom . Which although r a Iesuit goe about to cover and salve with gentle gloses like s the false prophets . Who when one had built up a mudden wall did parged it with vnsavorie plaister : yet sith that counterfait Clements worke did flowe out of the fountaines of the Gretians , as a t great historian of Rome hath truelie noted , and amōg the Gretians many , held that errour , as it is likewise shewed by a v great Sorbonist ; the likelyhood of the matter , and spring whence it proceedeth agreeing so fitly with the naturall and proper signification of the words , will not permitt their blacknes to take any other hewe , nor suffer that profane speech of I know not what Clement , to be cleared from plaine contradiction to x the word of God. Wherefore the onely witnesse that Bellarmin produceth out of the first hundred yeares , doth not helpe him . y Out of the second hundred he produceth three ; Iustinus , Athenagoras and Clemens Alexandrinus . The first of whom Iustinus praising the compendious briefnes of Christes speeches rehearseth this amongst them : Whoso marrieth her that is divorced from her husband , doth commit adulterie . Meaning not as Bellarmin , but as Christ did : who excepting whoredome in the z former braunche of that sentence , vnderstoode it likewise in this , as I have shewed . And how may wee know that Iustinus meant so ? By his owne wordes , in that a hee commendeth a godly Christian woman , who gave to her adulterous husband a bill of dirorcement b such as did loose that band of matrimony , and saith concerning him that 4 hee was not her husband afterward . The next c Athenagoras , affirmeth ( I graunt ) that if any man being parted from his former wife doe marrie another he is an adulterer . But Bellarmin must graunt with all that Athenagoras affirmeth it vntruly : considering that hee speaketh of parting even by death too , as well as by divorcement , & tea●heth with the d Montanists that whatsoever second marriage is vnlawfull . Wherevpon a famons Parisian Divine e Claudius Espenseus saith of this same sentence of his which Bellarmin citeth , that it favoureth rather of a Philosopher then a Christian : and may well be thought to have bene inserted into his worke by Eucratites . A censure , for the ground thereof , very true , that the said opinion is a Philosophicall fansie , yea an heresie : Though the wordes seeme rather to be Athenagonas his owne , as f sundrie fathers speake dangerously , that way , then thrust in by Encratites , g who generally reiected all marriage , not se●ond marriage onelie . Athenagoras therefore worketh small credit to the Iesuits cause . As much doth the last of his witnesses h Clemens Alexandrinus . For both in this point about second marriage i hee matcheth Aethenagoras and otherwise his writings are tainted with vnsoundenes , and stained with spotts of errour . Which iudgmēt not onely k Protestants of Germaine have in our remembrance lately , geven of him , though a l Iesuitical spirit doe traduce thē insolently , for it : But m an auncient Pope of Rome with seavētie byshops assembled in a Councell above a thowsand yeares since , and a Byshop of Spaine a man of no small reputation with Papists for skill both in divinitie and in the Canon law n Didacus Covarruvias doth approve the same . Now in the third hundred yeares ( to goe forward ) Tertullian and Origen are brought forth to averre Bellarmins opinion , of whom one questionlesse controlleth , perhaps both . For o Tertullian disputing against the heretique Marcion , who falsely obiected that Christ is contrarie to Moses , because Moses graunted divorcemēt , Christ forbiddeth it , answereth that Christ saying , whosoever shall put away his wife & marrie another , committeth adulterie , meaneth 5 vndoubtedly of putting away for that cause , for which it is not lawfull for a man to putt away his wife that hee may marrie another . And likewise for the wife , that he is an adulterer , who marrieth her being put away , 6 if shee be put away vnlawfully : considering that the marriage , which is not rightly broken off , continueth ; and while the marriage doth continue , it is adulterie to marrie . Which words of Tertullian manyfestly declaring that a man divorced from his wife lawfully , for the cause excepted by Christ , may marrie another , Bellarmin doth very cunningly & finely , cut of with an et caetera , and saith that there he teacheth that Christ did not forbid divorcement , if there be a iust cause , but , did forbid to marrie againe after divorcement . So directly agaisnt the most evidēt light of the wordes & tenour of the whole discourse : that learned men of his owne side , though houlding his opinion yet could not for shame but graunt that Tertullian maketh against them in it . For p byshop Covarruvias mentioning the fathers who maintaine that men may lawfully marrie againe after divorcemēt for adulterie , nameth Tertullian ( quoting this place ) amōg them . And q Sixtus Senensis a man not inferiour in learning to Bellarmin , in sincere dealing for this point superiour , cōfesseth on the same place , & on those same words ( but recited wholy , not clipped with an etcetera ) that Tertullian maketh a certaine & vndoubted assertion thereof . r Pamelius in deede through a desire of propping vp his churches doctrine with Tertulliās credit , saith that though hee seeme here to allowe divorcement for adulterie in such sort , as that the husbād may marrie another wife : yet hee openeth himself , & holdeth it to be vnlawfull in his booke † of single marriage . Wh●rein he saith some what , but litle to his advauntage . For Tertullian wrote this booke of single marriage s whē hee was fallē away from the Catholique faith vnto the heresie of Montanus : & so doth holde therein agreably to that heresie , that is vnlawfull to marrie a second wife howsoever a man be parted from the former by divorcement or by death . But in that thee wrote , while hee was a Catholique , against the heretique Marcion , hee teacheth cōtrarywise the same that wee doe , as Sixtus Senensis and Covarruvias truely graunt . Yea Pamelius himself if hee looke better to his owne notes , doth graunt as much . For t he saith that Tertullian vseth the worde divorcement in his proper signification , for such a divorcement by which one putteth away his wife , & marrieth another . But Tertulliā saith 7 that Christ doth avouche the righteousnes of divorcement . Christ therefore avoucheth that for adulterie a man may put away his wife and marrie another by Tertullians iudgment . Which also may be probably thought concerning Origen : Although it be true v hee saith ( as Bellarmin citeth him ) that certaeine byshops did permitt a woman to marrie while her former husband lived , & addeth , they did it agaynst the scripture . For he seemeth to speake of a woman divorced from her husband , not for adulterie , but for some other cause , such as the Iewes vsed to put away their wives for , bygiving thē a bill of divorcemēt . The matter that he handleth , and cause that he geveth thereof doe lead vs to this meaning ; Approved by the opinion of certaine learned men too . For after he had said ( according to x the words of Christ which he expoundeth ) that Moses in permitting a bill of divorcemēt did yeeld vnto the weakenes of thē to whom the law was gevē ; he saith that , the Christian byshops who permitted a womā to marrie while her former husbād lived , did it perhaps for such weaknes . Wherefore sith in saving that , this which they did , they did perhaps for such weaknes , he hath relatiō vnto that of Moses , & Moses ( as he addeth ) did not graūt the bill of divorcemēt for adulterie , for that was punished by death it followeth that the Byshops whō Origen chargeth , with doing against the scripture did permitt the womā , to marrie vpon divorcemēt for some other cause , not for adulterie & so his reproving of thē doth not touche vs , who graūt it for adulterie only . Thus doth y Erasmus thinke that Origen meant : concluding it farther , as cleare , by the similitude which z he had vsed before of Christ , who put away the Synagogue ( his former wife as it were ) because of her adulterie , & married the churche . Yea a Tapper likewise a great divine of Lovā , & of better credit with Papists thē Eros●nus saith that the divorcemēt permitted by those Byshops , whō Origen cōtrouleth was a Iewish divorcemēt . Wherein though he aymed at another marke , to prove an vntruth ; yet vnwares he hi● a truth more thē hee thought of , & strengthened that by Origen , which he thought to overthrowe . Howbeit if Bellarmin or Bellarmins Interpreter cā persuade by other likelyhoods out of Origen ( as he is somewhat darke , & I know not whether irresolute in the point ) that the thing reproved by him in those Byshops was the permitting of one to marrie againe after divorcement for adulterie : our cause shal be more advātaged by those sundrie Byshops who approved it , thē disadvātaged by one Origē , who reproved thē for it . Chiefly seing Origē impaired much his credit both by other heresies in diverse points of faith , for whi●h a b generall Councell with c Bellarmins allowāce count 〈◊〉 a damned heretique : & in this matter by d excluding all such as are twise married out of the Kingdō of heavē , which e divines of Paris observe & check him for . Whereas those Byshops of whō he maketh mentiō , were neither stayned otherwise , for ought that may be gathered , nor herein did they more then the right believing & Catholique Churche all that time thought lawfull to be done , as appeareth by Tertulliā & Iustine the Martyr . In the which respect f Peter Soto ( a freir of great account in the Trent Councell ) 〈◊〉 said that it is plaine by many arguments that the case which we treat of was doubtfull in the auncient church al●eageth this for proofe thereof out of Origen , that many byshops 〈◊〉 married mē to marrie againe after divorcement . This if the two of ●thers whō Bellarmin alleageth out of the third hundred years as making for him , doe not make against him , which perhaps they doe both : yet one of thē doth not out of all controversie , & byshops , more in number , in credit greater thē the other , agree with him therein . Out of the fowrth hundred , the 〈◊〉 which Bellarmin maketh , is a great deale fayrer thē out of the third : & a number of Fathers , the councell of Eliberis S. Am 〈◊〉 S. lerō , a Romā Byshop , & S. Chrysostome are affirmed thē●e to ioyne themselves with him . But they are affirmed in the like māner as the former were : skarse on of thē avouching the same that he doth , the rest in part seeming to be of other opinion , in part most clearely shewing it , & such as shewe not so much , yet shewing their owne weakenes , & that in this matter their opiniō & iudgmēt is of small value . For the formost of them g the Councel of Eliberis , ordained that a womā which forsooke her husband because of his adulterie & would marrie another , should be forbidden to marrie , & if shee married , shee should not receave the communion till hee were dead whō shee forsooke , vnlesse necessitie of sicknes cōstrayned to geve it her . Wherein it is to be noted , first that the Councell saith not . 8 If anieman , so to comprehend & touche generallie all both men & women : but they speake peculiaritie of the woman alone , & so doe not forbid the mā to leave his adulterous wife & marrie another . Secondly , that the womā is excommunicated , if when shee is forbidden by the church to marrie , shee marrie neverthelesse , not if before shee be forbidden : As it were to punish her disobedience rather then the fact it self . Thirdlie , that sh●e is not d●barred all her life time from the communion , but for a season onely , and in time of neede , in daungerous sicknes doth receive it : yea , even while the partie , whō shee forsooke liveth . Of the which circumstances the first though it might argue the Councells oversight who made the womans case herein worse then the mans , both being free alike by Gods lawe : yet for the mā it sheweth that they allowed him to marrie againe after divorcement according to the doctrine of Christ which wee maintaine . The next yeildeth likeliehood that the Councell did forbid the woman this not for that they thought it vnlawfull , but vnseemelie perhaps or vnexpedient , as h another Councell is read to have forbiddē the celebrating & solemnizing of marriages at certaine times . But the last putteth the matter out of doubt , that they were persuaded of the woman also marrying in such sort , that her fact was warrātable by the word of God. Forels had they , not iudged her marriage with this latter mā to be lawfull , they must needes have iudged her to live with him in perpetuall adulterie . Which if they had thought , it is most improbable they would have admitted her to the communiō in case of daungerous sicknes : seeing at the point of death i they denie it to womē so continuing , yea k to men offending lesse heynously then so . With such extremitie of rigour therein that l Baronius noteth their decrees as savouring of the Novatian heresie : & m Bellarmin layeth it almost as deepely to their charge . So farre from all likeliehood is it that they would admitt her in necessitie of sicknes to the communiō had they bene persuaded shee lived in adulterie still . Therefore it was not without cause that Bellarmin did suppresse this circūstance together with the former , in citing the decree of the Elibernie Councell : least his false illatiō , to weete that they accounted such marriage vnlawfull even for the innocent partie , & in the cause of adulterie , should be discovered & controlled thereby . Next is Ambrose brought in , who vpō the 16 chapter of Luke , writeth much against thē that putting away their wife doe marrie another , & he calleth that marriage adulterie in sundrie places : neither doth he ever except the cause of whoredom in that whole discourse as Bellarmin saith . But what if Bellarmin here be like himself too ? Certainely S. Ambrose speaketh 9 of such wives as lived without crime & 1 whom their husbands were ( as hee addeth ) forbidden by the lawe of God to put away . So that hee reproving men for marrying others after they had put away their chaste wives , doth evidently shewe he meant not of marriage after divorcemēt for whordō . And if it be ●ufficiēt proofe that hee supposed they , might not marrie againe after they had put away a whorish wife because hee never excepteth whoredō in that whole discourse of marrying againe : then by as sufficiēt a reason hee supposed that 2 they , might not put away their wives at all , no not for whordom , because hee never excepteth it in that whole discourse of putting away the wife . But tha● Papists will graunt that a man may lawfully put away his wife , if shee committ whordom . As Bellarmin then will construe S , Ambrose in this braunch , so let him in the former . And if he say , that S. Ambrose thinking vpō Luke alone whō hee expounded , or trusting his memorie forgot the exception added by Christ in Mathew , for n putting away the wife : the same slipp of memorie might loose the same exception for o marrying another . If he thinke that Ambrose did not forget himself , but vnderstoode the exception in the former point , as the p Apostle did , though neither mentiō it expressely : what reason why , it might not as well be vnderstoode in the later also ? As for S. Ierom no marveil if hee wrote against second marriage after divorcemēt for whordom q who wrote against all second marriages in such sort , that r Espēceus asketh what could have bene said more greivously against them by the impure 3 Catharists , then is said by him ? And s Vives pronounceth , that hee did not onely detest second marriages , but also had small liking of the first , nor did much favor matrimonie ; Beside that himself too , as farre as hee exceeded the boundes of Godly modestie & truth herein , even by these mens iudgments whō Papists doe repute learned & Catholique allayeth & corecteth in one of the places , which Bellarmin alleageth , his peremptorie censure gevē in the other . For whereas hee saith in his Epistle to Amandus , that the wife who divorced herself from her husband because of his adulterie & marri●d another 4 was an adulteresse for so marrying , and 5 her newe husbānd an adulterer : In his epitaph of Fabiola ( a noble godly gentlewoman of Rome , who did the like & was poenitent for it after her second husbands death ) hee saith , that shee lamented & bewayled it so , as if shee had cōmitted adulterie . By which kinde of speech & others sutable to it , as that he te●●meth her state after divorcement frō her first husband Widdowhood ; & addeth , that shee lost the honor of having had but one husbād by marrying the second ; & saith , shee thought it better to vndergoe a certaine , shadow of pitifull wedlocke , then to plaie the whore , because it is better ( saith Paul ) to marrie then to burne : S. Ieron declareth that although it were a fault in his opinion to doe as shee did : yet not such a fault , a crime , a publique crime , as Bellarmins doctrine maketh it . No more may it be iustly thought in the opiniō of that Romā Byshop , of whō , because he put Fabiola to publique penance after her second husband death , Bellarmin cōcludeth that it was accounted a publique crime in the Catholique Church at that time , if any man whilst his wife yet lived , married another yea , albeit for whordō . For men at that time were put to some penance in the Catholique Church , for marrying againe after their first wives death , as Bellarmin observeth out of the Catholique●Councels : adding therewith al , that although they knewe secōd marriage to be lawfull , yet because it is a token of incontinēcie they chastised it with some penāce . Wherefore sith it might easilie bee that they who laid some penance vpon no fault , would lay publique penance vpō a small fault , spetially in women , to whō in such cases they were more severe & rigorous thē to mē : the penance which the Bishop did put Fabiola to for her secōd marriage doth not prove sufficiētly that it was accounted thē a publique crime in the Catholique church . Howbeit if the tearme of publique crime be vsed in a gētler sense thē v cōmonly it is , or the Byshop of Rome did never put any but grievous offenders & finners to publique penance : yet perhaps even so too will Bellarmin come short of his conclusiō still . For thereby ( saith hee ) we doe not vnderstād that ● if any mā while his wife yet lived , married another , yea albeit for whordo ; it was accounted a publique crime in the Catholique church at that time , if any mā did it . As who say the Byshop of Rome must needs hould that , if women were not licensed to marrie after divorcement for whordom , men could not be neither . Whereas he might be of the same opiniō , that an aunciēt x Councell s●emeth ( as I shewed ) to have bene before him ; and an auncient y Father ( living & writing as z some thinke , in Rome about the same time ) was ; I meane , that this libertie & freedom should be graunted to men but not to women . Moreover the delay of Faebiolas penance , in that she was not put thereto vntill a after her second husbands death , yeildeth very strong & probable coniecture , that it had not bene before thē accoūted any crime at all in the Catholique church , not for a woman neither to put away her husbād because of his adulterie , & to marrie another . For that which Fabiola did , shee did 3 openly . Her self was religious , godly , well instructed ; & thought it to be lawfull . Her husbād by all likelyhood of like minde & iudgmēt : the church of Rome called not their marriage in to question ; The Byshop did not execute any Church censure on them . Nay , sith shee was 4 very yong , when they married , and never heard of anie fault therein committed as long as her husband lived : it may be Rome had many Byshops in the meane time , none of whō saw cause why they should blame her for it . The example of Fabiola therefore , & the Roman Byshops dealing in it , maketh more a great deale with vs then against vs , if it be throughly weighed . Now S. Chrysostom maketh absolutely with vs : Howsoever Bellarmin affirmeth that hee teacheth the same with S. Ierom yea , with b S. Ierom simplie condemning all such marriage . For what doth S. Chrysostom teach in the c sermon that Bellarmin quoteth vpon Mathew ? Forsooth , that by Moses lawe it was permitted , that whosoever hated his wife for any cause , might put her away , and marry another in her roome : But Christ left the husband one cause alone to put away his wife for namely whoredome . What ? and doth it follow hereof that Chrysostom , meant that the husband putting her away for whoredome , might not marrie another ? Rather the cleane contrary : Seing that he speaketh of such a putting away , as Moses did permitt , and maketh this the difference betwene Christs ordinance , and the law of Moses , that Moses did permitt it for anie cause , Christ but for one . Which to be his meaning hee sheweth more plainely d vpon the first to the Corinthians , saying that the marriage is dissolved by whoredom , neither is the husband a husband anie longer . For hence it appeareth that hee thought the bād of marriage to bee loosed . whē they , are severed for whoredom : & therefore consequently the parties free to marrie according to the e Apostles rule . And f other where also , though somewhat more obscurely yet conference with this place will shewe him to have taught . But what should I stand on farther proofe thereof , it being so vndoubted , that g Byshop Covarrisvias an earnest adversarie of marriage after divorcement , and bringing all the Fathers that hee can against it , confesseth S. Chrysoctom to stand on the other side against him for it . And this in foure hundred yeares after Christ , Bellarmin cannot finde one of the Fathers , that hee may iustly say is his : excepting them which make as much for the Encratites , Montanists , and Catharists , as they doe for Papists . In the ages following hee findeth better store : now one , now moe in eche hundred . Yet among them also , looke how manie hee nameth of the Easterne Byshops , whether expressedly , or implyedly : hee playeth the Iesuit with him . For the first of them Theophylact hee alleageth with the same faith & truth , that he did Chrysostom , whose schollar Theophylact being ( after h Bellarmins owne note ) did follow his maister . And this the two places thēselves that Bellarmin quoteth , doe insinuate clearely : i the former by opening how Christ permitteth not that putting away which Moses did , without iust cause , nor alloweth any cause as iust but whordom k the later by omitting mention of whordō , in spesifying the causes , for which if a womā depart frō her husbād shee must remaine vnmarried . Whereto ( if Bellarmin neede more light to see it by ) we may adde a third place : in which l Theophylact saying that Luke rehersing Christes words against men putting away their wives & marrying other must be vnderstood with the exception out of Matthew , 3 Vnless it be for whoredom , doth shew howfarre he differeth herein from Bellarmin , who denyeth flatly that Christes wordes in Luke must be supplyed with that exception . The rest of the Easterne Fathers whose testimony is alleaged by Bellarmin though their names not mētioned : are such as were assembled in the Councell of Florence . For there came thither to conferre with the Pope & the westerne byshops , albeit many of these houlding a generall Councell at Basil the same time , refused to chaunge the place for the Popes pleasure , who sought his owne advantage therein , not the Churches , and vndermined the actions of the Councell of Basil m which condemned him of heresie , and deposed him ; but there came thither n the Patriarches of Constantinople , Alexandria , Antioche , and Ierusalem , either themselves in person , or by their deputies , with many Metropolitanes and Byshops of Greece of Asia , of Iberia , and other countries of the East . Whose creditt and consent how vntruely Bellarmin pretēdeth , for the proofe of his false assertion , it is plaine by that hee saith the Councell of Florēce did decree the same in the instruction of the Armenians . A chapter which is fathered in deed vpō the Councell by the schisimaticall Pope Eugenius the fovorth , the deviser of it : but fathered vniustly and calmuniously as the time argueth , wherein it was begottē . For it is recorded in the same decree , that it was made the 6 two and twentieth of November , in the yeare of Christ a thousand foure hundred , thirtie & nine . Now the Councell ended in Iuly the same yeare foure moneths before : As both o it self witnesseth , & p Popish stories not● . Wherefore the Councell could not be the father of that decree and chapter : no more then a man can be of that childe whi●h is borne fouretē moneths after his death . And the Pope , whose bastard in truth the brat is , by the acknowlegment and record of Papists themselves in the q Tomes of Councells , was so much the more to blame to father it vpon the Councell of Florence 7 the great & generall councell , and 8 date it in a publique solemne session thereof ; Because neither was it debated in the Councell whether marriage after divorcement for adulterie were lawfull or no ; and the r Easterne byshops mainteyned it to be lawfull , when the Pope after the end of the Councell did reprove them for it : neither is it likely the contrarie was decreed by all there present of the west . Chiefly seing that more thē half of them were gone when both partes the East & West , subscribed to the decrees of the Councell in the letters of agreement : as appeareth by conferring s their number with t their names & the note thereof . Yea the Councell being ended the sixth of Iulie , had their subscriptions added vnto it the one & twentith . Then if of sevē score or perhaps vpward , scarse threescore were remayning at Florence , foureteene dayes after the Councell ended : What may we thinke there were above foure moneths after ? But how many soever were present of the West , as the 9 Pope can quickly muster an hundred Byshops or more , if neede be out of Italie alone , 1 to carry away things in Councell by multitude of voices , such pollicie hath he vsed for that ; but how many soever Italians he banded to countenance his decree , the Byshops of the East agreed not thereto , neither was it the Councells act . Thus all the Fathers of the Eastern churches , whom Bellarmin alleadgeth , and may vrge with creditt their doctrine touching marriage , doe not onely not say with him , but gainsay him . Wherein their have so many others followe them from age to age till our time , that it is apparant they allowe with greater consent a mās marriage after divorcement for adulterie then Fathers of the western churches disallow it . For v Eusebius treating of Iustine the Martyr setteth forth with the same praise that hee had done , the storie of the Christian woman , who divorced her self frō her adulterous husband . And S. x Basils canons approved by y generall Councels , doe not onely authorize the mā to marrie another , whose wife is an adulteresse , but also check the custome which yeelded not like favour in like case to the woman . And z Epiphanius saith ( his words are read corruptly , but the sense th●reof is plaine of our side , as a Covarruvias graunteth , Epiphanius therefore saith that Seperatiō being made for whoredo , a mā may take a secōd wife , or a woman a second husband . And the same avoucheth b Theodoret in effect , affirming that Christ hath sett downe one cause : whereby the band of Marriage should be dissolved , and wholy rent a sunder , in that hee did except whordom . And a c generall Councell , wherein there were above two hundred and twentie byshops of the East gathered together , doth imply as much ; in saying that Hee , who his wife 2 having kept the lawe of wedlocke , and being faithfull to him , yet forsaketh her and marrieth another is by Christs sentence guiltie of adulterie . So doth d Oecumenius in applying the precept of abiding vnmarried to such as should not have departed , and in abridging Chrysostōs words after his manner , whose scholar e Bellarmin therefore tearmeth him . So doth f Euthymius Chrysostoms schollar too , in ●harging that mā with adulterie , who marrieth a woman divorced for any cause but whordō from her husbād . So doth Nicephoras , in copying & cōmending that out of Eusebius , which he had out of Iustin the Martyr . To be short , the Grecians , 3 which nam g compriseth many nations of the East , all whō the h Florentine Councell calleth the Eastern Church doe put the same doctrine receyved from their auncestours in practise even at this day , allowing married folke not onely , to sperate & divorce thēselves in case of adulterie but also to marrie others , as Bellarmin confesseth . Wherefore his opiniō hath not the consent of the Eastern byshops : neither hath had it any age since Christ. Much lesse can he shewe the consent of the South i the Aethiopians , & Abessines , or of the k Moscovites & Russes in the North : both which as they receyved their faith frō the East , so vse they like freedome & libertie for this matter . No , not in the west it self , though he have many thēce agreeing with him , yet hath hee the generall cōsent of all the Fathers perhaps not of half , if an exact count might be taken of them . For besides Tertullian , the Councell of Eliberis and to let passe Ambrose ) one Byshop of Rome , or more alreadie shewed to have thought that a man being divorced from his wife for her adulterie , is free to marrie againe : there are of the same minde l Lactantius , m Chromatius , n Hilaric , o Pollentius , p the author of the Comentaries in Ambrose his name vpon S. Pauls epistles , q the first Councell of Arles , r the coūcell of Vānes , they who either were at or agreed to the s sixth generall coūcell the secōd time assēbled t Pope Gregorie the third v Pope Zacharie , the councell of x Wormes of y Trybur , of z Mascon , a councell alleaged by a Gratian without name , & other learned men alleaged likewise by b him , c Pope Alexander the third , d Celestin the 3 , e Zacharie and f Paul byshops , the one of Chrysopolis , the other of Burgos , g Erasmus , h Cardinal Cajetan : i Archbyshop Catharinus , k Naclantus byshop of Clugia , finallie the teachers of the reformed churches in l Englād , m Scotlāt , n Germanie , o France & p other countris , for why should not I name these of our professiō & faith amōg the Fathers as well as Bellarmin nameth the Popish councell of Trēt on the cōtrarie side ? But the Papists ( will some mā peradventure say , doe not graunt that all , whom you have rehearsed , were of this opiniō . But the Papists ( I aunswer ) doe graunt that sundrie of them were ? and such as they graunt not , the light of truth & reason will either make them graunt , or shame them for denying it . As 2 Sixtus Senensis , namely doth deny that Hilarie and Chromantius allowe a man to marrie another wife after divorcement : or teach that hee is loosed from the band of matrimonie , while his former wife though an adulteresse liveth . Now weigh their owne wordes , & it will appeare that Sixtus iniurieth them therein . For Chromatius saith that they who having putt away their wives 4 for any cause save for whor●dom , presume to marrie others , doe against the will of God , and are condemned . Wherein , with what sense could hee except whoredom , vnlesse he thought them guiltlesse , who having put away their wives for it doe marrie others ? And s Hilarie affirming Christ to have prescribed no other cause 5 of ceasing from matrimony , but that ; she weth that the band of matrimony is loosed thereby in his iudgmēt . Chiefly sith he knew that they might cease from the vse thereof , for other causes : & the occasion and tenour of the speech doe argue that he meant of such a seperation as yeeldeth libertie of newe marriage . In like sorte , or rather more plainely and expressely did Pollentius holde and maintaine the same : As Austin ( whom in this point hee dissented from ) doth reporte and testifie . Yet Bellarmin ( a strange thing in a case so cleare , but nothing strange to Iesuits ) saith that Pollentius 6 did not gainsaie Austin , but asked his iudgment of the matter : and for proofe hereof referreth vs to the beginnings of both the bookes of Austin . Even t to those beginnings in which it is declared how Austin having laboured to prove that a woman parted from her husband for his fornication might not marry another , Pollentius wrote vnto him 7 as it were by way of asking his iudgment , and shewed hee thought the contrarie : yet shewed it in such sorte , that Austin setting downe both their opinions , doth specifie then as flatly crossing one the other : You are of this mynde , I of that : and saith of Pollentius againe and againe that 8 hee was of this mynde , which Bellarmin denieth hee was of . Wherein the Iesuits dealing is more shamefull , for that beside the evidence of the thing it self so often repeated in the verie same places that hee citeth v Sixtus Senenses a man as vnwilling as Bellarmin to weaken anie of their Trent points with graunting more then hee must needes confesseth that Pollentius thought hereof as we doe . Belike because Sixtus Senensis honoreth him with the praise and title of a 9 most godlie man : Bellarmin thought it better to lie , then to graunt that they have such an adversarie . Hee would faine avoid too another auncient father bearing the name of Ambrose ; & x Ambrose might his name be , though hee were not famous Ambrose Byshop of Milan . But whether hee were named so , or otherwise ( which 1 perhaps is truer ) vnto his testimonie pronouncing it lawfull by S. Paules doctrine for a man iustly divorced to marrie againe ( though not for a woman , as hee , by missetaking S ; Paul , through errour , x though Bellarmin replieth with a threefold answere . First y Gratian ( saith hee ) and Peter z Lombard doe affirme that those wordes were thrust into this authours Commentarie , by some corrupters of writings . Indeede the one of them affirmeth : 2 it is said so ; the other , 3 it is thought so . But if it be sufficient to affirme barely , without anie ground of proofe or probabilitie , that it is said or thought so : what errour so absurd that may not be defended by perverse wranglers ? what cause so vniust , that vnrighteous iudges may not geve sentence with ? For whatsoever wordes be enforced against them out of the law of God or man , out of anie evidēce or record of writers & witnesses worthie credit : they may with Peter Lombard and Gratian replie that the place alleaged is said or thought to have bene thrust into those monumēts by some corrupters of writīgs . And in replying thus they should speake truelie , though it were said or thought by none beside themselves : but how reasonably they should speake therein , let men of sense & reason iudge . Surelie though Peter Lombard rest vpō that aunswer ; for want of a better , yet Gratian ( whether fearing the sicklie state thereof ) doth leave it , & seeketh himself a new patron , saying that Ambrose words are thus meant , that a man may lawfullie marrie another wife after the death of the adulteresse , but not while shee liveth , which aunswer is more absurd then the former . In so much that a Covarruvias speaking of the former onelie as vncertaine , saith that this repugneth manifestlie to Ambrose . A verie true verdict , as a●ie man not blind may see by Ambrose wordes : And Bellarmin confesseth the same in effect , by passing it over insilence as ashamed of it . But others ( sayth hee secondlie ) doe aunswer that this authour speaketh of the Civil law , the law of Emperours : To weete , that by the Emperours Lawes it is lawfull for men , but not for women , having put away their mate , to marrie another : and that Paul therefore least he should offend the Emperour b would not say expressely . If a man put away his wife , let him abide so or be reconciled to his wife . Now Gratians second aunswer was no lesse worthy to have bene mentioned , then this of c William Lindan , patched vp by Bellarmin . For the d civill law pronounceth the band of marriage to be loosed as well by divorcement as by death : and alloweth women to take other husbands , their former being put awaie , as it alloweth men to take others wives . So that it is a fond and vnlearned conceit to imagin that Paul would not say of husbands as hee did of wives , least hee should offend the Emperour by speaking expresselie against that which his law allowed . For e hee did expressely controll the Empero●rs law in saying of the wife . If shee depart from her husband , let her remaine vnmarried , or be reconciled to her husband . And the authours wordes doe shewe that hee meant to speake , not of humaine lawes , but of divine : of the sacred scripture wherevpō he wrote , and what was thereby lawfull . Which seemed so evident vnto , f Peter Soto , g and● Sixtus Senesis , and h the Roman Censors , who oversaw Pope Gregorie the thirtenths new edition of the Cannon law , that they confesse that Ambrose ( meaning this authour ) doth aprove plainely , certainly , vndoubtely , mens liberty of marrying againe after divorcement . Bellarmin therefore comyng in with his third aunswer . Yet saith hee if these be not so well liked , it may be aunswered easilie : that the author of those Commentaries is not Ambrose , nor any of the renowned Fathers , 4 as learned men know . Thus at length this authour , if men will not beleeve that his wordes are corrupted , or that hee spake of the Civill law , shall be graunted vs with Bellarmins good leave : But then wee shall be tolde that hee is not Ambrose , nor anie of the renowned Fathers as learned men know . And why could not Bellarmin aunswere this at first ? Why was hee so loath to graunt that such an authour , base , obscure of sclender credit , maketh with vs ? Herein there lieth a mysterie . There is i in this authours Commentaries a place , a 5 peece of a sentence , which seemeth to speake for the Popes Supremacie : Though perhaps never writen by this authour , or not with that meaning , as I have shewed elswhere . l Bellarmin had cited that place for that in 6 S. Ambrose his name : and m ma●ie make a feast thereof , as being sure S. Ambroses . Now if hee should saie , that the authour of those Cōmentaries was neither Ambrose nor Saint : hee should gainsaie himself . And sith hee was learned , when hee did cite it so , and therefore knewe ( by his owne words ) that it was not Ambrose nor anie of the renowned fathers who writt it : men would see thereby , that hee had for the Popes sake against his owne knowledg , fathered on S , Ambrose that which is not his . No marveil then if Bellarmin came to this aunswere as a beare to the stake . At the which though hee seeme to cast vs o● , by saying that the authour was no renowned Father , and erred in mistaking S. Paul , as having geven more libertie to men then womē , wher●of in due place afterward : yet in the meane season hee is forced to graunt that this auncient Father tooke it to be lawfull for men to marrie againe after divorcement for adulterie . The sundrie evasions and shifts whereby the Papists have laboured to wrest the credit of this one ●ather out of our hādes , doe geve mee occasion to suspect that they will wrangle much more to withdraw from vs the first Councell of Arles 7 being more auncient in time , in credit greater , and ( as n one of themselves doth probably coniecture ) confirmed by the Pope also . Herevnto the Councels wishing of certaine persons not to marrie in the case wee treat of might serve them for a colour in as much as o it saith concerning them whose wives are taken in adulterie , that if they be yong men and forbidden to marrie , 8 advise should be given them , as much as may be not to take other wives while the former live , though adulteresses . But this giving of advise is in truth an argument that the councell iudged a man no adulterer , if hee tooke another wife . Els would they have given not advise and counsail , but charge and commandement to refraine from it ; and ( as it is likely ) restrained mens transgression therein with sharpe discipline , spetially considering p they punish lesser faults with excommunication . Neither it is nothing that they temper also this counsail and advise to be geven such , with 9 as much as may be . And a farder circumstance yet of more importance , they make not this restraint for all men , but for yong men : nor for all yong mē , but such as are forbidden to marrie : meaning ( as it seemeth ) those who being vnder the care of their parents were by them forbidden , & could not honestlie disobey . For had not this respect or the like moved the Fathers of the Councell , why should they have restrained such yong men & not other ? Nay , why onelie yong men , not rather men , not aged men , or them also ? Sith in q Scripture elder women are chosen to be widowes , and yonger willed to marrie . Our adversaries therefore must yeeld that the Councell of Arles is of our side for the point in question . Whereto they shall have greater reason to induce them , if they note with al that the r Councell of Vannes in the same countrie , 2 the age following made this canon . Wee appoint and ordeine , that they who having l●ft their wives , except for whoredom ( as it is said in the Gospel ) or vpon proofe made of adulterie , marrie others , shal be excommunicated ; Least 3 sinnes being suffered by our too much gentlenes doe provoke other men to loosenes of transgressing . And this decree I finde not anie of the Papists that goeth about to shift of ▪ Neither can I see how they may possiblie : The Councell expounding so plainely Christes wordes of marriage forbidden after divorcement vnlesse it be for whoredome , and accompting marriage after such divorcement not a lesser sinne , but no sinne at all , as the reason added for strength of their decree sheweth , Now for the next , the generall Councell assembled in the Emperours palace of Con●●antinople which made the like decree and taught the same doctrine , as I have declared : Bellarmin would persuade vs ( vpon other occasions touching Poperie nearer the quick , then this doth ) that the western Byshops neither gave countenaun●e thereto with their presence , nor approved the Canons thereof with their consent . To this end hee denieth that the said Councell was a generall Councell , & striveth in his s third controversie to aunswer some of our reasons which confirme it . But hee easeth vs of paines to fift his aunsweres by meanes that himself in the t fourth cōtroversie , discoursing of generall councels purposelie , doth reckē it amongst thē . For as in v mēs lawes whē they are repugnāt one vnto another , the later derogateth frō the former : so ( I trow ) when Bellarmin doth contradict himself , his last word must hold . And the more reasō it should so in this , because both x Pope Adrian the first of auncient tyme did call it the sixth Councell , declaring thereby hee tooke it to be one of the Gēeral Coūcels whereof he tearmed it the sixth , and in y the seaventh generall Councell sūdry Fathers alleaged it by the name of the sixth Generall , & avouched it to bee iustly called so . Which sentence of theirs being not controled by any of that Councell , and the z Councell it self afterwarde approving the decrees and Canons of the sixe generall Councels : it is verie probable that the western churches yeelding their cōsent to the seavēth Coūcel , and taking it for sound , accounted ( as a the Eastern still have done & doe ) that which they entitled the sixth to bee Generall . Specially seeing that in the West , men of great credit b Ivo and c Gratian and d Pope Innocentius the third and their disciples , the whole schoole of Cannonists have on those authorityes of the seaventh Councell made like reckoning of it . And although our yonger papists for the most parte and some of the elder , perceyving what advantage may be taken thence agaynst many grounds of popery , doe crosse their predecessours herein with 4 seely reasons , such as where of the b●st would inferre more forceablie that their Councell of Trent was no Generall Councel : yet amōg thē also there are who allowe the auncient opinyon , as e Caranza namely , and f Genebrard and Surius , with whose preface tēding to the proofe therof it is recommended & published by papists in the two 5 perfitst and last editions of the Councels . Wherefore whether anye of the West were present in person , or by deputyes , g and subscribed to it which 9 Balsamon and h Nilus , learned Greeke Fathers avouch by olde records ; or whether it were celebrated by Eastern byshops onely , as the i second Generall Councell also was in the same City of Constantinople the consent of the west approving it for Generall averreth my sayings by a cloude of witnesses of the western Churches . Pope Gregory the third followeth , k Hee graunteth that if a woman by reason of sicknesse wherewith shee were taken could not performe the duty of a wise to her husband , her husband might put her away and marrie another . More then by the doctrine of Christ hee had learned to graunt for any sicknes : but so much the likelyer that he thought it should bee graunted for whoredom expressely mentioned by Christ. Wherevpon l Ioverius a Sorbonist in a worke approved by Sorbonists , matcheth his Canon with the like of Councels , who gave the Innocent partie leave to marrie againe after divorcement , while the other lived . Neither doth Bellarmin denye the illation , but the proposition , which the poynt inferred is grounded vpon . For the Doctors ( sayth hee meāing the Canonists ) expound the Canon of such sicknesse as maketh a woman vnfitt for Marriage : and so is an impediment disolving matrymonye contracted , by shewing it was no true matrimonye . But the Doctor of Doctors m Gratian himself vnderstood it otherwise ; of sicknsse befalling to her , who was an able wife . And those his glosse writers vse most that exposition which Bellarmin would have vs recieve for authentick as the fittest salve ; yet rest n they not vpon it . And o Antonius a great Canonist : Archbyshop of Florēce correcting p Gratians slipp of memorie for the persons , concludeth with him for the matter . And the flower of Lovan q Tapper , the Chauncelour of their viniversity , approveth this of Antonius . And r the learned men who were over-seers of the last edition of the Councels doe witnesse by cōtrolling it as a thing which now the Church observeth not ' 6 that Gregory meant of sickenesse happ●ning vnto lawfull wives in their iudgement And the Pope himselfe ( as s Bellarmin noteh els where ) declareth that hee tooke it to bee true matrymonie , by saying that the man ought not to bereave the former wife of ayde , that is , ought to maynteyne , & finde her as his wife still . Wherfore if no Catholique byshop would imagin that a man may lawfully put away his sick wife , and marrie another , vnlesse hee thought the same much more to bee lawfull in an adulterous wife , as wee are to presume : then must the Papists by consequent acknowledg that the poynt in Question is prooved and allowed by Gregory the third . A playner and directer allowance thereof , appeareth in a Canon of his successor t Zacharie , who whē a certayne man had defiled himself incestiously with his wives sister , graunted that his wife should be divorced from him : and ( vnlesse shee were privie to that wicked act by counsayling or procuring it ) might marry in the Lord if shee could not conteine . This so cleare a testimony of an 7 auncient Pope authorizing the divorced woman to marrie , Bellarmin would elude , by saying that hee meant shee might marrie another , after the former husbands death . As who say , the Pope inioyning the 8 man and the whore for a punishment to stay and abyde without hope of mariage , were likly to meāe by liberty of marriyng graunted the guyltlesse for a benefite , that while the guilty lived , who might overlive her , shee should not marrye no more then hee . Or as though there had bene neede for the Pope then to graunt it with exception , 9 If she will not conteine Let her marrie in the Lord. Whereby it seemeth that hee rather wished her to refrayne from marriage , if shee might be induced thereto , which hee had no cause to wish on this occasion after the mans death , she being v then simply free , u and willed to marrie x such might her age be . But what doe I reason out of the circumstances in a thing so certayne and cleare of it self , that although the y great maisters whom Bellarmin alleaged before & followed here , have assayed to darken the light thereof by this mist : z yet Sixtus Senensis confesseth that Pope Zachary decreed that the women if shee would not conteine , should marry another husband while the former lived . It is true that Sixtus seeketh to helpe the matter another way somwhat , by yoking the Pope with provinciall Councels : who ( hee sayth ) allowed & decreed it , not by a generall and perpetuall ordinance , but for a tyme , & to certaine nations ; & that in such heynous crymes as incest onely , But will the Papists stand to this doctrine , that the Popes decrees bynde not al nations generally , nor are perpetually to last ? Thē must they acknowledg ( which would touch the Papacie & Popery verry neerely ) that the Popes supremacie is falsly pretended , hee hath his certeyn limits as Metropolitanes have : and some will reason also that the lawes of Popes were to last for a tyme vntil Luther rose , but for a tyme onely , there date is out now . As for the cryme of incest , wherevpon the Pope allowed the innocent partie to put away her husband and to marrie another : that confirmeth rather the poynt in Question then disproveth it . For hee had no warrant to allow this by , but our a Saviours doctrine forbidding such divorcement , except it were for whoredom : so that he might not have graunted it for incest , vnlesse hee had thought it lawfull for adulterie ; b Neither did hee consider the cryme but as comprised vnder adulterie too : Whereof ( in a generall sense meant by the 6 law ) incest is a kinde . And therefore in speaking of her with whom the detestable act was committed , hee tearmed her 1 the Adulteresse not the incestious person . Thus it is apparant , that in this matter Pope Zacharie was no papist . No more was the Councel of c Wormes which shewed their iudgment to the like effect to weet , that a man who could prove his wife to have been of counsail with such as sought his death , might put her away and marry another if hee would . Presuming that belike , which they might iustely , as 2 examples teach vs , that shee was nought of her body with some of the conspiracie . For els had the Councell expressely authorized the same that d Christ condēneth , if for any other cause then for adulterie they had allowed the man to marrie . Therefore e Covaruvias reckoneth 3 vp this Councell among thē who held that a man having lawfully put away his wife for her whoredom , might take another while shee lived . Yet a certaine Spanish Frier named Raymund , one of Pope Gregory the nynthes speciall State-men , the compiler of his Decretals , f would avoyd it also after Gratians manner , by false exposition as if the Councell had meant , a man might take another wife after the death of the former . To the more effectuall perswading whereof , that questionlesse they meant so : hee vseth a speciall trick of popish cunning . For , making shewe of registering the Councels owne decr●e , in steed of those wordes 4 Hee may put away his wife and marry another , if he will : the Frier setteth downe these 5 Hee may after his wives death marrie annother , if hee will. And whereas the Councell had sayd , 6 as we thinke , which wordes had bene absurdely put in , if they hadd meant after his wives death hee might marrie another , a thing agreed on and vndoubted : The Frier ( as theeves are wont to deface and suppresse the markes of things which they have stolen , least they be taken thereby ) leaveth that cleare out . But by the mouth of two witnesses g Burchardus Byshop of wormes , and h Gratian or 7 Palea , both elder then the Frier , and from whom of likelyhod hee receaved this Canon of the Councell of Wormes his false and irreligious dealing is bewrwayed . Whereto may the confession of the third bee added , though in years yonger , yet greater in credit for things agaynst Papists , himself a popish Doctor and burning light of Paris , i Ioverius I meane : who sayth of that Councell , that it allowed the innocent partye to marrie agayne after divorcemēt , the other being yet alive . And the Councell it self maketh farder proofe that they are not vniustely charged by Ioveruis and Covariuvias with this iudgemēt . For if any man had committed wickednesse with his daughter in lawe , the daughter of his wife by her former husband : k they agreed that hee should keepe neither of thē : but his wife might marrie another if shee would , if shee could not conteyne and if shee had not carnall company with him , after that she knew of his adulterie with her daughter . The last clause whereof sheweth that they ment of liberty graunted her to take another husband while the former lived : sith it cannot be thought with reason , but they iudged shee might take another the former b●ing d●ad : though shee had continnued with him as his wife , after shee knew of his adulterie . The l Councell of Tribur did maynteyne the same : ordeyning that if any committed vilany with his mother in law , her husband may take another wife if hee will , if hee cannot conteine : and the like order is to bee observed , if with his daughter in law or his wives sister . Bellarmin like the m paynter , who being good at purtraing of a Cypresse tree , when one gave him money to draw and represent a shipwrack in a table asked if hee would have a Cypresse in , dispairing to doe ought worth perhaps , vnlesse that helped : saith that all such Canons ( all not onely this of the Triburian Councell ) are vnderstood of marriage graunted to the innocent party after the death of the former wife or husband . An answer no fitter for this and all such Canons , then a Cypresse tree is for a shipwrack , as those of Pope Zachary & the Councell of wormes the former whereof hee garnisheth also with this Cypresse tree , doe argue . For the same reasons which proved Zacharies Can on to bee meant of the womans marriage while the man lived , prove the Councel of Triburs to bee likewise meant of of the mans in the womans life-tyme . The punishment inflicted therein 8 on the offēders doe equally enlarge the benifit to the Innocent . The 9 exception added to the enlargemēt , is stronger : implying they would have him staye vnmarried rather , if he can conteyne . The testimonye of n Sixtus is all one for both : neither doth the quallity of the cryme of incest more infringe the argument heere then it did there . And this extenuation that the Councell beeng a provinciall Councell ordeined it for men of their owne province , and for that tyme onely , encreaseth the authority thereof , if the precious bee severed from the vile , the truth from the falshood . For why affirmeth hee that they did ordeyn it for that tyme onely ? The forme of their decree touching 1 all generally that should offend so , not some particular person , who presently had ; they speaking of the thinge as 2 lawfull in it self , and 3 to bee observed alike in like cases ; their makinge of o other Canons to that effect : yea p another Councel also peradventure , & no limitatiō of tyme in any of them ; doe persuade the contrarie . Now , whereas they ordeyned it for men of their owne province , their modesty was the greater : who did not take vpon them as Popes to make lawes for men of all nations , but looked as Byshops to their owne diosaes . And the greater modesty , the liker to q Christ , and the better to be liked of r Christians , the more reverence to be s heard with , and their iudgmēt had in greater estimation . Beside that , this self-same decree of theirs was establyshed also by t the Councell of Wormes . And u at that tyme Pipinus ( King of Fraunce , and of a great parte of Germany ) was present . Who as hee did keep a generall assembly of his people 4 there : so by all likelyhoode called Byshops thither out of his whole realme , to make decrees for the whole . A province of such largenesse , that x Councells cōsisting of Byshops assembled , out of no greater , have bene tearmed Generall : and woorthely ( as y Bellarmin confesseth ) in comparison of Provinciall Councells commonly so called , wherin there were not Byshops of a whole Nation or Realme . Thus Sixtus by striving to lessen & diminish the credit of the canō of the coūcel of Tribur , hath givē vs occasiō to make the more of it : cōsidering on the one side the modestie of the Byshops who were assembled there , and made decrees for their province ; on the other the Province which that decree was made for , so large that all the Provinces of Italie cannot match it , though they were lincked in one . Had it not bene better for him , with out this Retorique to say directly and flattly as z Ioverius doth , that the Councell of Tribur made the like decre to the Councell of wormes , which now the Church ( hee meaneth the Popish Church ) receyveth not ? whether any Papist wil take excptiō agaynst the Councell of Mascon , a which allowed likewise a certain man , whose wife had bene defloured by his brother beefore hee wedded her to put her away and marry another it may bee wee shall know hereafter . But vnto a Councell that made another such decree , as b Gratian sheweth alleaging it without name , Bellarmin taketh two exceptions : one , that it is lost ; the other of the Cypresse tree . Touching the former , not as much as the name thereof ( sayth hee ) is extant : therefore it might be easily contemned & sett at nought . Why ? Is it therefore worse then all that have names , because it is namelesse ? Then have c manye Cardinals with other learned reverent men bene much to blame , for writing so of Rome as if it had a number of wicked lewd prophane in-habitants . For by there report the Romans having everye one a name or two , should bee worse for the most parte , then were the Atlantes , a people of Africke , whom d Diodorus Siculus commendeth verie heighly for Godlynes and Humanity , yet non of thē had anie name , e Herodotus saith . Or if this bee a fable , as f Plinie seemeth rather to thinke , and well it may be ; yet is it most certayne that ● Plutarch recordeth as grave and wise sayings of Lacedemonyans without names , as of any whose names are known . And Bellarmin ( I trust ) will graunt that in the scriptures there is no lesse account to be made of the booke of Ioshua , then of Nehemias , of Iob , thē of the Proverbs : though their names who wrote the one bee not sett downe , as theirs who wrote the other . But hee will say perhaps that of this Councell not onely the name is vnknowen , but also the worke it selfe lost . And what if it be ? were not h those of Varroes workes , which wee have not , as learned as the worke 5 of Floccus which wee have ? Of Tullie , of Polybius , of Livie , Dio , Tacitus , of infinite writers more , are there not as good bookes lost , as there are extant . i The same hath fallen out in Eclesiasticall authors specially in Councels : whereof a great many are not to be found : as they who by occasion of Canons cited thence in the Decrees and Decretals , have dilligently searched through the chiefest liberaaies of Europe , doe note . And a certaine famous and aunciēt Councel of Ments beeing commended and praised above the other , by k Tretenius and Surius , who wisheth hee might have gotten it to be publyshed , sheweth that some extant , are not to bee compared with some that are lost , wherefore Bellarmins former exception to the Councell that it is not extant , no nor the name of it , was not worth the nameing . The latter that the Councels Canon was meant of Marriage after the former wives death : is lyke to prove as false as the profe thereof is frivolous and fond . For m these are the words of the Canon : A certaine woman laye with her husbands brother : it is decreed the adulterers shall never bee Married : but lawfull Marriage shal be graunted vnto him , whose wife the vilenie was wrought with . Which words are well expounded ( saith Bellarmin ) by the Doctors , and their meaning gathered n out of the like Canon following a litle after : wherein it is ordeined , that When the adulterous wife is deceassed , her man may marrie whom hee will ; but her selfe the adulteresse may not marrie at all , no not her husband being dead . Gratian in deed , and the Glosse-writers on him ( the Doctores meant by Bellarmin ) doth them wrong in saying they expound it rightly . For this Canō following , out of which they gather that to bee the meaning , being a Canon of I know not what Gregory , at least Fathered on him , doth noe more prove it then o the above alleaged Canon of Gregory the third permitting marriage to the innocent partye while the other lived , doth inferre the cōtrarie . And the Councells words mentioning expressely the Innocēt parties freedom and liberty to marry , which had bene superfluous if they meant of marriage after the others death : make it most probable that the Councell vttered them with the same meaning , wherewith others vttered the like , as hath bene shewed . Herevnto the iudgement of p Sixtus Senensis doth add no small weight , sith he albeit striving to weaken the strength and cutt the sinewes of it , acknowledgeth notwithstanding that it was of one minde with the councell of Tribur . So was Pope Alexander the third too some tyme , though Bellarmin alleage q him as of another mynde . But let Bellarmin say whether hee had two myndes and erred in on of them : seing it is certaine hee was of this minde once , vnlesse hee wrote against his minde . For where as a man that had wedded a wife , did , before hee entred the marriage-bed with her , enter her mothers bed : Pope Alexander sayde , that hee doing some pennance might bee dispensed with to marrie another wife . Here the Popes favour towards the offender ; doth favour of that which s hath bene missliked in Papall dispensations . But he that graunted thus much to the incestuous husband , would ( I trust ) have graunted it to the guiltlesse wife : as t hee did also to her that had this iniurie . The onely evasion whereto a Bellarminian might by his Maisters example have recourse , is that the Canonists expoūd the Popes words not of a wife but of a spouse , & her espoused also by wordes of the tyme to come , not of the tyme present . Which exposition may seeme the more probable , because the Popes wordes sett downe in the Decretalls geve her the name of spouse without signification that the man had wedded her . But hereof Frier Raymund who compiled & clipped the Decretalls must beare the blame , as v Antonius Contius a learned Lawier of their owne hath well observed . For the Popes Epistle which is extant whole in the x Tomes of Councels , declareth that the woman was the mans wedded wife , though he did forbeare her companie a while . No remedīe there-fore but it must be graunted , that in this matter Pope Alexander the third subscribed to the former Councels . Now by all the rest whom I aleaged there is none excepted against by anye Papist , for ought that I know , or as I thinke will bee . For y Lactantius first avoucheth , so the lawfulnes of putting away ● mās wife for adulterie even with intent to marry another that both z Covaruvias and a Dominicus Soto graunt him to be cleare from it . Next b touching the authours mentioned by Gratian as holding the same for one kinde of adulterie : who doubted but there were certaine so persuaded , when such an adversarie confesseth it . Then for Pope Celestin the thirde , sith c a Pope saith hee thought that a man or wife might lawfully forsake their parteners in wedlocke for haerisie , and marry others : I see not how the Papist may denye hee thought it lawful for adulterie , more then I shewed they might of Gregory the third . And albeit d Zacharie byshop of Chrysopolis , may seeme to shew rather what other mens opinion was , then what his owne , yet it is apparant by his manner of handeling that hee ioyned with e Ambrose therein , whose words hee citeth , and fenseth them against authorities , that might bee opposed . As for the Byshop of Burgos , Paul commended heighly by f learned men for learning , g hee sayth that it is manifest by Christs doctrine , that whosoever putteth away his wife for whoredom , commiteth not adulterye though hee marry another . h Naclantus , who was present at the Councel of Trent , a Byshop of principall name and price among them , affirmeth as directly , that a wife being losed from her husband by death or by divorcement , is not an adulteresse if shee marrie another . To conclude Bellarmin confesseth that Erasmus , Caietan , Catharinus , Luther , Melancton , Bucer Calvin , Brentius , Kemnitius , Peter Martyr , and in aworde all Lutherans and Calvinists , ( as it pleaseth this Roman Tertullus to name vs poore i Nazarens ) agree that our Saviour doth allow marriage after divorcement for adulterie , Howbeit fearing much what a deadly wounde hee might geve his cause by graunting that Erasmus , Caietan , Catharinus three so learned men , and two of thē such pillars of the Romish Church a Cardinall & an Arch byshop agree in this poynt with Lutherans & Caluinicts : he addeth that those three differ much frō these hertiques ( meāing By heretiques the Nazarens I spake of , 7 whose ring-leader was Paul ) in as much as they submitt thēselves expressely to the churches iudgement . And because the church ( saith he ) hath now opened her minde most evidently , as appeareth by the Coūcel of Trēt the 24. sessiō the 7 Canō , where all who thinke the band of marriage maye be loosed for any cause are acursed : therefore it seemeth that those three also , & chiefly the two later , must be thought no otherwise minded in this matter , thē 8 all the rest of the Catho-Divines are & have bene with great agreemēt & cōsent . which dispute of Bellar. if it have sufficiēt groūd & strength of reasō Erasmus must be coūted a catholique in al things For 9 in al his writings he submitteth himself to the churches iudgemēt . Thē why doth k Bell. cal him a demie Christiā , l & enrol his nāe amōg sectaries & hertiques ? what are the Fathers of the Coūcel of Trēt Demie-christiās , sectaries , heretiques ; thy are ( by Bellar. logique ) of one minde with Erasmus . Moreover S. Austin the ciefeft mā of Bellar. side in this questiō must be coūted ours by the same logique . For m he taught expressely that himself ; yea any byshop evē S , Cipriā , yea provincial Coūc. too , should yeeld to the authority of a general Coū . And the 6 general Coū . graūted liberty of mariage after divorcmēt , as hath bene declared : wherfore if Caietā must be thought no otherwise mynded then Papists are , because that church whose iudgmēt he did submitt himself to , defined so at Trēt 2 a good while after his death : S. Astin must be thought no otherwise minded thē we are , because our assertiō was cōfirmed likewise by a General Coūcell , whereto hee would have yeelded . Chiefly sith of liklyhood hee would have more easily yeelded therūto , thē Caietan to his churches because n Caietā sheweth hee was stiffe in holding fast his owne opiniō , 3 whē for feare of Church-mē he durst not say all that he thought ; & in this very point , though o submitt̄ig hīself to the See of Rome as wel as to the church , p he eludeth decrees of q popes that make against him , r so resolute he was in it . Sr. Austin cōtrariwise vsed very modestly & willingly to retract things that he had writtē , evē whē s he lighted on ought in an heretike that seemed better & truer , & this point he thought t so darke in the Scripturs , & hard to be discerned , that his opiniō was not hard to be removed ; if he had seē strōger reason broght against it , or greater authority . Now if S. Anstin come over to our side by that quirck of Bellar. ● a band of Bellar. wittnesses is like to come with him : namly the coūcel of Melevis & Affrique , u which he was presēt at , & swaied much with : perhaps Primasius also ( x were he Austins scholar ) & Bede with a nūber of Canōists , and schoolemē , who folowed most S. Austin . But Bellarmin will never resigne all these vnto vs , to gaine the other three frō vs. For ( y as our Bee-hive saith ) Men live not by losses . He must suffer therefore Erasmus , & Caietan , & Catharinus specially , who ( beside the z place that Bellar. hath quoted ) doth avouch the matter in a treatise written purposely thereof , more throughly & exactly then Erasmus or Caietan ; Bellarmin I say must suffer them to be counted of that minde which they were of , while thēselves lived ; not cavill as if they were of that which peradventure they would have bene 4 had they not died before the Councell of Trēt taught so . Vnlesse he thinke ( which he may by as good reasō that whereas they were deceased above x. yeares yer the C. Trent made that new canon , wee ought to count them alive all that while , because they did submitt them-selves to Physitiās and would have lived perhaps till then , had arte bene able to cure disseases . How much more agreablye to singelnes & truth doe a Sixtus , b Covarruvias , and c Domenicus Soto acknowledge ( the two former touching Catharinus the last for Erasmus , all concerning Caietan ) that in this question of marriage agayne after divorcement for adulterie , their doctrine is the same with those auncient Fathers whom our yonger teachers of the reformed Churches follow . And thus if I should ēter into the comparison of Divines on both sides : first , for the number it is more then likely , that wee prevayle much . For all whom Bellarmim and the Pamphletter after him doe muster out of the west , I meane whō they claime iustly , not who either say against them as d Tertullian , or not with them as e Scotus , all therefore whom they muster so out of the West , are f Ierom the Coūcels of g Milevis and h Afrique i Innocentius the first k Austin , l Primasius , m Isiodore , n Bede , the Councel of o Friouli and p Nantes , q Anselme , r Pope Alexander the third s Innocentius the third , t Thomas , Bonaventure . Durand ; and other Schole-men , u Pope Eugenius with his Florentines & x the Councel of Trent . which though y Gratian , Lombard and whomsoever he might bill , were added to them yet ours out of the west alone pehaps would match them . What if the North , the South , whence Bellarmin hath none ? what if the East , whence hee hath two or three at the most for hunderds of ours bee ioyned therevnto ? Then for Qualitie a Came the worde of God out from you ? saith Paule to the Corinthians ; or Came it to you onely ? Meaning that they ought to reverence the iudgemēt of other Christian Churches being more then they were : but of those chiefly and first ( as hee placeth them ) from whō the Gospell came first . Now b the Gospell came first out of the East : whose cōsent wee have in a manner generally . and as wee have the first in Countrie , so in tyme the auncientest & eldest : our two firste Councels in 5 Spayne , and in Fraunce elder an hundred yeares then their two in Africque , our next farre elder yet then their next ; and so vnto the last : yea , for several Fathers , aunciēt on both sides , ther are more with vs in the foure or five or sixe for-formost ages then there are with them . Of soundnes in docttrine , of learning , of vertue , of constancie , of consent , it is hard to speake by way of comparison whether excelleth other . Saving that for c gentelnes and meekenes . a speciall ornamēt of Byshops , weigh both partes together , and ours surpasse our adversaries . Amongst whom the Councell of Trent accurseth 6 all such as say that that they doe erre in this poynt , into which outrage none of ours hath broken against the contrarie minded . As for other graces of the holy Ghost , though Bellarmin have noted sundrie spotts and blemishes wherby some of ours are touched in credit , and their authority is impeached : let him cast his eies vpon his owne witnesse's without partiallitie , and hee shall finde that wee have a Rowland for his Oliver . For where hee telleth vs that Ambrose did erre in yeelding greater freedō to men then to women ; Luther and Bucer in graunting second marriage after divorcement for moe causes then whoredome ; Pope d Gregory the same for sicknes : e Cellestin the same for heresie : wee tell him againe that f Clemens Alexandrinus● Athenagoras , Origen ( if hee bee out of theirs ) Ierom and g Bede , did likewise erre in speaking against all second marriages , and h Clemens with i Origen insundrie weightie poynts of fayth . Where k hee telleth vs that Lactantius fell into a number of errours , as being more skilfull in Tullie then in the scriptures , wee tell him againe that some of the Scholemen were , though not more skilfull in Tullie , then in the scriptures , yet as vnskilfull in the scriptures , l as in Tullie ; and there graund-maister m the Maister of the sentences is charged by themselves with above a score of errours . Where hee telleth vs that Luther varieth from himselfe Melancton agreeth not with him , nor Kemnitius with either of them , because Luther alowed divorcement for moe causes afterward then at the first , and Melancton thinketh that both the divorced parties are free to marrie , Kēnitius that the Inoc̄et onely ; wee tell him againe that neither doth Pope Innocentius the third agree with Pope Alexander , nor Alexander with himself nor neither of them with Athenagoras , seing Athenagoras cōdemneth second marriage which the n Popes allowe , though● Alexander punished one who blessed it ; o Innocentius checketh a decree of Alexander that deprived the Innocent partie of his right , because the offendour had sinned thus , or thus : & Alexander , whether in this decree I knowe not ( for it is razed out of the p Decretals ) but in other extant overthwarteth himself , as his words aleaged on both parties , for Bellarmin & for vs , doe testefie . So Bellarmins obiections of humaine infirmities and wants notwithstanding , they which are of our side excel in estimation those which are of his , for diverse circumstaunces and respects . And ( the most important respect of all others ) the ground wherevpon q ours doe buyld their doctrine , is the plaine evidence & expresse testimony of our Saviour r Christ , excepting whoredō namely out of the causes for which he denieth a man may put away his wife & marrie another . Contrariewise the ground that our adversaries buyld on is their owne cōceit , not able to stand without violent wresting , suppressing , or corrupting of Christs exception the proofe whereof is seene in three the most peremtorie men for this matter , and best accounted of among them , Innocentius the first , the third , & Thomas of Aquin. s Thomas in that he answereth that Christs exception pertaineth to the putting away of the wife , & not to the marring of another , also Innocentius the first , in that he omitteth the exception quite , t & citeth Christs words thus : whoso putteth away his wife for whoredom , & marrith another doth commit adulterie v Innocentius the third , in that he depraveth & altereth the exception , affirming that Christ saith 7 whosoever putteth away his wife for whordom , & marrieth another , doth commit adulterie : whosoever putieth awaye his wife for whoredom . A notable corruption by scraping out of the sentence 8 the exceptive particle having the force of a negative , to change for this point into an affirmative : & so easily to be corrupted by the text of the Scripture it self , that I doubted whether it were not the Printers or bookewriters errour , vntyll I perceived that all the printed copies , which I could gett the sight of , did agree therein ; even the newe one too of Gregorye the thirtenth conferred with all the written copies in the Popes liberarie , beside many other , & corrected by them . But of such buyldings such must be the groundworkes , or equall vnto such in force ; An vntruth will never cleave vnto the truth by other kinde of morter . in probabillity therefore it is to bee presumed that not onely the greater parte of the fathers but the better also , and they whose groundes are surer doe maintayne our doctrine . So the weapon which Bellarmin draweth out of their sheath against vs , doth bend backe and turne the poynt against himself : and the wound it may geve , it can not pearce so deepe as x that which is sharper then a●y two edged sworde , but the wound it may geve , it geveth to his owne cause , Howbeit if any shall conceive otherwise hereof for the number & quality of the witnesses , as some peradventure will & may by reason of broken coniectures , which the variety of circumstances yeel deth , yet no man will ( I trust ) sure no man of modestye and sense can denie , but the mayne and principall poynt I hadd to shewe , namely that the Fathers consent not ●ll in one for the Papists doctrine , is shewed to their shāe , whose face & cōsciēce served thē to avouch the cōtrary . Wherfore sith our adversaries doe graūt that the Fathers have not strēgth enough to prove a point in questiō vnlesse they all cōsent about it : Bellar. with his Pāphletter must cōsequētly graūt , that their cursing Trēt assertiō in this point cannot be proved by Fathers And so the secōd staffe which they have framed thēselves to leane vpō , is like to that brokē staff of reed , Egipt , whervpō ( saith the scripture ) if a man leane , it wil goe into his hand & pearce it . THE FOVRTH CHAPTER . The Conceits of Reason , vrged last aganst vs , are oversights proceeding from darknes not from light , and Reason it selfe , dispelling the Mist of Popish probabilities , geveth cleare Testimony with the truth of Christ. THe third and last obiection , wherevppon the I●suit and his schollar stand , is 1 conceit of reason : devided into five braunches as it were , or Riverets issuing frō one spring . The water whereof how vnlike it is to a the water of Siloah , & savoring of that puddle of which the Romā Deputie Gallo did draw when having vndertaken to doe b according to reason c he spake prophanely of Religion , & d suffered one to bee wrōgfully vexed for regarding it , as if to doe Iustice in that case were against reason , I leave it to bee iudged and considered by them who saye that e our reason is naturally darke , and f leadeth her wise men into sottish follies , neither can discerne the things which are of God till it bee lightened by his spirit . g For although the Papists have some glimse of light & see more then the h Heathēs , as i the Pharises did k whose wordes ( I am afraied ) they will vse likewise : are wee also blinde ? yet as l the Pharises were overseene fowlly in many of their argumēts grounded vpon reason , so the Papists may bee . And that they not onely may be overseene , but are in the reasons which their puddle-water hath yelded vnto Bellarmins cisternes in this poynt : the beāes of reasō lightēed frō above shall opē & descrie ; let such as love not darknes more then light bee iudges . For hee reasoneth first thus : The Marriage of the faithfull is a singe of Christs coniunction with the Church , as St. m Paule teacheth . But that Coniunction is indissoluble , and cannot bee loosed , The band of Marriage is threfore indissoluble too . As if a rebell should say . The ioyning of the Head with the Body in man resembleth the Coniūction of Christ with the Church as St ; n Paul teacheth . But Christ & the Church can never bee parted , there fore the head maye never bee cut from the bodye . A happye cōclusion for Traytors , if it were true . But if it bee faulse where then is Bellarmyns reason ? which will take the greater overthrow by this because looke o how Christ is the head of the Church , semblably the husband is the wives head . So that notwithstanding the similytude of Christs head-ship , the ioynt whereby a traytorous head is knit vnto his bodye may feele the axe of Iustice , as Bell. will graūt : the marriage band that coupleth a man to an adulterous wife may be loosed by ●he like reasō , notwithstāding marriage is a signe of Christs cōiunctiō with the Church . And if this suffice not to make him acknowledg the loosnes & fondnes of his sophistical syllogisme , let him observe farder that the seperatiō which thēselves allowe in case of adultery is condēned by it . For Christ dot cōtinue with his Church p alway , & cherisheth her q for ever with his spirit of cōfort , & he is so farre frō dispoyling her of her owne wealth , if shee had any , that of r his gifts & graces still he leaveth with her . Now the s papists teach that a man may lawfully withdraw himself frō ever dwelling with his wife , & frō yeelding husband-like love & duty to her , yea t may stil with-hould her owne dowry frō her , if shee be an adulteresse . Which doctrine how could Bell. cleanse frō stayn of errour , if some whore of Rome should touch it with this reasō . The marriage of the faithful is a signe of Christs cōiūction with the Church , as Pavl u teacheth ? but Christ doth stil assist relieve , & enrich the Church with his graces : therefore must the husbād dwel stil with his wife & finde her maintenāce & wealth . Would x he y say the C. of Trent accurseth al who make such Iesuitical syllogismes & sophymes against their sacred canō . Certainly the harelots reasō must be good vnlesse the Iesuits be naught . But he goeth onward , & addeth that albeit some partes of the Church , to weete , some faithful folke doe comit spiritual whordō now & then , & make a divorcemēt yet it is not lawfull for them to chāge their God. What a spech is this ? As who say , our Saviour could deserve at our hands that we should forsake him , & g●t ourselves a newe bridgrō . Neither doth God cast thē so away ( saith Bell ) that he wil not be recōciled , nay he doth exhort to recōcilemēt 3 still ; Still ? To whom then z sware he , they should not enter into his rest ? what a were they whose carkeises fell in the wildernes ? whence came the man of God b who willed thē that cōmit idolatry to be slayne ? where lived the c Prophet who saies Thou distroyest all thē that goe a whoring frō thee : The Israelites whō God did shut out of the promised land , of whō he tooke many thousāds away by sūdry plagues , to whō d the lawe speaketh as being vnder the law , did they not professe that faith & vse those Sacram. which al that doe are faithful folk & partes of the church in e Bell. phrase & meaning ? I graūt that f God offereth to be recōciled somtymes to such offenders , & waiteth in mercie long for their amēdement . which if it be a pattern for vs to follow herein , I say , if it be , for God gave tyme of repētance to g Ioab a will-full murderer , whō the h magistrate should have put to death i presētly : God gave tyme of repentāce to k idolatrous wives of the Iewes , whom l their husbands ought not to have spared so : if therefore Gods actiō herin be set downe for our imitatiō , the mā that can conteyne , & be without a wife , as God without our service , maye likewise in mercie waite for her repentance , & when he perceyveth it to be vnfayned , take her againe to be his wife . But he who can not , or will not render such kindnes for such vnkindnes & wickednes , may in iustice also put her so away that no place or hope of reconcilemēt be left her , as Bell. owne reason in this similitude teacheth . For God is not bound to give vnto prophane dispisers of his grace & breakers of his covenāt place of repentāce & reconciliatiō : Nay he may in iustice absolutely denye it them , & oftentymes doth as the examples of m Cain , of n Esau , of o Corah , Dathan & Abiram , of p Zimri . of q Acan , of r Ananias & Saphira , of sinfinit other , that haue either presētly dyed in their s innes , or had sentence of death pronounced irrevocably against thē , doe argue . wherefore when Bell. cōcludeth this reasō with saying that S. t Austin vrgeth it greatly in his booke of the Good of marriage : he dealeth as Cookes do in larding leane-meate to give that a relish , which of it self would be vnsavoury . Though even for the lard too perhaps it agreeth not half so wel herewith , as this Italiā cook would have vs thinke it doth . For why did not S. Austin vrge the same likewise in his u bookes of adulterous marriages writtē x afterward & purposely maintaining this Point against Polēti●●s who gainsaied him in it ? was it because he saw that he had vrged it more thē it would beare wel ? or that he perceived it would not hould against an adversarie : though without an adversairye it were a pretie allusion ? At least whatsoever men d●eme of the lard , the meat is naught questi●les : & such that though the cook be contēt to eate the driest morsel of it , yet must he nedes graunt that it hath not tast , not as much as y the white of an egg hath . For z himself saith that marriage betokeneth & signifieth Christs coniūction with the faithful soule , as a Thomas & b the Pope teach . But Chricts coniunctiō with the faithful soule is not indissoluble , as him self also saith : the bād of marriage therfore ( by his owne cōsequēce ) may be dissolved & loosed . And thus farr of his first sophisme . The next is that if other marriage were lawful , 4 the of-spring should be iniuried : for the childrē borne already ( saith he ) should be evill provided for , who should begin to have a stepfather in steed of a father , a stepmother in steed of a mother . where hence the conclusiō secretly inferred , to weere that● other marriage therfore is not lawful , would very wel folow if his formost groūd & propositiō were true , that the childrē should be iniuried therby . For it is not lawful to deale iniuriously with any he c that doth wrong shal receive for it . But how proveth Bel. that they should be iniuri●d ? His reason ensueth . for they should be evill provided for . what ? therefore iniured ? Is God vniust then , who by taking men out of this present life , doth leave their wives widowes ; & their children fatherlesse ; both often destitute of help ? God forbid ( saith d the Apostle ) els how shall God iudg the world ? But the childrē shold be endamaged therby ; & that perhaps will Bell. say was his 〈◊〉 . well . They should be endamaged & evil provided for . Why ? Because they should have a stepfather in steed of a father or stepmother in steed of a mother . Then belike e the braūches cut of the Olivtree which was wild by nature & graffed cōtrary to nature in aright Olive-tree , are evill provided for & endamaged by it . For as when a gardiner asked why the hearbs which he set or sowed doe grow and shoot vp slowly , where weeds which the earth brought forth of her owne accord encreased apace , f Aesop said that it was because the earth is the weeds mother , & the herbs step-mother : so the wild Olive tree was the mother that brought forth those braūches : the right Olive tree whereinto they were graffed , is their step mother . S. Paul , g who thought it better for vs of the Gentiles to be graffed so , thē to continue as we were h the children of wrath by nature : declareth that i a Christiā whose wife being an infidel , an vnbeleelever , forsaketh him , is free to marrie another . Which ( cōsidering that he had an ey to k the holy seede , their ofspring also ) what letteth him to have done with this persuasion , that the children , should receive more good & benefit by a beleeuing step-mother , then by an vnbeleeving mother . Doubtlesse l his care of having them brought vp in godlynes , a thing that m godly mothers doe furder very much , & n vngodly hinder , is a great argumēt he was of this minde . And the sonne of Catiline , whom that o adulterous wretch p his father murdered to compasse the more easily the liking of a woman whom he lusted after , hath left sufficient proofes that some havīg fathers are no better looked to for things of this life neither , then they should of likelyhood , if in steed therof they had stepfathers . Wherfore sith experiēce verifieth the same in mē which 5 in woemen , that whē they have made shipwracke of their chastity , they will not sticke at any wickednes : the argumēt that childrē should be endmaged & evil provided for , because in steed of adulterous fathers or mothers , they should have stepfathers , stepmothers , chast , & honest , is 6 worse provided for by Bell. then he thought . But suppose it were good , & proved that the childrē should be endamaged how followeth the conclusion ? The childrē should be endamaged by āother marriage : therfore the marriage is not lawful ? for by this reason a beleeving husbād forsaken by his wife being an vnbelever , may not take āother if he had childrē by the former . Nay no wife or husbād having any childrē may lawfully ever marry againe eith r of thē after the others death . And in deede by a law that q Charondas made for his Thurian Cityzens , the men who did so were punished . And Marcus Antoninus , an Emperour of Rome , because he was loath to wedd a step-mother to his children his wife being dead , kept a concubine . And S. s Ierom speaking as the Catharists did , against second mariage , doth by detestatiō of a stepfather dissuad a widowe from it . But t the Papists hold agreeably to u scripture that the man is at liberty to marry in the Lord after the womās death , the womā after the mans : yea x in life tyme also , if either of them being an infidel & vnbeleever forsake the other being a Chistiā . And Bell. acknowledgeth that they hold both these poynts , & ought to hold them . Bellar. shall therfore doe well to acknowledg that his step-reason , which oppugneth both these poynts of sound doctrine , savoureth of heresie , neither maketh more for him against vs , then for the Catharists against the Catholique fathers . Wherewith he may confesse too that he hath abused Ambrose in affirming this to be his reasō : & avouching him to say , that the Father ought to pardō the Mothers fault for the childrens sake . For S. z Ambrose blaming the man , who 7 puteth away his wife without cryme , & marrieth another , an adulteresse by so marrying ; mislyketh that the children should have such a stepmother having such a mother vnder whom they might be . And if the mother , being put away so , tooke another husbād , who in this case were an adulterer : S. Ambrose wisheth the childrē to be vnder their father , not vnder such a step-father . And if the Father casting out his wife so , cast out his childrē with her : S. Ambrose saith the children should ratherpurchase pardō for 8 their mothers fault at their fathers hands , then bee cast out for her sake . Wherin he doth no more saye that the father ought to pardon the mothers adultery for the childrens sake ; then Abraham said that God ought to forgive the Sodomites abhominatiō for a Lots sake , when he said that b the wicked should rather be spared for the righteous , thē the c righteous should be destroied with the wicked . But here peradvēture the Pāphletter wil reply that although Bell. author & argument ( as himself observed , who there vpon cut Bell. shorter ) prove not his intent , to weete that another marriage is vnlawful : yet they prove such marriage to be inconvenient in respect of the children , to whom there riseth hurt and discomodity by it . For answer whervnto & to the like reasōs drawen by him & Bell. from other inconveniences , seven things are to be noted : al such as our adversaries themselves must needes yeeld to , & yeelding therevnto shall set on fire their owne chaffe . The first that the man whose wife is an adulteresse : may putt her absolutly away , for al his liftyme : nor is ever boūd to let her dwel with him againe , noe not though she repent . Which point being plainly implied in our d saviours answer to the Pharises , e Bel. avoucheth & maintaineth thēce : agreably to the doctrin of his chiefest guids the f Popes & g Thomas of Aquine . The second that if the woman continue in her wickednes , without repentance & amēdement , the man is by duty bound to put her away . S. Mathew reporteth , of the blessed virgin , that when she was found to be with child of the holy Ghost , before her husband Ioseph & she came together , h Isoseph being a iust man , & not willing to make her a publicke exaample , was minded to put her away secretly . Of which words importing that iustice moved him to put her away , goodwill to doe it secretly , it seemeth to follow , that such a woman as Ioseph misdeemed her to be , to weete an adulteresse , cānot be kept without sinne , whether she repent or no. And i Cornelius Iansenius a learned byshop of the Papists graunteth herevpon , that it was so in the old Testament . But in the new Testamēt , he saith , if she repēt she may be kept with out sinne : acknowledging that she may not in the new Test. neither vnlesse she repent . Whervnto the Canonists & Schoolemen doe accord ; expounding a sentence cited by many k Fathers out of the Proverbs of Salomon , l He that keepeth an adulteresse , is a foole and a wicked man ; a sentence found in the Greeke text of the Proverbs albeit not expressed out of the Hebrue Fountaine , but added by the Seventie Interpreters , or other , perhaps to shew that Salomon cōmending a wife , did meane a chast wife in their Iudgment , but added in the Greeke , & thence translated also into the common Latin edition called S. Ieroms , so that it goeth for Scripture with Papists by their m Trent Canon ; this sentence I say , & n the Canons of the Fathers that vrge it vndistinctly against whosoever kepeth an adulteresse , whether repentāt or vnrepentāt , in like sorte as the o Civill Law cōdēned all such , p the Canonists & q School-mē distinguish & expoūd of such as kepe adulteresses , which doe not repent & amend their lives . Now graunting that a man may keepe an adultereffe in matrimony if shee repent , or being divorced from her , may take her again : yet ( which is the third point ) hee may not doe it often least impunitie encrease inequitie . And this is agred on by the same pillars of the Church of Rome , the r Canō ists & s Schoole-mē . t Hermes out of whō the Maister of the sētences aleageth & avoucheth it , meant ( as his reason brought to prove it argueth ) that the man may take her so againe but once . Which doctrine the Papists can make Canonicall if they list , vnlesse u Stapleton lie , who saith their Catholique Church at this present may add to the Catalogue of Cāonicall Scriptures that bool● of Hermes , written in the Apostles tyme by S. Pauls schollar , not onely cited much but cōmended too by many & most aūcient Fathers , Clemens , Ireneus , Origen , Athanasius , , Eusebius , & Ierom. At least the chiefest part of the Canon Law x cōpiled by the directiō and ratified by the authority of Pope Gregory the ninth , setting downe the verie same out of a y Councel that Peter Lombard out of Hermes : the Papists though they will not ( I trow ) be of Stapletons minde for 1 Hermes booke , yet may think it likely that the Coūcel & Pope approved his meaning in this point . Chiefly sith z Panormitan , the flouer of the Canonists having noted on it that one offending often must not be pardoned , because sinnes vnpūished doe becom examples , citeth an excelent proofe & light therof a lawe of worthy Emperors , Valētinianus , Theodosius , & Arcadius . a who graūting a generall pardon for smaler trespasses extended it to none 2 cōmitted oftner thē once ; accoūting such vnworthy of their Princilie favour , as grew by their former forgivenesse to a custome of sinning rather then to amendement . But whether the Papists will iudge those Christian Emperours to have bene to strickt , & saie that adulterie deserveth pardon oftener thē lesser faults with thē , or whether they thinke it sufficient to pardon once so great a crime , which the Emperours excepted by name out of their pardon , & willed it to be punished even the first tyme : the Papists doe agre that a husbād must not forgive it to his wife oftē . The fourth thing to be noted is , that the womā being putt away so , doth lose her dowry too by law . Which pūishmēt as b God hath threatned by his law to men that goe a whoring frō him , though they have not any dowrie of their owne neither , but of his gift : so the c Civil Law hath īsticted it on adultrous wives , & d the Canō Law ī looser tymes also . The fifth , that many persons mistake the e help prepared of God , & marry or doe worse : cōsidering that some cannot conteine , as Pope f Goegory noteth touching men S. g Ambrose touching wemen , the h Scripture touching both ; some , though they could perhaps , yet should hurt their bodies by sicknesse , if they did , as i physique & k Phylosophie teach ; some though neither chastity nor health enforce thē to marry , yet need it for their state of living , as l Dominicus Soto doth prove by certain poore husbād-men & labourers . The sixth , that if a man die & have no sonne , his inheritāce ought to come to his daughter by the m Law of Moses and if he have no daughter , it ought to come to his bretherē ; and if he have no brethereē , to his Fathers bretherē , and so forth to the next kinsman of his familie . Vnto which ordināce : the lawes of al wel n ordred states & cōmon weaks are , though in certaine circūstaunces different , yet in substance sutable . The seavēth , that it is sundry wayes incōmodious for a child to be vnlawfully begottē , and ( as we tearme it ) base borne because both the o ignomenie thereof is a blemish , & p that blemish bredeth basenes of courage ; & q bastards are not brought vp so well by their parents as lawfull children vse to be : neither are they priviledged a like ; & preaferred to r place of publique government , or s Benefit of inheritance , by Lawes divine or humane . And these things being weighed well shew that Bellarmins reason corrected by the Pamphleter needeth a new correction : & if inconveniences might decide our question which they cannot doe for t manie things are lawfull that are not expedient but if they might decide it , they would swaie with vs rather then against vs. For in case the man , burning with iealousie & rage v which is vsuall in this kinde of iniurie or the woman beeing ( as x adulteresses commonlye are ) wicked , impudent , once naught & alwaies naught , hee will not , or maie not keepe or take her againe , the childrē missing her , are destitute of a mother to looke to their education . And then it were better for thē that their father tooke a second wife to bring thē vp , as y Plato thought . Wherein another man might have the like successe that Poris ( a gentlemā of Macedōia ) had , z whose former wives childrē were brought vp as wel and carefully by their stepmother as her owne children were . But if it fall not out with many as with him , and the childrenfind more sharp & hard vsage at their stepmothers hands , who knoweth whether it may not turne to their more good . Chiefly fith the tender indulgēce of Parēts doth a nourish wanton wickednesse , in the sonnes of Eli , b ambition in Adonia , c trāsgressions in whō not ? and d moderat severitye would restrayne the same ? as e one who sayde he had a cruel stepmother & a father , f another who foūd like fault with his father & mother , both for feare restraīng thēselves from tricks of ūthrifts did shew by their examples . Here is a farder help too for the childrens benefite , that their father having their mothers whole dowry , beside whatsoever the second wife bringeth is able to doe more for thē . Wheras contrarywise ; if by means he cānot live single & ūmarried , he be constrained to keepe the adulteresse still , or after seperation to receive her againe : she is likely to g geve her owne & her husbāds goods to her lover , as h Messallina did to Siluis ; or though she take gifts & rewards of him , to i wast all in riot , as the k whores of Cattilines cōfederacie did . Moreover a woman that can have no sonnes , but daughters onely by her husband , may have sonnes by another man , as l Hippocrates sheweth . Which if the adulteresse have by her lover , the daughters to whō the inheritance should come are defrauded of it , And if she have but daughters or yōger sōnes by him , the bastards ; presūed to be lawful childrē , defraude the lawful children of so much as them selves gett . The Cuckow hatcheth her eggs in other birds nests , & the eggs she findeth of theirs , she devowreth , as m Aristotle writeth : or , as n Plinie sayth , the birds that sitteh abroade vpō her owne eggs & the Cuckows , when both their yong are bred vp , liketh the Cuckows bird better then her owne , & suffereth them to be devoured of him in her owne sight . A tearme in reproch drawne in many languages frō the Cuckows name to note their 3 calamity , or ( if they suffer it wil lingly ) dishonesty , who receive other men into their bedds & foster vp their childrē , may be a sufficiēt lesō for a father what cōfort & benefit his childrē are to looke for by having such a mother to feede & oversee them . Beside to omitt suspiciō of bastardy , where by his children also may be discouraged & stained ) himselfe o shal be coūted a bawd vnto his wife , & must ( by a Canon of the p C. of Nantes ) doe seaven yeres publique penance , & be shut out al that while from the cōmunion , yea want the cōfort therof even at his death too , ( by another q Co. ) if he be of the Cleargie . And how can he choose but live still in feare & anguish of minde , least shee add r drūckēnesse to thirst , & murder to adultery : I meane least she serve him as s Clytemnestra did Agamemnon , as t Livia did Drusus as v Mrs. Arden did her husband ? or if to avoyd these griefes of shame & daūger he put her quite away & resolve never to come againe in house with her : he may incurre as great daūger or shāe , or both , nay greater , on the other side , by lack of a necessary help for his living , or by state of body subiect to certain sicknesses or by incōtinecie , whether cōsūing x & burning him without remedy , or forcing him y to dānable remedies of whors z or worse . Further more his wife , the adulterous mother , may be the boulder to sinne , & to returne a as the dog to his vomitt , & the sow washed to wallowing in the myer , if she know her husband canot want a wife , & must have her or none , which perhaps moved that Gētlewomā of Rome to be the more lic̄etious , b whom her husbād foūd plaing the incestuous whore with their sonne in law : 4 after that she had her husband boūd by oth that he would never seperate & divorce her frō him , so to be free to marry another , And why may not she live too in perpetual heavinesse & feare , least her husbād being chayned with such necessity , should seeke to get himself libery of marrying by making her away ? There was a certaine Spanjard , whose wife drivē out by him for her adultery & eftsoons recōciled , was , when she offended againe , divorced frō him by an Ecclesiasticall Iudge , at his suite , & shutt into a monastery . The husbād saying afterward that he loved her , & that he agreed for feare to the divorcemēt , desired that he might be recōciled to her , & she restored to him , according to the c Civill Law d Navarus ( as famous a man for skil in canō law , amōg the Papists , as Bell. for Divinity ) being asked his iudgmēt what should be doneheriu , made answer , e that the wife divorced in such sort , is not boūd to returne againe ūto her husbād , & that the husbands speech of his affectiō must not be easily beleeved , because he may faine it to the intēt to allure her therby to dwell with him , that he may slea or poysen her , 5 through desire of marrying another wife , after her death . Of which thing ( saith Navarus ) there may suspiciō & cōiecture rise out of the circūstances of her offence ; & his suite : cheifly in a man of the Spanish natiō , which is more inclined to beare smal love to their wives yea being chast , then to be reconciled to thē being adulteresses , specially after the first tyme. Now though Spanjards chiefly be prone to worke such feats of slaying or poysoning , as this man who knew thē ( himself a Spanjard ) witnesseth : yet an Italiā f Marques , who put to death his wife taken in adulttry & married another , declareth that 6 not only Spanjards wil adventure to make their wives away , if finding thē vnchast , they must have some and would have better . Finally if the wife , not able to have any childrē by her husband , have some by an adulterer g ( for this may come to passe also ) the brethren , or the next of kinne to the husband , shal loose his inheritance : & that which they ought to enioy by right the adulterous seede will intercept & putloine . I let passe the publike harmes & discōmoditis which by h such iniquities of private persons were likely to accrew to the comō weale . These that I have touched suffice to overweigh our adversaries reason drawen frō incōveniēces . For if I should stand on the childrē alone , evē those alreadie borne whom 7 Bell. expressely mētioneth & nameth : the hardnes of a stepfather or stepmother lighting on them by the second marriage , can̄ot cōuterpeise the losse in educatiō , wealth , inheritance , honour , which an adulterous parent bringeth . Beside that the children to be borne afteward ( as Bell. by naming those already borne seemeth to confesse ) should be evil provided for : whose basenes of birth & discōmodities following it Proceeded frō restraint of maring again after divorcemēt for adultery . Wherfore if we put withall in our ballāce the detrimēts & harmes , that grow to the father , the mother , the brethrē & kinsmē of the father I might say to the cōmon weale too : the balāce of out adversaries wil be tilted vp so high by the weight of ours , as if it were lighter then vanity it selfe . And thus by the way , of weaknes of Bell. third & fourth reasōs is descryed & daūted . The third that if the marriage wee treat of were lawful , a gapp would be opēed to infinit divorcemēts , yea urōgful & vniust . The fourth , that if the innocēt party may marry , the nocent also may , who thē should gaine by his sinne , & many would sinne of purpose that thy might marry others . For as one of the wisest , & best learned Popes i Pius the 2 said , that marriage was taken away frō Priests for great cause , but ought to be restored to them for greater : so may a iudicious & discrete Papist supposing these reasos of Bell. to be soūd , say that marriage after devorcemēt for adulterie was taken away from men vppon many & good cōsideratiōs : but ought to be restored vnto them again vpon more & better . Howbeit I must add thervnto that although his reasons be cōfuted sufficiētly with this supposali , lett them be tried also by the rules of reason , & it wil appeare they are a great deale soūder in shew then in deede . For k the divorcemēt of an adulteresse from her husbād is pūishmēt of her sinn : as hāging with vs is a pūishmēt of theeves , of cutpurses , & burning through the eare of rogues . So that Bell. reasō cōcluding the marriage in question to be vnlawful , because a gap would be opened to infinite divorcemēts , is like as if a libertine or vagabond should say , that it is vnlawful for Iudges to do iustice on rogues , theeves , & cutputses , because there would be opened a gap to infinite hangings , & burnings through the eares . But some men ( sayth Bell. ) would sowe debates , pick quarels , devise faulse accusatiōs against their wives being innocent : & so a gap would be opened to wrōgfull divorcemēts , not to divorcemēts onely . What ? must no offen no traytour , no blasphemer then be put to death because many thousands of l innocent persons , yea m innocēcie it self , have bene accused falsely , & putt to death wrōgfullie ? Or if Bell. graunt , that although some n sitting to iudge according to the law , doe manifest wrong to guiltlesse men against law , yet must wicked miscreants be exeqūted by the Magistrate o who beareth not the sworde in vaine : he graunteth it is cavilling captiousnes & sophistrie to conclude that mē divorced lawfulie may not marry because some would therefore be divorced vnlawfully . The greater was his fault to say that this reason is touched by , S. p Ierom : whose oversight he should have done better to acknowledg & friendly to excuse it by his haste in writing ; for haste is unadvised & blinde ( as q one said well ) thē by his name to countenance so weake a reason in it self , so daungerous in cōsequence , which overtroveth all administring of Iuctice & iudgmēt . And sith r himself teacheth against S. s Ieroms iudgmēt that a man whose wife entiseth him to heresie , or to wicked deedes , may be divorced from her because although the womans chastitie should come thereby into hazard , yet lesse is the perill & hurt of her adulterie then of his wickednes or heresie , & the churche provideth rather for the innocent partie , then for the nocent : hee might with a litle indifferēcie & equitie of an vnpartial eye , have seene that the Church should by the same reason allowe the innocent to marrie : at least that S. Ieroms creditt cannot preiudice vs more in the one point thē him in the other . True is that ( I cannot denie ) which hee addeth true , most true & certaine , that the 8 offendours should gaine by their sinne , if they might also marrie , as well as the innocent . They should gaine in deede . But as t Daniel said vnto Nabuchodonosor ; the dreame be to thē that hate thee & the interpretatiō therof to thine enemies : In like sort may I say , this gaine be to the enemies of God & of his Church . For adulterers & adulteresses doe gaine . first , dishonesty , u defiling their bodies & soules with an heynous & detestable crime . Then x hardely scape they , but they gaine beggary too : the man if he be a whormōger , wasting all cōmonly as the y prodigal child did ; the womā losing her dowry . Beside z they gaine infamy ; a gaine of greater value thē beggary by much : for a a good name is to be chosen above great riches . Last of al they b gaine the heavie wrath of God , & his iust vēgeāce : they lose the inherttāce of the kingdō of Heaven , & purchase to to thēselves the chaines of darknes for ever Lueretia a matrone of Rome in tyme of pagāisme , having suffered violence of Sextus Tarquinius , when her husband being sent for to come vnto her 9 did aske her Is all well ? No quoth she ; for what is well with a woman , her chastity being lost ? yet she if better iudgemēt might have prevailed with her , had not lost her chastity : her body being onely defiled by force , her mind vndefiled . But now a Christian man , if yet a Christian ; sure a Iesuit , the chiefest instructer of the youth of Rome & of the Komanists through al Christendō , doth mainteyn in print that Lucretia , not she I spake of but such l a Lucretia as the 2 Popes daughter was having lost not onely chastety but also wealth , good name , Gods favour , c the promise both of this life & the life to come , yet if being put away from her husbād she may take another , hath gained by her losses , because she may be married to her Tarquinius , & match a gracelesse whore with a shamlesse beast . As for the last of Bell. poynts of inconvēce that many would cōmitt adultery of purpose to the intent of being set free from their former wives , they might marry others : it may be some would . And I have read d of a womā that had a desire to be beaten of her husbād : which she foūd means also ( as she was witty ) to obtein , in so much that she put it oft in practise , till having cruelly beatē her at length he killed her . The man who of purpose to get a newe wife would cōmitt adultery , should desire e more strips then that woman meant & f die a death infinitly more greivous then shee did . But if some as wise almost as shee was should long after scourges : must they who deserve by law to be whipped be denyed it , because a foole desyred it without desert ? The Romans had an aūcient g law that whosoever did a man iniurie , should by way of punishmēt pay him 3 about a shilling . There h was a lewd losell , a youthly , harebraynd Ruffian , who having wealth at will & taking a delight in geving honest mē boxes on the eares , would walke vp & down with a pursefull of shillings , which his slave attending on him did carrie & geving one a boxe would bidd his slave geve him a shelling , another a boxe & ashilling . What was in this case to bee done for remedie ? If Bellarmin had lived there & bene of Counfail to the state , wee see the advise hee would have geven : namely that the amerciement should be taken away because some would doe men iniurie of purpose to fulfill their lusts with paying of a shilling or two . But the Roman governours tooke contrarie order , to encrease the amerciement , according to the discretion & arbit remēt of Iudges : that evill disposed persons might be deterred frō trespassing by sharpnes of the punishment to be inflicted on them for it , Whose wisdome therein it is to be wished that Princes and rulers remembring themselves to be ordained as David betimes to destroy all the wicked of the Land , would follow by increasing the punishment of adultery : And then should Bell. mouth be the sooner stopped for his fourth reason . Which yet in the mean while doth no better prove that faithful husbands seperated from adulterous wives may not marry againe , thē vserers & extortiōers procuring wealth by wicked & vngodly means doe prove that honest-men may not enioy the goods which by lawful trades & vertuous industrie they gett . The fifth & last is , that even among the Heathē too , where good orders flourished , no divorces were made . For no bill of divorcement was written as Rome , for the space almost of six himdred yeares after the City was buylt : but afterward , good orders beeing overthrowen , divorces also were brought in with other vices . And this reason Bellar. doth lard after his maner with k Tertulliās name , to season it there , by & give it some verdure . But it is such caraine that the lard is lost , & all the cookery cast away . l For the first divorce which was made at Rome , was of a chast wife put away by her husband because she was barrein , & did not beare him children . Now to seperate husbands & wives for such causes ( we graunt ) it is vnlawful : m our Saviour allowing it for whoredō onely . The example therefore of the well ordred Romans is in vaine alleaged out of Tertulian against vs. But neither was there any divorce for adultery made above five hundred yeares among them , will Bell. perhaps say . I graunt . And I will help with a stronger argument : that among the Cians ( a state well ordered too ) seaven hundred years did passe before any divorcemet was made for adultery . For ( as n Plutarch writeth ) there was no adulterye cōmitted by the space of so many hundred yeares among them . But among the Romās ( will Bell , perhaps reply ) it is likely that some was cōmitted within five hūdred yeares . True. But o the husband then might put his wife to death ( being convicted first of adultery ) 4 without al publique iudgement . So that if Bell words have any force , this is their effect , Among the Heathen Romanes while good orders flourished , the woman that cōmitted adultery suffered death : afterward good orders being overthrowen , she was divorcend onely . But whether she were put away by death or by divorcement , the man might marry again . Wherefore the example of the Heathen Romans , both well and evill ordered , fighteth against the Popish Romans , and their Champion . Hereto the example of q all other Heathens , whose orders were but so good that they allowed second marriage , may be adioyned , Which I doe not affirme so much on myne owne knowledg ( though for ought I have read & remember it is true ) as on Bellarmins secret confession and silence a man of greater reading , and having vsed manie mens paines in search of these thinges . Beside , when Christian faith came among the Heathens the r Emperours did punish adulterie first by death : afterward Iustinian mitigating that law did punish it by divorcement . But in s both these cases the man being severed from his adulterous wife was free to marrie againe . Bellarmins speech therefore towching well ordered Heathens came in evill seasō , to raise both them & others yea Christians too , against him . So his last reason , nay his reasons all are growne to be in worse plight , then were the seaven later kyne in Pharaos dreame , the seaven poore , evil favoured & leane fleshed kyne , t that devoured the seaven former fatt well favoured , & there by saved their life . For the thinne carkeises dreamed of by Bellarmin have not strength enough to overmaister & eate vp the sound bodies of reasons standing ther against , but gasping after them in vaine they die with famin . And thus having proved that neither light of reason , nor consent of Fathers , nor authority of scripture dispro●eth our assertion . I conclude that point demonstrated at first by the worde of truth , the doctrine of Chrict , That a man having putt away his wife for her adulterye may lawfullie marrie another . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes, typically marginal, from the original text Notes for div A10322-e630 a Genes , ● . 24 , Math , 19. 5. b Deut , 24. 1. Math , 5. 31. c Math , 10. 9. d Mar 10. 11. Luk. 6. 18. e Math. 19. 3. f Rom. 7 ▪ vers 2 g vers , 3. h 1 , Cor , ● . vers . 27. i vers . ●8 . k Bessa●min Tom , 2 contr 4 libr. de matrimonij sacr . cap. 5 16. et 7 The Pamphlet ter in his refutation of the discourse touching the law fulnesse of marriadge after divorceior whoredome . 1 Nisi ob for nicationem . 2 Extra cousā fornicationis . l De adulte● in conjug : lib ●cap . 9. m Retractat . lib. 2. cap. 57. n De adulter . con●ug lib. 1. cap. 11. 3 Ni●i ob Fornicationem 4 Piaeter causam Fornicationis 5 P●●●ctós Lògou porneias . 6 ei●my epi porneia 7 Excepta causa fornicationis 8 Parectòs . o Act 26. 29. Parectoè ton desmou so patex in the Septuagint Sam. 21 9. 1 Reg. 3. 18. p 1. Cor. 15. 27 Ektos tou hypo taxanto● . 9 Parectòs ● & ei mi ● . ei mi ▪ Apo● 9. 4. 〈◊〉 , 27. q Esay . 7. 14. 2. Gnalma . r Prov. to . 19. s Esay , 5. 20 t Exod. 22. 20 u Mar. 10. 18. x Act. 26. ●● . y Phil. 4. 10. z L. Qui racet D. de regulis juris . a 1. Cor. 2. 11. b Luk. 13. 3. c Lovit . 2● . 37 d Ezek. 18 , 13. e Ephes. ● . 28 f 2. Thess. 3 12 g Hierar . lib. 3 Cap. 3. h Quaest 76. in Math. 19. i Alphons a Castro advers hae● lib 1 ● . tit Nuptiae . k In Matt , 19 l Prov 30. ● . m 2 Cor , 6. ●● n Esay 52 , 1● 〈◊〉 Epi porneia . Dia t is porneia , 4 ●1 . Cor , 7 , 2 o 1 , Cor. 7. 10. p Tho , Aquin in 1 Cor 7. ●ect . 2. q Mat 26. 12. r Rom. 13. 4 s Ses● 24. cā . 8 t Gh 4. dist 35. quaest an ●ct . u adult . x In Mat. 19. x King ● 18 5 Poiei autin moichastai & molcha●ai . 6 Apolue in Lelusai . 1 cor . ●27 , z Extra tit . de divortij● a Sess● 4 , can . 28 , b Lib. contra Adimant , cap 3. c in Matt , 19. d Iame● , 4. 17 Ama●tia auto estiu . e Ioh 9 , 41. Eicheteamarti●n . f Luk. 12 , 47 g Tho Aquin Hugo Card et Guilliand . in Iacob . 4 h De adult . conjug . lib. 1. cap. 9. 1 Moechat●o est illi 2 Moicheia au to esti● 3 Moichatai . i Prov 30 , 9. Notes for div A10322-e4060 a De doct● , Christ lib. 2● . cap. 9. b Cicero lib. 2. de o●at . c Matt 15. 14. d Matt 19 , vers● e vers 4. et 8. f Matt 5 , 32 g Extra de bigamis cap. Super eo . h c de big amis . i c , Quia circa k Extra . c. me minimus . Quiclerici velvoventes . l Corn. Tacitus Annal. lib 4 Di● . lib. 7. m Lege Pompeia de Parricidis n Levit 20. 10 o Deut 28 15. p Revel , 21. 8 q 1 , Tim , 4 , 8 r Nam F●rmearia libera est er nubere potest : innocens autem in iustè dimissa , nec Priorem virum habere potest , nec al● nubere . r 1. Cor 7. ver 11. s vers , ● t Terenc . Andr. u Ier 17. 1. x psal 73. 5. 2 Dilemma Cornutus Syl logismus . y Mark 10. 1● z Luk 16. 1● a Mat 19 , 9. b L ●mmis definitio D. de regul . jur●s c Eod ▪ tit in Sex● c Generi per Speciem derogatur E Dig : l●in toto jure . d Iob 20 , 7 e Psal 9 , 17 f Prov 16 , 5 g Luk. 13 , 3 h Esay , 16 , et 55. 7 Luk , 3 , 8. Act 2 , 8. i Ionas 3 , 4 k Aben Ezra on ●er 18 , 7 Nic Lyranus . 10. Ferus . Trein ● et Iun. in ●onam . l lib 3 cap ● m lib 2. hist. cap. 15 n lib de viris illustrib us in Marco . o Luk. 1. 1. p Commen in Luc cap 1. q lib 3. hist. cap 24. r l●b de viris illustribus in Luca. s Origen in Iob lib 5. Athanas in synops . sacr . script August de civitat . Dei lib 18. cap. 4● . Theodore● in Ier Q●ae ● 92 Chrysost poly chron t Iona● 4. 5. u 2. King 14. 25 x psal 9 8. 30 5 et ●o . Prov ●o et . 25. ● et . 3 ● y 2 Chron 16 ● 1 King. 4. ●1 . z Synops. Sacr Script , a Argum in Psalm . David● b comment . in psalm . praesat . c In the bookes of Ghronicles . d L. Regula est . D. de reg . ●uris , e De adulterin conjug . li. 1. cap. 9. f Col 3. 20 g 2 King 2. 12 h 2 Kin. 6. 21. et 13 , 1● . i Bell. tom● cont 3 , lib , 2. cap , 31. k Papa pater patrum . ●0 : Andr in Clementinar , procem . l Allen in his Apologie of the English seminaries chap , 6 , m Heb 13. 17 Allen Apologie chap 4. n Ephes , 6. ● o H●m . ● in epist ad colloss . p Argument , epist , q Argum. 2 e Theodore●● . r Monast. in stitut lib. 4. cap. 27. ● F●r so the Syriaque word Abba ( whence Abbat cometh ) doth signifie Rom 8. ●5 . s cassian li 4 cap 2● . t Genes●● . 10 v Genes . 22. 2 x 2. King ● . 1 y gen 45. 8. Iob. 29. 16. ● , Tim 5. 1. Act. 7. 2 et . 22. 1. z 2 chron . 15. ●6 . a 1. Sam. 22. 17. b Act. 4. 5. et . ● 29. * HENRIE the third 1589. August 2. c ●zek . 6. 44. d Rom. 7. 1. e 1. cor . 7. 39 f 1 Cor 9. 7 g Dionys , Halycarn ant Roman li. 9. h Herod li. 8 i 1. Cor 9 , 7 4. Aneaeus or Agape●or , Isac Tzerz in Lycopht . k Cic. de senectu●e . l Levit 19. 23. m Deut 28. 30 n 1. Cor. 9. 7 o Varr lib. 2. c. 2 de re Rust Columell . l. 7. c. 4. p Deut 3● . 14 Hom odyss . li 9. Arist. de hist a●alium lib. 3. Cato de re rust . cap 13. virgil . Elag . 3. q Ephes 5 , 29 r Plutarc Cato s 2 Machab. 14. 46. t 1 , Sam 31 , 4 2. Sam ▪ 7. 23. Mat 27. 5. u 2. Tim ● . 4. x Plutare . Crassus . y Poly. lib ● . z 2 Tim ca. 2. ● a 1 Cor 7 , 15 5 Lu ded●culo tas Eleutera estin . b innocent . ta . ● , c. quant● extra de divortijs , 6 vers . 39. c Birstow , Motive . 31. d Ezra 4. ● . e Ezr● . ● . 9. f Rom 7. ● . g 1 , 〈◊〉 . 7. ●9 . h 1 cor , 9 , 7. i Ephes. 5. 29. k 2. Tim. 2. 4. l Mark. 2. 22. Luk. 4. 24. Iohn . 2. 10. Gal. 3. 15. m 1. cor . 7. 15. n cap. verum . Extra . de con●vers . conjug c. commissum . despō●a●● bus . Cōcil . Tridēt . Sess. 24 can . 6. Bell. tom . 1. cont . 5 lib. ● . cap. 3● . o Covarru . epet in 4. decre tal . par 2. cap. 7. 9. 4. Catharin . de 〈◊〉 mo● quart . utrum matrimō . ante cop . sit Sacramentum et alibi quae in arch●typo . p Hosticus . Panormita● . et ali● 〈◊〉 . in . c. expublicode convers . co njugator . Card. Cajet . opusculo de mattim Mec. Medium . de Sacror hom . contin . lib. 5. Mar●in Navar. Consilior lib● 3. 〈◊〉 convers . infid . cons. 1. q Deut 22. 24. Matt 1. 20 r L. cuifuerit D de condits et domōstrat . L Nuptiarum D. de reg sa● . s Ambros institut virg cap ▪ 6 Aug. de nupt et ▪ concup . lib. 1. cap. II. Chrysostō , Isodor Gregot . c omnis , ● conjugo c qui desponsatam . 27. 4. 2. t si inter Extra desponsalib . c licet , c. tuas dudum . despons . duotum . De adulter . ●●njug . lib. 2. cap. 4. x Martin thee 5 Eugenius ▪ the 4. Alexander the 6 Iulius the third . Paul the 4. & Pius the 4. as Covarru . Catharin . Cajetan , and Navat doe 〈◊〉 . y Gen. 9. 22. z Math. 10. 37 a P●o. Dejo●● 10. b Rom. 7. vers . 2 , c vers 4. d 1 cor . 7. vers 39. e vers . 10. et . ● f Math 5. 32. et . 19. 9. g In utrum que locum Pauli . h Loco citato i In math 19. k In epist. ad Amand. l in the third Chapter . m Alexander 〈◊〉 third Pius the fourth &c. in the canōs above cited out of the decretals & the councell of Tren● . n Rom. 74 o 1 Cor 9. vers 6. p vers . 14 q Ephes 5. 3● . r Ephe● . 5. 25. s 2 Tim. 4. 2. t 2. Tim. 2. 3. v Rom 7. 4. x 1 , Cor. 7. 8. y Rom. ● . vers . 2. 3. z vers . 〈…〉 . b 1 King. 20. 10 ▪ c ● , 1. Corn. vers . ● & 10 , d vers . ● . e Di●dor , Sicul. lib. 12. f Iuvenal . Satyr 6. Sic fiunt octo mariti . Quinque per autumnor . g Strabe Geograph lib. 8. Pausanias Corinth . h Math. 5. 22. i Ephes. 4 , 26. k Calat 7. 16 l Math , 5 28 m Rom. 7. 8. n Gal 5. 17. o Rom. 6. 12. p 1. Cor. 7. 9 1 Moneto agamos . 2 〈◊〉 . q Which Bollocmin doth not onelie in this quaestion cap. 16 but also in the next before , cap. 14 r Revel . 3. 15. 3 Zestos , 4 Zeontes . Rom 12. 11. 5 Zeloson . Rev. 3. 19. s Math. 13. 22. t Luk. 12. 47. 6 L●quitu● ergo sine vil● dubio &c. v 1. ●or . 7. 10. x Mat. 5. 32. & ●9 . 9. y 1. cor . 7. 4. z August 〈◊〉 de a●ult con j●g cap , 1. 2 , 3 et 4. a August epi. 〈◊〉 Hecion b Dict. ● c. Eg● s●lis . c 〈…〉 7 ●an de ●ai d Cor 7 ver . 9. 〈◊〉 3● et 39 8 Namely . Kai . 9 Eide . 1 Eide , 2 Ean de kai . 3 Eide . 4 Ean de . 5 Argumentū plané insolubile . 6 Invictissima demonstratio 7 Vnum et tātum quodobijci pusset . 8 In the yeare of Christ 1588 e Annot. in 1. Cor 7. 9 De leviotibus offensis non de gravibus Flagit . ●s . Notes for div A10322-e10280 a Tom. ●●eont 1. lib. 4. cap. 2 b cont heres . cap. 1. et 41 c cap. 3 et 40. d Session 4. e Defen Fide Tridēt lib 2. f Epist. ad vni versam Christianam rēpu . prefixa A●dr . g Loco● . Theolog . lib. 7. ea . 3. h Tom. 2. con 3. lib. 4. cap. ●0 i Septimi decretalium lib 3. tit 5. cap. 2. 1 Nis● juxta vnamimem consensum pa●●um , 2 As Parsons by name : Epi tom con . part 2. con . 5. quest 4. & canilius catechism . de matrimon . sacram quest . 3 ▪ & Navarrus in cap divort ▪ de peint dist . 1 & their seminarieschollars . k Canon . 48. l Tom , 1. L. conti ● . ca. 2● m Fr. Torrensis ( otherwise called Turriā ) a ●esuit lib de 6. 7. et 8. Synod . n Pope Ge●asius the first , with 70. by shops assembled in a coūcell c Scta Romana dist . 3. o G●sar Baronius Annalus Eccle. tom . 1. ad ●nnum Christi ●8 . p Commēti● Canon . Apost q Apost const lib. 3 cap , 2 r Ft. Turrian , an●ct . in Apoconst Clemēt s Ez●k . 13. 10. t Baronius Annal eccle . tom 5 ad annū Chris●● 57 v Espencae●● li. ● . de continēt ca 9. ●t 16 x 1. Cor. 7. 9 y Apolog ▪ ad Anto impera z math . 5. 32. et ●9 . 9 a Apolog ▪ ad senatū Romā ro le gomenō par kumi● repodi●n . b L. dirimite● I divorti●● . D. de divortijset repudijs . 4 ●to de ta●tes pote aner . Eu seb eccl hist. lib. 4 cap 17 c Apolog. pro Christianis . d Tertull. de Monegam . Epipha ▪ haere . 4● . August de haeres cap. 26. e De continēt lib. 3 cap. 17 f Noted in part by Espen caeus himself ibid. ca. 9 10. g Epipha . here 46 et 17. August de heres . c●p 26. h Strom li 2. i Strom. lib. 3. k Hist Eccle. Magdeburg ce●● . 2 cap 〈◊〉 l Edm. Camp●an ●at ● . m cap Sancta Romana dist 15. n Variar ●eso . lib , 9 cap , 17 o Advers Mar cion . lib ● 5 ex eadem vtique causa qua non ●●cet dimitti . ut ●li aducatur 6 〈◊〉 dimiss●m . Mane●e● mat●imoni quod non 〈◊〉 d●ēpt ▪ um est . p Epit in 4. lib. decretal . part 2. cap. 7. D. 6. q Bibleoth . scā●ae lib. 6. Annot. 81. r Annot in lib advers Marcion cap. 34. et paradox Tertul 30. † de Monogamia . s Hieron in catalogo script . eccles . et in epist ad Tit cap. 1 Pamel . argum . lib de Monogam et annotat . cap 9. t Annotat in lib. 4. advers . Marcion cap. 34. 7 Habet Christum assertorem justitiae divortij . v Tract . 7 〈◊〉 Math cap. 19. x Math. 19. 8. y Annot. in ● . Cor ● . z Origē tract . 7 in math . a Explicat ●●ticulor . Lov●n a●t . 19. b Synod 5 Cōstan 〈◊〉 collat 8 cap ●● . Nicephor lib. 17 cap ●8 . c Tom. 1 cō● . 6 lib. c. cap. 1 d Hom ▪ 17 in Lucam . e Genebrad . annot marg ▪ in eum locū . Espenceus de continent . lib ▪ 3 cap 9. f Tractat de in●●●cut Sacerd c. de matrimon . lect . ●● g Canon . 9. 8 Slquis L. 〈…〉 D. de ve● ber 〈◊〉 . h Concil . I●e●d . c Non oportet a leptu ●gesima . ●3 q , 4. i can . 64. k Can. 3. 7. 17 18. 47 65 70. 73 , & 75. l Annal. Eccles ●om . 1 ad anū Christ. 57. m Tom. 1. ●ontr . 7. lib , ● . cap. 9. 9 Dimletis ●uxorem qua●i jura sin● crimine 1 Putas id ●ibi l●cere quia ●ex humana ●●on pr●hibet sed divina pro ●ib . ● . ● . 2 Noli crgo vxorem dimit tere . Qui dimittit uxorē facit eam m●e cham . n Math. 5. 32. o Math. 19. 9. p 1. Cor. 7. ●1 . q Epist 9 ad Salvinam . et n ad Age●uch●ā et adversus Iovinian . r De continēt lib. 3. cap. 10. 3 Who cōdemned second marrig●s Epiphan . ●aerel . 59 ●ugust ●e hae resib cap. 38. s In August de civit . dei lib. 16. cap 34. The divines of Lovan in in their ed●tiō of Austen , printed at Antwerp and Paris have lest this sentence out beyond the prescript of index expurgatorius . 4 Si non vult adultera reputa●i . 5 Non Apellat●r vir sed adulter . Vidutiatem 〈…〉 non poterat . ● Sub gloria 〈…〉 ● po● mortē secundi viti ● Opera exerce●e 〈◊〉 . v 〈…〉 x Concil , 〈…〉 . 9. y Ambros●a . 〈…〉 p. 7 z Ce●●●●● Theologorum Lovan in 〈◊〉 . gust lib 〈…〉 et nor testam To● — a Hieron epist. 30. ad Ocean . 3 Melius 〈…〉 4 〈…〉 b Epist. 〈…〉 c 〈…〉 Math. cap ● . d Ho● 〈…〉 Cor. ● . e 1. Cor 7. 28 f Homil de libell repudij g Epitom in 4. lib decretal . part . ● . cap. 7. D. 6. h Tom. 7. Contr. 7 ▪ lib. 1. cap. 4. i Theophylact in Math. cap. 1● . k ●n . 1. Cor. 7. l In Luc. cap. 16. 3 Parectos logou porneias delade . obscured by the Latin trāslator omitting delade . m Concil Basiliens ●ess 3● . et ●4 Enias Sylviu●de gest . concil . Basil , lib 1. n Synodus Fl●rentine procē . et subscript in literis vn●onis 6 Decimo calendus Dece●●bris . o Synod Florent . sess . ult . p Ounphr . in pontif . max. et card Genebrad . Chronograph . lib 4 q Decretum Eugenij papoe quarti . 7 Praesens , sanc at atque magna et vnivers● lis Synodus . 8 Florentiaei● publica sessione Synodali solennitercele brata . r Synod Florent sess . ult . s In proamio t Sess. ult . 9 There are about o● by shops seas in Italie , Leand. Al●ert in descript , Italie . 1 Eneas Sylv●us de ge●●s Basiliensis concil . lib. Clādius Esp●ceus in epist ad Titam cap 1. v Hist. eccl lib. 4 cap. 17. x Can 9. et 21. y Synod sext . in Trull can . 2 c Quoniam 〈◊〉 Synod , sept can . 1. z Heres . ●9 . a Epis in 4 lib decreta p●rt . cap. 7. 6. b Decur graec affect lib ● c Sext Synod . Constant. no in Trull cā . 8● Nomon synap theisan translated otherwise by some but mēt thus by the councell as men●oi with the antithelis going before it sheweth , & their vse o● the word Synap testes Can. 13. d●t . ● c Q●o●niam d ●n prior ad cor . can 7 e ●om cont 7 cap lib. f In math ca. 5 3 Decretum Eugenij ●●pae g Hist eccl . lib 3 cap. 53. h In p●oaem . i Faulus Iovius hist fur t●p . lib. 18 Fran. 〈◊〉 Alvar descript Ethi●p . ao ●1 k Alexan Guaguin in descript . Sarmat . Europ . Ant. Pessov cap. quib Gr et Rut. a latin . dissent l Divin instit . lib. 6 cap 23 et epis cap 6 m In mat . ca. 5. n Can on . 4. in math . o Augustin de adulier cōjug . ad Pollent . lib. 2 cap 1 et lib 2. cap. ● p In Ep●st 1 , ad cor cap 7. q can ●0 . r cau . ● s Cō●antinop in Trullo can . 8● . gr 8● lat . t Epist 4 ad Bo●sacium v 32. q 7 c. cōcubuisti . x cap. 3. et 10. Bu●chard . decretor l6 . c. 4● et l. 17. cap. 17. et 10. y 32. q. 7. c. Si quis cum noverca Burchar . lib. 17. c. 17. et 18. z ca. 5 Burchar lib. 17. c. 15. a 32. ● 7. c quae dam b Sed illudead caus et quest . c ● Vemens 1. extt. de eo qui cogu consang vxoris suae . d ● Quanto . extra . de divo . tljs e de cōcord Euang. cap. 100. f Addit 2. ad Lyran in mat . 19. g Christ matrimon instit . et annot . in● . cor cap. 7. h In mat . cap. 9. i Tract , de matri quest an proptor crim . adult conj . lib a vinculo . k Enartatim epist ad Ro c. 7 l Tindal . on mat 5 Bucer . de regno Christ lib 2. ca 43. P Martyr in 1. cor . 7 Bea●on et ? m In the confession of their faith pref . n Luther inarrat . in mat . 5 et cor 7 conf Saxon in Harmō conf . sect . 18. art de conj . conf . wirtēb ibid hist. Mag deburg . cent . ● li. 1 ca. ● , Kēnic exam , conc Trident part ▪ o calvin Instit. Christiāli ▪ 4 , ca. 19 , ult . eccl . gall , in Harmou conf . p Eccl. Belg. in Harm . cōf . Muscul in mat . 5. Bullin , decad . 2. serm , 10. Saeged in lacorcom de divor 〈…〉 2 〈…〉 In math . cap 5. 4 Absq. fornicationis causa s Can. 4. in Math. 5 Desinendi●a conjugio . 6 Non contra dixit Augustino sed eum consuluit . t De adult cōjug ad Pollēt . lib 1. cap. ● . et lib. 2. cap 2. 7 Tanquam consulende saith Austin . In steedew e●of , Bellarmin saith cōsulēdo & drowneth ●anquam . 8 Id enim sen tis & videtur tibi et existimas , & putas , et eft stoones , tibi videtur et existimas . v Biblioth , sen tae lib. 2. verb. Repudij humani libellus 9 Pollentium . religiosissimum vi●um . x In epist. 〈…〉 cap. ● . 1 As it is probably gathered . out of Austin cont , duas epistolas Pelagian lib. 4. cap 4 x In epist. 〈…〉 cap. ● . y ●● 9. 7. d sed illud . z lib. 4. sent . dist . 35. 2 dicitur , 3 creditur . a Epis ▪ in 4 lib decretal par 2 cap. y. 5. 6 b 1. cor . 7. 1. c Panopl , Evang lib. 3. 〈◊〉 95. d s ● . D. de divort et . repud , ● si ex lege ad legē sul de adul● l Cōsensu● si constan ●e c. de repudijs . e 1. cor . 7. 11. f Instit sacerd ca de Matrim Lect. 3. g Biblioth sare lib. 6. annot 8 h Annot. in cap. v●ot . a vro . 32. 97. 4 Quod er●di●i non ignorant . i In epist. 1. ad Tim cap. 3. 5 Cujushodie ●actor est Da●●●● . l To. 2. conte . ● lib. 1 cap 6. 6 Beatus Ambrosius where by he meneth famous Ambrose , byshop of M●●ā as the quotatiōs following shew . m The English college of Rheimes . Annot. on 1. tim . 3. 15 7 Held in Constantins time about the year● of Christ. 3●0 n Bart caran●● in somma cōciliorum . o Can. 10. 8 Confiliu● eis detut . p can . 3. 4. 57. ● 1. 12. et 14. 9 In quantum potest . Adolescenses exprohibentes . nubere . q 1. Tim. 5. 9 r Concil , Vanatle , in Gallia ●und . 2. 2 About the yeare of Christ 460. 3 〈◊〉 . s De Ro. pont , lib. 2. cap. 27 t De eccles mi lit . lib. 1. cap 7 v l. fin , D. de constitut princip●m . x lib. 1 d● imaginib . ad Carol Magn c●p . 35 post N●●caen synod 2. et ejus synod● act 2. y Nicaen synod . 2. act . 4. et 6. z Nicaen . synod . a. can . 1. a Zonaras et Balsamon prae fat . in synod 6 Nilus et Batla am de pr●matu Papae C●sura orientatis eccels . c. ult . b Decreti part 4. c. 121. et sequent c Dist 16. c. Habeo libr●̄ . d c A multis extra de aetat . et qualit et . ord . prae●iciend . 4 Vrged by Bellarmin of Canus etc. lib. 2. de Rom pont cap. ●7 . e In sūma cōciliorū , chrōograph . lib. 3. cōciliorū cōstātinopolitanum finitur sub Iustinian . Rhinotmeto colectis 227 , episcopis in eius palatio . The one of coolen in tō● the other at Venice in 5. g prefat . syn 6 ad ●ustinian . h de prim●● 〈…〉 i Thod , Hist , eccles lib. 5 c. 7 , 9 , k epist 4. ad ●onif , 32. q 7 , equod propo●u●● . l 〈◊〉 eccles ●l ● . 2 sect , 2. m sed illud . Quāvis 3. , q7 nubat , n vel intellige vel dic . In c quod proposuisti verbo o Hist , part 2 , tit . ● Ca● . 1 , quamvis . where he nameth Englshmē in sted of Germanes , & Gregorye the 1. insteed of Gregorie the 3 or 2 , as Antonins tooke it . q Explicat articul . Lovan . art . 19. r Cōcilior , Tō . 3. annotat mar . ad liūc locum , 6 Istuc he die ecclesiae non servat . s Tom 1 cont 3 lib. 4 Cap 12. 3. q● . c. concubuisti . 7 About the yeare of Christ 740 8 Sinespe cōjugij permane atis . 9 Si se continere nō vult . u 1. Cor. 7 39 x 1. Tim. 5. 14 y Peter Loma●nd Gratian. z Biblioth fāct ●●b . 6. Annotat . 8. a Matth. 9● b Exod 20. 14 Math. 5. 28. 6 adultera . 1 ● cap. ● B●rch ●rd decretor . ●ib . c. cap 41. 2 of Livia Drusi in Cornelius Tacitus M●es A●den Mres Sanders in our English Chroniclas . d Math 19 9 e Epit in 4. lib. decretal . part 2. cap. 7. D. 6. 3 Elibertnuom hee calle thit through an errour of ●ouie dit● ō of Gratian. f cap. Si qua mu. ser extra de divortijs , 4 Potest ipsā uxorem di●it tere e. , si vosuerit al●●m ducare● 5 Potest ipse potest axoris li voluer●t alid ducere 6 Vt vobis videtur . g Dere●or . lib 6. cap. 41. h ●i , ua mul●e● 3. q. 1. 7 〈◊〉 it were a Cardinal or other author soe named : as they who wrote the notes on Gratian of Gregorie the 13 editiō al●ag out of sūdry lawiers that it was praesoliū lect sacer ec●lessiast . class . sect ● praemō it . de Can. Conc apud Vermer . k cap 10. Butchard . lib. 17. cap. 10. l 32. p. 7. c. fi Quis cum No verca . m Horat de arte Poet. 8 Neuter ad cōjugiū potest pervenire 9 si se cōtinere non potest 1 Si quis dormie● it 2 Potest for id ●ossumus qu●d ●ureposssu●us 3 Sim literob se●andū est . o cap 1. et 1. Burchard lib 7. cap 7. et 18. p Concil . Tribur , can . 4● . q Math 11 29 r Collo● 3 12 s Anachor . apud B●dam lib ●ccles , hist. gēt Anglo● cap ● . t cap 1 Butehard 7. cap 1. u ●9 . 42. c. Si quis in genuus 4 In wormatia civita●e Almein de gestis Francor . lib. 4. cap 66. x Concil Carthag 4. et Milevet in 〈◊〉 conc . African . Epist. ad Celestin Cōc Tolet 3. cap. 18 y Tom. contr , 4 , lib 〈◊〉 cap. 4 z Sanction . ecce●s , clasi 2. sect 2. ad Cōe ve●in . a cap. ● Bur●hard lib. ● cap. 15. b 32 q 7 c. Quaedam c Cardinal Pole Sadoset contaren er consdele● card . conc . lior Tō . ult . Baptist Mantuan Syl. lib. 1. ed. ult Erasm adag . Qui probet Atne niensis . d Biblioth , hist. lib ● e In Melp●m f Hist. natura . lib 5. Cap 8. Apoe●egm Lacon . & ●aconar h de civit , Del lib 9 , cap 2 5 Dominicus Floceus Floren tinus ser forth vnder the nam of L 〈…〉 & sacerd t is Romainis i The writers of the Notes on Gregories ed●tion-xtra de & qui c●gn consangu uxoris suae , ●si quis verbo Metiam . k chro mōast . hirsan●g . ● cōcilior . rom 3 post syuod . Mogūt sub Rubano . m quedam 32 ● 7 , n c , Hist vero eadem quaect . o quod prop● suisti , ead . q p Bibl , Sanct lib , ● an not●● vnder the nāe of Synodus ● libe●ima the authour t●es thought of this Canon ● e Veniens . 1. de eo qui cog cōsang . ●●xoris suae q Ex parte extra de spōs et matrim . s Fran● Victoria relect 4 omne● qui petunt afferunt dispēsationes . In petunt Lee cōpriseth pendunt , Cie in ver lib. ● et . ● . t Epist Alexand . 〈◊〉 . ad pict . episc Append Conc , Lateran . v Annot●t . de varijs decretal . Epist. cōpilat e●●in praesat Gregorij noni . x Appēd Cōc Later sub Alexand . tert . part 12. cap. 4. y Diomar Institut lib 6. cap. 23. z Epit. 〈◊〉 lib. 4. Decretal . part . 2 , cap. 7. D. 6. a In 4. sent . dist . 36. art . 6. b c. Quedam sententiam Ambrosij servare cupiētes 32. q 7. Sed illud . c Innocent , the third cap. Quan●o extra de divortiis . d De cōcord . Evāg cap. 109. e In epist. ad cor cap. 7. f Aust Steuc . recogn vet . Test ad ver Hebr. in Gen 37 Sixt seuēs bibl . Sanct. lib. 4. g Addit . 2. ad ly● in M●●9 h Enarat in epist ad Rom cap. 7. i Act● 24. 5. 7 Te● ton Nazora●en 〈◊〉 protestatia 8 reliquorū omiū The o●og or catholicorū cōmunissima sentē 9 Vbiqne test atū esse volumus nos nusquam a iudicio ecclae catholicae velungué aut digit um latū velle descedere . Quod si quid usquam ejus modideprehēdatur id jam nūc pro●ecantat volumus haberi , In capitū Arg umēt , cōtt . moros●s quosdam et indoctos prefix nov Test. excus cū Aunot . edict 4. et 5 Ibidē in 1. cor . 7. ad hūc ipsū locū semper inquit illabefacto . eccl catholicae uidicio k Tō , ● . cōt , ● , lib. l. c. ● . l ex semichristiā . l. Tō . 2. Iud. sectar . & haeret . m de Bapt cōt . Dōa . lib 2 , c● . 2 In the yeare 1563. caj●tan being dead a 30 years before Sixtus se●ēst● bib sact . lib. 4. n In Mat. 16. 3 Quon am nō audeoopponerem● cōtra tortē ē doctroū & ●u d●ticrū ecclsiasticorū , idio● dixi & c ' o prefat cō●ntarior . in Eva. ad clement 7 p In Math. 19 q ex parte extra de spons , et matrim . ●ga●● deam● , de di vortiis . r Epist 7 ad Marcellin . & prolog retract s Retract lib. 2 cap , 18. t De fide et op●tib . cap. 19. u Coūcil milevit . cum . 27. carthag . sent . prefat . 7. x Tritē catalo . scriptor eccl . y The English translatour of the Beehive . lib. 6. chap. 4. z Annot in eo mēt cajctan . lib. 5. 4 catharinus , died in the yeare 552. Sixtus . senēs . lib. 4. Erasm. in the yeare . 1●36 , ●lēd . l. ●● . a Bibl. Sanct lib. 6 Annot 81. b Epit in 4. lib decretal part , 2. cap. 7. 6 c In 4. Sentent dist . 36. art 5. d Advers . Ma●●tion lib 4. e in 4. sent dist 35. f Epitaph Fabibl . et epist ad Amand. g can . 17. h can . 69. i Epist 3. ad Exuper . can . 6 k De adult conjug et de bono conjug . l In epist 1. ad Cor. cap 7. m De divin offic lib. 2. cap 19. n In Mar. cap 10 o Can. 10. p Can 12. q In Math cap. 5. 〈◊〉 . 1● . r ● . ex part des pons . et , matrim . s can gaudemus de divor tijs . t in 4 sentent dist . 35. u In instruct Armeniotū . x sess . 24. can . 7 y ●2 q. 7. sed illud 2. Sent. lib. 4. dist 35. a cor . 14. 36 b Esai 2. 3. lue . ●4 . 47. act . 1. 8. and the whole storie . 5 At Eliberis the firme Citye . ●at now is called Granade , or near there vnto c ● ' Tim. 3. 3. Tim. 2. 14. 6 what ? our Saviour also ● who sayth it ● by his worde Math. 19. 9. d Bel. tom . 1. cont . 3. lib. 4 Cap. 12. e Ibid , Ca. 14. f In the place abo ve quoted g In Marc. C. 10. h Did. Covat variatū resolut . lib. 4. Ca. 7● . Sixt senēs . bibl . sanct lib ● . Annot. 77. & lib. 6. Annot . 119. i Sixt. senēs . lib. 5 , & 6 Gebrad . collect . de Origē vita Cap , vit . k Tom ●eō● . lib. 1 cap 5. l Melch C●us locorum , Theolog. lib. 8. Cap. 1. m Articulis in quibus Magister non tenetur n cum secūd um . Capellanū : extra de secūd●s nuptijs . p Gloss in die tum c●discretionem & in sed illud 32 q7 q Tertul chro mat . Hilar. pol lent conc . Ven et . &c. r Math. 19. 7. s In 4. sent . dist . 3. quaest . 1. Art. 5. t Epist. 3. ad Exuper can . 6 , v c. gaudem●s extra de Divorti●s . 7 Quicsique dimisserit vx . orem suam ob●ornicatio nem . 8 Nifi ei m● or me . as some reade it . x Heb 4. 12. Esay . 36. 9● . 〈◊〉 . 2. Notes for div A10322-e20420 1 Argumentum a ratione petitum . a Esay . 8. 6. Ioh. 9. 7. coll . ● . 16. b Act. 18 vers 14. c vers 15. d vers . 17. e Ioh. 1. 5. f Rom. ● . 21 g 1 cor . 2. 14. h Ioh. 1. 9. i Ioh. 9. vers , 39. k vers . 40. l Ioh. 3. 4. et . y 4● . et . 11. 48. m Iphe . 5. 32 n Ephes. 4. 15 o Ephes. ● . 2. p Mat , 28. 20 q Ioh. 4. 16. r Ier. 32. 39. Heb 8 9 Ion. 13. 1 Ephes. 4. 8 , 1. Ioh. 2 , ●7 . & ● . 9. & 413. & 5. ●0 . s Bellar de ma trim'sac● Cap. 14. e jure can et Conc. Trident. t ● pler●̄que extr●de doat . inter ●xo●ē & virum u Ephes. 5. 32. x De mat●m . sacrā . Cap 4. y Seff . 24 C. ● 3 semper . z Heb. 4. 13. a Nub. 26. 65 b Deu● . 13. 13 c Psal. 7● . 2● . d Rom 3. 19. e Tom. 1. cōt . ● . lib. 3. cap. 2. 〈◊〉 10. f Hosea . 2. 2. Rev 2. 21. g 2. Sam. 3. 27 , 〈◊〉 . 20. 10. h Gen 9. 6. Exo. 21. 14. 1. King. 2. 31. i Eccles. 8. 11. k Ier. 44. vers . 15 et . 19. l Deut. 13. 6. m Gene. 4. 11 n Heb. 12 , 17. o Num. 16. 27 p Num. 25. 6. q Ios. 7. 25. r Act 5. 6. s Exod. 32. 28. Num. ●1 . 1. et . 14. 29 et . 17. ● . 14. et . 21. 6. et . 25 ● . t De bone cōjug cap. 7. 15. 18. et . 24. u De adulter . conjug ad Pollentium . x Retractar , lib. 2 cap. 2● . et . 57. y Iob. 6. 6. z Tom 1. cōt . 5. lib. 2. cap. 3● a In 4. sent . dis . 27 ● . 1. artic . 3 c 2. b Innocētiue . the third ● . debitum . extra de digamis . 4 Injuria a●●ceretur proles . c Col. 3. 25. d Rom. 3. 6. e Rom. 11. 24 f Max Pla. nud . in Aesopi vita . g Rom. 11. 17 h Ephes. 2. 3. i 1. Cor. 7. vers . 15. k vers . 14. l Ephes. 6. 4. m Prov. 31. 1. 2 , Tim ● . ● . n ● . king , 8 , ●6 , 2 Cor. ●2 . o Cie cōtr , Ant et Cat●l ●n toga cand . p Cic. in Cat●l ●rat ● , Sa tust . ●ōju● cat●l . 5 Neque femi ●a am●ssa pu●icitia al●a ab ●uerl● Corn●ac●tus anual ● . quarto 6 Adulterorū irgo de serui omn̄ Sen. is ●gamemnon , Diodor Sic ●er 12. Iul. Capitol ● M. Anton. ●ilos . r Epist , 10 , ad ●uriam de vi ●●it servand . s ●ccum secūd 〈◊〉 extra de ●cūdis nupt . 1 cor . 7. 9. t Sent. lib. 4. ●it , 39. e , u ●anto extra ● divortis , x The later ●ap 12 , ●e former ●ap . 16 , lib. 〈◊〉 , sa ●am . z In caput ●6 . Lucae . 7 Dimitis 〈◊〉 r1 quafi jure fiue crimine 8 culpam which he seēeth also to distinguish frō crime , neither to meane adultery therby but lighter of fences : such as honest wives sometims doe cōmitt through oversight of shrewishnes noted by S. Ambrose before in these wordes , u●ori os debes toller are et emenda re mores and by antquity in the Proverb Qui nō litigat caeleb . est . a Gen. 19. 29. 2. Pet. 2. 7. b Gen 18. vers . 24. c vers . 23 ●● . 25. d Matt 19. 9. e De Matrim . Sacram. lib. 14. f ● de Benedicto . 32. q 1. c. gaudemus , extra de convers conjugat ; c. Significasts , de divor●i●● , g Im 4 Seut . dist 35 art . 6. h Matt. ● . 1● . i Comment . in p●roverb . cap 18. k Hiéron . in Matt. cap. 19. Basil and Amphiloe . can . 9. et ●1 . Sent. synod . in Trull . can . ●8 Innocent . ter● . lib. 1. de contempt . mundi . cap. 18 l Proverb . 18. 22. m Concil . Trident , sess . 4 n C. sieut crudelis . c. Dixit . Dominus 32. q. 1. o L. 2 Lenocinij De ad Legem Iuliani de adult . l crimen leno cinij , c , eo . p In subaudi tur . quod si 32 q. 1. q In 4. sent . dist 35. r In c sivir sciens extra de adulter . s In 4. sent . dist . 35. t Pastoris . lib. 2 , mond , 4 , 9 Sed non sae peservis enim Dei poeniren tia una est , u princip , fid , doctrinal , lib , 9 Cap ult . x Prefat , Grec 9. in libro S quinque Decretalium , y The Coūcel of Arles as most copies reade : or of Orleans as otner . 1 Liber qu● appellatur Pastoris , Apocryphus dist . 15 c. Sancta Romana B●l , Tom. ● cont . 1 lib , 1. cap. ult . z In c. si vir sciens de adult . a L 3. c. de episcop audiēt 2 Remissionēveniae crimina nisi simel commissa non habeant . b Hos. 2 , 9. c Authens . utliceat ma●● et aviae Quia veto plutim , collat 8. d c pierunq extra de donat . inter . virum et uxorē , e Gen. 2. 18. f c. Quod proposuitti . 32. q. 7. g in . 16 cap. Lucae Necessitas illius tuū . crimen est . Cor. 7. 37. h Mat. 19. 11. 1 Cor. 7. 7. i Hippoer de morb popular lib. o Sect. 5. Galen . lib. 6. de locis affect . cap. 5. Paul Aegenet , lib. 1. cap. 35. k Plato de legib . lib. 11. Aristot Problē , sect , 1. quaest . 51. sect . 4. quaest . 17. 30. et . 31. l In. 4. Sent. dist . 35. art . 2. m Nura 27. g. n Of the Gr●tians , of the Romans , of our owne countrie and the rest . o Esay ●7 . 3. Chrysost in e● ist . ad Rom. hom . 24. p Plutarch de liberor eō●●at q Heb 12. ● . Ch●ysostom in epist ad Hebr. Rom. 29 c si gens Anglot . dist 36. r Deut. 12. 2. Conc. Pict , c. 1. extra . de filijs presbyt Cōcil . Lateran . sub . Alexandro Tertio cap 3. L generaliter . Sparios D. de Dceurionibus s Iudg. 11. 2. L. 3 D. de lib et past L ult c. de naturalib . lib. 1. l. ex cōplexu . c. de incestis nuprijs t Cor. 6. 12. v Prov. 6. 34. Lysie apolog pro Erastesthems caede . x Proverb . 6. ●4 . et . 7. 11. et 30. 20 c Se. mel malus . de regul is Juris . in Sexto . y Delegibus . lib. 11. z Liv. lib. 40. a 1 Sam. 2. 29. b 1. King. 1. 6. c Prov ● . 18. et , ●3 . 3. d Ephes 6. 4. e virg eclog. 3 f Theociīt . Idyll 8. g Ezek. 6 33. h Cornel Tacit anual . lib. 11. i Proverb 7. vers . ● . 14 , 26. et 17. k Salust . co●jur , catil . l de genit . m de hist , āial lib 6. cap. 7. n Natur. hist. lib. 10. cap. 9. 3 Vestigia 〈◊〉 alieni , Collatine in locto sunt tuo . Li● . lib. 2. o L. crimen Lenocinij . c. ad leg . Iul. de adult . 32. q , 1. D Quodsi . p c 12. q Concil . Eliber . can . ●5 . r Deut. 29. 19 s Senec Agamemnon . t Corn. Tacit. Annal. lib , 4. v Holl●she d● Chron in K. Edward the sixth . x 1. Cor. 7. 9. y Prov. 5. 20. et . ● , 32. et . 7. 27. z Levit. 20. 13 a 2. Pet 2. 22. b Sueton Tiber cap. ●5 . 4 Quamse ●●uquam repudiaturum ante jurevarat . c Authent . Sed hodie c. ad leg ●ul . de adult . d Consilior . lib 3. de regu●●●ib cons. 8. e Iuxtragloss . cap Agathosa 27. q. ● . 5 Ex amore con●tahendi cum al●a post e●us ●or●ē● A Marques f Ferrara . Laon. Chaco●end derebus Tu●e lib. 6. 6 E. mounol phileous a●ox ous meropon anthropon Atreidas 〈◊〉 omer lliad ● . L. si . uxor D. ad leg . ●ul . de adulter . Pollaki ka i ●umpasa p●●is kahou a●dros e paurel . Hefiod . ope●ib et d●eb . g Hippocras de gē●is . ● pollaki Ka i ●●●m pasa po●●is Kahou an●dros e paurel . Hesiod ope●●ib et dieb . h los. ● . 11. ●udg . 19. 25. et 20. 3● . Hos. 4. ● . 7 Eilij s jam 〈…〉 i Platina de vitis p●ntificum . in Pio. ● k In nocen● quart in . c. si se duxerit . extra de adult Hostièns sum de adult . 7. l 1. King 2. 13. Act. 6. 13. et . 7 58. The magtirs spoken of in the bookes of Machabees , Eusebius , Victor Mr. Fox . and others . m Matt. 26 , 66. et . 27 , 24. n Act. 23. 3. o Rom. 13. 4 p In 19. caput . Matthel . q Livij lib. 12 r De matrim . Sacram. cap. 14. s In eundem locum Matt. 8 Commodū ex peccato suo adulter repor ta●et . t Dan. 4 , 16. u 1 , Cor. 6. 1● . x Prov. 6. 26. y Luk. 15. vers . 13. et . 30. z Prov. 6. 33. a Prov. 22. 1. b Prov. 6. 29. ● . Cor. 69. Heb. 13. 4. 9 Quae●enti vito Satin Salvae minemé inquit . quid enim salvi est mu●eri amissa pud . citia ? Liv. lib. 1. l Lucretia 〈◊〉 mine sed re Thais Alexandri filia sponsa nuru● Sanazor in epigram● . 2 Pope Alexander the Sixth of whō the Epigrā goeth . Sextus Tarqu● n , Sextus Ne to Sextaset fu● est Sempere● a Sextu . diruta Roma face c 1. Tim. 4. 8. d Sigismund commentar , rerum Musco vitar . e Luk. 12 , 47. f Rev. 21. 8. g leg duodec● tabular . 3 Viginti quin que 〈◊〉 paen● sun● for the viginti quinque asses . which some thinke to bee a third parte more , then so many half pence : some alitle lesse vpō a difference of weights , not materiall to this poynt . h A Gell. Nect Actic . 1. 20. 〈◊〉 k Apologet. cap. 6. l Valerius . Max lib. 2. cap. ● . Au●●● . lib 4 , c. 3 e. severus Sulpirius , Plutareh in Romulo . who ( both there and in N●ma ) misreckoneth the yeares vnles it were the 〈◊〉 or booke writers fault which is mo●●●●kely . m Matt. 9. 9 n De 〈◊〉 mulieru● . o D●onys . Halycarn Annal. Roman . lib 2 〈◊〉 Tranquil Tiber. Cap. 4. 4 In adulteri● vxorē tuā si deprehēd isses fine judicio minime neca ris . Cic Orat de 〈◊〉 . A Cell . lib. 10 Ca. 23. q The Greeians Aegiptiaus Perstans and the rest . r Institut de public . judic . Itē lex Iuha de . adult for lex Iulia spokē of there , is not the law as it was made first by Augustus . but as it was corrected afterward by Constantine or by some other Christian Emperour s Cod. de secūdis , nuptijs de repudijs . t Gen. 43. 2● . 
A70591	----	The doctrine and discipline of divorce restor'd to the good of both sexes from the bondage of canon law and other mistakes to Christian freedom, guided by the rule of charity : wherein also many places of Scripture have recover'd their long-lost meaning : seasonable to be now thought on in the reformation intended. Milton, John, 1608-1674. This text is an enriched version of the TCP digital transcription A70591 of text R12932 in the English Short Title Catalog (Wing M2108). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 128 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A70591 Wing M2108 ESTC R12932 12254727 ocm 12254727 57332-01 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70591) Transcribed from: (Early English Books Online ; image set 57332-01) Images scanned from microfilm: (Early English books, 1641-1700 ; 155:8, 239:E62, no 17) The doctrine and discipline of divorce restor'd to the good of both sexes from the bondage of canon law and other mistakes to Christian freedom, guided by the rule of charity : wherein also many places of Scripture have recover'd their long-lost meaning : seasonable to be now thought on in the reformation intended. Milton, John, 1608-1674. [2], 48, [2] p. Printed by T.P. and M.S. ..., London : 1643. Written by John Milton. Cf. BLC. First ed. Cf. Wing. Errata on p. [1-2] at end. Reproduction of original in Huntington Library and Thomason Collection, British Library. eng Divorce -- Early works to 1800. Marriage law -- Early works to 1800. A70591 R12932 (Wing M2108). civilwar no The doctrine and discipline of divorce: restor'd to the good of both sexes, from the bondage of canon law, and other mistakes, to Christian Milton, John 1643 24760 13 0 0 0 0 0 5 B The rate of 5 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2004-01 Apex CoVantage Keyed and coded from ProQuest page images 2004-02 Judith Siefring Sampled and proofread 2004-02 Judith Siefring Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion THE DOCTRINE AND DISCIPLINE OF DIVORCE : RESTOR'D TO THE GOOD OF BOTH SEXES , From the bondage of Canon Law , and other mistakes , to Christian freedom , guided by the Rule of Charity . Wherein also many places of Scripture , have recover'd their long-lost meaning . Seasonable to be now thought on in the Reformation intended . MATTH. 13. 52. Every Scribe instructed to the Kingdome of Heav'n , is like the Maister of a house which bringeth out of his treasurie things old and new . LONDON , Printed by T. P. and M. S. In Goldsmiths Alley . 1643. THE DOCTRINE AND DISCIPLINE OF DIVORCE ; RESTOR'D TO THE GOOD OF BOTH SEXES . MAny men , whether it be their fate , or fond opinion , easily perswade themselves , if GOD would but be pleas'd a while to withdraw his just punishments from us , and to restraine what power either the devill , or any earthly enemy hath to worke us woe , that then mans nature would find immediate rest and releasement from all evils . But verily they who think so , if they be such as have a minde large ●nough to take into their thoughts a generall survey of humane things , would soone prove themselves in that opinion farre deceiv'd . For though it were granted us by divine indulgence to be exempt from all that can be harmfull to us from without , yet the perversnesse of our folly is so bent , that we should never lin hammering out of our owne hearts , as it were out of a flint , the seeds and sparkles of new miseries to our selves , till all were in a blaze againe . And no marvell if out of our own hearts , for they are evill ; but ev'n out of those things which God meant us , either for a principall good , or a pure contentment , we are still hatching and contriving upon our selves matter of continuall sorrow and perplexitie . What greater good to man then that revealed rule , whereby God vouchsafes to shew us how he would be worshipt ? and yet that not rightly understood , became the cause that once a famous man in Israel could not but oblige his conscience to be the sacrificer , or if not , the jayler of his innocent and onely daughter . And was the cause oft-times that Armies of valiant men have given up their throats to a heathenish enemy on the Sabbath day : fondly thinking their defensive resistance to be as then a work unlawfull . What thing more instituted to the solace and delight of man then marriage , and yet the mis-interpreting of some Scripture directed mainly against the abusers of the Law for divorce giv'n them by Moses , hath chang'd the blessing of matrimony not seldome into a familiar and co-inhabiting mischiefe ; at least into a drooping and disconsolate houshold captivitie , without refuge or redemption . So ungovern'd and so wild a race doth superstition run us from one extreme of abused libertie into the other of unmercifull restraint . For although God in the first ordaining of marriage , taught us to what end he did it , in words expresly implying the apt and cheerfull conversation of man with woman , to comfort and refresh him against the evill of solitary life , not mentioning the purpose of generation till afterwards , as being but a secondary end in dignity , though not in necessitie ; yet now , if any two be but once handed in the Church , and have tasted in any sort of the nuptiall bed , let them finde themselves never so mistak'n in their dispositions through any error , concealment , or misadventure , that through their different tempers , thoughts , and constitutions , they can neither be to one another a remedy against lonelines , nor live in any union or contentment all their dayes , yet they shall , so they be but found suitably weapon'd to the lest possibilitie of sensuall enjoyment , bemade , spight of antipathy to fadge together , and combine as they may to their unspeakable wearisomnes & despaire of all sociable delight in the ordinance which God establisht to that very end . What a calamitie is this , and as the Wise-man , if he were alive , would sigh out in his own phrase , what a sore evill is this under the Sunne ! All which we can referre justly to no other author then the Canon Law and her adherents , not consulting with charitie , the interpreter and guide of our faith , but resting in the meere element of the Text ; doubtles by the policy of the devill to make that gracious ordinance become unsupportable , that what with men not daring to venture upon wedlock , and what with men wearied out of it , all inordinate licence might abound . It was for many ages that mariage lay in disgrace with most of the ancient Doctors , as a work of the flesh , almost a defilement , wholly deny'd to Priests , and the second time disswaded to all , as he that reads Tertullian or Ierom may see at large . Afterwards it was thought so Sacramentall , that no adultery could dissolve it ; yet there remains a burden on it as heavy as the other two were disgracefull or superstitious , and of as much iniquirie , crossing a Law not onely writt'n by Moses , but character'd in us by nature , of more antiquitie and deeper ground then mariage it selfe ; which Law is to force nothing against the faultles proprieties of nature : yet that this may be colourably done , our Saviours words touching divorce , are as it were congeal'd into a stony rigor , inconsistent both with his doctrine and his office , and that which he preacht onely to the conscience , is by canonicall tyranny snatcht into the compulsive censure of a judiciall Court ; where Laws are impos'd even against the venerable & secret power of natures impression , to love what ever cause be found to loath . Which is a hainous barbarisme both against the honour of mariage , the dignitie of man and his soule , the goodnes of Christianitie , and all the humane respects of civilitie . Notwithstanding that some the wisest and gravest among the Christian Emperours , who had about them , to consult with , those of the fathers then living , who for their learning & holines of life are still with us in great renown , have made their statutes & edicts concerning this debate , far more easie and relenting in many necessary cases , wherein the Canon is inflexible . And Hugo Grotius , a man of these times , one of the best learned , seems not obscurely to adhere in his perswasion to the equitie of those imperiall decrees , in his notes upon the Evangelists , much allaying the outward roughnesse of the Text , which hath for the most part been too immoderately expounded ; and excites the diligence of others to enquire further into this question , as containing many points which have not yet been explain'd . By which , and by mine owne apprehension of what publick duty each man owes , I conceive my selfe exhorted among the rest to communicate such thoughts as I have , and offer them now in this generall labour of reformation , to the candid view both of Church and Magistrate ; especially because I see it the hope of good men , that those irregular and unspirituall Courts have spun their utmost date in this Land ; and some better course must now be constituted . He therefore that by adventuring shall be so happy as with successe to ease & set free the minds of ingenuous and apprehensive men from this needlesse thraldome , he that can prove it lawfull and just to claime the performance of a fit and matchable conversation , no lesse essentiall to the prime scope of marriage then the gift of bodily conjunction , or els to have an equall plea of divorce as well as for that corporall deficiency ; he that can but lend us the clue that windes out this labyrinth of servitude to such a reasonable and expedient liberty as this , deserves to be reck ▪ n'd among the publick benefactors of civill and humane life ; above the inventors of wine and oyle ; for this is a far dearer , far nobler , and more desirable cherishing to mans life , unworthily expos'd to sadnes and mistake , which he shall vindicate , Not that licence and levity and unconsented breach of faith should herein be countenanc't , but that some conscionable , and tender pitty might be had of those who have unwarily in a thing they never practiz'd before , made themselves the bondmen of a luckles and helples matrimony . In which Argument he whose courage can serve him to give the first onset , must look for two severall oppositions : the one from those who having sworn themselves to long custom and the letter of the Text , will not out of the road : the other from those whose grosse and vulgar apprehensions conceit but low of matrimoniall purposes , and in the work of male and female think they have all . Neverthelesse , it shall be here sought by due wayes to be made appeare , that those words of God in the institution , promising a meet help against lonelines ; and those words of Christ , That his yoke is easie and his burden light , were not spoken in vaine ; for if the knot of marriage may in no case be dissolv'd but for adultery , all the burd'ns and services of the Law are not so intolerable . This onely is desir'd of them who are minded to judge hardly of thus maintaining , that they would be still and heare all out , nor think it equall to answer deliberate reason with sudden heat and noise ; remembring this , that many truths now of reverend esteem and credit , had their birth and beginning once from singular and private thoughts ; while the most of men were otherwise possest ; and had the fate at first to be generally exploded and exclaim'd on by many violent opposers ; yet I may erre perhaps in soothing my selfe that this present truth reviv'd , will deserve to be not ungently receiv'd on all hands ; in that it undertakes the cure of an inveterate disease crept into the best part of humane societie : and to doe this with no smarting corrosive , but with a smooth and pleasing lesson , which receiv'd hath the vertue to soften and dispell rooted and knotty sorrowes ; and without enchantment or spel us'd hath regard at once both to serious pitty , and upright honesty ; that tends to the redeeming and restoring of none but such as are the object of compassion ; having in an ill houre hamper'd themselves to the utter dispatch of all their most beloved comforts & repose for this lives term . But if wee shall obstinately dislike this new overture of unexpected ease and recovery , what remains but to deplore the frowardnes of our hopeles condition , which neither can endure the estate we are in , nor admit of remedy either sharp or sweet . Sharp we our selves distast ; and sweet , under whose hands we are , is scrupl'd and suspected as too lushious . In such a posture Christ found the Iews , who were neither won with the austerity of Iohn the Baptist , and thought it too much licence to follow freely the charming pipe of him who sounded and proclaim'd liberty and reliefe to all distresses : yet Truth in some age or other will find her witnes , and shall be justify'd at last by her own children . To remove therefore if it be possible , this great and sad oppression which through the strictnes of a literall interpreting hath invaded and disturb'd the dearest and most peaceable estate of houshold society , to the over-burdning , if not the over-whelming of many Christians better worth then to be so deserted of the Churches considerate care , this position shall be laid down ; first proving , then answering what may be objected either from Scripture or light of reason . That indisposition , unfitnes , or contrariety of mind , arising from a cause in nature unchangable , hindring and ever likely to hinder the main benefits of conjugall society , which are solace and peace , is a greater reason of divorce then naturall frigidity , especially if there be no children , and that there be mutuall consent . For all sense and reason and equity reclaimes that any Law or Cov'nant how solemn or strait soever , either between God and man , or man and man , though of Gods joyning , should bind against a prime and principall scope of its own institution , and of both or either party cov'nanting : neither can it be of force to ingage a blameles creature to his own perpetuall sorrow , mistak'n for his expected solace , without suffering charity to step in and doe a confest good work of parting those whom nothing holds together , but this of Gods joyning , falsly suppos'd against the expresse end of his own ordinance . And what his chiefe end was of creating woman to be joynd with man , his own instituting words declare , and are infallible to informe us what is mariage , and what is no mariage ; unlesse we can think them set there to no purpose : It is not good , saith he , that man should be alone ; I will make him a help meet for him . From which words so plain , lesse cannot be concluded , nor is by any learned Interpreter , then that in Gods intention a meet and happy conversation is the chiefest and the noblest end of mariage ; for we find here no expression so necessarily implying carnall knowledg , as this prevention of lonelinesse to the mind and spirit of man . And indeed it is a greater blessing from God , more worthy so excellent a creatrue as man is , and a higher end to honour and sanctifie the league of mariage , whenas the solace and satisfaction of the minde is regarded and provided for before the sensitive pleasing of the body . And with all generous persons maried thus it is , that where the minde and person pleases aptly , there some unaccomplishment of the bodies delight may be better born with , then when the minde hangs off in an unclosing disproportion , though the body be as it ought ; for there all corporall delight will soon become unsavoury and contemptible . And the solitarines of man , which God had namely and principally orderd to prevent by mariage , hath no remedy , but lies under a worse condition then the loneliest single life ; for in single life the absence and remotenes of a helper might inure him to expect his own comforts out of himselfe , or to seek with hope ; but here the continuall sight of his deluded thoughts without cure , must needs be to him , if especially his complexion incline him to melancholy , a daily trouble and paine of losse in some degree like that which Reprobates feel . Lest therefore so noble a creature as man should be shut up incurably under a worse evill by an easie mistake in that ordinance which God gave him to remedy a lesse evill , reaping to himselfe sorrow while he went to rid away solitarines , it cannot avoyd to be concluded , that if the woman be naturally so of disposition , as will not help to remove , but help to encrease that same God-forbidd'n lonelines which will in time draw on with it a generall discomfort and dejection of minde , not beseeming either Christian profession or morall conversation , unprofitable and dangerous to the Common-wealth , when the houshold estate , out of which must flourish forth the vigor and spirit of all publick enterprizes , is so ill contented and procur'd at home , and cannot be supported ; such a mariage can be no mariage whereto the most honest end is wanting : and the agrieved person shall doe more manly , to be extraordinary and singular in claiming the due right whereof he is frustrated , then to piece up his lost contentment by visiting the Stews , or stepping to his neighbours bed , which is the cōmon shift in this mis-fortune , or els by suffering his usefull life to wast away and be lost under a secret affliction of an unconscionable size to humane strength . How vain therefore is it , and how preposterous in the Canon Law to have made such carefull provision against the impediment of carnall performance , and to have had no care about the unconversing inability of minde , so defective to the purest and most sacred end of matrimony : and that the vessell of voluptuous enjoyment must be made good to him that has tak'n it upon trust without any caution , when as the minde from whence must flow the acts of peace and love , a far more precious mixture then the quintessence of an excrement , though it be found never so deficient and unable to performe the best duty of mariage in a cheerfull and agreeable conversation , shall be thought good anough , how ever flat & melancholious it be , and must serve though to the eternall disturbance and languishing of him that complains him . Yet wisdom and charity waighing Gods own institution , would think that the pining of a sad spirit wedded to lonelines should deserve to be free'd , aswell as the impatience of a sensuall desire so providently reliev'd . T is read to us in the Liturgy , that wee must not marry to satisfie the fleshly appetite , like brute beasts that have no understanding : but the Canon so runs , as if it dreamt of no other matter then such an appetite to be satisfy'd ; for if it happen that nature hath stopt or extinguisht the veins of sensuality , that mariage is annull'd . But though all the faculties of the understanding and conversing part after triall appeare to be so ill and so aversly met through natures unalterable working , as that neither peace , nor any sociable contentment can follow , t is as nothing , the contract shall stand as firme as ever , betide what will . What is this but secretly to instruct us , that however many grave reasons are pretended to the maried life , yet that nothing indeed is thought worth regard therein , but the prescrib'd satisfaction of an irrationall heat ; which cannot be but ignominious to the state of mariage , dishonourable to the undervalu'd soule of man , and even to Christian doctrine it self . While it seems more mov'd at the disappointing of an impetuous nerve , then at the ingenuous grievance of a minde unreasonably yoakt ; and to place more of mariage in the channell of concupiscence , then in the pure influence of peace and love , whereof the souls lawfull contentment is the onely fountain . But some are ready to object , that the disposition ought seriously to be consider'd before . But let them know again , that for all the warinesse can be us'd , it may yet befall a discreet man to be mistak'n in his choice : the soberest and best govern'd men are lest practiz'd in these affairs ; and who knows not that the bashfull mutenes of a virgin may oft-times hide all the unlivelines & naturall sloth which is really unfit for conversation ; nor is there that freedom of accesse granted or presum'd , as may suffice to a perfect discerning till too late : and where any indisposition is suspected , what more usuall then the perswasion of friends , that acquaintance , as it encreases , will amend all . And lastly , it is not strange though many who have spent their youth chastly , are in some things not so quick-sighted , while they hast too eagerly to light the nuptiall torch ; nor is it therfore that for a modest error a man should forfeit so great a happines , and no charitable means to release him . Since they who have liv'd most loosely by reason of their bold accustoming , prove most succesfull in their matches , because their wild affections unsetling at will , have been as so many divorces to teach them experience . When as the sober man honouring the appearance of modestie , and hoping well of every sociall vertue under that veile , may easily chance to meet , if not with a body impenetrable , yet often with a minde to all other due conversation inaccessible , and to all the more estimable and superior purposes of matrimony uselesse and almost liveles : and what a solace , what a fit help such a consort would be through the whole life of a man , is lesse paine to conjecture then to have experience . And that we may further see what a violent and cruell thing it is to force the continuing of those together , whom God and nature in the gentlest end of mariage never joyn'd , divers evils and extremities that follow upon such a compulsion shall here be set in view . Of evils the first and greatest is that hereby a most absurd and rash imputation is fixt upon God and his holy Laws , of conniving and dispencing with open & common adultery among his chosen people ; a thing which the rankest politician would think it shame and disworship , that his Laws should countenance ; how and in what manner this comes to passe , I shall reserve , till the course of method brings on the unfolding of many Scriptures . Next the Law and Gospel are hereby made liable to more then one contradiction , which I referre also thither . Lastly , the supreme dictate of charitie is hereby many wayes neglected and violated . Which I shall forthwith addresse to prove . First we know St Paul saith , It is better to marry then to burne . Mariage therefore was giv'n as a remedy of that trouble : but what might this burning mean ? Certainly not the meer motion of carnall lust , not the meer goad of a sensitive desire ; God does not principally take care for such cattell . What is it then but that desire which God put into Adam in Paradise before he knew the sin of incontinence ; that desire which God saw it was not good that man should be left alone to burn in ; the desire and longing to put off an unkindly solitarines by uniting another body , but not without a fit soule to his in the cheerfull society of wedlock . Which if it were so needfull before the fall , when man was much more perfect in himself , how much more is it needfull now against all the sorrows and casualties of this life to have an intimate and speaking help , a ready and reviving associate in marriage : whereof who misses by chancing on a mute and spiritles mate , remains more alone then before , and in a burning lesse to be contain'd then that which is fleshly and more to be consider'd ; as being more deeply rooted even in the faultles innocence of nature . As for that other burning , which is but as it were the venom of a lusty and overabounding concoction , strict life and labour with the abatement of a full diet may keep that low and obedient anough : but this pure and more inbred desire of joyning to it self in conjugall fellowship a fit conversing soul ( which desire is properly call'd love ) is stronger then death , as the Spouse of Christ thought , many waters cannot quench it , neither can the flouds drown it . This is that rationall burning that mariage is to remedy , not to be allay'd with fasting , nor with any penance to be subdu'd , which how can he asswage who by mis-hap hath met the unmeetest and most unsutable mind ? Who hath the power to struggle with an intelligible flame , not in Paradise to be resisted , become now more ardent , by being fail'd of what in reason it lookt for ; and even then most unquencht , when the importunity of a provender burning is well anough appeas'd ; and yet the soul hath obtain'd nothing of what it justly desires . Certainly such a one forbidd'n to divorce , is in effect forbidd'n to marry , and compell'd to greater difficulties then in a single life ; for if there be not a more human burning which mariage must satisfy , or els may be dissolv'd , then that of copulation , mariage cannot be honorable for the meer reducing and terminating of lust between two ; seeing many beasts in voluntary and chosen couples live together as unadulterously , and are as truly maried in that respect . But all ingenuous men will see that the dignity & blessing of mariage is plac't rather in the mutual enjoyment of that which the wanting soul needfully seeks , then of that which the plenteous body would jollily give away . Hence it is that Plato in his festivall discours brings in Socrates relating what he fain'd to have learnt from the Prophetesse Diotima , how Love was the Sonne of Penury , begot of Plenty in the garden of Iupiter . Which divinely sorts with that which in effect Moses tells us ; that Love was the Son of Lonelines , begot in Paradise by that sociable & helpfull aptitude which God implanted between man and woman toward each other . The same also is that burnining mention'd by St. Paul , whereof marriage ought to be the remedy ; the flesh hath other naturall and easie curbes which are in the power of any temperate man When therfore this originall and sinles Penury or Lonelines of the soul cannot lay it self down by the side of such a meet & acceptable union as God ordain'd in mariage , at least in some proportion , it cannot conceive and bring forth Love , but remains utterly unmaried under a formall wedlock , and still burnes in the proper meaning of St. Paul . Then enters Hate , not that Hate that sins , but that which onely is naturall dissatisfaction and the turning aside from a mistaken object : if that mistake have done injury , it fails not to dismisse with recompence , for to retain still , and not be able to love , is to heap more injury . Thence that wise and pious Law of dismission , Deut. 24. 1. took beginning ; of which anon : He therfore who lacking of his due in the most native and humane end of mariage , thinks it better to part then to live sadly and injuriously to that cherfull covnant ( for not to be belov'd & yet retain'd , is the greatest injury to a gentle spirit ) he I say who therfore seeks to part , is one who highly honours the maried life , and would not stain it : and the reasons which now move him to divorce , are equall to the best of those that could first warrant him to marry ; for , as was plainly shewn , both the hate which now diverts him and the lonelines which leads him still powerfully to seek a fit help , hath not the least grain of a sin in it , if he be worthy to understand himself . Thirdly , Yet it is next to be feard , if he must be still bound without reason by a deafe rigor , that when he perceives the just expectance of his mind defeated , he will begin even against Law to cast about where he may find his satisfaction more compleat , unlesse he be a thing heroically vertuous , and that are not the common lump of men for whom chiefly the Laws ought to be made , though not to then sins yet to their unsirming weaknesses , it being above their strength to endure the lonely estate , which while they shun'd , they are fal'n into . And yet there follows upon this a worse temptation ; for if he be such as hath spent his youth unblamably , and layd up his chiefest earthly comforts in the enjoyment of a contented mariage , nor did neglect that furderance which was to be obtain'd herein by constant prayers , when he shall find himselfe bound fast to an uncomplying discord of nature , or , as it oft happens , to an image of earth and fleam , with whom he lookt to be the copartner of a sweet and gladsome society , and sees withall that his bondage is now inevitable , though he be almost the strongest Christian , he will be ready to dispair in vertue , and mutin against divine providence : and this doubtles is the reason of those lapses and that melancholy despair which we see in many wedded persons , though they understand it not , or pretend other causes , because they know no remedy , and is of extreme danger ; therefore when human frailty surcharg'd , is at such a losse , charity ought to venture much , and use bold physick , lest an over-tost faith endanger to shipwrack . Fourthly Mariage is a covnant the very beeing whereof consists , not in a forc't cohabitation , and counterfeit performance of duties , but in unfained love and peace . Thence saith Salomon in Ecclesiastes , Live joyfully with the wife whom thou lovest , all thy dayes , for that is thy portion How then , where we find it impossible to rejoyce or to love , can we obay this precept ? how miserably doe we defraud our selves of that comfortable portion which God gives us , by striving vainly to glue an error together which God and nature will not joyne , adding but more vexation and violence to that blisfull society by one importunate superstition , that will not heark'n to St. Paul , 1 Cor. 7. who speaking of mariage and divorce , determines plain anough in generall that God therein hath call'd us to peace : and not to bondage . Yea God himself commands in his Law more then once , and by his Prophet Malachy , as Calvin and the best translations read , that he who hates let him divorce ; that is , he who cannot love , or delight . I cannot therefore be so diffident , as not securely to conclude , that he who can receive nothing of the most important helps in mariage , beeing thereby disinabl'd to return that duty which is his , with a clear and hearty countnance ; and thus continues to grieve whom he would not , and is no lesse griev'd , that man ought even for loves sake and peace to move divorce upon good and liberall conditions to the divorc't . And it is a lesse breach of wedlock to part with wise and quiet consent betimes , then still to soile and profane that mystery of joy and union with a polluting sadnes and perpetuall distemper ; for it is not the outward continuing of marriage that keeps whole that covnant , but whosoever does most according to peace and love , whether in mariage , or in divorce , he it is that breaks mariage lest ; it being so often written , that Love onely is the fulfilling of every Commandment . Fifthly , As those Priests of old were not to be long in sorrow , or if they were , they could not rightly execute their function ; so every true Christian in a higher order of Priesthood is a person dedicate to joy and peace , offering himselfe a lively sacrifice of praise and thanksgiving , & there is no Christian duty that is not to be season'd and set off with cherfulnes ; which in a thousand outward and intermitting crosses may yet be done well , as in this vale of teares , but in such a bosom affliction as this , which grindes the very foundations of his inmost nature , when he shall be forc't to love against a possibility , and to use dissimulation against his soul in the perpetuall and ceaseles duties of a husband , doubtles his whole duty of serving God must needs be blurr'd and tainted with a sad unpreparednesse and dejection of spirit , wherein God has no delight . Who sees not therfore how much more Christianly it would be to break by divorce that which is more brok'n by undue and forcible keeping , rather then to cover the Altar of the Lord with continuall teares , so that he regardeth not the offring any more , rather then that the whole worship of a Christian mans life should languish and fade away beneath the waight of an immeasurable grief and discouragement . And because some think the childer'n of a second matrimony succeeding a divorce would not be a holy seed , why should we not think them more holy then the offspring of a former ill-twisted wedlock , begott'n only out of a bestiall necessitie without any true love or contentment , or joy to their parents , so that in some sense we may call them the childern of wrath and anguish , which will as little conduce to their sanctifying , as if they had been bastards ; for nothing more then disturbance of minde suspends us from approaching to God . Such a disturbance especially as both assaults our faith and trust in Gods providence , and ends , if there be not a miracle of vertue on either side , not onely in bitternes and wrath , the canker of devotion , but in a desperate and vitious carelesnes ; when he sees himself without fault of his train'd by a deceitfull bait into a snare of misery , betrai'd by an alluring ordinance , and then made the thrall of heavines & discomfort by an undivorcing Law of God , as he erroneously thinks , but of mans iniquitie , as the truth is ; for that God preferres the free and cherfull worship of a Christian , before the grievous and exacted observance of an unhappy mariage , besides that the generall maxims of Religion assure us , will be more manifest by drawing a paralel argument from the ground of divorcing an Idolatresse , which was , left she should alienate his heart from the true worship of God : and what difference is there whether she pervert him to superstition by enticing sorcery , or disinable him in the whole service of God through the disturbance of her unhelpful and unfit society , and so drive him at last through murmuring and despair to thoughts of Atheism : neither doth it lessen the cause of separating , in that the one willingly allures him from the faith , the other perhaps unwillingly drives him ; for in the account of God it comes all to one that the wife looses him a servant ; and therefore by all the united force of the Decalogue she ought to be disbanded , unlesse we must set mariage above God and charitie , which is a doctrine of devils no lesse then forbidding to marry . And here by the way to illustrate the whole question of divorce , ere this treatise end , I shall not be loath to spend a few lines in hope to give a full resolv of that which is yet so much controverted , whether an Idolatrous heretick ought to be divorc't . To the resolving whereof we must first know that the Iews were commanded to divorce an unbeleeving Gentile for two causes : first , because all other Nations especially the Canaanites were to them unclean . Secondly , to avoid seducement . That other Nations were to the Iews impure , even to the separating of mariage , will appear out of Exod. 34. 16. Deut. 7. 3. 6. compar'd with Ezra 9. 2. also chap. 10. 10 , 11. Nehem. 13. 30. This was the ground of that doubt rais'd among the Corinthians by some of the Circumcision ; Whether an unbeleever wer not still to be counted an unclean thing , so as that they ought to divorce from such a person . This doubt of theirs St. Paul removes by an Evangelicall reason , having respect to that vision of St. Peter , wherein the distinction of clean and unclean beeing abolisht , all living creatures were sanctify'd to a pure and christian use , and mankind especially , now invited by a generall call to the covnant of grace . Therefore saith St. Paul , The unbeleeving wife is sanctify'd by the husband ; that is , made pure and lawfull to his use ; so that he need not put her away for fear lest her unbelief should defile him ; but that if he found her love stil towards him , he might rather hope to win her . The second reason of that divorce was to avoid seducement , as is prov'd by comparing those places of the Law , to that which Ezra and Nehemiah did by divine warrant in compelling the Iews to forgoe their wives . And this reason is morall and perpetuall in the rule of Christian faith without evasion . Therefore saith the Apostle 2 Cor. 6. Mis-yoke not together with Infidels , which is interpreted of mariage in the first place . And although the former legall pollution be now don off , yet there is a spirituall contagion in Idolatry as much to be shunn'd ; and though seducement were not to be fear'd , yet where there is no hope of converting , there alwayes ought to be a certain religious aversation and abhorring , which can no way sort with mariage . Therefore saith St. Paul , What fellowship hath righteousnesse with unrighteousnesse ? what communion hath light with darknesse ? what concord hath Christ with Beliall ? what part hath he that beleeveth with an Infidell ? And in the next verse but one , he moralizes and makes us liable to that command of Isaiah Wherfore come out from among them , and be ye separate saith the Lord , touch not the unclean thing , and I will receive ye . And this command thus Gospelliz'd to us , hath the same force with that whereon Ezra grounded the pious necessitie of divorcing . Upon these principles I answer , that a right beleever ought to divorce an idolatrous heretick unlesse upon better hopes : however that it is in the beleevers choice to divorce or not . The former part will be manifest thus ; first , an apostate idolater whether husband or wife seducing was to die by the decree of God , Deut. 13. 6. 9. that mariage therefore God himself dis-joyns ; for others born idolaters the morall reason of their dangerous keeping and the incommunicable antagony that is between Christ and Belial , will be sufficient to enforce the commandment of those two inspir'd reformers , Ezra and Nehemiah , to put an Idolater away as well under the Gospel . The latter part , that although there be no seducement fear'd , yet if there be no hope giv'n , the divorce is lawfull , will appear by this , that idolatrous mariage is still hatefull to God , therefore still it may be divorc't by the pattern of that warrant that Ezra had ; and by the same everlasting reasō : neither can any man give an account wherfore , if those whom God joyns , no man may separate , it should not follow , that , whom he ioyns not , but hates to joyn , those man ought to separate : but saith the Lawyer , that which ought not have been don , once don availes . I answer , this is but a crochet of the law , but that brought against it , is plain Scripture . As for what Christ spake concerning divorce , t is confest by all knowing men , he meant onely between them of the same faith . But what shall we say then to St. Paul , who seems to bid us not divorce an Infidell willing to stay ? We may safely say thus ; that wrong collections have been hitherto made out of those words by modern Divines . His drift , as was heard before , is plain : not to command our stay in mariage with an Infidel , that had been a flat renouncing of the religious and morall law ; but to inform the Corinthians that the body of an unbeleever was not defiling , if his desire to live in Christian wedlock shewd any likelihood that his heart was opening to the faith : and therefore advices to forbear departure so long , till nothing have bin neglected to set forward a conversion : this I say he advises , and that with certain cautions ; not commands : If we can take up so much credit for him , as to get him beleev'd upon his own word ; for what is this els but his counsell in a thing indifferent , to the rest speak I , not the Lord ; for though it be true that the Lord never spake it , yet from St. Pauls mouth wee should have took it as a command , had not himself forewarn'd us , and disclaim'd ; which , notwithstanding if we shall still avouch to be a command , he palpably denying it , this is not to expound St. Paul , but to out face him . Neither doth it follow , but that the Apostle may interpose his judgement in a case of Christian libertie without the guilt of adding to Gods word . How doe we know mariage or single life to be of choice , but by such like words as these , I speak this by permission , not of commandment , I have no command of the Lord , yet I give my judgement . Why shall not the like words have leave to signifie a freedom in this our present question , though Beza deny . Neither is the Scripture hereby lesse inspir'd because St. Paul confesses to have writt'n therein what he had not of command ; for we grant that the Spirit of God led him thus to expresse himself to christian prudence in a matter which God thought best to leave uncommanded . Beza therefore must be warily read when he taxes St. Austin of Blasphemy , for holding that St. Paul spake heer as of a thing indifferent : but if it must be a command , I shall yet the more evince it to be a command that we should heerin be left free : and that out of the Greek word us'd in the 12. v. which instructs us plainly there must be a joynt assent and good liking on both sides ; he that will not deprave the Text , must thus render it ; If a brother have an unbeleeving wife , and she joyn in consent to dwell with him ( which cannot utter lesse to us then a mutuall agreement ) let him not put her away for the meer surmise of Judaicall uncleannes : and the reason follows , for the body of an Infidell is not polluted , neither to benevolence , nor to procreation . Moreover , this note of mutuall complacency forbids all offer of seducement ; which to a person of zeal cannot be attempted without great offence , if therfore seducement be fear'd , this place hinders not divorce . Another caution was put in this supposed command , of not bringing the beleever into bondage heerby , which doubtles might prove extreme , if christian liberty and conscience were left to the humor of a pagan staying at pleasure to play with , or to vexe and wound with a thousand scandals and burdens above strength to bear : if therefore the conceived hope of gaining a soul come to nothing , then charity commands that the beleever be not wearied out with endles waiting under many grievances sore to his spirit ; but that respect be had rather to the present suffering of a true Christian , then the uncertain winning of an obdur'd heretick ; for this also must appertain to the precept , Let every man wherein he is call'd therein abide with God , v. 24. that is , so walking in his inferior calling of mariage , as not by dangerous subjection to that ordinance , to hinder and disturb the higher calling of his christianitie . Last , whether this be a command or an advice , we must look that it be so understood as not to contradict the least point of morall religion that God hath formerly commanded , otherwise what doe we , but set the morall Law and the Gospel at civill war together : and who then shall be able to serve those two masters ? Now whether Idolatry or adultery be the greatest violation of mariage , if any demand , let him thus consider , that among Christian Writers touching matrimony , there be three chief ends therof agreed on ; Godly society , next civill , and thirdly , that of the mariage-bed . Of these the first in name to be the highest and most excellent , no baptiz'd man can deny ; nor that Idolatry smites directly against this prime end , nor that such as the violated end is , such is the violation : but he who affirms adultery to be the highest breach , affirms the bed to be the highest of mariage , which is in truth a grosse and borish opinion , how common soever ; as farre from the countnance of Scripture , as from the light of all clean philosophy , or civill nature . And out of question the cherfull help that may be in mariage toward sanctity of life , is the purest and so the noblest end of that contract : but if the particular of each person be consider'd , then of those three ends which God appointed , that to him is greatest which is most necessary : and mariage is then most brok'n to him , when he utterly wants the fruition of that which he most sought therin , whether it were religious , civill , or corporali society . Of which wants to do him right by divorce only for the last and meanest , is a pervers injury , and the pretended reason of it as frigid as frigidity it self , which the Code and canon are only ser sible of . Thus much of this controversie . I now return to the former argument . And having shewn , that disproportion , contrariety , or numnesse of minde may justly be divorc't , by proving already that the prohibition therof opposes the expresse end of Gods institution , suffers not mariage to satisfie that intellectuall and innocent desire which God himself kindl'd in man to be the bond of wedlock , but only to remedy a sublunary and bestial burning , which frugal diet without mariage would easily chast'n . Next that it drives many to transgresse the conjugall bed , while the soule wanders after that satisfaction which it had hope to find at home , but hath mis't . Or els it sits repining even to Atheism ; finding it self hardly dealt with , but misdeeming the cause to be in Gods Law , which is in mans unrighteous ignorance . I have shew'd also how it unties the inward knot of mariage , which is peace & love ( if that can be unti'd which was never knit ) while it aimes to keep fast the outward formalitie ; how it lets perish the Christian man , to compell impossibly the maried man . The sixt place declares this prohibition to be as respectles of human nature , and therfore is not of God . He teaches that an unlawfull mariage may be lawfully divorc't . And that those who having throughly discern'd each others disposition which ofttimes cannot be till after matrimony , shall then finde a powerfull reluctance and recoile of nature on either side blasting all the content of their mutuall society , that such persons are not lawfully maried ( to use the Apostles words ) Say I these things as a man , or saith not the Law also the same ? for it is writt'n , Deut. 22. Thou shalt not sowe thy vineyard with divers seeds , lest thou defile both . Thou shalt not plow with an Oxe and an Asse together , and the like . I follow the pattern of St. Pauls reasoning ; Doth God care for Asses and Oxen , how ill they yoke together , or is it not said altogether for our sakes ? for our sakes no doubt this is writt'n . Yea the Apostle himself in the forecited 2 Cor. 6. 14. alludes from that place of Deut. to forbid mis-yoking mariage ; as by the Greek word is evident , though he instance but in one example of mis-matching with an Infidell : yet next to that , what can be a souler incongruity , a greater violence to the reverend secret of nature , then to force a mixture of minds that cannot unite , & to sowe the furrow of mans nativity with seed of two incoherent and uncombining dispositions . Surely if any noysomnes of body soon destroys the sympathy of mind to that work , much more will the antipathy of minde infuse it self into all the faculties and acts of the body , to render them invalid , unkindly , and even unholy against the fundamentall law book of nature ; which Moses never thwarts , but reverences : therfore he commands us to force nothing against sympathy or naturall order , no not upon the most abject creatures ; to shew that such an indignity cannot be offer'd to man without an impious crime . And when he forbids all unmatchable and unmingling natures to consort , doubtles by all due consequence , if they chance through misadventure to be miscoupl'd , he bids them part asunder , as persons whom God never joyn'd . Seventhly , The Canon Law and Divines consent , that if either party be found contriving against the others life , they may be sever'd by divorce ; for a sin against the life of mariage is greater then a sin against the bed : the one destroys , the other but defiles : The same may be said touching those persons who beeing of a pensive nature and cours of life , have summ'd up all their solace in that free and lightsom conversation which God & man intends in mariage : wherof when they see themselves depriv'd by meeting an unsociable consort , they ofttimes resent one anothers mistake so deeply , that long it is not ere grief end one of them . When therfore this danger is foreseen that the life is in perill by living together , what matter is it whether helples greef , or wilfull practice be the cause ? This is certain that the preservation of life is more worth then the compulsory keeping of mariage ; and it is no lesse then cruelty to force a man to remain in that state as the solace of his life , which he and his friends know will be either the undoing or the disheartning of his life . And what is life without the vigor and spiritfull exercise of life ? how can it be usefull either to private or publick employment ? shall it be therfore quite dejected , though never so valuable , and left to moulder away in heavines for the superstitious and impossible performance of an ill driv'n bargain ? nothing more inviolable then vows made to God , yet we read in Numbers , that if a wife had made such a vow , the meer will and authority of her husband might break it ; how much more may he break the error of his own bonds with an unfit and mistak'n wife , to the saving of his welfare , his life , yea his faith and vertue from the hazard of over-strong temptations ; for if man be Lord of the Sabbath , to the curing of a Fevor , can he be lesse then Lord of mariage in such important causes as these ? Eighthly , It is most sure that some ev'n of those who are not plainly defective in body , are yet destitute of all other mariagable gifts ; and consequently have not the calling to marry ; unlesse nothing be requisite therto but a meer instrumentall body ; which to affirm , is to that unanimous Covnant a reproach : yet it is as sure that many such not of their own desire , but by perswasiō of friends , or not knowing themselves do often enter into wedlock ; where finding the difference at length between the duties of a maried life , and the gifts of a single life ; what unfitnes of mind , what wearisomnes , what scruples and doubts to an incredible offence and displeasure are like to follow between , may be soon imagin'd : whom thus to shut up and immure in an unequall and mischosen match , is not a cours that christian wisdome and tendernes ought to use . As for the custom that some parents and guardians have of forcing mariages , it will be better to say nothing of such a savage inhumanity , but only this , that the Law which gives not all freedome of divorce to any creature endu'd with reason so assasinated , is next in crueltie . Ninthly , I suppose it will be allow'd us that mariage is a human society , and that all human society must proceed from the mind rather then the body , els it would be but a kind of animal or beastish meeting ; if the mind therfore cannot have that due company by mariage , that it may reasonably and humanly desire , that mariage can be no human society , but a certain formalitie , or gilding over of little better then a brutish congresse , and so in very wisdome and purenes to be dissolv'd . But mariage is more then human , the covnant of God , Pro. 2. 17. therfore man cannot dissolve it . I answer , if it be more then human so much the more it argues the chief society therof to be in the soul rather then in the body , and the greatest breach therof to be unfitnes of mind rather then defect of body ; for the body can have left affinity in a covnant more then human , so that the reason of dissolving holds good the rather . Again , I answer , that the Sabbath is a higher institution , a command of the first Table , for the breach wherof God hath far more and oftner testify'd his anger then for divorces , which from Moses till after the captivity he never took displeasure at , nor then neither , if we mark the Text , and yet as oft as the good of man is cōcern'd , he not only permits , but commands to break the Sabbath ▪ What covnant more contracted with God , & lesse in mans power then the vow which hath once past his lips ? yet if it be found rash , if offensive , if unfruitfull either to Gods glory or the good of man , our doctrin forces not error and unwillingnes irksomly to keep it , but counsels wisdom and better thoughts boldly to break it ; therfore to injoyn the indissoluble keeping of a mariage found unfit against the good of man both soul and body , as hath been evidenc't , is to make an Idol , of mariage , to advance it above the worship of God and the good of man , to make it a transcendent command , above both the second and the first Table , which is a most prodigious doctrine . Next , Wheras they cite out of the Proverbs , that it is the covnant of God , and therfore more then human , that consequence is manifestly false ; for so the covnant which Zedeckiah made with the infidell King of Babel is call'd the covnant of God , Ezech. 17. 19. which would be strange to hear counted more then a human covnant . So every covnant between man and man , bound by oath , may be call'd the covnant of God , because God therin is attested . So of mariage he is the author and the witnes ; yet hence will not follow any divine astriction more then what is subordinate to the glory of God and the main good of either party ; for as the glory of God & their esteemed fitnes one for the other , was the motive which led them both at first to think without other revelation that God had joyn'd them together : So when it shall be found by their apparent unfitnes , that their continuing to be man and wife is against the glory of God and their mutuall happines , it may assure them that God never joyn'd them ; who hath revel'd his gratious will not to set the ordinance above the man for whom it was ordain'd : not to canonize mariage either as a tyrannesse or a goddesse over the enfranchiz'd life and soul of man ; for wherin can God delight , wherin be worshipt , wherin be glorify'd by the forcible continuing of an improper and ill-yoking couple ; He that lov'd not to see the disparity of severall cattell at the plow , cannot be pleas'd with any vast unmeetnes in mariage . Where can be the peace and love which must invite God to such a house , may it not be fear'd that the not divorcing of such a helples disagreement , will be the divorcing of God finally from such a place ? But it is a triall of our patience they say : I grant it : but which of Iobs afflictions were sent him with that law , that he might not use means to remove any of them if he could . And what if it subvert our patience and our faith too ? Who shall answer for the perishing of all those souls perishing by stubborn expositions of particular and inferior precepts , against the general and supreme rule of charitie ? They dare not affirm that mariage is either a Sacrament , or a mystery , though all those sacred things give place to man , and yet they invest it with such an awfull sanctity , and give it such adamantine chains to bind with , as if it were to be worshipt like some Indian deity , when it can conferre no blessing upon us , but works more and more to our misery . To such teachers the saying of St. Peter at the Councell of Ierusalem will do well to be apply'd : Why tempt ye God to put a yoke upon the necks of Christian men , which neither the Iews , Gods ancient people , nor we are able to bear : and nothing but unwary expounding hath brought upon us . To these considerations this also may be added as no improbable conjecture ; seeing that sort of men who follow Anabaptism , Famelism ; Antinomianism , and other fanatick dreams , be such most commonly as are by nature addicted to a zeal of Religion , of life also not debausht , and that their opinions having full swinge , do end in satisfaction of the flesh , it may come with reason into the thoughts of a wise man , whether all this proceed not partly , if not cheefly , from the restraint of some lawfull liberty , which ought to be giv'n men , and is deny'd them . As by Physick we learn in menstruous bodies , where natures current hath been stopt , that the suffocation and upward forcing of some lower part , affects the head and inward sense with dotage and idle fancies . And on the other hand , whether the rest of vulgar men not so religiously professing , doe not give themselves much the more to whordom and adulteries ; loving the corrupt and venial discipline of clergy Courts , but hating to hear of perfect reformation : when as they foresee that then fornication shall be austerely censut'd , adultery punisht , and mariage the appointed refuge of nature , though it hap to be never so incongruous & displeasing , must yet of force be worn out , when it can be to no other purpose but of strife and hatred , a thing odious to God . This may be worth the study of skilful men in Theology , & the reason of things : and lastly to examin whether some undue and ill grounded strictnes upon the blameles nature of man be not the cause in those places where already reformation is , that the discipline of the Church so often and so unavoidably brok'n , is brought into contempt and derision . And if it be thus , let those who are still bent to hold this obstinate literality , so prepare themselves as to share in the account for all these transgressions ; when it shall be demanded at the last day by one who will scanne and sift things with more then a literal wisdom of enquiry ; for if these reasons be duely ponder'd , and that the Gospel is more jealous of laying on excessive burdens then ever the Law was , lest the soul of a Christian which is inestimable , should be over-tempted and cast away , considering also that many properties of nature , which the power of regeneration it self never alters , may cause dislike of conversing even between the most sanctify'd , which continually grating in harsh tune together may breed some jarre and discord , and that end in rancor and strife , a thing so opposite both to mariage and to Christianitie , it would perhaps be lesse scandal to divorce a natural disparity , then to link violently together an unchristian dissention , committing two ensnared souls inevitably to kindle one another , not with the fire of love , but with a hatred inconcileable , who were they disseverd would be straight friends in any other relation . But if an alphabetical servility must be still urg'd , it may so fall out , that the true Church may unwittingly use as much cruelty in forbidding to divorce , as the Church of Antichrist doth wilfully in forbidding to marry . But what are all these reasonings worth , will some reply , when as the words of Christ are plainly against all divorce , except in case of fornication ; let such remember as a thing not to be deny'd , that all places of Scripture wherin just reason of doubt arises from the letter , are to be expounded by considering upon what occasion every thing is set down : and by comparing other Texts . The occasion which induc't our Saviour to speak of divorce , was either to convince the extravagance of the Pharises in that point , or to give a sharp and vehement answer to a tempting question . And in such cases that we are not to repose all upon the literall terms of so many words , many instances will teach us : Wherin we may plainly discover how Christ meant not to be tak'n word for word , but like a wise Physician , administring one excesse against another to reduce us to a perfect mean : Where the Pharises were strict , there Christ seems remisse ; where they were too remisse , he saw it needfull to seem most severe : in one place he censures an unchast look to be adultery already committed : another time he passes over actuall adultery with lesse reproof then for an unchast look ; not so heavily condemning secret weaknes , as open malice : So heer he may be justly thought to have giv'n this rigid sentence against divorce , not to cut off all remedy from a good man who finds himself cōsuming away in a disconsolate and uninjoy'd matrimony , but to lay a brid●e upon the bold abuses of those over-weening Rabbies ; which he could not more effectually doe , then by a countersway of restraint , curbing their wild exorbitance almost into the other extreme ; as when we bow things the contrary way , to make them come to thir naturall straitnes . And that this was the only intention of Christ is most evident ; if we attend but to his own words and protestation made in the same Sermon not many verses before he treats of divorcing , that he came not to abrogate from the Law one jot or tittle , and denounces against them that shall so teach . So that the question of divorce following upon this his open profession , must needs confirm us , that what ever els in the politicall Law of more speciall relation to the Iews , might cease to us , yet that of those precepts concerning divorce , not one of them was repeal'd by the doctrine of Christ ; for if these our Saviours words inveigh against all divorce , and condemn it as adultery , except it be for adultery , and be not rather understood against the abuse of those divorces permitted in the Law , then is that Law of Moses , Deut. 24. 1. not only repeal'd & wholly anull'd against the promise of Christ & his known prfession , not to meddle in matters judicial , but that which is more strange , the very substance and purpose of that Law is contradicted and convinc't both of injustice & impurity , as having authoriz'd & maintain'd legall adultery by statute . Moses also cannot scape to be guilty of unequall and unwise decrees , punishing one act of secret adultery by death , and permitting a whole life of open adultery by Law . And albeit Lawyers write that some politicall Edicts , though not approv'd , are yet allow'd to the scum of the people and the necessitie of the times ; these excuses have but a weak pulse : for first we read , not that the scoundrel people , but the choisest , the wisest , the holiest of that nation have frequently us'd these laws , or such as these . Secondly , Be it yeelded that in matters not very bad or impure , a human law-giver may slacken somthing of that which is exactly good , to the disposition of the people and the times : but if the perfect , the pure , the righteous law of God , for so are all his statutes and his judgements , be found to have allow'd smoothly without any certain reprehension , that which Christ afterward declares to be adultery , how can wee free this Law from the horrible endightment of beeing both impure , unjust , and fallacious . Neither will it serv to say this was permitted for the hardnes of thir hearts , in that sense , as it is usually explain'd , for the Law were then but a corrupt and erroneous School-master , teaching us to dash against a vital maxim of religion , by dooing foul evil in hope of some uncertain good . Wee cannot therfore with safety thus confine the free simplicity of our Saviours meaning to that which meerly amounts from so many letters ; whenas it can consist neither with his former , and cautionary words , nor with the scope of charity , commanding by his expresse commission in a higher strain . But all rather of necessity must be understood as only against the abuse of that wise and ingenuous liberty which Moses gave , and to terrify a roaving conscience from sinning under that pretext . Others think to evade the matter , by not granting any Law of divorce , but only a dispensation ; which is contrary to the words of Christ , who himself calls it a Law Mark . 10. 5. But I answer , admitting it to be a dispensation , yet this is a certain rule , that so long as the cause remains , the dispensation ought : Let it be shewn therfore either in the nature of the Gospel , or of man , why this dispensation should be made void . The Gospel indeed exhorts to highest perfection , but bears with weakest infirmity more then the Law . The nature of man is as weak , and yet as hard : and that weaknes and hardnes as unfit , and as unteachable to be harshly dealt with as ever . I but , say they , there is a greater portion of spirit powr'd upon the Gospel which requires perfecter obedience . But that cōsequence is deceavable ; for it is the Law that is the exacter of our obedience ev'n under the Gospel ; how can it then exact concerning divorce , that which it never exacted before ? The Gospel is a covnant reveling grace , not commanding a new morality , but assuring justification by faith only , contented if we endeavour to square our moral duty by those wise and equal Mosaick rules , which were as perfect as strict and as unpardonable to the Iews , as to us ; otherwise the law were unjust , giving grace of pardon without the Gospel , or if it give allowance without pardon , it would be dissolute and deceitfull ; saying in general , do this and live ; and yet deceaving and damning with obscure and hollow permissions . Wee find also by experience that the Spirit of God in the Gospel hath been alwaies more effectual in the illumination of our minds to the gift of faith , then in the moving of our wills to any excellence of vertue , either above the Iews or the Heathen . Hence those indulgences in the Gospel ; All cannot receive this saying ; Every man hath his proper gift , with strict charges not to lay on yokes which our Fathers could not bear . But this that Moses suffer'd for the hardnes of thir hearts he suffer'd not by that enacted dispensation , farre be it , but by a meer accidental sufferance of undiscover'd hypocrites , who made ill use of that Law ; for that God should enact a dispensation for hard hearts to do that wherby they must live in priviledg'd adultery , however it go for the receav'd opinion , I shall ever disswade my self from so much hardihood as to beleeve : Certainly this is not the manner of God , whose pure eyes cannot behold , much lesse his perfect Laws dispence with such impurity ; and if we consider well , we shall finde that all dispensations are either to avoid wors inconveniences , or to support infirm consciences for a time ; but that a dispensatiō should be as long liv'd as a Law to tolerate adultery for hardnes of heart , both sins perhaps of like degree , and yet this obdurate disease cannot be conceav'd how it is the more amended by this unclean remedy , is a notion of that extravagance from the sage principles of piety , that who considers throughly , cannot but admire , how this hath been digested all this while . What may we doe then to salve this seeming inconsistence ? I must not dissemble that I am confident it can be don no other way then this . Moses , Deut. 24 1. establisht a grave and prudent Law , full of moral equity full of due consideration towards nature , that cannot be resisted ; a Law consenting with the Laws of wisest men and civilest nations . That when a man hath maried a wife , if it come to passe he cannot love her by reason of some displeasing natural quality or unfitnes in her , let him write her a bill of divorce . The intent of which Law undoubtedly was this , that if any good and peaceable man should discover some helples disagreement or dislike either of mind or body , wherby he could not cherfully perform the duty of a husband without the perpetual dissembling of offence and disturbance to his spirit , rather then to live uncomfortably and unhappily both to himself and to his wife , rather then to continue undertaking a duty which he could not possibly discharge , he might dismisse her whom he could not tolerably , and so not conscionably retain . And this Law the Spirit of God by the mouth of Salomon , Pro. 30. 21. 23. testifies to be a good and a necessary Law ; by granting it , that to dwell with a hated woman ( for hated the hebrew word signifies ) is a thing that nature cannot endure . What follows then but that Law must remedy what nature cannot undergoe . Now that many licentious and hard hearted men took hold of this Law to cloak thir bad purposes , is nothing strange to beleeve . And these were they , not for whom Moses made the Law , God forbid , but whose hardnes of heart taking ill advantage by this Law he held it better to suffer as by accident , where it could not be detected , rather then good men should loose their just and lawfull privilege of remedy : Christ therfore having to answer these tempting Pharises , according as his custom was , not meaning to inform their proud ignorance what Moses did in the true intent of the Law , which they had ill cited , suppressing the true cause for which Moses gave it , and extending it to every slight matter , tells them thir own , what Moses was forc't to suffer by their abuse of his Law . Which is yet more plain if wee mark that our Saviour in the fi●th of Matth. cites not the Law of Moses , but the Pharisaical tradition falsly grounded upon that law . And in those other places , Chap. 19. & Mark . 10. the Pharises cite the Law , but conceale the wise and human reason there exprest ; which our Saviour corrects not in them whose pride deserv'd not his instruction , only returns them what is proper to them ; Moses for the hardnes of your hearts sufferd you , that is , such as you to put away your wives ; and to you he wrote this precept for that cause , which ( to you ) must be read with an impression , and understood limitedly of such as cover'd ill purposes under that Law ; for it was seasonable that they should hear their own unbounded licence rebuk't , but not seasonable for them to hear a good mans requisit liberty explain'd . And to amaze them the more , because the Pharises thought it no hard matter to fulfill the Law , he draws them up to that unseparable institution which God ordaind in the beginning before the fall when man and woman were both perfect , and could have no cause to separate : just as in the same Chap. he stands not to contend with the arrogant young man who boasted his observance of the whole Law , whether he had indeed kept it or not , but skrues him up higher , to a task of that perfection , which no man is bound to imitate . And in like manner that pattern of the first institution he set before the opinionative Pharises to dazle them and not to bind us . For this is a solid rule that every command giv'n with a reason , binds our obedience no otherwise then that reason holds . Of this sort was that command in Eden ; Therfore shall a man cleave to his wife , and they shall be one flesh : which we see is no absolute command , but with an inference , Therfore : the reason then must be first consider'd , that our obedience be not mis-obedience . The first is , for it is not single , because the wife is to the husband flesh of his flesh , as in the verse going before . But this reason cannot be sufficient of it self ; for why then should he for his wife leave his father and mother , with whom he is farre more flesh of flesh and bone of bone , as being made of their substance . And besides it can be but a sorry and ignoble society of life , whose unseparable injunction depends meerly upon flesh & bones . Therfore we must look higher , since Christ himself recalls us to the beginning , and we shall finde that the primitive reason of never divorcing , was that sacred and not vain promise of God to remedy mans lonelines by making him a help meet for him though not now in perfection , as at first , yet still in proportion as things now are And this is repeated ver. 20. when all other creatures were fitly associated & brought to Adam ▪ as if the divine power had bin in some care and deep thought , because there was not yet found a help meet for man . And can wee so slightly depresse the all-wise purpose of a deliberating God , as i● his consultatiō had produc'● no other good for man , but to joyn him with an accidentall companion of propagation ▪ which his sudden word had already made for every beast ? nay a farre lesse good to man it will be found , if she must at all aventures be fasten'd upon him individually . And therefore even plain sense and equity , and , which is above them both , the all-interpreting voice of Charity her self cries loud that this primitive reason , this consulted promise of God to make a meet help , is the onely cause that gives authority to this command of not divorcing , to be a command . And it might be further added , that if the true definition of a wife were askt in good earnest , this clause of beeing a meet help would shew it self so necessary , and so essential in that demonstrative argument , that it might be logically concluded , therfore shee who naturally & perpetually is no meet help , can be no wife ; which cleerly takes away the difficulty of dismissing such a one . Hence is manifest , that so much of the first institution as our Saviour mentions , for he mentions not all , was but to quell and put to nonplus the tempting Pharises ; and to lay open their ignorance and shallow understanding of the Scriptures . For , saith he , have ye not read that he which made them at the beginning , made them male and female , and said , for this cause shall a man cleave to his wife ? which these blind usurpers . of Moses chair could not gainsay : as if this single respect of male and female were sufficient against a thousand inconveniences and mischiefs to clogge a rational creature to his endles sorrow unrelinquishably . What if they had thus answer'd , Master if thou intend to make wedlock as inseparable as it was from the beginning , let it be made also a fit society , as God intended it , which wee shall soon understand it ought to be , if thou recite the whole reason of the Law . doubtles our Saviour had applauded their just answer . For then they had expounded this command of Paradise , even as Moses himself expounds it by his laws of divorce , that is , with due and wise regard had to the premises and reasons of the first command , according to which , without unclean and temporizing permissions he instructs us in this imperfect state what wee may lawfully doe about divorce . But if it be thought that the Disciples offended at the rigor of Christs answer ▪ cou●d yet obtain no mitigation of the former sentence pronounc't to the Pharises , it may be fully answer'd , that our Saviour continues the same reply to his Disciples , as men leaven'd with the same customary licence , which the Pharises maintain'd ; and displeas'd at the removing of a traditional abuse wherto they had so long not unwillingly bin us'd : it was no time then to contend with then flow and prejudicial belief , in a thing wherin an ordinary measure of light in Scripture , with some attention might afterwards inform them well anough . After these considerations to take a law out of Paradise giv'n in time of original perfection , and to take it barely without those just and equal inferences and reasons which mainly establish it , nor so much as admitting those needfull & safe allowances wherwith Moses himself interprets it to the faln condition of man , argues nothing in us but rashnes and contempt of those means that God left us in his pure and chast Law , without which it will not be possible for us to perform the strict imposition of this command : or if we strive beyond our strength , wee shall strive to obay it otherwise then God commands it . And lamented experience daily teaches the bitter and vain fruits of this our presumption , forcing men in a thing wherin wee are not able to judge either of their strength , or their sufferance . Whom neither one vice nor other by naturall addiction , but only mariage ruins , which doubtles is not the fault of that ordinance , for God gave it as a blessing , nor always of mans mis-choosing ; it beeing an error above wisdom to prevent , as examples of wisest men so mistaken manifest : it is the fault therfore of a pervers opinion that will have it continu'd in despight of nature and reason , when indeed it was never truly joynd . All those expositers upon the fifth of Mat. confesse the Law of Moses to be the Law of the Lord , wherin no addition or diminution hath place , yet coming to the point of divorce , as if they fear'd not to be call'd lest in the kingdom of heav'n , any slight evasion will content them to reconcile those contradictions which they make between Christ and Moses , between Christ and Christ . Some will have it no Law , but the granted premises of another Law following , contrary to the words of Christ Mark 10. 5. and all other translations of gravest authority , who render it in form of a Law ; agreeable to Malach. 2. 16. as it is most anciently and modernly expounded . Besides the bill of divorce declares it to be orderly & legal . And what avails this to make the matter more righteous , if such an adulterous condition shall be mention'd to build a Law upon without either punishment or so much as forbidding , they pretend it is implicitly reprov'd in these words , Deut. 24. 4. after she is defil'd ; but who sees not that this defilement is only in respect of returning to her former husband after an intermixt mariage ; els why was not the defiling condition first forbidden , which would have sav'd the labour of this after law ; nor is it seemly or piously attributed to the justice of God and his known hatred of sin , that such a hainous fault as this through all the Law should be only wip't with an implicit and oblique touch ( which yet is falsly suppos'd ) & that his peculiar people should be let wallow in adulterous mariages almost two thousand yeares for want of a direct Law to prohibit them ; t is rather to be confidently assum'd that this was granted to apparent necessities , as being of unquestionable right and reason in the Law of nature , in that it still passes without inhibition , ev'n when greatest cause is giv'n us to expect it should be directly forbidd'n . But it was not approv'd , so much the wors that it was allow'd , as if sin had over masterd the law of God , to conform her steddy and strait rule to sins crookednes , which is impossible . Besides , what needed a positive grant of that which was not approv'd ? it restrain'd no liberty to him that could but use a little fraud , it had bin better silenc't , unlesse it were approv'd in some case or other . Can wee conceave without vile thoughts , that the majesty and holines of God could endure so many ages to gratifie a stubborn people in the practice of a foul polluting sin , and could he expect they should abstain , he not signifying his mind in a plain command , at such time especially when he was framing their laws and them to all possible perfection ? But they were to look back to the first iustitution , nay rather why was not that individual institution brought out of Paradise , as was that of the Sabbath , and repeated in the body of the Law , that men might have understood it to be a command ? for that any sentence that bears the resemblance of a precept , set there so out of place in another world at such a distance from the whole Law , and not once mention'd there , should be an obliging command to us , is very disputable , and perhaps it might be deny'd to be a command without further dispute : however , it commands not absolutely , as hath bin clear'd , but only with reference to that precedent promise of God , which is the very ground of his institution ; if that appeare not in some tolerable sort , how can wee affirm such a matrimony to be the same which God instituted ! In such an accident it will best behove our sobernes to follow rather what moral Sinai prescribes equal to our strength , then fondly to think within our strength all that lost Paradise relates . Another while it shall suffice them , that it was not a moral but a judicial Law , and so was abrogated . Nay rather was not abrogated because judicial ; which Law the ministery of Christ came not to deale with . And who put it in mans power to exempt , where Christ speaks in general of not abrogating the least jot or tittle , & in special not that of divorce , because it follows among those Laws which he promis'd expresly not to abrogate , but to vindicate from abusive traditions . And if we mark the 31. ver. of Mat. the 5. he there cites not the Law of Moses , but the licencious Glosse which traduc't the Law ; that therfore which he cited , that he abrogated , and not only abrogated but disallow'd and flatly condemn'd , which could not be the Law of Moses ; for that had bin foulely to the rebuke of his great servant . To abrogate a Law made with Gods allowance , had bin to tell us only that such a Law was now to cease , but to refute it with an ignominious note of civilizing adultery , casts the reprooff , which was meant only to the Pharises , ev'n upō him who made the Law . But yet if that be judicial which belongs to a civil Court , this Law is lesse judicial then nine of the ten Commandements ; for antiquaries affirm that divorces proceeded among the Iews without knowledge of the Magistrate , only with hands and seales under the testimony of some Rabbies to be then present . And it was indeed a pure moral economical Law , too hastily imputed of tolerating sin ; being rather so clear in nature and reason , that it was left to a mans own arbitrement to be determin'd between God and his own conscience . And that power which Christ never took from the master of family , but rectify'd only to a right and wary use at home , that power the undiscerning Canonist hath improperly usurpt into his Court-leet , and bescribbl'd with a thousand trifling impertinencies , which yet have fil'd the life of man with serious trouble and calamity . Yet grant it were of old a judicial Law , it need not be the lesse moral for that , being conversant , as it is , about vertue or vice . And our Saviour disputes not heer the judicature , for that was not his office , but the morality of divorce , whether it be adultery or no ; if therfore he touch the law of Moses at all , he touches the moral part therof ; which is absurd to imagine that the covnant of grace should reform the exact and perfect law of works , eternal and immutable ; or if he touch not the Law at all , then is not the allowance therof disallow'd to us . Others are so ridiculous as to allege that this licence of divorcing was giv'n them because they were so accustom'd in Egypt . As if an ill custom were to be kept to all posterity ; for the dispensation is both universal and of time unlimited , and so indeed no dispensation at all ; for the over-dated dispensation of a thing unlawfull , serves for nothing but to encrease hardnes of heart , and makes men but wax more incorrigible , which were a great reproach to be said of any Law or allowance that God should give us . In these opinions it would be more Religion to advise well , lest wee make our selves juster then God , by censuring rashly that for sin which his unspotted Law without rebuke allows , and his people without being conscious of displeasing him have us'd . And if we can think so of Moses , as that the Jewish obstinacy could compell him to write such impure permissions against the rule of God & his own judgement , doubtles it was his part to have protested publickly what straits he was driv'n to , and to have declar'd his conscience when he gave any Law against his minde ; for the Law is the touch-stone of sin and of conscience , must not be intermixt with corrupt indulgences ; for then it looses the greatest praise it has , of being certain and infallible , not leading into error , as all the Iews were led by this connivence of Moses , if it were a connivence . But still they fly back to the primitive institution , and would have us re-enter Paradise against the sword that guards it . Whom I again thus reply to , that the place in Genesis contains the description of a fit and perfect mariage , with an interdict of ever divorcing such a union ; but where nature is discover'd to have never joyn'd indeed , but vehemently seeks to part , it cannot be there conceav'd that God forbids it ; nay he commands it both in the Law and in the Prophet Malachy , which is to be our rule . And Perkins upon this chap. of Mat. deals plainly that our Saviour heer confutes not Moses Law , but the false glosses that deprav'd the Law ; which being true , Perkins must needs grant , that somthing then is left to that law which Christ found no fault with ; and what can that be but the conscionable use of such liberty as the plain words import ? So that by his own inference , Christ did not absolutely intend to restrain all divorces to the only cause of adultery . This therfore is the true scope of our Saviours will , that he who looks upon the Law concerning divorce , should look also back upon the first institution , that he may endeavour what is perfectest : and he that looks upon the institution should not refuse as sinfull and unlawfull those allowanees which God affords him in his following Law ; lest he make himself purer then his maker ; and presuming above strength , slip into temptations irrecoverably . For this is wonderfull , that in all those decrees concerning mariage , God should never once mention the prime institution to disswade them from divorcing ; and that he should forbid smaller sins as opposite to the hardnes of their hearts , and let this adulterous matter of divorce passe ever unreprov'd . This is also to be marvell'd at , that seeing Christ did not condemn whatever it was that Moses suffer'd , and that therupon the Christian Magistrate permits usury and open stews , & heer with us adultery to be so slightly punisht , which was punisht by death to these hard-hearted Iews , why wee should strain thus at the matter of divorce , which may stand so much with charity to permit , and make no scruple to allow usury , esteem'd to be so much against charity . But this it is to embroile our selves against the righteous and all wise judgements and statutes of God ; which are not variable and contrarious , as wee would make them , one while permitting and another while forbidding , but are most constant and most harmonious each to other . For how can the uncorrupt and majestick law of God , bearing in her hand the wages of life and death , harbour such a repugnance within her self , as to require an unexempted and impartial obedience to all her decrees , either from us or from our Mediator , and yet debase her self to faulter so many ages with circumcis'd adulteries , by unclean and slubbe●ing permissions . Yet Beza's opinion is that a politick law , but what politick law I know not , unlesse one of Matchiavel's , may regulate sin ; may bear indeed , I grant , with imperfection for a time , as those Canons of the Apostles did in ceremonial things : but as for sin , the essence of it cannot consist with rule ; and if the law fall to regulate sin , and not to take it utterly away , it necessarily confirms and establishes sin . To make a regularity of sin by law , either the law must straiten sin into no sin , or sin must crook the law into no law . The judicial law can serve to no other end then to be the protector and champion of Religion and honest civility , as is set down plainly Rom. 13. and is but the arme of moral law , which can no more be separate from Justice then Justice from vertue : their office also in a different manner steares the same cours ; the one teaches what is good by precept , the other unteaches what is bad by punishment . But if we give way to politick dispensations of lewd uncleannesse , the first good consequence of such a relaxe will be the justifying of papal stews , joyn'd with a toleration of epidemick whordom . Justice must revolt from the end of her authority , and become the patron of that wherof she was created the punisher . The example of usury , which is commonly alleg'd makes against the allegation which it brings , as I touch'd before . Besides that usury , so much as is permitted by the Magistrate , and demanded with common equity , is neither against the word of God , nor the rule of charity , as hath been often discus't by men of eminent learning and judgement . There must be therfore some other example found out to shew us wherin civil policy may with warrant from God settle wickednes by law , & make that lawfull which is lawlesse . Although I doubt not but upon deeper consideration , that which is true in Physick , will be found as true in polity : that as of bad pulses those that beat most in order , are much wors then those that keep the most inordinate circuit , so of popular vices those that may be committed legally , will be more pernicious then those which are left to their own cours at peril , not under a stinted priviledge to sin orderly and regularly , which is an implicit contradiction , but under due and fearles execution of punishment . The political law , since it cannot regulate vice , is to restraine it , by using all means to root it out : but if it suffer the weed to grow up to any pleasurable or contented higth upon what pretext soever , it fastens the root , it prunes and dresses vice , as if it were a good plant . Lastly , if divorce were granted , as he sayes , not for men , but to release afflicted wives , certainly it is not only a dispensation , but a most mercifull Law : and why it should not yet be in force , beeing wholly as needfull , I know not what can be in cause but senslesse cruelty . Esteeming therfore to have asserted thus an injur'd law of Moses from the unwarranted and guilty name of a dispensation , to be again a most equall and requisite law , wee have the word of Christ himself , that he came not to alter the least tittle of it ; and signifies no small displeasure against him that shall teach to doe so . On which relying , I shall not much waver to affirm that those words which are made to intimate , as if they forbad all divorce but for adultery ( though Moses have constituted otherwise ) those words tak'n circumscriptly , without regard to any precedent law of Moses or attestation of Christ himself , or without care to preserve those his fundamental and superior laws of nature and charitie , to which all other ordinances give up their seals , are as much against plain equity , and the mercy of religion , as those words of Take , eat , this is my body , elementally understood , are against nature and scuse . And surely the restoring of this degraded law , hath well recompenc't the diligence was us'd , by enlightning us further to finde out wherfore Christ took off the Pharises from alleging the law , and referr'd them to the first institution , not condemning , altering , or abolishing this precept of divorce , which is plainly moral , for that were against his truth , his promise , and his prophetick office ; but knowing how fallaciously they had cited , and conceal'd the particular and natural reason of the law , that they might justifie any froward reason of their own , he lets goe that sophistry unconvinc't , for that had bin to teach them els ; which his purpose was not . And since they had tak'n a liberty which the law gave not , he amuses & repells their tempting pride with a perfection of paradise , which the law requir'd not ; not therby to oblige our performance to that wherto the law never enjoyn'd the fal'n estate of man ; for if the first institution must make wedlock , whatever happen , inseparable to us , it must make it also as perfect , as meetly helpfull , and as comfortable as God promis'd it should be , at least in some degree , otherwise it is not equal or proportionable to the strength of man , that he should be reduc't into such indissoluble bonds to his assured misery , if all the other conditions of that covnant be manifestly alter'd . Next he saith , they must be one flesh , which , when all conjecturing is don , wil be found to import no more but only to make legitimate and good the carnal act , which els might seem to have somthing of pollution in it : And inferrs thus much over , that the fit union of their souls be such as may even incorporate them to love and amity ; but that can never be where no correspondence is of the minde ; nay instead of beeing one flesh , they will be rather two carkasses chain'd unnaturally together ; or as it may happ'n , a living soule bound to a dead corps , a punishment too like that inflicted by the tyrant Mezentius ; so little worthy to be receav'd as that remedy of lonelines which God meant us . Since wee know it is not the joyning of another body will remove lonelines , but the uniting of another compliable mind ; and that it is no blessing but a torment , nay a base and brutish condition to be one flesh , unlesse where nature can in some measure fix a unity of disposition . Lastly , Christ himself tells us who should not be put asunder , namely , those whom God hath joyn'd . A plain solutiō of this great controversie , if men would but use their eyes ; for when is it that God may be said to joyn , when the parties and their friends consent ? No surely ; for that may concurre to leudest ends , or is it when Church-rites are finisht ? Neither ; for the efficacy of those depends upon the presupposed fitnes of either party . Perhaps after carnal knowledge ? lest of all : for that may joyn persons whom neither law nor nature dares joyn ; t is left , that only then , when the minds are fitly dispos'd , and enabl'd to maintain a cherfull conversation , to the solace and love of each other , according as God intended and promis'd in the very first foundation of matrimony , I will make him a help meet for him ; for surely what God intended and promis'd , that only can be thought to be of his joyning , and not the contrary . So likewise the Apostle witnesseth 1 Cor. 7. 15. that in mariage God hath call'd us to peace . And doubtles in what respect he hath call'd us to mariage , in that also he hath joyn'd us . The rest whom either disproportion or deadnes of spirit , or somthing distastfull & avers in the immutable bent of nature renders uncōjugal , error may have joyn'd ; but God never joyn'd against the meaning of his own ordinance . And if he joynd them not , then is there no power above their own consent to hinder them from unjoyning ; when they cannot reap the soberest ends of beeing together in any tolerable sort . Neither can it be said properly that such twain were ever divorc't , but onely parted from each other , as two persons unconjunctive , and unmariable together . But if , whom God hath made a fit help , frowardnes or private injuries have made unfit , that beeing the secret of mariage God can better judge then man , neither is man indeed fit or able to decide this matter ; however it be , undoubtedly a peacefull divorce is a lesse evil and lesse in scandal then a hatefull hard hearted and destructive continuance of mariage in the judgement of Moses , and of Christ , that justifies him in choosing the lesse evil , which if it were an honest & civil prudence in the law , what is there in the Gospel forbidding such a kind of legal wisdom , though wee should admit the common Expositers . Having thus unfoulded those ambiguous reasōs , wherwith Christ , as his wont was , gave to the Pharises that came to sound him , such an answer as they deserv'd , it will not be uneasie to explain the sentence it self that now follows , Whosoever shall put away his wife , except it be for fornication , and shall marry another , committeth adultery . First therfore I will set down what is observ'd by Grotius upon this point , a man of general learning . Next I produce what mine own thoughts gave me , before I had seen his annotations . Origen , saith he , notes that Christ nam'd adultery rather as one example of other like cases , then as one only exception . And that it is frequent not only in human but in divine Laws to expresse one kind of fact , wherby other causes of like nature may have the like plea : as Exod. 21. 18 , 19 , 20. 26. Deut. 19. 5. And from the maxims of civil Law he shews that ev'n in sharpest penal laws , the same reason hath the same right : and in gentler laws , that from like causes to like the Law interprets rightly . But it may be objected , saith he , that nothing destroys the end of wedlock so much as adultery . To which he answers that mariage was not ordain'd only for copulation , but for mutual help and comfort of life ; and if we mark diligently the nature of our Saviours commands , wee shall finde that both their beginning and their end consists in charity : whose will is that wee should so be good to others , as that wee be not cruel to our selves . And hence it appears why Mark and Luke and St. Paul to the Cor. mentioning this precept of Christ , adde no exception ; because exceptions that arise from natural equity are included silently under general terms : it would be consider'd therfore whether the same equity may not have place in other cases lesse frequent . Thus farre he . From hence , is what I adde : first , that this saying of Christ , as it is usually expounded , can be no law at all , that man for no cause should separate but for adultery , except it be a supernatural law , not binding us , as wee now are : had it bin the law of nature , either the Iews , or some other wise and civil Nation would have pres't it : or let it be so ; yet that law Deut. 24. 1. wherby a man hath leave to part , whenas for just and natural cause discover'd he cannot love , is a law ancienter , and deeper ingrav'n in blameles nature then the other : therfore the inspired Law-giver Moses took care that this should be specify'd and allow'd : the other he let vanish in silence , not once repeated in the volume of his law , ev'n as the reason of it vanisht with Paradise . Secondly , this can be no new command , for the Gospel enjoyns no new morality , save only the infinit enlargement of charity , which in this respect is call'd the new Commandement by St. Iohn ; as being the accomplishment of every command . Thirdly , It is no command of perfection further then it partakes of charity , which is the bond of perfection . Those commands therfore which compell us to self-cruelty above our strength , so hardly will help forward to perfection , that they hinder & set backward in all the common rudiments of Christianity ; as was prov'd . It being thus clear , that the words of Christ can be no kind of command , as they are vulgarly tak'n , wee shall now see in what sense they may be a command , and that an excellent one , the same with that of Moses , and no other . Moses had granted that only for a natural annoyance , defect , or dislike , whether in body or mind , ( for so the Hebrew words plainly note ) which a man could not force himself to live with , he might give a bill of divorce ; therby forbidding any other cause wherin amendment or reconciliation might have place . This law the Pharises depraving , extended to any slight contentious cause whatsoever . Christ therfore seeing where they halted , urges the negative part of that law , which is necessarily understood ( for the determinate permission of Moses binds them from further licence ) and checking their supercilious drift , declares that no accidental , temporary , or reconciliable offence , except fornication , can justifie a divorce : he touches not heer those natural and perpetual hindrances of society , which are not to be remov'd : for such , as they are aptest to cause an unchangeable offence , so are they not capable of reconcilement , because not of amendment . Thus is Moses law heer solidly confirm'd ; and those causes which he permitted , not a jot gainsaid . And that this is the true meaning of this place , I prove also by no lesse an Author then St. Paul himself , 1 Cor. 7. 10 , 11. upon which text Interpreters agree , that the Apostle only repeats the precept of Christ : where while he speaks of the wives reconcilement to her husband , he puts it out of controversie , that our Saviour meant only matters of strife and reconcilement ; of which sort he would not that any difference should be the occasion of divorce , except fornication . But because wee know that Christ never gave a judicial law , and that the word fornication is variously significant in Scripture , it will be much right don to our Saviours words , to consider diligently , whether it be meant heer , that nothing but actual fornicatiō , prov'd by witnes , can warrant a divorce ; for so our Canon Law judges . Neverthelesse , as I find that Grotius on this place hath observ'd , the Christian Emperours , Theodosius the second , and Iustinian , men of high wisdom and reputed piety , decree'd it to be a divorsive fornication , if the wife attempted either against the knowledge , or obstinately against the will of her husband , such things as gave open suspicion of adulterizing ; as the wilfull haunting of feasts , and invitations with men not of her neer kindred , the lying forth of her hous without probable cause , the frequenting of Theaters against her husbands mind , her endeavour to prevent , or destroy conception . Hence that of Ierom , Where fornication is suspected , the wife may lawfully be divorc't ; not that every motion of a jealous mind should be regarded , but that it should not be exacted to prove all things by the visibility of Law witnessing , or els to hood-wink the mind : for the Law is not able to judge of these things but by the rule of equity , and by permitting a wise man to walk the middle-way of a prudent circumspection , neither wretchedly jealous , nor stupidly and tamely patient . To this purpose hath Grotius in his notes . He shews also that fornicatiō is tak'n in Scripture for such a continual headstrong behaviour , as tends to plain contempt of the husband : and proves it out of Iudges 19. 2. where the Levites wife is said to have playd the whoor against him ; which Iosephus and the Septuagint , with the Chaldaean , interpret only of stubbornnes and rebellion against her husband : and to this I adde that Kimchi and the two other Rabbies who glosse the text , are in the same opinion . Ben Gersom reasons that had it bin whoordom , a Jew and Levite would have disdain'd to fetch her again . And this I shall cōtribute , that had it bin whoordom she would have chosen any other place to run to , then to her fathers house , it being so infamous for an hebrew woman to play the harlot , and so opprobrious to the parents . Fornication then in this place of the Iudges , is understood for stubborn disobedience against the husband , and not for adultery . A sin of that sudden activity , as to be already committed , when no more is don , but only lookt unchastly : which yet I should be loath to judge worthy a divorce , though in our Saviours language it be call'd adultery . Neverthelesse , when palpable and frequent signes are giv'n , the law of God Num. 5. so far gave way to the jealousie of a man , as that the woman set before the Sanctuary with her head uncover'd , was adju●'d by the Priest to swear whether she were fals or no ; and constrain'd to drink that bitter water with an undoubted curse of rottennesse , and tympany to follow , unlesse she were innocent . And the jealous man had not bin guiltles before God , as seems by the last ver. if having such a suspicion in his head he should neglect this trial , which , if to this day it be not to be us'd , or be thought as uncertain of effect , as our antiquated law of Ordalium , yet all equity will judge that many adulterous demeanors which are of lewd suspicion and example , may be held sufficient to incurre a divorce ; though the act it self hath not bin prov'd . And seeing the generosity of our Nation is so , as to account no reproach more abominable , then to be nick-nam'd the husband of an adultresse , that our law should not be as ample as the law of God to vindicate a man from that ignoble sufferance , is our barbarous unskilfulnes , not considering that the law should be exasperated according to our estimation of the injury . And if it must be suffer'd till the act be visibly prov'd , Salomon himself whose judgement will be granted to surpasse the acutenes of any Canonist , confesses Prov. 30. 19 , 20. that for the act of adultery , it is as difficult to be found as the track of an Eagle in the air , or the way of a ship in the Sea : so that a man may be put to unmanly indignities , ere it be found out . This therfore may be anough to inform us that divorsive adultery is not limited by our Saviour to the utmost act , and that to be attested always by eye-witnesse : but may be extended also to divers obvious actions , which either plainly lead to adultery , or give such presumtion wherby sensible men may suspect the deed to be already don . And this the rather may be thought , in that our Saviour chose to use the word fornication , which word is found to signify other matrimonial transgressions of main breach to that Covnant besides actual adultery . Thus at length wee see both by this and by other places , that there is scarse any one saying in the Gospel , but must be read with limitations and distinctions , to be rightly understood ; for Christ gives no full comments or continu'd discourses , but scatters the heavnly grain of his doctrin like pearle heer and there , which requires a skilfull and laborious gatherer ; who must compare the words he finds , with other precepts , with the end of every ordinance , and with the general analogy of Evangelick doctrine : otherwise many particular sayings would be but strange repugnant riddles ; & the Church would offend in granting divorce for frigidity , which is not heer excepted with adultery , but by them added . And this was it undoubtedly which gave reason to St. Paul of his own authority , as he professes , and without command from the Lord , to enlarge the seeming construction of those places in the Gospel , by adding a case wherin a person deserted which is somthing lesse then divorc't , may lawfully marry again . And having declar'd his opinion in one case , he leavs a furder liberty for christian prudence to determin in cases of like importance ; using words so plain as are not to be shifted off , that a brother or a sister is not under bondage in such cases ; adding also , that God hath call'd us to peace in mariage . Now if it be plain that a Christian may be brought into unworthy bondage , and his religious peace not only interrupted now and then , but perpetually and finally hinderd in wedlock by mis-yoking with a diversity of nature as well as of religion , the reasons of St Paul cannot be made special to that one case of infidelity , but are of equal moment to a divorce wherever Christian liberty and peace are without fault equally obstructed . That the ordinance which God gave to our comfort , may not be pinn'd upon us to our undeserved thraldom ; to be coop't up as it were in mockery of wedlock , to a perpētual betrothed lonelines and discontent , if nothing wors ensue . There beeing nought els of mariage left between such , but a displeasing and forc't remedy against the sting of a brute desire ; which fleshly accustoming without the souls union and commixture of intellectual delight , as it is rather a soiling then a fulfilling of mariage-rites , so is it anough to imbase the mettle of a generous spirit , and sinks him to a low and vulgar pitch of endeavour in all his actions , or , which is wors , leavs him in a dispairing plight of abject and hard'n'd thoughts : which condition , rather then a good man should fall into , a man usefull in the service of God and mankind , Christ himself hath taught us to dispence with the most sacred ordinances of his worship ; even for a bodily healing to dispence with that holy & speculative rest of Sabbath ; much more then with the erroneous observance of an illknottedmariage for the sustaining of an overcharg'd faith and perseverance . And though bad causes would take licence by this pretext , if that cannot be remedied , upon their conscience be it , who shall so doe . This was that hardnes of heart , & abuse of a good law which Moses was content to suffer rather then good men should not have it at all to use needfully . And he who to run after one lost sheep left ninety nine of his own flock at random in the Wildernes , would little perplex his thought for the obduring of nine hunder'd and ninety such as will daily take wors liberties whether they have permission or not . To conclude , as without charity God hath giv'n no commandment to men , so without it , neither can men rightly beleeve any commandment givn . For every act of true faith , as well that wherby we beleeve the law , as that wherby wee endeavour the law is wrought in us by charity : according to that in the divine hymne of St. Paul , 1 Cor. 13. Charity beleeveth all things : not as if she were so credulous , which is the exposition hitherto current , for that were a trivial praise , but to teach us that charity is the high governesse of our belief , and that wee cannot safely assent to any precept writt'n in the Bible , but as charity commends it to us . Which agrees with that of the same Apostle to the Ephes. 4. 14 , 15. where he tels us that the way to get a sure undoubted knowledge of things , is to hold that for truth , which accords most with charity . Whose unerring guidance and conduct having follow'd as a loadstarre with all diligence and fidelity in this question , I trust , through the help of that illuminating Spirit which hath favor'd me , to have don no every daies work : in asserting after many ages the words of Christ with other Scriptures of great concernment from burdensom & remorsles obscurity , tangl'd with manifold repugnances , to their native lustre and consent between each other : heerby also dissolving tedious and Gordian difficulties , which have hitherto molested the Church of God , and are now decided not with the sword of Alexander , but with the immaculate hands of charity , to the unspeakable good of Christendom And let the extrem literalist sit down now & revolve whether this in all necessity be not the due result of our Saviours words ; or if he persist to be otherwise opinion'd , let him well advise , lest thinking to gripe fast the Gospel , he be found in stead with the canon law in his fist : whose boistrous edicts tyrannizing the blessed ordinance of mariage into the quality of a most unnatural and unchristianly yoke , have giv'n the flesh this advantage to hate it , & turn aside , oft-times unwillingly , to all dissolute uncleannesse , even till punishment it self is weary and overcome by the incredible frequency of trading lust , and uncontroull'd adulteries . Yet men whose Creed is custom , I doubt not but will be still endeavouring to hide the sloth of thir own timorous capacities with this pretext , that for all this t is better to endure with patience and silence this affliction which God hath sent And I agree t is true ; if this be exhorted and not enjoyn'd ; but withall , it will be wisely don to be as sure as may be , that what mans iniquity hath laid on , be not imputed to Gods sending ; least under the colour of an affected patience wee detain our selves at the gulphs mouth of many hideous temptations , not to be withstood without proper gifts , which as Perkins well notes , God gives not ordinarily , no not to most earnest prayers . Therfore wee pray , Lead us not into temptation . a vain prayer , if having led our selves thither , wee love to stay in that perilous condition . God sends remedies , as well as evills ; under which he who lies and groans , that may lawfully acquitt himself , is accessory to his own ruin : nor will it excuse him , though he suffer , through a sluggish fearfulnes to search throughly what is lawfull , for feare of disquieting the secure falsity of an old opinion . Who doubts not but that it may be piously said to him who would dismiss frigidity , bear your trial , take it as if God would have you live this life of continence : if he exhort this , I hear him as an Angel , though he speak without warrant : but if he would compell me , I know him for Satan . To him who divorces an adulteresse , Piety might say ; Pardon her ; you may shew much mercy , you may win a soul : yet the law both of God & man leavs it freely to him . For God loves not to plow out the heart of our endeavours with over-hard and sad tasks . God delights not to make a drudge of vertue , whose actions must be all elective and unconstrain'd . Forc't vertu is as a bolt overshot , it goes neither forward nor backward , & does no good as it stands . Seeing therfore that neither Scripture nor reason hath laid this unjust austerity upon divorce , we may resolv that nothing els hath wrought it , but that letter-bound servility of the Canon Doctors , supposing mariage to be a Sacrament , and out of the art they have to lay unnecessary burdens upon all men , to make a fair shew in the fleshly observance of matrimony , though peace & love with all other conjugal respects fare never so ill . And indeed the Papists who are the strictest forbidders of divorce , are the easiest libertines to admit of grossest uncleannesse ; as if they had a designe by making wedlock a supportles yoke , to violate it most , under colour of preserving it most inviolable , and with all delighting , as their mystery is , to make men the day-labourers of their own affliction ; as if there were such a scarsity of miseries from abroad , that wee should be made to melt our choisest home-blessings , and coin them into crosses , for want wherby to hold commerce with patience . If any therfore who shall hap to read this discours , hath bin through misadventure ill ingag'd in this contracted evill heer complain'd of , and finds the fits and workings of a high impatience frequently upon him , of all those wild words which men in misery think to ease themselves by uttering , let him not op'n his lips against the providence of heav'n , or tax the waies of God and his divine Truth ; for they are equal , easy , and not burdensome ; nor do they ever crosse the just and reasonable desires of men , nor involve this our portion of mortall life , into a necessity of sadnes and malecontent , by Laws commanding over the unreducible antipathies of nature sooner or later found : but allow us to remedy and shake off those evills into which human error hath led us through the middest of our best intentions ; and to support our incident extremities by that authentick precept of sovran charity ; whose grand Commission is to doe and to dispose over all the ordinances of God to man ; that love & truth may advance each other to everlasting . While we literally superstitious through customary faintnes of heart , not venturing to peirce with our free thoughts into the full latitude of nature and religion , abandon our selvs to serv under the tyranny of usurpt opinions , suffering those ordinances which were allotted to our solace and reviving , to trample over us and hale us into a multitude of sorrows which God never meant us . And where he set us in a fair allowance of way with honest liberty and prudence to our guard , wee never leave subtilizing and casuisting till wee have straitn'd and par'd that liberal path into a razors edge to walk on between a precipice of unnecessary mischief on either side : and starting at every fals alarum , wee doe not know which way to set a foot forward with manly confidence and Christian resolution , through the confused ringing in our ears , of panick scruples and amazements . Another act of papal encroachment it was , to pluck the power & arbitrement of divorce from the master of family , into whose hands God & the law of all Nations had put it , & Christ so left it , preaching only to the conscience , and not authorizing a judiciall Court to tosse about and divulge the unaccountable and secret reasons of disaffection between man & wife , as a thing most improperly answerable to any such kind of trial . But the Popes of Rome perceaving the great revenu and high autority it would give them , ev'n over Princes , to have the judging and deciding of such a main consequence in the life of man as was divorce , wrought so upon the superstition of those ages , as to devest them of that right which God from the beginning had entrusted to the husband : by which means they subjected that ancient and naturally domestick prerogative to an external & unbefitting judicature . For although differences in divorce about dowries , jointures , and the like , besides the punishing of adultery , ought not to passe without referring , if need be , to the Magistrate , yet for him to interpose his jurisdictive power upon the inward and irremediable disposition of man , to command love and sympathy , to forbid dislike against the guiltles instinct of nature , is not within the province of any law to reach , & were indeed an uncommodious rudenes , not a just power . For if natures resistles sway in love or hate be once compell'd , it grows careles of it self , vitious , useles to friend , unserviceable and spiritles to the Common-wealth . Wch Moses rightly foresaw , and all wise Lawgivers that ever knew man , what kind of creature he was . The Parliament also and Clergy of England were not ignorant of this , when they consented that Harry the 8th might put away his Q. Anne of Cleve , whom he could not like , after he had bin wedded half a year ; unles it were that contrary to the Proverb , they made a necessity of that which might have bin a vertu in them to do . For ev'n the freedom and eminence of mans creation gives him to be a Law in this matter to himself , beeing the head of the other sex which was made for him : whom therfore though he ought not to injure , yet neither should he be forc't to retain in society to his own overthrow , nor to hear any judge therin above himself . It being also an unseemly affront to the sequester'd & vail'd modesty of that sex , to have her unpleasingnes and other concealements bandied up and down , and aggravated in open Court by those hir'd maisters of tongue-fence . Such uncomely exigences it befell no lesse a Majesty then Henry th 8th to be reduc't to ; who finding just reason in his conscience to forgoe his brothers wife , after many indignities of beeing deluded , and made a boy of by those his two cardinal Judges , was constrain'd at last for want of other prooff , that shee had bin carnally known by Prince Arthur , ev'n to uncover the nakednes of that vertuous Lady , & to recite openly the obscene evidence of his brothers chāberlain . Yet it pleas'd God to make him see all the tyranny of Rome , by discovering this which they exercis'd over divorce ; and to make him the beginner of a reformation to this whole Kingdom by first asserting into his familiary power the right of just divorce . T is true , an adultres cannot be sham'd anough by any publick proceeding ; but that woman whose honour is not appeach't , is lesse injur'd by a silent dismission , being otherwise not illiberally dealth with , then to endure a clamouring debate of utterles things , in a busines of that civil secrecy and difficult discerning , as not to be over-much question'd by neerest friends . Which drew that answer from the greatest and worthiest Roman of his time Paulus Emilius , beeing demanded why he would put away his wife for no visible reason , This Shoo , saith he , and held it out on his foot , is a neat shoo , a new shoo , and yet none of yee know where it wrings me ? much lesse by the unfamiliar cognisance of a fee'd gamester can such a private difference be examin'd , neither ought it . Lastly , All law is for some good that may be frequently attain'd without the admixture of a wors inconvenience ; but the Law forbidding divorce , never attains to any good end of such prohibition , but rather multiplies evil . If it aim at the establishment of matrimony , wee know that cannot thrive under a loathed and forc't yoke , but is daily violated : if it seek to prevent the sin of divorcing , that lies not in the law to prevent ; for he that would divorce and marry again , but for the law , hath in the sight of God don it already . Civil or political sin it never was , neither to Jew nor Gentile , nor by any judicial intendment of Christ , only culpable as it transgresses the allowance of Moses in the inward man , which not any law but conscience only can evince . The law can only look whether it be an injury to the divorc't , which in truth it can be none , as a meer separation ; for if she consent , wherin has the law to right her ? or consent not , then is it either just and so deserv'd , or if unjust , such in all likelihood was the divorcer , and to part from an unjust man is a happines , & no injury to be lamented . But suppose it be an injury , the Law is not able to amend it , unlesse she think it other then a miserable redresse to return back from whence she was expell'd , or but entreated to be gon , or els to live apart still maried without mariage , a maried widow . Last , if it be to chast'n the divorcer , what law punishes a deed which is not moral , but natural , a deed which cannot certainly be found to be an injury , or how can it be punisht by prohibiting the divorce , but that the innocent must equally partake ? So that wee see the Law can to no rational purpose forbid divorce , it can only take care that the conditions of divorce be not injurious . But what ? Shall then the disposal of that power return again to the maister of family ? Wherfore not ? Since God there put it , and the presumptuous Canon thence bereft it . This only must be provided , that the ancient manner be observ'd in presence of the Minister , and other grave selected Elders ; who after they shall have admonisht and prest upon him the words of our Saviour , & he shall have protested in the faith of the eternal Gospel , and the hope he has of happy resurrection , that otherwise then thus he cannot doe , and thinks himself , & this his case not contain'd in that prohibition of divorce which Christ pronounc't , the matter not beeing of malice , but of nature , and so not capable of reconciling , to constrain him surder were to unehristen him , to unman him , to throw the mountain of Sinai upon him , with the waight of the whole Law to boot , flat against the liberty and essence of the Gospel , and yet nothing available either to the sanctity of mariage , the good of husband , wife , or children , nothing profitable either to Church or Common wealth . But this would bring in confusion . Be of good cheer , it would not : it wrought so little disorder among the Iews that from Moses till after the captivity not one of the Profets thought it worth rebuking ; for that of Malachy well lookt into , will appeare to be , not against divorcing , but rather against keeping strange Concubines , to the vexation of their Hebrew wives . If therfore wee Christians may be thought as good and tractable as the Iews were , and certainly the prohibiters of divorce presume us to be better , then lesse confusion is to be fear'd for this among us then was among them . If wee bee wors , or but as bad , which lamentable examples confirm wee are , then have wee more , or at least as much need of this permitted law , as they to whom God expresly gave it under a harsher covnant . Let not therfore the frailty of man goe on thus inventing needlesse troubles to it self to groan under the fals imagination of a strictnes never impos'd from above , enjoyning that for duty which is an impossible and vain supererogating . Bee not righteous overmuch , is the counsel of Ecclesiastes ; why shoulàst thou destroy thy self ? Let us not be thus over-curious to strain at atoms , and yet to stop every vent and cranny of permissive liberty : lest nature wāting those needful pores , and breathing places which God hath not debarr'd our weaknes , either suddenly break out into some wide rupture of open vice , and frantick heresy , or els inwardly fester with repining and blasphemous thoughts , under an unreasonable and fruitles rigor of unwarranted law . Against which evils nothing can more beseem the religion of the Church or the wisdom of the State , then to consider timely and provide . And in so doing , let them not doubt but they shall vindicate the misreputed honour of God and his great Lawgiver , by suffering him to give his own laws according to the condition of mans nature best known to him , without the unsufferable imputation of dispencing legally with many ages of ratify'd adultery . They shall recover the misattended words of Christ to the sincerity of their true sense from manifold contradictions , and shall open them with the key of charity . Many helples Christians they shall raise from the depth of sadnes and distresse , utterly unfitted , as they are , to serv God or man : many they shall reclaime from obscure and giddy sects , many regain from dissolute and brutish licence , many from desperate hardnes , if ever that were justly pleaded . They shall set free many daughters of Israel , not wanting much of her sad plight whom Satan had bound eighteen years . Man they shall restore to his just dignity , and prerogative in nature , preferring the souls free peace before the promiscuous draining of a carnal rage . Mariage from a perilous hazard and snare , they shall reduce to be a more certain hav'n and retirement of happy society ; when they shall judge according to God and Moses , and how not then according to Christ ? when they shall judge it more wisdom and goodnes to break that covnant seemingly & keep it really , then by compulsion of la w to keep it seemingly , and by compulsion of blameles nature to break it really , at least if it were ever truly joyn'd . The vigor of discipline they may then turn with better successe upon the prostitute loosenes of the times , when men finding in themselvs the infirmities of former ages , shall not be constrain'd above the gift of God in them to unprofitable and impossible observances never requir'd from the civilest , the wisest , the holiest Nations , whose other excellencies in moral vertu they never yet could equal . Last of all , to those whose mind still is to maintain textual restrictions , wherof the bare sound cannot consist somtimes with humanity , much lesse with charity , I would ever answer by putting them in remembrāce of a command above all commands , which they seem to have forgot , and who spake it ; in comparison wherof this which they so exalt , is but a petty and subordinate precept . Let them goe therfore with whom I am loath to couple them , yet they will needs run into the same blindnes with the Pharises , let them goe therfore and consider well what this lesson means , I will have mercy and not sacrifice ; for on that saying all the Law and Prophets depend , much more the Gospel whose end and excellence is mercy and peace : Or if they cannot learn that , how will they hear this , which yet I shall not doubt to leave with them as a conclusion : That God the Son hath put all other things under his own feet ; but his Commandments he hath left all under the feet of charity . The end . Omitted pa. 19. lin. 28. WHom thus to shut up and immure together , the one with a mischosen mate , the other in a mistak'n calling , is not a course , &c. Omitted pa. 24. lin. 22. Uncertain good . ] This only text not to be match't again throughout the whole Scripture , wherby God in his perfet Law should seem to have granted to the hard hearts of his holy people under his own hand a civil immunity and free charter to live and die in a long successive adultery , under a covnant of works , till the Messiah , and then that indulgent permission to be strictly deny'd by a covnant of grace , besides the incoherence of such a doctrin , cannot , must not be thus interpreted , to the raising of a paradox never known till then , only hanging by the twin'd thred of one doubtfull Scripture , against so many other rules and leading principles of religion , of justice , and purity of life . For what could be granted more either to the fear , or to the lust of any tyrant , or politician , then this autority of Moses thus expounded ; which opens him a way at will to damme up justice , and not only to admit of any Romish , or Austrian dispences , but to enact a Statute of that which he dares not seem to approve , ev'n to legitimate vice , to make sin it self a free Citizen of the Common-wealth , pretending only these or these plausible reasons . And well he might , all the while that Moses shall be alleg'd to have don as much without shewing any reason at all . Yet this could not enter into the heart of David , Psal 94. 20. how any such autority as endeavours to fashion wickednes by law , should derive it self from God . And Isaiah lays woe upon them that decree unrighteous decrees , 10. 1. Now which of these two is the better Lawgiver , and which deservs most a woe he that gives out an Edict singly unjust , or he that confirms to generations a fixt and unmolested impunity of that which is not only held to be unjust , but also unclean , and both in a high degree , not only as they themselvs affirm , an injurious expulsion of one wife , but also an unclean freedom by more then a patent to wed another adulterously ? How can wee therfore with safety thus dangerously confine the free simplicity of our Saviours meaning to that which meerly amounts from so many letters , whenas it can consist neither with his former and cautionary words , nor with other more pure and holy principles , nor finally with the scope of charity , &c. 
A92764	----	The godly mans choice, or, A direction how single godly persons, who intend marriage, may make choice of a fit and meet yoak-fellow being the meditations of Caleb Grantham in his single state, as a rule and guide for himself to walk by, and since his death perused and published with some profitable directions how persons should live as becometh Christians in the married state / by Henry Scudder ... Grantham, Caleb. This text is an enriched version of the TCP digital transcription A92764 of text R42507 in the English Short Title Catalog (Wing S2138B). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 111 KB of XML-encoded text transcribed from 79 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A92764 Wing S2138B ESTC R42507 36282168 ocm 36282168 150270 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A92764) Transcribed from: (Early English Books Online ; image set 150270) Images scanned from microfilm: (Early English books, 1641-1700 ; 2238:16) The godly mans choice, or, A direction how single godly persons, who intend marriage, may make choice of a fit and meet yoak-fellow being the meditations of Caleb Grantham in his single state, as a rule and guide for himself to walk by, and since his death perused and published with some profitable directions how persons should live as becometh Christians in the married state / by Henry Scudder ... Grantham, Caleb. Scudder, Henry, d. 1659? [23], 113, [18] p. Printed by Matthew Simmons for Henry Overton ..., London : 1644. Errata: p. [18] at end. Error in paging: p. 110-111 numbered 108-109 respectively. Reproduction of original in the Magdalene College Library, University of Cambridge. eng Mate selection -- Religious aspects -- Christianity. Marriage -- Religious aspects -- Christianity. A92764 R42507 (Wing S2138B). civilwar no The godly mans choice, or, A direction how single godly persons, who intend marriage, may make choice of a fit and meet yoak-fellow being th Grantham, Caleb 1644 20256 22 5 0 0 0 0 13 C The rate of 13 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-11 TCP Assigned for keying and markup 2007-11 Apex CoVantage Keyed and coded from ProQuest page images 2007-12 Elspeth Healey Sampled and proofread 2007-12 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THis Discourse ( entituled , The godly mans Choyce ) written by a now deceased friend , together with those directions added by a reverend Divine yet living , I approve to bee printed and published . Joseph Caryl . July 24. 1644. THE GODLY MANS CHOICE : OR A Direction how single godly persons , who intend Marriage , may make choice of a fit and meet Yoak-fellow . Being the Meditations of Caleb Grantham in his single estate , as a Rule and Guide for himself to walk by . And since his death perused and published with some profitable directions how persons should live as becometh Christians in the married estate . By Henry Scudder , Minister of the Word . Prov. 19. 14. Houses and riches are the inheritance of the Fathers , and a prudent wife is from the Lord . LONDON , Printed by Matthew Simmons for Henry Overton in Popes-head Alley . 1644. TO THE RIGHT HONORABLE JOHN , Earle of Exeter , Baron of Burley , &c. Noble Lord , MAny whose eyes are upon your Lordship , do acknowledge the good hand of the Lord towards you , not in conferring eminency of honour upon you in your minoritie , ( as it were , before your time ) but in giving you a serious discerning spirit , farre above your yeers , whereby they conceive great hope , and powre out many prayers to the Lord , that he may in due time bring you forth in publique , as a choice Instrument in the hand of your God , to do worthily in Ephratah , and to be famous in Bethlehem . Among others the publishers of this small Treatise , ( part whereof being the Meditatiōs , of a pious yong man , now with God , and the residue the labour of a reverend Divine ) to declare their great affection to your Lordship , have importuned mee to recommend this Tractate to your Honour , conceiving , that under your Lordships Name these Meditations not only may appeare to the world with some access of lustre , but that the influence they may have upon some hereby may prove more available . The subject herein handled , is about the choice of that which scarce yet ever entered into your serious thoughts , yet it is wisdome to store up good rules before you need to use them : Mariners learne their skill before they launch into the deeps : All Artists study the Theory before the Practice ; Wise men are long in contemplation , before they adventure upon action : It 's a known rule , Deliberation must be long , where Determination can be but once ; and where there is no admission of second thoughts to reverse a former errour , the first thoughts must be carefull , that errour be prevented . In the interim , before the Lord incline your heart to think of any choice that way on earth , be intreated to make your choice in heaven ; that the Lord Jesus may be the guide of your youth , & so the God of your age , that God may say of you : I remember the kindness of thy youth , and the love of thy espousals . Surely it can be no disparagement , for the greatest of men to betroth themselves to the great God , to contract spirituall alliance with innumerable companies of Angels and Souls made perfect , and to match with him of whom the whole familie of Heaven and Earth is called . Satan hath done his utmost to brand the servants of God with ignominy , and to deterre men of quality from owning the way called holy . It is not long since some of our Nobility , eminent for pietie , paralleled our age with the sad times of Salvian , wherein the complaint was , that great men were forced to be more sinfull , that they might not be reputed to be lesse honourable . But God hath begun to take away the reproach of his people from off the earth ; and doubtless , will make his servants an eternall excellency , when men of carnall policies shall be made an abhorring to all flesh . You cannot make any choice higher , nor is it possible you should begin too soone to love him , who hath loved you from all eternitie . Love of all affections is most active , and in youth predominant ; It 's restles till it fix , and if it fix anywhere below Christ , it debaseth it selfe , and may easily be enthralled , but cannot easily be disingaged : What pittie is it those vitall streames should run in a channell that goes downe to the Chambers of death ? I hope the Father of mercies is looking towards your Lordship , and saying unto you as once unto his Church , Surely , this is a time of love . Your pious mother , whom I may truely call an Elect Lady , is to your Lordship as another Monicha to Saint Augustine ; You are the sonne of many prayers : and as Salomon was to Bathsheba , You are the sonne , not onely of her wombe , but of her vowes ; Shee hath learned to love you in the Lord , and for the Lord : The longings of her soule , are for your spirituall and eternall good . It is one of her greatest comforts on earth , that shee hath such a sonne to call her mother : But it will be farre greater , even the Crowne of her glory , to see you the adopted sonne of the eternall Father , and that God hath honoured you , even in your youth , to obtain an Inheritance among them that are sanctified . You are left in your fathers familie , with your hopefull sister , as the onely branches of many , which have long since ceased from among men . And when the destroying Angel was smiting all , the Father of mercies looked upon you , and said , Destroy him not , for a blessing is in him . The Lord delight to fill you with all spirituall blessings in heavenly things , and make it every day more and more appeare , that God hath reserved you to be blessed , and to be a blessing to your family , to your Countrey , and to the Kingdomes . And when your Lordship ▪ settles in the world , you may begin with Josuahs fixed resolution , I and my house will serve the Lord . And that you may shew forth the grace of him that hath called you out of darknesse , and the shadow of death , into his marvellous light ; that they that observe your Lordship may see , that greatnesse and goodnesse , as they are inseparable in God , so they are not incompatible to the sonnes of men . That so you may rejoyce above all greatnesse , that you have your name written in the Lambes book of life , and you may look beyond death ▪ and the grave , and see your greatest portion in eternitie ; which is the earnest prayer of Your Lordships servant , JER : WHITTAKER . To the Christian READER . THese directions following , which teach how to make a wise and godly choyce of a meet yoak-fellow in marriage , were put into my hands by a neere friend of the Author , to consider whether they were fit to be made publick , and to give my judgment thereof . I was very much taken with the soundnesse , plainnesse , cleernes , fulnes , & good composure of them , and doe judge that they may be of excellent use to put single persons into Gods way , the only right way of entring into the honorable estate of marriage , a matter of greatest consequence concerning Mans weal or woe in this life , according as it is well or ill done . The composer of these choyce Rules or Directions , was a most ingenious and holy young man , of good learning & rare parts , he studied before hand , and practised these Rules , which he had gathered out of the Oracles of God ; and he had God going along with him : for he gave him a wife according to his desire , with whom he lived but a short time , it pleasing the Lord ( in favour to him to take him away from the evil to come . The memory of the just is blessed : Some erect monuments in Marble , that their name may be kept in perpetuall remembrance : And it was the manner in some places , that in their mourning for their dead friends , they held forth and shewed some of their most excellent works which they wrought while they lived . I think a better monument cannot bee raised , nor better means can be used to preserve this mans name , most pretious , sweet , and ever living , and most profitable to posterity , then by making this his work publick to the Churches of God . These are such as will alike serve to direct a single woman in her acceptance , and choyce of an husband , & to teach parents how to make choyce of husbands and wives for their children , as well as to direct a man to make a good choyce of a wife . I commend unto all the practise of this our brother for their imitation , that every one study and endevour to know and to do the works and duties of the places and conditions wherin God hath set them , that they may walk with God , and please him therein . Amongst the secondary evidences of being in state of grace , and accepted with God , I know none more clear and certain then this , that a Believer in Christ Jesus doe adde unto his faith a conscionable care to please God in the well doing the work of his particular calling and relation . I cannot think that a man hath any more power of godlines , then as he shall respectively endevour to manifest it in the particular calling & condition of life wherein God hath placed him , as well as in his generall . For an upright man , as he will ( as David did ) keep himself from his iniquity , that is , the iniquity which through his naturall corruption he was most prone unto , & to which through the particular condition of his life , he was most tempted and in greatest danger , so his speciall care will be to doe the duty of his own place , to do that work which God in speciall hath given him to doe . The Apostle , in divers places , after he had delivered the doctrine of faith , he subjoyneth the doctrine of good works . First , more generally , as the effects and evidences of a lively faith , and then he descendeth to particular duties of men and women , according to their severall ranks and relations , as of Wives to their Husbands , & Husbands to their Wives , of Children to Parents , and of Parents to their Children , of Servants to their Masters , and of Masters to their Servants , as the effects and evidences of true sanctity . Where a generall good conversation is not endevoured , there faith is not alive , but dead , and if a man think he hath faith , and hath not works , he deceiveth himselfe : so if he think he hath works , because he doth many of the works of holinesse and righteousnesse , which his generall calling to Christiaanity leadeth him unto , but yet doth not the work , which God particularly hath given him to doe , he also deceiveth himselfe , & he may fear that the holines and righteousnes which he seemed to have , is not sound . Whosoever shall bee desirous to make use of these Directions , to make a good entrance into marriage , will , I thinke , be as desirous to know how to live , as becommeth Christians when they are maried . Wherefore for their help I have added unto the end of these directions , some others touching Husbands and wives , their loving and living together , so as they may please God , and may live comfortably and happily in the married condition . Both these directions I commend to all that desire information herein , and also commend you , and these to be blessed to you , by God , the instituter of the ordinance of marriage , to whom be ascribed , as most due is , all honour and glory now and for ever . Yours to serve you in the Lord , HENRY SCUDDER , Pastor of Collingburn Ducis in Wilts. July 23. 1644. The Godly mans Choyce . EVery end hath its proper way and means appertaining to it . All ways will not equally alike lead to the same end ; there is a contrary way that will never bring thee to it . There is a crooked and indirect way , that may perhaps , but with much trouble and labour ; but then there is a streight and direct way , and this is that way , which will both with ease and pleasure , bring thee to thy desired end . This is the way which all men grope after , but few can find it . Now if to marry , and to marry in the Lord , a wife and a good wife , one with whom thou mayst begin thy dayes with joy , continue them in quiet , and end them with comfort , if this be the end of thy thoughts , then surely the most direct and streight way to obtain it , will be to seek her of God . Not a few are the inducements to move us to this course . 1. Because hee is best able to guide and direct you to the finding of her ; she is a flower that growes not in every garden , an hearb that is not in every field , she is not to be found in every house ; you may seek long enough ere you find , and finding be deceived , unlesse God direct you . 2. She cannot be had from any other but from him , he it is , who is the great Patron , in whose family are all the prudent , wise , vertuous , religious persons that are to be desired ; and if thou wouldest have one of these , apply thy self to obtain his favour , so shalt thou find a good wife , Pro. 18. 22. In other families no doubt thou mayst find a rich wife , a beautifull wife , but a prudent wife is from the Lord , Pro. 19. 14. 3. It is the easiest way to find her . Mercies ( though great ) yet when they cannot but with great difficulty be obtained , it either disheartens us in the pursuit of them , or els abates the sweetnesse in the enjoyment of them ; but with how much content and delight is the heart filled when it apprehendeth a great mercy , tumbling into his lap ? Wouldst thou obtain a good wife , ( which of temporall mercies is the greatest ) lo , this is the most compendious way : sit thou still , doe but seek and wait , and at length thou shalt as it were behold God bringing her in his hand , and offering her to thee : we see Adam slept while God brought Eve unto him , Gen. 2. 21. 4. Never any found , that did not thus seek ; many indeed have wandred & roved over this wide world , seeking in every place , casting their eyes in every corner , through Citie & Country , Town and Village , but after the most diligent scrutinie , what have they at length found ? Peradventure riches . Alas ! that 's vanishing . It may be , honour , that 's a burden ; perchance beauty , that 's vanity , at the best ; or civility , & that is but guilded impiety ; yea , should they at length stumble on a good wife , yet if not thus sought , they shall either not long enjoy her , or else not so comfortably , because of many bitter ingredients which God will cast into it , which otherwise might have been a sweet portion . 5. Otherwise in stead of finding a blessing , thou mayst find a curse ; what greater blessing then to enjoy a meet help , one who may rejoyce thy heart in this thy pilgrimage , one who may accompany thee , and cheer thee up in the way , when thou art treading many a weary step to the land of rest ? But on the contrary , what heavier curse canst thou groan under , to what soarer vexation canst thou be yoak't to , then to an unequall yoak-fellow ? It is that which wil imbitter all thy comforts , bereave thee of all thy delights , rob thee of all thy contentments , yea make thy life wearisome , and death uncomfortable . 6. Hence it is , that they who otherwise seek , inherit so much anxiety and trouble in their seeking , who in stead of imploring Gods aid and assistance , imploy their owne wits in contriving how to accomplish their desires : and if their ends faile , and their expectations are crossed , how are they disturbed with the thought of it , their spirits being dull and stupid , their minds altogether lost in that which they desire to find , consume and weare out all their comfort and content in the pursuit of that which now they become uncapable to attain : being bereaved of themselves , their comforts , and peradventure their wits all at once : so at length make themselvs fitter for Bedlam then the mariage bed ; when as on the contrary , those who set themselves to seek her of God , enjoy much pleasure and quiet in seeking , contentment in finding , and comfort in the possessing . 7. Hereby shalt thou yeeld unto him due obeisance , acknowledging him to be thy supream governour , going to him as children to the Parent , for guidance and direction in all their affaires ; a thing well-pleasing unto him . But if on the contrary , we will rush into such weighty businesses , and venture our selves upon things of so great concernment , without acquainting him with it , or seeking to him for it , or imploring his aid and assistance for the accomplishing of it : what is it but to pluck our neckes from his yoak , casting off all obedience and subjection to him , as if wee had no dependance on him ; and therefore would slight all direction from him ? 8. Then lastly how ever it fal out , thou mayst find comfort in it : Bee she vertuous or vicious ; if vertuous , then comfort will flow in , on every side ; great comfort wil redound to thee , that God was graciously pleased to bend his eare unto thee , and give thee so favourable a pledge of his loving kindnesse . Every time thou casts thine eye upō her , thou mayest wth rejoicing cast up thine eyes to God , and say , Lo , this is the wife that thou hast given me , and blesse him in that thou hast so goodly an heritage . If vitious , yet if thou hast the inward testimony of thy conscience , bearing thee witnesse , that thou didst sincerely commit thy way unto the Lord , and roll thy selfe upon him for direction in it : Lo here thou mayst assuredly take comfort that all shall be for thy good : he who brought thee to this condition , shall support thee in it ; he wil either lighten the weight of thy burden , or strengthen the weaknesse of thy shoulders . But now if this web of trouble hath been of thine owne weaving , if by thine own negligence thou hast been much wanting in thy duty to God , and by indirect meanes hast haled this crosse upon thee , and God not cast it on thee , then lay thy hand upon thy mouth , patiently submit , repentance is fitter for thee then comfort . Now , who wil not but easily be convinced , that no course is like this , for the procurement of a good wife ? It were well if our hearts could as easily be brought to subject to the practice of it , as our minds brought to submit to the truth of it . But here it may be demanded , how or in what manner must God be sought , and dealt withall , by those who desire this blessing ? The only way as for this , so for all other mercies , is prayer ; a means , under which may well be written , Probatum est : for seldome any who diligently applied themselvs to this way , ever failed of their end ; therefore let it be your study in the best manner you are able , to direct your supplications to him to this purpose . 1. That he would give you wisdome and understanding in your choyce ( for only the wise in choice seale to their joyes ) that when any one is presented to your view , that your heart might not be taken either with their beauty or riches , or naturall endowments , so as to be carelesse and negligent in seeking and searching after that , which is the main : That grace in her heart may be the only orient pearle that shines so bright in your eyes . Had we indeed nothing but a corporal substance , then beauty , riches , honour , and the like , might be chiefly desired & most sought after , as things most agreeable and delightfull unto sense : but we are endowed with a most noble soule , too high born to feed on such husks ; all these will afford no more relish , then the white of an egge . Therefore other dainties must be provided , other qualifications must be sought for , which may be more sutable to this noble faculty : And what can that be but grace ? that alone is the dainties with which the soule thrives : shall therefore the chiefest of our desires , and the greatest of our endevours be laid out for that which will nourish the body , but poyson the soule ; which will feed the slave , but starve the child ? God forbid : yet thus many doe , and thus shall we do if God withdraw from us his wisedome , and deliver us up to our owne folly . 2. Again , beg of God , that he would never knit thy affections to any whose affections he hath not knit to himselfe ; that thy love might never be sincere to them , whose love is not sincere to God . And because we many times see that there may be a rotten karkasse under a faire Sepulcher , and deadly poyson under a smooth skin , that there may be gall and bitternesse in their hearts , whose mouthes drop as the hony , and the hony comb : that there may be loathsome hypocrisie under the faire shewes of sincerity : And because God alone searcheth the heart , and trieth the reines , we can judge only by outward appearance : therefore desire of him , that he would search and try them ; and see if there be any way of iniquity found in them , and discover it to you , that so your affections might not be as some mens eyes , led astray with false fire . 3. Now if upon discovery it evidently appeares , that as yet the truth of grace is not wrought in her heart : then earnestly beg of God , that he would withdraw thy affections , and take away the edge of them : for it is to be questioned , whether thy heart be sincerely gracious , if thy affections can be sincere to them which are graceless . Fling not the reins of thy love upon the neck of thy affections , but beg of God that he who subdueth all things to himselfe , would subdue thy affections , & bring them into subjection to his will , that they might be like the Captains servant , to goe and come at his pleasure . 4. But now if thou hast so far ingaged thy self , that it is neither able nor lawfull for thee to withdraw thy affections , and yet canst not evidently perceive that there is truth of grace in her heart , then double thy requests before God , pray , and pray earnestly , that he would bestow on her his distinguishing mercies , that he would implant the seeds of saving grace in her heart , and make them to appeare in her life ; give not over night or day ; give not sleep to thine eyes , nor slumber to thy eye lids , till thou hast obtained this for her ; what fellowship hath light with darkness , or Christ with Belial ? yea enlarge thy requests unto God , that he would first unite her unto Christ , before he joynes her unto thee : that he would first marry her unto his Son , before he marries her unto thee ; that he would make her one with him , before he make her one with thee ; that he would make you members of one head , before he make you one body ; that yee might be both one spirit , before ye are one flesh ; that he would first joyn your hearts , and then joyne your hands . 5. Now if by diligent search it doth manifestly appeare , that God hath done more then ordinarily for her soule , that there are the impressions of a new creature stampt upon her , and that the pangs of the new birth are over , then the chiefe , but yet not all thy work is done : thou mayst not presently sit down and conclude , This is a wife for me and I will be an husband for her . No , there is yet a further inquiry to be made : for as thou mayst not make choice of any who is not godly , so neither mayst thou chuse of every one that is ; she may be good , yet not good for thee , she may be a fit wife , yet not fit for thee . Further therefore inlarge thy requests , that God would provide for thee not only a good wife , but a meet wife , meet in every respect . 1. In regard of age , a green head will not suit with gray haires , neither do we usually graft young plants upon old stocks : to see youth joyn'd to age , is a thing no lesse ridiculous to others , then incongruous in it self ; such matches never please any but the parties ; yea and them but for a while . 2. A meetnesse not only in regard of age , but parentage would be convenient : let birds of a feather flock together , pares cum paribus . The Eagle will not joyn herselfe with a Sparrow , neither is it fit for an Asse to associate with a Lion , they seldome joyne without confusion , which is commonly the event of such unequall matches , being begun with the discord of parents , and end for the most part in the dissention of parties . 3. Seek a meetnesse in regard of estate in some equall proportion* ; though meanes ought not chiefly to be sought , so neither altogether to be neglected . 1. Marry not one that hath nought , lest she be set at nought by thee , or by thy friends . Rachel was not so much despised for her barren womb , as many now are for their barren purse . 2. Againe , seeke not one whose estate doth far surpasse thine , Jerem. 45. 5. * Indeed if God by his providence cast such an one upon thee , thou mayst embrace it ; but it is one thing to seek it , and another thing to have it cast upon thee . But this is the Haven which most men desire , and here lieth the rock on which many men are split . Some are so desirous of riches , that no competent portion will serve their turne , but having many large proffers , yet remain unsatisfied , and so while they covet all , at length perhaps lose all ; so that there is danger in seeking , what is there then in finding a wife richly laden ? Surely that saying is true : Non videmus idmanticae quod in tergo est , we see not that part of the wallet that is behind , we view the fore-part of her wallet laden wth wealth , and there we fix our eyes , without either care or desire to looke further : But had we wisedome to cast our eyes into that part , which is behind , we should behold it fil'd with sorrow and trouble in full measure , thrust downe , heapt up ; yea , if not running over . How many inconveniences attend such marriages , they best know who feele the weight of them , and groan under the burden of them ; yet some there are , whi●h reason and daily experience inform us of ; as first , thou dost incur the danger of losing all thy right of respect that 's due unto thee , who in stead of reverencing thee , will disrespect thee , in stead of making thee her head , will set thee at her feet : and because in riches she weighes most , therefore she will look in authority to sway most : she whose desire should be to thee , now thine must be to her ; and because she hath brought thee thy estate , therefore will she take upon her , without controlment , to consume thy estate . And if by words or actions thou any way shew thy dislike , thou shalt soon find it , to the losse of thy peace , and the increase of thy daily trouble and vexation : yea , to an higher pitch will this flame arise , if there be not grace to qualifie it . 3. There should be a respect had to her constitution , and disposition ; two passionate natures will not well agree : much like the meeting of two mill-stones , when there is no corn between , it endāgers the firing of the whole Mill : litle peace and great trouble is the portion of that family where such meet . Neither will two melancholy bodies sute well ; when any crosse or trouble befalls them , how will they be able to bear one anothers burden , or comfort one another , when as melancholy , the nourisher of grief , is as much predominant in the one as in the other ? By this then it may plainly appeare , that it is a businesse of great importance ; wisedome is not more necessarie and beneficial , neither is rashnesse more obnoxious in any thing then in this : * For being once done , it cannot be undone . Why is it , that every corner almost ecchoes with these or the like complaints ? One will say , I would I had never seen thy face ; another will say , I never enjoyed merry day since I knew thee ; a third , I would I were unmarried again . Some bewailing their condition with teares , others railing with oathes , and a third raging with curses : All which is nothing else but the fruit of an indiscreet and unadvised brain , which leapt before they lookt , and so run headlong upon their own ruine . But now if by thy diligent prayers God hath been so gracious to thee , as to bring to thy view , and to thy proffer , one endowed with all those qualifications before mentioned , and so every way fit for thee , yet before thou setlest thy selfe to wooe her , wooe both thy friends and her friends , labour to obtaine their free wil and consent unto it ; you know the proverb , Stoln goods will not prosper , if thou takest her , without her friends consent , shee 's no better then stoln , for thou violently takest from them , that which they doe not willingly give thee : and how canst thou expect a blessing should accompany this thievish match ? Again , if thou givest thy self to her , without thy friends consent , thou robbest them of their priviledge , and becom'st thine own carver , a thing contrary to the rules of reason , and Gods word . Against the rules of reason : for what more reasonable then for a man to dispose of his owne , and what more his own then his children ? They are the parents right , they brought them into the world , they came out of their own loyns , and were bred up at their own breasts ; they have suffered much , and done much for them : How many sick sits , and weak faintings were they subject to in their conception ? How many terrible pangs and painfull dolours did accompany their production ? With what diligent care and fervent pains , and frequent cost were they at for their education ? How many a wakeful night , and wearisome rest , and tedious thoughts , and dolefull teares , and earnest prayers , have they poured out for them ? Let not him be worthy the name of a child , who having received thus much from their parents , will not with all possible subjection acknowledge it . And what better testimony of thy acknowledgement canst thou give , then in this , to submit thy selfe to him , who ( under God ) hath been the cause of thy being , and so earnestly seeks after thy well-being ? It is a part of the parents duty seasonably and carefully to provide in this kind for their children . Thus did Abraham for his son Isaac , Gen. 24. 2. 3. And Isaac for his son Jacob , Gen. 28. 12. And Hagar for her sonne Ismael , Gen. 21. 21. And as the sons , so the daughters were at the parents disposing , therefore saith Caleb , I will give thee Achsah my daughter to wife , Josh. 15. 17. And Saul gave David Michol his daughter to wife , 1 Sam. 18. 27. yea Naomi was carefull to provide for Ruth , her daughter in law , Ruth 1. 2. And is it not then the childrens duty to submit to their parents providing ? Yea surely : for so did Jacob , Gen. 28. 6 , 7. Nay , it is observable , that the parents consent amongst the heathen , is a thing requisite in marriage , Gen. 34. 4. Therefore said Shechem to his father Hamar , Get me this maid to wife , implying that unlesse his Father would get her , he could not take her . And what doe they but heap up woe to themselves , and sorrow and griefe upon the gray haires of their aged parents , who do otherwise ? Gen. 26. 34 , 35. Therefore seeing it is the Parents duty to provide , and thine to submit , beg of God that he would direct the hearts of thy parents to pitch upon one who may be every way qualified and meet for thee , as before mentioned , that their hearts may not be so carried away with some particular object , at which they look most , and like best , be it beauty or honour , or friends , or riches , or the like : ( for with these many are so taken , that if they see these attend her , be there else never so much unfitness and incongruity , yet they are resolute , none but she shall have their consent , ) but that their affections might be taken most with that which deserves it best : and then desire that thy affections may be pliable to his , that he would bring them into a submissive frame ; and not like some whose affections having taken an head , run themselves upon this desperate resolution , that what ever become of it , they are resolved , fall back or fall edge , like or dislike , none shall stop them , none shall hinder them ; certainly where such unbridled resolutions meet in either , it plainly argues that God was sought of neither ; neither of the parent for the child , nor of the child for himselfe . But surely this is the fruit of prayer , and here is the finger of God , when the thoughts , intentions , and affections of both sweetly and harmoniously meet , and conjoyne in one . The building up of this match will be like the building up of the Temple , 1 Kings 6. 7. wherein was heard neither the voyce of the Hammer or the axe : so here all things shall come forward so prosperously and so easily , that there shall not need an hammer to drive them , and all obstacles shall be so dissolved , that there shall be no need of an Axe to hew them asunder . Now having successively wooed thy parents , then proceed to obtain the good will of the party ; but first be sure she be one to whom thy affections can be entirely knit . Let no riches entice thee , nor beauty allure thee , nor friends perswade thee , no nor grace move thee to make any thy wife , where thou dost not find thine affections equally drawing thee to it : for where entire love begins not the match , there jarring discords for the most part will end it . First , be sure that thy affections are on her ; and then labour to get her affections unto thee : This mutuall love is the foundation on which this marriage structure must be built , and the pillars which must continually support it . Indeed it is the very kernell of the businesse ; he who will attempt it without this , must expect that it cannot stand firm , but will ere long shatter about his eares . And as thy care must be to get her good will , so how thou gettest it : for herein many bewray abundance of weaknesse , and a bundle of folly . 1. Some will declare their kindred , from what a noble stock they are derived , how nobly descended , what royall blood runs in their veines : Thus they seek by honour to win their wives . 2. Others will unlock their Treasuries , lay open their riches , spread before them their revenues , declare unto them the length and breadth of their possessions , with large proffers and promises , that the quintessence of them all shall be extracted for their use and service . Thus riches shall be a net to entrap their affections . 3. Some will acquaint them what large priviledges they shall obtain , what liberty they shall enjoy , what ever is in the house , or in the field , or in the purse , shall be at their disposing , that without controllment they shall come and goe , walk and ride at their own pleasure . These pretend liberty , but intend to bind them sure to themselvs . 4. Others there be who will spend their time and studies in frequenting the Muses , that so by their aid they may compose some curious Poems , & Anagrams , deckt with many quaint expressions , and fawning flatteries , thinking by these to ravish the affections of their silly sweet-hearts . 5. Some againe will seek to win their affections not with words , but actions , they will heap on them , many rare presents , and present them with many gifts , and give them many tokens , nay how will they strain their purses , and stretch their wits , as it were on the tenters , to contrive what gifts will be most acceptable , and what presents may be the best load-stone to draw their affections ? 6. Others there be , who will ●pply themselves by base flatterings and enticings accompanied with many foolish gestures , fond & unseemly carriages , the fruits of a weak brain , and a light behaviour , as if they had to deale with a simple child , and not a wise maiden . 7. And if this will not take effect , some there be who will set their hellish thoughts awork , how to accomplish , so as to have their lustfull will upon her , thinking that then all will be sure , as if they had to deale with a prostitute quean , and not a chast Virgin . There are many other wayes and methods , which to the wisest are unknown . The way of a young man with a maid , is one of those foure hidden things , Prov. 30. 19. But it is to be feared , that among the many wayes that so many persons tread , there are but few that hit upon the right : Surely I should think this course best : it is most sure and lesse chargeable , a way wherein abundance of comfort and contentment may be brought in , and not any the least expended or laid out : seeking in another method , many spend abundance of rest and contentment , and at length misse of their aime , but in this way they shall gain abundance of peace and comfort , and seldome or never fail of their end . Goe to God , and earnestly intreat him , that as he hath afforded thee his assistance hitherto , in guiding and directing thee to pitch thy thoughts only on one who is religiously and vertuously disposed , one who is every way qualified and fitted for thee ; and as he hath been gracious unto thee , so as to afford thee the free will and consent of parents , and removed all difficulties and rubbs that might lie in the way ; that so now there is a smooth and plain passage open for thee to her , and her to thee : desire him , that as he hath begun , that so he would finish the work : that he would guide thee and direct thee to pitch upon such a course , to obtain her affections , as may be most prosperous in it self , and best pleasing to him : Tell him thou knowest , that neither thine own nor her affections , are at each others own , but at his disposing ; he is able to turne them and wind them as he pleaseth : therefore i●treat him to knit and unite your affections one towards another in an unsep●rable bond that might never be broken ; in a knot so firm , that nothing but death may dissolve it : and not like some , who after their affections have been setled , and the match even almost concluded , I know not whether by their parents , for some triviall businesse , or mony matter ; or by the parties themselves for some small jarre or prejudice , entertained perhaps onely through the aspersion of some , malevolent to their future happinesse , they have rashly broke off all , which for the present , though they have swallowed downe , yet perhaps never throughly digested , and so it hath bred in them a distempered head , a disquieted mind , and a discontented heart . Again , tell him , thou dost not attempt by any indirect wayes of thine owne , or by any unlawfull enterprises of others to insinuate thy selfe into her affections , or to draw her affections unto thee , but thou leavest it to him : And , as many do , sometimes make choyce of some speciall friend to imploy in this businesse of wooing for them ; so thou dost make choyce of him , as thy most especiall friend , into whose hands thou dost wholly commit thy selfe , intrusting him with the whole businesse , desiring him to doe all thy works for thee . Now if he should seem to put thee off , as not willing to undertake for thee , thou mayst tell him , it is contrary to his practice of old , he was wont to invite his servants and children , that when they had any great businesse to do , they should come and cast the burden of it on him , Psal. 55. 22. Tell him he is immutable , he is God and changeth not , therefore he cannot shake thee off . Tell him thou dost trust him with it , and presse him with his promise wherein he hath said , He will never faile any that put their trust in him , Deut. 31. 6. Psal. 9. 10. and then thou mayst be sure he will not begin with thee . Tell him thou wilt stay his leasure , and wait upon him , knowing that he that beleeveth , maketh not hast ; tell him thou knowest that none can so easily unite your affections as he can ; if he do but speake the word , it shall be done ; and if he doe but once unite them , they are united to the purpose , nothing shall be able to loose them ; neither sicknesse nor poverty , or misery , or persecution , or imprisonment , or what ever it be that may separate their bodies , nothing shall separate their affections ; yea further desire him , that he would in such a way , and in such a manner draw your affections together , so as you may see , it is his hand alone that knits them : so shalt thou be encouraged to fasten them on her , as on one which he hath provided for you : yea , let him know , that as there are many prayers put up unto him , so there are many prayers wait upon him ; and if hee will successively accomplish the desires of his people , he shall most willingly inhabit the praises of his people . Surely , whoever doth apply himselfe in these wayes , hee shall find them very prosperous ; God doth usually crowne them with successe , thou shalt find more then an ordinary providence going along with thee , and doing for thee ; yea , it may be , beyond thy expectation , thou shalt see and feel such a sweet conjunction of heart and affection , the very contemplation of it will exceedingly please and delight thee . When you or your friend for you , do make the motion to her friend or friends , under whose power she is , or if ( she being in her own power ) it be made to her selfe , you must then deal truly , doe not dare by any means , to circumvent them to gain your desire , either by seeming to be more religious , or better then you indeed are , or by making your condition , or estate , seeme better then it is , conceale nothing from them , the knowledge whereof after marriage , may cause griefe unto them ; or may give them cause to say , that you dealt falsly and deceitfully with them . 9. When you make & prosecute your sute to her , be serious , free , ingenuous , and discreet , with all kindnesse , yet doe not pretend more love then indeed you beare unto her . 10. Now if at last God hath answered thy praiers , and fulfilled thy desires , and hath given thee a vertuous wife , hath given thee her friends and thy friends consent , and hath most firmely united your affections in a sweet and inviolable bond of love , so that now the match is struck , and thou enjoyest thy hearts desire ; then forget not thy former serious resolutions , and intentions : Didst thou not resolve when thou wast in the multitude of thy thoughts , entangled in thy affections , surprised with feares , and doubtfull of thy hopes , that if God would be pleased to quiet thy thoughts , settle thy affections , banish thy feares , and make sure thy hopes , that then thou wouldst with all thankfull acknowledgement , return to him the glory of it . Remember therefore what hath gone out of thy mouth ; and as he hath turned thy petition into fruition ; so doe thou turn thy resolution into action , and presently fall a blessing of him . 1. Bless him that ever hee put it into thy heart to fall upon this course of seeking of him ; when as others in all their thoughts , and amidst the variety of their wayes and contrivances , this is the least , yea , not any of them : To seek God in such a matter as this , they think it a thing as ridiculous , so unprosperous ; now that thou shouldst make choyce of this way above all others , which by experience thou hast found to be the best and surest , here is cause of blessing . 2. Again , bless him , that he hath given thee any wisedome in choosing , that hee hath restrained thee from hurrying thy affections headlong , as many do , without wit or discretion , upon any which their rude fancie , and roving eye is cast upon , giving the reines to their unbridled affections , to run unadvisedly upon any , where they see no other excellency , but only that which is in wealth , honour , beauty , parts , or the like : as for grace , they desire it not at all ; or if they do , only as the over-waight to so many pounds of Gold ; yea , some are so besotted , that where none of these are , yet there shall their affections be ; how then hast thou cause to bless God , that he hath given thee such spirituall wisedome , wherewithall to over-master thy affections , so as they are carryed out only there , where there are better motives to draw them ? as for Beauty , Riches , and the like , these thou desirest only as Adjuncts , as the shell : Grace , that is the substance , that is the kernell , for which thou takest so much pains to get , and being gotten , takest so much delight in enjoying . 3. Bless him , not only for applying thy minde to seek a vertuous and gracious mate ; but that he hath crowned thy seeking with finding , that thou hast found a Rose among the Thistles and a Lilly among the Thornes ; that among so many thousands , he hath , as it were , cull'd out one , whose gracious and godly disposition is every way answerable to thy desire ; and whose qualification is every way sutable to thy nature ; he hath not dealt so with every one , many have sought , but not found , and few have had their expectations answered in their enjoyments . 4. Again , bless him not only that thou hast found , but that thou hast found with so much facility and delight ; he hath made thy pains easie , and thy labours delightfull , thou hast obtained a great blessing with little cost ; shouldest thou have obtained her as many have done , with the undergoing of a troubled minde , a disquieted spirit , many tumultuous thoughts , & restless vexations , yet thou couldst not but bless ; nay , shouldest thou have been put to it with David , to obtain thy wife with the danger of thy life , by dint of sword , to slay an hundred Philistims , and bring their fore-skins for a dowrie , 1. Sam. 18. 25. or with Othniel , who won his wife with the hazard of his life , by smiting Ki●…athsepher , and taking it , Josuah 15. 17. yet there was cause to bless : but if thou hast been so far from undergoing such difficulties , as that thou hast with no danger , but a great deal of safety , and much felicity obtained her ; God having removed for thee even all those lesser impediments , that at any time did but lie in the way as rubs to hinder it ; and hath in all thy way made good that promise to thee , Isa. 26. 3. keeping thee in perfect peace , because thy mind was stayed on him ; Oh then what cause hast thou to bless ! 5. Bless him that he did freely give thee the good will and consent of thine and her friends ; the procuring of which some have sought with many a sad thought , and turbulent minde , but could not obtain it , and those that have ventured so far , as to match themselves without it , have incurr'd the loss , not only of their friends favour , but of their own comfort . 6. And bless him , if hee hath weaned thy affections from any that formerly they were cast on ( now seeing Gods providence otherwise disposing of her ) thou wast hereby wrought , not to a malicious hatred against her , or to a fretting vexation in thy self , as many have been , who having been once crossed in their affections , have for the time to come , resolved irreconcileable hatred against the party , and rashly vowed perpetuall virginity to themselves , a thing not in their own power . But herein mayst thou bless , that thou didst willingly submit to God , as to that which was best for thee , still preserving thy affections towards her , so as to pray for , and desire her welfare , rejoyce in her prosperity , and mourn with her in adversitie . And for thy selfe didst patiently commit thy selfe unto the Lord , waiting till hee would provide for thee , who hath now answerably satisfied thy desire , and given thee such a blessing as that thou hast not lost by waiting . 7. And lastly , bless him , that hee hath so prospered all your enterprizes , that hee hath so heard your prayers ; as that now hee hath given you a ful and compleat fruition of them , hee having now knit your affections one towards another in a most firm and indissoluble union ; so that all your former distempered thoughts are now quieted , your affections setled , your fears banished , and your hopes ( respecting so great a temporall mercy ) enjoyed . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Some other directions for unmarried persons , YOU have in the former Discourse seen many Directions how to make a godly choice of one , with whom you would marry . Before I give you like Directions how to live as becommeth Christians in that married estate , I shall minde you of some things needfull to be known and made use of , before that your marriage be consummate . 1. Do not please and deceive your self , with a mis-apprehension of the married estate , promising to your self to reap and injoy that good , and ( as many will call it ) that happiness , which is not to be found in it . 2. There is an insufficiency in marriage , as in all other earthly ( though lawfull and good ) things , to give full content , and to satisfie your desires : you must bring content with you unto it , or you shall never find content in it . You must first be so good a scholler in Christs School , as to have learned in every estate to be content . 3. Take heed that heat of love do not make you so blinde , that you see not things as they are , nor yet look after , or see any thing but what may concern the satisfying of your present desires . 4. How many are there , that when they are in love , see nothing but fair , and good , in their Beloved ? then they can see no faults , scarce any infirmities , who , after marriage , when their lust is a little over , or unsatisfied , or not finding the content they expected , are too quick-sighted to see and finde faults , when there is none , or such only , as wise men should have foreseen , and can easily bear & pass by . 5. They are also so wholly taken up with expectation of the present delights and content they shall have by marriage , that they do not at all forethink of the many duties , which , when they are married , they must doe ; nor yet of the cares they must take ; nor of the evils they are to suffer . 7. All these you must think of , and prepare for , before that you marry . 8. God hath in his Word told you , what you must doe when you are married , most of the particulars I shall shew you in the ensuing Discourse . 9. God hath also told you , that when you are married , you shall have troubles in the flesh , such as single persons are freed from ; yea , troubles so many wayes , and in so many things , that they cannot be numbred ; daily experience of married persons proveth it to be most true . 10. When sin entred into the world , it made the whole Creation subject to vanitie ; it did empty the creature of that sufficiency which before it had , whereby satisfaction and content might have been found in it for all those purposes for which God had made it . This sin it brought a curse upon the creature ; yea , upon marriage ; so that if any shall be so foolish as to expect nothing but good in it , he shall finde nothing but vanitie and vexation of spirit ; as we learn by Salomons experiment . 11. I write not this to discourage any , who have a calling to marry ; For marriage is an honorable ordinance of God , for excellent ends ; as to be a seminary for the propagation of mankinde , a nursery out of which to gather his Church , a means to prevent sin in those who have strong desires , and cannot well containe , as also for mutuall help and comfort in humane societie . 12. Such may be a single man or womans constitution of body , and condition for their outward estate , that the good and comfort of marriage may countervaile and exceed the troubles of it . In such cases it is best to marry ; whereas otherwise it would be best to abstaine . 13. The least sin is worse and more to be shunned , then the greatest earthly trouble . Touching marrying , or not marrying , choice is to be made , according as men may best please God in either estate , and be most free from sin , or ( as their condition may be in comparison ) most free from worldly cares and distractions . In some cases , some few distractions in the unmarried estate , may exceed the many troubles in the married . 14. Where a wise and good choice is made , there are indeed many benefits and comforts to be found in the married estate ; For in many cases Two are better then one , especially , when those two are one in their studies and affections , to doe one another good . Loving and faithful husbands and wives , will one help another in keeping off , and ( if this cannot be ) in bearing one anothers burdens , and will supply each others wants in very many things , both corporall and spirituall , and will be speciall helpers of each others joy . 15. In the married estate may be expected the greatest earthly comforts attainable in this life ; yea , much spirituall comfort , if the yoak-fellowes doe truely feare God , and are truely religious and loving one to another , so that they apply themselves to be helpfull , and to doe good , and give all lawfull content unto each other , in all the good offices they owe as husband and wife , and as heires together of the same grace of life . 16. It shall be your wisdome to be provident and wary how you enter into this estate ; and that you foreknow , and doe throughly forethink and prepare for abilitie to do the duties , and to beare the troubles which that estate wil necessarily put you upon , as I hinted before . 17 I would therefore have unmarried persons take heed that they deceive not themselves in expecting more good in the married estate , then it hath in it to afford them , lest ( when they are disappointed of what they expected , nay , when contrary to expectation they find much to be done , yea , much evill to be suffered which they neither looked , nor prepared for ) their lives be made comfortable ; and as to some it doth prove so irksome and intolerable , that they sinfully ( and too late ) repent of that their marriage which they so inconsiderably did enter into . 1. When two meet persons have acc●rding to the former directions proceeded , and have gained consent of parents , and consent of each other , so that they are resolved to marry one another : it is good that they be contracted and made sure one to another , by betrothing , before that they be solemnly married . 2. This hath been the use of Gods people in all ages , both before and since the coming of our Saviour : His mother , the blessed Virgin Mary , was betrothed to Joseph . 3. This act of betrothing of two meet persons allowed to marry , is by mutuall plighting their troths , and giving themselves one to another , to enjoy each other , when they shall be solemnly married . 4. This act doth so assure them one to another , that they cannot ( though both should consent ) go back and desist from marriage ; yet it doth not give them right of marriage society and due benevolence one from another , which is not given untill marriage : Mary the mother of our Saviour , was Joseph her husbands Wife , by vertue of the betrothing , but she continued a Virgin . Joseph had no knowledge of her , because they were not marryed . 5. This betrothing is of great good use ; For after that they are betrothed , the mindes of those two are setled , all fears and doubts of breaking off , are removed . They may then not only give leave to their affections , but may heighten and inlarge them , one towards another . Now , they may , and ought to consider before-hand of their coming together , and of making provision for it . And this staying some time between the contract and marriage , will shew , that it is not lust which makes them run headlong into this estate , as it is with too many , more like brute Beasts then reasonable men ; but that they do it advisedly , soberly , and in the fear of God . Profitable directions for married Persons . SOme of these concern Husband and Wife mutually ; some concern each peculiarly . 1. When God hath joyned you in so neer a relation , you are first to see God , and to acknowledge him in this your match ; It was God who joyned you together . 2. All things come to pass by his providence , which is to be taken notice of ; but marriages are made by the speciall hand of his providence : House and inheritance are of the fathers , but a prudent Wife , and so a good Husband , are of the Lord , yea , every good Husband and Wife is of the Lord . 3. The seeing and acknowledging of God in your marriage , as it will cause you to be thankfull to him ; so it will arm you against all the troubles in the flesh which you shall meet with in that estate . It will keep you from repenting of your match , and from wishing , that you had not married this person , and from wishing , that you had married such and such ; you cannot now say unto , or twit one another with this ; that I might have had such an one , so beautifull , so personable , so rich , so well qualified ; no , now you see you could have none other , this is the man , this is the woman , that God hath given me ; you must say , I will therefore thankfully and contentedly satisfie my self in this my lot and portion . 4. Now you are married , consider what you then did , you then entred into a neer covenant one with another ; yea , into a Covenant with God to be one anothers , and to be faithfull to each other . Now you are no longer two , but one flesh , not your own , but one anothers self : So that if you break covenant one with another , you break covenant also with your God . 5. You must love each other as your own souls with a Christian , pure , tender , abundant , naturall , and matrimoniall love . * 6. The foundation that must bear up this love , and the spring , which must feed and nourish this love , is not only , or chiefly , the commendable parts and endowments that are in each of you , but the neer relation into which you are entred ; being now no more two , but one flesh , and bone of each others bone , and that it is now from God , that you are thus made one ; and that it is his will and pleasure that it should be so . 7. When your love is thus ●rounded , it will be constant to each other , as well in one condition as another . You must therefore love her ( as before you are taught ) because God hath made her your wife ; And you must so love him , because God hath made him your husband : Although it may happen , that there is not in your yoke-fellow that personablenes , beauty , wit , vertue , and good qualities that are in many others , yet the own husband and wife , must be the object of your choycest and singular love , and you must esteem of each other so , as to be endeared one to another , above and before any other in the world . 8. This love must shew it self in the fruits of it : and first to the better part ; to the souls one of another . True love edifieth not only a mans self , but others also . 9. You must therefore pray one for another , and one wth another , you must further one another in holiness and righteousness . The godly and unblameable conversation of man and wife , doth much conduce to the conversion and building of one another up in their holy faith , being accompanied with instructing , exhorting and comforting , and ( as there shall be cause ) admonishing in the Lord : It is no usurpation , but love and duty in a wife , as well as in the husband , to perform to each these Christian offices ; provided always , that the wife do it with all humble respect to her husband , in due time , place , and manner . 10. This love must also shew it self in all due study and care to please each other in all things wherein you may ; giving all lawfull content one to another ; you to your power and skill , must be helpfull one to another : If the wife be made to be an help to the husband , the husband much more is to be helpfull to the wife , because God hath made him to be the stronger , and hath given him more ability to do it . Your hearts must be so knit to each other , and so for one another , that you may trust one in the other , doing good , and not evill : the wife to the husband , and husband to the wife , all the dayes of your life . 11. You must also shew your love in faithfulness to each other , in keeping your bodies chaste , and only one for another , giving to each due benevolence in a seasonable , temperate and sanctified use of marriage ; There are some times wherein God hath forbid marriage societie : Also intemperate and immodest use of marriage , springing from immoderate affections , will not satisfie and quench lustfull desires , but increase them rather ; and marriage is reckoned amongst those good things of God which are warranted and sanctified by the Word of God and Prayer . 12. You are to satisfie your selves in the societie and embraces each of your own husband and wife : Adulterie is a most heynous sin , and most destructive of the marriage Covenant , you cannot wrong one another in any thing more , nor any way sooner wrong and root out your posterity , nor bring a greater or more abominable and everlasting blot and infamy upon your name , then by the embracing of the bosome of a stranger . It will bring destruction upon the soul ; for Whoremongers and Adulterers God will judge : If any temptation or motion to that evill shall present it self , either from within , or from without , repell it , with indignation , saying thus with thy self , in like words to those of chast Joseph , when hee was tempted by his lewd Mistress Shal I wrong my yoak fellow ; shal I break my covenant that I made with my God ? How can I commit this great wickedness , and sin against God ? Adulterers by the law of Moses were to be put to death . 13. As you must not give cause , no , nor occasion of jealousie , so abhor to be causelesly jealous one of another ; true & ardent love will think no evill ; it believeth all things , it hopeth all things . 14. You must with all tender care be preservers of each others names and credits , you must be so firm to each other , that you may trust one in another , and lock up your selves in one anothers brests , keeping each others secrets , never blazing abroad the faults , or frailties of each . True love can , and will cover even a multitude of sins ; you must do with them as you will do with the soars of your own bodies , never uncover them , but when a plaister is to be laid to them . 15. If God give you no children , do not impute the fault to the one or other ; It is God that giveth , or withholdeth children : when you have commended this to God by Prayer , you must patiently and contentedly submit to Gods will . It was Rachels great fault , to say to her husband , Give mee children , or else I die . 16. If God do give you child or children , then joyn in hearty thanks to God , who hath graciously given them unto you ; joyne also in breeding and bringing them up in the nurture of the Lord . 17. You must be helpfull one to another , in over-seeing , guiding , governing , and well-ordering the wayes of your family . Though the husband is specially to have an eye to the men , and the wife to the maids ; yet it shall be your wisdome to joyne as in the choice of the faithfullest you can get , so in teaching and furthering them in goodnes , taking all good occasion to instruct them in wayes of godlinesse and righteousnesse , and to stop and restrain them from wickednesse , looking to them that they be diligent and faithfull in their places : you must joyn in looking to the state of your family , for their due imployment and maintenance . And as in governing the children , the father must not take part against the mother ; So neither must the master take part with the servants against the dame or mistresse , nor must the mother , or dame , or mistresse , doe the like , when the father or master doth reprove or correct , but must joyne one with another therein . If either father or mother , master or mistris , doe faile in reproofe or correction , they are in private to shew one another their failings , and not openly before servants or children . If when one reproveth , the other doth cocker and approve , and when one correcteth , the other saveth from correction ; this doth weaken the authority of each in the family , and will embolden the children or servants in evill ; and both father and mother , master , mistresse , or dame , will be brought into contempt . 18. Touching your worldly estate , you must be helpfull and faithfull to each other ; you must be diligent in your places , and be good husbands and good houswives , thrifty & frugall , labouring with hand and head , about something that is good , according to your calling , that you may have wheron you and yours may more comfortably live ; and wherewithall you may doe good , and give to them that need . Let nothing be wastfully and wickedly spent . 19. And know , there ought to be a communitie in the use of that temporall estate , which God hath given you ; with husband and wife all such things should be common ; one house , one purse , one bed , in every thing alike , sutable to their place and meanes . God hath made the husband to be head , and therefore to have the chiefe power in disposing and ordering of his worldly estate ; yet the wife is not at such a distance , as is the servant , or child , but so neere to him , and one with him , that shee hath a right , as in his honors and dignities , which he cannot restrain her of , so in all his goods , with which he did endow her at their marriage : She therefore is to enjoy them as well as he for her use , for all good purposes , as there shall be cause , except her manifest folly and wastfulnesse doe cause a restraint . 20. You may and are to have your times of more then ordinary familiarity one with another , in your amiable converse and delighting one in another , and with such expressions as are meet to be shewed between none , but such as are man and wife ; as Isaac with his Rebecca . But this is not seemly before others , but when alone ; I mean , that palpable courting of each other , and dallying one with another , as is the manner of too many , who therein expresse much lightnesse and vanity in their love , and doe minister matter of temptation , at least offence to others . 21. Your love must be so strong , as not to be easily provoked ; true love is exceeding patient , it will beare all things , endure all things ; nothing must quench your love one to another . 22. If any difference shall arise , tending to make a breach between you , take heed , that it doe not rise to a flame , be sure that you compose it , and stifle it speedily ; doe not dare either of you to sleep upon any such discontent , for you know not what a night may bring forth , and what alienation of affection , and what strangenesse it may breed ere morning . The Sun should not goe down upon the wrath of any , much lesse should it upon the discontent of man and wife ; Each of you should strive , who should begin first to look cheerfully , and amiably , and shew kindnesse one to another , that the breach may be prevented , or if any be , may be made up between your selves . The wife , shee out of duty , the husband , he out of wisdome should begin first , which when it is done by the one , let not the other dare , but lovingly and readily to entertain it . If your love be true , and if it be managed by that wisdome which is from above , as it will be pure , so it will be peaceable , gentle , easie to be intreated , full of kindnesse , and good fruits . Consider this seriously , and then you cannot ; I am sure , you will not continue long in any variance that shall fall out between you . 23. If you finde pride and folly to be so great in you , that it keep you at too great a distance , through dislike or distaste one with another , the best way to remedy all , is to call upon one another to goe together into Gods presence , and there joyne together in hearty prayer to him , confessing your faults unto him , intreating pardon , and that he will unite your hearts againe , that you may love and live together in all well-pleasing to God , and to the joy and comfort one of another . Many who in the pride of their heart , will in their heare stout it out one against another , yet ( if they have any grace ) they will calme their spirits , and come to a right mind againe , when they humble themselves in the sight of God . I come now to the particular duties of husband and wife . 1. YOU that are an husband may , nay , must wisely , but with love , keepe your place , and use your authoritie which God hath set you in . 2. By keeping it , I doe not meane ; that you should take upon you to be sterne , fierce , and domineering in your carriage towards her , tyger-like , as too many doe , but that you carry your selfe like a wise head , winning honour and respect from her , doing her all right , giving her all her due . In your government you must not be light , nor foolish , for so you will lose your authoritie , and bring your self into contempt . Though shee be a wise and good wife , and you think fit to passe over much of your authoritie unto her , yet hold your authoritie in your own power ; let her use your authority for you , joyning with you in ordering and managing the affaires of your estate and family , yet never suffer her ( if shee attempt it ) to usurpe authoritie over you , but dwell with her as a man of knowledge and wisdom , which ought to be in every one whom God hath made to be the head of his wife ; yet know , though you are not to suffer your wife to rule you , it shall yet be your wisdome , not to contemne her counsell and advice , nor to deny her any reasonable request . 3. In the use of your authoritie , remember alwayes , that shee is thy companion , and the wife of thy Covenant : and consider how neere God hath made your wife unto you , even flesh of your flesh ; but shee is the weaker , and more tender part of you , and therefore you are to honor her as the weaker vessell ; in tender care of her , pitying , covering , bearing with , and healing her imperfections and infirmities ; you must not put her upon any thing , but according to her strength & abilities ; you must support her weaknes by your strength , and supply her defects by your wisdome : The weaknesse shee hath by reason of her sex , shee yet being so neere unto you , and necessary for you , and may be helpfull to you , must indeare you to her , and cause you to be exceeding tender in your care of her . God hath made you to be the guide of her youth , yea , of all her dayes ; and he hath given you to have authoritie to command & reprove as there shall be cause , and to order her in her place , and hath left it to you to provide for her good every way . All this you must do out of conscience of duty to God , and in love to her . 4. That you may do this the better , you must go before her in all holy example , in godliness and righteousness ; you must store your self with knowledge of the Will and Wayes of God , wherefore study the Scriptures , heare the Word much , and treasure it up : The wife might not speak in the Church , her husband at home is to teach her , she is appointed to learn of him there . 5. You must pray not only for her , but with her , and that not only in the family , but with her alone : some confessions and petitions will be needfull for you to make together , which cannot fitly be put up in hearing of others : you are therefore , saith God , to dwell with her as a man of knowledge ; that your prayers be not hindred ; you are heirs of the same blessing , therfore you are to help her in all good wayes whereby she may have knowledge and grace , that she may partake of that inheritance . 6. You must use your authority with wisdome , mildeness , and love ; your commands must be lawfull , not only in themselves , but such as she doth not make scruple of their lawfulness ; you must command in the Lord , else she is exempt frō obedience . 7. Your commands must be of things not too difficult , but in her power to do them . 8. You must not require of her things unreasonable , and such as are not fit for her , but rather for others in the family for to do . 9. Use not commands for trifles and small matters . 10. Be very seldom in laying any command upon your wife ; An intimation of what you would have done is enough between an husband and a wife : intreaties of a wife do not unbecome a husband , though she be his inferiour , and usually they do more prevail then flat commands . 11. Frequency and imperiousness in cōmands of one so neer in equality , will make your authority burthen some , and grievous unto her , and will much abate in her ( do what she can ) of that honour and reverence which shee should and would give unto you . 12. You may , and ought to dislike and reprove your wife when shee is blame-worthy , but you must do this also in much love and wisdome . 13. Be sure that there be a fault , and a great fault in her , else reprove not ; lesser failings may be healed and amended , either of themselves , or by a bare remembring her of them ; many failings you are not to take notice of , and are to bear with in her , as she must do the like with you . 14. When she is very faulty , the reproof must be proportioned to the quality and greatness of the fault , but must be done with the spirit of meekness . Rough language , and overmuch heat in reproving ( though the cause be never so just ) will be like a good potion administred scalding hot , this will not be forced down , shee can hardly take it so hot , but will belch it up in the face of him that giveth it , and the vertue of it , is utterly lost . 15. Due time and place must be observed when you reprove and admonish your wife ; you must not do it , when either your self , or your wife is in a pelting chafe , or passion , for then you are not fit to give , nor she fit to receive reproof . A mad man is not in case to reprove , nor a mad woman in case to be reproved ; while men and women are in passion they are not themselves . 16. As for the place , ( except in extraordinary cases , when the fault is notorious and open , or may presently corrupt others , if it be not then and there reproved ) ordinarily it is best to be done when you are private and alone , she may then see , that it is done in love to her , and for her good , which will cause it to be well taken , and will work more kindly with her . 17. Your whole government of your wife must be in all sweetness and kindness ; you must not rule a childe , no , not a servant with rigour ; you must much more abhor all bitterness to a wife , you must alwayes remember , that she is your self , and you know who saith , No man ever yet hated his own flesh . 18. I would not have it to be a question whether an husband may beat his wife , and correct her with stripes , as he doth his servant , or child , though shee do offend him ; He may for some of her faults ( if she persist in them ) withdraw from her some of his former expressions of kindness and fruits of his bounty , and may abridge her of some of her former delights which formerly hee did allow her : But to beat her , that is himself , wee have no rule nor example in the Word of God for it . He is worse , and more unnaturall then a brute beast , that will fight with his own mate . 19. If the wife be intolerable , and will not be governed by the husbands cōmands and reproof , if she remain unsufferable , he must crave help of the publike Magistrate , that by him shee may be reclaimed . 20. You must likewise shew love and wisdome in the matter of your wives imployments : A wife must not live idlely ( as neither must you , ) neither must shee be made a drudge , and be overburthened with too too much ; Let her imployment be sutable to her place , and to her condition , skill , strength , and ability ; she is to be assistant to you in matters of your calling , if thereof she be capable : also shee is to assist you in guiding and governing the family . 21. You must also provide for your wife , and allow her things needfull , and protect her from things hurtfull , according to your place , and as you are able , you must allow her plentifull and comfortamaintenance , as food , apparell , &c. even the very same for kinde and proportion sutable with that which you provide for your self , for she is your self , that she may live like your wife , cheerfully with you . 22. And as you may dislike and reprove your wife , when shee doth ill ; so , much rather , are you to take notice of , and give her due praise and incouragement when shee doth well ; Give her of the fruits of her hands , saith the Lord by Salomon : Hee hath little ( if any ) grace , ingenuity , or love to his wife , which will not do it . 23. If God take you out of this life before your wife , ( if good provision be not already certainly made for her ) then you before your death , are by your last Will and Testament , to take care for her comfortable maintenance after your death : in which I would not have you to do , as too many fond and foolish husbands do , give all , or most part of your estate to your wife , you having children ; leaving them to her disposing . This doth but expose her to temptations . By experience you may see that many enter into such second marriages , as prove to be a great wrong , if not an utter undoing of the children of her former husband . 24. But do not , as too many also do , neglect their wives , and give all , or most part of their estate to their children , leaving his wife their mother , to need to be maintained by them ; how unnaturall many children prove to their mothers , when all their fathers means is in their hands , is seen too oft , in wofull experience : consider well your estate , and accordingly give her so much , that her children may have more need of her , then she of them ; that shee may of her self , without them , live comfortably , and they may expect to be beholden to her , rather then that shee should need to be beholden to them ; and this will better contain them in dutie to her when you have left her in an estate able to do them good , if they continue loving and dutifull to her . There is also duty peculiar to the wife to be performed to the husband . 1. FIrst , you that are a wife must see in your husband ( whom God hath given to you , and set over you ) a stamp of Gods Image and authority , wherby he is become above you , and is made your head , and you are made his inferiour , and are made subject to him ; whatsoever his birth , parts , or wealth was , or is , or whatsoever yours is , or was , you must now look upon him as bearing som of the Image and glory of Gods power and authoritie ; which God hath invested him withall : for your good , hee is now thy lord , hee is now thy better , he is one who must be highly esteemed : of thee , one , to whom your desire must be subject , one , who hath rule over you . 2. You must shew your love to him , and due esteem of him ▪ and due reverence of his person ; you must see that you reverence your husband , saith the Apostle ; you must reverence him in your heart . It was Michaels great and shamefull sin , that she despised her husband David in her heart . 3. Shew reverence to your husband in word , and gesture , in word and deed ; when you speak either before him , or of him , or to him , you must shew in all these , that you have an honourable esteem of him ; For this , Sarah ( whose daughter you are if you doe well ) is commended by the holy Ghost . There is time and place for very familiar speech to the husband , but never for a slight , neglective , contemptuous or rude speech or behaviour to him ; you must alwayes reverence him . 4. You must also shew your love , in being subject and obedient to him . 5. This obedience must be a ready , hearty , and an universall obedience to all his reasonable & lawfull commands , or significations of his will . God saith , Let wives be subject to their own husbands in every thing . This generall , in every thing , admits onely this limitation , that it be in the Lord . If your husband commandeth what God forbiddeth , or he would restraine you in that wherein Christ hath made you free ; in this case you are to obey GOD rather then man . If you enter into marriage according to the directions formerly given by that holy young man , ( now with the Lord ) which he took out of the word of God , and shall live in a married estate according to these present directions taken from the same holy Scriptures , you shall live comfortably one with another , and shall be a blessing each to other , and shall adde much to one anothers happinesse here in this life . I will shut up all in a few words of caution and advise unto both husbands and wives . Consider , that although this estate ( if you be not wanting to your selves ) be full of comfort , benefit , and matter of delight and content ; yet it will be but for a time , it may be but for a very short time that you shall live together . This will cause you to redeeme the time , with thankfulnesse to God , enjoy each other , and doe good to each other , as well as in receiving good one from another , while you may , lest else it prove to the surviving party , great griefe of heart , that he or shee did let slip that good opportunitie wch God had given them . Moreover , you must consider , that there is another choice to be made , which ( if you be the same you professe your selves to be ) you have already made , which is better , and everlasting , namely , you have handfasted and betrothed your selves to Jesus Christ . This cōcerneth that one thing needfull ; which when you have obtained , it shall never be taken from you , without whom all earthly blessings in the end will prove curses : your whole heart must be taken up about this , and wholly placed here . What is said of riches when they increase , that may be said of the good of marriage , Set not your heart thereon , as upon that wherin you should place your happines , or set up your rest . Christ Jesus , and his kingdome are first to be sought , he must be your chiefe love and desire ; you must obey him in all things absolutely ; you must wholly live to him at all times , and must delight and satisfie your selfe alwayes in his love ; your love and delight in one another , must be in a subordination to your love to him , and as it will stand with your love and obedience to him . The Apostle adviseth you that are married , to be as if you married not , you that have husbands , as if you had none ; and you that have wives , as if you had none . It is not meant that when you are married , you may separate at pleasure , and live one from another , as too many doe , nor yet to neglect one another , though you live together ; But your lives must not be so bound up one in another , but that you can part one with another . And you must use this estate as you doe all other earthly good things , with such moderation of affection , and indifferency of judgement , that by no means it take you off from your love to God , and Christ , and from cleaving to him ; and that you can without murmuring , or inordinate griefe part therewith , when you see that it is the will of God you shall enjoy them no longer . Be you sure therefore , that you use this estate as you are to use all other good things of the world , as not abusing it . For the Apostle saith , the time is short in which ye shall live together , and the world and the fashion of it passeth away . Therefore in whatsoever state you are in , and whatsoever you doe , let your eye be principally upon , and towards your best beloved Christ Jesus , to be alwayes loving and faithfull to him ; waiting for the comming of this your Bridegroome , when your spirituall marriage shall be consummate : At whose comming , at , and after the Resurrection , there is neither marrying , nor giving in marriage , but you shall be like the holy Angels in heaven ; and shall ever be with him the Lord , the blessed husband of his Spouse the Church , partaking of all his beautie , riches , and glory . For when he shall appeare , in whose presence are fulnesse of joy , and pleasures for evermore ; we shall be like him , for we shall see him as he is , and our vile bodies shall be made like his glorious body , according to the working whereby he is able to subdue all things to himselfe . Now to this King Eternall , Invisible , onely wise God , and our blessed Saviour , be all honour and glory , for ever and ever , Amen . To whose grace and blessing , I doe heartily commend you , with the whole Israel of God . An Abstract of former Directions , whereby you may take a short view of all ; and it may serve as a Table to shew where each particular in the Discourses is spoken of more fully . A Good wife is to be sought of God . page . 2. He can , and will best direct you to find . ibid. Shee cannot be had from any other . p. 3. It is the easiest way to finde her . ibid. Never any can be said to have found , who hath not thus sought . p. 4 , 5. Otherwise in stead of finding a blessing , thou maist find a curse . p. 6. They who seek otherwise , do usually finde much trouble . p. 7. They who rightly seek a good wife of God , enjoy much pleasure in seeking , contentment in finding , and comfort in posiessing . p. 8. Thus seeking is well pleasing to God ; and is an argument of acknowledgment of his soveraignty , and of your subjection unto , and dependance upon him . p. 7 , 8. If you seek her of God , then , how ever it fall out , you may have comfort in this , that you have done your duty in respect of God , whether shee prove vertuous or vitious . p. 9 , 10 , 11. How God is to be sought . This is by Prayer . p. 12. That he will give you wisdome to make a good choice , that grace in her may be your chief aim . pag. 12 , 13. Beg of God that your affections may not be knit to any , whose affections he hath not first knit to himself , p. 14 , 15. Otherwise , that God would withdraw your affections . p. 16. If you be ingaged so far , that you cannot well go back , then double your desires , that God will give her grace , and that hee will first unite her to Christ , before he joyn her unto thee . p. 17 , 18. Desire of God that shee may be not only endued with grace , but that she be a wife every way meet and sit for thee . p. 19 Fitness for age , parentage , estate , constitution and disposition of natures are with wisdome to be considered . p. 19 , 20 , 21 , 22 , 23 , 24 , 25. The former concurring : then First , acquaint your friends , in whose power you are , and get their consent . p. 26. Also before you do woo her , you must get her friends consent . p. 26 , 27. Reasons why you must have consent of your own and of her friends . p. 26 , 27 , 28 , 29 , 30 , 31 , 32 , 33. Parents , or Guardians being consulted with , and consenting . Foresee this , before thou do woo her , that thou canst entirely affect her . pag. 33 , 34. Mutuall love must be the foundation on which the marriage structure must be built . p. 34. In getting her good will , care must be had how , and that it be wisely and rightly done . 34. 35. Not so much in setting forth to her thy parentage . p. 35. Nor thy wealth . ibid. Nor the liberty and priviledges she shall enjoy , if she will have thee . p. 35 , 36. Nor with flatteries . ibid. Nor by seeking to blind , and inveagle her by presents and gifts . p. 37. Nor at all with foolish , unbeseeming , wanton gestures and behaviour . ibid. Much less by any solicitations to have your lustfull will of her to make her sure , as too many do ; which is abominable . 37 , 38. The right way of wooing . 38 , 39. Pray to God to direct thee in such a course , as may best gain her affections , and may be most prosperous in it self , and best pleasing to him . p. 39. A Directory for such prayer , p. 39 , 40 , 41 , 42 , 43 , 44 , 45. When you or some friend make the motion to her , whom thou wouldst make thy wife , or to her friends , deal fairly and truly , do not make a shew , either of thy Religion , or thy outward estate , more then indeed it is . p. 46. In prosecution of your suit , be serious , and ingenuous , and loving , but never pretend more love then indeed you do beare unto her . p. 46 , 47. After God hath answered your desires , You must make a thankfull acknowledgement thereof unto God . p. 47 , 48. A Directory for this blessing , and giving glory unto God . p. 48 , 49 , 50 , 51 , 52 , 53 , 54 , 55. Other usefull Considerations of single persons before marriage . Expect not to enjoy that good in the married estate which it cannot give unto thee . p. 58. 65. There is an insufficiency in marriage to give thee full content , and of it self to satisfie thy desires . p. 58. Let not heat of love make thee blind , so that thou canst not see things as they are in thy Beloved . p. 58 , 59. Duties to be done , cares to be taken , and evils to be born in the married estate , must be fore-thought of , prepared for , as well as the joyes and the good of marriage . p. 60 , 65. Whensoever you marry , you shall have troubles in the flesh p. 60 , 61. If you look for that happiness in marriage which God never intended it should give you , you shall in stead thereof finde nothing but vanity and vexation of spirit . p. 61. Yet none are hereby to be deterred from marrying , who have a calling to marry . p. 61. Marriage is of excellent and necessary use . p. 61 , 62 , 63. Such may be the condition of an unmarried person , that the good and comfort of marriage may countervail and exceed the troubles of it . p. 62. The least sin is worse then the greatest earthly trouble . p. 62. In the married estate may be expected very great earthly comforts . p. 64. Much evill doth follow the expectation of that good in marriage which it cannot give . p. 65 , 66. After consent is gained in the way prescribed , It is very expedient that you be betrothed to eath other , before that you be solemnly married . p. 66 , 67. Betrothing will make you sure one to another , but not give a right to marriage society . p. 67. Betrothing before marriage is of excellent use . pag. 68. Directious for married persons : Some Duties are common to both . Being married together , see and acknowledge it ( being made as before hath been prescribed ) to be of God . p. 69 , 70. This acknowledging of God will be of great good use to you both . p. 70. Consider well what a strict bond and covenant you entred into , even into a covenant with God . p. 71. You are mutually to love each other abundantly . p. 72. The neerness of relation into which by marriage you are entred , it being the express will of your God , that you should thus love one another , must be the spring and foundation of your love . pag. 72 , 73. This love must shew it self in care of each others souls ; you must pray one for another , and in your places edifie one another . 74 You must study to please each other in what you may ; and be helpfull to each other . p. 75. You must be faithfull , and keep your selves chast , and not defraud each other of due benevolence . p. 76 , 77 , 78. You must not be jealous of each other . p. 78. You must be preservers of each others names and credit . 78 , 79. If God give no children , you both must submit quietly to his will . p. 79. If God give you children , you must joyn in bringing them up in the nurture of the Lord . p. 79 , 80. You must be helpfull to each other in governing and ordering the wayes of your family . p. 80 , 81. Touching your estates you must joyn in all lawfull wayes of maintaining it with diligence in your calling , being thrifty and frugall . p. 82. There ought to be a community betwixt you in the use of your temporall estate . p. 83. Expressions of speciall familiarities betwixt you are best shewed when you are alone . p. 84. Your love must be so strong that nothing can quench it . p. 85. You must not suffer any difference to make a breach or faling out betwixt you . p. 85. If any such shall be , be sure that you do not sleep upon a discontent between you . p. 85. The husband out of wisdome , the wife out of duty , should begin to shew kindness , and to make up the breach . p. 86. When either of you begin , the other must readily embrace it . p. 86. To joyn in prayer to God is an excellent means of reconciling man and wife , if any breach have been betwixt them . p. 87. The peculiar Duties of the Husband . You are wisely to keep that authority over her which God hath given you . p. 88. 90. You are to dwell with her as a man of knowledge . p. 90. You must esteem her , and use her as your companion , and second self . p. 90. You are to tender her as the weaker vessell . pag. 90 , 91. You are to teach her the wayes of godliness . p. 92. You must daily pray with her . p. 92. 93. You must use your authority with mildness . p. 93 , 95. You must command her only things lawfull ; not things unreasonable , nor trifles . p. 94. Lay commands on her but seldome , a bare signification of your will to her should be enough . p. 94 , 95. Never reprove her but for a great and manifest fault , and that with the spirit of meekness and love . p. 95 , 96. Due time and place must be observed when you reprove her . p. 96 , 97. You must nnver be so unmanly and unnaturall , as to correct her with blowes . pag. 98 , 99. If shee will not be governed , then help of the Magistrate is to be desired . p. 99. You must shew wisdome in her imployments , p 99 , 100. You are to give your wife all good encouragement when shee doth well , being more ready to approve her well-doing , then to reprove her for evill . p. 101. The wife must be well provided for before your decease , that shee surviving , may live more comfortably . p. 101 , 102. You must not give all , or too much to her , with the neglect of your children . p. 102. Nor yet may you give all , or most to your children , neglecting your wife . p. 102 , 103. Peculiar Duties of the Wife . You must see in your Husband , and acknowledge the stamp of Gods authority upon him ; God having made him to be your head and ruler . p. 104. You most in abundance of love shew true reverence to him in word and deed . p. 105. You must obey him in the Lord in all things . p. 106. Some Cautions , and other generall Directions to Husbands and wives for the close of all ; that the married estate to them may be more contentfull and comfortable . p. 107 , &c. Errata . FOr comfortable , p. 66. l. 1. r. uncomfortable : for enjoy , p. 108. l. 14. r. enjoying : for do , p. 108. l. 15. r. doing . FINIS . Notes, typically marginal, from the original text Notes for div A92764e-220 Ruth 4. 11 Jere. 2. 2. Heb. 12. 22 , 23. Eph. 3. 15. E. M. Cogunt●●●ss● ma●●● 〈◊〉 〈◊〉 ●sse v●les Sal ▪ de Prov. s● . 66. 24. Ezek. 16. 8. Pro. 31 1. Filii diligend● sunt in Deo , 〈◊〉 propter Deum . Quid Christus nisi Deum in nobis dilexit , non quem habebamus sed ut haberemus , Lomb. l. 3. D. 27. Isa. 65. 8. Jos. 24. 15 Notes for div A92764e-820 Prov. 10. Act. 9. 39. Psal. 18. 23. Joh. 17. 4. Eph. 5. 22. Col. 3. 18. Tit. 2. 17. Jam. 2. 17. Notes for div A92764e-1300 Pro. 18. 22. Pro. 19. 14. Gen. 2. 21 Jer. 45. 5. Gen. 24. 2. 3. Gen. 28. 12. Gen. 21. 21. Jos. 15. 17. 1 Sam. 18. 27. Ruth . 1. 2. Gen. 28. 6 , 7. Gen. 34 4. Gen. 26. 34 , 35. Prov. 30. 19. Psal. 55. 22. Deut. 31. 6. Psal. 9. 10. 1 Sam. 18. 25. Jos. 15. 17 Isa. 26. 3. Notes for div A92764e-2520 Phil. 4. 11. 1 Cor. 7. 28. Rom. 8. 20 Gen. 3. 16 Eccl. 1. 14. Eccl. 2. 3. 11. Mal. 2. 15. 1 Cor. 7. 2 1 Cor. 7. 32. 35. Eccles. 4. 9 , 10 , 11 , 12. Deut. 20. 7. Deut. 22. 32. Mat. 1. 18. Mat. 1. 20. Mat. 1. 18. 25. Mat. 19. 6. Prov. 19. 14. Prov. 7. 2. Gen. 2. 23 ▪ 24. Mat. 19. 5 ▪ 6. 1 Cor. 7. 2. 1 Cor. 8. 1. 1 Pet. 3. 1. 1 Cor. 7. 33 , 34. Gen. 2. 18. Prov. 31. 11 , 12. 1 Thes 4. 4 Heb. 13. 4. 1 Cor. 7. 3. Lev. 18. 19 , 24. 1 Tim. 4. 4 , 5. Prov. 5. 18 , 19 , 20. Job 31. 12. Prov. 6. 33 Prov. 6. 32 Heb. 13. 4. Gen. 39. 9 Lev. 20. 10. 1 Cor. 13. 7. 1 Pet. 4. 8. Gen. 30. 1 Pro. 22. 6. Eph. 6. 4. Ps. 101. 6. Gen. 18. 19 Deut. 6. 7. Prov. 27. 23. 26. Pro. 31. 27 Pro. 10. 4. Pro. 21. 5. Eph. 4. 28. Gen. 26. 8 1 Cor. 13. 5. 7. Eph. 4. 26. Jam. 3. 17. 1 Tim. 2. 12. 1 Pet. 3. 7. 2 King. 4. 9 , 10. 22. 24. Mal. 2 ▪ 14. 1 Pet. 3. 7. Pro. 2. 17. 1 Cor. 14. 35. 1 Pet. 3. 5. Gal. 6. 1. Lev. 25. 43. Col. 3. 19. Ephes. 5. 29. Prov. 31. 31. Ephes. 5. 23. Gen. 3. 16. Ephes. 5. 33. 2 Sam. 6. 16. 1 Pet. 3. 6. Eph. 5. 24. 1 Cor. 7. 29 2 Cor. 11. 2. Luke 10. 42. Ps. 62. 10. Mat. 6. 33. Ps 45. 11. 1 Cor. 7. 29 1 Cor. 7. 30. 31. ● Thes. 3. 5. Mat. 25. 1. 4. 7. 10. Luk. 20. 35 , 36. 1 Thes 4. 17. Psal. ●6 . 1 Joh. 3. 2. Phil. 3. 21. 
A02618	----	A happy husband or, Directions for a maide to choose her mate As also, a wiues behauiour towards her husband after marriage. By Patricke Hannay, Gent. To which is adioyned the Good wife, together with an exquisite discourse of epitaphs, including the choysest thereof, ancient or moderne. By R.B. Gent. Hannay, Patrick, d. 1629? 1619 Approx. 272 KB of XML-encoded text transcribed from 100 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A02618 STC 12747 ESTC S103737 99839482 99839482 3908 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02618) Transcribed from: (Early English Books Online ; image set 3908) Images scanned from microfilm: (Early English books, 1475-1640 ; 1206:08) A happy husband or, Directions for a maide to choose her mate As also, a wiues behauiour towards her husband after marriage. By Patricke Hannay, Gent. To which is adioyned the Good wife, together with an exquisite discourse of epitaphs, including the choysest thereof, ancient or moderne. By R.B. Gent. Hannay, Patrick, d. 1629? Brathwaite, Richard, 1588?-1673. Good wife. aut [192] p. [By John Beale] for Richard Redmer, and are to be sold at his shop at the vvest end of Saint Pauls Church, Printed at London : 1619. R.B. = Richard Brathwait. Partly in verse. Signatures: pi¹ A⁴ B-C ² B-K L⁴ (-L4). "The description of a good vvife" and "Remains after death", a reissue of STC 3568.5, each have separate dated title page, the latter with "Imprinted .. by Iohn Beale" in the imprint; register is continuous. The latter title page has "By Richard Brathvvayte Gent.". Variant: author's name given as "Musophilus". "The description of a good vvife" and "Remains after death" each have separate dated title page, the latter with "Imprinted .. by Iohn Beale" in the imprint; register is continuous. The latter title page has "By Richard Brathvvayte Gent.". Variant: author's name given as "Musophilus". Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Epitaphs -- Early works to 1800. 2003-02 TCP Assigned for keying and markup 2003-03 Apex CoVantage Keyed and coded from ProQuest page images 2003-04 Olivia Bottum Sampled and proofread 2003-04 Olivia Bottum Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion A Happy Husband OR , Directions for a Maide to choose her Mate . As also , A WIVES BEHAVIOVR towards her Husband after Marriage . By Patricke Hannay , Gent. To which is adioyned the Good Wife ; together with an Exquisite discourse of EPITAPHS , including the choysest thereof , Ancient or Moderne . By R B. Gent. Propert Exemplo iunctae tibi sint in amore Columbae , Masculus & totum foemina coniugium . Printed at London for Richard Redmer , and are to be sold at his shop at the West end of Saint Pauls Church , 1619. TO THE VERTVOVS and noble Lady , the Lady Margaret Home , eldest daughter to the Right Honourable Alexander Earle Home , Baron of Dunglas , &c. THinking with my selfe ( Noble Lady ) what I might present some way to expresse my loue in remembrance of those not to be requited fauours , which haue wholy obliged me to your House . It came into my mind that what is offered to gods , or great ones , ought rather to be apt , then equall : and that it was held absurd in old time to offer an Hecatomb to the Muses , or an I●…y wreath to the god of warre . I thought no offering could be more cōformable to your vertues thē this Husband , which of due doth challenge a maiden Maecenas : and none so fit as your selfe , who euen in these yeeres by your budding vertues , doe well bewray what fruit your vpper yeeres will produce . Accept it then Madam as an acknowledgement of what is due by mee to your deseruings , which haue bound me to abide euer yours in all dutifull obseruance , PATRICK HANNAY . To VVomen in Generall . IN things of weight and moment , care and circumspection are to be vsed , with a truly grounded iudgement before resolution . Now in humane actions none is of more conscquence then marriage , where error can be but once and that neuer after remedied . Therefore in it is great caution required before conclusion , the sequell of staid deliberation , or vnaduised rashnefse , being a happy , or a wretched life . And therein is anothers counsell most necessary ( though through the whole course of mans life it be safer then the selfe-conceiued : ) for affection which in other affaires doth oft ouerrule reason , ( euen in the wise ) doth in this euer hide the faults of the affected vnder the blinding vale of loue . This hath caused me for the weale of your Sexe to produce this Husband to the light , not gaine , or glory ; knowing well the vulgar and criticke censures in this age doe rather detract , then attribute : but I care not much for their opinion , who dislike , may freely abstaine if any giue better , I shall willingly absent take it as it is meant , for your good , to displease none , and to content all . P. Hannay . To Ouerburies Widow , wife of this Husband . LEaue worthy Wife to weare your mourning weed , Or bootlesse staine your che●…ks for him that 's dead ; But rather ioy , and thanke this Authors pen , Hath so well match'd thee with this matchlesse man : For Ouerburies Ghost is glad to see , His widow such one 's happy wife to be . R. S. To Master Hannay . THy happy Husband shewes thy high ingine , Whose Muse such method in her measures can , The matter shewes thy manners are diuine ; Thy practiz'd vertues shewes thou art this Man : I halfe enuie that highly blessed Maid , Whose happy lot shall be to linke with thee , And well-nie wish that Nature had me made A woman ; so I such one's wife might be : Detraction is distraught thy lines to see , And sweld with enuy , can no words bring forth , Her basenesse cannot paralell thy worth . Which still shall liue vnto eternity : For after Ages reading of thy verse , Shall decke with Lawrell thy adored herse . P. T. To his Friend Mr Patrick Hannay . FRiend I am glad that you haue brought to light , A Husband fit for Ouerburies Wife ; Whose chastity might else suspected be , Wanting too long a Husbands company : But now being match'd so well by your endeauour , Shee 'll liue a chast Penelope for euer . And you braue Ouerbury make to be , Your brother in law by act of ingeny . W. Iewell . To the Author . VVHen I behold the Author and his Booke , With wonder and delight on both I looke ; Both are so like , and both deserue so well , Were I not friend , I in their praise would dwell . But since it would seeme partiall , I thinke fit To leaue their praises ▪ to a better wit : But Husband like to this I wish God send To those are cha●…t , and to me such a friend . Liue each in other , be each others praise , Time shall not end your glory with your daies . E. Leuenth . The Argument . MArriage ordaind ; the Man made head , That kind may be , like like doth breed : God blest it ; youth it best befits , The Author will not try his wits , To make one man of manies parts , Painters doe so to shew their Arts : His birth and breeding first he shewes , Equall , and good ; the wants of those What ils they breed , yet selfe-gain'd glore : He doth preferre both these before , His shape must not deformed be , Nature makes house and gue●… agree . His stature neither lowe , nor tall , The meane in each is best of all : Not curious to be counted faire , It s womanish to take that care ; Free from affecting guifts of others ▪ That selfe-we●…kenesse still discouers . Such one found , then next is showne What vice hee s ▪ d want , what vertue owne ; Wealth must be set aside to try , ( It is a beame in iudgements eye . ) What ill doth hant her weds for gold , Is ●…old with the content of old ; When vertue and simplicity Did chuse : then he doth let her see The Worthies that the World brought fort●… , Wooed nere for wealth , but still for worth . With vertue this man should be nurst , If 't be deprau ▪ d , hee s worst then first : Drunkennesse , gaming , he must want , He shewes what ils such vnthrifts ●…ant ; He must not haunt anothers sheets , Grace , and whoredome neuer meets ; He must haue spent well his time past , A wicked crimes bruit long doth last : His humors must with hers agree , Else true friendship cannot be ; He must feare God , for on that feare Wisdome doth her building reare : It s that makes ●…onest , Honesty In shew , not deed , is policy . He must propose a certaine end , Whereto his actions all must bend ; He must haue vnfain'd piety , And serue in truth the Diety : The foure chiefe vertues in some measure , Must hoord vp in him their treasure , Whereon the lesser doe depend , Age , and behauiour doe him end . A good Wiues description . To keepe him good , his wife must be Obedient , mild , her huswifery Within doores shee must tend ; her charge Is that at home ; his that at large : Shee must be carefull : idle wiues Vice works on , and to some ill driues : Not toying , fond , nor yet vnkind , Not of a weake deiected mind , Nor yet insensible of losse , Which doth with care her Husband crosse : Not iealous , but deseruing well , Not gadding newes to know , or tell ; Her conuersation with the best , In Husband , heart her thoughts must rest : Thus if shee chuse , thus vse her mate , He promiseth her happy state . A Happy Husband OR , Directions for a Maide to choose her Mate . IN Paradice God Marriage first ordaind , That lawfully kind might be so maintaind ; By it the Man is made the Womans head , And kind immortalized in their seed : For like produces like , it so should be , God blest it with encrease , and multiply . Nature requires it , nothing is more iust , Who were begot , beget of duty must . It Youth becomes , Age is vnapt to breed , Old stocks are barren , youthfull plants haue seed . Then vertuous Virgin , since such blessings springs Frō wedlock ( which earth 's greatest cōfort brings ) Compeld by loue , which to thy worth is due , How to choose well thy mate , I will thee shew ; Whose sympathizing vertues may combine Your harts in loue , till death lifes thread vntwine . It 's not my mind the rarities to gleane , Of best perfections I haue heard or seene ; And take the best , where bounty doth abound , And make a H●…sband , ( no where to be found : ) The Painter so from boyes , and girles did take Best of their beauties , Helen faire to make ; No , I will paint thy mate in such a hew , As Care may find : Discretion must allow . To choose aright , know from what stocke hee 's grown The birth suites best , is equall to thine owne ; Dislike makes higher Birth deeme lower base , Lower will neuer by thy Birth take place : In Man the fault is more to be excus'd , Who of low birth ( for beauty ) hath one chus'd ; His lightnes therein euer loue is deem'd , Yet as his place , his Wife shall be esteem'd . But when a Woman of a noble race . Doth match with Man of farre inferiour place , Shee cannot him innoble , He is still In place as shee first found him , good , or ill : His breeding will his birth stil to thee tell , " For as the caske , the liquor still doth smell . A crab , thogh dig'd & dung'd , cannot bring forth A luscious fruit : so hardly man of worth Doth from base stocke proceed , still like it selfe Nature produces ; force of golden pelfe To alter that 's not able , yet we know Oft Men of worth , haue come of Parents low : For Parents place is not the Childrens merit , Yet it addes grace , if they their worth inherit ; If not , it addes to shame : for from high race Vertue 's expected due to such a place : For indegenerate heroicke minds , They should possesse , are come of noble kinds ; What man 's owne worth acquires with vertuous ends , Is truly his , and not that which descends . Cicero brags ( and iustly ) that his line He did in glorious vertue farre outshine , Which was his honour : They no honour hau●… , Who idle adde not to what they receine ; It is his owne worth euery Man doth grace , Lesse or more eminent as is his place : For Vertue ( though aye cleare ) yet clearest shines VVhen shee doth dart her lights from noble lines . A glorious flame blazing in valley low , Is soone bar●…'d sight , nor doth it farre way show , Obscur'd with neighbour obiects : but on hie , A little Beacon ; to both farre and nie : Shewes like a bearded Comet in the Aire , Admir'd of some , of most accounted rare . Choose thou a Husband equall to thy race , VVho 's grac'd by vert●… , and doth vertue grace ; " Things different doe neuer well agree , " Trv●… liking lodges in equality : Better then birth his Parents vertues know , " From poyson'd springs no wholsome waters flow . As for his shape I would it should be free From ( Natures , not of spite ) Deformity : Deformed shape is of so bad a nature , That it s disliked euen in a noble creature ; VVhere comely shape with loue attracts the eyes , By secret sympathy os all it sees . Englands third Richard , and the wife of Shore , The one deform'd , the other grac'd with store ; Of bountious Nature●… gifts , doe shew the effects Of Loue and Hate , to goo●… and bad aspects ; Shee ( when shee barefoote with a Taper light , Did open pennance in the peoples sight ) VVent so demure , with such a lo●…ely ●…ace , That beau●…y seem'd apparreld in disgrace : But most when shame summon'd the blood too hie , V●…ith natiue staines her comely cheekes to die In scarlet tincture : Shee did so exceed , That euen di●…grace in her delight did breed ; Firing beholders hearts ▪ that came to scorne her , So Beauty cloath'd in basenesse did adorne her : That euen the good ( who else the vice did blame ) Thought shee deserued pitty more then shame . Condemning cunning Richards cruell mind , VVho caus ▪ d her shame , the multitude to blind ; Lest it his greater mischiefe should behold , VVhich his ambition plotters had in mold : So in them was the force of feature seene , Who if lesse famous , had more happy beene . Thus Nature makes each Body with the mind , Some way to keepe Decorum : for we find Mark'd bodies , Manners crosse accompany , VVhich in well shap'd we seld , or neuer see : For shee doth Builder-like a Mansion frame , Fit for the guest , should harbour in the same . No Stature chuse too low , for so in t●…me Thy off-spring may proue dwarffes ; yet doe not clime To one too tall : for buildings mounted hi●… , Their vpper roomes seldome well furnish'd be : Herein obserue the meane , its best of all , Let him not be obseru'd for low nor tall ; Fresh , liuely colours , which faire women grace , Modest , effeminate , alluring face ▪ Is not so much in Man to be respected , As other graces are to be affected : The bloome of Beauty is a fading flower , VVhich Age and Care consumeth euery houre ; It blasted once , is euer after lost , Like to a rose nipt with vntimely frost . A manly face in Man is more commended , Then a faire face from Sun and Wind defended . A Carpet Knight , who makes it his chiefe care To tricke him neatly vp , and doth not spare , ( Though sparing ) precious time for to deuoure , ( Consulting with his glasse ) a tedious houre ; Soone flees ( spent so ) whiles each irrigular haire His Barbor rectifies , and to seeme rare , His heat-lost-lockes to thicken closely curles , And curiously doth set his misplac'd purles ; Powders , perfumes , are then profusely spent , To rectifie his natiue nasty sent : This forenoones task perform'd , his way he takes , And chamber-practis'd crauing , cursies makes To each he meets ; with cringes , & screw'd faces , ( which his too partial glasse approu'd for graces : ) Then dines , and after courts some courtly Dame , Or idle busie-bout misspending game ; Then suppes , then sleepes , then rises for to spend Next day as that before , as t' ware the end For which he came : so womaniz'd turn'd Dame , As place mōgst O●…ids changlings he might claim ; VVhat ? Doe not such discouer their wake mind , ( Vnapt for actiue vertue ) is inclind To superficiall things , and can imbrace , But outward Habits for internall Grace . The minds gifts doe the bodies grace adorne , Where that 's defectiue to affect is scorne : For Actions hinder'd by too much obseruing Of decency : but where a well deseruing And setled reputation is ; then there Each thing becomes , and is accounted rare : VVhere that 's defectiue , striuing to affect Anothers worth , their weaknesse doth detect . Let thy Mate be what such doe striue to seeme , Thou must the substance , not the shade esteeme : VVhen thou hast found this well formed cabinet , Try what rich Iewels are within it set , Set wealth apart , thou shalt more clearely see His Vertues ( Riches dazell Iudgements Eye . ) Who weds for wealth : she onely wealth doth wed , Not Man , which got , and in possession had , Loue languishes : yet till ones death shee s forced To liue with him thogh wealth faile , yet diuorced They cannnot be ; so is shee all his life His riches Widow ( though shee be his Wife . ) That golden Age ( when sullen Saturne raigned For Vertues loue , ( not Golds ) the glory gained ; To be so stil'd , it was not then demanded How rich in gold , or how that he was landed : When they did wooe , simplicity had wont be first , ( which now is last , in least account ) With Vertue leading Loue , be Wedlocks aime , And greatest wealth , a pure vnspotted name : They liu'd and lou'd , then ioying each in other , Not fearing that their Mate should loue another Seduc'd by tempting Gold ; their time they spent Free from distrust , or open discontent : But the next Age , when as our mother Earth , ( Fertile before in voluntary birth ) VVas sought into ; and had her bowels torne For hidden wealth : then whē the keel was worne , Plowing the Ocean for his hidden store , The sweet content did vanish was before . The silly Maide ( then ignorant of ill ) Hauing no wealth , might liue a Maiden still , And die ( except seduc'd ) so ; the poore swaine ( Though vertuous ) was streight held in disdaine : But yet the Wort●…ies that the world brought forth Since that blest Age , posponed wealth to worth ; Great Alexander did disdaine the offer , Declining Darius with his Child did proffer , Nor Maced's full of Gold , nor Eup●…rates brim , To bound his Empire , could innegle him : But He for that , rather contemn'd his Foe , For thinking He could haue beene conquer'd so ; True worth doth wealth as an addition take , Defectiue vertues wants of weight to make , Vertues best wealth , wherwith he ●…hould be nurst , That smell stayes long , a vessell seasons first : Yet build not there , for good natures depraued , Are stil●… the worst , so thou maist be deceiued . See that he haue so spent his forepast time , That he be free from censure of a crime , Yout●…s apt to slip : but a notorious deed From Nature , not from Age , doth still proceed ; And though that Fortune herein oft hath part , Yet th'actions still are iudged from the heart . Adrastus thinking to reuenge the harmes Of his dead Loue ▪ his naked weapon warmes In his brothers bosome ( too deare bloud to spill ) Instead of his that did his Lady kill : Fleeing to Craesus , he him entertain'd , VVhere his beha●…iour so much credit gain'd , As Lydia's hope , young Atis , Craesus heire He got in charge ; whom hunting vnaware , His haplesse hand vnfortunat●…ly slew , VVhiles at a Boare his dismall Dart he threw : Yet was it thought intention , and not chance , Till being freely pardoned the offence , Lest more disast'rous chances should fall out , His own self slaughter cleer'd them of that doubt : Thus when opinion hath possest the mind , It leaues a deepe impression long behind , And they must doe much good , that haue done ill , Ere they be trusted , wer 't by fate or will. See Drunkennesse , ( from which all vices spring ) Doe no way staine him ; for that still doth bring Contempt , disgrace , and shame : Cyrce made swine Of wise Vlisses fellowes , drunke with wine . The Macedonian Monarch ( lately nam'd ) Is not for worth so prais'd , as for that blam'd ; He in his drinke destroy'd his dearest friend , That did fore him his Fathers deeds commend : Nor could his after-teares wash off that staine , Which doth to blot his actions still remaine : For if one would his glorious actions shoe , How strong ? chast ? valiant ? mild to captiu'd foe ? With such braue deeds , though he the world hath fild , Yet this still stayes . He drunke , deare Clytus kild . No Gamester let him be : for such a Man Shall still be looser , doe the best he can ; His mind and money it frets , and destroyes And wasts the precious time he here enioyes , Some in lesse time vnto some Art attaine , Then others spend in Play ; somes pleasing vaine Will seeme so mild , in this deare double losse , They outwardly not take it for a crosse : But when all 's gone ( for they but then giue ouer ) Their smother'd anguish they at last discouer ; Whereof mans foe , the Fiend , aduantage takes , Whiles on selfe-slaughter'd rockes , hee gathers wrakes . Examples ●…ereof we may daily see , How some by halter , some by poyson die ; And who goe not so farre , yet their last ends Contemned need , and misery attends : For this ill haunts them , who to play are bent , They seldome leaue till their estate be spent . With others sheetes let him not be acquainted , ( They are stil stain'd , whō once th●…t sin hath tainted ) And neuer hope to haue him true to thee , Who hath oft pray'd on chang'd variety : Be sure who hath had choice , will nere digest To feed on one dish , ( though of sweetest tast ) And who so strayes , loues not , but lusts ; in one Doth Loue delight , whē that leàues , Loue is gone ; For Grace and Lust nere harbour in one ●…nne , And where Lust lodges , euer lodgeth Sinne : Which Sinne when it is to a habit growne , Not feare of God , ( but Man ) lest it be knowne , Doth stay the execution : but be sure Though the Act be hinderd ▪ yet the harts impure , VVhose Lusts will predomine in time and place , Not ouerruld by God●… 〈◊〉 Grace . Besides , he will be still suspecting thee , Though thou beest pure as spotlesse Chastity : For vice is euer conuersant in ill , And guilty as it selfe thinkes others still . Vpon this Earth there is no greater Hell , Then with suspecting ●…ealousie to dwell . See that his humors ( as ncere as may be ) Doe with each humor of thy minde agree ; Or else contention , and dissention still , VVill bar your sweet con●…ent ; while the ones will The others doth resist , Loue cannot be Twixt fire and water , they will nere agree : True friendship must expresse twixt man & wife , The comfort , stay , defence , and port of life , Is perfect , when two soules are so ●…onfus'd , And plungd together ( which free wil hath chus'd ) As they can neuer seuer'd be againe , But still one compound must of both remaine : From which confused mixture , nere proceeds Words of good turnes , requitals , helpes of needs ; For it is euer after but one soule , Which both their wils & actions doth controule ; And cannot thanke it selfe for the owne deeds , ( What is done to it selfe , no selfe-lou●… breeds ▪ ) But this holds not where humors disagree , There 's no concordance in disparity . See he feare G●…d , then will he feare to sinne , VVhere vice doth leaue , there Vertue doth begin : Sinne is nipt in the bud , when we doe mind That Gods all light , and can in darkenesse find VVhat we can hide from Man ▪ the reines & heart He searches through , & knowes each hidden part , And each thought long before ; we cannot hide Our faults from him , nor from his censure slide . The Wiseman saith , its Wisdomes first degree , To haue a true feare of the Diety ; For that makes Honest : Honestie 's commended , VVhether sincere , or for a cloake pretended ▪ The vulgar Honesty , seruant to Lawes , Customes , Religions , Hope and feare it drawes ; Be more or lesse : According to the times It still is wauering , difference of climes Makes it vnequall , rather Policy I may call such Respect , then Honesty ; VVhich still aspiring , quickly oft mounts hie , And in short time vnto that marke comes nie ; At which it aimes : but builded on false grounds , A sudden fall it vnawares confounds . But Honesty doth alwaies goe vpright , VVith setled pace ; not wauering for the might Of winds , times , nor occasions : it goes slow , But still attains the end , towards which doth goe ▪ Now such an Honest man I wish th●…e find , As still is Hon●…st , out of Honest mind : That 's Wisdome●… first ground , next is to propose A certaine forme of life ; sor euer those ( VVho diuers in themselues ) aime at no end , But as occasion offers , each way tend ; Neuer attaine the marke . If Hawke assay To trusse two Birds , shee doth on neither pray : These grounds being laid , an vnfain'd Piety Must build thereon , and though that diuers be Religions , Lawes ; yet ours amongst them all Is truest , purest , most authenticall . Religion true , loues God , and quiets vs , And rests in a Soule , free and generous : VVhe●…e superstition is a franticke error , A weake minds sicknes , & the owne Soules terror ▪ Religious men doe still feare God for loue , The supersticious , lest they torments proue . Let thy Mate be a man , whose setled faith In true Religion sure foundation hath : For twixt those bodyes loue doth best reside , Whose soules no selfe opinions doe deuide : The foure chiefe ●…irtues next in order goe ▪ From which the rest as from four fountains flow ; Prudence the first place hath , to see and chuse , Which is so needfull , and of so great vse , That with it weighty things doe seeme but light , VVithout it nothing can be done of weight ; By it things euen gainst Nature are achieued , A wise mind gaine●… what many hands hath grieued : Iust●…e ●…e must be Himselfe first to command , For sensuall things at Reasons Law must stand , The Spirits power keepes the passions still in awe , And strictly bounds them with an austere Law , VVith Moderation it guides our desires , ( VVe must not all condemne ) Natur●… requires To loue things neat and needful , base things hate , Its wantonnesse to liue too delicate : But its mere madnesse to condemne the things , Which needfull vse , and common custome brings . Next to his Nei●…hbour , he that right must doe Which he expects ▪ ( freely not forced thereto ; ) Whom Law constraines , they falsifie all trust , Its conscience , not constraint that makes men iust : As iust , so valiant would I haue him be , Not out of rashnesse or stupidity , It is a constant patient resoluti●…n Of bashlesse Courage gainst the reuolution , Of times and fortunes it regards not paines , VVhere Honor is the Hire , Glory the gaines : It s sensible carefull mans selfe to saue , Not daring offer wrong , more then receiu●… ; As Prudent , Iust , and valiant , so He must Be temperate , this vertue hath foule lust , And pleasure for its obiect , it commands , Laps , & re●…ormes our sensuall thoughts ; it stands Twixt a desire , and dulnesse of our nature , And is the spurrer on , or the abater Of ill or good , shamefast in refusing Thing , filthy , honest in things comely chusing ; Though with perfection these no one man fits , Yet let him be free from their opposits : He must be sober , not giuen to excesse , It cures , and keepes in health , mind it doth dresse ; Making it pure , and capable of good , It 's Mother , and good counsell is the Brood : Excesse doth dull the Spirits , and breeds disease , So after punished by what fi●…st did please . Learn'd let him be , his learning generall , Profound in none , yet haue some skill in all ; VVhos 's deeply learn'd , his Booke is most his Wife , Conuersing still with it , so of his Life His Wife not halfe enioyes : for most i●… spent In study , so what should yeeld most content , Societies debard ; I doe wish then VVho are meere Schollars , may liue single men : Learning besots the weake , and feeble mind ; But pollishes the strong , and well inclind : The one ●…aine-glory puffes with selfe-conceit , The others braine is setled iudgements seat . Then so learn'd let him be , as may chuse Flow●…rs of best Bookes , whos●… sweet sent he may ( vs●… , To rectifie his knowledge , and distill From thence life-blessing precepts , which so will Temper his vnderstanding , that the frowne Of fickle Fortune , neuer shall cast downe : Not bould in speech no man of many words Chuse thou a Husband ; leauy tree affords The smallest store of fruit : Both words and deeds Seldome , or neuer from one Man proceeds . Who guides his words , he in a word is wise ; Yet let him not be sullenly precise , But gentle , pleasing not crabbed , or tart , The wise mans tongue is euer in his heart ; The fooles heart 's in his tongue : it is great gaine For to be silent , and ones selfe containe . And see with whomsoeuer he conuerse , ( Left he be thought ill nurtur'd , or peruerse ) That he be kind , obsequious , affable , To fit himselfe vnto their humors ; able To change condition with the time , and place , Is wisdome , and such leuity doth gra●…e : So Aristippus each face , each behauiour , Did still become , and was a gracing fauour . Choose thou a Husband older by some yeares Then thou thy selfe art , Man age better beares Then Women : for bearing of children makes Their Strength decay , soon beauty them forsakes ; Many crops makes a field soone to be bare , Where that that b●…ares not long continues faire . Now Lady such a man I wish you find , As here I haue describ'd ; with whom'to bind , Your selfe , is to be blest , leading a life Full of content , free from contentious strife . A Wiues behauiour . BVt to find good , is not enough to show , But hauing found him , how to keepe him so ; Then since I haue aduis'd you how to chuse him , I will giue some aduice how you should vse him . Obedience first thy will to his must fit , ( He is the Pylot that must gouerne it ) It man condemnes of inability , VVhen Women rule , that is born to obey : Nor is it Honor to Her , but a shame , To be match'd with one onely man in na●…e : But if imperious , He should more desire , Then due respect doth of a Wife require ; Think not harsh stubbornnes wil ere procure him , To be more mild , ( it rather will obdure him . ) The whip and lash the angry Horse inrages , Mild voice and gentle str●…ke his ir●… asswag●…s : From steele-struck flint we see the lightning flies , But struck gainst wooll , the flas●…ing flame none spies ; Nor is the clangor hard : the ones soft nature Is to the others hardnesse an abature . VVin thou thy Mate with mildenes : for each cr●…sse Answer'd with anger , is to both a losse ; Like as the Sea which gainst a churlish rocke , Breaks brauing billowes with a boistrous stroke , Seeking by raging force to throw on sands The stiffe resisting rocke , which vnmou'd stands , Repelling his bold billowes with like scorne , As th' others brauery had bownst them beforne ; Thus both still striue , and striuing are orecome , The rocke is worne , the Billow's crush'd in fome : Whereas the Sea calmely the Sand imbraces , And with smooth forehead louingly it graces ; Being content that it should bound his shore , Yeelding to mildnesse , where force fail'd before . So let thy mildnesse winne thy Husband to it , If that doe not , then nothing else will doe it : Beware you ( willing ) to no anger moue him , If he perceiue't , he cannot thinke you loue him ; If anger once begin twixt Man & Wife , If soone not reconcil'd , it turnes to ●…trife : Which still will stirre on euery light occasion , What might haue ceas'd in silence ; then perswasiō Of friends will hardly end : for euery iarre Is ominons presaging life-long warre . And where two ioin'd doe iar , their state decaies , They goe not forward , wh●… draw diuers wayes , Being yoakt together : your first care must be , That with your Husband you in loue agree ; As farre from fondn●…sse be , as from neglect , Mixing affection with a staid respect : If toying fondnesse were Mans onely aime , Not reason , but his lust should chuse his Dame ; VVhere Whores lasciuious , that can wayes inuen●… Should equalize thee : nay , giue more content : No , th●…se are not the Ioyes he hopes to find , The Body not so much he weds , as mind ▪ Be neuer fond , nor without cause vnkind , These are the fruits of an inconstant mind : Thou must not if his fortunes doe decline , Be discontented , or seeme to repine ; But beare a constant countenance , not dismaid , As if you were of misery afraid : His fortunes you must good or bad abide , VVith chaines of mutuall loue , together tide . The losse of that which blind-fold Chance doth giue , Cannot a worthy generous mind agrieue : For it will neuer take it for a crosse , VVhich cannot make one wicked by its losse ; Nor by the gaining good , both foole and knaue , Are often rich , if such afflictions haue , They driue them to despaire : but draw the wise , VVith eleuated thoughts , such things despise . Seneca saith , the gods did take delight To see graue Cato , with his Fate to fight : O what should we , whose hopes doe higher rise ? If Heathens thus could worldly things despise . Affliction oft doth mount the Wiser hie , Ioseph and Iob rose by aduersity : Its signe of a weake mind to be deiected For worldly losse , ( such neuer are respected . ) If thou wouldst not be irksome to thy mate , Be cheerefull , not succumbling with his fate : Yet if that anguish doth afflict his mind , You must not seeme so from the world refind , As to disdaine what humaine crosse brings forth , Pride to be singular , that is , not worth : Nay , thou must be a mirror , to reflect Thy Husbands mind ; for as is his aspect , So should be thine . Pale Phaebe yeelds no light , VVhē the interpos'd earth bars his Phaebus sight : But when no obiect intercepts his streames , Shee decks her selfe with light rebating beames ; Euen so as is thy Husbands ioy , or paine , So must thy ioy and sorrow wax , or waine : Be not too curious in his waies to prie , Suspition still makes the suspected trie ; Iealousie 's feare : for why should shee suspect , That knowes her selfe guilty of no defect ? If he perceiue thee of thy selfe despaire , He will thinke sweeter ioyes are otherwhere , which thou dost want ; so thou thy selfe shalt giue The first occasion to what may thee grieue ▪ Thy owne desert must Him vnto thee bind , Desert doth make a sauage to be kind : It is an Adamantine chaine to knit , Two soules so fast , nought can them disunit ; Where that most sweet communion of the minds , Saue each in other , no contentment finds ; And whatsoeuer the one touches neare , Iealousie , the other nere conceales for feare . Brutus his honor dearer pris'd then life , Concredited to Portia his Wife ; What feare from dearest friends caus'd him conceale , Worth and desert made him to her reueale Great Caesars death , and who his consorts were , VVith their designes , he did impart to her ; Nor is their birth , or beautie of such might , To alienate their hearts , or giue delight : VVho had more beauty then that captiu'd Queen The faire Statira ▪ when in griefe was seene The pearly haile blasting her beautie fields , VVhich seemelinesse euer cloath in sorrow yeelds ; Being grac'd with modesty , and vnstain'd faith , More force still fairenesse with such fellowes hath : Yet could not her faire beauty moue the thought Of Alexander , ( though lesse faire haue brought Oft Captaines to be captiues ) nor her state ( Shee being married ) did affection bate : For then her Virgin Daughter yet vnstaind , ( VVhose beauty all comparison disdaind , Going her louely Mother so before , As shee did all the rest of Asia's store ) Should quickly haue intangled his desire , VVhose heart all one , Roxane's loue did fire : For if proportion , colour , wealth , or birth , Could haue captiu'd the Monarch of the Earth ; These should haue won : but he did her preferre , VVhose onely merits pleaded loue for her . Deserue then not in shew , but from the heart , Loue is perpetuated by desert : As it befits not Man for to imbrace Domesticke charge , so it s not Womans place For to be busied with affaires abroad : For that weake sexe , it is too great a load , And its vnseemely , and doth both disgrace , When either doth vsurpe the others place : Leaue his to him , and of thine owne take charge , Care thou at home , and let him care at large , Thou hast enough thy selfe for to imploy VVithin door●…s , 'bout thy house and huswifery : Remember that its said of Lucresse chast , when some Dames wantoniz'd , others tooke rest , Shee with her Maidens first her taske would end , Ere shee would sleepe : shee did not idle spend Swift running Time , nor ga●…e alluring pleasure The least aduantage , to make any seisure On her rare vertues . A soule vacant stili , Is soone seduced to doe good or ill : For like perpetuall motion is the mind , In action still , while to this flesh confind ; ( From which foule prison it takes often staines , For absolutely good no man remaines . ) Imploid if not bout good , about some ill , Producing fruits which doe discouer still How it is labour'd like a fertile field , VVhich fruit , or weeds aboundantly doth yeeld , As it is mannur'd ; be not idle then , Nor giue vice time to worke vpon thy braine Imagined ill : for what it there conceiues , It oft brings out , and in dishonor leaues : The purest things are ea●…iest to be staind , And it 's soone iost which carefully was gaind . Penelope did wheele and distaffe handle , And her dayes worke vndid at night by candle ; Nor labour-forcing need compeld that taske , which toyling dayes , and tedious nights did aske : ( For shee was Queene of Ithack ) t was her name , which vertuous care kept spotles free from blame ; One of so many suiters of each sort , As for her loue did to her Court resort , Not speeding ; would haue spoke that might her staine , The greatest hate , when loue turnes to disdaine : ) If colour could haue made their knauery stronger , But enuie could not find a way to wrong her . Be thou as these , carefull of hous-wifery , With Prouidence what 's needful still supply : Looke thy Maids be not idle , nor yet spend Things wastingly : for they so oft offend , VVhen carelesse is the Mistris ; yet with need Nere pinch them , nor yet let them ere exceed : The one doth force them seeke thee to betray , The other makes them wanton , and too gay ; It is no shame to looke to euery thing , The Mistris eye doth euer profit bring . Salomon saith , the good Wife seekes for flaxe And wooll , wherewith her hands glad trauell takes : Shee 's like a ship that bringeth bread from farre , Shee rises ere appeare the morning Starre ; Vittels her H●…ushold , giues her Maidens food , Surueyes , and buyes a field , plants vines , with good Gain'd by her hands : What Merchandize is best S●…e can discerne , nor doth shee goe to rest When Phoebus hides his head , and barres his sight , But by her Lampe , her hands doe take delight To touch the wheele and spindle ; shee doth stretch Her hand to helpe the poore , and needy wretch : Her words are wisdome , shee ●…re'sees her traine , That idle none doe eate their bread in vaine ; Her children rise and blesse her , sweet delight Her Husband takes still in her happy sight : Be thou this carefull Goodwife , for to lend Thy helping hand , thy Husbands meanes to mend . Last let thy conuersation be with such , As foule mouth'd malice can with no crime tutch ; I cannot but condemne such as delight Still to be sad and sullen in the sight Of their owne Husbands , as they were in feare , ( Sure guilty of some crime such Women are ) But when they gossip it with other wiues Of their owne cut , then they haue merrie liues , Spending , and plotting how they may deceiue Their Husbands , rule themselues , & mastry haue ; O let such Women ( for they make bates be Twixt Man and Wife ) neuer consort with thee : But shunne them , as thou dost see one that 's faire Flee the small poxe ; both like infectious are . The graue , staid , blamelesse , and religious Dames , whose carriage hath procur'd them honest names ; Are fit companions , let such be thy Mates , VVhen wearied with affaires , thou recreates Thy selfe with harmelesse mirth : yet do not walke Often abroade , that will occasion talke ; Though thou hast store of friends , yet let none be Sauing thy Husband , Counseller to thee ; Hee 's nearest to thee , and it will indeare him , He is thy selfe , thou needest not to feare him : Be free with him , and tell him all thy thought , It s He must helpe , when thou hast need of ought ; And constantly beleeue hee 'll loue thee best , VVhen he sees thou preferr'st him fore the rest . Thus L●…dy , haue I shew'd you how to chuse A worthy Mate , and how you should him vse ; So chuse , so vse , so shall you all your life Be in a Husband blest , he in a Wife : And when Death here shall end your happy daies , Your Soules shall raigne in Heauen , on Earth your prais●… . FINIS . THE DESCRIPTION of a good VVife : Or , A rare one amongst Women . AT LONDON Printed for Richard Redmer , and are to be sold at his shop at the West end of Saint Pauls Church , 1619. The Argument . IN pursuit of Loues enquest ▪ Heauy-eyde Musophilus , Restlesse takes himselfe to rest , And desplaies his fortunes thus . In his sleepe ( deaths shade ) appeares Age , the honour of mans life , Old in houres as well as yeeres , Who instructs him in a Wife , And in briefe assayes to ●…how , Who is good , who is not so . Next his choice , hee shewes his Sonne , ( Lest he should his choice neglect ) What by him ought to be done To his Wife in each respect , Who though shee should euer feare To giue cause of iust offence , Yet he ought not domineere 'Cause he has preheminence ; For that conquest 's worthy no man , Where the triumph o're a woman . Age retires , yet in retire , Wakes close-eyde Musophilus , Where he sees whom his desire Bids him wooe , and wooing chuse : Woo'd and won , he doth inuite Such as aime at vertuous ends , To be present at the Rite Of two selfe-vnited friends : Who if they will , come they may , If they will not , they may stay . A good VVife , DOwne by a vale a pleasant shade there was , By which a siluer streamling past , Where I retir'd and sate me on the grasse , Whilest my deiected eye with sleepe lockt fast , Presented thousand obiects where I was ; 'Mongst which a grauer Module the●… the rest Appear'd to me , and made it thus exprest . A graue olde man of reuerend aspect , Whose yeeres imported somthing that was good , In sable habit , shewing his neglect " Of earthly Fortunes , as an obiect stood , To caution me ( me thought ) of that respect Which I should haue , and euer ought to haue Of my times Mansion , Frailty , and my Gra●…e . A Sithe , an houre-glasse , and a wate●…pot , A fatall Deaths-head , Shrowding-sheete , and Bear●… , An vrne of mouldred ashes , which ▪ were got From some darke charnell house as t'did appeare , Where on was writ , This is our frailties lot , This 's all we shall possesse of all our store , This beggers haue , and Princes haue no more . The se were the r●…liks which this old mā brought Which oft he mou'd and brandish'd ouer me , And still by teares he seem'd as if he sought To caution me of my mortality , But 'las his teares still drown'd his speech methought , Till he at last by force did silence breake , And to me sleeping thus began to speake ; Good rest my Sonne , yet ( Sonne ) retire from rest , And heare thy Father , pray thee then awake , For th●…ugh I 'me d●…ad , yet is my loue exprest E●…en in my death ; th●…n for thy Fath●…rs sake , Lay vp these last instructions in thy brest , Which with obseruance if thou keepe , th●…y may Che●…re thee both here , and in the latter day . Thou knowest my Sonne , though thou wert last in birth , Thou wert not l●…ast in my affection too , Witnesse my care of thee , while I on earth , Soiorned there in that same vale of wo●… ; Yea , I may say , euen in my comforts dearth , When grieues and sorrowes did enuiron me , Which frustrate hopes supplied their hope in thee Nor could I thinke so many a widowes prayer , Orphanes well wishes , and the poore mans vow , Would turne my fruit of hope into despaire , Since vowes , prayers , wishes , did distinctly show Their loue to me for my deuoutest care , Which from my heart I euer aimed at , To right their wrongs , and settle their estate . O let my hopes then now in my decease , Confirme my Blessing which I gaue to th●… ; So shall thy Soule enioy that sou●…raigne peace Which was prepar'd 'fore all eter●…itie , For such as made a prosperous encrease In euery vertuous action , which I le show Succinctly to thee in a word or two . First then my Son●…e , because I finde thee here In th'Ile F●…olonia , where so many come , VVhose names & Natures with the I le cohere , I must by way aduertise thee of some VVho ( in disguise ) not as themselues appeare Earths polititians , who 'l not stand to staine Their soules pure lu stre for a little gaine . These can dispēce with faith , & wilprofes What they least thinke : to guild their guile they 'l sweat : Yet be their oathes shrowdes to licentiousnesse , ( Which thogh they seem a faire pretēce to bear●… ▪ ) Take but their vizard off , they 're nothing lesse , Then what they did protest : Beware of ●…hem , For these be dangerous Hollow har●…ed men . Yet these be fooles , though they be politike , In that they aime more at a priuate good , A sensuall pleasure , honour ▪ or such like , Then at that supr●…ame end , which vnderstood , VVould their conceits to admiration strike ; For weak's their iudgement , and el●…ion rash ▪ That poize souls treasure lesse thē worlds trash . Next vnto these , be such as doe aspire Aboue their pitch , and with ambitious wings So are far aboue their sphere : th●…se do desire Nought more then to be popular , which brings A timelesse merited end , for they conspire Their owne subuersion : for few eu●…r ●…aue A●…bition sene graye-headed t●…●…er graue . These reach at Scepters , but do ●…fttimes fall Bel●… their Center , and though they do make Their owne opinions Axioms , and will call Nought good , but what themselues do vndertake Y●…t by a publiqe verdit , when they shall Conuict●…d bee , then they 'le confesse & say , Non ( thogh more seemin-gwise , ) more fools thē they . Next these be Prodigals , who spend their time Like Circes chanted guests : these are but men Onely in forme , for th'part which is diuine , Remaines obscure and darker shines in them Then a small star cl●…ath'd in a cloud doth shine . These men we well may formal shadowes call , For saue meere shadowes , these are nought at all . Alcynous mates , such as were borne to bee But not to liue , pageants that goe and moue , And weare good cloath's , yet view thē inwardly , They are but Trunks at best , or Apes , that loue Or make a shew of loue , whose ends we see , When they haue run on shelfe their whole estate Their gr●…ting's changd into a grate . And are not these vaine fooles , that make a losse Of credit , bodie , state , to yeeld delight For one poor moment ? ô when they shall tosse Those leaue of their account where appetite Made them insensate and that weeping crosse , Which their profuser follies brought them to , They 'le style themselues then Fooles in f●…lio . Next be th●…se staines of honour , which defile Those Temples which ought to be dedicate To an Ethereall power : These though they 'ue stile Of women are nought lesse , for why they hate What best beseemes that sex : & hence this I le Deriues her Name ( and aptly doth it take , ) When th'stronger s●…xe is ruled by the weake . These are those lur●…s of death which drawe men on Vnto perdition ; These are they that show Like Flowers in May , but they are withered soon ( Euen with one breth , for painting ( if you blow ) Makes the Complexion to be quite vndone : Vnhappie she that when she sees one breath Dissolues her varnish , will not think on death . Of these my sonne no more will I relate Then what I haue : now meane I to descend To teach thee somthing for thy own estate And how thou maist be to thy selfe a friend With a good Conscience , which to violate Were worst of euills : and to forme thy life Better , I 'le tell thee how t●… chuse a wife . Chuse thou thy wife ( my Sonne ) nor faire nor foul●… , Nor gay nor sluttish ; silent , yet knowes when And where it 's fit to speak , one whose chaste soule Shews modestie in blushes , and wil●… len No eare to light affections but ca●… coole Heate of desire ( for such desires may bee In purest loue ) by her enioying thee . Chuse a fixt eye , for wandring lookes display A wauering disposition ; let her cheeke Be without art : Chuse me a bashfull nay Before a qui●…k assent ; for such as seeke Husbands , for feare they should too long time stay , Resemble thos●… who know their ware is worst , And therefore mean to sell 't to whō comes first . Chuse one that 's so discreet knows when to spare , VVhen to expresse herselfe in bountie , so As neither niggard-nature may haue share In her , nor lauishnes , when shees'd bestow What Rep●…tation claimes , which speciall care Imports a soueraigne complement or end To such , know when & where to spare or spend . Chuse thee no gadder ( for a wife should bee In this respect ( I 'me sure ) like to a Snaile , ) VVho ( hous-wifelike ) still in he●… house we see ; For if her care or prouidence do faile , Her howse-affaires will go disorderlie , And hardlie can that VVife endure to stay In her owne house , whose minde 's another way . Chuse thee no liquorish Gossip , whose delight Is how to please her taste , for seldome can One that 's exposed to her appetite Conforme her to the state of any man , VVhich to an honest minde would be a spite , That when thou wish's thy wife a competent Fitting her ranke , she will not be content . Chuse thee no coy precisian , she is too smooth To proue sincere , in simpringst looks we finde Oft most deceit , for these ( as th' water doth Seeme calmest where thei 're d●…pest ) let thy minde Be so prepar'd , as thou wilt euer loath Such formalists She-doct●…ns , who haue sought To teach far more then euer they were taught . Chuse thee no wanton that will prostitute Her soule for sensuall pleasure , there attends Nought vpon such , but blasting of repute ▪ Horrid diseases , miserable ends , With which their vi●…ious liues doe euer sute ▪ And worst of worsts , that issue which is got Of Such , may seeme thine owne , but it is not . Chuse thee no VVife that is selfe-singular She 'le be her owne instructresse , and in that Shee ( through presumption ) will be bold to err●… , Hating reproofe , which will orethrow thy state , Beware ( my Sonne ) thou shalt be tide to her , Which seruitude ( though it be too to common ) Disualues man that 's subiect to a woman . Chuse one for vertue ( though a Portion 's good ) Yet deare's the Portion if thy wife be ill : Ranke not in mariage with too high a blood Lest with her birth she chance to twitt ●…hee still , Equalitie hath euer firmest stoode , Where if descent of different order be It 's seldome sene that th'parties do agree . Chuse one that 's wise , yet to herselfe not so , Louing to all , familiar to few Inwardly faire , though meane in outward show , Seldom conuersing in a publique vew ; Nor yong nor old , but has of yeares enow To know vvhat huswife meanes , & such an one As may supplie thy place whē th' art from home . Chuse one that like a Bosome-friend can keepe Th'imparting of a secret , yet before Thou dost commit to her matters more deepe And consequent , thy iudgement should explore And sound her disposition , so mai'st reape What thou expectst : for if thou find a power Apt to conceale , make her thy counsell●…ur . Chuse one whose Spirit 's ready to receaue Impression of remorce for others grieues , For such , best tempered natures euer haue ( And kind is she that others vvoes relieues ) Let her be open-hand'd to such as craue If they be needie , for thou ne●…er heard Alme●… ( in charitie ) lose her reward . Chuse one whose Education is more good Then curious , whose life 's more approu'd Then noted , chuse one vvhose Parentall blood Makes claime to vertue and is more belou'd For her more choicer parts , then to be wo'ed To an vnchaster motion , being inclin'd To prize her bodies Beautie by her mind . Chuse one vvhose knowing Parents can augment Their daughters portion by a firme aduise , One who will measure her's by thy content , Whose spotlesse thoghts be vvritten in her eyes , Whose Brest is thine clos'd in one Co●…tinent , Who know's y●…t seemes as if she did not know , Inwardly good vvithout an outward show . Chuse one who can play Mother , ere she haue The name of Mother , one that hates nought more Then not to learne , one that imprints her gra●…e Still in her memory , addes to thy store With an aduised providence , nor doth craue More of internall knowledg then to try Her selfe on earth , and study how to die . Chuse one who makes it greatest of her feare T' incurre suspicion , that esteemes her name Before a world of Treasure , that can beare Affliction with indifference , and thinks sh●…me A Matrons comliest habit , one that 's deare In her Creators sight , and feares to do Oug●…t that thy selfe will not assent vnto ▪ Chuse one who doth desire to make each ▪ day Her lises Eph●…meris , summing in th' euening tide VVith what respect she past her howres away ; Chuse 〈◊〉 that doa●…es not on the name of Brid●… VVith ●… new ●…angle itching , but will stay To reason what it meanes , and is afraid ( In mod●…st shame ) to loose the stile of Maid . Chuse on●… who 's qualifide better in minde Then Bo●…ie : yet if she affect the straine Of harmelesse chamber ▪ musiqu●… , let her fi●…de Thy minde in consort with her , ( for thogh vaine ) Yet ' ti●… an easie vanitie , and vnkinde Mightst thou be deemd to bar her that delight , Which may be shown euen in an Angels sight . Chuse one whose count'nance promiseth respect Vnto her honour : one that spends the morne In praying , not in painting , whose neglect Is in ●…ut-landish fashions and doth scorne To fancie that which lightnesse doth affect : One whose liues pattern rests as vncontrold , And makes her Youth by imitation old . Chuse one whose house hath no affinitie With follie , lust , ambition , sel●…e-conceit , Propha●…enesse , discord , prodigalitie , Schisme , Superstition , violence , deceit , Op●…re ssion , surfets , damned vsurie , For where these raigne ( my Son ) we seldome see Descent of state vnto the third degree . Chuse one whō thou canst loue , not for constraint Of fortune or of ●…riends , for what are these That thou by them shouldst measure thy content ? No , No , in mariage thou thy selfe must please , Or euery day will be an argument Of thy succeeding sorrow , then be wise , Carue for thy selfe , yet heare thy friends aduise . Chuse one whose free election can admit None saue thy selfe that she can dearely loue , Yet so discreet as she can silence it Till th'time her Parents shall her choice approue , ( For that implies her modestie and wit ) Where rash assents whens ' euer they doe come , Are euer seene to bring Repentance home . Chus●… one whose Conscience and religion meet In one set concord with the●… , for it's ●…his That cements minds together , and makes sweet Th'vnse●…nedst passions , giuing way to blisse And future glory , where the peacefull seat Of two distinct mindes now reduc'd to one , Shews equall temper both in mirth and mo●…e . Chuse amongst these thou canst not Chuse amiss●… , For here 's a full variety of such Will fit thy mind as thou thy self wouldst w●…sh , Yet ( Sonne ) attempt not with vnhalowed tutch To taint their honour with a wanton kisse , For that is but inducement vnto sin , Sith Kisses be the keieslet Treason in . Therefore chuse one , and that but only o●…e , One that may make two Bodies one-vnite , One that is essence-lesse if left alone VVithout her second ; One whose sole delight Is vanisht when her second soule is gone : One that renewes her comfort in her make , And ioyes in her affliction for his sake . Yet know ( my son ) when thou this wife dost chuse , And ( after sute ) art master of thy choise , It 's fit thou should this louely mirror vse VVith that respect as she may hence reioice To haue a mate so rightly generouse . As with a Wiues-choise therefore I begun , I l'e shew what by a Husband should be don . He may command , yet should not tyrannize , Shew himselfe head , yet not to make his wife His f●…ot , esteeme her as his o●…ly prize , ( All other Blanks ) hate all intestine stris●… ( Saue strife in loue , ) he should not exercise The patience of his wife , for one may wrong Silence too much , and force her haue a tongue . He may expresse his loue with modestie , Yet neuer coll and kisse in open place , For I should deeme such loue hypocrisie Or some such thing , if I were in her case ; And better is loue showne in priuacie Then 'fore the eies of men , for they will skan Fondnesse or indiscretion in the man. He may be free in loue , for sh●…e's his owne , Yet such a loue as is exempt from s●…aine Of an insatiate lust : he should not frowne T' expresse his aw too much , his best of gaine Should be to make her vertues riper growne ; He should dispence with lighter faults , not vex Himselfe for trifles , shee'●… the weaker sex : H●… may restraine her , but t' is not so good , Restraint giues women greater appetite ; He may doe much , but who would wrong his blood , His flesh , himself ? he may curb her delight , But who knows not whē women's most with ▪ stood Their wil 's most forward & their wits most neere thē , And wil be frolike thogh their husbāds heare thē ? He may haue care , but carking it is worse , He may be getting , yet he should not scrape ; He should not slaue himselfe vnto his purse , But freely vse it for his credit sake : He shold not wean his wife from ought by force , But by perswasion : for deprau'd's her will , That 's only forc'd by violence from ill . He may part stakes , or all , but it were better To ioine in purse as they doe ioine in care , Where each to other may remaine a debter , For where the man doth limit th'Wife a share , Oft turnes the Wife to be her husbands cheater , Which to preuent ( if hee 'le be sure of her ) In stake , state , store , make her his Treasurer . He may be Iealous , but 't implies suspect That he misdoubts what he himself hath bene , Or that he 's troubled with som weake defect His VVife perceaues , thogh to the world vnseene And that from hence proceedethher neglect Of honour to his Bed : which ( sure ) would show Basenes in him , and ●…orce her to doe soe . He may picke cause and matter of offence ( But that would much degenerate from man ) He may heare such , as would sowe difference Twixt their vnited loues ; but if he scan And rightly weigh mans natiue excellence , He will conclude with this , that there is no 〈◊〉 So base , to vrge off●…nce against a woman . He may be busie where h'as nought to doe , And intermedle in his wiues affayres , But fit it is not that he should doe soe For in employments ech haue distinct shares , Nor she to his , nor he to hers should goe : For so the Breeches she might seeme to weare , And he a Coate-queanes name as rightlie beare . He may thinke well on 's wife , yet not commend ( For he doth praise himself , doth praise his wife ) : He should in life prepare him for his end And mould his end by forming of his life : He should repose no trust in anie friend In or without him , saue in the firme defence Of a resolu'd and spotlesse Consci●…nce ▪ Lastly he may ( for it is in his power ) Now in his Exit , when he turnes to earth To make his wife his sole Executour And by that meanes to begger all his birth , But I should rather limit her a dower Which might her ranke and order well befit , For then so soone she will not him forget . These are the Cautions ( Sonne ) I 'd haue thee keep , Which well obseru'd wil crowne thy happy stat●… , Folding thy dull eyes in a cherefull sleepe , Blessing thy fortune w●…th a vertuous Mate ; Storing thy states content with such a heape Of peacefull Treasure , as thou ●…here shalt finde Enough of wealth in thy contented minde . Awake thee then , dull sleepe preuents thy 〈◊〉 , Here comes she whom thy fancy may approue , Awake I say , and in thy Fate reioice That thou hast met with such a modest Loue : Come come , if thou in Reasons Scale wilt poize Thy selfe with her , thou wilt not curious be But take good Fortune while it 's offerd thee Awake , I vade : I wak'd , he vanished , Where casting my amased eyes aside Sent from the Recluse of a troubled head , A modest bashfull virgin me espide , Whom I approachd , being emboldened By th'Apparition which assur'd no lesse Vnto my hopes then honour and successe . This Virgins name Simpliciana hight , Daughter vnto Zelocto the precise , Who had me once before discarded quite , Because my weaker fortunes did not rise To the hight of her expectance , yet that night ( So feruent is affection ) did that Maide Trace me along to make her Loue displaide . Shame curb'd her tongue , yet fancy bad her speak , While I suppli'd her silence with my speach , And thus her passion for her selfe did break , Whilst shee stood by and seconded the breach With a teare-trickling eye and blushing cheeke , Where thus I woo'd my selfe , yet in her name , Shewing her loue , yet shadowing her shame . Sir I doe loue you ( thus I did begin ) I pray you make your selfe your Orator , And so I did , yet taxe me not of sin Or lightnesse , vnfain'd loue omits no houre Though be distemper'd , but will let him in Whom shee affecteth , for when all 's asleepe , Loues eies are said continuall watch to keepe . I haue a Mother Sir ( and then she smil'd ) For well shee knew what I intend'd to speake , Whom to obey i 'me bound because her child , Yet Reason tels me when we husbands seeke , The stile of Parents is in part exil'd , For we ( by virgine-losse ) lose our first name , And as our husband 's stil'd , wee 're stil'd the same . What then though Riches please anothers eye , My reason tels me there is something more To consummate true ioy , then can relye On outward fortunes , therefore once I swore , And I will keepe my vow religiously , If e'●…e I wed ( as halfe resolu'd I am ) It shall not be the substance but the Man. Yea , though I were oppos'd on either side , ( My Father heere , my chiding Mother there ) Yet neither of their humors should deuide My deerest Soule from her orbiculer , For I doe know , though that my Mother chide , My Father fret , and both stand chafing o're me , I did but that themselues haue done before me . With that s●…e broke her speech , with , Sr. quoth she You wooe well for your selfe , but I approue What you haue spoke shall be confirm'd by me , Nor shall my silent passion shrowd my loue , For as thy shadow I will follow thee ; Where I assenting to what both had said , Kist and clapt hands , & so the match was made . Now if you like our Match , giue vs our due And bid your selues vnto our Nuptiall day , Our best of welcome shall attend on you , Yea , th' Bride herselfe ( all nicenesse lay'd away ) Will meet you with a frollique game-some crue , Where to your choice contents , & Loues among , Wee 'le be as merry as the day is long . But if ( through some dogg'd humour ) you 'le not come , The Bride-groome saies , A Gods-name stay at h●…me . The Authors choice . FAire may shee be , but not opinion'd so , For that opinion euer lackies pride ; Louing to all , yet so as Man may know She can reserue the proper name of Bride , For weake is that Fort and easie is 't to win That makes a Breach for all to enter in . I 'de haue her face and blush to be her owne , Forth ' Blush which Art makes is adulter ate , Splene may she haue , yet wise to kepe it downe , Passion , yet Reason too to moderate : Comely not gaudy : she & none but shee Wears the best cloathes that wears to her degree . To his 5 equally-affectionate Sisters all vertuous content . TO you that are the chiefest of my care , Tyes of my loue and figures of my life , Send I this Character , where ech may share Her equall portion in my rare-good Wife , And be the Same , which I 'me resolu'd you are : So shall your Husbands say ( I doubt it not , ) The Sisters liues prou'd what their Brother wrot . Yours iointly as his owne , MVSOPHILVS . Upon the Married Life . HAppy state , yet 'las how few Thinke them happy in their choice , When they shun whom they did sue , And in loath'd delights reioice ; Loath'd though lou'd , since they are growne To loue others , loath their owne ? But who marries to impart Selfe and substance to his wife , Ioining with his hand his hart , On●…ly gaines this blisse of life , Yea to him i●… solely giuen To thinke Earth a kinde of Heauen . Happy then or haplesse most , For of all this hath no meane , Losing least or euer lost , Being still in her extreame ; Good if vs'd ; abused , ill , Onely well where there 's one will. Vpon the single Life . THis by times-distempers fed , Feeles vertigo in his head , Euer wooing , neuer sped ; Lou'd he liues , if loathed , dead , So as nought but doubts and feares , Buz like hornets in his eares . C●…re he needs not , yet 's his care More in that he needeth lesse , Ayming to haue one may share With him in his bale and blesse ; Gad he would yet knowes not where , Wandring Starre-like heere and there . Care who loues then , let him liue Single ; whereas such neede lesse , As themselues to marriage giue , For these want what they possesse : Care whereof breedes now and then Broken sleep●…s in many men . Thu●… choice breeds care , He only may reioice , Who ha's shak't hands with care and ta'ne his choice . REMAINS after Death : Including by way of introduction diuers memorable obseruances occasioned vpon discourse of EPITAPHS and Epycedes ; their distinction and definition seconded by approued Authors . ANNEXED THERE BE diuers select Epitaphs and Hearce-attending Epods worthie our obseruation : The one describing what they were which now are not : The other comparing such as now are with those that were . D●…gnum laude virum musa vetat mori . By RICHARD BRATHVVAYTE Gent. Imprinted at London by IOHN BEALE 1618. TO THE READER . IT may be obiected ( Reader ) that small is the concurrence , lesse the coherence in the titles of these two Subiects , pleasantly concluding that it were pittie ; Death should so soone seaze on a good-wife by the course of nature , as shee is had heere in pursuit by Deaths remaind●…r . But this obiection may be answered by a twofold solution : First , the Printers importunacie , whose desire was in regard of the breuitie of the former part , to haue it by the annexion of some other proper Subiect enlarged ; t●… whose reasonable demand I equally condescended . Secondly , the Subiects propriety , which , howsceuer by the iudgement of the Critik censurer traduced ( the pitch of whose knowledge aimes rather at taxing then teaching ) concurres as well with the precedent Title , as Man with mortalitie , Time with mutabilitie , Life with death . And as the m●…re vertuous the neerer ofttimes their dissolution , which no doubt proceedes from Gods mercy that they might haue of him a fuller contemplation ; so we commonly see the best Wiues limited to the shortest times , approued by that Maxime : For this each daies experience seemes to show Ill wiues liue longer farre then good ones doe . Let this suffice : if not , let the Subiect it selfe write his censure , whose singularitie makes of each thing an error . MVSOPHILVS . OBSERVATIONS VPON Epitaphs : their Antiquitie and vse ; with Authoritie from approued Authors of their deriuations ; with diuers other memorable occurrences . AS the memory of the dead consists vpon the life of the liuing : so their vertues or vices giue testimony of the dead , whether worthy the memory of the liuing , or to be buried in eternall obliuion ? For this cause are Epitaphs ( and euer haue beene ) engrauen vpon the Monuments , Tombes and Sepulchers of the dead , either to expresse their fame , or by modest silencing what they were , to intimate how their actions liuing , deserued no great memory dying . Some I distinguish ( Epitaphs I meane ) of this nature , into Morall , others into Diuine , and other is prophane . Morall ( to giue instances in each kinde ) be such as include a morall or excellent vse to be made by the liuing of the Actions of the dead , by recourse had to their Monuments , where mortalitie is not onely liuely expressed , but their conditions sully and amply charactred . Such were the Epitaphs of Cyrus , Semiramis , Laomedon . It is recorded a when Alexander that great Monarch of the World came into Persia , and there chanced to see the famous Tombe of Cyrus whereon was engrauen this Epitaph or inscription : Whosoeuer thou be , or whencesoeuer thou shait come and beholdest this Tombe , know that I am Cyrus who translated the Empire from the Medes to the Persians : pray thee do not enuie me , for this little clod of earth that doth couer me . Alexander ( I say ) seeing this inscription , could not containe himsel●…e from teares : making ( without all question ) this morall vse of it : That Princes ( though neuer so potent or eminent , so victorious or puis●…ant ) but becomes subiect to the commo●… doome and censure of Fate , and must of necessitie leaue all their conquests and victories ( by a forced surrender ) to the ineuitab●…e command of death . So as Alexander when he beheld the Tombe of Achilles , cried out , Felix es , qui't al●…m laudum tuarum praeconem habuisti ( nenipe Homerum : ) so heere he wept bitterly , saying . Infelix es Cyre qui tantis victorijs inclytus extitisti , tamen à m●…rte te vinci patieris . We reade ( that I may goe forward in prosecution of instances of this nature : ) That Cyrus ( also ) when he beheld the Tombe of that memorable Queene Sem●…ramis , and saw this to be writ vpon it : Whosoe●…er shall digge vp this stone which now doth 〈◊〉 me , shall finde an infinite masse of treasure vnder it , 〈◊〉 the same to be taken vp ; which being done ( instead of Treasure ) he found this morall vnder it ; None but misers ( or godlesse persons ) would d●…gge vp the Graues of the dead . An excellent caution for the couetous wretch , who is euer catchi●…g by hoo●…e or crooke , Quo iure , quaque iniuri●… , per fas nefasve ; not regarding the meanes , so he may attaine the end ; nor respecting pietie nor common humanitie publique causes or Countries benefit , so he may please his vnsatisfied desires . But this violation of the dead , thi●… iniury done against those who sleepe in peace , hath been euen by the Pagans themselues esteemed execrable : so as the b Aegyptians are interred with their best gems , ornaments , and Iewels : which ( so strickt be their Lawes in that respect ) are neuer embezeled , but remaine with them ; hoping ( saith the ●…istorian ) that their substance will deliuer them if any punishment or vnworthy censure should be inflicted on them . The tombe and monument of that perfidious Prince ( c Laomedon ) had this Epitaph : Qui cum Hoste fidem fefellit Cum morte fidem seruauit . The morall thus expressed : When Hercules ( in the deliuery of Troy from that deuouring monster , a Whale ; and in the rescuing of Laomedons faire daughter Hesyone , should by couenant haue receiued two milk-white steeds : the king retiring to his ( miserable Troy ) commanded the gates of the Citie to be shut against him ; infringing his faith and promise ; which so incensed the ire and indignation of Hercules against him , as within few yeares his Citie was sacked and demolished , his Subiects captiued , his daughter to Telamon espoused ; and himselfe ( to extinguish the remainder of ingratitude , fully to appease the enraged furie of Hercules , was slaughtered . Whose monument was reserued ( as a perpetuall remembrance of perfidious dealing to his posterity , with the inscription aboue mentioned . Tombes d haue beene aunciently vsed ; as wee may reade in sacred writ : where one Sepulcher was kept solemnly for a whole familie , euery one returning in Sepulchra maiorum : but neuer so sumptuous before the erection of that memorable Tombe ( or Shrine rather ) of Prince Mausolus king of Caria : whose Queene Artemisia erected such a gorgeous Tombe in his memory , as all Se●…ulchers since ( especially of Romane Emperours , and Carian Princes ) are called to this day Mausolea : the inscription this , Site non teneat , tumulum struet offa tenere , Quem tibi defuncto coniugis optat amor . Two monuments we reade of to be famous , in that their erection was the foundation of many potent and puissant people : some also were taken for preseruers of that Region wherein they were planted and seated : as the c Tombe or Sepulcher of Aiax in the Rhetzan shore : and the Tombe of A●…hilles in Sygaeum : Which two , euen to this day continue memorable : so as in the greatest depopulations and sackings of Cities , the ruinating of their Forts and Castles of defence , they were euer kept vntouched ( as shrines and monuments inuiolate , obelisks consecrate , or statues deified : supposing ( in their owne blindnesse deceiued ) that their preserua●…ion was deriued from them . But to proceed in Epitaphs ( on which our discourse doth principally consist : ) they are deriued from the Greeke f & signifie as much as an inscriptiō , or any thing which is placed or-fixed vpon the Tombe ( Quae in scitis & scutis quorundam Regum vidimus , saith Lipsius : ) as Epycedion ( deriued from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lugubria canere ) are writ before or after the corps interred , but not vpon the Tombe : being more dilated measures , either expressing the memorable actions of his life ( or if nothing worthy in his life ) at least modestly to shut vp his deser●…lesse life , with a commemoration of humane frailty : silencing ●…he person , lest his description should minister either matter of offence or assentation : of offence , if truely expressed ; of ass●…ntation , if aboue merit praised . Hee that neither benefited himselfe nor his Countrie ; ( but vt Canis in presepi ) was rightly demonstrated with this Impressa , Hic Vir diu fuit : This man was long , but liued not long : for life and being haue an essentiall difference . We are said to liue when we exp●…esse our life by externall effects , knowing ●…or what wee were ordained ; for what borne ; not to retire our selues from publique affaires , for priuate ease : but to further our Countrie , and propagate her glory by serious and vigi●…ant managements , both at home and abroad . This man is said to liue , that hath left some monument or testimonie behinde him that he liued . We are only sa●…d to be , when we only breathe , respectles o●… either publique or priuate : imitating those Flies Ephemerae , which fli●…ker a little with their wings ( limiting their life within one day ) & presently die . These as the Philosopher saith , spirant tantùm non viuunt . But too much of them , both die : Yet this is the difference : the one dying , leaueth a testimony behinde him that hee once l●…ued ; The other being dead , hath no hope that his memory shall euer bee reuiued . Many pretie Epit●…phs the Romanes vsed ; briefe , yet ample enough to describe the nature of the person whom they would haue memorized . Virgil writing on one Balista g ( a great sword and buckler-man ) as I may terme him , frequenting places of aduantage to rob , and surprise passengers vnawares cheeres the poore way-faring-man with ●…his comfortable inscription on Balistas graue : Who ere he be that passeth by this way , May safely trauell both by night and day , And that he may confirme it with his eies , Vnder this heape of stones Balista lies , Or thus , Since the time Balista heere interred was , Or day or night the Traueller may passe . And that vpon his Flie or Gnat : Heere I expresse what thou once did to mee , Solemnizing thy death to honour thee . And that of Sylenus the drunken Swaine : Vnder this tuft of wood lies there a Swaine , Came drunke to Earth , went drunke to Earth againe : And that of Minos king of Crete Heere Minos lies who plai'd the Iudge so well On Earth , ●…hat now hee 's made a Iudge in Hell. This Minos for his excellent iudgement and iustice in Crete , being seuere , and therefore his attribute was rightly giuen him : he was s●…id to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rough and seuere , exact and austere in all his censures : for which cause he was translated from the principalitie of Crete , to the tribunall of Hell : ( as Poets faine . ) In the discourse of arguments of this nature : as we haue many write Ep●…taphs ( some panegyrick ) in way of commendation and praise : others inuectiue to expresse the merite or defect of any person : we should be warie heerein , lest either by vaine h & adulatorie praise , we giue error a warrant , or by too detractiue inuection , wee seeme ( grauius in sepulchra mortuorum calcare , that I may vse the Philosophers saying . But to omit the vse of Epitaphs , which of themsel●…es haue euer ministred occasion of imitation or detestation : I will proceede to the antiquitie of Epitaphs , and afterward descend to the seuerall branches which I haue before in my methode to my selfe propounded . Epitaphs haue bene euer vsed vpon the Tombes of the deceased , to express their Vertues or vices . Of all the seuen i Sages of Greece , not one there is , but charactred to the ful by their especiall appropriates : and though diuers ( in contempt of vaine glory or ostentation ) haue precisely commanded vpō their death-beds , that no statue , shrine , nor inscription should be erected or engrauen in the●…r memories : yet so gratefull was posteritie to so noble predecessors , as they would in no wise suffer so Valiant exploits either publique or priuate , to bee buried in silence and obliuion . Yea euer in those times , where fines imperij tueri magis , quàm proferre , mos erat : as in those Golden times , and empires of Verores King of Aegypt , and Tanais King of Scythia which Historians take to be the first Monarchs and sole Gouernours in the world ; euen thē ( I say ) were Epitaphs of this nature verie frequent , and common : and in Ninus time , who succeeded , or rather dissolued their gouernment , we reade Epitaphs euen written vpon his Tombe ; describing his nature and disposition at large , the manner of his discipline in warre , the continuance of his Empire or Gouernment , and the occasion of his death . To speake of the effeminate Gouernment and principality of the Amazons ( women of incomparable and incredible fortune , valour and resolution ) wee haue yet those Tombes and Sepulchers of the k Amazons celebrated to this day amongst those Pagans , for the infinite numbers slaine by Hercules , in his i●…uasion of Amazon : where the worthie exploits of those ( more then women ) for their disci line and ex●…erience in wartes , are in gold●…n Characters registred and recorded . We reade euen in those ( who for their magnanimitie and resolution ) were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Heroes , men of heroicke dispositiō to haue had in former times insc iptions vpon their Graues and Monuments , to expresse what they were liuing , that deserued so exceeding commendation dying . Such were Alci●…es , Theseus , Hector , Perith●…us , and the renowne of Greece ( the auncient Patroclus , ) vpon whose graue whilst Achilles leaned , he imagined true valour to be charactred on his Graue , and a suffi●…ient occasion of exciting and instigating the vnworthiest and vnresoluedst spirits to take in hand managements of greatest difficulty . We reade of Tarina Queene of Saca , that she was no lesse memorable for her sepulcher , ( surpassing both in bountie & specious edifice , then the Pyramides of Aeg●…pt : Labyrinth in Crete , cō triued and inuented by Dedalus , or that sumptuous Monument erected by Artemisia in honour of her husband Mausolus . If we should descend to the Persian Princes elected after the ( premature death of p Cambyses ) wee shall there more eminently surueigh the processe of their government , and their ends ( some with glor●…e and renowne ) others with no lesse infamie and reproch attaind . Yet to vse decencie in the celebration of funerall rites and solemnities : for I know ( that I may vse the morallists opinion ) there is a vaine●…glorie euen in death ; and as the pompe of death doth more terrifie then death it selfe , so doth the pompe of death more excite men to die willingly then their expectance after death . For this all the Romaine Emperours would haue their Tombcs erected in their life time , with all externall osten●…ation , and popularitie : to intimate a kind of Empire euen in death : which may appeare by that ( which Suctonius speakes in the life of Augustus ) that before his death , the statue which was erected and set vp in his memorie being strucken with Thunder●… lost the first letter of his Name ( to wit C. ) which signified as the Augurs diuined , that within a hundred daies immediatelie following , he should depart the world . Cato in dede ( who tooke it nobile lethum to die for his countrie and the preseruation of her libertie ) would haue no shrinc , statue , nor inscriptiō set vp in his memory ; supposing his vertues to be sufficient annals and records to eternise his name . Of this minde was Phocion the Athenian ( both Stoicks for their discipline ) seeming vnwilling to imitate the popular in exterior rites : being ( as they deemed ) able to expresse their owne liues by their deaths , their deaths by their li●…es . Which may be the cause that moued Flaccus to contemne all monuments , with this resolued security : Vnde mihi lapidem &c. What auailes it to haue Monuments , Stones , Shrines or Statues to memorise Vs ? what skils it to haue labels hung vpon our Sepulchers ( as those siluer swords of Greece ouer the Sepulcher of Philip ; those golden Archers of Persia ouer the memorab●…e tombe of Artaxerxes ? as the same Poet saith , — N●…n datur em●…sso reditus ●…ibi — It is true : yet so respectiue should man be of the demerited & praise-worthy acts of his Ancestors ( ●…o ceremoniously careful that their monuments be not in obliuion smothered ) as no time should be omitted ( wherein we may as the Orator saith , defunctorum memori●… seruire ) but with all instance to perfect & accōplish the same . We m reade that the Pagans haue been so respectiue hereof , that the monumēts of their parents & kinsfolkes haue been no lesse deare to them , then their own houses , their owne habitations and dwellings : Esteeming their reputation ( to be purchased ) by the purchase of their Auncestors glory , and augmented by the preseruation of their memory . Agathocles Prince of Syracuse ( willing to erect a Monument or Statue in his owne memory , to expresse humane frailtie ) commanded that the head and vpper parts should be made of solid gold , but the feete of earth ; with this Impresse : Sic omnia firma . An excellent obseruation and caution to put Man in minde of his substance and subsistence , constitution and dissolution : that standing on no firmer feete then earth , no stronger arches ( then staies of mortality ) he should euer feare lest so proud a building shou●…d fall , being supported by so vnstable and vnable props . But for Antiquitie ( as shee is said to be the warrant of things done , the confirmer of things present , and president of things to come ; so oft-times vi●…es haue beene bolstered by her , impieties authorized by her , and a direction to greater laid open by her . I will descend therefore briefely to particularize such Epitaphs ( vsed by the Ancients ) which remained for caueats or obseruations in succeeding times . As others ( likewise ) that moued and excited men to vndertake valiant and couragious exploits in hand . We reade that Augustus ( when he died at Nola , being a Towne s●…ated in the middle part of Campani●… ) his souldiers to expresse and manifest their loue to him dying , as they had done their allegeance to him liuing , burst out in seuerall passions of sorrow , griefe , and pensiue distractions , with these speeches : O God , that he had either neuer beene borne , or that he had neu●…r died : For th●… one n is an occasion of our misery , the other a president of his glory . For so great was his loue towards the Citizens , that by his owne care and diligence , he commanded great abundance of graine to be brought out of Aegypt to sustaine his people welnie consumed with famine . Few of the twelue Romane Emperors reade we so excellent and exquisite commendations of : saue Titus , who receiued this Impresse euen vpon his hearse , to be Amor & deliciae generis humani : Mans darling , the Worlds mirror , and the flower of all Romane Emperors either before or since ; being directed and enlightned no further then with the beameling of nature . For to recapitulate the natures of all those Princes , twixt Augustus the first of the twelue ( saue one ) to Titus , the last of the twelue , saue one , we shall see their dispositions variable , inconstant , dissolute , and generally vicious . Tiberius taxed for his subtiltie , Caligula for his insolencie , Claudus for his effeminacie , N●…ro for his cruelty , Galba for his intemperancie , Otho o for his inhumanitie , Vitellius for his prodigalitie , Uespasian for his misery : These haue wee charactred ( which the Romane Annals haue expressed to l●…e ) such as either merited eternall infamie by their vicious gouernment , or due commendation for their many morall vertues wherewith they were endued and inuested . Vita mortuorum est in memoria viuentium ( saith one very well : ) for it renues and reuiues the memory of the dead , and makes him liue in name , honour and reputation , when the sithe of Fate hath pruned him . For this all the Romane Emperors haue laboured , desiring to become memorable after death : Curtius throwing himselfe into the lake ; Vtican purchasing his liberty by voluntary death ; Horatius C●…cles throwing himselfe violently into Tyber to preserue his Countries libertie ; r Genitius Cippus subiecting himselfe to death to propagate his Countries glory ; P. Decius who rushed into the fore-front of the enemies ( encountring a whole Armie ) to make his owne memory more famous and illustrious : The like of Scipio Affricane , who to extinguish that menacing fire of H●…nnibal deuoted himselfe to death for the safegard of his Country . These and many more , who illustrated their Names by atchieuements done liuing , expected ( without question ) no little celebration of their name and memory dying : and though their opinion reached not to the soules immortality ; yet they could extend their imaginations thus farre , as a famous and memorable death surpassed an infamous and ignominious life : wishing rather to die in fame , then liue in eternall obscu●…ity . Which caused some ( of disposition vnequall to the former ) to perpetrate some hainous and en●…rmious crime , whereby they might purchase fame euen by infamie : Such was Herostratus who burned the Temple of Diana at Ephesus , to purchase himselfe a name . Such was Turulius who hewed downe the groue that was consecrate to the Temple of Aesculapius , to erect him a ship , that once Religion ( as he himselfe auowed ) might ride on the water : And such was Q. Fuluius who to enrich himselfe ( by sinister meanes ) tooke from the Temple dedicated to Iuno Lucinia , tegulas quasd●…m marmoreas , for which he sustained condigne punishment ; amongst which we may insert that sacrilegious Prince or Tyrant rather ( for his Empire of Syracuse as it came vnto him by an vsurped succession , so it was gouerned by as cruell and tyrannicall a disposition ) bearding the Gods , and afterwards robbing the Altars and Temples ( of their sacred ornaments . ) For coming one day to the Temple of Iupiter Olympius , and seeing his Image gloriously beautified with a q vestment of gold ( of an exceeding weight and inestimable price ) commanded it to be taken from him , and a woollen garment to be giuen him in the stead of it : saying , A coa●…e of gold was too heauy for him in Summer , too cold 〈◊〉 〈◊〉 ; but a woollen garment was fitter for both 〈◊〉 . Many o●… these haue we recorded by Historians , whose liues were no lesse prophane , then their ends miserable . Vpon all which ( if we might insist vpon this argument ) Epitaphs very answerable to their infamous and despicable liues might be produced . But we must proceed , because this summarie discourse , ( which I haue heere placed and prefixed ( as a preamble or fore-runner ) to our Epitaphs following ) is but intended onely to demonstrate the vse and effect of Epitaphs , with their first institution , & their distinct kinds arising from their primarie vses . It is true that there is no necessitie in Sepulchers , or specious monuments ; for coelo tegitur , qui non habet vrnam : which moued Diogenes the Cynick to bid his friends cast his body vnto the dogges when he was dead : and being answered by them , that the dogges would teare and rent it : Set a staffe by me ( quoth he ) and I will beate them from it . Yet in this seeming contempt of buriall , we shall reade in most of the liues of the Pagans , that they were respectiue where they should be interred , erecting ( as in part hath beene mentioned ) very goodly and glorious Sepulchers in their life times to eternise their memory after death : with whom ( it fared many times ) as it fared once with r Shebna , who made himselfe a Sepulcher in one Countrie , but was buried in another . s Hercules ( we reade ) to be the first that euer buried such as fell in warre . Many ancient Epitaphs we haue by transcript●…on , engrauen vpon the monuments of the deceased : as in the Northerne parts especially , where in the very ruines of time , we may see some monumentall inscription inserted , to reuiue the memory of the dead . As in the warres of the Saxons , Picts , and Danes : no coast being mo●…e frequent then the North , to expresse the memorable acts done in former time , as also to set out the very places and circumstances of things atchieued , with the manuscripts traduced from former occurrents euen to these present times : many curious and serious Antiquaries hauing viewed and particularly set downe the especiallest records heereof with diuers memorable inscriptions happily occurring to their surueigh , I will ouerpasse the same , lest I should seeme to trifle out my time with an imp●…ent discourse . It is true that a Souldiers resolution eue●… fixed on braue attempts , and the inlarging of his Countries glo●…y , should rather aime at fame after death , then to erect for himselfe a curious monument in his death : which moued Caesar in the plaine of Pharsalie to s●…y , — t Capit omnia tellus Quae genuit : coelo tegitur , qui non habet vrnam . And againe that martiall straine of valour : Nil agis hac ira , tabesne cadauera soluat , An rogus , haud spectat : placido 〈◊〉 receptat cuncta sinu . And so concludes the Declamour in Seneca : Nature g●…es euery man a graue : seccnded by old Anthises resolution : Nec tumulum curo , sepelit natura relictos . Yet humanitie requires these finall obsequies , not onely in remembrance of our dead friends , but euen to manifest the sinceritie of our loues , in erecting monuments ouer them dead , which might preserue their memory , and confirme our affections in their deaths . The friends of Cleombrotus ( surnamed Ambrociat ) seeing his much lamented end , desired much to expresse their loue vnto their dead friend ; yet withall to conceale the infamie and reproach of his death : yet Callim●…chus plaied the Epigrammatist vpon his graue , whilest his deare friends deplored his vntimely end . The Epigram ( inscribed after the forme of an Epitaph ) being fixed on his Tombe , whence all Epitaphs haue their denomination , was this , - Vita vale , muro praeceps delapsus ab alto Dixisti moriens , Ambrociata pu●…r , - Nullū in morte malū credēs ▪ sed scripta Platonis Non ita erant a●…imo percipienda tuo . In English thus , The yong Ambrociat , whilst himselfe he threw From off the wall , bad to his life adew , Deeming ( as Plato wrote ) in death's no woe , But he mistooke it : Plato meant not soe . This booke which mooued Ambrociat to this precipitate attempt , is imagined to be Platoes Ph●…do of the immortalitie of the soule : which also ( by a misconstruction ) Cato V●…ican apprehending , laid violent hand vpon himselfe , to free himselfe from the tyrannie and illimited soueraignty of the vsurping C●…sar . But to our argument propounded . We haue shadowed briefely the first branch ( or kinde which we proposed in the beginning ) to wit , morall Epitaphs , being such as conduce to instruction either publike or priuate , wherein ( by the very inscriptions or titles engrauen vpon the Tombes of the deceased ) some haue beene moued to imitate their memorable liues in actions and attempts of like nature ; as Caesar in the surueigh of Mithridates , Augustus in the surueigh of C●…sar , Alexander by the monument of Achilles , Achilles by the fame-engrauen monument of Patroclus , Aenaeas by the renowned Tombe of the matchlesse u Hector , and Hector by the eternized memorie of Antenor : These were morall , inducing or exciting Impresses , drawing the mindes of the beholders to the management of the like approued and redoubted acts . We will now proceede to Epitaphs ( comming neerer a 〈◊〉 composition ) excellent for their graue and diuinely mouing sentences ; pithy for their effect , and profitable for their vse . That is an excellent one of Scaligers : Scaligeri quod reliquum est : and that no lesse diuine of Ca●…us : Fui Cai●…s . Epitaphs of this kinde seeme little affectiue , yet include so exquisite a straine , as they may rightly be termed diuine : surpassing moralitie in description of our mortality ; they delineate the state of man , extenuate his pompe , and shew to what end man was created , not to be onely , but to liue : there being an essentiall difference ( twixt being and liuing ) as I haue before specified . We haue some of these which set out vanity in her naturall colours : and imply diuinely , what they propound morally . Diuers we reade of , that fearefull ( it seemes ) to commend the writing of their Epitaphs to posteritie , would euer be prouided of one in their owne time : which ( to expresse their worth better ) did not shew or character their worth , but in a modest silence describe their owne frailtie , shutting vp their fame and memory , with a farewell to Earth and Vanitie . These be soueraigne cordials to cheere the drouping and deiected spirit : such as liue iniuried by time , oppressed by greatnesse of enmity , and slaued to penurie : Such I say , as liue obscurely in the eye of the World , neither noted nor reputed . When the rich-man seeth nothing vpon Croesus graue , but a Fui Croesus : nor the poore-man vpon Irus then , Fui Irus : what difference at the●…r dissolution ? though in the eye of vaine and popular accompts , there be a maine difference . These diuine Epitaphs moue the intellectual part to an apprehension of humane condition ; to consider that we are al made ex * eadem argilla : & as no difference in ●…rame & module , so no differēce in the end and period ; only that which was writ vpon the Bauarians graue shal either confirme our hopes , or make vs eternally miserable : — Sit comes intermer●…ta fides : or that which was engrauen on the Tombe of a Venetian Lord : Qui x vixit , viuet , qui fuit , ille perit . One no lesse diuine then the other , distinguishing betwixt being and liuing : where our actions must be poised , our intentions discussed , and the vniuersalitie of nature discouered . We are drawne by these Epitaphs to disualue the pompe and port of this World ; lesse to pamper the inordinate and distempered affections of the Flesh : holding as the Platonists held , onely the Soule to be Man , and the body to be a case or couer to put it in : And as Sene●…a termes it , a rinde or barke : so to fixe onely the light and splendor of the internall part vpon that soueraign end , by which we may ende in glory , as we were borne in misery . And miserable did the Philosopher account that man , whose best of memories consisted in faire & eminent obsequies ; vertue being the best shrine , the exquisitest monument which can be erected to honour man. How should we best describe our selues , and the excellencie of our owne natures , but by the contempt of death , expresse our owne affections euen vpon our graues , shewing our selues to be Christians ? The memorable inscriptions of the ancient Princes ( who died in their Countries right ) may excite vs to managements of no lesse cōsequence . The Inscription vpon y Codrus Tombe , who was Prince of Athens , was — Nec mors mihi nomen ademit . The like we reade of Attilius Regulus , who rather then he would infringe his faith , willingly returned vnto his enemies the Carthaginians : where , after he had endured intollerable torments , and vnworthie of so great and equally disposed minde , he commanded this Epitaph to be engrauen vpon his obscure Tombe , Nec sine sp●… perij . Many such may we reade in the memorable Annals of the Romanes , specially in the warre twixt Carthage and Rome : in which warres , no man of esteeme or ennobled ranke died , that was not graced with some inscription vpon his monument . Yet Pompey the Great , whose prudence in gouerning , sinceritie in disposing , promptnesse in attempting , and firme resolution in seconding , got him an eternal fame , both at home & abroad : abroad in following Scylla , at home in bearing vp the main building of the State with his graue and discreete supportance : euen this P●…mpey had but a short Epitaph writ vpon him , Hic situs est magnus . Heere lies the pompe of a puissant and potent Pompey : heere lies Romes Atlas , the Easterne terror , and his friends aduancer : one whom neither imminence of perill , nor mutation of state , nor occurrence in fate could alter or dismay : Euen that powerfull Columne is now ruin●…d , his glory dazled , and the mansion which was made glorious by him in Rome , becomes reduced to a poore and homely S●…pulcher in Aegypt . One chancing to come where king Dennis was buried : being depriued of crowne and dignity by reason of his tyrannicke gouernment , and before his death had retired himselfe to a simple Schoole , where he taught scholers ; saying , Et regam inui●…is fatis : vnderstanding the course and processe of his gouernment , writ this short Epitaph vpon his Tombe : Dennis era●… , & Dennis eris , nec rege minorem Te 〈◊〉 fata vocant : Rexque Magister eris : Rex popul●… crudelis eras , puerisque Magister Saeuior , his celerem fata dedere finem . Nec regis inuitis fatis , è culmine regni , Vt cadis , ●…dmissum est deseru●…sse schola●… . In English thus , Dennis thou was , and Dennis thou shalt be , For thy owne Fates bestow this stile on thee , King both to men and children , yet in them Thou was more fierce to children then to men : Which when the fates perceiu'd , they thought t' extend Thy course continued il with swifter end . Spurne not against the fates , imperious foole , For as thou lost thy crown , thouse leaue thy scoole In Epitaphs of this nature , a more then morall instruction or institution is to be required : expressing onely the intellectuall part without any prophane or heathenish inuention , being transcendent to the vulgar reach or apprehension of humane vnderstanding : many diuine and holy escripts of the ancient Fathers may be comprehended heerein : being such as treated aswell of the life and discipline of the dead , as especiall motiues of imitation ; or cautions of detestation to the liuing . Here Ambition pourtraied in her colours , occasions her owne end by her owne vnbounded desires . There Couetousnesse ( with the misers Mo●…to ) is exemplified , and how many euils are continually attending her , according to the definitiue censure of Flac●…us , Semper a●…arus ●…get . Heere Sacriledge instanced in our ancient Albane Br●…nnus ; on whom we reade , that after his many conquests and victorious attempts in Gaul●… , and the sacking of Rome , with many rich booties and spoiles obtained in those warres ; at last attempted the beautifull and rich Temple of Delphos consecrate to Apollo , being excited and instigated by Euridanus and Th●…ssalonus to aduenture so difficult a Prouince , on●…ly in hope of obtaining inestimable treasures , reserued ( say they ) for such as would boldly attempt , and with●…ut feare of the gods , or prophana●…ion of Religion , durst attempt the rans●…cking and rifling of such sacred treasures . But behold , the purpos●…s of the wicked were confounded ( and euer may Sacriledge haue the like succ●…sse ) ●…or suddenly Brennus with all his populous Armie , were discomfited , their execrable deuices frustrated ▪ and themselu●…s ( all or most ) subiected to miserable ends : the ●…articulars whereof are more sully and amply dilated on by the Romane Historian Tro●… . P●…peius . Their Epitaph we finde t●…us , ( being extracted out of ancient Anna's ) concording wel●… 〈◊〉 the nature of their crime , and mise●…ie of their end : H●…c vi●… Sacrilegis , haec r●…a porta 〈◊〉 , A Delphi laribus lim●…n 〈◊〉 Ditis . In English thus , This way Church-robbers go , who seek to fall From great Apolloes shrine to Plutoes Hall ▪ These kind of Epitaphs may include or comprehend all such , as for any excellent part or management domestike or publique , haue beene accounted worthy memory : or such , as for eminence of place haue beene no lesse markeable , then singular in discharge of their authoritie : for acts of puissance & renowme that Epitaph engrauen on the Tombe of Willina●… Marshall Earle of Pembroke , in the time of Henry the third : Sum quem Saturnum sibi sensit Hybernia ; Sole●… Anglia , M●…rcurum Normannia , Gallia Martem . And that Epitaph writ vpon Theobald Blois Earle of Champaine ( too diuine for any mortall creature : Non hominem possum , non audeo dicere num●…n . And that of one Clare expressing ( in one man ) an Epitome of all vertues : Hic pudor Hippoliti , Paridis gena , sensus Vlyssis , Aeneae pietas , Hectoris ira iacet . That memorable one also vpon the Sepulcher of Maud mother to H●…nrie the second : describing the excellencie of her descent by her Father , the greatnesse of her s●…lfe by her match , and her renowmed i●…sue which ( of all other ) made her most admired , and after death the especiallest motiue of her eternall memorie . Or●…u magna , Viro maior , sed maxima partu , Hîc iacet Henrici filia , sponsa , parens . Ancient times haue esteemed these Epitaphs sufficient in themselues to perpetuate their names , being records euer true : for as the Orator saith , Quis tam inf●…lici genio , leuique ingenio qui mortuis assentari cupit ? and as the Poet saith , a Quis Busta timebit ? Herostratus was charactred aswell for his infamie , as 〈◊〉 for his renowme and chiualrie . Euen Metellus modestie , Lentulus leuitie , Publicolas ▪ pietie , Cethegus crueltie , Appius affabilitie , and Ciceroes constancie had their true lineatures : euery one mouldned and moulded after their deserts : for these , as examples , be of more power and efficacie to the practise and prosecution of vertue , then any instructiō or document whatsoeuer ; draw men more attentiuely to their imitation , whose vertues they see merit admira●…ion , as I haue in part before touched . It is the Historians obseruation , that such as had worthy and vertuous Parents , were wont to repaire vnto their Tombs ( Quasi ad propria vitae documenta ) and by their memory to be excited to the like meanes of atchieuing glory and renowme , that their ends might ●…nswere such exemplarie par●…nts . Though it was Lycas conclusion in the Tragedie , to attribute all merit to ones proper action , and not to the honour of their Auncestor . True it is indeed , that our predecessors glory cannot properly be entitled ours , their actions being onely as monuments of their fame , presidents for vs to follow , and indeed proclaimers of our bastardy , if we chance to degenerate from such rare and exquisite mirrors . Yet was Sextus Pompeius honoured for his Fathers worth : and such as descended from vertuous parents , were onely thought fit to match with Patricians . Those foure b ancient families in Rome , whose vertuous and modest demeanures got them the name of chast matrons , were well portraied by proper Epitaphs , and in their memory were these sentences engrauen : He●…re Romes honour lies buried : H●…ere lies the foundation of Auncient families : Heere mod●…st Laelius from ●…is I aelia , Pompey the yonger from Cornelia , From Mutia , came a Mutius Sceuola , And good Aur●…lius from Aur●…lia . By these memorable Impresses , were their successors ennobled , and to their imitation more ardently excited then by any precept or instruction whatsoeuer : the cause may be drawne from that affectation of honour naturally ingraffed in vs from our birth , whereby we vse to be spurred and instigated to the imitating of such as by any proper demerit either inherent in themselues , or traduced from others to themselues , haue purchased ●…enowme : whence it is , that the Poet saith : Im●…ensum calcar gloria habet : neither hath it beene accounted a little glory , or slender honour for the successors of so noble and famous Auncestors : whose monuments were as Annals of their worth and proclaimers of their glory ; which that they might preserue the better , they vsed to solemnize their Funerals with exceeding honours , and to erect their Sepulchers with all state and magnifificence , deputing Surueiours ( which should look to the erection and preseruation thereof ▪ ) calling euer their graues Accommodatissima vitae specimi●…a , Without which the memory of their vertues might seeme obscured , their glory darkened , and a great many of those excellent parts wherewith they were endued , buried in silence and obliuion . True it is , that gorgeous Sepulchers little auaile the dead : which moued the Philosopher to say , that they were not so much made for the dead , as for the liuing . The Orator termed them mirrors of humane frailtie , characters of our glory , and vndoubted Arguments of our mortalitie . Another examplifying this more fully saith , They are Glasses wherein we may contemplate our selues and others , motiues of imitation wherein we may follow others , and images of affinitie being of the like nature and substance with others . No better or more perfect Resemblance can be made twixt man and his creation , the image of his li●…e , and necessitie of his dissolution ; the state of his birth , and occa●…ion of his death ; the forme of his beginning , and fashion of his end , then twixt a dead-mans Sepulcher , and the Worlds Theatre . Heere many Actors ( some whereof like your Pantomimes in Rome , are generally approued in all parts ) play on this terrestriall stage of humane frailtie . Some absolute Machiauels ( irreligious politicians ) shrouding vicious purposes vnder vertuous pretences : other simple-honest soules , who ( like your obscure Actor ) stands either not at all obserued , or else so generally derided , as he wisheth rather to be a doore-keeper in the mansions of Heauen , then a disgraced Actor on this stage of Earth . There your light Curtizan ( who like another c Semp●…ronia , tanta est libidine accens●… vt v●…ros saepius petet , quâm petetur , prostitutes her body to ruinate her soule , exposing herselfe to all , that she might become hatefull to all : to be briefe , in the surueigh of all sta●…es and conditions ( ●…or euery particular vice incurres a peculiar shame ) we may bring the Miser to his graue , who while he liued , was subiect to his vice : The Curtizan from her brothell of vanitie , to her fellow-pupils hearse , there to contemplate her owne frailty . The Ambitious skie-soaring thoughts , to Ambicions fall , reducing his aspyring spirit ▪ to a more retired centure , the period of a great mans hopes ; which moued Praxatiles d to limne an ambitious man reaching at a Scepter , and rowling below his Centre . Not a vice either occurrent to state publique or priuate , obnoxious to themselues or others , but was expressed in that flourishing time , when Rome labored of her owne greatnesse ; so as Catilines Tombe became a caution for aspirers ; Seianus a president for Flatterers ; Vitellius an example for Rioters ; Iulian for apostates and prophaners ; Marke Antonie for adulterate meetings ; Caligula for tyrannike designements . Quod meruere tenent post funera : their liues being set out in liuely colours , either in expression of their worth , or the description of their illimited gouernment . Many we reade ( and those worthy memorie ) who throgh want of these inscriptions had their liuing names shut vp in eternall silence , as the e mothers of Demosthenes , of Nicias , of Lamachus , of Phorm●…on , of Thrasibulus , and of Theramenes which excelled in modestie , and well deserued to be mothers of such rare Captaines , eloquent Orators , and discreete States-men as they were ▪ We reade in Plutarch , how Alcibiades assisted by Nicias , was to take his expedition into Sicilie , the very same day of the celebration of the feast Adonia , on which the custome was , that women should set vp in diuers parts of the Citie , in the midst of the streetes , Images like to dead coarses , which they caried to buriall in remembrance of the lamentations and disconsolate passions which Venus expressed for the death of her Adonis : where in this solemnitie , their imaginarie hearses were set ful of Impresses , that their Funerall might be with more state and magnificence celebrated . But hauing discoursed before of the antiquitie of Epitaphs , with their especiall vses appropriate , as well to ancient as following times , I will descend to the third f branch , which in my first diuision I propounded my selfe ; to wit , Epitaphs Prophane , being such as haue beene vsed to anatomise vice satyrically , ( with an Inuection against the manners of the dead : which seemes different to the Philosophers instruction , aduising vs rather to treade lightly on the graues of the dead , and to passe ouer their obliquities with a modest pace , a conniuing eye , and a charitable iudgement ; that our pace might not presse them , our eye pierce them , nor our iudgement poyze them , but in the skale of amitie , with the eye of pittie , and the feete of lenitie . But now to our discourse , and that briefely , whereby the shortnesse of our Volume may concord with our intention . Epitaphs of this sort we haue too frequent , being forged out of the braine of vnseasoned Satyrists , that without distinction bend their wits to asperse imputation vpon the deserued memorie of the dead : men of basest nature , d●…faming such whose silence giues them freer scope and priuiledge of detraction : impious violaters of burials , commentors of imaginarie vices , wrongers of the dead , enuious libellers , who write either incensed through spleene , or hired for price : drawne on by others , or voluntarily moued by their own depraued and distempered inclinations ; of which kinde we may reade euery Nation ( euen in their flourishingst and successiuest times ) to haue had their part : Athens her Eupolis , Sparta her Alcae●… , g Persia her Aristeas , Rome her Cherilus . These trode not with easie pace on the graues of the dead , but mixing their inke with more gall then discretion , instigated more by splene then charitable affection , ransacked the Sepulchers of their dead enemies , deblazoned their vices dying , which ( through a slauish pusillanimitie , they durst not vnrip nor discouer liuing ; these remorselesse censurers of Vices , these corrupters and stainers of well merited liues , these foes to vertue , and foments of vice , were well set out by the Tragike Poet : who brought in the Ghost of the wronged person , pursuing the detractour and menacing him with eternall reproach for his labour . Yet this digression may seeme not so much impertinent as directly repugnant to my first definition of Epitaphs and Epicedes , the natures of both which I haue in part described : where I defined Epitaphs to be nothing else then Testimonials of the Vertues or Vices of the dead : how they were affected , or what especiall occurrents happened them in their life ; it is true , but these Descriptions are to bee shadowed and suited with modest allusions , equally disposed Allegories as their vices , though in part discouered , yet that discouery so intangled as may minister matter of obseruation to the iudicious , and leaue the ignorant in a continuall suspence . And because we produced no authority before ( touching the difference twixt an Epitaph and Epiced●… ) wee will vse Seruius opinion heerein : the difference is betweene an Epic●…de and Epitaph , as Seruius teacheth , that the Epicede is before the corps be interred , and Epitaph or inscription vpon the Tombe : the etymologie of the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — curare inferias , or funeris officia peragere . Scaliger in his authoritie of Poets , confirmes the deriuation as proper and genuine to the nature of funerall celebrities . This distinction may ( serue as a threed to guide the illiterate Poetaster ( who perhaps otherwise would confound these two words ) out of the labyrinth of error , in which more writers now adaies wander , then euer in any time before . So that it may seem the paradox of Erasmu●… in t●…e praise of folly , and that booke whi●…h Agrippa writ De vanitate scientiarum , are sub●…ects onely in request ; where euery M●…uius will write ( and ofttimes be approned ) aswell as Maro . Aiax in Euripides said : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To know nothing is the sweetest life Which sweetnes this age hath attained , where it may be truely auerred , that Neuer Age had more writers , and fewer Authors : those onely being admitted of as h Authors , whose workes merit approbation and authoritie in themselues : experience being reduced to ignorance , and a desire of knowledge to a fruitlesse desire of writing : Littora bobus arant , & arenae semina mandant . But I omit them : these prophane Epitaphs sinisterly aiming at the detraction of such who rest in peace , as they are vtterly to be condemned , so their Authors as presidents of such obliquities should be seuerely censured , whereby an example of punishment in one might minister cause of reformation in all : yet because sin should in some sort be vnmasked , lest vice sue out a priuiledge , and purchase her selfe a monopoly amongst our world-statists ( whose best of traffique is to be the Diuels factors , whose eminentst degree is to be Hels purueiors , and whose onely office in request is to be Mammons collectors ) I haue instanced diuers Epitaphs , some inuented others translated & traduced from others , which with a tollerable sharpnesse , and a well tempered bitternesse alluding to the persons on whose Tombes they were engrauen , modestly discouer vi●…e in her natiuest colors . As , first in description of Auarice , a vice most incident to Age , and therefore most inherent to man. Hermo●… dreaming he had disbursed money , died for woe , o●… which dreaming Miser we reade this written : Vnder heere old Hermon lies , Who sleeping liu'd , and dreaming dies . And that of Phedon who wept not for that he should die , but that the charge of ●…is buriall should come to foure shillings . Heere Phedon lies , who weeps and cries , not that his life he lost , But that the charge of his Buriall should full foure shillings cost . at And that of Hermocrates , who would not be se●… charge for a purgation : and dying made himfe sole Executour : Hermocrates that catiffe wretch , who liuing had no power To vse his owne , did make himself●… his sole executour . And that of None , whose Name and nature had relation one to another , being only to himselfe without respect of publike good , or compassion to others want : Heere lieth i None by name , by nature one , Yet was he one by Name , by nature None . Something of Nothing oft the poore did craue , Yet could the poore of Nothing , nothing haue . And that of one k Elderton , ( an inscription too bitter ) yet to disauthorize that sin , ( which like that powerfull ointment whereof Apuleius relates , amongst the Thessalonians , transforming and metamorphosing men into bruite beasts ) to wit drunkennesse , whereof he was taxed , nothing can be too vehement or violent : Heere drunken Elderton in earth lies thrust , Lies thrust ( say I ) or rather heere lies thirst . I will end this last part of my diuision ( fearing much I haue insisted too long vpon the preamble , and incurring the Mindian censure of making my gate so spacious , and the maine building so contracted : ) I will end ( I say ) with that vniuersall doome and home ( with which mortalitie must of necessitie end ) to wit , Dust : of which name we reade one to haue beene , and ceasing to be , had this inscription : Heere Dust lies dead , who that he might be iust In Name and Nature , while he liu'd lou'd dust . And being dust by Nature and by Name , Thought to returne to dust from whence he came . FINIS . ¶ A Description of Death . DEath is a raw bon'd shrimp , nor low nor hie , Yet haz he power to make the highest low , The Summon-maister of mortalitie , The Poore mans wished friend , the Rich-mans foe , The last Remaines of Times Anatomie , A Thiefe in pace , in pace more sure then slow ; A Sleepe , a Dreame , whence we are said to haue In sleepe a Death , and in our Bed a graue . One who , how ere we seeme to haue the power To leaue our states , wherein we oft-times erre , To such an one as sole executour ; Spite of our nose playes Executioner ; And as the Leane Kine did the Fat deuoure , So does this meagre Slaue the mightier , Nor can we if we should be choaked for 't , Remoue Deaths Action to another Court. Arts though He know , yet he professeth none , For little haz He , and as little needes , Yet haz he Trickes to catch the oldest one , That on this earthie Globe or centre treades , Nor will He leaue him till his Breath be gone , Cheering the wormes that on his Body feedes : Thus fearelesse He , as he haz euer beene , Makes his stroke to be felt , not to be seene . His Signe 's in Sagittary , and the But He shootes at is mans heart , He euer fits The shafts he shootes to th'Quiuer they are put ; Won is He not to be by threats , intreats , Price , power or prayer : at whats'ere He shoote Or aimes to hit , He neuer failes but hits ; Darte●… , He runnes as swift as euer ran , Shot●… herring made , iust like an Irish-man . Nor differ they in habite ; though He weares No Mantle , flanning trowses , being knowne By his Moath-eaten rayment , He appeares Right Irish , Doublet , Breeches , hose of one ; He haz no shift , yet He no vermin feares , ( For vermin , Death , nor th' Irish harbour none ) Yea in their kinde of fight compar'd They are , For They inuade vs both at vnaware . Death is wormes-Caterer , who when He comes Will haue prouision though the Market starue , He will be seru'd before the mighty ones , And knows before where He intends to carue ; It s He awakes the Sin-belulled Drones , And cuts Them short as rightly They deserue , It s He that all things to subiection brings , And plaies at foot-ball with the crowns of kings . Two empty Lodges haz He in his head , Which had two Lights , but now his Eies be gone , Cheekes had He once , but they be hollowed ; Beauty He had , but now appeares there none : For all those mouing parts be vanished , Presenting Horrour if but lookt vpon ; His colour sable , and his visage grim , With gastly lookes that still attend on Him. Fleshie He was , but it is pickt away , Belike , for that He haz so much to doe , If cloath'd with Flesh , he should be forc'd to stay , And shew ( perchance ) too much of mercie to To some Yong wench , who on the holyday Might force Him loue , if she could tell him how ; Which to preuent , and better to restraine him , He goes so vgly none should entertaine him . Yet entertain'd He will ; for though He be Contemn'd by th'perfum'd Curtezan , whose form Seemes coy to giue Him hospitalitie ; Yet when He comes Hee 'l not one houre adiorne , To giue her Summons of mortalitie ; Conuerting that same Beautie , did adorne Her Composition to corrupted earth , Whence she deriu'd both Period and Birth . Snaile-like He comes on vs with creeping pace , And takes vs napping whē we least think on him , In 's hand an Houre-glasse , which inferres our race Is neare an end ; and though we striue to shun him , He moues when we moue ; and that very place Whereto we fl●…e , and think we haue out-run him , There he appeares , and tells vs it 's not good To striue 'gainst that which cannot be withstood . If we shed teares , they 're bootlesse , for his eyes In stead of sight are moulded vp with clay , If we assay to pierce his eares with cri●…s , Vaine is our Labour , fruitlesse our assay ; For his Remorcel●…sse eares all motions flies , Nor will He giue the Prince a longer day : His payment must be present , and his Doome , " Returne to earth thy Cradle and thy Tombe . Nor is his Summons onely when we 're old , For Age and Youth He equally attends , Nor can we say that we haue firmer hold In Y●…uth then Ag●… , or further from our ends , Saue that we ●…re by Natures verdict told , With length of yeares our hope of life extends : Thus y●…ng or old , if Death approach and say , Earth vnto Earth , He must perforce obay . A Breath-bereauing Breath , a vading shade , Euer in motion , so as it appeares He comes to tell vs whereto we were made , And like a friend to rid vs of our feares , So as if his approach were rightly weighed , He shold be welcom'd more with ioyes thē tears , Ioy to dissolue to earth from whence we came , That after Death , Ioy might receiue the same . Naked his scalpe , thrill-open is his Nose , His Mouth from eare to eare , his earthie Breath C●…rrupt and noysome . Which makes me suppose S●…me mouldie cell's the Mannor-house ●…f Death : His shapelesse legges bend backeward when he goes , His rake-leane body shrinking vnderneath , Feeble he seemes , reft both of heart and power , Yet dare he beard the mightiest Emperour . None He consorts with saue wormes and men Prepar'd for worms-meat , though he make resort To Country , City , Village now and then , Yea where hee 's seldome welcome , to the Court , There will He enter , and will summon them ; And goe they must , though they be sorie for 't : Thus , Country , Citie , Village , Court and all , Must their appearāce make when Death doth call . Chop-falne , Crest-sunke , drie-bon'd Anatomie , Earth-turn'd , mole-ei'd , flesh-hook that puls vs hēce Night-crow , Fates●…doome , that tells vs we must die , Pilgrim-remouer that depriues vs sence ; Lifes-date , Soules-gate that leades from miserie , Mans sharp'st assault admitting no defence , Times Exit , or our Intrat to that Clime , Where there 's no Time , nor Period of Time. Nor stands he much vpon our dangerous yeare , All are alike to Him , yea oft we see , When we are most secure , then Hee 's most neare , Where th' yeare clymactericke is his I●…bile : For as He can transpose Him euery where , East , West , North , South , with all facilitie , So can H●… come , so cunning is his stealth , And take vs hence when we are best in health . Since Death is thus describ'd , ( for this he is , ) Be still prepar'd , lest vnprepar'd He come , And hale you hence , for spending Time amisse ( For Death is Sins Reward , Transgressions Doome ) So when thou dies thou shalt be sure of this , T●… haue accesse vnto the Marriage roome , And for thy Tombe , in steade of Iuorie , Marble , or Brasse , shall Uertue couer th●… . Epitaphs vpon sudden and premature deaths : occasioned vpon some occurrents lately and vnhappily arising . WHo walkes this way ? what Charitie , i st thou ? I need not feare thy doome : for thou'lt al●…ow This Axiome for vndoubted : Once we must Returne vnto our mother earth : and dust Our first creation ▪ challengeth the same : " Being the Mould from whence our bodies came . If Enuie passe this way and iudge am●…sse , " I rest secure what ere her censure is . Faith is my Anchor , Comfort is my Shield , " How should I doubt then but to win the field ! For this is true ( as I haue oft times heard ) No death is sudden to a minde prepar'd . My Hope being thus erected ; Enuie , cease " To wrong his soule that haz assured peace . Another Epitaph vpon the same subiect . Thou look'st vpon my Tombe , and wagg'st thy head , And with remorcefull te●…res weep'st ore me dead , As if past hope : thou seem'st to be my frend , In that thou grieu'st at my vntimely end : Vntimely dost thou call it ? True : report Brutes my Repentance was but very short , Because cut off : I graunt it : for the space It was but short , yet was the c●…urse of grace Abundant , which confirmes my Pilgrims wish , " Where man 's prepar'd , there no death sudden is . An Epitaph of the same . Hopelesse thou weep'st , and com'st vnto my Tombe , Descanting on my death , with , oh too soone Dide this poore wretch : I pray thee ceasse to weepe , " I am not dead , but onely falne asleepe : Ablessed sleepe , secure from Enuies sting , " Flying from earth to heauen with ayrie wing : Should'st thou then doubt my end ? O do not doubt , " My virgin-lampe is in , 't shall nere goe out . Thou saist I dide too soone : thou saist amisse , " Can any die too soone to liue in Blisse ? Wipe then thy Teares , I know thou wish me well , Heauen is my mansion , Earth I tooke for hell : And that was cause I went so soone from thence , To plant in Heauen my eternall residence : For men ( how short their end ) are neuer tride , " But how they learn'd to die before they dide . ¶ Vpon a vertuous young Ladie lying in child-birth . B●…rne at the first to bring another forth , " She leaues the world , to leaue the world her birth : Thus Phoenix-like as she was borne to breed , " Dying herselfe renews it in her seed . ¶ Vpon a Souldier , for resolutiō worthily affecte●… and aduanced by his Country , yet interred an●… by ( vnworthy Fate ) obscurely . Dead ? Yes : Alas , is this the Souldiers tombe , A silly monument to them shall come To see it . True ; what tho the body lie Interred low in her obscuritie ? Thy vertue ( honour'd Souldier ) shall remaine Aboue the Boundiers of triumphing Spaine , France , or the Belgicke rampires : what Death m●… Sh'haz done already , turnd thy corpse to clay : But death ( of Fames possession ) may despaire , For she erects her Tombe within the Ayre , That whosoeuer this way chance to moue , " Shall see his corpse heere , but his fame aboue . Triumphant Souldiers , glorious by thy birth , Reign'st now in heauen , because thou wer'st in earth : Then such Professants ouer blessed are , That raise their Peace by managements of warre . Vpon a Drunkard buried in a ruinous fort in Dunkerke , was this Inscription engrauen , which by the ancientnesse of Time was well neare defaced . In Dunkerke heere a Drunkard lies with mickle careysought , " Drinke was the boone the lorden crau'd for rest he cared nought . Long may he wun in this large Tombe , and neuer henceforth sinke " To earth again : that while he liu'd claimd earth for wāt of drink : ●…eauen rest his soule , and others all , whosere the Lord will saue , " And grant Dunkerk ( if 't be thy wil ) may nere such drūkards haue . ¶ An Epigram vpon Alphonso Prince of Naples , and vpon his Crest , whereon was engrauen a Pellican with this Impressa ; Alios seruans meipsum perdo . The Crest I weare expresseth what I am , " A soft and tender-hearted Pellican , Who to recall life to her dying brood●… , Suckes from her owne heart life-renewing blood : Being the same , if I appeale to time , " Shee 's not more deare to hers , then I to mine . ¶ An Epitaph vpon one who died confined . Report tells me that thou didst die confinde ; Confinde ! its true : in body , not in minde . Confinde the body was , where it had birth , But minde without confinement leaueth earth , To dwell in those ●…efined Groues abou●… , A Gro●…e refin'd which yeelds eternall loue To the possessor ; let thy minde appeare Free , though thy body was confined heere . This shall remaine engrauen vpon thy Tombe , To memorise thy fame in time to come . ¶ Vpon a Iustice worthily deseruing of his Countrey . The misse of thee , since th●… decease , is knowne , " For whoso comes to Iustice , or her throne , Shall see her silent ( and as o●…e that 's domb : ) " Good reason why , with thee she lost her tongue . ¶ Vpon a Iustice of lesse demerite . Who comes this way ? Let him looke downe and reade , " Here li●… one , spake lesse liuing , then being dead : For heere in Ri●…e Fame speakes of him in time , " Who whilst he liu'd spak●… Reason nor good Rime : This yet h●… comfort is , when time is spent , God will haue mercie on the innocent . ¶ Vpon a bragging Souldier . Heere lies a bragging Souldi●…r that could lie With 〈◊〉 and s●…te , in face of maiestie ; Yet he that lied ' gainst heauen , in earth now lies , An open mirrour to all mortall eies : " For though he lied , yet could he not denie With all his lies , but man is prest to die . Vpon Peter see me . Peter see me , thou canst not , for thy eies " Lie ●…here interred , where thy body lies : How canst thou see me then ? as Peters doe ; " Not by my worth , but by my outward shew●… For Gallant-like by perfumes I transpose My knowledge from thy eies vnto thy nose . That though th' art dead , yet thou may well perceiu●… , " A Perfum'd gallant walk 's vponthy graue . ¶ Vpon a Captaine which in the Low Countries was hanged , and afterwards taken vp againe . A Captaine hangd , and taken from his Graue ▪ For what ? a pardon came , and did him saue . Saue . what did it saue ? his body : Yes . " From putrefaction ? no , but from that peace All buried corps enioy : It was not done " With Iustice : Yes , she is a Saint diuine , And raisd him vp , because dead'fore his time . his throwing . Poore Thrower , art thou dead ? Now do I feele " Euen by thy End , that Fortune haz a wheele , That spinnes and weaues , turnes and returnes againe ; And in mens death esteemes the chiefest gaine : For this by thee may very well be knowne , That made their owne wheele ruinate thy owne . Thou wast a Thrower , Fate a Thrower too ; After this cast thou'lt neere make such a throw : Rest then in peace , it 's Fate tript vp thy heele , And bids thee yeeld vnto her Turning wheele . ¶ Vpon one Span. Rightly compared is the life of man , " For shortnesse of continuance , to a span , It is mans met-wand ; euery one must haue " This span to end his life , and mete his graue . Then who dare say that he does liue secure , " Possessing that which cannot long endure . This is expressed by this man lies heere , " Whose name and nature in one span appeare . So lest the name should do the nature wrong , " Being short by nature , name would not be long . ¶ Vpon one Flower a hopefull yong Student . Mans life 's a flower : how should it then but fade , " Since at the first for dying it was made ? Yet if this Flower had beene exempted , then We might haue thought this Flower not for men To crop : no more it was : and ther●…fore giuen " As one aboue desert of earth to Heauen . Once thou was planted in the Cambrian Groue , Where thou was watred with the Students loue . But now from thence I see thy glory rise , " From Cambrian Beakes , to Brookes in paradise . ¶ Vpon a Reuerend and honourable Iudge of this land , was this Epitaph inscribed . Who so would Honours frailetie pictur'd haue , Let him behold that picture in this graue : Where frailetie ne're was with more honours clad , Nor more deseru'd those honours which he had : Had ? lasse that we should say , wee had thee ; haue Would be a Tence , the state would rather craue . Small difference twixt the accents , Haue and Had , Yet th' one did cheare vs , th' other makes vs sad . But whence these tea●…es ? whence be they ? to expresse His worth ▪ our want , his peace , our pensiuenesse : For to discribe him in each liniment , He gaue his to●…gue vnto the Parlament : His hands to sacred writ , his eare to heare Iudgement pronounc'd , his eye to see more cleare In the 〈◊〉 of Iustice , and his feete To walke in paths , for Christian soules most meete . Thus his impartiall tongue , hand , eare , foote , eye , Show'd him a mirror in mortalitie . Yet in his age a Reuerence appeares , Many are yong in houres , are olde in yeares ; But he was old in both ; full seuentie sixe , Surpassing Dauids fi●…st Arithmeticke : Fifty one yeares he with his Lady liu'd , That in himselfe his race , might be reuiu'd : For what was by the vertuous Father done , Seemes ( by resemblance ) shadow●…d in the Sonne . Sergeant vnto the Queene , Iudge o' th kings B●…nch For twelue yeares space , wherein his eminence Did not transport his passions : For his thought Fixt on his end , esteem'd all honour nought . Thus liu'd he , thus he di'de ; liu'd long , di'de wel , Heere Iudge on Earth , now Iudge in Israel . Terras Astraea reliquit . ¶ Distichon funebre in obit : princip . ob eximiam & corporis & mentis temperiem . qua licet , nos reliquit , altiora petit . Qui formam mirantur , ament Uestigia mentis , Illi forma perit , nescit at illa mori . ¶ An Epitaph vpon the Sonne buried in his Fathers graue . Stand , goe no further : looke but downe and reade , Youth fed that body , on which wormes doe feede . Looke lower downe , and thou portrai'd shalt haue Father and Sonne , both buried in one graue . And what does couer them ? poore mother Earth , Which gaue to Sonne and Father both their birth : Thus one to three reduc'd , and three to one , Sonne , Mother , Father ; Father , Mother , Sonne . Make then this vse on 't wheresoe're thou come . Earth was thy cradle , Earth must be thy tombe . ¶ Vpon * one who louing honour , died ere hee possest it . Thus fadeth honour and returnes to nought , Which is not got by merit , but is bought : For it affoords th' aspiring minde small good , When wreaths of honour are not drawne from blood , Nor from desert : for honour cannot bide , " Being supported by the stayes of pride . ¶ Vpon Master Laurence Death , an Epicede accommodate to his Name . Why should one feare to grapple with his Name , " Death thou wast liuing , and art now the same ; No , I may say farre more : renewing breath " Tels me th' art liuing ; for thou hast kil'd Death . Liue then victorious Saint : still may thou be Though dead by Name , ●…et fresh in memory . That who so passeth , or shall chance to come This way , may say : Here lies Deaths liuing Tomb. ¶ Vpon one Merie . Merie why liest thou like Heraclitus , That vs'd to laugh like blith Democritus ? Thou seemes in dis●…ontent : pray thee tell why " Thou liest so sad ? Thou art learning how to die . Learning to die ? why th' art already dead : I st possible that Peter Meries head That was so full of wit , so stuft with sage , " As he appear'd the mirror of this age ? Peter that knew much , and could speake much more Then ere be knew , should now fall to deaths store . Alas poore Merie , wormes begin to feast , Upon that skonce , fed Gallants with fresh ieasts , Those saucer eyes plast in that witty skonse , Which vs'd to looke some twenty waies at once , For if they had matches beene , some might enquire , Whether they set thy sparkeling-nose a fire : Those hollow eyes ( I say ) or lamps of thine , " Are now like Hogs-heads emptied of their wine : For hollow Hogs-heads giue an empty sound ▪ " And so does Merie being laide in ground . ¶ Vpon one Hogge . Hog by name and by condition , " Heere lies Hog that blunt Physition : Christian nor good moralist , But liu'd and dide an Atheist . Yet ( after death ) giue Hog his dew , He was a foe vnto the Iew. And that he might expresse the same , " He gloried euer in his name , He bad me write vpon him dead , " Heere lies Iohn Hog , or Iohn Hogs-head . ¶ Vpon a vaine-glorious Student that would needes be called Aristarchus . Fate last night hath beene i' th warke house Of our renowmed Aristarchus : Where fate no sooner entred in Then shee a starke-Asse made of him . For Aristarchus ( Authors say ) Inuited death , from day to day ; But our last Aristarchus prai'd , ( Seeing Death come ) as one dismaied , That he his summons would delay , And come for him another day . Vpon two Twins that died together Heere lie two faithfull Brothers in one tombe , As they did lie together in one wombe ; Heere they came hand in hand , and they do craue , That hand in hand they may goe to their Graue . ¶ Vpon an ancient Tombe was this inscription found . Church-men that should be best of al , are ( pardie ) growne the worst , The F●…x I ken ( the Prouerb saies ) fares best when he is curst : This Abbot heere that lies in ground proues this to be too true , Due would he giue to Prie●… nor Cleark , yet would he haue his due ; But marke his end ( who ●…re thou be ) for 't was a fearefull end , No friend he had ( as he did thinke ) to whom he might commend His Gold : therefore one day he went to finde out some darke caue , Where be might hoord his treasure vp , where he this voice receau'd : T●… iudgement churlish Nabal had , fall presently on thee , W●…ich voice being past , the Abbot droupt and died presently . ¶ Vpon my Lady Woodb●…e . What would my Lady be ? lasse shee has sought To rise to something , and shee 's falne to nought . Poore Lady , that so faire and sweete a face Should haue no other home or dwelling place , Then a poore Sepulcher ; lasse it s not meete So faire a Lady should shroud in one sheete : Who whilst shee liu'd , which was but very now , Did vse to lie perfum'd and chaf'd in two . ¶ Vpon the same Subiect extracted . Looke throgh & throgh , see Ladies with false formes , You deceiue men , but cannot deceiue wormes . ¶ Vpon an Adulterer extracted . Nay heauen is iust , scornes are the hire of scornes , I nere knew yet Adulterer without hornes . ¶ Vpon a Sexton an Epitaph . Rest thee well Sexton , since thou lost thy breath , I see no Man can be exempt from death : For what will Death doe to the simple Slaue , That durst assault him made for Death a Graue ? In peace sleepe on : of thee we haue no neede , For we haue chosen a S●…xton in thy steede : Thy sacring Bell has tinckled all it can , And now the Sexton showes he was a man. ¶ Vpon Kempe and his morice , with his Epitaph . Welcome from Norwich Kempe : all ioy to see Thy safe returne moriscoed lustily . But out alasse how soone's thy morice done , When Pipe and Taber all thy friends be gone ? And leane thee now to dance the second part With feeble nature , not with nimble Art : Then all thy triumphs fraught with strains of mirth , " Shall be cag'd vp within a chest of earth : Shall be ? they are , th' ast danc'd thee out of breath , " And now must make thy parting dance with death . ¶ Vpon one Skelton . Here lies one Skelton , whom death seasing on , " Changeth this Skelton vnt●… * Sceleton Thogh little chang'd in name , in substāce more , " For now hee 's rich that was but poore before . ¶ Vpon one Babylon . Of all the stones that rear'd vp Babylon , " There now remaines ( of all that pile ) but one , Which serues to couer both the corps and fame , Which he had purchas'd onely by his Name . ¶ Vpon a spare Patron . This Man lies here , to say what name he had , Or to expresse't would make a Poet mad : For once a Poet offred him a labour , Which he would hardly reade , or vouchsafe fauour , To giue the Author one bare smile , or sooth The Poets good meaning : to be briefe , his tooth Was poysoned : for th' occasion of his death , It first proceeded from his stinking breath ; Which did corrupt his lungs : this has beene tride To be the cause where of this Patron dide . May he ●…est yet in peace the Poet prayes , Who though contemn'd , yet crown●…s his Tombe with ( bayes ▪ ¶ Vpon a cashered Souldier . A Souldier not for his desert Cashered was of late , But for the Captaine by his pay , Ment to encrease his state ; For which ( in want the Souldier beg'd ) But could not be relieu'd : As Charity ( God knowes ) is cold , Where at the Souldier grieu'd ; And swore since warre would doe no good , He now would change his sang , Either to raise his meanes ( by stands ) Or Souldier-like to hang. Fate seldome fauours war like men , The case so altered was , As being tane for bidding stand To one that chanc'd to passe , The poore renowme this Souldier got , Downe to obli●…ion fell ; And he for Gantlet ( wrapt with Giues ) Was brought to second Hell Captiuitie : what should he doe ? appeale from Iustice Throne , That bootelesse were , for now his hopes Are fully razed downe . The time approach'd ( sad time God wot ) When brought vnto the Barre He gaue the Iudge blunt eloquence , Like to a Man of warre : But to be short accus'd he is , What he cannot denie , And therefore by a publike doom●… He censur'd was to die . But if the Iudge had rightly done , The Captaine ( by the way ) As he had tane his standing-wage , Should reape his hanging-pay . ¶ Vpon the death of one * Thete who died , and was cast in a great tempest vpon the Sea , into a straite of that part of the Sea which diuides Mysia from Hell●…spont . Here lies Thete pale and wan , Buried in the Ocean . More it seemes to augment her fame , Since from Sea shee tooke her Name . Thetis was Achilles mother , Yet of that name there 's another To this day record'd by Tyme , That she was a Saint Diuine . Here her Image sleepes in peace , Promising this I le encrease Nere this Fount Of Hellespont . Where Hero and Leander amorous soules , In midst of her greene bos●…me daily ●…oules ; Which to Abydos ( ancient towne ) And to Cestos brought renowne , And that shrine So diuine . Where Paphos was erected to expresse , There Hero was to I'enus Uotaresse : Rest in honor , Thete rest By the Sea-Nymphs euer blest , for they loue to approue The rare condition of that diuine Creature , Where Art is far surpast by spotlesse Nature . ¶ Vpon Synon that villaine which sacked Troy. I st possible that wormes dare once conspire " To tutch his shrowde that sackt all Troy with fire ? O saies poore Hecuba , that thou hadst dide Before shee had such fatall obiects spide Of her dislaughter'd Sonnes , weeping to see M●…ther and issue slau'd to miserie . O saies ( old Priam ) and he teares his haire , Wishing thy Tombe had razed his despaire , When in the ruines of def●…ced Tr●…y , And in the Gore of his beloued Boy His yongling Troylus , he wash'd his head In an eternall Concaue buri●…d . Thus does Troy curse , yet may thou defend Thy Proiects , and the cause of Troyans end Proceeding from themselues , thou for the sake Of thy deare Country , and fair●… Hellens rape , Became a villaine , and to keepe thy Name , Th●…u liu'd a villaine , and thou died the same . Then villanie is dead ! in Synon true , But he haz left his trade vnto the Iew And English cormorant , who in one houre Desire both Name and Substance to de●…oure , Then there 's no diffrence : both bring like annoy , Saue th' one for England is , th' other for Troy. Sleepe then in silent slumber , for thy Race , In right of their succ●…ssion take thy place . ¶ Vpon Argus . Argus with his hundred eies , Eie-lesse in this Coffin lies ; While Wormes keepe their Sessions there , Where once Lamps of eye-sight were . Another . Earth feedes on me , that once fed me , Court begot me , Country bred me ; Thus my doat●… preuents my yo●…th , Bastard ●…lippes haue slowest growth . ¶ Vpon Gold a dissolute Hac●…ster . Gold , th' art a knaue ; and drainst thy golden showr●… , Not from the lap of Danaë , but thy whoore ; Leaue thy base Panders trade , make speede , reuolt From so deform'd a standard ; who would be boult To his wifes lewdnesse , or expresse his shame , By vshering the ruine of his name For money ? ceasse , ceasse to be impudent , Transplant thy selfe to some pure element More wholesome and lesse shamefull ; liue enrold , And haue thy Name in characters of Gold , That whoso passeth may this Impresse reade : Thy age did end in Gold , begunne in lead . ¶ Vpon a Quackesaluer Doctors graue in Venice , by Transcription we reade this Inscription as followeth . Heere lies a pound of Rheu-barbe ( as 't doth seeme ) To purge the worms of Choler , Rheume and Fleame : A Dapper Doctor ( ill may Fate befall ) To take from vs Sir Ierome Vrinall ; Yet this our comfort is ; though he be dead , Haz left another sauce-fleam'd knaue in 's stead ▪ " That can call backe from dea●…h a breathlesse corse , " And cure his griefe as he doth cure a horse Farewell Sir Ierome thou with horse began , And Don begins with Horse , and ends with Man. ¶ Vpon Croesus and Irus . Tw●…xt Croesus and Irus difference I know none , Saue Irus haz no ●…ombe , Croe●…us h●…z one . Nor s●…ills it much what shrowdi●…g sheet they wore , " For I nere heard that worms the shrowd forbore : Because the pompe or state wherein they laide , Might by their terror make poore wormes afraide . But as on earth great ones did feed on small , " So worms do feed on great ones most of all . Do well then while we liue ; for being dead , " Or Fame or Shame our Actions merit meade . ¶ Vpon Delia. Thou Delos-sacred-chaste inhabitant , For of thy followers Albion haz but scant ; Plant ( pray thee heere ) some house religiously , Where we may reuerence spotlesse Chastiti●… : For since thy ship did from this Iland lance , " Best gifts we had were fire * balls sent from France . Coole vs this Climate that seemes to aspire , Not by her owne , but by a for raine fire , That now at last the Albionact may know , Th' Delian our friend , thogh th'Fren●…h no●… be our foe ▪ In Mydam . Miser nemini est bonus , sibi pessimus . My das would feed on gold ( vnhappy wretch ) That starues himselfe , to make himselfe more rich . 'T is like a painted couer that conueies Each sparkeling obiect to our piersing eies , Which while the eies delight in , they grow dim , Euen so it fares ( poore miser ) still with him . " He feeds on gold , for there 's his hearts delight : " But that same obiect takes away his sight , And makes him du●…kie ●…ide , clouded and blinde , Though not in body , yet in th' eyes of minde : Then this shall stand fixt on the misers ●…oure , " He liued rich ( to th' eye ) but truly poore . N●…c copia nec inopia minuitur . In Veprem Iuridicum . Heere lies Brier a Lawyer true , Yet no true Lawyer , giue him 's due : His cause of sickenesse ( as I heare ) Was : There 's but foure Terms in the yeare . But others thinke ( and so they may ) Because he could not long de●…ay His Clients suite , yong Had-lands cause , Which hauing got into his clawes , He by renewing of their strife , Thought to keep 't for terme of life . But AEacus that god of warre , Pitcht me thi●… Lawyer ouer-barre . So in despaire ( unhappy elfe ) The Lawyer went and hang'd himselfe . ¶ Vpon a Broaker . Heere lies a Broaker of Long-lane , Who by Pick-hatch & Hounsditch got infinit gaine : The Pyrats of Wapping were lik●…wise his friends , Bequeathi●…g to him their clothes at their ends . " O hard-hearted death , more cruell then any , That would not be mou'd at the sutes of so many ! ¶ Vpon Tacitus . Heere lies an old Concealer vnderneath , Who hardly could conceale himselfe from death . " Thus though man ●…e disguis'd in varied formes , Conceal'd on earth , yet not conceal'd from worms , Thou th●…n that passest by this seely wretch , " This morall may experience thee teach ; There 's nought so hid , which in Earths bosome lyes , " ●…ut fate ( with pierciue eyes ) looks through & spies . ¶ Vpon one Holofe●…nus an vnconscionable Vsurer . Within this Grate lies one Holofernus , His bodie 's in earth : but his soule in Auernus , " Vnder his head lies a bagge of red gold , Which both heart and conscience together enfold . See worm-holes are sprouting , which seems to express , They loa●…h to feede on an Usurers flesh . ¶ Vpon one Gnat. Sleepe on poore Gnat , Gnat was thy proper name , " And thou as properly exprest the same ; No difference 'twixt thee buried and before , " Saue that in death thou sleepes , in life didst snore . ¶ Vpon an Actor now of late deceased : and vpon his Action Tu quoque : and first vpon his Trauell . Hee whom this mouldered clod of earth doth hide , New come from Sea , made but one face and dide . Vpon his Creditors . His debt●…rs now , no fault with him can finde , Sith he has paid to nature , all 's behinde . Vnto his fellow Actors . What can you craue of your poore fellow more ? " He does but what Tu quoque did before : Then giue him dying , Actions second wreath , " That second'd him in Action and in death . ¶ Vpon Loues champion . Once did I liue and loue , not loue , but lust , And in loues turnament perform'd my a iust ; But now return'd I am , whereto all must , Rendring my life , loue , lust and all to dust . ¶ Amor * viuat & crescat honor , inuitis fatis resurgat virtus , augeatur pietas , & foueatur sanctitas : altera harum miserijs subuenimus , altera Reip. saluti prouidemus . Corpus vt perijt , creuit virtus . Vertue that vs'd to sit enthron'd in state , " In purple clo●…thed , not in purple sin , Lies heere interr'd , for shee 's enshrin'd in him , Not prun'd as vicious men , by common fate , For vertue is of higher estimate Then to subscribe to times abridged date ; Nor can the clowde of Enuie , honour dim , For when shee seemes to die , shee does begin " To raise her glory higher then b●…fore , Immortaliz'd in Heauen , for euermore . An happy passage , happy pilgrimage , " Where our Earths conflict wins eternitie , Securest harbour of tranquilitie , To passe from Earth ●…o Heauen , where mutually The Saints of God reioice , free from the rage Of sinnes assaults , or of this fleshly cage , Wherein we are enthrald : distressed age * That makes vs old in nought saue miserie : " But pilgrims , if for Christ perplexed be , Shall liue with him in ioy perpetually . Thrice blessed pilgrime , that hast spent thy daies In the promoting of thy Countries weale , Faithfull in all , wherein thou wast to deale , Shoaring vpon thy shoulders those decaies , Which seem'd to ruinate the state alwaies ; These blessed actions do deserue due praise , Triumphant patro●… of th●… common-weale : Who ( though she should ) vnthankefully conceale " Those many vertues which thy minde possest , Thou needs not feare : in Heauen they are exprest . True Register , where all thy acts remaine In perfect colours liuely shadowed , The map of honour , well decyphered , Where innocence receiues immortall gaine For her pure life , polluted with no staine Of earths all●…rements : Earth cannot containe A vertu●…us minde , for it will still aspire To Syons hill , ascending eue●… higher , Till shee discerne the fruits of her pure loue , By leauing earth to liue in Courts aboue . Thou that art here immur'd with barres of earth , " Returning to the place from whence thou came , Shall by thy death perpetuate thy Name : " Si●…h forraine Coasts haue much admir'd the same ; And though thy foes , yet they extoll'd thy worth , " Being twice noble in thy selfe , thy birth , Which no succeeding times shall ere raze forth . " Honour will euer flourish , as it was Though not engrauen in faire leaues of brasse . For what is Brasse , Marble , or Iuorie ? What will auaile t●…e Monuments of time , When those they represent seeme to d●…cline In the Worlds eye ? in whom our memorie Liues , or lies dead : O then liue vertuouslie , That winnes a Crowne here , and eternallie . Worlds respects a blast , a bud , a flower , Now sprouting fai●…e & blasted in an houre ; But who shall flourish in the Sacred Groue , " Shall ere stand firme , his Scyons cannot moue . Liue in this Hearse : Death to the good 's no death , " But a transportance from a Sea of woes To future ioye●… , from shipwracke to repose : For such as these , God for himselfe doth choose , Clipping their Temples with a golden wrea●… , Infusing in their soules eternall breath : Thrice blessed vine that in heau'ns Vineyard growes , Whose spreading branches farre more beauty showes * Then Sun or Moone , or th'purest Element ; Or any Starre within the Firmame●…t . Such trees we see bring forth the ripest fruit , As planted are vpon the waters side , Whose liquid streames their neighbour bankes diuide : Euen so where Springs of diuine grace doe glide , The seeds of Vertue take the deepest roote , Where euery sprig both bloome and fruit sends out A Glorious Haruest : w●…ich what ere betide , Is not by stormes dismaide , but fructifide . Such goodly trees are plants of Paradise , Which bring forth fruit in such varieties . And such a ●…ree art thou , whose noble stem Did nourish Learning , & Mineruas friends : Thy flowrie blossome in their growth extends , And after death some fruitfull gleanings sends From Heauen aboue to Earths-suruiuing men , That seeing them , might seeke to foll●…w them ; But most to such as 'bout the Court attends , That vert●…ous liu●…s may weaue their glorious ends . " For Uertue was as Ariadnes thread " That led the liuing , and empales the dead . What ●…issing Serpent with her venemous s●…ing Can hurt thy vertues which be registred In Heauen aboue ? where th' art canonized And with the fruits of vertue garnished ; Shining for euer with the supr●…ame King Of glorious Sion : where the Angels sing Hymns of delight : whose Quires are polished With Saphires , Emeralds : repl●…nished With springs still flowing full of sweet delight , Not cross'd by shadowes of a gloomie night . " If we be Pilgrims here ( as sure we be ) " Why should we loue to liue , and liue to die ? " If Earthen Vessels , why should we relie " With such assurance on our frailtie ? " Since greatest States doe perish soon'st we see , " And rich and poore haue one communiti●… " In th' eyes of Fate : nor could I ere espie " In humaine state , ought saue inconstancie . " Times follow Times , motion admits n●… rest , " But in this motion , * worst succeede the best . If loue be said to liue , honour encrease , Or Uertue flourish in despite of Fate , I neede not feare this noble Heroes state , Though much pursu'd ( as 't seemes ) by publike hate , His Ship is harbour'd in the Port of peace : Where times ▪ succeeding ioyes shall neuer cease ; Great are they sure which none can explicate , And great in worth , which none can estimate . Thus great on Earth , and great in Heauen together , Uertue with greatnes , makes him heire of either . Let this same Epit●…ph I consecrate Unto thy Noble Hearse , expresse my loue And duty both : ( for both doe me behoue ; ) " If of my poore endeuours thou approue . These lines be th' obsequies I dedicate , Which though they come like Seede that 's sowen to●… late ; Yet some in due compassion they may moue , To plant more cheerefull tendrells in thy Groue . " Honour attend thy presence ( famous Herse ) " Too much obscur'd by my impolisht verse . Epitaph . Mortis vbi stimulus ? pro me tulit omnia Christus : " Consul eram primo tempore , Consul er●… . ¶ A funerall Ode . O thou heauen-aspiring Spirit , Resting on thy Sauiours meri●… ! liue in peace , for encrease Blest●… this Iland in thy being : Mindes vnited still agreeing . Peace possest thee , Peace hath blest thee . Halcyon dayes be where thou dwellest , " As in Glorie thou excellest . Death by dying , Life enioying . Richer fraight was nere obtained , Then thy Pilgrim-steps haue gained . Blessed pleasure , happy Treasure . Thus many distinct ioyes in one exprest , Say to thy Soule , Come Soule and take thy rest . ¶ Vpon the death of the vertuously affected Sr Thomas Bointon , a Knight so wel-meriting , as his vertues farre aboue all Titles , enstiled him worthy the loue of his Countrey . Sad●… shadie * Groue , how faire so ere thou show , " Reft art thou of thy Teare-bath'd maister now : Yet grow thou shalt ; and mai'st in time to come , With thy shed-leaues shadow thy Maisters tombe , Which is adorn'd with this Inscription : " Weepe Marble , weepe , for losse of Bointon : Yet he 's not lost ; for as the Scripture saith , " That is not lost ( for certaine ) which God hath . Ceasse Ladie then with teares your eies to dim , " He must not come to You , but you to Him. ¶ Vpon that memorable Act atchieued by an Auncestour of the Cogniers in the discomfiture of a Winged-worme or Snake , Whose approach was no lesse obuious then mortally dangerous to the distressed Passenger ; His Monument remaineth in the body of the church at * Sockburn , where hee lieth crosse-legged , ( which inferreth his being before the Conquest ) hauing his Fauchion by his side , his Dogge at his feete , Grasping with the Snake , the Snake with the Dogge : the renowmed memorie of which Act addeth no lesse glory to the houses Antiquitie , then the worthy * Knight who now possesseth it , gaineth harts by his affability . C●…lle sub exiguo iacuit canis , vnde peremit Aligerum vermem , quo sibi fama venit . Quo sibi Famavenit , veniet , semperque manebit , Sidera dum coeli , gramina tellus habent . Paraphrastically translated . Vpon a hill his Gray-●…ound lay , till that his Maister blew His writhed horne at whose approach the winged Worme he slew : Whece Fame gaue wings to Cogniers name which euer shal be giuē So long as grasse growes on the earth , or stars appeare in heauen . Vpon his Tombe . Who slew the Worme is now worms meat , yet hope assures me hence , Who th'worme ore-threwhe after slew , the worme of Conscience . ¶ Epitaphs vpon diuerse of the Sages of Greece , translated , omitting Thales and Solon , and beginning with the rest , originally traduced from Laertius . Vpon Chylo . Thankes to the blushing morne that first begunne To decke the Laureat brow of Chyloes sonne , Which He ( old-man ) as ouer-ioy'd to see , Fell dead through Ioy ; I wish like death to me . This Inscription also was engrauen on his Tombe . Heere Chylo lies , in Lacedemon bred , Who 'mongst the Seuen was rightly numbred . ¶ Vpon Pittacus , whose Tombe was erected by the Citie Lesbos wherein he liued ; beautified with this inscription to perpetuate his memory . Within this Tombe doth Lesbos thee enshrine , Drencht with their teares and consecrate as thi●…e . ¶ Vpon Bias whom Priene with all solemnitie and magnificence , at their owne proper cost interred : Engrauing these verses vpon his Tombe , for the continuance of his Name . This well-wrought stone doth Bias corp●… contain●… , Who was an honour to th' Ionian : Pleading his friends cause ( as a faithfull friend ) Pausing to take his breath , He breath'd his end . ¶ Vpon Cleobulus , who was buried in Lyndus , which boundeth on the Sea-cliffe ; the situation whereof is shadowed in this inscription vpon his Tombe . That wise Cleobulus should extinguish'd b●… , Lyndus laments en●…iron'd with the Sea ; So as two S●…as ne●…re Lyndus 〈◊〉 , " A Leuant Sea , a Sea in Lyndus eies . ¶ Vpon Periander of Corinth was this Epitaph ensuing found to be engrauen , which through the iniurie of time , and want of Art in the impressure ▪ was so defaced , as by the testimonie of Laertius it could scarce be reduced to Sence : yet now according to the Originall faithfully translated , including a Christian resolution in a Pagans dissolution ▪ reposing a more true happines in his end then in his Birth , his exit or passage , then his intrat to this Theatre or transitorie Pilgrimage : making his diem fatalem , his diem natalem , the day of his death the day of his birth ; where Man by an imputatiue goodnesse , deduced from God not inherent in himselfe , may in his death be rather said to be translated then departed . Corinth both wise and rich in treasures store , Keepes Perianders Bodie in her shore . Continued by Laertius by way of an Epigram , Greeue not that Thou shouldst not obtaine thy wish , But ioy in that the Gods haue giuen thee this , For Thou by death hast past those sorrowes now , Which many one would doe , but cannot doe . ¶ Vpon the much lamented death of the truly honourable ( eminent patterne of vnblemished Iustice ) Sir Augustine Nicholls one of our Iudges of the Northerne Circuit , who died at Kendall the third day of August . Anno 1616. Sic Nicholaus obit , potius Nicodemus , & astra nunc Astraea petit , quae mori●…ndo tenet . Nicholls is dead , or Nicodemus rather , The Widd●…ws cheerer and the Orphans father ; Dead ! why it cannot ●…e Iustice should die , For she ha's will and power enough to flie Aboue the reach of Death . It ▪ s true , yet Death Ha●…h reft this Iustice-patron of his breath : Of Breath ? No matter , Breath is but a winde That vades , but cannot preindice the Minde Where Iustice sits as Regent : wherefore then Since Iustice liues , should she be mon'd by men As if deceast ? I le tell you , Heere is one , Or was one rather , for he now is gone , Who seeing th' end of Iustice-circuit nie , Embracing Death did i●… his Circuit die ; No mar●…ell then if men do Iustice mone , When They do find her mansion vnder stone : And hard it is to finde Her whom They seeke , As ●… ' heare the stone that couers her to speake . " This then shall be her Dirge , her dying Song , " Shepleads in hea●…en ▪ on earth she ha's lost her tong . Terras Astraea reliquit . Another Dialogue ▪ wise : Eubaeus and Tymaeus . Eubaeus . Silence , awake not Iustice. Tymaeus . Who can keepe the eies of Iustice closed ? Eubaeus . Death and Sleepe . Tymaeus . Death cannot do it . Eubaeus . Cannot ! pray thee see What Death hath done then . Tymaeus . " Lasse ! how mortally lies Iustice wounded ? Eubaeus . Wounded ! no , shee 's dead . Tymaeus . Dead ! Eubaeus . Yes ; see tong , pulse , arme , eie , heart , hand head all motionless●… ; come nearer : Tymaeus . I 'me too near . Eubaeus Doest weepe ? Tymaeus . I offer to her Shrine a teare . Eubaeus . Thou art too childish . Tymaeus . No , if I could more , I would expresse it . Eubaeus . Why , didst nere know b●…fore Iustice lie speechl●…sse ? Tymaeus . Yes , but nere did know despaire of her recouery till now . Eubaeus . No , th●… hast h●…ard that saying 〈◊〉 growne common . Tymaeus . What might it b●… ? Eubae . That Iustice's like a Woman ; Tymae . In what respect ? Eubae . In this it may be●…'ed When she lies speechles , shee is neerly dead . Tymae . Most true in both Eubae . It is , but doe not weepe ; Let 's vanish hence , & suffer Iustice sleepe . ¶ An Epitaph reduced to the forme of a Dialogue ; consisting of two Persons and two Parts , representing in the Persons , Affection and Instruction ; in the Parts Passion and Consolation : prepared at first for the memory of his neuer-sufficiently remembred Father by the Authour , emphatically shadowed vnder the name of Philopater . The Persons names are Philopater and Philogenes . Philop. Sleepes my deare Father ? Philoge . Yes , my Sonne I sleepe : Philop. Wh●… , then I wrong'd your quiet rest to weepe ; Sith Christians should not any difference make Twixt Death and Sleepe ; Philoge . It 's true , for ●…th awake , Both lie them downe ▪ both rise , bot●… bedding haue , The liuing haue their couch , the dead their graue ; For as our Death by Sleepe is shadowed , So by our Bed our Graue is measured . Philop. O pardon then my teares . Philoge . My Sonne I doe , These teares thou sheds do thy aff●…ctiō show , And beare record in He●…uen ; Philop. Where you are blest : Philoge . Indeede I am . Philop. Heauens grant my Soule like rest . ¶ A Diuine composition , stiled The Pilgrimes Petition . Keepe me ( O Lord ) ô daigne my Soule to keep , Thou art her Shepheard , shee the wandring Sheep : Thou art the liuing life , the Labourers way ; The Pilgrims staffe , Faiths Anchor , Iosuahs day : Yea Iosuahs Day-starre , who ( so if thou please ) Canst make the Sun goe backe without degrees ▪ ¶ The Sinners Cymball . I cried vnto the Lord , he healed me , I sicke to death , he sh●…w'd me remed●…e ; I hunger-staru'd , he gaue me Angels food , I all athirst , he quench'd it with his blood . ¶ In obitum * Thomae Brathwaite optimae spei , indolis generosissimae , vitae probatissimae , fidei integerrimae , omni ex parte parati peri ▪ tique R. B. Memoriae eius studiosissimus lugubria ista Poemata grati animi pignora diu meditata & iam serò sed seriò in publicam lucem prolata ( Dialogi more ) ccmposuit . Philaretus and Euthymius . Philaret . Quò redis ? Euthym. In gremium matris : Philaret . Quos quaeris ? Euthym. Amicos . Philaret . His moriendo ●…ares : Euthym. His moriendo fruor . Philar. Tunc tibi mors lucrum : Euthym. M●…hi lux , via , vita , leuamen . Philar. Tunc non amissus ; Euthy . M●…ssus at ante meos . ¶ In Anagramma quod sibi ipsi composuit & Annulo inscripsit . Brathwaite Vita vt herba . Vita vt Herba tuum est Anagramma , tuaque sub vrna Hoc videam , br●…uis est vita , sed herba leuis , Annulus hoc tenuit , namque Annulus arctus vt annus , Quo ( velut afflatu ) fata futura refers . ¶ Vpon the late decease of his much lamented friend and kinsman , Alle●… Nicholson , a zealous & industrious member both in Church and Common-weale . Hauxide laments thy Death , Grasmyre not so , Wishing I hou hadst b●…ene dead 〈◊〉 〈◊〉 agoe ; For then her market had not so be●…ke done , But had suru●…u'd ●…hy Age in time ●…o come : And well may Hauxide grieue at thy Departure , " Since Shee receiu'd from thee her ancient charter , Which Grasmyre su●…s ( since Thou art turn'd to To bring about & now ha●…h broght to p●…sse . ( grasse ) Thus much for th●…e : nor would I haue thee know it , For thy pure zeale could nere e●…dure a Poet ; Yet for the Loue I bore thee , and that Blood Which twixt vs both by Nati●…e course hath flow'd ▪ " This will I say , and may ; for sure I am " The North nere bred sincerer P●…rer man. ¶ In obitum generosissimi viri L. P. genio quàm ingenio minus faelici , Franciscus Ridgeway eius memoriae studiosissimus hosce th●…eneticos modos composuit . Flebo , cur ? amisi memorandi pignus amici , Falleris , amitti morte pe●…ente nequit ; Praemitti fate●…r , Quis enim non fata capesset , Discimur exemplo , sic oriendo mori . At dol●…t exemplis tua fata venisse sub illis , Q●…is si tu perias , fama perennis erit . Quid dixi an peries ? peries sanè corpore , quid si Hac species periat , mens speciosa manet ? Altera pars terram repetat , pars altera coelum , Nec mutas mores caela petendo tuos . At vale , ●…am faciem nequeo discernere gratam Qua mihi semper erit gratia sed arcta nimis , Arcta nimis sed amaena satis , dum fider a vultum Splendida praestantem continuere tuum . Sie perijt quod terra parit , quod vertic●… coeli Profluit , in coelum tendat & alta petat . Aliud , Hic fitus est Satyru●… qui stupra latere potentum Impatiens , patiens limina mortis adit . Englished , Heere lies a Satyre now reduc'd to dust , Who scourg'd d●…sertlesse honour , great mens lust , These taxt He roundly , and had vow'd to doe it More boldly yet , if He had liu'd vnto it . ¶ A Funerall Poeme vpon the death of the hopefull yong Gentleman Mast. Will. Horsey , who deceased the 24. of Aprill , Ann. Dom. 1615. " Plants that transplanted are , haue 〈◊〉 grouth , Yet fares it othe●…ise with this blest youth , For he transplanted to another Sphere , Perfects that tender grouth which he had here , Tender indeed ; yet me thinks there appeares Age in his houres , though youth was in his yeares , For by experience , of this sur●… I am , " Neuer came childe more neere vnto a Man. Well may we then excuse his mothers mone , To lose her Sonne and that her onely One , Whose hope gaue life vnto her house and her , " ( If mothers erre in this they lightly erre ) For natiue loue must ●…eeds enforce a teare To see them laid on Beare whom they did beare : To see their Birth turn'd Earth , their very womb●… Which brought them forth conuerted to a Tombe ; Yet this should make his mother change her song , To see her hope translat'd ' boue hope so yong , To see her onely and now happy Sonne , To haue his Pilgrime-taske so quickly done ; But shee ha's lost him ; no , he is not lost , " For where He seemes to lose He gaineth most : And though He haue not Her , He ha's another , " For now the Church triumphant is his Mother Feeding his infant-glory with her pap , Dandling him sweetely in her heauenly lap , For this is confirm'd by the sacred word , " He cannot die that dieth in the Lord. Cease then thou tender Mother , cease to w●…epe , Thy Sonne 's not dead , but onely falne asleepe ; Which sleepe dissolu'd , his corps shall be vnited Vnto his soule amongst the Saints delig●…ted . " Peace happy Soule crowne thy eternall dai●…s " With wreath of glory to thy Makers praise , " That as thou liu'd a Mirror to thy Age , " So thou may shine in Sions heritage . His Epitaph . Heere interred in this Tomb●… , Yong , yet vertues hop●…full Bloome , Fathers Boy , Mothers ioy Shrined is ; yet from this shrine , There 's a substance , that 's diuine , Which no graue Can receaue : Making claime to Heauens pure clime . ¶ The Author vpon his selected and euer to be remembred E. C. Parragon for beautie and vertue : who died the 5. of Decemb . Ann. Dom. 1615. Take mother Earth thy virgin-daughter heer●… , Born●… on her Bere ere sh●… was borne to b●…are ; Take her , for of her wonders may be said ▪ " Heer●… one and 〈◊〉 lies who di'd●… a Maid . ¶ Vpon the much lamented Death of the vertuous virgine A. T. in Scarborough , lately deceased , and of her sorrowfull Parents incessantly moned . Dead ; say no more shee 's dead , keepe in that word , It will goe neere to drowne her teare-swolne Foord : Why , He must know it ; true ▪ yet such as these ( If grieues ) should be imparted by degrees ; How must they be imparted ? By her Tombe ; It cannot speake ; Such grieues are seldome dumbe . Vpon her Tombe . Weepe , weepe Rosemarie sprig and shew remor●…e , Thou shold haue deckt her bride * now decks her corse ¶ Vpon the Tombe of ..... lately erected . ..... Perhaps thou may haue Shebnaes doome , To haue thy corps deuided from thy Tombe , And haue name of that crest thou gaue thy Neighbor , To close thy corps in Earth , and saue this labor . How fond then thou , to build so costly Shrine , Neither ( perchance ) for * thee nor none of thine ? Yet if thou want thy Tombe , thou shalt not misse To haue thy Epitaph , and this it is : ....... Is Dead : The cause if you would know , His winde-pipe burst , and he no more could blow . ¶ Vpon a late deceased Pinch-gut . Macer dide rich they say , but it 's not so , For he dide poore , and was indebted too : How sh●…ld that be ? Obserue me , and I le tell ye He dide indeb●…ed b●…th to backe and belly : For all he scrap't from his Atturnies Fees , Seru'd but to starue his Maw with bread & cheese ; So as'mongst those we rightly may him call , Whose life spent lesse then did his Funerall : For all his life , his House scarse eate one Beast , Yet Dead , his Sonne makes vp the Churles Feast . ¶ This the Authour wrote vpon an excellent Bowler and his Friend , aptly resembling Mans life to a game at Bowles . The World is the Alley wh●…re we play , The Bowles we play with , Creatures that we vse ; The Rubs the Passio●…s of our minds the way Needs no Ground-giuer , there 's but one to chuse The way of all Flesh : Seauen's our Game we say , ( For Seauen yeere is liues-lease that limits vs ) The Blocke our end , which when it draw●…th on , We po●…ke our Bowles , and so our Game is done . ¶ Vpon a singular Irishman . By him lies heere , I finde from whence we came , Where we must goe , how lif●…'s an Irish game , This day in health and wealth , next poore & sicke , " For Irish games haue still an Iri●…h tricke . ¶ Vpon the death of one Cookes wife , an Inscription allusiue to her name . Death 's the cooke pro●…ideth meate , For the crawling wormes to eate ; Why shouldst thou then Cool e repine Death should dresse that wife of thine ? All must die , yea time will be ▪ Thou wilt thinke he pleasur'd thee ; For no question , being told , She was s●…plesse , 〈◊〉 , old , He thought fit she'sd liue no longer , That thou might chuse out a yonger . This then on her Age thy youth May be writ as grounded truth , " Heere she lies , long may she li●… , " Ere she d. de , was wish'd to die . This the Author presently composed vpon this occasion ; being with sundry Gentlemen at Waltham exceeding merrily disposed , one Cooke a neighbour of the Hoasts where he lay , came suddenly in , pitteously lamenting the death of his wife , being newly departed : euery one laboured to allay his sorrow ; but by how much more instant were their comforts , by so much more violent were his Passions : at last the Author percei●…ing by his Hoast that he expressed a dissembling sorrow , being impatient of her life , and therefore ( by all probabilitie ) inwardly content with her death , being an old decrepite woman , and He in the Prime of his age , in stead of all vnnecessarie comforts , applied this soueraigne Discourse as a salue to his griefe , without further premeditation . — coenae fercula nostrae Mallem conu●… , quàm placuisse cocis . Englished : As in my choise of meate , so in my Booke , I 'd rather please my guests , then please my Cooke . ¶ In Actorem Mimicum cui vix parem c●…rnimus superstitem ; Quaecunque orta sunt occidunt . Salust . Ver vireat quod te peperit ( viridissima proles ) Quaeque tegit cineres , ipsa virescat humus . Transis ab exiguis n●…quam periture theatris Vt repetas sacri pulchra Theatra Iouis . ¶ In vultum incredibili lepore respersum . O facies mutata nimis ; spectacula praebes Vermibus , ingenuis saepe probata viris . Quo muta●…a tuae magis est Pr●…stantia form●… , Integra nunc r●…manet quae peritura fuit . Vita vt mimus . Exit vt ex●…git soboles lepidissima partem , Praemia fert hominum , sed meliora Deûm . ¶ Vpon a Traueller , who taking Inne in a village at the signe of the Boore was lamentably murdered by his Hoast . The brutish-brisled Bore that was my Signe , Where th' Hoast ( Bore-like ) shed this poore bloud of mine . Ibidem . An crudelis Aper magis , an crudelior Hospes , Nescio ; saeuus Aper , saeuus & Hospes erat . At sae●…s magis Hospes erat , nam conuenit vrsis Inter se saeuis , non Hospes ab Hospite tutus . Englished . Whether the Bore or Hoast more cruell be , Cruell the Bor●… , ●…he Hoast as fierce as He , I know not : but the Hoast's the cruellest : " Beares do agree , while the Hoast betraies his Guest : ¶ Vpon certaine Bones found of late buried in the ground , supposed to be some murder committed by the Hoast , in whose yard these Bones were found ; but as yet only suspition is grounded , no apparancie of Fact discouered . Brew'd be thy hands in bloud , although Thou be Free to the world , thy Conscience is not free ; For these drie Bones lie mouldred now in Dust , Will manifest thy guilt , for God is iust . Vpon murder . Murder may seeme to sleepe , but cannot sleepe , For Feare and Horrour do her eie-lids keepe . Another . Murder sometime to slumber will betake her , Till furie , wrath , and vengeance do awake her . ¶ Vpon a Gentlewoman who died in Child-birth . One , and my onely one lies buried heere , Who in the Birth she bore , was borne on Beere ; To him ask●…s more , this for excuse appeares ▪ " Ioy can find words , b●…t words are drown'd in teares . Vpon an Infant ( his fathers first borne ) was this written : By this auouch I may , right sure I am , That meagre Death 's an vniust Tithingman , This was my First , not Tenth , and we do say , " With Tenth , not First we vse our Tithe to pay . ¶ Vpon one Gray . Gray was my name , gray were my haires of hue , And Gray to graue return'd , payes Natures due . ¶ Vpon one Grau●… . Graue I was , where now you see , Graue is all is granted ●…e : Yet with me my name I haue , Since in graue d●…th lodge a Graue . Another . Iesu Christ my soule he saue , Ere my Met-wand tuch my graue . ¶ Vpon one Winds towards the North-borders is this written ; Winde●…'se ●…'se can'd an now I find , A●… mans life is but a wind ; Whilke an I had winde at will , I had yet bene liuing still : But I's , wele , though wind be ga●… , Siker I's wind feele I na●…e . ¶ Another . Miseremini mei my Friends all , For now the World hath enformed me to fall ; I must no lon●…er endure , Pray for my Soule , For the World is transi●…ory and terrestriall . Hoc Epitaphium ●…re insculptum vidimus cathedrali templo Ebo●…acensi , pulcherrimo more ( in aerea quadam lamina ) consitum , sed ●…rbarie temporis magis excusanda , aut ineptia Auto●…is non satis 〈◊〉 , parum condite dispositum in Orientali fa●… prope me●…iam partem Are●… erigitur . ¶ Vpon old Mammon . Here lies experienc'd Prouidence , whose care Hath well enrich'd himself , made others bare ; And yet when Nature did denie Him breath , Wormes had their Legacie by meanes of Death : Pray for his Soule , who prai'd on many a Soule , ▪ And houle amaine when as the Bell doth toule : The reason is , if you doe aske me why , " Howling should supply mourning when Dogs die . Animae m●…ae propitietur Deus . ¶ On a Cobler at Cambridge . M●… not much though death in doubt did stand , H●… fou●…d ●…im alwayes on the mending hand ; Ye●… 〈◊〉 〈◊〉 a●…d by change of weather , D●…th ript his Soule quite from the vpper le●…ther . ¶ Vpon an Eminent STATESMAN in this Land , absolute for his generall suruey in all knowledge , his approued iudgement in all Learning . Reade STATESMAN here thy owne mortalitie , O meditate of Death before thy death ; Be not tra●…sport'd with Honour : for if we Ere can shew vertue , it is while we breath , Raising our hopes ' boue Earths felicity , To crown our Temples with Fames glorious wreath : Behold I was , and being was admir'd , Elected STATESMAN , and esteemed fit At all assaies of STATE , to manage it ; So all that Frame which was so much desir'd , Ends in this Chest , where STATE retires expir'd . ¶ In the memory of that famous Professour of Physicke ▪ Mr Butler , generally renowmed for his approued practice . Death might dissolue thy forme , but not thy fa●…e , For shee hath reared on thee such a frame As shall preserue thy mem'rie , sure I am , So long as Age shall neede Physician ; Cease Criticke then for to traduce his worth Whose Oyle though it be spent , his Light 's not forth . " To sundry States our sundry Fates vs call , Some for the Soule , some bodie few for all : Yet we in way of Charity should know " He had receits for Soule and Bodie too . ¶ On one Mor●… . Here lies More , and no more but h●… , More , and no more , how can that be ? ¶ On one Pricke . Cupid and Death they both their arrowes nicke , Cupid shot short , but Death he hit the Pricke . ¶ Vpon Sir Ignorance . Here lies the body of Sir Ignorance , Who liued in a mist , died in atrance ; And may he so long sleepe where he is laine , Till he forget to come to vs againe . ¶ Vpon Gregorie Cade . Sib my wife did promise me Shee wo●…ld die when I did die , But no trust's in Her I see , And you see'●… as well as I : For my shr●…wde was scantly rotte●… , Till my Sib had me forgotten . FINIS . ¶ The Prodigals Glasse . FLie me delights , Content on Earth fare well , My mind is aiming at an higher Sphere , Though I on Earth seeme to remaine and dwell , My perfect rest cannot b●… seated here , Sith no delight there is ▪ not match'd with fear●… . But when my mansion is where I would ●…e , No feare on Earth can after trouble me . This life what is it but a liuing death ? And in that death no rest vnto the mind Can worldlings haue . Flie hence my soule and breath In that eternall Kingdome that 's assign'd For faithfull Pilgrims : whose content's be●…ind , After Earths losse , to reape a treble gain●… 'Mongst those blest Saints that euermore remaine . O that my Glasse were run , that I might go●… From this low Centre , and transported be From Earths allur●…ments ( instances of woe ) To dwell with my Redeemer cheerefullie , " O then should I forget my miserie , By present ioyes enioy'd , so much the more In that I liu'd , that seem'd to die before . W●…o would desire to liue , when he may die And liue for euer ? Death aduantage is Unto the good : O wherefore then should I Depr●…e my hopes of that succeeding blisse Which for the good in Heauen reserued is , For a small pleasure which in time is spent , And bri●…gs no other fruits saue this , Repent ? Bitter's that fruit that yeelds no other gaine , Cursed that gaine which has no better end , Vnh●…ppy ●…d , that is shut vp in paine , Deserued paine , that ●…o it selfe's a friend , Vnworthy name of friend , that does attend Thy fauourite with horror and despaire ; " For where tho●… art , despaire is euer there . Reade , and amidst thy reading shed a teare , And with thy teares mix odes of discontent , As one unwilling to liue longer here In Bethauen of sinne , in Kedars Tent Where precious time is so securely spent , " As being old , this axiome still appeares We 're young in houres , though we be old in yeeres . Both ●…oung and old : young in the vse of time , Yet old in time : Gray hairs haue greener thoughts ▪ And where Professors should be most diuine , " Their goodlie showes ( in fine ) descend to nought , Where sancti●…ie is often solde and bought . " O these doe ill : these gaine themselues a curse , By their owne meanes , but by * example worse . Sa●…urne's ascended , and since his ascent The Golden age trans●…ormed is to lead , And all the World 's of one Element ; " For where man was created with his head Erected , now he bends it , as one dead Toward●… the c ground ▪ the reason may appeare , For where our heart is , ●…yes be lodged there . Those vaine and brain-sick humors of ●…ur age , Should be both whipt and stript : but who dare call A Gallants humor idle ? publique stage May chance to breakea iest , and that is all ; For if in Presse some tarter pamphlet fall Of Whipt and Stript abuses , ere 't begin To shew it selfe , it must be d called in . What Theatre was ere erect'd in Rome , With more ambitious state or emi●…ence , Then the whole Theaters we haue of some , Where there 's nought planted saue sins residence , The Flagge of pride blazing th' excellence Of 〈◊〉 ●…anitie ? pit●…ie to hear●… Where th' light is most , most darknesse should be there ▪ But to thy selfe retire : there thou ●…halt finde Causes of new affliction : for what part Within the glorious mansion of thy minde , Not subiect to the vanities of Art , Less●…ning the substance , to preferre the rinde B●…fore the better p●…rt , making the first In order and degr●…e , in honour worst ? The Bodie as the rinde . soule a●… the pith , " Yet is the body pris'd aboue the minde : The soule , the instrument by which we breath , The choicest part , and portion most 〈◊〉 : The Body from beginning was assign'de , To serue the Soule ; yet shee 's esteem'd of least , And th'Body made to serue , accounted best . Come then poore soule , heere is no place for thee , No spring to bath th●… wearied sences in . Heere is no straine of mirth or melodie , While tho●… art planted in this vale of sin ; But when to g ra●…gne , thou shalt but once begin , With thy Redeemer , ioies shall ha●…e encrease , And crowne thy temples with ●…ternall peace . A happy peace , surpassing misers farre , That tumble in their bed , and take no rest , For such men in affliction euer are , And when they seem t' haue most , then haue they least , With mindes perplexed horror still opprest ; For this to h Rich-men for a curs●… is sent , Much they enioy , but little with content . Riuers that flow with their diurnall course , And keepe their wonted passage , sooner shal Surcease their bending channell , and enforce Their streamli●…gs vpward , then the miser call For one good meale into his benchlesse hall , O no , it 's true that 's spoken of this elfe , He 's ill to others , * worst vnto himselfe . Ascend aboue the Miser , and express●… His Nature , thou wast once a Prodigall , Drinking the water of fo●…getfulnesse , " And rising high to giue thy selfe a fall With f●…r more danger : thou shalt see him cal For his old-rioters , but there 's not one Wil keep him * company : his state being gone . Those pompous feasts which he frequ●…nt'd are done , And those Cumrades which promis'd him ●…heir stat●… And meanes : like Summer-Swallowes now be gon●… , " Leauing him pensiu●… a●…d disconsola●…e , W●…shing his crimes with teares , but they 're too late : " He ends his state in sorrow , shame and sin , And bids vs take * example now of him . Ambitious mind●… which flie with Icarus , " And rule the Sun wi●…h hare-braind Phâeton , May mirrors be and pr●…sidents to vs To choose the obiect which we looke vpon , And to be wary , lest being we●… bego●… , Experience come too late , hauing once prou'd " Our fall deriu'd f●…om that which we most lou'd . Goe to the Tombes of those aspiri●…g men , Th' Ambitious Caesar , Ninus , Affricane , And there in due regard , contemplate them , Whether they now ( by their renowme and fame , Redeeme their liues from death , or by the Name " Of n greatnesse make them liue in spite of fate : " Lasse ! ●…hey are dead , not least admired at . Fame-Blaz●…d Sylla who in Tyrannie Planted a kingdome , and to make his power More glorious and redoubted , seem'd to be A Prince of Princes , for with him the flower Of Rome , as Pompey th' great , and many more Were his attendants : yet see o Syllas raigne , Ambition came from Earth and goes againe . Not like that golden branch or sprig of life Which Maro does e●…presse , that b●…ing shr●…d , Sent forth another faire ●…nd fruitfull griffe , As a ●…ong Scyon in the fathers stede , For Sylla being cropt , nere did succede Any from him which might reui●…e his Name " By lineall p 〈◊〉 from his fame . Ambitio●…s and Elated mindes that flie Aboue the firme land of a s●…tled roome , And plant themselues in th' Eaglects aerie Ofttimes get for themselues a meaner Tombe Then those which ( with more wary eies ) looke downe Unto their footing , for they 're sure to finde A state ( though meane ) well pleasing to their minde . Tombes though not spacious , nor so specious trimm'd , " As the faire Sepulcher of Mausolus , Nor Batias Tombe ( whose Statue was so limm'd , That ( saue the Picture of old Priamus ) Neere was proportion made so curious : Yet what a●…ile these ? Mon●…ments adorns , Yet cannot keep●… their r corps interr'd from worms . What then of potent Princes may remain●… Saue this ? they onc●… liu'd and were conquerours ; But now by Fates impartiall scepter sl●…ine : What difference twixt them , and th' obscurest powers Of their inferiour subiects ? difference is in howers s , How spent ? how passed ? if ill , I dare say , Their ●…ubiects farre mor●… blessed are then they . O the●… you raised u Cedars that transcend The highest Spires of mount Olympus toppe , So plant , that you your Branches may extend , Which neither haile , nor ●…empest ●…re shall crop , L●…t n●…t the roote be burden ▪ d by the top ; But euer nourish such in Armes ●…f peace , That spring but low , yet promise much encrease . Alasse ! how well that auncient Sage of Greece , ( 〈◊〉 to Athens ) now may turn●… to vs , And tell poore Albyon , Vertue does decrease ; " ●…or what was well , 's peruerted to abuse ; And though a natiue li●… er●…ie of choice Be planted in vs : Such is Adams x Curse , We see b●…th good and bad , yet chuse the worse . O Athens ( s●…id that y Sag●… ) once wast thou free , And wast sincerely wise ▪ but tho●… hast left Thy perfect Wisedome for Philosophie , ( The lo●…e of Wisedome ) and since that ▪ bereft Of Wisedomes loue , and fal●…e to Rhetoricke ; N●…r dost thou lea●…e there , but that thou mightst erre O●… degree further , play'st meere Sophister . Albyon that hast th●… name of puritie , Albyon that 's blest by peac●…full gouernment , Albyon that 's freed from forraine enmitie , Albyon that 's plac'd i th' y fruitfull'st continent , Albyon that 's temperate in each Element : Weigh thy selfe Albion in an equall poize , And thanke thy God for that which thou enioies . But now thou wandrest silly Prodigall , Farther from wit , then thou before from grace : Wha●… am I ? or whence came I ? what 's this all ? This little ▪ World ? this Body ? but a case To shroud thy soule in ? what 's thy pilgrimes rac●… But short and brittle ? where there 's many z run : Neuer till then , their race is fully done . Run Pilgrim run , for thou art farre behinde , Thy race but short , and many staies there be Which will oppose themselues to tempt thy minde ▪ Inducing it with pleasures vanitie , " Vaine pleasure reanes thee of felicitie . Let not faire golden Apple force thy stay , " For Apples were the a cause of mans decay . What though the world mo●…e thee to forsake Those preciou●… vertues that will leade thee straight Unto that glorious consort , which partake Th' eternall beautie and th' immortall light , Of S●…ons kingdome ? Put this foe to flight , " For none must crowned in ●…hat kingdome be b , But such as got on Earth the victorie . Great Constantine ( for Great he was i●… name And glory ) had no other monument , Or hopefull signe to propagate his fame Then th' Crosse of Christ , which from the ayre c was sent , " Encircled with a 〈◊〉 Element : Wher●…on engrauen wa●… ( thou warlike Sonne ) Take this , for in this thou shalt ouercome . What signe but this apt to discomfit sin ? What signall better for sins ouerthrow ? What greater warrant then the signe of him That was my d Sauiour ? and his loue did show , In that for mee his life he did bestow . Thrice-happy souldier then , that spends thy time " Vnder so good a guide , so blest a signe . Heere shall the Prodigall himselfe repose , And by this signe confo●…nd his mortall foes . FINIS . ¶ A compendious Discourse annexed by the Author , touching Moderate Weeping , behouefull for euerie tenderly-affected Reader , who many times offends in the extremitie of this Passion ; vsing such Immoderation , as if D●…ath were no Passage but a Parting ; this life no Pilgrimage , but a dwelling , and our bodies of no fraile substance , but euerlasting . Quid perdis t●…mpora luctu ? Lucan . WHen the Roman Princes , in their Conquests and publique Triumphs were with acclamations re●…eiued , and by the generall applause of the people extolled , there stood alwayes one behinde them in their Esseds or triumphant Chariots , to pu●…l them by the sleeue , with Memento te esse hominem . The like we reade of Philip , Caesar , & that ( and in that onely memorable ) of Agathocles , commanding his Statue to be made with the head and body of Brasse , but the feete of Earth , implying on what infirme ground this specious Little-world ( the beautcous Epitome of the grea●…er world ) subsisted . True it is , that we are to glory in nothing , hauing of our selues nothing but Sin , which should rather occasion our Shame then our Glorie . And this it was which moued that deuout Father to call our life , A perpetuall and continuall Repentance , habitually if not actually , hauing such euident Arguments of our Shame , such spirituall eye-sores of sin annoying vs hourely . Therefore did Cicero terme it , a Punishment , Seneca a Bondage , Maro a Dreame , Pindarus the shadow of a Dreame , Plato a Game at Chesse , Canius a medley of Cares , Mimus an Enterlude of Feares , and Zen●… a Deceiuing hope of Yeares . Thus were the Ethnickes conceited of this life , discoursing more diuinely then our imagination can extend , considering the palpable darkenesse of that Time wherein they liued . Yea if we should but suruey the generall Opinions of all the Pagan Philosophers , Poets , and Orators , we might finde many Christian-like perswasions for our Liues indifferencie , singular obseruations to caution vs of our Mortalitie , with impregnable Arguments of this lifes infelicitie . Yea , that I may vse the words of Cicero , giuing his opinion of the Tragedies of Euripides , As many Verses , so many Testimonies be there , mouing a Morall by way of Christian Instruction . Where for indifferencie ( because nothing can be taught without examples being ocular and personall , and therefore more perswasiue then Precepts ) we shall see a Theodorus , Leena , Hiero , Phocion , Vtican , Merula , Scapula , Petreius and Catulus , like generous and true-bred Romans expresse their contempt of life by their free and forward acceptance of Death . Nor were women of a lesse resolute temper , though more soft and delicate by nature ; for we shall find them likewise wel read in Platoes Ph●…do , of the Immortality of the Soule ; where Alcesta chearefully embraceth death for the loue of her Admet●…s , ●…damia for her Protesila●…s , Paulina for her Seneca , Arria for her Cecinna , Halcyone for her Ceix , Iulia for her Caesar , Euadna for her Clorio , Portia for her Cato , Panthia for her Susyus , Artemysia for her Mausolus : esteeming it a noble death , where the act of death purchaseth memorie after death . Secondly , for Mortalitie , we shall reade how the eminentest Princes had the Portraitures of their Progenitors and Auncestors liuely expressed ( as moouing Resemblances of their owne frailtie ) which they caused to be curiously engrauen in small portable Tables , to represent the intimacie of their loue , and breuitie of their life ; As for example , that of Mithridates reserued by Pharnaces his sonne , as a Mirrour of humane mutability , bearing this tenour : Mithridates that victorious Prince , who had discomfited in diuers set battells , Lu. Cassius , Oppius Quintus , and Manius Acilius , at last ouer come by Sylla , Lucullus , and vtterly by Pompey , for all his infinite treasure in Talauris ; those many confederate Princes admired his valour , and the ample Boundiers of his Kingdome so largely extended ; for all this , his body ( the poore remainder of so great glorie ) was buried at the charge of the Romans , being sent by Pharnaces in gallies to Pompey . The like of Cyrus , who translated the Empire of the Medes to the Persians , whose Epitaph so passionately was it composed ) drew teares from Alexanders eyes , reading how A clod of earth did co●…er the Translator of an Empire : and that emphaticall one of the Souldan Saladine sealing vp his graue with a Tandem victus ; commanding a little before his death , that the Generall of his Armie should come vnto him ; One that had beene his Leader in al the successiue and victorious encounters ( wherein he euer departed Conquerour ) during his time , to whom he vsed these words ; Goe ( sai●…h he ) to the great Citie Damascus , and in stead of a Banner take this sheete , this shrowde , which thou shalt wa●…e in the ayre , and crie : This is all that the victorious Saladine hath left him of all his Conquests . Thirdly , ●…for the infelicitie of this life , diuers Ethnickes haue spoken worthily , as Thales , who affirmed no difference to be at all , betwixt Life and Death ; and Crates reply , who being asked what was the greatest happinesse could befall man ; answered , Either not to be borne , or to die soo●…e where the entrance to life is Shriking , the middle Sorrowing , and the end Sighing : and better is it to haue no Being , then to be miserable by Being ; confirmed by that sentence of Cneus Dentatus , I had rather be dead then liue as o●…e dead ( vacancie from affaires being the graue of a liuing Soule . ) With especiall reason may I seeme to approoue ( which a spirituall man approues in himselfe ) of that diuine Oracle ; The houre of our death is better then the houre of our birth : since at the best we are but here in the state of Grace , and that is only a glorie inchoate ; but after in the state of Glorie , and that is a grace consummate . It might seeme that the Cusani had some superficiall taste of this , in bemoning their childrens birth , and reioycing at their death : but the experience of worldly griefs made them so desi●…edly approach their ends ; for certaine it is , Mori velle non tantùm fortis aut miser aut prudens , sed etiam fastidiosus potest : where our liues ▪ louing falles to a loathing , and the sacietie of delights ( being externall , and therefore farre from reall ) breedes a d●…staste . The consideration of these and many more anxieties whi●…h attend man in his Soiorne of Flesh , hath ( no question ) moued sundry of those diuine Fathers to contemne this life , reioycing much in the remembrance of their Dissolution : but more especially , that ardent and vnfained Loue which they bore to their Redeemer , whose glorie that it might be promoted and furthered ▪ death seemed to them a singular fauour , confirming their loue by the testimony of their faith : and such ( to illustrate our Discourse by instance ) appeared the affec●…ion of blessed Hierome , when he publiquely protested ; That if his mother should hang about him , his father lie in his way to stoppe him , his wife and children weepe about him , he would throw off his mother , neglect his father , contemne the lamentation of his wife and children , to meete his Sauiour Christ Iesus . The like appeared the loue of all those glorious and victorious Martyrs , during the Ten Persecutions , shewing euident proofe of sanctitie in their liues , of constancie in their deaths ; where neyther promise of preferment could allure , nor extremest punishment deterre ; remaining ( to vse the words of Cyprian ) as an impregnable rocke amiddest all violent assaults ; assailed indeede but not surprized , threatned but not dismayed , besieged but not discomfited , appearing like starres in the darke night , like greene Baies in the midst of hoarie winter , and like liuely fresh fountaines in the sandie Desert . I could amplifie this Discourse by instancing the exercise of that Monasticall and Eremeticall life in former time professed , and by an austeritie ( too rigorous for flesh and bloud ) continued , abiding sequestred not onely from all mundane pleasures , but euen enemies to humane societie ; so as rightly might Damascene terme it , a kinde of Martyrdome , being dead as well to men , as to the world : but I intend to be short , speaking rather by way of admonition then discourse : to caution such whose Desires seeme planted on this globe of frailtie , accounting death the greatest infelicit incident to man , as men incredulous of future good : These haue their treasures on earth , where they haue indiuidually fixed their hearts , for where their treasure is there is their heart also : Like [ I si●… Asse ] idolatrizing their owne gainesse , ignorant ( poore makes ) how soone they shall b●… stript of their imaginarie glorie ; but these are those filij deperditi , sencelesse of Sinne in the Desert of Sinne , little knowing how mans securitie is the diuells opportunitie ; but crying with the Horse-leech , More , More , are not to be satissted till their mouth be filled with grauell ; whose speedy Conu●…rsion I wish before their Dissolution , lest Desolation second their Dissolution . Yea may this effect worke in them before the day of forgetfulnesse receiue them ; Moriatur Paulus persecutor , Viuat Apo●…tolus & Praedicator ; Moriatur Magdalena pe●…cans , viuat poenitentiam agen●… ; Moriatur Matthaeus Publicanus , viuat fidelis Dei seruus : So shall Death be a passage to a life subiect to no death ; so entire consolation shall receiue them , where their sincere conuersion reclaimed them , euer applying this as a chearefull receit to an afflicted Consciēce , 〈◊〉 est hominis errare , nullius nisi insipientis perseuerare in errore . True it is that neither Homers vnde●…standing ( though he could reduce what memorable thing soeuer he had read into a golden verse , ) Platoes●…it ●…it Aeschynes art of Oratory , nor Ciceroes tongue shall preuaile , when wee become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a breathlesse Corps : then the hearts sincerity , not the excellency of any outward faculty shall bring vs to the inheritance of glory , which Saint Augustine compare●… to the Sun : Pascuntur omnes , & non minuitur . Whence it is that Plato in ●…is Timaeus saith ; If a man lose his eyes , or feete , or hands , or wealth , wee may say of such an one , hee loseth something ; but He who loseth his Heart and Reason , loseth all : for in the wombe of our Mother the first thing that is engendred or participates forme , is the Heart , and the last which dieth , is the ●…ame Heart ; and the gift which God craueth of Man is his heart . But we haue too farre digressed , let vs now returne to those zealous Professors of true Mortification , those who laboured in the Spirituall Uineyard and fainted not , were persecuted , yet failed not ; were put to Death , yet desist●…d not from glorifying their Master in their Death . All which may appeare by those pregnant places of Scripture ; I desire to be d ssolued ▪ saith Paul , and to be with Christ , ( Phil. 1. 23. 24. ) Neu●…rthelesse for me to abide in the flesh were better for yo ; Neither doth He desire to bee dissolued as weary of suffering vnder the Cr●…sse of Christ , but ●…or the feruent desire he hath to see God in his glorie . Againe , the faithfull crie euer for the approach of Gods Kin●…dome , the reward of immortality , which with assurance in Gods mercies and his Sonnes passion they vndoubtedly hope to obtain , with vehemency of spirit inuoking and inuiting their Mediatour , Come Lord Iesus , come quickely , ( Reuel . 22. 20. ) Nor doe they ground on a weake Fo●…ndation , Knowing how they that die in the Lord shall rest from their Labour . ( Iohn 5. 24. Re●…el . 14. 15. ) O that Man would consider ( s●…ith a religious Father ) what a sinner loseth ( to wit ) Heauen , what he getteth ( to wit ) Hell ; whom he offendeth , Gods Iustice ; what he incurreth his vengeance ; for vengeance is his , and he●… will repay it . Briefly , Magna est ●…bis indicta necess●…as ( saith Boaetius ) to correct and rectifie our liues , least our owne prau●…tie depriue vs li●…e : so by auoiding Sin ma●… w●…e auoide the pun●…shment of Death due vnto Sinne , possessing the reward of eternall life , summarily comprized in these two ; To liue in his feare , and die in his fa●…our . Now ( wormeling ) let mee speake to thee that so much lamentest the losse of thy friend , as if he were gone from his home to a strange Countrey ; Doest Thou weepe that thou hast lost him , or that he hath left thee here behind him ? Too incredulous thou if thou weepe for the first ; lost he cannot be , for thy losse is his aduantage : if for the last , prepare thy selfe so in thy life , that thou may ●…nioy thy Friend aft●…r Death ; meane time beare with patience thy friends d●…parture , beleeuing that he hath purchased rest from his labour . Neither doth this life which moueth and acteth with all her sensitiue operations , proue that wee are aliue , but dead , if the Spirit o●… Grace did not quicken vs : which Christ seemes to con●…irme ▪ saying ; Let the dead bury the dead , implying such as bee dead in Sin : for if the vitall motions were dead and extinguished in vs , it were impossible we should burie , or doe any such offices to the deceased . Hence may Thou be comforted whosoeuer thou art , that conceiuest immoderate sorrow in the Death of a Friend seeing him liue worthy thy friendship here , and translated hence to bee ioyned in the Vnion and Communion of the Saints elsewhere . To be short , if hee were of approued conuersation , his happie passage may occasion in thee ioy rather then griefe , being exempted from this vale of teares , this Surplusage of sorrow , and translated to the Port of rest , the Harbour of tranquility , bringing his sheaues with him . If he were euill , why doest thou call him Friend ? for no true friendship ( saith the Ethnicke ) can be amongst naughty men . But suppose him a friend , yet being of a vicious life , ciuill societie is well rid of him , being so apt of himselfe to depraue them : for true is that axi●… as well in Minds Physicke as the Bodies : Initium morbiest aegris Sana miscere : Mans nature being euer prone ( Medaea-like ) to haue free ●…lection of the best , but to follow the worst . Let this then serue as a Position to limit thy affection : If wor●…hy the stile of Friend , bee sorry not so much for that Death hath taken him , as that thou art left here behind him : If vnworthy , grieue not that thou hast left him , but that so much precious time should be lost by him . But in these extrem●…ies there is no receite more soueraigne then recourse to Him , who disposeth of vs liuing and dying , euer meditating how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Honor Dei bonum maximum ; and to r●…commend withall the whole course of our Actions to his gracious Dispensation that can bring light out of darkenesse , and turne our bed of sorrow to the soule solacing repose of eternall rest . Receiue therefore this Resolution which I for some yeeres haue to my selfe proposed , and by the Almighties helpe may continue it . I haue no friend too deare for my dear●…st friend , nor will I grieue at my friends departure , being ( as my hope assures mee ) gone to his Sauiour ; at least if natural affection force me weepe , af●…er a while shall my faith renew my ioy : for sorrow may la●…t for a night , butioy commeth in the mor●…ing . A restraint wee reade of amongst the Romans in their Funerall Solemuities , for immoderate Mourning : so many dayes being limited , after the end whereof , the Blacke habits were left ; expressing all other friendly offices in the erection of their Statues curiously engrauen in Marble , Iuory , artificially carued with many Thracian , Lydian , Ionian , and Paphian workes , diuersly beautified with Inscriptions and Impresses to preserue their memory : which seemed a ●…ruitlesse vanity to many of the grauer Consuls , who reposed more trust in the vertues of the mind ( hoping thereby to become more memorable ) then in the exteriour beauty of Tombes , which were oft times the natiue Emblemes of them they couered , being ( those Rotten S●…pulchers I meane ) Ex●…rius nitida , interius faetida , Handsome without ▪ but noysome within ; whereas those eminent vertues made their Possessors truly memorable , hauing Acts and valiant Exploits insteade of Statues to recommend them in succeeding times ; whence it was that the Poet in the person of Cato said ; ●…armor virtus erit , 〈◊〉 vi●…itur ebore Cato . For true Honour as it is essentiall to man that merits it , so must it haue an internall monument to preserue it : for these corruptible things are subiect to decay , which Honour ( if deseruedly purchased ) ●…annot admit ( though many haue merited it who liuing could neuer enioy it ; ) which if time would suffer , might be instanced in the renowned Asdrubal , an●… many other ▪ who to pre●…ent the malice and fury of the people , fled to his Fa●…hers Sepulcher , and ●…illed himselfe with Poyson : whence ( so violent is passion i●… once ●…xcited ) they dragged out his carkasse ▪ and cutting off his head , put it vpon a speares point and bare it about the City . Plenty of like examples will Histories affoord , as Bysi●… the Graecian , Osyg●…s the Lac●…demonian , Bracaras the Theban , Scipio th●… Roman , with many others : but I hast to an end , purposing to weaue vp the body of this Discourse with a prescrib●…d forme of sorrow , yet not so ( as if Stoically-affected ) through the obd●…acy of my nature I could not weepe with those th●…t weepe , or so experienst in Mortalitie as to seeme incapable of ●…umane ●…assions ▪ nor such a disciplinarie Heraclytus as to teach men how to make a sorrowful face ; but by a Christian instruction , ( the singular motiue to the zealously affected ) to perswade such immoderate Mourners as exceede in passion to more Temperance ; telling them withall how farre they decline from that godly sorrow which appeared in the faithfull Saints and Seruants of God , who were not grieued at the Handie worke of the Lord , but referred themselues to his disposing : who vsed now and then to trie them by aduerfities , losse of friends and other afflictions , that by these exteriour trialls ( which Seneca termeth Exercises ) they might like pure gold be purged and refined , to shine afterwards like polished corners in Gods Temple , like Oliue-braunches round about his Table . We may reade ( kinde Christian brother ) that Christ approued of ●…eeping , for he wept ouer ●…erusalem , and Peter his beloued wept bitterly ; and Samuel the Prophet wept for King Saul ; yea there is a Blessing pronounced to those that weep , and we are expresly inioyned to weepe . Briefly , we may reade of many holy men that wept , but this their weeping was for their sins ; it was a religious sorrow : for Peter wept for denying his Maister , regaining that place by w●…ping that he had lost by denying : Christ wept in the consideration of Ierusalems Fall ▪ and her miserable blindnes not to see her fall : Likewise ouer his dead friend Laz●…rus , shewing friendly compassion before his miraculous restauration , raising him from death to life ; and Samuel wept for Saules wickednes ▪ but we are now to argue of weeping , touching those that be asleepe , of moderate weeping , and of the inconueniences which proceed from immoderate Sorrow and Dolour . Moderate weeping is most highly commended , for it expresseth a naturall Affection we had to the Departed , with a Christian-li●…e Moderation of our Griefe , whereby our Faith to God-ward is demonstrated : the reason is manifest ; Since the Departed rest from their labours , and their workes follow them ; corum imò opera praecesserunt eos , They haue gone before them . Why should wee then weepe since they are receiued into the Throne of Blisse , and are made partakers of Aeternitie ? and therefore Saint Cyprian saith , Praemissi sunt , non amissi , Those that depart in the Faith of Christ , They are sent before vs , not lost from vs : They shall receiue Immortali●…ie and be heires of Christs Kingdome . Againe , they who attain to the glory of Gods Kingdome , are to be thought happie , and in ioy , not in sorrow , vex●…tion , or woe ; and therefore not to be grieued for , in that they are Departed from vs ; for of necessitie it is , we must either Depart from them , or They from vs. O happie were we , if we were receiued into that ioy , that glorie , that aeternit●…e whereof the Saints in Christs Kingdome be Partakers : Dispar est gloria singulorum , communis tamen laticia omnium , A Glorie distingu●…shed , but a ioy communicate ; O admirable mysterie ! O ineffable mercy ! a mystery onely to Those●…euealed ●…euealed whom He in his mercy hath reserued to be Inheritors in the Couenant of Peace established by his Promise , confirmed by his Power , and conferred on his Elect Israelites , glorified by Iesus Christ our Lord in the highest Heauen , euen where the Cherubims and Seraphims make melody and solace to the Lord of Heauen and Earth . Touching the inconuenience of immoderate ●…orrow , the blessed Apostle ▪ Paul , 1 Thess. 4 : 13. gi●…eth vs a taste , where he saith ; I would not Brethren ●…aue you ignorant , concerning them which are asleepe , ●…hat yee sorrow not euen as other which haue no hope : whence it appeareth , that excessiue and immode●…ate sorrow , implieth a diffidence or distrust wee ●…aue of our Soules immortality , resurrection , glo●…ification , whereby wee seeme to derogate from ●…hat written verity , who said ; Verily , verily , I say vn●… you , the houre shal come , and how is , when the dead shall ●…are the voice of the Son of God , and they that heare it ●…all liue : Ioh. 5. 25. But many carnall men there be , ●…hose spirituall eyes dazled , or rather blemished ●…ith terrestriall Obiects , can extend their intelle●…tuall sight ( the eye of their Soule ) no further then ●…e exteriour Obiect of Sence leades them : and ●…ese ( like Nicodemus ) will not let to aske , How ●…n a man be borne againe which is old ? Can he enter to his mothers wombe againe , and be borne ? Little ●…e these con●…ider how , Melius est non 〈◊〉 ●…n renasci : Nor know they how ther●… be children by Procreation , and children by Regeneration : of which sort might Rachel seeme to be , who wept for her children , and would not be comforted , because they were not : So strangely doth the violence of Passion transport These , as they become stupid and sencelesse in the depriuall of a friend , pithily expressed by the Poet : Leuiora spirant mala grauiora stupent . Some silence grieues , and griefes doe silence some ; " For lesse griefes speake when greater griefes be dumbe . This was pleasa●…tly shadowed in the Morall of Niobe , Alcyone , and sundry others with singular delight , illustrated and very accommodate to ou●… present purpose ; but our intended breuity preuēt●… vs : and rather would I moue by way of Precep●… then Discourse ; for the latter tastes of Affectation where the other ministers argument of vse without Ostentation . To conclude , I wish euery immoderate and dispassionate Mourner to reflect to these two considerations : The first is , to conceiue the matter or composition where of hee was made , for whom hee mourneth The second is ( which by a necessary consequenc●… depends vpon the first ; ) The necessity of his dissol●… tion , being enioyned by that vniuersall doom which cannot be protracted , much lesse repeale●… to returne to that Moulde from whence He ha●… his Beginning . In the first ( to wit ) his Composition thou shalt finde the matter where of He was mad●… vile , sordide , and contempti●…le , where that Beau●… wherein consisted the eminent part of his luster , but Earth , which wee make our inferiour Center ; yea , though He were ennobled in the highest rank of Descent , yet , Non luti melioris , the matter whereof he was composed is but equall with the obscurest vassall . In the latter , ( to wit ) his Dissolution , as the time or instant is doubtfull , and to the knowledge of man illimited ; so is the necessity of the Doome not to be auoided : it was the Pagan Poets Maxime , Earth must to Earth ; and it is Pittacus saying ; That the immortal gods themselues could not ●…truggle against Necessitie : Seeing then the frailty of his Composition , the necessity of his Dissolution , haue recourse to him in the depth of thy Affliction , who will infuse into thy teare-distilling wounds th●… Balme of his Consolation : acknowledge thou thy infirmities with the Publican , and He will play the faithfull Samaritan ; restraine thy too-tender affection , as one that is beleeuing ; so shall not the death of thy happy-departed friend grieue thee , but by the wings of Faith transpose thee from cogitation of Earth to Heauen ; tran●…late thee ( a skilfull and cheerefull Builder of Gods Temple ; ) as a faithfull Bezalie from Idolatrous Babel to saintly zealous Bethel , from Edom to Eden ; from the Tents of Kedar , and the Habitations of Moloc to those princely Cedars of Lebanon , from the Son of Syrac , from Marah the water of bitternesse , to Bethesda the Poole of Solace : finally , from this exile of teares and miserie , to the Syloe of ioy and eternall Glory . Mallem me mori quam viuere mortuum . FINIS . AN EPITAPH Vpon one Iohn Combe of Stratford vpon Auen , a notable Vsurer , fastened vpon a Tombe that he had caused to be built in his life time . TEn in the hundred must lie in his graue , But a hundred to ten whether God will him haue ? Who then must be interr'd in this Tombe ? Oh ( quoth the Diuell ) my Iohn a Combe . ¶ Vpon the life of Man. What is our life ? a play of Passion ; Our mirth ? the musicke of diuision ; Our Mothers wombes the tyring houses be , To decke vs vp for Times short Tragedie ; The World 's the stage , Heauen the spectator is To sit and iudge , who here doth act amisse ; The cloudes that shadow vs from the scorching Sunne , Are but drawne curtaines till the Play be done . ¶ On Sir W. R. The life of Man is like the moouing hand Of euery Clocke , which still doth goe or stand According to the weight it has ; if light , It makes vs thinke it long before t be night ; If weighty , Oh how fast the wheele doth runne , That we thinke mid-night ere the day be done : Thy life was such , thy night did come too soone , And yet we wisht it long agoe at noone . But we ( like Ideots ) that behold a play , Doe censure as the most , and as they say ; And we ( like Ideots ) fancie most the Clowne , Not noting how some rise , and some goe downe ; Nor doe we note matters well borne in state , Nor doe we note ineuitable fate : But we alasse in all things are so rude , That we runne head-long with the multitude . To be , and be Commander of great men , Was to possesse the hearts of all men then ; Wherein hadst thou beene either good or bad , Thou equallie shouldst all our loues haue had : For t is our fashion that we giue the grace , Not to the worth of man , but to his place ; This is the cause adoring thee before , That in thy fall we scorn'd thee ten times more . Rising againe ( as we thought ) all put off , No man more worthilie was spoken of ; Yet what mischance did bring thee to thy end , We willingly ( with ignorance ) commend : And ( but the State doth know a reason why ) We all say now t' was pittie thou didst di●… ; Thou hadst such worth and faults as few men hau●… , May thy worth liue , thy faults die in thy graue . ¶ By Sir W. R. which he writ the night before his execution . Euen such is time , which takes in trust Our youth , our ioyes , and all we haue , And payes vs but with age and dust , Within the darke and silent graue ; When we haue wauered all our wayes , Shuts vp the storie of our daies , And from which Earth , and graue , and dust , The Lord will raise me vp I trust . ¶ Vpon one Owen a Butler of Oxford . Why cruell death should honest Owen catch , Into my braine it could not quickly sinke ; Perhaps fell Death came to the buttrie hatch , And honest Owen would not make him drinke : If it were so , faith Owen t' was thy fault And death ( for want of drinke ) made thee his draught ; Nor so , nor so , for Owen gaue him liquor , And death ( being drunke ) tooke him away the quicker : Yet honest lads , let this content your mind , The Butlers dead ; the keyes are left behind . ¶ Vpon one Iohn Parker . Here lies Iohn Parker and his wife , With his dagger and his knife ; And his daughter and his sonne : Heigh for our Towne . ¶ On Mistresse Elizabeth Whorwood , Ad viatorem Prosopopeia . Si quàm chara vir●… C●…niux , pia nata Parenti , M●…ter amans fuerim prolis , amata meis , Si quam Pauperibiu●… facili●… , quam Casta , 〈◊〉 Quam studiosae , malincsti●… , 〈◊〉 Cupis , C●…nsule , quos dixi . Quod ab isto cernere Saxo Non po●…es , ex horum rite dolore p●…tes . R. I. FINIS Notes, typically marginal, from the original text Notes for div A02618-e24340 a Vide Quintum Curtium in Sup. & vit . cyr . b In the d●…scourse of Asia and Affr. vid. Egypt Solem. Funer . c Vide Homer . eleg . samè , Graecorum : Odyssea errorum , Ilias Mad , lorum , &c. d The antiquitie of Tombes . c Two auncient Monuments which were called Asyla patrizen . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g In vit . Nar. & frag . Mon●… sub hoc lapidum ●…eg . &c. h Sicut lingua loquentis proficit in 〈◊〉 ●…udientis , ita cala●…s scribentis in ocul●… le gentis , & ad interiora cordis peru●…nit se●…sus dirigentis , sicut verba instruentis : Albin . in pr●…fatio : comment in Iohan. i Vide Laert . de vit . philoso . k T●…muli Amazouum . p Gladio sua sponte euaginato grauiter 〈◊〉 occubuit Iust 1. lib : m Vid. des●…r . Af fric . Qui sepul●…ra maiorum ut propria domicil●…a ●…resque existimarunt . n Alterum enim pessimi incepti , exitus praeclari alterū &c. o Vita omnis turpis , maxime adolescentia &c. vid. S●…xt . Aur●…l . de Oth. r In capite eius v●…luti cornua eme●…se runt &c. Valer. Max. lib. q Quo cum Tyrannus Hiero &c. 〈◊〉 Cartha●… . orna●…erat &c. r Shebna sibi tumula condit , quem fata negarunt . s The first that buried such as fell in warre . t 〈◊〉 ▪ Luc●…n . u Andromach in Hom. called Hector Troiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Homo ex humo . Ter●…a à terendo . Cadauer à cadendo . Vermis quia inermis . x Quod Seneca in Vatiae tumulum scripsit . H●…c situs est Vatia : dormire enim magis quam viuere videbatur . y Qui pannosus sarmenla collo gerens , castra hostium ingreditur . Iust. s●…cundo lib. a Lucan . b Aureli●… , Mutiae , Laeliae , Corneliae . c Salust ▪ d Sceptrum pe●…it , in centrum vergit . e Plutarch . in vit . f Definition of the third Branch . g In Cyrus time . h Doctorum dict●… indoctos do●…iores reddunt . i Hîc situs est Nullus , quia Nullo Nullior esto , Et quia Nullus erat , de Nullo Nil tibi Christe . k Hic situs est sitiens atque Ebrius Elaertonus ; quid dico hic situs est , hic potius sitis est ? Camb. in Remain●… Notes for div A02618-e32800 * In hunc ferme modum prop●…nitur à Mart. ●…pigramma . In Monast●…is septentri●… : com pertum crat . * Sce●… , or ●…n A●… 〈◊〉 ●…u patronu●… egentem . In Nether land . * Vid. Martial : in nom . Thet. & Nympham , & p●…storem hoc nomine inducit in Elegijs & E●…pigrammat . * In adagium habentur pyrobalae Galliae . His Epitaph . Salust . a Meerely resembling that wan●…on Amorist in Horace , Vixi puellis nuper idoneus , Et militaui non sine gloria . * This inscription writ vpon the tombe of a memorable Patrician of ●…ome and may be transcribed , vnto one of ours no lesse memorable for eminence of place , and sinceritie of gouernment . * Nibil turpius est quam grandis natu Senex , qui nullum aliud argumentum , quo se probat diu vixisse , quam ●…tatem habet . Senec. de Tranq . anim . * Fulg●…buut i●…sti vt stelle . Quem autem puta●… i●… eorum mentib●… si 〈◊〉 in ●…rum corp●…ribus 〈◊〉 ill●…xisse videri●… ? ●…id . Aug●…st . in M●… . * Hei mihi , quod non est Tempus vt ante fuit . &c. Ouid. Temp●…ra temporibus succedunt pessima primis . * Meaning a shadie tuft of trees adioyning to Hannaby his Mannor-house . * Antiquae & nobilis fam●…siae de Cogniers domicilium . Camd. in Britann . * Meaning Sir Iohn Cogniers , now deceased , ●… Knight no lesse generous then gracious in the eye of his Prince and Countrey . * Epitaphium in Dialogi form●… compositum . * De Ambleside . * Orimur & Morimur . * For neere the time appointed for her Bridall , was the day of her Buriall , making way no doubt by her earthly Funerall to a heauenly Nuptiall . Martiall shadowes vnder the title of Hermu●… ▪ Sic tibi nec tumulum conde nec Herme tuis . * Sic Aesculapius exit , & v●…am in quam omnes redeunt , repet●… Supremam . Notes for div A02618-e52520 * Tempora horis , non Annis metimur , &c. Vid. Sen. in Epist. * N●…●…is pec●… qui ●…xemplo peccat . c Coe●…m respuit , vt respiciat ter●… , Amat igitur vt terram , am●…ttet Cae●… . d Si grauius vrat , aequū est quod silea●… . Senec. Latere , h●…c vna sal●… . ibid. ●… Corpus ve Cor●…icem , mentem vt ●…edullam : corticem tamen medullae praeposuimus , &c ▪ ●… Primo enim creabatur , vt placidè seruiat & ancilletur . Lipsi●…s . g Veniet tanquam re●… gloriosus è palatio , tanquam spon●…us speciosus è thalamo : August . h Miserae anu●… & Euclyones , è q●…orum oculis millae lachrimas faciliûs 〈◊〉 , quàm vnum è Bulga nummum . * Miser nemini ●…st bo●…us , sibi pessimus . * Sic spectanda fides . Tunc tua res agitur , &c. ●… Plato ca●…leth Ambi●…ion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a thing falling out contrary to ●…xpectation ▪ n Quo maio●…es 〈◊〉 in ●…otentia & Gloria , co ma●…or morti●… est de illls ●…depta victoria . o Vd. vit . Sy●…il . in Plutar. p V●… tyrānidē vsurpaba●… 〈◊〉 , nō habeb●…t , qu●… ei succedat 〈◊〉 , ibi . q Intra 〈◊〉 vit ●…m coercere lic●…t , tranquill●… enim est ea vita , quae humili cursu progreditur , & sup●…a se , ●…ltius non extenditur . r Et redit a●… nihi●…um quod fuit ant●… nihil : alibi , Recipit populos vrn●… ci●…atos . Senc●… . s Parcae à non par●…endo . Qui diu fuit non diu fortas●…e vixit : Vixi●… qu●… aliquid memo●…ia dig●…um egit . u 〈◊〉 ventis agitatur ing●…ns Pinus , & ●…lsae grau●…ore casu decidunt Tu●…es , 〈◊〉 , summo●… — ●…ulmina monte●… . And the Eng●…ish 〈◊〉 ma●… be heere vsed . The Gilloflower i●… not the wo●…se b●…cause cropt neare the g●…ound . x Vid●…o mellora probóque , 〈◊〉 ●…quer . Med. in Ouid. Me●…am . y At the first the Athenians were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wise : then they ●…ecame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 louers of wisedome ; after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acure 〈◊〉 ; 〈◊〉 lastly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , s●…btile 〈◊〉 . Vide Lacr●… . ●…n vit●… Phil. y 〈◊〉 Britannia appellatur ( ab Hippolit●… ) ob varias deli●…ias , & totius Vbertatis affluentiam : hinc infer●…ur Brit. maxime esse omni●…m fer●…ilem , quia amaenissimis insulis comp●…ratur , &c. ibid. z P●…lopis vt repetas tanti monumenta laboris : Pelope sic curres , Hippodamenque tenes . Annexed , Hippodome tua , virtus erit , Spes currus , habenae Imperium dubij moris , amoris ●…runt . a Scienti ▪ boni & mali , mala , August : * Venenatum pomum : — Declinat 〈◊〉 ●…umque ●…qlubil ▪ e ●…ollit* Atalant●… . b Qui pugnat , pugnat vt vincat , nec qui ●…ardior erat praelio , dignus habebitur ●…anto praemio c Constantij imp●…ratoris & Helenae filius : è nube prodi●…um est , ei appa●…ere cruc●…m : in quam impressum est : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hoc signo vinces . d Coronat in nobis don●… su●… , non bo●… nostr●… , muner●… sua . non mer●…a nostr●… : August . Notes for div A02618-e56230 The Authors resolution . A prescript ●…orme in w●…eping . Matth. 5. 4. Luke 6. 21. Rom. 12. 15. 
A82435	----	Anno Regni Caroli II. Regis Angliæ, Scotiæ, Franciæ, & Hiberniæ, duodecimo. At the Parliament begun at Westminster, the five and twentieth day of April, an. Dom. 1660 In the twelfth year of the reign of our most gracious soveraign lord Charles, by the grace of God, of England, Scotland, France, and Ireland, King, Defender of the Faith, &c. England and Wales. Sovereign (1660-1685 : Charles II) 1661 Approx. 216 KB of XML-encoded text transcribed from 75 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A82435 Wing E1095 Thomason E1075_27 99867538 99867538 119854 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A82435) Transcribed from: (Early English Books Online ; image set 119854) Images scanned from microfilm: (Thomason Tracts ; 160:E1075[27]) Anno Regni Caroli II. Regis Angliæ, Scotiæ, Franciæ, & Hiberniæ, duodecimo. At the Parliament begun at Westminster, the five and twentieth day of April, an. Dom. 1660 In the twelfth year of the reign of our most gracious soveraign lord Charles, by the grace of God, of England, Scotland, France, and Ireland, King, Defender of the Faith, &c. England and Wales. Sovereign (1660-1685 : Charles II) England and Wales. Parliament. 150 [i.e. 148], [2] p. Printed by John Bill, Printer to the Kings most Excellent Majesty, [London : 1660] [i.e. 1661] Contains the acts drafted by the Convention Parliament. List of additional acts not included: pp. 148-150. Signatures: A-Z² 2A-2G² 2H¹ 2I-2P² . Annotation on Thomason copy: "Jan 7". Reproduction of the original in the British Library. An act for the better ordering the selling of wines by retail -- An act for the levying of the arrears of the twelve moneths assessment commencing the 24th of June 1659, and the six moneths assessment commencing the 25 of December 1659 -- An act for granting unto the Kings Majesty, four hundred and twenty thousand pounds, by an assessment of threescore and ten thousand pounds by the moneth, for six moneths, for disbanding the remainder of the army and paying off the navy -- An act for further supplying and explaining certain defects in an act intituled An act for the speedy provision of money for disbanding and paying off the forces of this kingdom -- An act for the raising of seventy thousand pounds for the further supply of his Majesty -- An act for the attainder of several persons guilty of the horrid murther of his late Sacred Majestie King Charles the First -- An act for confirmation of leases and grants from colledges and hospitals -- An act for confirmation of marriages -- An act for prohibiting the planting, setting, or sowing of tobacco in England and Ireland -- An act for erecting and establishing a post-office -- An act impowering the master of the rolls for the time being, to make leases for years, in order to new build the old houses belonging to the rolls. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng England and Wales. -- Army -- Demobilization -- Early works to 1800. Wine and wine making -- Law and legislation -- Great Britain -- Early works to 1800. Taxation -- Law and legislation -- Great Britain -- Early works to 1800. Wool industry -- Great Britain -- Early works to 1800. Regicides -- Early works to 1800. Marriage law -- Great Britain -- Early works to 1800. Tobacco -- Law and legislation -- Great Britain -- Early works to 1800. Postal service -- Great Britain -- Early works to 1800. Great Britain -- Politics and government -- 1660-1688 -- Early works to 1800. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2007-07 Robyn Anspach Sampled and proofread 2007-07 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Anno Regni CAROLI IJ. REGIS Angliae , Scotiae , Franciae , & Hiberniae , DUO DECIMO . At the Parliament begun at Westminster the Five and twentieth day of April , An. Dom. 1660. In the Twelfth Year of the Reign of Our most Gracious Soveraign Lord CHARLES , By the Grace of God , of England , Scotland , France , and Ireland , King , Defender of the Faith , &c. LONDON , Printed by JOHN BILL , Printer to the Kings most Excellent Majesty , 1660. CUM PRIVILEGIO . Anno XII . CAROLI II. Regis . An Act for the better ordering the selling of Wines by Retail , and for preventing Abuses in the Mingling , Corrupting , and Vitiating of Wines , and for setting and limiting the prices of the same . FOr the better Ordering of Selling of Wines by Retail in Taverns , and other places , and for preventing of abuses therein , Be it Enacted by the Kings most Excellent Majesty , by and with the consent of the Lords and Commons in Parliament assembled , and by the Authority of the same , That no person or persons whatsoever , from and after the Five and twentieth day of March One thousand six hundred sixty one , unless he or they be authorised and enabled in manner and form , as in this present Act is prescribed and appointed , shall sell or utter by retail , that is by the Pint , Quart , Pottle or Gallon , or by any other greater or lesser retail measure , any kinde of Wine or Wines to be drunk or spent within his or their Mansion-house or houses , or other place in his or their tenure or occupation , or without such Mansion-house or houses , or such other place in his or their tenure or occupation , by any colour , craft , or mean whatsoever , upon pam to forfeit for every such offence the sum of Five pounds ; the one moyety of every such penalty to be to our Soveraign Lord the King , the other moyety to him or them that will sue for the same , by Action of Debt , Bill , Plaint , or Information in any of the Kings Courts of Record , in which Action or Suit ▪ no Ess●ign , Wager of Law or Protection shall be allowed . And be it further Enacted by the Authority aforesaid , That it shall and may be lawful , to and for His Majesty , His Heirs and Successors , from time to time , to issue out under His or their Great Seal of England , one or more Commission or Commissions directed to two or more persons , thereby authorizing them to Licence , and give Authority to such person and persons , as they shall think sit , to sell and utter by retail , all and every or any kinde of Wine or Wines whatsoever , to be drunk and spent as well within the house or houses , or other place , in the tenure or occupation of the party so Licenced , as without , in any City , Town , or other place within the Kingdom of England , Dominion of Wales , and Town and Port of Berwick upon Twede ; and such persons as from time to time or at any time hereafter shall be by such Commission or Commissions as aforesaid in that behalf appointed , shall have power and authority , and hereby have power and authority to treat and contract for licence , authority and dispensations to be given and granted to any person or persons for the selling and uttering of Wines by retail in any City , Town or other place as aforesaid , according to the rules and directions of this present Act , and the true Intent and meaning thereof , and not otherwise , any Law , Statute , usage or custome to the contrary in any wise notwithstanding . And be it further enacted by the Authority aforesaid , That such persons as shall be commissioned and appointed by his Majesty , His Heirs or Successors as aforesaid shall be , and be called His Majesties Agents for granting Licences for the selling and uttering of Wine by retail ; And his Majesties said Agents are hereby authorized and enabled under their Seal of Office , the same to be appointed by his Majesty , to grant Licence for the selling and uttering of Wines by retail to any person or persons , and for any time or terme not exceeding One and Twenty years , if such person and persons shall so long live ; and for such yearly rent as they can or shall agree , and think fit , so as no Fine be taken for the same ; But that the Rent and summs of Money agreed upon and reserved , be payed and answered half yearly by equal portions during the whole Term. And be it further Enacted by the Authority aforesaid , That such Licence shall not be given or granted , but to such who shall personally use the Trade of selling or uttering of Wines by retail , or to the Landlord and owner of the house where the person useing such Trade shall sell and utter Wine by retail , nor shall the same be assignable nor in any wise beneficial or extensive to indempnifie any person against the penalties of this present Act , except the first taker . And be it further Enacted by the Authority aforesaid , That it shall & may be lawful to and for his Majesty , his Heirs & Successors , to constitute and appoint such and so many other Officers and Ministers , as a Receiver , Register , Clerk , Controller , Messenger or the like , for the better carrying on of this service , as He and they shall think fit , so as the Sallaries and Wages of all such Officers to be appointed , together with the Sallary or Wages of His Majesties said . Agents do not exceed six pence in the pound of the Revenue that shall hence arise . And be it further Enacted by the Authority aforesaid , That the Rents , Revenues , and sums of Money hence arising , except what shall be allowed for the Wages and Sallaries of such Officers and Ministers , which is not to exceed Six pence out of every Pound thereof , shall be duly and constantly paid and answered into His Majesties Receipt of Exchequer , and shall not be particularly charged or chargeable , either before it be paid into the Exchequer or after , with any Gift or Pension . And His Majesties said ▪ Agents are hereby enjoyned and required to return into the Court of Exchequer every Michaelmas and Easter Terms , upon their Oaths ( which Oaths the Barons of the Exchequer , or any one of them , are hereby authorized to administer ) a Book fairly written , containing a true & full account of what Licences have been granted the preceding half year , and what Rents and sums of money are thereupon reserved , and have been paid , or are in arrear , together with the Securities of the persons so in arrear , to the end due and speedy Process may be made out according to the course of the Exchequer , for the recovery of the same . Provided always , That this Act , nor any thing therein contained , shall not in any wise be prejudicial to the priviledge of the two Vniversities of the Land , or either of them , nor to the Chancellors or Scholars of the same , or their successors ; but that they may use and enjoy such priviledges as heretofore they have lawfully used and enjoyed , any thing herein to the contrary notwithstanding . Provided also ▪ That this Act , or any thing therein contained shall not extend or be prejudicial to the Master , Wardens , Freemen and Commonalty of the Mystery of V●●tners of the City of London , or to any other City or Town-Corporate but that they may use and enjoy such Liberties and Priviledges as heretofore they have lawfully used and enjoyed , any thing herein contained to the contrary notwithstanding . Provided also , and be it Enacted by the Authority aforesaid , That this Act , or any thing therein contained , shall not in any wise extend to debar or hinder the Major and Burgesses of the Burrough of St. Albans in the County of Hertford , or their successors , from enjoying , using and exercising of all such Liberties , Powers and Authorities to them heretofore granted by several Letters Patents under the Great Seal of England , by Queen Elizabeth and King James of famous memories , for the Erecting , Appointing , and Licensing of Three several Wine-Taverns within the Burrough aforesaid , for and towards the maintenance of the Free-School there ; but that the same Liberties , Powers and Authorities shall be , and are hereby established and confirmed , and shall remain and continue in and to the said Major and Burgesses and their successors , to and for the Charitable use aforesaid , and according to the tenor of the Letters Patents aforesaid , as though this Act had never been made , any thing herein contained to the contrary in any wise notwithstanding . Provided also , That it shall not , nor may be lawful to or for any Officer or Officers to be appointed by His Majesty for the carrying on of this service , to take , demand , or recei●e any Fees , Rewards , or summs of money whatsoever , for or in respect of this Service , other then Five shillings for a Licence , Four pence for an Acquittance , and Six pence for a Bond , under the ●enalty of Ten pounds , one moiety thereof to the Kings Majesty , the other moiety to the person or persons who shall sue for the same , by action of Debt , Bill , Plaint , or Information , wherein no Wager of Law , Essoign or Protection shall be allowed , Any thing herein , or any other matter or thing to the contrary notwithstanding . And it is hereby further Enacted by the Authority aforesaid , That no Merchant , Vintuer , Wine-Cooper or other person , selling or retailing any Wine , shall mingle or utter any Spanish Wine , mingled with any French Wine , or Rh●●ish Wine , Sider , Perry , Hony , Sugar , Syrops of Sugar , Molasses , or any other Syrops whatsoever , nor put in any Isinglass ; Brimstone , Lime , Raisins , Iuice of Raisins , Water , nor any other Liquor nor Ingredients , nor any Clary , or other herb , nor any sort of Flesh whatsoever ; And that no Merchant , Vintner , Wine-Cooper , or other person selling or retailing any Wine , shall mingle or utter any French Wines mingled with any Rhinish Wines or Spanish Wines , Sider , Perry , Stummed Wine , Vitriol , Hony , Sugar , Syrop of Sugar , Molasses , or any Syrops whatsoever , nor put in any Isinglass , Brimstone , Lime , Raisins , Iuice of Raisins , Water , nor any other Liquor or Ingredients , nor any Clary or other herb , nor any sort of flesh whatsoever ; And that no Merchant , Vintner , Wine-Cooper or other person selling or retailing any Wine , shall mingle or utter any R●inish Wine mingled with any French Wines , or Spanish Wines , Sider , Perry , Stummed Wine , Vitriol , Hony , Sugar , Syrops of Sugar , Molasses , or any other Syrops whatsoever , nor put in any Isinglass , Brimstone , Lime , Raisins , Iuice of Raisins , Water , nor any other Liquor or Ingredients , nor any Clary or other herb , nor any sort of flesh whatsoever : And that all and every person and persons committing any of the offences aforesaid , shall incur the pains and penalties herein after mentioned : That is to say , Every Merchant , Wine-Cooper , or other person selling any sort of Wines in gross , mingled or abused as aforesaid , shall forfeit and lose for every such offence , One hundred pounds ; And that every Vintner or other person selling any sorts of Wine by retail , mingled or abused as aforesaid , shall forfeit and lose for every such offence , the sum of Forty pounds ; of which forfeitures , one moyety shall go unto the Kings Majesty , His Heirs and successors , the other moyety to the Informer , to be recovered in any Court of Record by Action of Debt , Bill , Plaint or Information , wherein no Essoigne , Protection , or Wager of Law shall be allowed . Provided always , and be it Enacted , That from and after the First day of September , One thousand six hundred sixty and one , no Canary Wines , Muskie or Alegant , or other Spanish or sweet Wines , shall be sold or uttered by any person or persons within His Majesties Kingdom of England , Dominion of Wales , and Town of Berwick upon Twede , by retail , for above Eighteen pence the quart : And that no Gascoigne or French Wines whatsoever , shall be sold by retail , above Eight pence the quart ; And that no Rhinish Wines whatsoever shall be sold by retail , above Twelve pence the quart ; ( And according to these Rates , for a greater and lesser quantity , all and every the said Wines shall and may be sold ) upon pain and penalty that every such person and persons who shall utter or sell any of the said Wines by retail , that is to say , by Pint , Quart , Pottle , or Gallon , or any other greater or lesser retail-measure ▪ at any rate exceeding the rates hereby limited , do and shall forfeit for every such Pint , Quart , Pottle , Gallon , or other greater or lesser quantity so sold by retail , the sum of Five pounds ; the one moyety of which forfeiture shall be to our Soveraign Lord the King , His Heirs and successors , and the other moyety to him or them that will sue for the same , to be recovered in manner and form as aforesaid . Provided nevertheless , That it shall and may be lawful to and for the Lord Chancellor of England , Lord Treasurer , Lord President of the Kings Council , Lord Privy Seal , and the two Chief Iustices , or Five , Four , or Three of them ; And they are hereby Authorized yearly and every year between the Twentieth day of November , and the last day of December , and no other times , to set the Prises of all and every the said Wines to be sold by retail as aforesaid , at higher or lower rates then are herein contained , so that they or any of them cause the Prises by them set to be written , and open Proclamation thereof to be made in the Kings Court of Chancery yearly in the Term time , or else in the City , Burrough ▪ or Towns Corporate where any such Wines shall be sold ; And that all and every the said wines shall and may be sold by retail at such Prises as by them , or any Five , Four , or Three of them shall be set as aforesaid , from time to time , for the space of one whole year , to commence from the First day of February next after the setting thereof , and no longer , and no greater prises under the pains and penalties aforesaid , to be recovered as aforesaid , and afterwards : And in default of such setting of prises by the said Lord Chancellor of England , Lord Treasurer , Lord President of the Kings Council , Lord Privy Seal , and the Two Chief Iustices , or Five , Four , or Three of them , as aforesaid , at the respective Rates . and Prises set by this Act , and under the penalties as aforesaid , to be recovered as aforesaid . Anno XII . CAROLI II. Regis . An Act for the Levying of the Arrears of the Twelve Moneths Assessment commencing the 24 th . of June 1659 , and the Six Moneths Assessment commencing the 25. of December 1659. WHereas there are severall great summs of money , yet uncollected and in Arrear , And divers summs of money in the hands of the Collectors and not payed in , due upon the twelve moneths Assessment commencing the Twenty fifth of December One Thousand six Hundred Fifty nine , for payment of the Arrears of his Majesties Army now disbanding , and to be disbanded , notwithstanding all former Orders , and His Majesties Proclamation for the speedy levying and collecting thereof . Be it therefore Enacted by the Kings most Excellent Majestie , and the Lords and Commons in this present Parliament assembled , and by the Authority of the same , That the Commissioners nominated and appointed in the respective Counties , Cities and Corporations of this Kingdome , the Dominion of Wales , and the Town of Berwick , in an Act made this present Parliament for the speedy provision of money for disbanding and paying of the Forces of this Kingdome both by Land and Sea , do forthwith cause all the said ▪ Arrears to be levied & collected by such wayes and means , as the same was formerly appointed to be levied and collected ; And likewise all such summs of money as remain in any Collectors hands to be speedily payed in , to Iames Nelthorp and Iohn Lawson Esquires late Treasurers at war , for and towards the speedy disbanding and paying off the said Forces . Provided alwayes , That the summe of Five Hundred and Twenty Pounds and Twelve Shillings disbursed by Robert Quarum Receiver Generall of the County of Cornwall , by the desire and direction of the Commissioners of Assessments , and other Gentlemen of the said County , for the publique service of the Kingdome . And also the summe of Seventy Pounds disbursed by the Town of Lyme Regis in the County of Dorset for the same service , shall be and are hereby discharged and allowed unto the said Receiver and Town of Lyme Regis , as if the same had been actually payed in to the Treasurers appointed to receive the same , Any thing in this Act to the contrary thereof in any wise notwithstanding . Anno XII . CAROLI II. Regis . An Act for granting unto the Kings Majesty , Four hundred and twenty thousand pounds , by an Assessement of Threescore and ten thousand pounds by the Moneth , for six Moneths , for Disbanding the remainder of the Army , and paying off the Navy . WHereas it was well hoped , That the moneys Enacted to be raised by several Acts of this Parliament , That is to say , One Act Entituled , An Act for the speedy provision of money , for Disbanding and Paying off the Forces of this Kingdom both by Land and Sea. And one other Act Entituled , An Act for supplying and explaining certain defects in an Act , Entituled , An Act for the speedy provision of money for the disbanding and paying off the Forces of this Kingdom both by Land and Sea. And one other Act Entituled , An Act for raising Sevenscore thousand pounds for the compleat disbanding of the whole Army , and paying off some part of the Navy , would have effectually sufficed to have compleatly disbanded the Armies and paid off the Navy ; But by the slow coming in of the same moneys , the growing charge being still kept on , the same cannot be effected without further supply ; And if no further supply should be made , the growing Charge would become insupportable : The Commons Assembled in Parliament , do therefore give and grant unto Your most Excellent Majesty , for the uses herein after expressed , and no other , the sum of four Hundred and twenty thousand pounds to be raised & levyed in manner following : And do humbly pray Your most Excellent Majesty , That it may be Enacted , and be it Enacted by the Kings most Excellent Majesty , by , and with the advice and consent of the Lords and Commons in this present Parliament Assembled , That the sum of Threescore and ten thousand pounds by the Moneth , for six Moneths , beginning from the first day of January , One thousand six hundred and sixty , shall be Assessed , Taxed , Collected , Levyed and Paid in the several Counties , Cities and Burroughs , Towns and Places within England and Wales , and the Town of Berwick upon Tweed , according to such rates , rules , and proportions , and by the same Commissioners , as in and by a certain Act past this Parliament , Entituled An Act for raising of Sevenscore thousand pounds for the compleat disbanding of the whole Army , and paying off some part of the Navy , which said Commissioners shall meet on , or before the twelfth day of Ianuary , One thousand six hundred and sixty , and are hereby enabled to use and execute all and every the like Rates ▪ Rules , Proportions , Powers and Authorities , as in and by the said Act are mentioned and referred unto , or expressed , as fully and amply , as if the same had been particularly inserted in this present Act. And be it further Enacted , That the sum of Two hundred and ten thousand pounds , being one moyety of the six months Assessment , hereby imposed , shall be assessed , collected , levyed and paid in to the Receiver or Receivers General , who shall be appointed by the said Commissioners , upon or before the first day of February , One thousand six hundred and sixty . And the other Two hundred and ten thousand pounds residue thereof , upon or before the first day of April , One Thousand six hundred sixty one . And be it further Enacted , that all and every the sums to be collected and levied by vertue of this present Act , shall be paid at the Guild-Hall of the City of London , unto Sir George Cartwright , Sir Richard Brown Lord Mayor of the City of London , Sir Iames Bunce , Sir William Wheeler , Sir William Vincent , Thomas Rich Esq ; and the Chamberlain of the City of London for the time being , who are hereby appointed Treasurers for the Receipt thereof , and the Acquittances of them , or any threé of them , shall be a sufficient discharge for so much as shall be received by vertue of this Act , to any person or persons who shal pay in the same . And whereas there is a present necessity of raising of Eighty thousand pounds , Be it Enacted by the Authority aforesaid , That if any person or persons of the City of London , or any other place , who hath or have advanced any monies upon the Credit of an Act of this Parliament , Entituled , An Act for raising Sevenscore thousand pounds , for the compleat disbanding of the whole Army , and paying off some part of the Navy , shall continue the Loane of such monies upon the Credit of this Act , and Declare the same under his or their hands , unto the Treasurers by this Act appointed , before the One and thirtieth day of December , One thousand six hundred and sixty ; And if any other person or persons shall advance one hundred pounds or upwards upon the Credit of this Act , and before the Tenth day of Ianuary , One thousand six hundred and sixty , pay the same unto the said Treasurers , then every such person and persons so continuing or advancing as aforesaid , shall not only do a very acceptable service , but shall also receive from the said Treasurers out of the last One hundred and ten thousand pounds , which shall be received upon the second payment appointed by this Act , his and their principal money , with Interest , at the rate of Ten pounds per cent . per annum , from the time of such declaration and advancement respectively , any Law , Act or Statute to the contrary notwithstanding . And the said Treasurers are hereby required to make payment accordingly , and not to receive any more money to be advanced as aforesaid , then what with the money so to be continued will amount to Eighty thousand pounds . And be it further Enacted , That the Treasurers by this Act appointed , shall receive for them , and those to be employed under them in this Service , One penny in the pound , in such manner as they ought to receive by the Act last before mentioned . And be it further enacted , That all and every the sums of money which by vertue of this present Act shall be paid to or received by the Treasurers aforesaid , shall from time to time be issued out according to such Warrants and Directions onely , as they or any three of them shall receive from the Commissioners named in one Act of this present Parliament , Entituled , An Act for the speedy disbanding of the Army and Garisons of this Kingdom , or threé of them , who are hereby required and enjoyned at their perils , to take care and provide , that the moneys so as aforesaid to be issued out , be employed onely to the uses , intents and purposes hereafter following , and to no other use , intent , or purpose whatsoever , that is to say , Principally and in the first place , for and towards the total disbanding of the present Army and Garrisons , until that work be fully perfected and compleated according to such Rules and Instructions , as touching the disbanding of the Army in the said Act last mentioned , are contained . And after the Army shall be wholly disbanded , then the residue of the moneys to be raised by vertue of this present Act , or due , or behinde on any former Act , shall be employed for and towards the paying off of the Fleét and Navy , according to such Rules . Orders , and Instructions , as touching the payment of the Navy , are herein after-mentioned , and not otherwise . And be it further enacted , That an accompt of all the moneys by vertue of this Act to be received , shall be given by the said Treasurers to this or any other succeéding Parliament , which shall require the same , or to such person or persons , as by this or any other succeéding Parliament shall be thereunto appointed : Provided always , and it is hereby declared , That nō Mannors , Lands , Tenements , and Hereditaments which were formerly assessed and taxed for and towards former Assessments and Land-Taxes , and are now in the possession or holding of His Majesty , or of the Queéns Highness , or of any Ecclesiastical person or persons , or His , Her , or their Farmers and Tenants , shall be exempted from the payment of the several sums of mony in this Act comprized ; but that the said Mannors , Lands , Tenements and Hereditaments , shall be rated , assessed and taxed for and towards the said several sums of money in this Act comprised , in such manner and form as they were of late rated , taxed , and assessed for and towards the said former Land-Rates , any Law , Statute or Custom to the contrary thereof in any wise notwithstanding . Provided also , that nothing herein contained shall be drawn into example to the prejudice of the ancient Rights belonging to the Peers of this Realm . And be it declared and enacted by the Authority aforesaid , that these persons hereafter named shall be added Commissioners for their several Counties , Places and Precincts respectively , and shall exercise the same powers as the other Commissioners intended by this Act are authorised and impowered to do , That is to say ; Berks. For the County of Berks , Peregrine Hobby , Richard Harrison Esqs ; John Fecciplace of FernehamEsq ; Samuel Woodcox . Borrough of New Windsor . For the Borrough of New Windsor , Andrew Plumpton , Richard Fishburne , Gent. Bucks . For the County of Bucks , William Tirringham Esq ; Sir T●omas Hampson Baronet , Sir Philip Palmer Baronet , Anthony Ratcliff Esq ; Cambridge . For the County of Cambridge , Sir Thomas Dayrel , John Bennet Esq ; Sir Anthony Cage , Levinus Bennet . Isle of Ely. For the Isle of Ely , Roger Jennings Esq ; Chester . For the County of Chester , Sir George Warburton Baronet , Edward Warren , Jeffery Shakerley , Henry Leigh , Esqs ; City of Chester . For the City and County of the City of Chester , The Major for the time being . Cornwal . For the County of Cornwal , Robert Roberts Esq ; Sir William Tredinham , Joseph Tredinham , Thomas Penhallow , the Knights and Burgesses that serve for the said County , and Iames Eirsey Gent. The Major of Lostwithel for the time being , Iohn Mollesworth Esq William Williams of Trenythen . Cumberland . For the County of Cumberland , Mr. Anthony Bouch , Mr. Richard Uriell , Mr. Thomas Croswhat , Mr. Robert Webster . Devon. For the County of Devon , Nicholas DaviesDoctor of Physick , William Jennens Gent. Edmond Tremayne , William Putt , John Kellond , William Bogan , George Howard , Iohn Kelly , Iames Rodd Esquires , Walter Jago , Francis Drew , Esq ; William Walrond Esq ; John Blagdon Gent. Iohn Hamm Gent. Henry Newte . York . For the West-Riding in the County of York , Welbury Norton , Rob●rt Wivell Esquires , Richard Roundhil Gent. William Hamond , Walte● Hawksworth Esquires , Cuthbert Wade , Iohn Preston Gent. Arthur Ingram Esq ; Edward Atkinson , William Witham Gent. Samuel SunderlandEsq ; Thomas Ward Gent. Sir William Ingram Knight , Sir John Goodrick Baronet , Sir Tho. Wentworth , Sir Edward Rodes , Knights , Godfrey Copley of Sprotsbrough , John Clayton , Ioshua Horton , Thomas Stringer Esqs . The Alderman of L●edes for the time being . York Northriding . For the Northriding in the County of York , Sir William Caley , Arthur Caley Esq . William Wivell Esq . Sir Tho. Gower Baronet , Thomas VVorsley , Charles Tankred Esqs . Sir William Francklyn Baronet , the Bailiffs of Scarboroughfor the time being , Tristram Fish , Robert Belt , Esq . Thoms Robinson , Thomas Scudamore Esq . York City . For the City and County of the City of York , all the Aldermen of the City of York . Kingston upon Hull . For the Town of Hull , Mr. George Crowle . Essex . For the County of Essex , Mr. Edward Glascock , Mr. M●les Hubbert , Mr. Iohn Smart , Capt. Hunter , Dean Tindal Esq . Isaac Wincall , Thomas Clopton , Thomas Peck , Peter Iohnson , Thomas Manby Esq . Gloucester . For the County of Gloucester , Thomas Freame , Tho. Floyde , Samuel Sheppard , Phillip Sheppard , VVilliam Morgan , Richard Daston , Iohn TookeEsq . Robert Lord Tracy , Thomas Morgan Esq . Sir Nicholas Throckmorton Knight , VVilliam Bromage Gent. VVilliam VVinter of DimmockGent . Richard Matchen Gent. Iohn WynnyattGent . Thomas Aylway Gent. Hereford . For the County of Hereford , Sir Herbert ParretKnight , John Barnaby of Brookehampton esq . Thomas Baskervile of Collington Gent. John Boothof Hereford Esq . City of Hereford . For the City of Hereford , Thomas Davies Esq . Major , James Lawrence Gent. Tho. Clerk Gent. Hertford . For the County of Hertford , Marmaduke Rawden , Iames Willimott Iunior Gent. Thomas ArrasDr . of Physick , Richard Coombes Esq . Sir Robert Ioslyn Knight , Thomas Cappin , Edward Briscoe , Iohn Halsie Esq . Mr. Fetherston of Blackeswere , Edward Brograve , Ralph Gore , Thomas Brograve , Edward Cason , Thomas Bonest , Henry Becher , Henry Chancey , George Bromley , Alexander Meade , Iohn Crouch , Iames Willimort Iunior , George Poyner Gent. Iohn Iesson Esq . St. Albans . For the Borrough of St. Albans , William FoxwistEsq . Recorder , Mr. Iohn New , Mr. Edward Eames , Mr. Thomas Cawley Senior , Mr. William Marston , Sir Henry Connyngsby , Edmond Smith , Alban Cox , Richard Combes Esq . Thom. MarstonGent . Kent . For the County of Kent , Sir William Mann , Sir Edward Masters , Thomas Peake esq . Sir Tho. Godfrey , The Major of Maydston for the time being , Sir William Meredeth Baronet , Sir Thomas Preise Baronet , Mr. Richard Manley , Mr. Thomas Manley . Sandwich . For the Town of Sandwich , Iohn Verrier , Peter Peke Gent. Lancaster . For the County of Lancaster , Henry BanisterEsq . Ieoffry Rushton Gent. Richard FleetwoodGent . Iohn Molineux esq . VVilliam Fif●esq . Sir George Middleton Knight and Baronet , Mathew Richardson esq . Robert Heywood Esq . Roger Stowton of the City of London , Thomas Butler , R●chard Farrington , VVilliam VVall , William Turner , Henry Brabin , VVilliam HodgkensonGent . Lincoln . For the County of Lincoln , and City and County of the same , Edward Turney , William Lister , Esqs , Sir Robert Dallison Baronet , Sir Charles Dallison Knight , William Draper , Samuel P●octor , William Thompson , Humphrey Walcot , Thomas Mills , Maurice Dalton , Iohn Watson , William Willoughby , Henry Heron , Marm●duke Darrel , Iohn Ogle , Anthony Treadway , William Skipwich , Thomas Browne of Eastkirby ; Iohn Almore , Mr. Skinner of Thornton Colledge , Tho. Harrington , William Whichcot , Charles PelhamIunior , Roger Pelham , Mr. Iohn Lockton , Mr. Iohn Hobson Iunior , Mr. Henry Hall , Mr. Charles Bawdes , Mr. Iohn Colthurst , Mr. William Bishop , and Mr. Edward Blaw , Aldermen , Mr. William Perkins , Mr. Thomas Mills , Mr. Peregrine Buck , Mr. William Dowman , Mr. Thomas Dickenson , Mr. Iohn Thornton , and Richard Wetherel , Aldermen . London . For the City of London , Nicholas Delves Esq . Benj●min Albin , Richard Spencer . Middlesex . For the County of Middlesex , Sir Iohn RobinsonBaronet , Lieutenant of the Tower , Sir Richard Browne , Thomas Bride , Thomas Harrisonof South-Mins , Sir VVilliam Bareman , Lieut. Col. Powel , Charles Pitfeild Esq . Robert Peyton , Iohn Iones , Iohn Limbrey , Edward Chard , Richard Shelton Esq . VVilliam Page Esq . Roger IennynsEsq . Sir Heneage Finch Baronet His Majesties Sollicitor General , Cheney of HackneyEsq . Lieut. Col. Powel , Charles Cheney of Chelsey , Christopher Abdy Esq . Sir Allen Broadricke , Iohn Barton Esq . Westminster . For the City of VVestmiuster , and Liberties thereof , Gabriel Beck Esq . Mr. Graham , Peter Maplesden , George Plunknett , Thomas Kirke , VVill. Greene , George Farewell , Ralph Darnall . Monmouth . For the County of Monmouth , VVilliam Ionesof Frowen Esq . Iames Proger , Charles Proger . Northampton . For the County of Morthampton , Edward Onely Iohn Thorton , Iohn VVilloughby Esqs . Norfolk . For the County of Norfolk , George Windham , Robert Doughty of Hanworth , Robert Legar , Esquires , Henry Scarborough Gent. Mr. John Roops , Mr. Thomas Talbot , Mr. Henry Blackborne , Gent. Borough of Lyn Regis . For the Borough of Lyn Regis , John BassetMajor , Robert Steward Esq ; Recorder , Thomas Greene , William Wharton , Henry Bell , Robert Thorowgood , Alderman Holley . Great Yarmouth . For the Town of Great Yarmouth , Nicholas Cutting , James Simons Bailiff there , Sir John Potts Knight and Baronet , Sir William DoyleyKnight , Sir Thomas Me●ow Knight , Thomas Gooch , George England , John Carter , Nathaniel Ashby , Thomas Lucas , Iohn Woodroff , Iames Iohnson Esquires , George Tilyard Gent. Thetford . For the whole Borough and Corporation of Thetford , the Major for the time being , John Kendal Gent. Mr. Bourage Martin , Maurice Shelton , Esquires , Robert Keddington Gent. Mr. Nicholas Rookwood , Mr. Robert Wright of Kilveston . Newcastle upon Tine . For the Town and County of Newcastle upon Tine , Sir Nicholas Cole Knight and Baronet , Sir Francis Bows Knight , Sir Francis Anderson Knight , Sir Iohn Marley . Nottingham . For the County of Nottingham , Francis Sandi●Esq ; Thomas Bristow , William Newton , Gentlemen . East-Retford . For the Borrough of East-Retford , the Bailiffs for the time being . Oxon. For the County of Oxon , William Glyn , John West , Esquires , Iohn Coker Gent. Iames Herbertesq ; Sir Thomas Tippin . University of Oxford . Mr. Robert Withers , Mr. Edward Master , Mr. David Thomas , Mr. Gregory Ballard , Mr. Timothy Horton . The City of Oxford . For the City of Oxford , Francis Holloway , William Cornish . Salop. For the County of Salop , Charles Baldwin , Samuel Baldwin , esquires , Mr. Moore of Middleton , Mr. Bushop of the Moore , Benjamin Buckley . Stafford . For the County of Stafford , Thomas Rudiardesq ; Iohn Colelough , Timothy Edge , Gentlemen . Somerset . For the County of Somerset , William Orangeesq ; VVilliam Bacon Senior , Gent. Iohn Cridland Gent. Mawdley Samborne , Iohn Carew , Roger Newborough , Iames Haise , esquires . For the City of Bristol . For the City and County of the City of Bristol , The Major and Sheriffs for the time being , Iohn Knight the elder , VVilliam Coulston , Iohn Bradway , VVilliam Coles . For the City of Bathe . For the City of Bathe , Iohn Vane , Iohn Masters , Aldermen . Southampton . For the County of Southampton , with the Town and County , Mr. Essex Powlet , Richard Lucy , Gabriel VVhistler , esq ; Isle of Wight . For the Isle of VVight , Thomas Bowremanesq ; Iohn Oglander of Newport Gentleman . Suffolk . For the County of Suffolk , George VViniffe , William Blumfield , esquires , Mr. Iohn Brooke , Mr. Milton of Ipswich , Mr. Edmond Bedingfield , Mr. Francis Langley , Mr. Thomas Read , Mr. Rabbit of Bramfield , Isaac Matham esquire , Gardiner Web Gent. St. Edmunds Bury . For St. Edmonds Bury , Francis Smith , Robert Sharpe , Samuel Hustler . Surrey . For the County of Surrey , Edward Evelin , Iohn Yates , Richard Knipe , esquires , Mr. Iohn Parker , Sir Purbeck Temple , Sir Thomas Bludworth , Knights , Thomas Rogers , Charles Good-Harman-Atwood , esquires , Iohn Parker of Rigate . Rye in the County of Sussex . For the Town of Rye , Samuel Bembrigg , Iames VVelsh , Thomas Osmonton . Worcester . For the Town of Worcester , Sir Iohn PackingtonBaronet , Sir Rowland Berkley Knight , Sir Iohn Winford Knight , Samuel Sandys , Henry Townsend , Iohn Bearcroft , esquires , Sir Ralph Clare , Knight of the Bath . Worcester City . For the City and County of the City of Worcester , Edward Soley Alderman , Samuel Smith , Thomas Twitty , Gentlemen , Henry Townsendesq ; Sir William Mooreton Knight , Humphrey Tyrer , Richard Heming , Stephen Richardson , Gentlemen , Sir Iohn Packington , Sir Rowland Berkley , Sir Ralph Clare , Sir Iohn Winford , Samuel Sandys esq ; Warwick . For the County of VVa●wick , Listerof Alveston Esq . Richard Bishop of St●atford Esq . Coventry . For the City and County of the City of Coventry , Sir Arthur Caley Knight , The Maior of Coventry for the time being , H●nry Smith Alman , Sir Richard Hopkins Knight , William Iesson , Thomas Norton Esqs . Mr. Thomas Love , Mathew Smith , Samuel Snell , William Ielliffe , Robert Beak , Iames Na●er Aldermen . Town of Warwick . For the Town of Warwick , Sir Henry PuckeringBaronet , Sir Clement ThrockmortonKnight , 〈◊〉 Rouse , Nathaniel Stoughton , Iohn Stanton Esqs . Lister of Alveston Esq . Richard Bishop of Stra●ford . Wilts . For the County of Wiltes , Waltes Buckland , Thomas Mompesson , William Caley esqs . Mathew Rayman Gent. Tho. Hunt Gent. Robert Chandler , Robert Nicholas of Alcainings , William BroomewichGent . Samuell Eyre Gent. Simon SpatchurstEsq . Christopher Gardiner Gent. Mr. Francis Par●y . Sarum . For the City of New Sarum , Samuel Eyre Gent. Symon Spatchurst esq . Christopher Gardiner Gent. Anglesey . For the Isle of Anglesey , Robert Lord Viscount Bulkley . Brecon . For the County of Brecon , William Iones , Iohn Gwyn , Henry Stedman , Edward Powell . Cardigan . For the County of Cardigan , Iames Phillips , Morgan Herbert , Thomas Ienkins , Erasmus Lloyde , Thomas Evans , Henry Vaughan , Thomas Price the elder , Esquires ; Thomas Lloyde of Yinshen , Morris Vaughan , Iohn Price , Gent. Thomas Par●y , Reighnold Ienkins , Iohn Bowin , Thomas Lewis , ●●ector Phillips , Nic●olas Lewis , VVilliam Iones , Abel G●●ffin , Esqs ; VVactkin Lloyde , Iohn Griffith of Noyadd , Gentlemen ; The Major of Cardig●mfor the time being , Rees Gwin , David Morgan , Aldermen . Carmarthen . For the County of Carmarthen , Jonathan Lloyde , Walter Lloyde , Walter Mansell . Carnarvon . For the County of Carnarvon , Griffith Bodurda , John Lloyd●of Naugwhnadale , Robert Wynn of Conway , William VVynn of Pengwoone , VVilliam Thomas of Carnarvon , Ionathan Lloyde , VValter Lloyde , VValter Mansell . Denbigh . For the County of Denbigh , Francis Manly Esq ; Flint . For the County of Flint , Ken●ick Eaton , Esq ; Glamorgan . For the County of Glamorgan , Iohn Price , of Courtcarne , Morgan Morgan , Esq ; Mountgomery . For the County of Mountgomery , VVilliam Oakely , Edmond VVareing of Oldbury , David Morrice , Esqs ; Iohn Matthews , Henry Pu●sel , Iohn Kiffin , VVilliam Price of Lanligan , Iohn Lloyd of Conway . Haverford-West . For the Town and County of Haverford-west , Sir Herbert Perrot , Knight , VVilliam Browne , Alderman . Rules , Orders , and Instructions for the discharging and paying off the Navy , and other Debts relating thereunto . I. THe Commissioners hereby appointed for disbanding of the Army , and discharging the Navy , shall proceed therein in manner following , viz. First they are to disband the remaining part of the Army according to the former Rules in that behalf made ; which done , they are then first to discharge and pay off those Sixty five ships which are now out of Imployment , and of them in the first place , those whose Commanders , Officers and Seamen , have the least pay due to them ; And after them they are to pay off the men aboard those Thirty six ships now in His Majesties Service , who entred on his pay the Twenty fourth of June last . II. That all the Commanders , Officers and Mariners who served in person , and were in Service upon any of the Sixty five of his Majesties ships , on the Twenty fifth of April , One thousand six hundred and sixty , and have taken the Oaths of Allegiance and Supremacy , or shall take the same , when they shall be thereunto required , and have not since deserted the Service , nor been discharged for Misdemeanor , shall with all convenient speed have their Accompts stated ( by the Auditors hereafter appointed ) and thereupon receive all their Arreats of their pay from the fourteenth of March One thousand six hundred fifty eight , to the day of their discharge ; And the Commanders Officers , and Mariners of the aforesaid Thirty six ships which were in service on the Twenty fifth of April , One thousand six hundred and sixty , and have taken the Oaths of Allegiance and Supremacy , or shall take the same as aforesaid , and have not deserted the Service , shall have their Accompts stated as before , and receive their pay from the said Fourteenth of March , One thousand six hundred fifty eight , until the Twenty fourth of Iune , One thousand six hundred and sixty next following . And the Commissi●ners appointed by this Act , shall upon sight of the Accompts so stated as before , cause the send Captains , Officers and Mariners Wages , successively to be payed by the Treasurers appointed by this Act , out of the money which shall come in of the six Months Assessment , or any other money , heretofore appointed for the paying or disbanding the Army , and discharging the Navy . And if any further Arrears shall be claimed and appear to be due to any such Commanders , Officers or Mariners in service as aforesaid for service at Sea , from or after the fourteenth of March , One thousand six hundred fifty seven , and to , or before the fourteenth of March , One thousand six hundred fifty and eight , That in such case the Auditors hereby appointed , shall examine all such Arrears , and draw up a State thereof to be presented to the next Parliament in order to their satisfaction . III. That no money be paid or allowed to any person before-mentioned for any short allowance of Victuals , made or pretended to be made them , either at Sea , or in Harbor : And if it shall appear , That any Money , Clothes , Goods , Wares , or Merchandices , have beén paid or sold by any Publick Minister , Officer , or other person , to any Commander , Officer , or Seaman of the aforesaid Ships , upon accompt of their pay , since the Fourteenth of March , One thousand six hundred fifty eight ; in such case , all the said moneys so paid , and the value of the Clothes , Goods , Wares , and Merchandices so sold and delivered within the time of their said service , shall be defaulked out of their pay aforesaid : And the sums so defaulked shall be paid by Warrants of the Commissioners , charged on the Treasurers , unto such person and persons to whom the same of right belongeth , out of the money that shall come in of the six moneths Assessment , or any other moneys heretofore appointed for paying or disbanding of the Army and Navy , in course next after the Commanders , Officers , and Seamen are paid . IV. That after the accompts of the Commanders , Officers , and Seamen are stated , then the Auditors shall state the accompts of the Ship-Keépers : And of all Officers on shore in the Yards , and Store-houses , at Deptford , Woolwich , Chatham , Portsmouth , Harwich , and other places , to be stated from the Fourteenth of March One thousand six hundred fifty eight , to the Twenty fourth of June last past ; after the Rates accustomed to be paid by His Majesty , and according to their several Capacities , at which time the said Commissioners are to give them Warrants , charged upon the Treasurers , to pay them their several sums out of the money that shall come into their hands of the six moneths assessment , or any other money heretofore appointed , for paying or disbanding of the Army and Navy in course next after the Common Marriners , Seamen , Commanders , Officers , and their Servants , are discharged and paid , and the money from them defaulked as before , fully satisfied . V. That the said Auditors shall state the accompts of the Victuallers from the said Fourteénth day of March , One thousand six hundred fifty eight , to the day of the several Ships discharge , for as many as are out of employment as before ; and to the Twenty fourth day of June , for the remaining part of the Navy now in His Majesties service in the Winter Guard , and assign them payment in course on the Treasurers before-mentioned , to be paid out of the money remaining in their hands , out of the six Moneths Assessment , or any other money heretofore appointed for the paying or disbanding of the Army and Navy , next after the sums formerly ordered are paid . VI. That the Auditors shall from the said Fourteenth of March , One thousand six hundred fifty eight , state the accompts of all men that shall or may justly claim any money for Quarters , and Cures of the Sick , and Wounded Seamen ser a shore out of His Majesties Ships in any Town or Corporation in this Kingdom ; And for the Quarters and Cures of the Sick and Wounded Soldiers sent over from Flanders ; which being so stated , the said Commissioners shall assign them their money by Warrant on the Treasurers , to be paid in course next after the Commanders , Officers , and Marriners aforesaid , and the Officers and Ship-keépers aforesaid , are paid and satisfied . VII . That if in case any Commanders , Officers , or Marriners , shall have died or beén discharged by Ticket out of any the said Ships , and their Arrears of Pay not satisfied : In such case the Auditors shall state the accompts of the persons so dead or discharged from the said Fourteénth day of March , One thousand six hundred fifty eight , to the day of their death or discharge , according to their several capacities ; And the Commissioners shall thereupon give Warrants upon the Treasurers , by this Act appointed for the payment of the sums to them , or their Assigns in course , when the Commanders and Officers of the several Ships , to which they did belong at the time of their death or discharge , and the debts for curing the Sick and Wounded , are satisfied . VIII . That the said Auditors shall also state the several accompts of all other persons , which can or may justly claim any debt to be due unto him or them , for any provision , maintenance of Prisoners , Goods , Wares , Merchandises , Stores , Ammunition , and other necessaries sold and delivered to any Publick Minister , to and for the use of the Navy aforesaid , from the Fourtéenth of March One thousand six hundred fifty eight , to the Twenty fourth of Iune One thousand six hundred and sixty , and order them payment in course , after the before mentioned sums are paid by Assignation on the Treasurers to be paid out of the money remaining in their hands , out of the six Moneths Assessment , or any other mo●eys heretofore appointed for paying or disbanding of the Army and Navy . IX . That for the better stating the accompts of the Commanders , Officers , and Mariners of the said Navy , and the several other accompts before recited , and hereafter mentioned , Arthur Sprey , William Iessop , Ralph Darnal , Samuel Atkins , Richard Kingdon , and Bartholomew Fillingham Esquires , and Iohn Walker Gentleman , shall be and are hereby appointed , constituted , and authorized to audite , and cast up the accompts of the aforesaid Commanders , Officers , Mariners , and all other mens accompts relating to the debt of the said Navy as before , and shall respectively before they enter thereon , take an Oath in these words following . I Do swear , that to the best of my skill and judgment , I shall examine , and truly state all such accompts as shall be committed to my care and trust by the Commissioners , for disbanding the Army , and discharging the Navy , or any three , or more of them ; and shall and will to the best of my knowledge , make true Certificates of all such accompts to the said Commissioners , or any three of them . So help me God. Which said Oath , the said Commissioners , or any three of them as aforesaid , are hereby authorized to administer accordingly . Which accompts so certified by the said Auditors , or any two of them , then the said Commissioners , or any three of them , shall have power and authority , and are nee●by authorized and impowered to issue out Warrants from time to time , to the respective Treasurers aforesaid , for the payment of the several sums so audited , and due as aforesaid : Which Warrants , together with the acquittance of the persons to whom the same is payable thereupon , shall be to the said Treasurers respectively a sufficient Warrant and discharge . X. That the Chief Officers of His Majesties Navy do with all convenient speed deliver unto the Commissioners appointed by this Act , a perfect List of the names of all the aforesaid Ships that are to be discharged , and the places in which they lie ; And the names and sirnames of the Commanders , Officers , Marriners , and common Seamen to each ship belonging ; and a particular accompt of the time that every person hath served , and what Money or Goods every or any one of them hath received . XI . That the Pursers and Checks of the several Ships of the Navy , do from time to time when they shall be required thereunto , attend the Auditors aforesaid , and deliver unto them a true and perfect accompt of all the Commanders , Officers , Marriners , and Seamen belonging to the said ships , and shall produce the original Muster-Book and Pay-books , wherein the names of the said Commanders , Officers , and Sea-men were entered , and give an exact accompt of what Arrears is due unto them , and how and in what manner the same becomes due ; the which Books and Accompts , shall by the said Pursers and Checks be delivered upon Oath , which said Oath the Commissioners aforesaid , or any thrée of them , are hereby ordered to administer accordingly . XII . That in case any Purser shall be found to make any false Muster , or shall muster any Captain , Officer , or Mariner by a false name , or make any false Ticket , Such Purser shall forfeit his or their respective Wages , and be imprisoned the space of six Moneths , and in such Case the Commissioners appointed by this Act , or any two of them , are hereby impowred to commit them to prison accordingly . XIII . That upon discharge of any of the Commanders , Officers , and Mariners of the Navy aforesaid ; all the said Commanders , Officers , and Mariners , shall deliver up all their respective Ships , Guns , Masts , Sayles , Yards , Anchors , Cables , Tackle , Apparrel , Provisions , Ammunition and Stores , which are in their possessions , for his Majesties use , unto such person or persons , as his Majesty , or the Lord High Admiral of England , shall appoint to receive the same ; And if any Commanders , Officers , or Sea-men , shall refuse to be discharged , or to deliver up the Stores aforesaid , or shall be found , upon due proof , to have embezled any part thereof , or do disswade others from being discharged , he or they so offending , shall forfeit all his and their Arrears , and be further proceeded against , according to their demerit . XIIII . That the said Commissioners , or any thrée of them as aforesaid , shall have power to nominate , appoint , and imploy such Clerks , Agents , Messengers and Servants , as shall be necessary for the said Work , and to make and give to them such reasonable Sallaryes , Allowances and satisfactions as they shall think fit ; And also to provide all other necessaries , and to defray all other charges relating to the fame . XV. That the Commissioners formerly nominated by the House of Commons , and by this Act continued and appointed for this Service , shall have and receive for their charge and pains in and about this Service , one penny in the pound , and no more , out of all such monies as shall be issued by vertue of this Act ; and each of the Auditors aforesaid shall receive for his pains and Charges , in and about this Service , the sum of twenty shillings per diem , during the continuance of this Service , which the Treasurers of the aforesaid monies , are hereby enabled and required to issue and pay accordingly . XVI . That the Commissioners shall direct the said Treasurers from time to time to grant Assignations ( who are hereby required to observe the same ) for such and so many sums of money on the respective Receivers or Treasurers for raising money by the Act aforesaid in the several Counties , Cities , or places , where they understand any of the said Money lies , as the Commissioners for disbanding the Army and Navy , or any threé or more of them as aforesaid , shall direct and appoint to such persons , and in such manner as the said Commissioners , or any threé or more of them as aforesaid , shall direct and appoint . XVII . That the Commissioners herein named , or any thrée of them , shall and are hereby authorized to call to accompt the present Treasurers in this Act named : And Iames Nelthorpe , and Iohn Lawson Esquires , late Treasurers at Wars , or any other former Treasurers , or Commissioners of the Army , or Navy ; for all such sums of money , as they or any of them stand accomptable for , and to certifie the same accompts into His Majesties Exchequer . Anno Regni CAROLI IJ. REGIS Angliae , Scotiae , Franciae , & Hiberniae , DUO DECIMO . At the Parliament begun at Westminster the Five and twentieth day of April , An. Dom. 1660. In the Twelfth Year of the Reign of Our most Gracious Soveraign Lord CHARLES , By the Grace of God , of England , Scotland , France , and Ireland , King , Defender of the Faith , &c. LONDON , Printed by IOHN BILL , Printer to the Kings most Excellent Majesty , 1660. CUM PRIVILEGIO . Anno XII . CAROLI . II. Regis . An Act for further supplying and explaining certain defects in an Act , Intituled , An Act for the speedy provision of money for disbanding and paying off the Forces of this Kingdom , both by Land and Sea. WHereas through some doubts arising upon or by negligence in the execution of one Act of this present Parliament , Intituled , An Act for the speedy provision of money for the disbanding and paying off the Forces of this Kingdom both by Land and Sea : And also of one other Act , Intituled , An Act for supplying and explaining certain defects in the aforesaid Act : The same Acts do not answer the ends aforesaid , in such measure as was expected , without some further explanation of the sence thereof , and a review of the several Assessments made thereby , so that some persons may not escape without payment at all , or go away at very small proportions , whilst others pay their just and full due . It is therefore Enacted and Declared by the Kings most Excellent Majesty , by , and with the consent and advice of the Lords and Commons in Parliament Assembled , and by the Authority of the ●ame , That all and every person and persons of the several Ranks , Degrées , and Qualifications in the said Act or Acts mentioned , shall contribute and pay the several and respective sums of money therein appointed to be paid ( any pretence of e●emption , being the Kings Majesties Servants , to the contrary notwithstanding : ) And also that every person and persons , Ecclesiastical and Temporal , Bodies Politick and Corporate , shall pay for their Estates , both real and personal , the sum of Forty shillings for one hundred pounds per annum , and so proportionably for a greater or lesser Estate , And for every hundred pounds personal Estate , after the rate of five pounds per annum ; Provided it extend not to Estates under five pounds per annum . And to the intent the same may be equally and indifferently Assessed and Taxed , Be it further Enacted and Declared by the Authority aforesaid , That the several Commissioners in the said Act named , or any three of them , within their several and respective Counties , Limits and Precincts , shall have power to nominate and appoint two or more of the most able and discréet persons in every Parish , Villa● or Hamlet , to review the several Rates 〈◊〉 Ass●ssments that have been made in their several and respective Parishes , Villages and Hamlets . And where they shall finde that by the negligence , or default of any former Assessors , any persons or Estates have béen under Rated , or omitted to be Rated , That then they shall Rate and Assess all such persons and Estates , so under-rated or omitted , to the full value they are to be rated and assessed at , either for their degrées , persons , or estates , by this or the former Acts to that purpose made in this present Parliament , or shall by the appointment at the discretion of the said Commissioners make new Assessments or Rates , and shall return the same or their said Additional Rates at such places and times as the said Commissioners ; or any thrée of them shall appoint . And it is further enacted and declared by the Authority aforesaid , That every sworn Attorney , or Clerk in the Office of the Clerk of the Pipe in the Exchequer ; and euery Attorney belonging to the Office of the Lord Treas●rers Remembrancer , shall pay Twenty nobles apéece . And be it further enacted and declared , That every Barrester at Law , and every other person or persons that hath or have subscribed to any Deed or Writing wherein he or they have béen written or entituled Esquire , or that hath or have acted by vertue of any Commission or pretended Commission , Act , or pretended Acts of Parliament , wherein they have before the sitting of this Parliament , béen written or entituled Esquire , shall pay as reputed Esquires within the said Acts. And to the intent that none that have or shall pay his or their due proportions . that he or they ought to pay in respect of his or their quality or degrée , may be doubly charged , every person that hath or shall pay his full proportion for his or her degrée , and quality , the same excéeding the proportion of his or her estate , real and personal , shall by certificate under the hands and seals of 〈◊〉 or more of the Commissioners within the same County or Precinets where such sum hath o● shall be paid , be discharged from further payment for his or her estate , so that it be particularly expressed in every such Certificates where such estate lieth , and the several and respective values thereof ; so that it may appear , that his or her proportion for his or her degrée or quality doth exceed that of his or her estate ; and also where any person or persons , Bodies Politick or Corporate , have paid , or shall pay for his , her , or their estate , in one or more Counties , he or they shall by like Certificate or Certificates be discharged in other places for so much and such values specially mentioned to be paid in the said Certificates , and no more . And be it enacted and declared by the Authority aforesaid , That the said Commissioners or any threé or more of them within their several Precincts , shall and may have power to inquire of , hear and determine all abuses , neglects , and misdoings of all and every the Assessors and Collectors to be imployed by vertue of this or the said precedent Acts ; and shall have power to impose any Fine or Fines upon them or any of them , whom they shall be well informed ( by the oath of two or more credible witnesses , which oath they or any two of them are hereby impowred to administer ) to offend from and after the Twentieth day of December , One thousand six hundred and sixty , in not performing their duties in their respective employments . Provided , That no such Fine shall excéed the sum of five pounds for one offence ; and that such Commissioners who shall set or impose such ●ine or ●ines , shall have full power by Warrant under their hands and seals , to command the several Constables or Tythingmen , which in the several and respective places where such person or persons have their habitation or above , upon whom such fine or fines is or are imposed , to levy the same by Distress upon the Goods of such person or persons refusing to pay the same , and to return the overplus thereof ( if any be ) deducting also reasonable charges for taking such Distress , to the owner or owners of such Goods ; and every such fine shall be imployed to the same purposes as the moneys raised by the said former Acts are appointed : And also in case no Distress can be found or had for satisfying such fine , and in case no Distress can be taken by the Collectors or other Officers appointed to Distrain , for the Taxes or Assessments by vertue of the said former Act or Acts , that in every such default , upon complaint to the said Commissioners , or any threé of them , within their several and respective limits , the said Commissioners , or any thrée of them , shall have full power and authority to cause every such person from whom no Distress can be had , to be committed to the next Common Gaol , there to remain until he hath fully satisfied and paid such sum or sums of money , which ought to be charged upon him , by vertue of this and the said former Acts , without Bail or Main-prize . And be it further enacted and declared , That the Commissioners of every County and place respectively shall make up a true accompt of the sums onely of every Hundred , Lath , Wapentake or Ward , Rated and Assessed by the said former Acts , together with the additional sums that shall be rated by vertue of this present Act severally within their several Counties , Limits , and Precincts , without naming the particular persons or estates , and shall shew what hath been paid thereof , and to what person and persons and what hath been discharged by such Certificates as are appointed by this Act , and what is in arrear and upaid , and shall return the same unto His Majesties Court of Exchequer , before the Second day of March next ; and in so doing they shall not be compelled to make or return any other Accompt , Duplicate , or Certificate . And it is further enacted and declared . That the true and full yearly value of all Lands , Tenements , Rents , Tithes , and other Hereditaments , shall be rated and assessed in manner aforesaid , in the several Parishes , Villages , or Hamlets , where the same are scituate , lying , or arising . And be it further declared , That every sum charged upon , and paid by any person , by vertue of the said former Acts or either of them , by reason of estate , degrée , or quality , shall be allowed and deducted out of such further charge , as shall be imposed upon him or her , by vertue of this present Act. Lastly , It is enacted and declared , That whosoever is sued at Law for any Act done , or to be done in the due execution of this or either of the said former Acts , he may plead the General Issue , and give the special matter in evidence : And if the Plaintiff be Nonsuit , or a Verdict pass against any such Plaintiff or Plaintiffs in any such Action , the Defendant shall and may recover his double costs . Provided always , and be it enacted , That this Act or any thing therein contained , shall not extend to any Peer of this Realm , in point of Assessment Imprisonment , Distress , or otherwise , provision being made in the said first recited Act , for the Assessing of the said Péers , by certain Péers , who are therein named and appointed in that behalf . And be it further enacted , That the Lord Chancellor , the Lord Treasurer , the Lord Steward of His Majesties Houshold , Lord Chamberlain of His Majesties Houshold , the Earl of Northampton , Lord Howard of Charleton , the Lord Roberts , the Lord Grey of Wark , the Lord Craven , the Lord Mohun , and the Lord Hatton , be added to the Péers named in the said first recited Act for the Assessing of the Péers , according to the said recited Act : Which said Lords Commissioners , or any five of them , in this and the former Act named , shall have power to Assess , Levy , and Collect ; and shall Assess , Levy , and Collect , all such sums of money as shall be assessed according to the tenor of this and the former Act , upon such Péers who have not paid proportionably to their estates . And be it declared and enacted by the Authority aforesaid , That these persons hereafter named , shall be added Commissioners for their several Counties , Places , and Precincts respectively , and shall exercise the same power as if they had béen named in the said former Acts , or either of them . Berks. For the County of Berks , Perigrine Hobby , Richard Harrison Esqs . Iohn Fettiplace , of FernhamEsq . Burrough of New Windsor . Andrew Plumton Gent. Richard Fishborne Gent. Bucks . For the County of Bucks , Sir Thomas Hampson Baronet , Sir Phillip Palmer Baronet , Anthony Ra●cliffe Esq . Cambridge . For the County of Cambridge , Sir Thomas Dayrell , Iohn Bennet Esq . Sir Anthony Cage , Levinus Bennett . For the Isle of Ely. For the Isle of Ely , Roger Jennings , Esq . Chester . For the County of Chester , Sir George Warberton Baronet , Edward Warren Esq . Jeffery Shakerly Esq . Henry Lee Esq ; City of Chester . For the City and County of the City of Chester , the Major for the time being . Cornwall . For the County of Cornwall , Robert Roberts , Esq . Sir William Thredinham , Jo●eph Tredinham , Thomas Penhallow , The Knights and Burgesses that serve for the said County , and Iames Eirsey Gent. Cumberland . For the County of Cumberland , Anthony Bouch , Richard ●Urial , Thomas Croswhat , Robert VVebster . Devon. For the County of Devon , Nicholas DaviesDoctor of Physick , VVilliam Jennins Gent. Edmond Tremaine , VVilliam Putt , Iohn Kellond , VVilliam Bogan , George Howard , Iohn Kelley , VVilliam Kelley , Iames Rodd Esqs . York . For the West Riding in the County of York , VVestbury Norcon Esq . Robert VVivell Esq . Richard Roundhill Gent. VVilliam Hamond Esq . VValter Hawkesworth , Esq . Cutbert VVade . Iohn ●reston Gent. Arthur Ingram Esq , Edward Atkin●● , VVilliam VVitham Gent. Samuel Sonder●●nd , Esq . Thomas VVard Gent. Sir William ●●gram Knight . York Northriding . For the Northriding in the County of York , Sir William Caley , Arthur Caley Esq . William Wivell Esq . Sir Tho. Gower Baronet , Thomas VVorsley Esq . Charles Tankred , Sir William Francklyn Baronet , the Bailiffs of Scarborough for the time being , Tristram Fish , Robert Belt , Esquires , Thomas Robinson , Thomas Scudamore Esquires . York . For the City and County of the City of York , all the Aldermen of the City of York . For the Town of Kingston upon Hull , George Crowle . Essex . For the County of Essex , Mr. Edward Glascock , Mr. Miles Hubbert , Mr. Iohn Smart , Capt. Hunter , Dean Tindal Esq . Isaac Wincoll , Thomas Clapton , Thomas Peek , Peter Iohnson , Thomas Manby Esqs . Gloucester . For the County of Gloucester , Thomas Freame , Tho. Floyde , Samuel Shepard , Phillip Shepard , VVilliam Morgan , Richard Daston , Iohn Took●Esqs . Robert Lord Tracy . Hereford . For the County of Hereford , Sir Herbert ParretKnight , John Barnaby of Brookehampton esq . Thomas Baskervile of Collington Gent. John Boothof Hereford Esq . City of Hereford . For the City of Hereford , Thomas Davies Esq . Major , James Lawrence Gent. Tho. Clerk Gent. Hertford . For the County of Hertford , Marmaduke Rawden , Iames Willimott Iunior Gent. Arras Dr. of Physick , Richard Combes Esq . St. Albans . For the Borrough of St. Albans , William FoxwistEsq . Recorder , Mr. Iohn New , Mr. Edward Eames , Mr. Thomas Cowley Senior , Mr. William Marston , Henry Conningsby , Edmond Smith , Alban Cox , Richard Combes Esq . Kent . For the County of Kent , Sir William Mann , Sir Edward Masters , Thomas Peake esq . Sir Tho. Godfrey , The Major of Maydston for the time being , Sir William Merideth Baronet , Sir Thomas Peirce Baronet , Mr. Richard Manley , Mr. Thomas Manley . Sandwich . For Sandwich , Iohn Verrier , Peter Peake Gent. Lancaster . For the County of Lancaster , Henry Banister Esq . Ieoffry Rushton Gent. Richard Fleetwood Gent. Iohn Molineux esq . VVilliam Fife esq . Sir George Middleton Knight and Baronet , Mathew Richardson esq . Robert Heywood Esq . Roger Stoughton of the City of London , Alderman . Lincoln . For the parts of Linsey in the County of Lincolne , Edward Turney , William Lister , Esqs , Sir Robert Dallison Baronet , Sir Charles Dallison Knight . Great Grimsby . For great Grim●by , William Draper , Samuel Proctor . For the parts of Kestivan , William Thompson , Humphrey Walcot . London . For the City of London , Nicholas Delves Esq . Middlesex . For the County of Middlesex , Sir Iohn RobinsonBaronet , Lieutenant of the Tower , Sir Richard Browne , Thomas Bide , Thomas Harrisonof South-Mims , Sir VVilliam Bateman , Lieut. Col. Powel , Charles Pitfield Esq . Robert Peyton , Iohn Iones , Iohn Limbrey , Edward Chard , Richard Shelton Esqs . VVilliam Page Esq . Roger GenningsEsq . Richard Meney . Westminster . For the City of VVestminster , and Liberties thereof , Gabriel Beck Esq . Mr. Graham , Peter Maplesden , George Plunknet , Thomas Ki●ke , William Greene , George Farewell , Ralph Darnell . Northampton . For the County of Northampton Edward Onely , Iohn Thornton , Iohn VVilloughby esqs . Norfolk . For the County of Norfolk , George Windham , Robert Doughty of Hanworth , Robert Legar , Esquires , Henry Scarborough Gent. Mr. John Ripps , Mr. Thomas Talbot , Mr. Henry Black-borne , Gent. Borough of Lyn Regis . For the Borough of Lyn Regis , John BassetMajor , Robert Steward Esq ; Recorder , Thomas Greene , William Wharton , Henry Bell. Great Yarmouth . For the Town of Great Yarmouth , Nicholas Cutting , James Simonds Bailiff there , Sir John Potts Knight and Baronet , Sir William DoyleyKnight , Sir Thomas Medow Knight , Thomas Gooch , George England , John Carter , Nathaniel Ashby , Thomas Lucas , Iohn Woodroff , Iames Iohnson Esquires , George Tilyard Gent. Thetford . For the whole Borough and Corporation of Thetford , the Major for the time being , John Kendal Gent. Mr. Bourage Martin , Maurice Shelton , Esquires , Mr. Robert Keddington Gent. Mr. Nicholas Rookwood , Mr. Robert Wright of Kilveston . Newcastle upon Tine . For the Town and County of Newcastle upon Tine , Sir Iohn Marley . Nottingham . For the Town of Nottingham , Francis SandisEsq ; Thomas Bristow , William Newton , Gentlemen . East-Retford . For the Borrough of East-Retford , the Bailiffs for the time being . Oxon. For the County of Oxon , William Glyn , John West , Esquires , Iohn Coker Gent. Iames Herbertesq ; Sir Thomas Tippin . University of Oxford . Mr. Robert Withers , Mr. Edward Master , Mr. David Thomas , Mr. Gregory Ballard , Mr. Timothy Horton . The City of Oxford . For the City of Oxford , Francis Holloway , William Cornish . Salop. For the County of Salop , Charles Baldwin , Samuel Baldwin , esquires , Mr. Moore of Middleton , Mr. Bishop of the Moore , Benjamin Buckley . Stafford . For the County of Stafford , Thomas Rudiardesq ; Iohn Colclough , Timothy Edge , Gentlemen . Somerset . For the County of Somerset , William Orangeesq ; VVilliam Bacon Senior , Gent. Iohn CridlandGent . Mawdley Samborne , Iohn Carew , Roger Newborough , Iames Haise , esquires . The City of Bristol . For the City and County of the City of Bristol , The Major and Sheriffs for the time being , Iohn Knight the elder , VVilliam Coulston , Iohn Bradway , VVilliam Cole . For the City of Bathe , Iohn Vane , Iohn Masters , Aldermen . Southampton . For the County of Southampton , with the Town and County , Mr. Essex Powlet , Richard Lucy , Gabriel VVhistler , esqs ; Isle of Wight . For the Isle of VVight , Thomas Bowreman esq ; Iohn Oglander of Newport Gentleman . Suffolk . For the County of Suffolk , George VViniffe , William Blumfield , esquires . Surrey . For the County of Surrey , Edward Evelin , Iohn Yates , Richard Knipe , esquires , Mr. Iohn Parker , Sir Purbeck Temple Knight , Earle of Ancram , Henry Capel . Dalinahey esq . Iohn Farewell , Doctor Windebanck . For the Town of Rye . Samuel Bembrigg , Iames VVelsh , Thomas Osmonton . Coventry . For the City and County of the City of Coventry , Sir Arthur Caley Knight , The Major of Coventry for the time being , Henry Smith Alderman . Town of Warwick . For the Town of Warwick , Sir Henry PuckeringBaronet , Sir Clement ThrockmortonKnight , Iohn Rouse , Nathaniel Stoughton , Iohn Stanton Esquires . Wilts . For the County of Wilts , Waltor Buckland , Thomas Mompesson , William Caley esqs . M●tthew Rayman Gent. Tho. Hunt Gent. Robert Challoner , Robert Nicholas of Alcainings , William BroomwichGent . Samuel Eyre Gent. Simon SpatchhurstEsq . Christopher Gardiner Gent. Sarum . For the City of New Sarum , Samuel Eyre Gent. Simon Spatchhurst esq . Christopher Gardiner Esq . Anglesey . For the Isle of Anglesey , Robert , Lord Viscount Bulkley . Cardigan . For the County of Cardigan , Iames Phillips , Morgan Herbert , Thomas Ienkins , Erasmus Lloyde , Thomas Evans , Henry Vaughan , Thomas Price the elder , Esquires ; Thomas Lloyde of Ymshen , Maurice Vaughan , Iohn Price Gentmen . Carnarvan . For the County of Carnarvan , Griffith Bodurda , John Lloyde of Na●gwnnadale , Robert Wynn of Conway , William VVynn of Pengwoone , VVilliam Thomas of Carnarvan , Ionathan Lloyde , VValter Lloyde , VValter Mansell . Denbigh . For the County of Denbigh , Francis Weanly Esq ; Flint . For the County of Flint , Kenrick Eaton , Esq ; Mountgomery . For the County of Mountgomery , Haverford-West . For the Town and County of Haverford-west , Sir Herbert Perrot , Knight , VVilliam Browne , Alderman . Anno XII . CAROLI II. Regis . An Act for the raising of Seventy Thousand pounds for the further supply of his Majesty . THe Commons Assembled in Parliament do give and grant unto Your most Excellent Majesty , the sum of Seventy thousand pounds to be raised and levyed in manner following , and do pray Your Majesty , that it may be Enacted , & be it Enacted by Your most Excellent Majesty , by & with the advice & consent of the Lords and Commons in Parliament Assembled , That the sum of Threescore and ten thousand pounds , for one month only , beginning from the First day of Iuly , One thousand six hundred sixty and one , shall be Assessed , Taxed , Collected , Levied and paid in the several Counties , Cities , Burroughs , Towns , and Places within England and Wales , and the Town of Berwick upon Tweede , according to the several Rates , Rules , and Proportions , and in such manner and form , and by the same Commissioners , as in and by a certain other Act , passed this Parliament , for raising the like sum of Seventy thonsand pounds for one month only , beginning from the Twenty ninth of September , One thousand six hundred and sixty , Entituled An Act for the speedy raising of Seventy thousand pounds for the present supply of His Majesty , are mentioned or referred unto and intended , which Commissioners shall meet-upon or before the fifth day of Iuly , One thousand six hundred sixty and one , and are hereby enabled and required to use and execute all and every the like Powers and Authorities , as in and by the said Act are mentioned , or referred to , and intended as fully and amply , as if the same Rates , Rules , Proportions , Powers and Authorities had been particularly inserted in this present Act. And be it further Enacted , by the Authority aforesaid , That all and every the sums of money charged by this Act , upon the several Counties , Cities , Towns , Burroughs and Places aforesaid , shall be raised , levied , and paid into His Majesties Receipt of the Exchequer , upon or before the first day of August , One thousand six hundred sixty one , by the several Receive General , who shall be appointed by the said Commissioners ; Provided always , and it is hereby declared , That no Mannors , Lands , Tenements and Hereditaments , which were formerly assessed and taxed for and towards former Assessments , and Land-taxes , and are now in the possession or holding of His Majesty , or of the Queens Highness , or of any Ecclesiastical person or persons , or his , or their Farmers and Tenants , shall be exempted from the payment of the several sums of money in this Act comprized , but that the said Mannors , Lands , Tenements and Hereditaments , shall be rated , assessed , and taxed for and towards the said several sums of money in this Act comprized , in such manner and form as they were of late rated , taxed , and assessed for and toward the said former land-Rates , any Law , Statute or Custome to the contrary thereof , in any wise notwithstanding . Provided always , that neither this Act , nor any thing therein-contained , shall be drawn into example to the prejudice of the antient Rights belonging to the Peers of this Realm . And be it Declared and Enacted by the Authority aforesaid , That these persons hereafter named , shall be added Commissioners for their several Counties , places and precincts respectvely , and shall exercise the same powers as the other Commissioners intended by this Act , are Authorized and impowred to do ; That is to say , Berks. For the County of Berks , Peregrine Hobby , Richard Harrison , Esqs ; John Fettiplace of Ferne●amEsq ; and Samuel Woodcox . Borrough of New Windsor . For the Borrough of New Windsor , Andrew Plumpton , Richard Firshburne , Gent. Bucks . For the County of Bucks , William Tirringham Esq ; Sir Thomas Hampson Baronet , Sir Philip Palmer Baronet , Thomas Ratcliff Esq ; Cambridge . For the County of Cambridge , Sir Thomas Dayrell , John Bennet Esq ; Sir Anthony Cage , Levinus Benner . Isle of Ely. For the Isle of Ely , Roger Jennings Esq ; Chester . For the County of Chester , Sir George Warburton Baronet , Edward Warren , Jeffery Shakerley , Henry Leigh , Esqs ; City of Chester . For the City and County of the City of Chester , The Major for the time being . Cornwal . For the County of Cornwal , Robert Roberts Esq ; Sir William Tredinham , Joseph Tredinham , Thomas Penhallow , the Knights and Burgesses that serve for the said County , and Iames Eirsey Gent. The Major of Lostwithel for the time being , Iohn Mollesworth Esq William Williams of Trenythen . Cumberland . For the County of Cumberland , Mr. Anthony Bouch , Mr. Richard Uriell , Mr. Thomas Croswhat , Mr. Robert Webster . Devon. For the County of Devon , Nicholas DaviesDoctor of Physick , William Jennens Gent. Edmond Tremayne , William Putt , John Kellond , William Bogan , George Howard , Iohn Kelly , Iames Rodd Esquires , Walter Jago , Francis Drew , Esq ; William Walrond Esq ; John Blagdon Gent. Iohn Hamm Gent. Henry Newte . York . For the West-Riding in the County of York , Welbury Norton , Robert Wivell Esquires , Richard Roundhil Gent. William Hamond , Walter Hawksworth Esquires , Cuthbert Wade , Iohn Preston Gent. Arthur Ingram Esq ; Edward Atkinson , William Witham Gent. Samuel SunderlandEsq ; Thomas Ward Gent. Sir William Ingram Knight , Sir John Goodrick Baronet , Sir Tho. Wentworth , Sir Edward Rodes , Knights , Godfrey Copley of ●p●otsbrough , John Clayton , Ioshua Horton , Thomas Stringer Esqs . The Alderman of Leedes for the time being . York Northriding . For the Northriding in the County of York , Sir William Caley , Arthur Caley Esq . William Wivell Esq . Sir Tho. Gower Baronet , Thomas VVorsley , Charles Tankred Csqs . Sir William Francklyn Baronet , the Bailiffs of Scarboroughfor the time being , Tristram Fish , Robert Belt , Esqs . Tho. Robinson , Thomas Scudamore Esqs . York City . For the City and County of the City of York , all the Aldermen of the City of York . Kingston upon Hull . For the Town of Kingston upon Hull , Mr. George Crowle . Essex . For the County of Essex , Mr. Edward Glascock , Mr. Miles Hubbert , Mr. Iohn Smart , Capt. Hunter , Dean Tindal Esq . Isaac Wincall , Thomas Clopton , Thomas Peek , Peter Iohnson , Thomas Manby Esqs . Glocester . For the County of Glocester , Thomas Freame , Tho. Floyde , Samuel Sheppard , Phillip Sheppard , VVilliam Morgan , Richard Daston , Iohn TookeEsqs . Robert Lord Tracy , Thomas Morgan Esq . Sir Nicholas Throckmorton Knight , VVilliam Bromage Gent. VVilliam VVinter of DimmockGent . Richard Matchen Gent. Iohn WinnyatGent . Thomas Aylway Gent. Hereford . For the County of Hereford , Sir Herbert ParretKnight , John Barnaby of Brookehampton esq . Thomas Baskervile of Collington Gent. John Boothof Hereford Esq . City of Hereford . For the City of Hereford , Thomas Davies Esq . Major , James Lawrence Gent. Tho. Clerk Gent. Hertford . For the County of Hertford , Marmaduke Rawden , Iames Willimott Iunior Gent. Thomas A●asDr . of Physick , Richard Combes Esq . Sir Robert Io●lyn Knight , Thomas Coppin , Edward Briscoe , Iohn Halsie Esqs . Mr. Fetherston of Blackeswere , Edward Brograve , Ralph Gore , Thomas Brograve , Edward Cason , Thomas Bonest , Henry Becher , Henry Chancey , George Bromley , Alexander Meade , Iohn Crouch , Iames Willimott Iunior , George Poyner Gent. Iohn Iesson esq . Sir Edward Alston Knight . St. Albans . For the Borrough of St. Albans , William FoxwistEsq . Recorder , Mr. Iohn New , Mr. Edward Eames , Mr. Thomas Cowley Senior , Mr. William Marston , Sir Henry Conningsby , Edmond Smith , Alban Cox , Richard Combes Esq . Thom. Marsto●Gent . Kent . For the County of Kent , Sir Willi●m Mann , Sir Edward Masters , Thomas Peake esq . Sir Tho. God●rey , The Major of Maydston for the time being , Sir William Merideth Baronet , Sir Thomas Peirse Baronet , Mr. Richard Manley , Mr. Thomas Manley . Sandwich . For the Town of Sandwich , Iohn Verrier , Peter Peke Gent. Lancaster . For the County of Lancaster , Henry BanisterEsq . Ieoffry Rushton Gent. Richard FleetwoodGent . Iohn Molineux esq . VVilliam Fife esq . Sir George Middleton Knight and Baronet , Mathew Richardson esq . Robert Heywood Esq . Roger Stowton of the City of London , Thomas Butler , Richard Farrington , VVilliam VVall , William Turner , Henry Brabin , VVilliam HodgkensonGent . Lincoln . For the County of Lincoln , and City and County of the same , Edward Turney , William Lister , Esqs , Sir Robert Dallison Baronet , Sir Charles Dallison Knight , William Draper , Samuel Proctor , William Thompson , Humphrey Walcot , Thomas Mills , Michael Dalton , Iohn Watson , William Willoughby , Henry Heron , Marmaduke Darrel , Iohn Ogle , Anthony Treadway , William Skipwith , Thomas Browne of Eastkirby , Iohn Almore , Mr. Skinner of Thornton Colledge , Tho. Harrington , William Whichcot , Charles PelhamIunior , Roger Pelham , Mr. Iohn Lockton , Mr. Iohn Hobson Iunior , Mr. Henry Hall. Mr. Charles Pawdes , Mr. Iohn Colthurst , Mr. William Bishop , and Mr. Edward Blaw , Aldermen , Mr. William Perkins , Mr. Thomas Mills , Mr. Peregrine Buck , Mr. William Dowman , Mr. Thomas Dickenson , Mr. Iohn Thornton , and Richard Wetherel , Aldermen . London . For the City of London , Nicholas Delves Esq . Benjamin Albin , Richard Spencer . Middlesex . For the County of Middlesex , Sir Iohn RobinsonBaronet , Lieutenant of the Tower , Sir Richard Browne , Thomas Bide , Thomas Harrisonof South-Mins , Sir VVilliam Bateman , Lieut. Col. Powel , Charles Pitfield Esq . Robert Peyton , Iohn Iones , Iohn Limbrey , Edward Chard , Richard Shelton Esqs . VVilliam Page Esq . Roger IennynsEsq . Sir Heneage Finch Baronet , His Majesties Sollicitor General , Cheney of HackneyEsq . Lieut. Col. Powel , Charles Cheney of Chelsey , Christopher Abdy Esq . Sir Allen Broadricke , Iohn Barton Esq . Westminster . For the City of VVestminster , and Liberties thereof , Gabriel Beck Esq . Mr. Glaham , Peter Maplesden , George Plunknet , Thomas Kirke , VVill. Greene , George Farewell , Ralph Darnell . Monmouth . For the County of Monmouth , VVilliam Ionesof Frowen Esq . Iames Proger , Charles Proger . Northampton . For the County of Northampton , Edward Onely , Iohn Thorton , Iohn VVilloughby Esqs . Norfolk . For the County of Norfolk , George Windham , Robert Doug●ty of Hanworth , Robert Legat , Esquires , Henry Scarborough Gent. Mr. John Kepps , Mr. Thomas Talbot , Mr. Henry Blackborne , Gent. Borough of Lyn Regis . For the Borough of Lyn Regis , John BassetMajor , Robert Steward Esq ; Recorder , Thomas Greene , William Wharton , Henry Bell , Robert Thorowgood , Alderman Holley . Great Yarmouth . For the Town of Great Yarmouth , Nicholas Cutting , James Simonds Bailiff there , Sir John Potts Knight and Baronet , Sir William Doyley Knight , Sir Thomas Me●ow Knight , Thomas Gooch , George England , John Carter , Nathaniel Ashby , Thomas Lucas , Iohn Woodroff , Iames Iohnson Esquires , George Tilyard Gent. Theftford . For the whole Borough and Corporation of Theftford , the Major for the time being , John Kendal Gent. Mr. Bourage M●rtin , Maurice helton , Esquires , Robert Keddington Gent. Mr. Nicholas Rookwood , Mr. Robert Wright of Kilveston . Newcastle upon Tine . For the Town and County of Newcastle upon Tine , Sir Iohn Marley , Sir Nicholas Cole Knight , and Baronet , Sir Francis Bows Knight , Sir Francis Anderson Knight . Nottingham . For the County of Nottingham , Francis SandisEsq ; Thomas Bristow , William Newton , Gentlemen . East-Retford . For the Borrough of East-Retford , the Bailiffs for the time being . Oxon. For the County of Oxon , William Glyn , John West , Esquires , Iohn Coker Gent. Iames Herbert esq ; Sir Thomas Tippin . University of Oxford . Mr. Robert Withers , Mr. Edward Master , Mr. David Thomas , Mr. Gregory Ballard , Mr. Timothy Horton . The City of Oxford . For the City of Oxford , Francis Holloway , William Cornish . Salop. For the County of Salop , Charles Baldwin , Samuel Baldwin , esquires , Mr. Moore of Middleton , Mr. Bishop of the Moore , Benjamin Buckley . Stafford . For the County of Stafford , Thomas Rudiardesq ; Iohn Colclough , Timothy Edge , Gentlemen . Somerset . For the County of Somerset , William Orangeesq ; VVilliam Bacon Senior , Gent. Iohn Oridland Gent. Mawdley Samborne , Iohn C●rew , Roger Newborough , Iames Haise , esquires . For the City of Bristol . For the City and County of the City of Bristol , The Major and Sheriffs for the time being , Iohn Knight the elder , VVilliam Coulston , Iohn Bradway , VVilliam Coles . For the City of Bathe . For the City of Bathe , Iohn Peirce , Iohn Masters , Aldermen . Southampton . For the County of Southampton , with the Town and County , Mr. Essex Powlet , Richard Lucy , Gabriel VVhistler , ess Isle of Wight . For the Isle of VVight , Thomas Bowremanesq ; Iohn Oglander of Newport Gentleman . Suffolk . For the County of Suffolk , George VViniffe , William Blumfield , esquires , Mr. Iohn Brooke , Mr. Milton of Ipswich , Mr. Edmond Bedingfield , Mr. Francis Langley , Mr. Thomas Read , Mr. Rabbit of Bramfield , Isaac Motham esquire , Gardiner Web Gent. St. Edmonds Bury . For St. Edmonds Bury , Francis Smith , Robert Sharpe , Samuel Hustler . Surrey . For the County of Surrey , Edward Evelin , Iohn Yates , Richard Knipe , esquires , Mr. Iohn Parker , Sir Purbeck Temple , Sir Thomas Bludworth , Knights , Thomas Rogers , Charles Good-Harman-Atwood , esquires , Iohn Parker of Rigate . Rye in the County of Sussex . For the Town of Rye , Samuel Bembrigg , Iames VVelsh , Thomas Osmonton . Worcester . For the County of Worcester , Sir Iohn PackingtonBaronet , Sir Rowland Berkley Knight , Sir Iohn Winford Knight , Samuel Sandys , Henry Townsend , Iohn Bearcroft , esquires , Sir Ralph Clare , Knight of the Bath . Worcester City . For the City and County of the City of Worcestor , Edward Soley Alderman , Samuel Smith , Thomas Twitty , Gentlemen , Henry Townsendesq ; Sir William Mooreton Knight , Humphrey Tyrer , Richard Heming , Stephen Richardson , Gentlemen , Sir Iohn Packington , Sir Rowland Berkley , Sir Ralph Clare , Sir Iohn Winford , Samuel Sandys esq ; Warwick . For the County of VVarwick , Listerof Alveston Esq . Richard Bishop of Stratford Esq . Coventry . For the City and County of the City of Coventry , Sir Arthur Caley Knight , The Major of Coventry for the tune being , Henry Smith Alderman , Sir Richard Hopkins Knight , William Iesson , Thomas Norton Esqs . Mr. Thomas Love , Mathew Smith , Samuel Snell , William Ielliffe , Robert Beak , Iames Nailer Aldermen . Town of Warwick . For the Town of Warwick , Sir Henry PuckeringBaronet , Sir Clement ThrockmortonKnight , Iohn Rouse , Nathaniel Stoughton , Iohn Stanton Esqs . Lister of Alveston Esq . Richard Bishop of Stratford . Wilts . For the County of Wilts , Walter Buckland , Thomas Mompesson , William Caley esqs . Mathew Rayman Gent. Tho. Hunt Gent. Robert Chandler , Robert Nicholas of Alcainings , William BroomewichGent . Samuel Eyre Gent. Simon SpatchhurstEsq . Christopher Gardiner Gent. Mr. Francis Parry . Sarum . For the City of New Sarum , Samuel Eyre Gent. Simon Spatchhurst esq . Christopher Gardiner Gent. Anglesey . For the Isle of Anglesey , Robert Lord Viscount Bulkley . Cardigan . For the County of Cardigan , Iames Phillips , Morgan Herbert , Thomas Ienkins , Erasmus Lloyde , Thomas Evans , Henry Vaughan , Thomas Price the elder , Esquires ; Thomas Lloyde of Yinshen , Morris Vaughan , Iohn Price Gentmen , Tho Parry , Reighnold Ienkins , Iohn Bowin , Thomas Lewis , Hector Phillips , Nicholas Lewis , VVilliam Iones , Abel Griffin , Esqs , VVactkin Lloyde , Iohn 〈◊〉 of Noyadd , Gentlemen ; The Major of Cardiganfor the time being , Rees Gwin , David Morgan , Aldermen . Carmarthen . For the County of Carmarthen , Jonathan Lloyde , Walter Lloyde , Walter Mansell . Carnarvon . For the County of Carnarvon , Griffith Bodurda , John Lloyde of Nangwimadale , Robert Wynn of Conway , William VVynn of Pengwoone , VVilliam Thomas of Carnarvon , Ionathan Lloyde , VValter Lloyde , VValter Mansell . Denbigh . For the County of Denbigh , Francis ManlyEsq ; Flint . For the County of Flint , Kenrick Eaton , Esq ; Glamorgan . For the County of Glamorgan , Iohn Price , of Courtcarne , Morgan Morgan , Esq ; Mountgomery . For the County of Mountgomery , VVilliam Oakely , Edmond VVareing , David Morrice , Esqs ; Iohn Matthews , Henry Pursel , Iohn Kiffin , VVilliam Price of Lanligan , Iohn Lloyd of Conway . Haverford-West . For the Town and County of Haverford-west , Sir Herbert Perrot , Knight , VVilliam Browne , Alderman . Anno XII . CAROLI II. Regis . An Act for the Attainder of several Persons guilty of the Horrid Murther of his late Sacred Majestie King CHARLES the First . IN all humble manner shew unto Your most Excellent Majestie , Your Majesties most dutifull and loyall Subjects the Lords and Commons in Parliament assembled , That the Horrid and Execrable Murther of Your Majesties Royal Father , our late most Gracious Soveraign Charles the First , of ever blessed and glorious memory , hath been committed by a party of wretched men , desperately wicked , and hardened in their impiety , who having first plotted and contrived the ruine and destruction of this excellent Monarchy , and with it of the true , Reformed Protestant Religion which had been so long protected by it and flourished under it , found it necessary in order to the carrying on of their pernicious and traiterous designs , to throw down all the Bullwarks and Fences of Law , and to subvert the very being and constitution of Parliament , that so they might at last make their way open for any further attempts upon the Sacred Person of His Majesty himself ; And that for the more easie effecting thereof , they did first seduce some part of the then Army into a compliance , and then kept the rest in subjection to them , partly for hopes of preferment , and chiefly for fear of losing their imployments and arrears ; until by these , and other more odious arts and devices , they had fully strengthened themselves , both in Power and Faction ; which being done , they did declare against all manner of Treaties with the Person of the King , even then while a Treaty by advice of both Houses of Parliament was in being , Remonstrate against the Houses of Parliament for such proceedings , seize upon His Royal Person while the Commissioners were returned to the House of Parliament with His Answer , and when His Concessions had been Voted a ground for ●eace , seize upon the House of Commons , seclude and imprison some Members , force out others , and there being left but a small remnant of their own Creatures ( not a tenth part of the whole ) did seek to shelter themselves by this weak pretence , under the name and authority of a Parliament , and in that name labo●red to prosecute what was yet behinde and unfinished of their long intended Treason and Con●piracy ; 〈…〉 p●●pose they prepared an Ordinance for erecting la w●d●gious and unheard of Tribunal , which they called An High Court of Justices , for T●yal of His Majesty ; and having easi● procur●● it to pass in their House of Commons , as it then stood moulded , ventured to send it up from thence to the Peers then sitting , who totally rejected it ; whereupon their rage and fury increasing , they presume to pass it alone as an Act of the Commons , and in the name of the Commons of England ; and having gained the pretence of Law , made by a power of their own making , pursue it with all possible force and cruelty , until at last , upon the Thirtieth day of January , One thousand six hundred forty and eight , His Sacred Majesty was brought unto a Scaffold , and there publickly Murthered before the Gates of His own Royal Palace ; And because by this horrid action the Protestant Religion hath received the greatest wound and reproach , and the People of England the most insupportable shame and infamy that it was possible for the enemies of God and the King to bring upon uswhilst the Fanatick Rage of a few Miscreants ( who were as far from being true Protestants , as they were from being true Subjects ) stands imputed by our Adversaries to the whole Nation : We therefore your Majesties said Dutiful and Loyal Subjects , the Lords and Commons in Parliament assembled , do hereby renounce , abominate , and protest against that Impious Fact , the execrable Murther , and most unparallel● Treason committed against the Sacred Person and Life of our said late Soveraign , Your Majesties most Royal Father , and all proceedings tending thereunto : And do beseech Your most Excellent Majesty that it may be declared , And be it hereby declared , That by the undoubted and Fundamental Laws of this Kingdom , neither the Peers of this Realm , nor the Commons , nor both together in Parliament , or out of Parliament , nor the People collectively or presentatively , nor any other persons whatsoever ever had , have , hath , or ought to have any Coercive power over the persons of the Kings of this Realm ; And for the better vindication of our selves to posterity , and as a lasting Monument of our otherwise inexpressible detestation and abhorrency of this vilanous and abominable Fact , We do further beseech your most Excellent Majesty , that it may be Enacted , And be it hereby Enacted by the Kings most Excellent Majesty , by and with the advice and consent of the Lords and Commons in this present Parliament assembled , That every Thirtieth day of January , unless it falls out to be upon the Lords day , and then the day next following , shall be for ever hereafter set apart to be kept and observed in all the Churches and Chappels of these Your Majesties Kingdoms of England and Ireland , Dominion of Wales , and Town of Berwick upon Twede , and the Iues of Jersey and Guernsey , and all other Your Majesties Dominions , as an Anniversary day of Fasting and Humiliation , to implore the Mercy of God , that neither the guilt of that Sacred and Innocent ●●oud , one those other sins by which God was provoked to deliver up both us and our King into the hands of cruel and unreasonable men , may at any time hereafter be visited upon us or our posterity . And whereas Oliver Cromwel deceased , Henry Ireton deceased , John Bradshaw deceased , and Thomas Pride deceased , John L●sle , William Say , Sir Hardress Waller , Valentine Wauton , Thomas Harrison , Edward Whally , William Heveningham , Isaac Pennington , Henry Martin , John Barkstead , Gilbert Millington , Edmond Ludlow , Sir Michael Livesey , Robert Tichborne , Owen Rowe , Robert Lilborne , Adrian Scroop , John Okey , John H●wson , William Goffe , Cornelius Holland , Thomas Challoner , John Carew , Carew , John Jones , Miles Corbet , Henry Smith , Gregory Clement , Thomas Wogan , Edmond Harvy , Thomas Scot , William Cawley , John Downes , Nicholas Love , Vincent Potter , Augustine Garland , John Dixwell , George Fleetwood , Simon Meyne , James Temple , Peter Temple , Daniel Blagrave , Thomas Waite , John Cooke , Andrew Broughton , Edward Dendy , William Hewlet , Hugh Peters , Francis Hacker , Daniel Axtel , are notoriously known to have been wicked and active instruments in the prosecution and compassing that Trayterous Murther of His late Majesty , for which the said sir Hardress Waller , Thomas Harrison , William Heveningham , Isaac Pennington , Henry Martin , Gilbert Millington , Robert Tichborne , Owen Rowe , Robert Lilborne , Adrian Scroop , John Carew , John Jones , Henry Smith , Gregory Clement , Edmond Harvy , Thomas Scot , John Downes , Vincent Potter , Augustine Garland , George Fleetwood , Simon Meyne , James Temple , Peter Temple , Thomas Waite , John Cook , William Hewlet , Hugh Peters , Francis Hacker , and Daniel Axtell , have already received their Tryal at Law , and by Verdict , or their own Confession , have been convicted , and by Iudgement of Law thereupon had , do now stand duely and legally attainted ; of whom , ten persons , that is to say , Thomas Harrison , Adrian Scroop , John Carew , John Jones , Thomas Scot , Gregory Clement , John Cook , Hugh Peters , Francis Hacker , and Daniel Axtell , have most deservedly suffered the pains of death , and been executed according to Law ; and the said John Lisle , William Say , Valenti●e Wauton , Edward Whally , John Barkstead , Edmond Ludlow , sir Michael Livesey , John Okey , John Hewson , William Goffe , Cornelius Holland , Thomas Challoner , Miles Corbet , William Cawley , Nicholas Love , John Dixwell , Daniel Blagrave , Andrew Broughton , and Edward Dendy , are fled from Iustice ; not daring to abide a legal Tryal : May it therefore please your Maiesty that it may be Enacted , And be it Enacted by Authority of this present Parliament , That the said Oliver Cromwell deceased , Henry Ireton deceased , John Bradshaw deceased , and Thomas Pride deceased , shall by vertue of this Act , be adjudged to be Convicted and Attainted of High Treason , to all intents and purposes , as if they , and every of them respectively had been Attainted in their lives : And also that John Lisle , William Say , Valentine Wauton , Edward Whally , John Barkstead , Edmond Ludlow , sir Michael Livesey , John Okey , John Hewson , william Goffe , Cornelius Holland , Thomas Challoner , William Cawley , Miles Corbet , Nicholas Love , John Dixwell , Daniel Blagrave , Andrew Broughton , Edward Dendy , and every of them , stand and be adjudged , and by Authority of this present Act Convicted and Attainted of High Treason ; And that all and every the Mannors , Messnages , Lands , Tenements , Rents , Reversions , Remainders , Possessions , Rights , Conditions , Interests , Offices , Fees , Annuities , and all other the Hereditaments , Leases for years , Chattels real , and other things of that nature , whatsoever they be , of them the said Oliver Cromwell , Henry Ireton , John Bradshaw , Thomas Pride , John Lisle , William Say , Valentine W●uton , Edward Whally , John Barkstead , Edmond Ludlow , sir Michael Livesey , John Okey , John Hewson , William Goffe , Cornelius Holland , Thomas Challoner , William Cawly , Miles Corbet , Nicholas Love , John Dixwell , Daniel Blagrave , Andrew Broughton , Edward Dendy , Thomas Harrison , Adrian Scroop , John Carew , John Jones , Thomas Scot , Gregory Clement , Hugh Peters , Francis Hacker , Iohn Cook , Daniel Axtell , sir Hardress Waller , William Heveningham , Isaac Pennington , Henry Martin , Gilbert Millington , Robert Tichborne , Owen Rowe , Robert Lilborne , Henry Smith , Edmond Harvy , Iohn Downs ▪ Vincent Potter , Augustine Garland , George Fleetwood , Simon Meyne , Iames Temple , Peter Temple , Thomas Wayte , which they , or any of them , or any other person or persons , to their or any of their uses , or in trust for them , or any of them , had the Five and twentieth day of March , in the year of our Lord , One thousand six hundred forty and six , or at any time since , shall stand and be forfeited unto Your Majesty , Your Heirs and Successors , and shall be deemed , vested , and adjudged to be in the actual and real possession of Your Majesty , without any Office or Inquisition thereof hereafter to be taken or found : And also , That all and every the Goods , Debts , and other the Chattels personal whatsoever , of them the said Oliver Cromwell , Henry Ireton , Iohn Bradshaw , Thomas Pride , whereof at the time of their respective deaths , they , or any of them , or any other in trust for them or any of them , stood possessed in Law or Equity , and all the Goods , Debts , and other the Chattels personal whatsoever of them the said Iohn Lisle , William Say , Valentine Wauton , Edward Whalley , John Barkstead , Edmond Ludlow , Sir Michael Livesey , John Okey , John Hewson , William Goffe , Cornelius Holland , Thomas Challoner , William Cawly , Miles Corbet , Nicholas Love , John Dixwell , Andrew Broughton , Edward Dendy , Thomas Harrison , Adrian Scroope , John Carew , John Jones , Thomas Scot , Gregory Clement , Hugh Peters , Francis Hacker , Iohn Cook , Daniel Axtell , sir Hardress Waller , William Heveningham , Isaac Pennington , Henry Martin , Gilbert Millington , Robert Tichborne , Owen Rowe , Robert Lilborne , Henry Smith , Edmond Harvy , Iohn Downs , Vincent Potter , Augustine Garland , George Fleetwood , Simon Meyne , Iames Temple , Peter Temple , Thomas Wayte , whereof upon the Eleventh day of February , One thousand six hundred fifty nine , they or any of them , or any other in Trust for them or any of them , stood possessed either in Law or Equity , shall be deemed and adjudged to be forfeited unto , and are hereby vested , and put into the actual and real possession of Your Majesty , without any further Office or Inquisition thereof hereafter to be taken or found . Provided always , and be it Enacted by the Authority aforesaid , That no Conveyance , Assurance , Grant , Bargain , Sale , Charge , Lease , Assignment of Lease , Grants and Surrenders by Copy of Court-Roll , Estate , Interest , Trust , or limitation of any Vse or Vses of or out of any Manors , Lands , Tenements , or Hereditaments , not being the Lands nor Hereditaments of the late King , Queen or Prince , or of any Archbishops , Bishops , Deans , Deans and Chapters , nor being Lands or Hereditaments sold or given for the Delinquency , or pretended Delinquency of any person or persons whatsoever , by vertue or pretext of any Act , Order , Ordinance , or reputed Act , Order or Ordinance since the First day of Ianuary , One thousand six hundred forty and one , nor any Statute , Iudgement or Recognizance , had , made , acknowledged or suffered to any person or persons , Bodies Politick or Corporate , before the Twenty ninth day of September , One thousand six hundred fifty nine , by any of the Offenders before in this Act ▪ mentioned , or their Heirs , or by any other person or persons claiming by , from , or under them or any of them , other then the wife or wives , childe or children , heir or heirs of such person or persons , or any of them , for money bona fide , to them or any of them paid or lent , nor any Conveyance , Assurance , Grant or Estate made before the Twenty fifth of April One thousand six hundred and sixty , by any person or persons to any of the Offenders aforesaid in Trust ; And for the benefit of any other person or persons not being any of the Offenders aforesaid , or in trust for any Bodies Politick or Corporate , shall be impeached , defeated , made void or frustrated hereby , or by any of the Convictions and Attainders aforesaid ; but that the same shall be held and enjoyed by the Purchasers , Grantees , Lessees , Assigns , Cestuy que usu , Cestuy que trust , and every of them , their Heirs , Executors , Administrators and Assigns respectively , as if this Act had not been made , and as if the said Offenders had not been by this Act , or by any other course or proceedings of Law convicted or attainted ; so as the said Conveyances , and all and every the Grants and Assurances which by vertue of this Act , are , and ought to be held and enjoyed as aforesaid , shall before the First of Ianuary , which shall be in the year of our Lord , One thousand six hundred sixty and two , be entred and enrolled of Record in His Majesties Court of Exchequer , and not otherwise ; Any thing in this Act herein before contained to the contrary in any wise notwithstanding . Provided always , and be it Enacted by the Authority aforesaid , That all and singular the Mannors , Lands , Tenements and Hereditaments , which at any time heretofore were the Lands and Possessions of Henry late Marquess of Worcester , and Edward now Marquess of Worcester , and Henry Lord Herbert , Son and Heir apparent of the said Edward Marquess of Worcester , or any of them ; whereof or wherein the said Oliver Cromwell , or any other person or persons in trust for him , or to his use , or any other the persons attainted by this Act , or otherwise , or any person or persons in trust for them or any of them , had or claimed , or pretended to have any Estate , Right , Title , Possession or Interest , at any time before or since the decease of the said Oliver Cromwell , shall be , and hereby are vested and setled in , and shall be held and enjoyed by the said Marquess of VVorcester , and the said Henry Lord Herbert , in such manner and form , and for such Estate and Estates , with such Powers and Priviledges as they formerly had in the same respectively ; Any thing in this present Act contained , or any Act , Conveyance or Assurance heretofore made or acknowledged by the said Edward Marquess of VVorcester , and Henry Lord Herbert or either of them , unto the said Oliver Cromwell , or any other person or persons in trust for , or to the use of the said Oliver Cromwell , or any Act or Conveyance made or done by the said Oliver Cromwell , or by any in trust for him , to any person whatsoever , to the contrary notwithstanding . Saving always to all and every person and persons , Bodies Politick and others , their respective Heirs , Successors , Executors and Administrators , all such Right , Title and Interest in Law and Equity , which they or any of them have or ought to have , of , into , or out of any the premisses , not being in trust for any the said Offenders , nor derived by , from or under the said Offenders , since the Twenty fifth day of March , which was in the year of our Lord , One thousand six hundred forty six ; And that they the said person and persons , Bodies Politick , and other their respective Heirs , Successors , Executors and Administrators , and every of them , in all and every such case where his and their Entry was lawful , upon such Offender or Offenders , or the Heirs or Assigns of such Offender or Offenders , in or upon the said Twenty fifth day of March , One thousand six hundred forty and six , or at any time since , may without Petition , Monstrans de droyt , Onster le maine , or other Suit to His Majesty , enter on the Premisses in His Majesties Possession , or in the Possession of His Successors and Patentees , their Heirs or Assigns , in such manner to all intents , as he or they might have done on the Possession of the said Offenders , their Heirs or Assigns , in or upon the said Twenty fifth day of March , or at any time since ; Any thing in this Act to the contrary in any wise notwithstanding . Provided also , That all and every person and persons which have received any of the Rents or mean profits , of , in , or out of any the Lands , Tenements and Hereditaments , Chattels real , or Possessions of any the Offender or Offenders in this Act mentioned , before the Eleventh day of February , One thousand six hundred fifty and nine , and have paid or accounted for the same before the said Eleventh day of February , One thousand six hundred fifty and nine , unto the said Offender or Offenders , or their Assigns , or to any claiming from or under them , shall be clearly and for ever acquitted and discharged of and from the same , against the Kings Majesty , His Heirs and Successors , any thing herein contained to the contrary notwithstanding . Provided always , That it shall and may be lawful to and for Richard Ingoldsby to retain and keep , or otherwise to sell and dispose all and singular the Goods and Chattels formerly belonging to sir Hardress Waller , in the Kingdom of Ireland , until Two thousand pounds , for which the said Richard Ingoldsby in the year One thousand six hundred fifty eight , stood joyntly bound with the said six Hardress Waller , unto Iames Brooks of the City of York , Alderman , and was then counter-secured by a Iudgement upon his Lands , and since by a Deed of Bargain and Sale of the said Goods and Chattels in Ireland , be fully paid , together with the Interest thereof ; he the said Richard Ingoldsby accounting for , and paying the full overplus thereof , if any shall be , unto our Soveraign Lord the King ; Any thing herein before contained to the contrary notwithstanding . Anno XII . CAROLI II. Regis . An Act for Confirmation of Leases and Grants from Colledges and Hospitals . WHereas since the beginning of the late Troubles , divers Masters , Provosts , Presidents , Wardens , Governours , Rectors , Principals , and other Heads , Fellows , and Scholars of Colledges , Halls , or Houses of Learning , in either of the Vniversities of Oxford and Cambridge , and the Dean , Canons and Prevends of the Cathedral or Collegiat Church or Colledge of Christ-Church in the Vniversity of Oxford , and Provest , Warden , or other Head-Officer , and Fellows or Scholars of the ●olledges of Eaton and Winchester , and Masters and Governors , Brethren , Brothers and Sisters of divers Hospitals have been amoved ejected or sequestred by the Lords and Commons assem●led in Parliament , or by certain Visitors by them appointed , or by some Conventions sitting at Westminster under the name or stile of a Parliament , or by some Authority or pretence of Authority derived from them or the late pretended and usurped powers , stiled Keepers of the Liberty of E●gland by Authority of Parliament , or Protectors of the Common-wealth of England Scotland , and Ireland , and the Dominion or Dominions and Territories thereunto belonging . And whereas also after these Amotions , Ejections or Sequestrations , several other persons have been either by election of the said Colledges , Halls , Houses of Learning , Church or Hospitals , or by some of the powers or pretended powers above mentioned placed and substituted in these Masterships , Headships , Fellowships Deanary , Canories , Prebendaries , Governorships and other places aforesaid , who have actually exercised the same places and been de facto Masters , Provosts Presidents , Wardens , Governours , Rectors , Principals and other Heads , Fellows , Scholars , Brethren , Brothers and Sisters , Dean Canons or Prebends of such respective Colledges , Halls Houses of Learning , Hospitals , Cathedrall Church or places , and have made divers Grants by Copy of Court-Roll , and Leases and Licences to let or assign Grants and Presentations to , and Elections of divers persons , Re-entries for non-payment of Rent or breach of Conditions , whereupon divers Questions may in time to come arise . For prevention whereof , It is Enacted by the Kings most Excellent Majesty , with the Advice and assent of the Lords and Commons in Parliament assembled , and by Authority of the same , That all Grants by Copy of Court-Roll , and Leases and Licences of setting and Assigning Grants and Presentations ; And all Elections of Heads , Masters , Fellows , Scholars , Students and Officers of the said ●olledges , Halls , Church , & Houses of Learning and Hospitals aforesaid , into dead or other places then or since Vacant , Receipts and Acquittances of Rents incurred , Entries for forfeitures or Conditions broken , had made or given since the Five and Twentieth day of March in the year of our Lord One Thousand six Hundred Forty two , and before the Five and Twentieth day of July in the year of our Lord One Thousand six Hundred and Sixty , by any such Masters , Provosts , Presidents , Wardens , Governors , Rectors , Principalls and other Heads de facto of the said Colledges , Halls and Houses of Learning , and Fellows , and Scholars de facto of the same respectively in either of the said Vniversities , or Dean and Canons or Prebends de facto of Christ Church aforesaid , or Master , Provost or Warden and Fellows de facto of the Colledges of Eaton or Winchester , or by such Master , Warden or Governors de facto , or Master , Warden or Governors , Brethren Brothers or Sisters de facto of any Hospital , by whatsoever particular name or stile of Foundation the said Colledges , Church , Hospitals , Masters , Governors , Fellows , Deans and Canons , or Prebends are stiled , founded , known or incorporated , and all Leases granted by the Master , Warden , Brethren , Brothers or Sisters of any Hospitals of the Patronage of any Bishop , Dean , or Dean and Chapter , and all surrenders to them made to inable such Leases , Grants and presentations , shall stand and be of the same and no other force and effect , as if the said Masters , Provosts , Presidents , Wardens , Governors , Rectors , Principals , Heads , Fellows , Scholars , Dean , Canons , Prebends , Brethren , Brothers or Sisters had been such de jure , and duly and de jure Intituled in and to the said Colledges , Halls , Houses of Learning , Church , Hospitals , Offices or places respectively , And as if such Leases granted by the Master & Brethren of any Hospital of the patronage of any Bishop , Dean or Chapter had been confirmed by the said Bishop , Dean or Chapter ; And that notwithstanding such defect in the said Lessors or Grantors , & notwithstanding the restitution of any of the persons so ejected , the Rents , Covenants and Conditions contained in such Leases and Grants shall go in succession , as if such Lessors or Grantors had been de jure Masters , Provosts , Presidents , Wardens , Governors , Reetors , Principals , Heads , Fellows , Scholars , Dean , Canons , Prebends , Brethren , Brothers and Sisters of such Colledges , Halls , Houses of Learning , Church , Hospitals and places respectively ; Any former Law , Custome or Statute to the contrary notwithstanding . Provided alwayes and be it Enacted , That nothing in this Acc contained do or shall extend to the confirming or making good of any Lease or Leases of any parcel or parcels of Lands , Tenements , Pastures , Houses , Orchards , Gardens or Barns , or any of the possessions of or belonging to the Hospitall of Saint John Baptist and the Evangelist in the Town of Northhampton , made between the first day of September in the Year of our Lord One Thousand six Hundred Fifty & Five , and the Five and Twentieth day of July in the year of our Lord One Thousand six Hundred Fifty and eight , by the pretended Master George G●odman and his Co-brethren of the aforesaid Hospital , by colour of any pretended Grant or Patent whatsoever , or notwithstanding the Seal of the said Hospital or Corporation was to them or any of them set or affixed . Provided alwayes , That this Act or any thing therein contained , shall not extend to make good in Law or equity any Lease or Leases made by Simon Moore Clerk , late Master or pretended Master of the Hospitall of Saint Oswald in the County of Worcester , of any the Lands , Tenements and Hereditaments of or belonging to the said Hospital , to Richard Moore son of the said Simon Moore , or to any of the children or grand children of the said Simon Moore , or to any other person or persons in trust or for the use or uses of the said Simon Moore , or his wife , children or grandchildren , or any or either of them . Provided alwayes , that no person or persons shall be confirmed in any Mastership , Provostship , Headship , Fellowship , or Chaplains place in any Colledge or Hall in either of the Vniversities of Oxford or Cambridge , or in the Colledges of Eaton and Winchester , that is not ordained Minister by Bishops or Presbyters ( or being ordained , hath since renounced his Ordination ) where by the local Statutes of the said respective Colledges or Halls Ordination is required . Provided alwayes , and be it Enacted , That this Act shall not extend to confirm any Lease or Leases of the Rectories and Parsonages of Randall and Littlecoates in the county of Lincolne , which have long since been in the tenure or occupation of John Lord Culpeper , as by several Leases under the Seal of the Master and Fellows of the Colledge of the holy and undivided Trinity within the Town and Vniversity of Cambridge of King Henry the Eights Foundation may appear , and are now Leased over the head of the said John Lord Culpeper the antient Tenant , to one John West , though according to usage he claimed to renew his Lease three years before the expiration thereof at the usual Fines or more . But that the said John Lord Culpeper , his Executors or Administrators , reimbursing the said new Tenant or Lessee so much money as hath been really paid to the said Colledge for the Fine for such Lease , they shall be admitted to renew the said Lease for the said Fine . Provided alwayes , That whereas Doctor Owen late reputed Dean , and the Chapter of the Cathedral Church of Christ in Oxon of the Foundation of King Henry the Eight , by their Indenture dated the seventh day of August , in the year of our Lord One thousand six hundred fifty seven , did Lease and demise unto John Arthur Clerk , Thomas Bromefield of London Esquire , and Laurence Marsh of Darking in the County of Surry Esquire , certain Tyths and Lands parcel of the Mannor and Parsonage of Kirkham in the County of Lancast●r , And by several other Indentures did Lease and demise unto several other persons many other parts and portions of the said Parsonage of Kirkham ( which had long been in the tenure or occupation of Thomas Clifton Esquire and his Ancestors , by severall successive Leases under the Abbot and Covent of Vale Royal , and the Colledge of Christ Church aforesaid respectively ) for severall terms of years yet unexpired : Be it Enacted and ordained , That Thomas Clifton now of Litham in the County of Lancaster Esquire , his Executors and Administrators , ( paying the several and respective Rents reserved unto the said Colledge , and securing unto the said John Arthur , Thomas Bromefield , and Laurence Marsh , or the Survivors or Survivor of them , or the Executors or Executor of the Survivor of them , for the uses in the said Lease expressed and not otherwise , out of the Premisses , the yearly summ of Four hundred pounds , to be paid half yearly by equall portions , for the terme of Eleven years next ensuing , And reimbursing unto the said several other Lessees respectively or their respective Assigns so much money as was by them respectively and truly paid for their respective Fines , ) shall have and enjoy the said several demised premisses for the residue of the said several termes of years yet to come , as if the said several Leases made unto them the said John Arthur , Thomas Bromfeild , and Laurence Marsh , and unto the said severall other persons as aforesaid , had been legally made unto the said Thomas Clifton by a lawfull Deane and Chapter , This Act or any other thing to the contrary notwithstanding . Provided alwayes , That this Act or any thing therein contained , shall not extend to confirm the Election of any Head , Fellow , Scholar or Chaplain of any Colledge or Hall in either of the Vniversities , that upon any other ground besides the want of Episcopal Ordination , is or was not capable of being elected into such place or places by the Statures of the said Colledge or Hall , into which he or they were chosen . Provided also , That this Act or any thing therein contained , shal not extend to prejudice the Title of any person or persons , who by Letters Patents under the Great Seal since the first day of May , and before the twenty sixth of August One thousand six hundred and sixty , have obtained from his Majesty any Grant of any Deanery , Headship of any House , Rectorshiy of any Colledge , Canons place , Prebendary , Fellowship or Scholarship within either of the Vniversities , or the Colledges of Eaton , Westminster , or Winchester ; But that all and every the said Grants and Letters Patents shall be of such , and no other Force and effect , as the same should have been if this Act had not been made , Any thing in this Act contained to the contrary notwithstanding . Provided also , That this Act or any thing therein contained , shall not extend to confirm any Lease or Estate made by John Tombes Clerk , of any Lands , Tenements , or Hereditaments , belonging to the Hospital of Saint Katharines in Ledbury in the County of Hereford , to any of the children of him the said John Tombs , or to any other person or persons in Trust for him or them , or any of them . Provided alwayes , and be it Enacted by the Authority aforesaid , That neither this Act , nor any thing therein contained , shall in any wise extend to confirm , or make good , any Lease or Leases made by VVilliam Lenthal , pretended Warden of the House of Converts , belonging to the Master of the Rolls , since the thirtieth day of January , One thousand six hundred forty and two , of any Houses or Tenements thereto belonging , to the prejudice of John Lord Culpeper , his Successors , Lessees , or Assigns , the said Lord Culpeper paying or reimbursing unto the said Lessee or Lessees of such Houses or Tenements , such monies as they or any of them have paid , with Interest for the same , he or they discounting for the mean profits thereof . Provided alwayes , That neither this Act , nor any thing therein contained , shall extend to confirm VVilliam Hook in the Mastership of the Kings Majesties Hospital of the Savoy , nor to confirm or make good any Lease of any Lands or Tenements belonging to the said Hospital , made between the thirtieth day of January , in the year of our Lord One thousand six hundred forty eight , and the first day of June , One thousand six hundred and sixty ; The Master of the said Hospital for the time being , allowing and reimbursing to all such Lessees all such summ or summs of money , as they or any of them paid to the then Master of the said Hospitall by way of Fine , at the time of such Lease making , and Interest for the same , And the said Lessees and every of them disc●unting for the mean profits of the same . Provided alwayes , and be it enacted by the Authority aforesaid , That this Act , or any thing herein contained , shall not extend to confirm or make good any Lease or Grant made , or mentioned to be made to any person or persons by John Owen late Dean , and others , Canons , or pretended Dean and Canons of the Colledge of Christ Church in the Vniversity of Oxford , or by any of them , of any the Rectories , Tythes , or Gleab Lands of Hampton , Wickenford , Badsey , Aldington , Uffenha● , South-Littleton , North Littleton , and Middle Littleton , in the County of Worcester , heretofore the possessions of Henry late Marquess of Worcester , and Dame Anne his Wife , or either of them , and whereo the said Henry was dispossest for his Allegiance and Loyalty to his late Majesty of Blessed Memory ; But that the Executor or Administrator of the said Henry , shall and may be admitted to renew the Leases of the said Tythes , for such terme or terms , as the said Dean and Chapter of Christ Church are by Law enabled to grant the same , the said Executors or Administrators satisfying and reimbursing to such person or persons , all such summ or summs of money , as he or they have payd for the said Lease or Leases , by way of Fine , with Interest for the same , the said person or persons discounting to the said Executors or Administrators , for the mean Profits received thereupon . Provided also , That this Act , or any thing therein contained , shall not extend to confirm or make good any Lease , Leases , or Estate made by any pretended Dean and Chapter , Master or Head of any Colledge or Hall in either of the Vniversities , or of any pretended Master or Governors of any Hospital , which said Lease , Leases or Estate had not been good or effectual in Law , had they been made by a lawful Dean & Chapter , Master , Head or Governor of any Colledge , Hall or Hospital aforesaid ; This Act , or any thing herein contained to the contrary notwithstanding . Provided also that this Act , or any thing therein contained , shall not extend to confirm or make good any Leafe or Leases of the Rectory or Parsonage of Arrington in the County of Cambridge , which hath long been in the tenure and occupation of Thomas ●hicheley Esq ; and his Ancestors , by several successive Leases from the Master and Fellows of Trinity Colledge in Cambridge ; Nor shall confirm or make good any Lease or Leases of the Rectory or Parsonage of Soham in the said County of Cambridge , which hath likewise been , and still is in the occupation and possession of the said Thomas Chicheley , by Lease from the Master and Fellows of Pembroke Hall in Cambridge , but that the said Thomas Chicheley ( paying and reimbursing the several and respective Tenants or Lessees , the several and respective sums of money by them severally and respectively paid to the said Colledge and Hall , for or in the name of any Fine or Fines , for the making or granting such new Lease or Leases , with Interest , discounting such Rents and Profits as by them respectively have been taken or received out of the premisses ) shall be restored to his said ancient Possessions . And the said Colledge and Hall respectively shall be enabled to Lease the said several Rectories and Parsonages , with their respective Appurtenances , unto the said Thomas Chicheley ; This Act , or any thing herein contained to the contrary thereof in any wise notwithstanding . Provided alwayes , That neither this Act , nor any thing therein contained , shall extend to restore any person or persons to any Headship , Fellowship , or Scholarship of any Colledge or Hall , or to any Chaplains or 〈◊〉 place , in any Colledge or Hall , in 〈…〉 the Vniversities , or to any Lecture or Readers place , that is or shall be before the first day of January , One thousand six hundred and sixty , eiected out of their respective Headship , Fellowship , Scholarship , Chaplain or Clerks-place , or out of any Lecture in the said Vniversities , by his Majesties Commissioners under the Great Seal , for not having been legally and according to the severall Statutes of the said respective severall places nominated , elected or admitted in or to the same ; Any thing in this Act contained to the contrary notwithstanding . Anno XII . CAROLI II. Regis . An Act for prohibiting the Exportation of Wooll , Woolfels , Fullers Earth , or any kind of Scouring Earth . FOr the better preventing and avoiding of such Losses and Inconveniencies as have happened , and daily do and may happen to the Kingdome of England , and Dominion of Wales , and to the Kingdome of Ireland by and through the secret and subtile exportation and transportation , and by and through the secret and subtle carrying and conveighing away of Wooll , Woolfells , Mortlings , Sherlings , Yarn made of Wooll , Woolflocks , Fullers Earth , and Fulling Clay , out of and from the Kingdome and Dominion aforesaid , and for the better setting on work the poor people and Inhabitants of the Kingdomes and Dominion aforesaid . And to the Intent that the full and best use and benefit of the principal native Commodities of the same Kingdomes and Dominion may come , redound , and be unto and amongst the Subjects and Inhabitants of the same , and not unto or amongst the Subjects and Inhabitants of the Realm of Scotland , or of any Foreign Realms or States , as the same now of late in some great measure hath done , and is further likely to do , if some severer punishment then heretofore be not speedily inflicted upon such Offenders , as shall be Actors or Assistants in and to such Exportation and Transportation , and in and to such carrying and conveying away thereof as aforesaid ; Be it Enacted by the Kings most Excellent Majesty , the Lords and Commons in this present Parliament Assembled , and by the Authority of the same , That no person or persons whatsoever , from and after the fourteenth day of January One thousand six hundred and threescore , shall directly or indirectly , Export , Transport , carry or convey , or cause or procure to be Exported , Transported , carried or conveyed out of , or from the Kingdome of England , or Dominion of Wales , or Town of Barwick upon ●wede , or out of or from the Isles of Jersey or Guernzey , with Sarke and Alderney , being under the Government of Guernzey aforesaid , or out of or from any of them , or out of , or from the Kingdome of Ireland aforesaid , into any parts or places out of the Kingdomes , Isles or Dominion aforesaid , any Sheep or Wooll whatsoever , of the breed or growth of the Kingdomes of England or Ireland , or Isles or Dominion aforesaid ; Or any Wooll fells , Mortlings or Shorlings , or any Yarn made of Wooll , or any Woolflocks , or any Fullers Earth , or any Fulling Clay whatsoever ; nor shall directly or indirectly pack or load , or cause to be packed or loaded upon any Horse , Cart , or other Carriage , or Load , or lay on board , or cause to be loaden or laid on board in any Ship or other Vessel , in any place or Port within the Kingdomes of England or Ireland , or Town of Berwick , or Isles , or Dominion aforesaid , any such Sheep , Wooll , Woolfells , Mortlings , Shorlings , Yarn made of Wooll or Woollflocks , or any Fullers Earth or Fulling Clay , to the intent or purpose to export , transport , carry or convey the same , or to cause the same to be exported , transported , carryed or conveyed out of the Kingdomes of England or Ireland , Town of Berwick , Isles or Dominion aforesaid , or with intent or purpose , that any other person or persons should so export , transport , carry or convey the same into any parts or places out of the Kingdomes of England and Ireland , Town of Berwick , Isles or Dominion aforesaid , into the Kingdome of Scotland , or any Foreign parts . And be it further Enacted by the Authority aforesaid , That no Wooll , Woolfells , Mortlings , Shorlings , Yarn made of Wooll , Woollflocks , or any Fullers Earth , or Fulling Clay , shall be from and after the fourteenth day of January , in the year of our Lord One thousand six hundred and threescore , exported , transported , carried or conveyed out of the Kingdome of England and Dominion of Wales , or Town of Berwick , or Kingdome of Ireland , or out of any Port or place of the said Kingdomes respectively unto the Isles of Jersey or Guernzey , or to Sarke or Alderney , Except as in this Act shall be hereafter limited or appointed . And be it further Enacted by the Authority aforesaid , That all and every the Offender & Offenders , offence and offences aforesaid , shall be subject and lyable to the respective pains , penalties and forfeitures hereafter following , That is to say , The said Sheep , Woolls , Woolfels , Mortlings , Shorlings , Yarn made of Wooll , Woolflocks , Fullers Earth , and Fulling Clay , so exported , transported , carryed , conveyed , packed or loaden contrary to the true intent of this Act , shall be forfeited , and that every offender and offenders therein shall forfeit Twenty shillings for every such Sheep , and Three shillings for every pound weight of such Wooll , Woolfels , Mortlings , Shorlings , Yarn made of wool , wool-flocks , Fullers earth , or Fulling Clay . And also the owners of the said Ships or Vessels knowing such offence , shall forfeit all their Interest in the said Ships or Vessels , with all their Apparel and furniture to them and every of them belonging . And that the Master and Mariners thereof , knowing such offence , and wittingly and willingly aiding and assisting thereunto , shall forfeit all their Goods and Chattels , and have Imprisonment for the space of three moneths without Bail or Main-prise ; the one moiety of which said penalties and forfeitures shall be to the Kings Majesty , his Heirs and Successors ; and the other moiety to him that will sue for the same by Action of Debt , Bill , Plaint or Information in any of his Majesties Courts of Record , or before the Iustices of Assize , or in the General Quarter Sessions of the Peace : In which Suit , no Essoyn , protection or wager of Law shall be allowed . And be it further Enacted , That if any Merchant or other person or persons shall after the said fourteenth day of January transport or cause to be transported , any Sheep , Wool , Wool-fels Mortlings , Shorlings , Woollen-yarn , Wool-flocks , Fullers-earth or Fulling-clay , contrary to the true intent of this Act , and be thereof lawfully convicted , That then he shall be disabled to require any debt or Accompt of any Factor or others for or concerning any Debt or Estate properly belonging to such offendor . Provided alwaies and it is nevertheless declared , That this Act or any thing therein contained shall not be construed to take away any greater pains or penalties inflicted or to be inflicted for any the offences aforesaid by vertue of any former Act of Parliament now in force . And be it also further Enacted by the authority aforesaid , That every offence that shall be done or committed contrary to this Act , shall and may be inquired of and heard , examined , tryed and determined in the County where such Sheep , Wooll , Wool-fels , Mortlings , Shorlings , Yarn made of Wooll , Wool-flocks , Fullers-earth , or Fulling-clay respectively shall be so packed , loaden , or laid aboard as aforesaid contrary to this Act , or else in the County where such offenders shall happen to be apprehended , or arrested for such offence , in such manner and form , and to such effect to all intents and purposes as if the same offence had been wholly and altogether done and committed at and in such County . Provided alwaies and be it enacted by the authority aforesaid , That no person or persons whatsoever shall at any time hereafter be impeached for any offence aforesaid , unless such person or persons shall be prosecuted within the space of one year next ensuing such offence committed . And be it further Enacted by the Authority aforesaid , That it shall and may be lawfull to and for any person or persons to seize , take and challenge to his or their own use and behoof , and to the use of the King , his Heirs and Successors , all and all manner such Sheep , Wool , Woolfels , Mortlings , Shorlings , Yarn made of Wool , Wool-flocks , Fullers-earth and Fulling clay , as he or they shall happen to see , finde , know or discover to be laid aboard in any Ship or other Vessel or Boat , or to be brought , carried or laid on shore at or near the Sea or any Navigable River or Water , to the intent or purpose to be exported , transported or conveyed out of the Kingdoms of England , or Ireland , Town of Berwick , Isles or Dominion aforesaid contrary to the true meaning of this Act , or to be packed or loaden upon any ●●orse , Cart or other Carriage , to the intent or purpose to be conveyed or carried into the Kingdome of Scotland aforesaid ; and that such person or persons as shall happen so to seize , take or challenge any such Sheep , Wooll , Wool-fells , Mortlings , Shorlings , Yarn made of Wooll , Woolflocks , Fullers Earth or Fulling Clay as aforesaid , shall have the full moiety thereof , to all intents and purposes . Provided alwayes , That such person or persons as shall make any such seizure or Challenge as aforesaid to his or their own use , shall not be admitted or allowed to give in Evidence upon his or their Oath or Oathes against any person or persons , which shall happen to be indicted , accused or questioned by vertue of this Act , or any thing therein contained . And furthermore be it Enacted by the Authority aforesaid . That all and every Ship , Vessel , Hulke , Barge or Boat , of what kinde soever , whereof any Alien born , or whereof any naturall born Subjects not inhabiting within the Realm of England , shall be owner or part owner , and wherein any Sheep , Wooll , Wool-fells , Mortlings , Shorlings , Yarn made of Wooll , Wooll-flocks , Fullers Earth , or Fulling Clay shall happen to be Shipped , put or laid aboard contrary to the true meaning of this Act , shall be forfeited to the Kings Majestie , his Heirs and Successors . Provided alwayes , That this Act shall not extend to any Lamd skin ready drest , and prepared fit and usefull for Furr or Lynings . Provided also , That this Act shall not in any wise extend to the transporting , carrying or conveying away of any such Wool-fells or Pelts , with such VVooll upon them , or to any Beds stuffed with Flocks , which shall be carryed or imployed in any Ship or other vessel for necessary use onely , of and about the Ordnance or other thing in or concerning such Ship or Vessel , or onely for the necessary use of any the persons in such Ship or Vessell , passing or being , and which shall not be sold or uttered in any Foreign parts , out of the Kingdomes of England or Ireland , or Town of Berwick , Istes or Dominion aforesaid ; nor to the exporting , transporting , carrying or conveying of any Weather-sheep , or of the VVooll growing upon any such VVeather-sheep , to be carryed alive in any Ship or other Vessell , for and towards the onely necessary food or diet , of or for the Company or Passengers or other persons therein , and for and towards none other purpose . Provided alwayes , and be it further Enacted , That this Act or any thing therein contained shall not extend to any such Wooll to be exported or transported out of or from the Port of Southampton , onely unto the aforesaid Isles of Jersey and Guernzey , by , or for the onely use or behoof of any the Inhabitants of the said Isles of Jersey and Guernzey , or either of them , or to any such VVooll to be shipped or loaden aboard in any ship or other vessel , by , or for the only use or behoof of any the Inhabitants of the said Isles of Jersey or Guernsey , or either of them in the Port aforesaid , to be exported and transported into the said Isles of Jersey or Guernzey or either of them ; so as such person and persons that shall so ship or lay aboard such Wooll into any ship or other vessel , do before the shipping or laying aboard such VVooll , deliver unto the Customer , Comptroller , Surveyor or Searcher of the Port of Southampton aforesaid ( out of which the same VVooll is to be exported ) a writing under the Seal or Seals of the respective Governors of the same Isles of Jersey and Guernzey , unto which the said Wool is to be transported , or of his or their Deputy or Deputies respectively , the which writing shall purport and express that the party named in such writing is authorised and appointed to export or to cause to be exported out of the Port aforesaid so much Wooll , expressing the number of the Tods , to the same Isle , to be used or manufactured in one of the same Isles , or in some of the members or parts of the same , and that such party so authorised and appointed to export or cause to be exported that Wool , hath before the making and sealing of that writing , entred sufficient Bond to his Majesties use for the landing of the said Wool in that Isle . And to the intent that the quantity of Wooll to be exported out of the Port of Southampton aforesaid into the said Isles or either of them in any one year , accompting the year to begin from the first day of January next ensuing , and so yearly from the first day of January , may not exceed the Quantity hereunder specified ; that is tosay , unto the Isle of Jer●ey Two thousand Tods and no more of unkeamed Wool , and unto Guernzey One thousand Tods and no more of unkeamed Wool , and unto Alderny Two hundred Tods and no more of unkeamed Wool , and unto Sarke One hundred Tods of unkeamed Wool and no more , every Tod not exceeding thirty two pounds . And be it enacted by the Authority aforesaid , That the Governor of the said Isle of Jersey or his Deputy for whom he will answer , shall not make to any person or persons any writing or writings such as is above specified , to authorise or appoint such person or persons as aforesaid , to fetch , e●port , or transport out of the Port of Southampton aforesaid unto the said Isle of Jersey in one year , accompting the year from the first day of January , One thousand six hundred and sixty aforesaid , any greater quantity of VVool then Two thousand Tods in any one year ; and that the Governor of the said Isle of Guernzey , or his Deputy for whom he will answer , shall not make to any person or persons any writing or writings , such as is above specified , to authorise and appoint such person or persons as aforesaid , to fetch , export , or transport out of the Port above specified unto the said Isles of Guernzey , with Alderny and Sarke , in any one year , accepting the year from the first day of January aforesaid , any greater quantity of VVooll then One thousand Tods for Guernzey , Two hundred Todds for Alderney , and One hundred Todds for Sarke in any one year ; and that the Customer of the Port of Southampton aforesaid , shall keep a true accompt of all the said quantity of Woolls so by him permitted to be loaden by vertue of this Act , and shall not permit any greater quantity of VVoolls to be loaden then by this Act is prescribed in any one year to either of the said Islands respectively under any pretence whatsoever , upon the penalty of the forfeiture of his place , and the summe of One hundred pounds in money , one moyety whereof to the Kings Majesty , His Heirs and Successors , and the other moyety to him or them that will sue for the same in any Court of Record , wherein no Essoyne , protection or wager of Law shall be allowed . And if any of the Governors aforesaid , or any their or either of their Deputy or Deputies of the said Isles , or either of them , shall give , grant , or make any Licence or Licences for exporting from Southampton aforesaid , into the said Isles respectively , of any greater quantity of such VVooll , then is before by the true meaning of this Act limitted and appointed in that behalf ; That then the respective Governor or Governors of such of the said Isles , shall forfeit and pay to the Kings Majesty , His Heirs or Successors , the summ of Twenty pounds of lawful money of ●ngland , for every Todd of VVooll which shall be so licenced to be exported , over and above the rate or proportion of VVooll in and by this Act , or the true meaning thereof limited or appointed . And be it further Enacted by the Authority aforesaid , That the respective Governors aforesaid , or their respective Deputies , or any their Clerks , Officers or Servants , for the Granting , making , or Sealing of every such writing of Licence as is aforesaid , and for the entring a Remembrance of the same into some book , which they shall have and keep for that purpose , may have and take the summ of Twelve pence , and no more , upon pain of Forfeiting to be partie grieved the summ of Five shillings for every penny which shall be taken over and above the said summ of twelve pence , in and by this Act allowed to be taken , and so after that proportion , the said penalty or Forfeiture for the taking above Twelve pence as aforesaid , to be recovered by Bill , Plaint or Information in any Court of Record at Westminster or elsewhere , wherein no Injunction , Protection , Priviledge , Essoyne or wager of Law shall be admitted or allowed . Anno Regni CAROLI IJ. REGIS Angliae , Scotiae , Franciae , & Hiberniae , DUODECIMO . At the Parliament begun at Westminster the Five and twentieth day or April , An. Dom. 1660. In the Twelfth Year of the Reign of Our most Gracious Soveraign Lord CHARLES , By the Grace of God , of England , Scotland , France , and Ireland , King , Defender of the Faith , &c. LONDON , Printed by JOHN BILL , Printer to the Kings most Excellent Majesty , 1660. CUM PRIVILEGIO . Anno XII . CAROLI . II. Regis . An Act for Confirmation of Marriages . WHereas by vertue or colour of certain Ordinances , or certain pretended Acts or Ordinances , divers marriages since the beginning of the late troubles , have bee● had and solemnized in some other manner then hath been formerly used and accustomed : Now for the preventing and avoyding of all doubts and questions touching the same , It is Enacted by the Kings most Excellent Majesty , with the advice and assent of the Lords and Commons in Parliament Assembled , and by Authority of the ●ame , That all Marriages had or Solemnized in any of his Majesties Dominions since the first day of May , in the year of our Lord , One thousand six hundred forty and two , before any Iustice of Peace , or reputed Iustice of Peace , of England or Wales , or other his Majesties Dominions , and by such Iustice or reputed Iustice , so pronounced or declared . And all Marriages within any of His Majesties Dominions , since the same first day of May , in the year of our Lord , One thousand six hundred forty two , had or solemnized according to the direction or true intent of any Act or Ordinance , or reputed Act or Ordinance , of one or both Houses of Parliament , or of any Convention sitting at Westminster ; under the name Stile or Title of a Parliament , or assuming that name , Stile or Title , shall be , and shall be adjudged , esteemed , and taken to be , and to have been of the same and no other force and effect , as if such Marriages had been had and solemnized according to the Rites and Ceremonies established , or used in the Church or Kingdom of England , any Law , Custome , or Vsage to the contrary thereof notwithstanding . And be it further Enacted , that where in any Suite commenced or to be commenced in any of the Courts of the Common Law , any issue hath beén joyned , and not already tryed or determined , or shall be joyne● upon the point of Bastardy , or lawfulness of marriage , for or concerning the marriages had and solemnized as aforesaid , the same issues shall be tryed by Iury of twelve men according to the course of Tryal of other issues tryable by Iury at the Common Law , and not otherwise , any Law , Statute , or Vsage to the contrary thereof , in any wise notwithstanding . Anno XII . CAROLI . II. Regis . An Act for Prohibiting the Planting , Setting , or Sowing of Tobacco in England and Ireland . YOur Majesties loyal and obedient Subjects , The Lords and Commo●s in this present Parliament Assembled considering of how great concern and importance it is , That the Columes and Plantations of this Kingdom in America , be defended , protected , maintained , and kept up , and that all due and possible encouragement be given unto them ; and that not onely in regard great and considerable Dominions , and Countries , have been thereby gained , and added to the Imperial Crown of this Realm ; But for that the strength and welfare of this Kingdom do very much depend upon them , in regard of the employment of a very considerable part of its Shipping and Seamen , and of the vent of very great quantities of its Native Commodities and Manufactures , as also of its supply with several considerable Commodities which it was wont formerly to have onely from Forraigners , and at far dearer Rates : And forasmuch as Tobacco is one of the main products of several of those Plantations , and upon which their welfare , and subsistence , and the Navigation of this Kingdom , and vent of its Commodities thither , do much depend ; and in regard it is found by experience , That the Tobaccoes Planted in these parts are not so good , and wholsome for the Takers thereof ; And that by the Planting thereof your Majesty is deprived of a considerable part of Your Revenue arising by Customes upon Imported Tobacco ; Do most humbly pray that it may be Enacted by your Majesty : And it is hereby Enacted by the Kings most Excellent Majesty , and the Lords and Commons in this present Parliament Assembled , and by the Authority of the same : That no person or persons whatsoever shall , or do from and after the first day of January , in the year of our Lord , One thousand six hundred and sixty , Set , Plant , improve to grow , make or cure any Tobacco either in Seed , Plant , or otherwise , in or upon any Ground , Earth , Field , or Place , within the Kingdom of England , Dominion of Wales , Islands of Guernsey or Jersey , or Town of Berwick upon Tweed , or in the Kingdom of Ireland , under the penalty of the Forfeiture of all such Tobacco , or the value thereof , and of the sum of forty shillings for every , Rod or Pole of Ground to Planted , Set , or Sowen as aforesaid ; and so portionablely for a greater or 〈◊〉 quantity of Ground , One Moyety thereof to His Majesty , His Heirs and Successors : And the other Moyety to him or them that shall Sue for the same , to be recovered by Bill , Plaint , or Information in any Court of Record , wherein no Essoign , Protection , or Wager in Law shall be allowed . And it is hereby further Enacted , That all Sheriffs , Iustices of the Peace , Maiors Bailiffs , Contrables , and every of them , upon Information or Complaint made unto them , or any of them , by any the Officers of the Customes , or by any other person , or persons whatsoever , That there is any Tobacco Set , Sowen , Planted , or growing within their Iurisdictions , or Precincts , contrary to this Act , shall within Ten days after such Information or Complaint , cause to be burnt , plucked up , consumed , or utterly destroyed , all such Tobacco so Set , Sowen , Planted or Growing . And it is hereby further Enacted , That in case any person or persons shall resist , or make forcible opposition against any person or persons in the due and through Execution of this Act , that every such person or persons for every such offence , shall forfeit the sum of five pounds to be divided and recovered in manner aforesaid . And in case any person or persons shall not pay the sums of money , by them to be paid , by vertue of this Act , That in every such case , Destress shall be made and Sale thereof , returning the Over-plus to the Owners ; And in case no Destress be to be found , That then every such party shall be committed to the Common Gaol in the County where such Offence shall be committed , there to remain for the space of two Moneths , without Bail or Main-prize . Provided always , and it is hereby Enacted , That this Act , nor any thing therein contained , shall extend to the hindring of the Planting of Tobacco in any Physick Garden of either University , or in any other private Garden for Physick or Chirurgery , onely so as the quantity so Planted exceed not one half of one Pole in any one place or Garden . Anno XII . CAROLI II. Regis . An Act for erecting and establishing a Post-Office . WHereas for the maintenance of mutual Correspondencies , and prevention of many Inconveniences happening by private Posts , severall publique Post-Offices have been heretofore erected for carrying , and recarrying of Letters by Posts , to , and from all parts and places within England , Scotland , and Ireland , and severall parts beyond the Seas ; the well-ordering whereof , is a matter of general concernment , and of great advantage , as well for preservation of Trade and Commerce , as otherwise : To the end therefore that the same may be managed so , that speedy and safe dispatches may be had , which is most likely to be effected , by ere●ting one general Post-Office for that purpose ; Be it therefore Enacted by the Kings most Excellent Majesty , the Lords and Commons in this present Parliament assembled , and by the Authority of the same , That there be from henceforth one general Letter-Office erected and established in some convenient place within the City of Lond●n , from whence all Letters and Pacquets whatsoever may be with speed and expedition sent unto any part of the Kingdomes of England , Scotland , and Ireland , or any other of his Majesties Dominions , or unto any Kingdome or Countrey beyond the Seas , at which said Office all Returns and Answers may be likewise received ; And that one Master of the said General Letter-Office shall be from time to time appointed by the Kings Majesty , His Heirs , and Successors , to be made or constituted by Letters Patents under the Great Seal of England , by the name and style of his Majesties Post-Master Generall ; which said Master of the said Office , and his Deputy , and Deputies by him thereunto sufficiently authorised , and his and their Servants , and Agents ; and no other person or persons whatsoever , shall from time to time have the receiving , taking up , ordering , dispatching , sending Post or with speed , and delivering of all Letters & Pacquets whatsoever , which shall from time to time be sent to and from all and every the parts and places of England , Scotland , and Ireland , and other his Majesties Dominions , and to and from all and every the Kingdomes and Countreys beyond the Seas , where he shall settle or cause to be setled Posts or running Messengers for that purpose . Except such Letters as shall be sent by Coaches , common known Carryers of Goods by Carts , Waggons , or Packhorses , and shall be carried along with their Carts , Waggons , and Packhorses respectively ; And except Letters of Merchants and Masters which shall be sent by any Masters of any Ships , Barques , or other Vessel of Merchandize , or by any other person imployed by them for the Carriage of such Letters aforesaid , according to the respective directions ; And also except Letters to be sent by any private Friend or Friends in their wayes of journey or travel , or by any Messenger or Messengers sent on purpose , for or concerning the private affairs of any person or persons : And also except Messengers who carry and recarry Commissions or the Return thereof , Affidavits , Writs , Process , or Proceedings , or the Returnes thereof , issuing out of any Court. And be it furtther Enacted by the Authority aforesaid , That such Postmaster Generall for the time being , as shall from time to time be made and constituted by His Majesty , His Heirs and Successors , and the respective Deputies , or Substitutes of such Post-master General , and no other person or persons whatsoever , shall prepare , and provide Horses and Furniture to let to Hire unto all Through-Posts , and persons riding in Post by Commission , or without , to and from all and every the parts and places of England , Scotland and Ireland , where any Post-roads are , or shall be setled and established . And be it further Enacted by the Authority aforesaid , That it shall and may be lawful to and for such Post-master General to be constituted and appointed as aforesaid , and his Deputy or Deputies by him thereunto sufficiently authorized , to demand , have , receive and take for the Portage and conveyance of all such Letters which he shall so convey , carry , or send Post as aforesaid , and for the providing and furnishing Horses for through-Posts , or persons riding in post as aforesaid , according to the several Rates and Summs of lawful English money hereafter mentioned , not to exceed the same ( that is to say ) For the Port of every Letter not exceeding one sheet , to or from any place not exceeding fourscore English Miles distant from the place where such Letter shall be received , Two pence ; And for the like port of every Letter not exceeding two sheets , Four pence ; And for the like Port of every Pacquet of Letters proportionably unto the said Rates ; And for the like Port of every Pa●quet of Writs , Deeds , and other things after the Rate of Eight pence for every ounce weight ; and for the Port of every Letter not exceeding one sheet , above the distance of fourscore English Miles from the place where the same shall be received , Three pence ; And for the like Port of a Letter , not exceeding Two sheets , Six pence ; and proportionably to the same rates , for the like port of all pacquets of Letters , and for the like port of every other Pacquet of Writs , Deeds , or other things , after the rate of Twelve pence of English money for every Ounce weight ; and for the port of every Letter not exceeding One sheet , from London unto the Town of Berwick , or from thence to the City of London , Three pence of English money ; And for the like port of every Letter not exceeding two sheets , Sir pence ; and proportionably unto the same Rates , for every Pacquet of Letters , and for every other Pacquet of greater bulk , One shilling and Six pence for every Ounce weight ; And for the port of such Letters and Pacquets as shall be conveyed or carried from the Town of Berwick unto any place or places within forty English Miles distance from Berwick , or any other place where such Letter shall be received , Two pence ; and for every Letter not exceeding two sheets , Four pence ; and proportionably to the same rates for every pacquet of Letters , and for every other pacquet or parcel , Eight pence for every Ounce weight ; and for every Letter not exceeding One sheet to be conveyed or carryed a further distance then Forty English Miles , Four pence ; And for the like port of every double Letter , Eight pence : And proportionably unto the same Rates for the like port of every pacquet of Letters , and for the like port of every other pacquet , One shilling for every ounce weight ; and for the port of every Letter not exceeding one sheet from England unto the City of Dublin in Ireland , or from the City of Dublin in Ireland unto England , Six pence of English money ; and for the like port of every Letter not exceeding two sheets one shilling , and proportionably to the same Rates for every Pacquet of Letters ; and for the port of every other pacquet of any kind of greater Bulk , Two shillings for every Ounce weight ; and for the port of such Letters or pacquets as shall be conveyed or carryed from the City of Dublin , unto any other place or places within the Kingdme of Ireland , or from any other place unto the said City , or to , or from any other place within the said Kingdome , according to the Rates , and summs of English money hereafter following , viz. For every Letter not exceeding one sheet , to or from any place within Forty English Miles distance from Dublin , or any other place where such Letter shall be received , Two pence ; And for every Letter not exceeding two sheets , Four pence , and proportionably to the same rates for every pacquet of Letters , and for every other pacquet of greater Bulk , Eight pence for every ounce weight ; and for every Letter not exceeding one sheet to be carryed or conveyed a further distance then Forty English miles , Four pence ; and for the like port of every Letter not exceeding two sheets , Eight pence ; and proportionably unto the same Rates for the like port of every pacquets of Letters , and for the like port of every other pacquets of greater Bulk , One shilling for every ounce weight ; and for all and every the Letters , pacquets , & parcels of goods that shall be carried or conveyed to , or from any of his Majesties said Dominious , to or from any other parts or places beyond the Seas , according to the severall and respective Rates , that now are , and have been taken for Letters , Pacquets , and parcels so conveyed , being rated either by the Letter , or by the Ounce weight , That is to say ,     d Morlaix , Saint Maloes , Caen , Newhaven , and places of like distance , port paid to Roan is for Single vi Double xii Treble xviii Ounce xviii     d Hamburgh , Cullen , Frankfort , port paid to Antwerp is Single viii Double xvi Treble xxiv Ounce xxiv     s d Venice , Geneva , Legorne , Rome , Naples , Messina , and all other parts of Italy , by way of Venice , franct pro Mantua Single o ix Double i vi Treble ii iii Ounce ii viii     s d Marcelia , Smerna , Constantinople , Aleppo , and all parts of Turkie , port paid to Marcelia Single i o Double ii o 3. q ●● . of an ounce ii ix Ounce iii ix     s d Genoua , Legorn , Rome , and other parts of Italy , by way of Lyons , franct pro Lyons Single i o Double ii o 3 q ●● . of an ounce ii ix Ounce iii ix And of Letters sent outwards ,     s d To Bourdeux , Rochel , Nantes , Orleans , Byon , Towers , and places of like distance , port paid to Paris Single o ix Double i vi Treble ii iii Ounce ii o     s d And for Letters brought from the same places into England Single i o Double ii o 3. q ●● . of an ounce iii o Ounce iv o Also Letters sent outwards ,     s d To Norembergh , Bremen , Dantswick , Lubeck , Lipswick , and other places of like distance , Post paid to Hamburgh Single i o Double ii o 3. q ●● . of an ounce iii o Ounce iv o     s d And for Letters brought from the said places to England Single o viii Double . i iv Treble ii o Ounce ii o And for the Port of Letters brought into England from     s d Calais , Diepe , Bulloigne , Abbeville , Amiens , Saint Omers , Montrell Single o iv Double o viii Treble i o Ounce i o     s d Rouen Single o vi Double i o Treble i vi Ounce i vi     s d Paris Single o ix Double i vi Treble i iii Ounce i o     s d Dunkirk , Ostend , Lille , Ipte , Courtrey , Gheandt , Bruxells , Bridges , Antwerp , & all other parts of Flanders Single o viii Double i iv Treble ii o Ounce ii o     s d Sluis , Flushing , Middleburgh , Amsterdā , Roterdam , Delph , Hagh , and from all other parts of Holland & Zealand Single o viii Double i iv Treble ii o Ounce ii o Provided alwayes , That all Mercha●●●● Accompts not exceeding one sheet of paper , and all Bills of Exchange , Invoyces , and Bills of Lading , are , and shall hereby be understood to be allowed without Rate in the Price of the Letters , and likewise the Covers of Letters not exceeding one fourth part of a sheet of Paper sent to Marseilles , Venice or Ligorne , to be sent forward to Turky , shall be understood to be allowed to pass without Rate or payment for the same ; and according to the same Rates and proportions for the port of Letters , Packquets & parcels to or from any of the parts or places beyond the Seas , where Posts have not been heretofore setled , and may hereafter be setled by the said Post-Master General for the time being , his Executors or Assignes : And it shall and may be lawful to and for such Post-Master General , & his Deputy and Deputies , to ask , demand , take and receive of every person that he or they shall furnish and provide with Horses , Furniture and Guide to ride , ost in any of the Post-roardes as aforesaid , Three pence of English money for each Horses Hire or Postage for every English Mile , and Foure pence for the Guide for every Stage . And whereas upon the arrival of Ships from parts beyond the Seas into several Ports within his Majesties Dominions , many Letters directed to several Merchants and others , have been detained long to the great damage of the Merchants , in want of that speedy advice and intelligence which they might have had if the same had been forthwith dispatched by the s●●●d posts , and sometimes such Letters have been delivered by the Masters or Passengers of s●●h Ships to ignorant and loose hands , that understand not the way and means of speedy conveyance and delivery of Letters , whereby great prejudice hath accrued to the affairs of Merchants and others , as well by the miscarryage of many Letters so brought , as oftentimes by the opening of the same to the discovery of the correspondencies and secrets of the Merchant . Be it further Enacted by the Authority aforesaid , That all Letters and Pacquets that by any Master of any Ship or Vessel , or any of his Company , or any Passengers therein shall or may be brought to any Port-Town within his Majesties Dominions , or any of the Members thereof , other then such Letters as are before excepted , or may be sent by common known Carriers in manner aforesaid , or by a friend as aforesaid ; shall by such Master , Passenger , or other person be forthwith delivered unto the Deputy or Deputies only of the said Post-Master General for the time being by him appointed for the said Port-Town , and by him or them to be sent Post unto the said General Post-Office to be delivered according to the several and respective directions of the same . And be it further Enacted by the aforesaid Authority , That no person or persons whatsoever , or Body politick or Corporate other then such Post-Master General , as shall from time to time be nominated and appointed by his Majesty , his Heires or Successors , and constituted by Letters Patents under the Great Seal of England as aforesaid , and his Deputy and Deputies or Affignes , shall presume to carry , recarry & deliver Letters for Hi●e , other then as before excepted , or to set up or imploy any Foot-post , Horse-post , Coach-post , or Pacquet-Boat whatsoever for the conveyance , carrying , and recarrying of any Letters or Pacquets by Sea or Land within his Majesties Dominions , or shall provide and maintaine Horses and Furniture for the horsing of any Thorow-posts , or persons riding in Post with a Guide and Horne , as usuall for hire , upon paine of forfeiting the summe of Five pounds of English money for every severall offence against the Tenor of this present Act , And also of the forfeiture of the summe of One Hundred pounds of like English money for every weeks time that any Offender against this Act shall imploy , maintaine , and continue any such Foot-post , Horse-post , Coach-post or Pacquet-Boat as aforesaid : which said several and respective Forfeitures , shall , and may be sued for , and recovered by Action or Actions of Debt , Plaint , or Information in any of his Majesties Courts of Record , wherein no Essoigne , Priviledge , protection , or Wager of Law shall be admitted ; and the said several and respective Forfeitures that shall happen from time to time to be recovered , shall be and remaine the one moiety thereof to his Majestie , & his Heires and Successors , and the other moiety thereof to such person or persons , who shall or will inform against the Offender or Offenders against this present Act , and shall or will sue for the said Forfeitures upon the same . Provided alwayes , That if any Post-Master of any respective place , doth not , or cannot not furnish any person or persons riding in Post with sufficient Horses within the space of one half hour after demand , That then such person or persons are hereby understood to be left at liberty to provide themselves , as conveniently they can ; And the persons who shall furnish such horses , shall not therefore be liable to any Penalties or Forfeitures contained in this Act. Provided alwayes , That if through default or neglect of the Post-Master Generall aforesaid , any person or persons riding in Post shall fail as aforesaid of being furnished with a sufficient Horse or Horses , for his or their use , after demand as aforesaid ; That in every such case , the said Post-master Generall shall forfeit the summ of Five pounds sterling , the one moiety to his Majesty , His Heirs and Successors , and the other moiety to him or them who shall sue for the same in any Court of Record , to be recovered by Bill , plaint , or other Information , wherein no Essoigne , Protection or other Wager in Law shall be admitted . Provided alwayes , and be it Enacted , That nothing herein contained shall be understood to prohibit the carrying or recarrying of any Letters or pacquets , to or from any Town or place , to or from the next respective Post-road , or Stage appointed for that purpose ; But that every person shall have free liberty to send and imploy such persons as they shall think fit , for to carry the said Letters or Pacquets as aforesaid without any forfeiture or penalty therefore , Any thing contained in this Act to the contrary notwithstanding . Provided alwayes , That if the Pacquet or Maile shall be carried out of England into any part beyond the Seas in any Ship or Vessel which is not of English built , and navigated with English Seamen , That in every such case , the said Post-master General shall forfeit the summ of One hnndred pounds Sterling ; The one moiety to his Majestie , his Heirs and Successors , and the other moiety to him or them , who shall sue for the same , in any Court of Record , to be recovered by Bill , plaint or other Information , wherein no Essoign , Protection , or other Wager in Law shall be allowed . Provided also , and be it Enacted by the Authority aforesaid , That no person or persons shall be capable of having , using , or exercising the Office of Post-master General , or any other imployment relating to the said Office , unless he or they shall first take the Oathes of Allegiance and Supremacy , before any two Iustices of the Peace of the respective Counties wherein such person or persons are or shall be resident , which said Iustices are hereby authorized to administer the said Oathes accordingly . Provided also , and be it Enacted by the Authority aforesaid , That a Letter or pacquet-post shall twice every week come by the way of Trurow and Penrin to the Town of Ma●ketiew alias Marhasion in the County of Cornwall ; and once a week to Kendal by the way of Lancaster , and to the town of Penrith in Cumberland by the way of Newcastle and Carssile ; and to the City of Lincoln , and the Burrough of Grimoby in the County of Lincolne , Any thing in this Act contained to the contrary thereof in any wise notwithstanding . Provided also and be it Enacted by the Authority aforesaid , That such Post-master Generall to be from time to time appointed by his Majesty , His Heirs and Successors as aforesaid , shall continue constant posts for carriage of Letters to all places , though they lie out of the post-Roads , as hath been used for the space of three years last past , at the rates herein before mentioned , under pain of forfeiture for every omission Five pounds , to be recovered by Action , suite , or plaint , in any his Majesties Courts of Record , the one moiety to the use of his Majesty , the other moeity to the use of the Informer . And for the better management of the said Post-Office , and that the people of these Kingdomes may have their intercourse of Commerce and Trade the better maintained , and their Letters and Advises conveyed , carried & recarried with the greatest speed , security , and convenience that may be ; Be it further Enacted , That the said Post-Master General so nominated , appointed and constituted as aforesaid , and his Deputies , shall from time to time observe and follow such Orders , Rules , Directions and Instructions for and concerning the settlement of convenient Posts and Stages upon the several Roads in England , Scotland and Ireland , and other his Majesties Dominions , and the providing and keeping of a sufficient Number of Horses at the said several Stages , as well for the carrying and conveying of the said Letters and Pacquets , as for the Horsing of all Thorow-Posts and persons Riding in Post by Warrant or otherwise as aforesaid , as his Majestie , his Heires and Successors shall from time to time in that behalf make , and ordaine ; And that his Majesty , his Heires and Successors may grant the said Office of Post-Master General , together with the powers and Authorities thereunto belonging , & the several Rates of Portage above mentioned , and all profits , priviledges , fees , perquisites & Emoluments thereunto belonging , or to belong , either for Life or Term of Years , not exceeding One and twenty Years , to such person or persons , and under such Covenants , Conditions and Yearly Rents to his said Majesty , his Heires and Successors reserved , as His said Majesty , His Heirs and Successors shall from time to time think fit for the best advantage and benefit of the Kingdome . Provided alwayes , and be it Enacted by the Athority aforesaid , That no person shall have power to take , use , or seize any Horses for the service mentioned in this Act , without the consent of the Owners thereof ; Any usage or pretence , or any thing in this Act contained to the contrary thereof in any wise notwithstanding . Provided always , and be it Enacted by the Authority aforesaid , That all Inland letters sent by any Packet-post established by this Act as aforesaid , do and shall pay the rates and prices before mentioned , at such Stage where they are last delivered only , unless the party that delivers the Letters desireth to pay elswhere ; Any thing in this Act to the contrary notwithstanding . Provided always , That all Letters , and other things , may be sent or conveyed to or from the two Vniversities in manner as heretofore hath been used ; Any thing herein to the contrary notwithstanding . Anno XII . CAROLI . IJ. Regis . An Act impowering the Master of the Rolls for the time being , to make Leases for years , in order to new Build the old Houses belonging to the Rolls . WHereas the Mansion-House , Ground , and Tenements , with the Appurtenances belonging to the Master of the Rolls , as Master of the Rolls , are much out of Repair , and not capable of Improvement , in regard the former Masters of the Rolls were not enabled to grant such Leases , and for such Terms as might encourage Tenants to Build and to Repair : Be it therefore Enacted by the Kings most Excellent Majesty , and the Lords and Commons in this present Parliament Assembled ; And it is hereby Enacted by the Authority aforesaid , That the Master of the Rolls for the time being , and his Successors , Masters of the Rolls , shall have good right , full power , and lawful Authority , during the time he or they shall continue Master of the Rolls , by writing indented , under Hand and Seal , to Grant and make Leases for one and forty years , or for any lesser term , to commence from the making of any such Leases , of all and singular the Premisses , or any part thereof , the Chappel of the Rolls with a convenient Mansion-house , Court , Yard , Garden , Stable , Coach-house , and other Our-houses and Buildings , fit for the use and habitation of the Master of the Rolles , onely excepted ; which Lease and Leases , so to be made , shall be good and effectuall in Law to all intents and purposes , as if such Master of the Rolls for the time being , as shall so make the same , had beén seized of the premisses of a good Estate in Feé simple . Provided , That in Leases where provision is made for new building of Houses or Tenements , that the yearly Rent of Twenty shillings at the least shall be reserved upon every Lease of such a quantity of the said Premisses , as shall be set out and Assigned by the Master of the Rolls for the time being for any one house or Tenement to be built upon ; And that in Leases where there is no provision for new building , the like usual Rent that hath beén paid or reserved for the greater part of seven years now last past , or more , shall be yearly reserved . Provided also , That the Master of the Rolls for the time being , or any succeéding Master of the Rolls , after the Prenusses have beén once Letten , according to the power given as abovesaid , shall not grant or make any new or concurrent Lease untill within seven years of the expiration of the Lease then in being , nor for any lesser Rent then was reserved upon the former Lease , nor for any longer term , then for the term of one and twenty years from the making of such new Lease . Jo : Browne Cleric . Parliamentorum . 1. AN Act for the restoring of Henry Lord Arundel of Warder to the possession of his estate . 2. An Act for restitution of Thomas Earl of Arundel , Surrey and Norfolk , to the Dignity and Title of Duke of Norfolk . 3. An Act to restore to Wentworth Earl of Roscomon , of the Kingdom of Ireland , all the Honors , Castles , Lordships , Lands , Tenements and Hereditaments in Ireland , whereof James Earl of Roscomon his Great-Grand Father , or Iames Earl of Roscomon his Father , &c. 4. An Act for restoring of Sir George Hamilton unto his Lands and Estate in Ireland . 5. An Act for maintenance of the Vicar for the time being of the Vicaridge of Royston in the Counties of Hertford and Cambridge , and of his Successors , Vicars of the said Vicaridge . 6. An Act for enabling Sir William VVray to sell Lands for payment of his debts , and raising of Portions for his younger Children . 7. An Act for naturalizing of Gerrard Vanheuthusen , Daniel Demetrius , and others . 8. An Act for enabling of Iohn Newton the younger , and William Oakeley , to make sale of Lands for payment of debts , and raising of Portions , &c. 9. An Act for the levying of certain moneys due upon the collection for the Protestants of Piedmont . 10. An Act for the Naturalization of John Boreell Esq ; Eldest Son of Sir William Borreell Knight and Baronet . 11. An Act for the Naturalization of Abraham Watchtor born beyond the Seas . 12. An Act for restoring of Sir Thomas Crimes Baronet , to his Estate . 13. An Act for enabling George Fawnt of Foston in the County of Leicester Esq ; to sell and conveigh part of his Lands , for payment of several Debts and Legacies charged upon his Estate by Sir William Fawnt Knight deceased , aud for the raising of Portions for his younger children , and making his Wife a Joynture . 14. An Act for Naturalizing Francis Hide , and others . 15. An Act to enable Joseph Micklethwaite an Infant , and his Trustees , to sell Lands for payment of his Fathers Debts . 16. An Act for raising portions , and making provision for maintenance for the younger children of Sir Edward Gostwicke . 17. An Act for confirming the Sale of the Mannor of Hitcham , sold to Charles Doe , by Sir Iohn Clarke Knight and Baronet , and for setling and disposing other the Lands of the said Sir Iohn Clarke and Dame Philadelphia his Wife . 18. An Act for the setling of some of the Mannors and Lands of the Earl of Cleaveland in Trustees , to be sold for the satisfying of the Debts of the said Earl , and of Thomas Lord VVentworth his Son. 19. An Act for the disappropriating of the Rectory appropriate of Preston , & uniting and consolidating of the said Rectory , and of the Vicaridge of the Church of Preston ; and for assuring of the Advowson , and right of Patronage of the same unto the Master , Fellows , and Scholars of Emanuel Colledge in Cambridge , and their Successors . 20. An Act for making the Precinct of Covent Garden Parochial . LONDON , Printed by John Bill , Printer to the KING ' s most Excellent MAJESTY . 1660. At the KING'S Printing-House in Black-Fryars . 
A89158	----	Tetrachordon: expositions upon the foure chief places in scripture, which treat of mariage, or nullities in mariage. On Gen.I.27.28. compar'd and explain'd by Gen.2.18.23.24. Deut.24.1.2. Matth.5.31.32. with Matth.19. from the 3d.v. to the 11th. I Cor.7. from the 10th to the 16th. Wherein the doctrine and discipline of divorce, as was lately publish'd, is confirm'd by explanation of scripture, by testimony of ancient fathers, of civill lawes in the primitive church, of famousest reformed divines, and lastly, by an intended act of the Parlament and Church of England in the last eyare of Edvvard the sixth. / By the former author J.M. Milton, John, 1608-1674. 1645 Approx. 298 KB of XML-encoded text transcribed from 55 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A89158 Wing M2184 Thomason E271_12 ESTC R212199 99870845 99870845 123241 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A89158) Transcribed from: (Early English Books Online ; image set 123241) Images scanned from microfilm: (Thomason Tracts ; 45:E271[12]) Tetrachordon: expositions upon the foure chief places in scripture, which treat of mariage, or nullities in mariage. On Gen.I.27.28. compar'd and explain'd by Gen.2.18.23.24. Deut.24.1.2. Matth.5.31.32. with Matth.19. from the 3d.v. to the 11th. I Cor.7. from the 10th to the 16th. Wherein the doctrine and discipline of divorce, as was lately publish'd, is confirm'd by explanation of scripture, by testimony of ancient fathers, of civill lawes in the primitive church, of famousest reformed divines, and lastly, by an intended act of the Parlament and Church of England in the last eyare of Edvvard the sixth. / By the former author J.M. Milton, John, 1608-1674. [8], 40, 37-98, [2] p. [s.n.], London: : Printed in the yeare 1645. J.M. = John Milton, who has signed "To the Parlament". Text is continuous despite pagination. The final leaf is blank. Annotation on Thomason copy: "March 4th 1644"; the 5 in imprint date is crossed out. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Answer to a book, intituled, The doctrine and discipline of divorce. Divorce -- England -- Early works to 1800. Marriage law -- England -- Early works to 1800. 2007-02 TCP Assigned for keying and markup 2007-03 Apex CoVantage Keyed and coded from ProQuest page images 2007-05 John Latta Sampled and proofread 2007-05 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Tetrachordon : EXPOSITIONS UPON The foure chief places in Scripture , which treat of Mariage , or nullities in Mariage . On Gen. 1. 27. 28. compar'd and explain'd by Gen. 2. 18. 23. 24. Deut. 24. 1. 2. Matth. 5. 31. 32. with Matth. 19. from the 3d. v. to the 11th . 1 Cor. 7. from the 10th to the 16th . Wherin the Doctrine and Discipline of Divorce , as was lately publish'd , is confirm'd by explanation of Scripture , by testimony of ancient Fathers , of civill lawes in the Primitive Church , of famousest Reformed Divines , And lastly , by an intended Act of the Parlament and Church of England in the last yeare of EDVVARD the sixth . By the former Author J. M. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. Medea . LONDON : Printed in the yeare 1645. To the PARLAMENT . THat which I knew to be the part of a good Magistrate , aiming at true liberty through the right information of religious and civil life , and that which I saw , and was partaker , of your Vows and solemne Cov'nants , Parlament of England , your actions also manifestly tending to exalt the truth , and to depresse the tyranny of error , and ill custome , with more constancy and prowesse then ever yet any , since that Parlament which put the first Scepter of this Kingdom into his hand whom God and extraordinary vertue made thir Monarch , were the causes that mov'd me , one else not placing much in the eminence of a dedication , to present your high notice with a Discourse , conscious to it self of nothing more then of diligence , and firm affection to the publick good . And tbat ye took it so as wise and impartial men , obtaining so great power and dignitie , are wont to accept , in matters both doubtfull and important , what they think offer'd them well meant , and from a rational ability , I had no lesse then to perswade me . And on that perswaston am return'd , as to a famous and free Port , my self also bound by more then a maritime Law , to expose as freely what fraughtage I conceave to bring of no trifles . For although it be generally known , how and by whom ye have been instigated to a hard censure of that former book entitl'd , The Doctrine , and Diseipline of Divorce , an opinion held by some of the best among reformed Writers without scandal or confutement , though now thought new and dangerous by some of our severe Gnostics , whose little reading , and lesse meditating holds ever with hardest obstinacy tbat which it took up with easiest credulity , I do not find yet that ought , for the furious ineitements which have been used , hath issu'd by your appointment , that might give the least interruption or disrepute either to the Author , or to the Book . Which he who will be better advis'd then to call your neglect , or connivence at a thing imagin'd so perilous , can attribute it to nothing more justly , then to the deep and quiet streame of your direct and calme deliberations ; that gave not way either to the fervent rashnesse , or the immaterial gravity of those who ceas'd not to exasperate without cause . For which uprightnesse and incorrupt refusall of what ye were incens'd to , Lords and Commons , ( though it were don to justice , not to me , and was a peculiar demonstration how farre your waies are different from the rash vulgar ) besides tbose allegiances of oath and duty , which are my publie debt to your public labours , I have yet a store of gratitude laid up , which cannot be exhausted ; and such thanks perhaps they may live to be , as shall more then whisper to the next ages . Yet that the Author may be known to ground himself upon his own innocence , and the merit of his cause , not upon the favour of a diversion , or a delay to any just censure , but wishes rather he might see those his detracters at any fair meeting , as learned debatements are privileg'd with a due freedome under equall Moderators , I shall here briefly single one of them ( because he hath oblig'd me to it ) who I perswade me having scarse read the book , nor knowing him who writ it , or at least faining the latter , bath not forborn to scandalize him , unconferr'd with , unadmonisht , undealt with by any Pastorly or brotherly convincement , in the most open and invective manner , and at the most bitter opportunity that drift or set designe could have invented . And this , when as the Canon Law , though commonly most favouring the boldnesse of their Priests , punishes the naming or traducing of any person in the Pulpit , was by him made no scruple . If I shall therfore take licence by the right of nature , and that liberty wherin I was born , to defend my self publicly against a printed Calumny , and do willingly appeal to those Judges to whom I am accus'd , it can be no immoderate , or unallowable course of seeking so just and needfull reparations . Which I had don long since , had not these employments , which are now visible , deferr'd me . It was preacht before ye , Lords and Commons , in August last upon a special day of humiliation , that there was a wicked Book abroad , and ye were taxt of sin that it was yet uncensur'd , the book deserving to be burnt , and impudence also was charg'd upon the Author , who durst set his name to it , and dedicate it to your selves . First , Lords and Commons , I pray to that God , before whom ye then were prostrate , so to forgive ye those omissions and trespasses , which ye desire most should find forgivness , as I shall soon shew to the world how easily ye absolve your selves of that which this man calls your sin , and is indeed your wisdome , and your Noblenesse , whereof to this day ye have don well not to repent . He terms it a wicked book , and why but for allowing other causes of Divorce , then Christ and his Apostles mention ; and with the same censure condemns of wickednesse not onely Martin Bucer that elect Instrument of Reformation , highly honour'd and had in reverence by Edward the sixth , and his whole Parlament , whom also I had publisht in English by a good providence , about a week before this calumnious digression was preach'd ; so that if he knew not Bucer then , as he ought to have known , he might at least have known him some months after , ere the Sermon came in print , wherein notwithstanding he persists in his former sentence , and condemnes again of wickednesse , either ignorantly or wilfully , not onely Martin Bucer , and all the choisest and holiest of our Reformers , but the whole Parlament and Church of England in those best and purest times of Edward the sixth . All which I shall prove with good evidence , at the end of these Explanations . And then let it be judg'd and seriously consider'd with what hope the affairs of our Religion are committed to one among others , who hath now onely left him which of the twain he will choose , whether this shall be his palpable ignorance , or the same wickednesse of his own book , which he so lavishly imputes to the writings of other men : and whether this of his , that thus peremptorily defames and attaints of wickednesse unspotted Churches , unblemisht Parlaments , and the most eminent restorers of Christian Doctrine , deserve not to be burnt first . And if his heat had burst out onely against the opinion , his wonted passion had no doubt bin silently born with wonted patience . But since against the charity of that solemne place and meeting , it serv'd him furder to inveigh opprobriously against the person , branding him with no lesse then impudence , onely for setting his name to what he had writt'n , I must be excus'd not to be so wanting to the defence of an honest name , or to the reputation of those good men who afford me their society , but to be sensible of such a foule endeavour'd disgrace : not knowing ought either in mine own deserts , or the Laws of this Land , why I should be subject , in such a notorious and illegal manner , to the intemperancies of this mans preaching choler . And indeed to be so prompt and ready in the midst of his humblenesse , to tosse reproaches of this bulk and size , argues as if they were the weapons of his exercise , I am sure not of his Ministery , or of that dayes work . Certainly to subscribe my name at what I was to own , was what the State had order'd and requires . And he who lists not to be malicious , would call it ingenuity , cleer conscience , willingnesse to avouch what might be question'd , or to be better instructed . And if God were so displeas'd with those , Isa . 58. who on the solemne fast were wont to smite with the fist of wickednesse , it could be no signe of his own humiliation accepted , which dispos'd him to smite so keenly with a reviling tongue . But if onely to have writ my name must be counted impudence , how doth this but justifie another , who might affirm with as good warrant , that the late Discourse of Scripture and Reason , which is certain to be chiefly his own draught , was publisht without a name , out of base fear , and the sly avoidance of what might follow to his detriment , if the party at Court should hap to reach him . And I , to have set my name , where he accuses me to have set it , am so far from recanting , that I offer my hand also if need be , to make good the same opinion which I there maintain , by inevitable consequences drawn parallel from his own principal arguments in that of Scripture and Reason ; which I shall pardon him , if he can deny , without shaking his own composition to peeces . The impudence therfore , since he waigh'd so little what a grosse revile that was to give his equall , I send him back again for a phylactery to stitch upon his arrogance , that censures not onely before conviction so bitterly without so much as one reason giv'n , but censures the Congregation of his Governors to their faces , for not being so hasty as himself to censure . And whereas my other crime is , that I address'd the Dedication of what I had studied , to the Parlament , how could I better declare the loyalty which Iowe to that supreme and majestick Tribunal , and the opinion which I have of the high-entrusted judgement , and personall worth assembl'd in that place . With the same affections therfore , and the same addicted fidelity , Parlament of England , I here again have brought to your perusal on the same argument these following Expositions of Scripture . The former book , as pleas'd some to think , who were thought judicious , had of reason in it to a sufficiencie ; what they requir'd , was that the Scriptures there alleg'd , might he discuss'd more fully . To their desires , thus much furder hath been labour'd in the Scriptures . Another sort also who wanted more autorities , and citations , have not been here unthought of . If all this attain not to satisfie them , as I am confident that none of those our great controversies at this day , hath had a more demonstrative explaining , I must confesse to admire what it is , for doubtlesse it is not reason now adayes that satisfies , or suborns the common credence of men , to yeeld so easily , and grow so vehement in matters much more disputable , and farre lesse conducing to the daily good and peace of life . Some whose necessary shifts haeve long enur'd them to cloak the defects of their unstudied yeers , and hatred now to learn , under the appearance of a grave solidity , which estimation they have gain'd among weak perceivers , find the ease of slighting what they cannot refute , and are determin'd , as I hear , to hold it not worth the answering . In which number I must be forc'd to reck'n that Doctor , who in a late equivocating Treatise plausibly set afloat against the Dippers , diving the while himselfwith a more deep prelatical malignance against the present state , & Church-government , mentions with ignominy the Tractate of Divorce ; yet answers nothing , but instead thereof ( for which I do not commend his marshalling ) sets Moses also among the crew of his Anabaptists ; as one who to a holy Nation , the Common-wealth of Israel , gave Laws breaking the bonds of mariage to inordinate lust . These are no mean surges of blasphemy , not onely dipping Moses the divine Law-giver , but dashing with a high hand against the justice and purity of God himself ; as these ensuing Scriptures plainly and freely handl'd shall verifie to the launcing of that old apostemated error . Him therefore I leave now to his repentance . Others , which is their courtesie , confesse that wit and parts may do much to make that seem true which is not ( as was objected to Socrates by them who could not resist his efficacy , that he ever made the worse cause seem the better ) and thus thinking themselves discharg'd of the difficulty , love not to wade furder into the fear of a convincement . These will be their excuses to decline the full examining of this serious point . So much the more I presse it and repeat it , Lords and Commons , that ye beware while time is , ere this grand secret , and onely art of ignorance affecting tyrany , grow powerfull and rule among us . For if sound argument and reason shall be thus put off , either by an undervaluing silence , or the maisterly censure of a rayling word or two in the Pulpit , or by rejecting the force of truth , as the meer cunning of eloquence , and Sophistry , what can be the end of this , but that all good learning and knowledge will suddenly decay : Ignorance , and illiterate presumption , which is yet but our disease , will turn at length into our very constitution , and prove the hectic evill of this age : worse to be fear'd , if it get once to reign over us , then any fift Monarchy . If this shall be the course , that what was wont to be a chief commendation , and the ground of other mens confidence in an Author , his diligence , his learning , his elocution whether by right , or by ill meaning granted him , shall be turn'd now to a disadvantage and suspicion against him , that what he writes though unconfuted , must therefore be mistrusted , therfore not receiv'd for the industry , the exactnesse , the labour in it , confess'd to be more then ordnary ; as if wisdome had now forsak'n the thirstie and laborious inquirer to dwell against her nature with the arrogant and shallow babler , to what purpose all those pains and that continual searching requir'd of us by Solomon to the attainment of understanding ; why are men bred up with such care and expence to a life of perpetual studies , why do your selves with such endeavour seek to wipe off the imputation of intending to discourage the progresse and advance of learning ? He therfore whose heart can bear him to the high pitch of your noble enterprises , may easily assure himself that the prudence and farre-judging circumspectnesse of so grave a Magistracy sitting in Parlament , who have before them the prepar'd and purpos'd Act of their most religious predecessors to imitate in this question , cannot reject the cleernesse of these reasons , and these allegations both here and formerly offer'd them ; nor can over-look the necessity of ordaining more wholsomly and more humanly in the casualties of Divorce , then our Laws have yet establisht : if the most urgent and excessive grievances hapning in domestick life , be worth the laying to heart , which , unlesse charity be farre from us , cannot be neglected . And that these things both in the right constitution , and in the right reformation of a Common-wealth call for speediest redresse , and ought to be the first consider'd , anough was urg'd in what was prefac'd to that monument of Bucer which I brought to your remembrance , and the other time before . Hence forth , except new cause be giv'n , I shall say lesse and lesse . For if the Law make not timely provision , let the Law , as reason is , bear the censure of those consequences , which her own default now more evidently produces . And if men want manlinesse to expostulate the right of their due ransom , and to second their own occasions , they may sit hereafter and bemoan themselves to have neglected through faintnesse the onely remedy of their sufferings , which a seasonable and well grounded speaking might have purchas'd them . And perhaps in time to come , others will know how to esteem what is not every day put into their hands , when they have markt events , and better weigh'd how hurtfull and unwise it is , to hide a secret and pernicious rupture under the ill counsell of a bashfull silence . But who would distrust ought , or not be ample in his hopes of your wise and Christian determinations ? who have the prudence to consider , and should have the goodnesse like gods , as ye are call'd , to find out readily , and by just Law to administer those redresses which have of old , not without God ordaining , bin granted to the adversities of mankind , ere they who needed , were put to ask . Certainly , if any other have enlarg'd his thoughts to expect from this government so justly undertak'n , and by frequent assistances from heaven so apparently upheld , glorious changes and renovations both in Church and State , he among the formost might be nam'd , who prayes that the fate of England may tarry for no other Deliverers . JOHN MILTON . TETRACHORDON , Expositions upon the foure chiefe places in Scripture which treat of Mariage , or nullities in Mariage . Gen. 1. 27. So God created man in his owne image , in the image of God created he him ; male and female created he them . 28. And God blessed them , and God said unto them be fruitfull , &c. Gen. 2. 18. And the Lord God said , It is not good that man should be alone , I will make him a helpe meet for him . 23. And Adam said , This is now bone of my bones , and flesh of my flesh ; she shall be called Woman , because she was taken out of Man. 24. Therefore shall a man leave his father and his mother , and shall cleave unto his wife , and they shall be one flesh . Gen. 1. 27. SO God created man in his owne image . ] To be inform'd aright in the whole History of Mariage , that we may know for certain , not by a forc't yoke , but by an impartial definition , what Mariage is , and what is not Mariage ; it will undoubtedly be lafest , fairest , and most with our obedience , to enquire , as our Saviours direction is , how it was in the beginning . And that we begin so high as man created after Gods owne Image , there want not earnest causes . For nothing now adayes is more degenerately forgott'n , then the true dignity of man , almost in every respect , but especially in this prime institution of Matrimony , wherein his native pre-eminence ought most to shine . Although if we consider that just and naturall privileges men neither can rightly seek , nor dare fully claime , unlesse they be ally'd to inward goodnesse , and stedfast knowledge , and that the want of this quells them to a servile sense of their own conscious unworthinesse , it may save the wondring why in this age many are so opposite both to human and to Christian liberty , either while they understand not , or envy others that do ; contenting , or rather priding themselves in a specious humility and strictnesse bred out of low ignorance that never yet conceiv'd the freedome of the Gospel ; and is therefore by the Apostle to the Colossians rankt with no better company , then Will-worship and the meer shew of wisdome . And how injurious herein they are , if not to themselves , yet to their neighbours , and not to them only , but to the all-wise and bounteous grace offer'd us in our redemption , will orderly appear . [ In the Image of God created he him . ] It is anough determin'd , that this Image of God wherin man was created , is meant Wisdom , Purity , Justice , and rule over all creatures . All which being lost in Adam , was recover'd with gain by the merits of Christ . For albeit our first parent had lordship over sea , and land , and aire , yet there was a law without him , as a guard set over him . But Christ having cancell'd the hand writing of ordinances which was against us , Coloss . 2. 14. and interpreted the fulfilling of all through charity , hath in that respect set us overlaw , in the free custody of his love , and left us victorious under the guidance of his living Spirit , not under the dead letter ; to follow that which most edifies , most aides and furders a religious life , makes us holiest and likest to his immortall Image , not that which makes us most conformable and captive to civill and subordinat precepts ; whereof the strictest observance may oftimes prove the destruction not only of many innocent persons and families , but of whole Nations . Although indeed no ordinance human or from heav'n can binde against the good of man ; so that to keep them strictly against that end , is all one with to breake them . Men of most renowned vertu have sometimes by transgressing , most truly kept the law ; and wisest Magistrates have permitted and dispenc't it ; while they lookt not peevishly at the letter , but with a greater spirit at the good of mankinde , if alwayes not writt'n in the characters of law , yet engrav'n in the heart of man by a divine impression . This Heathens could see , as the well-read in story can recount of Solon and Epaminondas , whom Cicero in his first booke of invention nobly defends . All law , saith he , we ought referr to the common good , and interpret by that , not by the scrowl of letters . No man observes law for laws sake , but for the good of them for whom it was made . The rest might serv well to lecture these times , deluded through belly-doctrines into a devout slavery . The Scripture also affords us David in the shew-bread , Hezechiah in the passeover sound and safe transgressors of the literall command , which also dispenc'd not seldom with it self ; and taught us on what just occasions to doe so : untill our Saviour for whom that great and God-like work was reserv'd , redeem'd us to a state above prescriptions by dissolving the whole law into charity . And have we not the soul to understand this , and must we against this glory of Gods transcendent love towards us be still the servants of a literall indightment ? [ Created he him . ] It might be doubted why he saith , In the Image of God created he him , not them , as well as male and female them ; especially since that Image might be common to them both , but male and female could not , however the Jewes fable , and please themselvs with the accidentall concurrence of Plato's wit , as if man at first had bin created Hermaphrodite : but then it must have bin male and female created he him . So had the Image of God bin equally common to them both , it had no doubt bin said , In the image of God created he them . But St. Paul ends the controversie by explaining that the woman is not primarily and immediatly the image of God , but in reference to the man. The head of the woman , saith he , 1 Cor. 11. is the man : he the image and glory of God , she the glory of the man : he not for her , but she for him . Therefore his precept is , Wives be subject to your husbands as is fit in the Lord , Coloss . 3. 18. In every thing , Eph. 5. 24. Neverthelesse man is not to hold her as a servant , but receives her into a part of that empire which God proclaims him to , though not equally , yet largely , as his own image and glory : for it is no small glory to him , that a creature so like him , should be made subject to him . Not but that particular exceptions may have place , if she exceed her husband in prudence and dexterity , and he contentedly yeeld , for then a superior and more naturall law comes in , that the wiser should govern the lesse wise , whether male or female . But that which far more easily and obediently follows from this verse , is that , seeing woman was purposely made for man , and he her head , it cannot stand before the breath of this divine utterance , that man the portraiture of God , joyning to himself for his intended good and solace an inferiour sexe , should so becom her thrall , whose wilfulnes or inability to be a wife frustrates the occasionall end of her creation , but that he may acquitt himself to freedom by his naturall birth-right , and that indeleble character of priority which God crown'd him with . If it be urg'd that sin hath lost him this , the answer is not far to seek , that from her the sin first proceeded , which keeps her justly in the same proportion still beneath . She is not to gain by being first in the transgression , that man should furder loose to her , because already he hath lost by her means . Oft it happens that in this matter he is without fault ; so that his punishment herein is causeles : and God hath the praise in our speeches of him , to sort his punishment in the same kind with the offence . Suppose he err'd ; it is not the intent of God or man , to hunt an error so to the death with a revenge beyond all measure and proportion . But if we argue thus , this affliction is befaln him for his sin , therefore he must bear it , without seeking the only remedy , first it will be false that all affliction comes for sin , as in the case of Joh , and of the man born blind , Joh. 9. 3 , was evident : next by that reason , all miseries comming for sin , we must let them all lye upon us like the vermin of an Indian Catharist , which his fond religion forbids him to molest . Were it a particular punishment inflicted through the anger of God upon a person , or upon a land , no law hinders us in that regard , no law but bidds us remove it if we can : much more if it be a dangerous temptation withall , much more yet , if it be certainly a temptation , and not certainly a punishment , though a pain . As for what they say we must bear with patience , to bear with patience , and to seek effectuall remedies , implies no contradiction . It may no lesse be for our disobedience , our unfaithfulnes , and other sins against God , that wives becom adulterous to the bed , and questionles we ought to take the affliction as patiently , as christian prudence would wish ; yet hereby is not lost the right of divorcing for adultery . No you say , because our Saviour excepted that only . But why , if he were so bent to punish our sins , and try our patience in binding on us a disastrous mariage , why did he except adultery ? Certainly to have bin bound from divorce in that case also had bin as plentifull a punishment to our sins , and not too little work for the patientest . Nay perhaps they will say it was too great a sufferance : And with as slight a reason , for no wise man but would sooner pardon the act of adultery once and again committed by a person worth pitty and forgivnes , then to lead a wearisom life of unloving & unquiet conversation with one who neither affects nor is affected , much lesse with one who exercises all bitternes , and would commit adultery too , but for envy lest the persecuted condition should thereby get the benefit of his freedom . 'T is plain therefore that God enjoyns not this supposed strictnes of not divorcing either to punish us , or to try our patience . Moreover , if man be the image of God , which consists in holines , and woman ought in the same respect to be the image and companion of man , in such wise to belov'd , as the Church is belov'd of Christ , and if , as God is the head of Christ , and Christ the head of man , so man is the head of woman ; I cannot see by this golden dependance of headship and subjection , but that Piety and Religion is the main tye of Christian Matrimony : So as if there be found between the pair a notorious disparity either of wickednes or heresie , the husband by all manner of right is disingag'd from a creature , not made and inflicted on him to the vexation of his righteousnes ; the wife also , as her subjection is terminated in the Lord , being her self the redeem'd of Christ , is not still bound to be the vassall of him , who is the bondslave of Satan : she being now neither the image nor the glory of such a person , nor made for him , nor left in bondage to him ; but hath recours to the wing of charity , and protection of the Church ; unless there be a hope on either side ; yet such a hope must be meant , as may be a rationall hope , and not an endles servitude . Of which hereafter . But usually it is objected , that if it be thus , then there can be no true mariage between misbeleevers and irreligious persons ? I might answer , let them see to that who are such ; the Church hath no commission to judge those without , 1 Cor. 5. But this they will say perhaps , is but penuriously to resolv a doubt . I answer therefore , that where they are both irreligious , the mariage may be yet true anough to them in a civill relation . For there are left som remains of Gods image in man , as he is meerly man ; which reason God gives against the shedding of mans bloud , Gen. 9. as being made in Gods image , without expression whether he were a good man or a bad , to exempt the slayer from punishment . So that in those mariages where the parties are alike void of Religion , the wife owes a civill homage and subjection , the husband owes a civill loyalty . But where the yoke is mis-yok't , heretick with faithfull , godly with ungodly , to the grievance and manifest endangering of a brother or sister , reasons of a higher strain then matrimoniall bear sway ; unlesse the Gospel instead of freeing us , debase it self to make us bondmen , and suffer evill to controule good . [ Male and female created he them . ] This contains another end of matching man and woman , being the right , and lawfulnes of the marige bed ; though much inferior to the former end of her being his image and helpo in religious society . And who of weakest insight may not see that this creating of them male and female , cannot in any order of reason , or Christianity , be of such moment against the better and higher purposes of their creation , as to enthrall husband or wife to duties or to sufferings , unworthy and unbeseeming the image of God in them ? Now when as not only men , but good men doe stand upon their right , their estimation , their dignity in all other actions and deportments with warrant anough and good conscience , as having the image of God in them , it will not be difficult to determin what is unworthy and unseemly for a man to do or suffer in wedlock ; and the like proportionally may be found for woman : if we love not to stand disputing below the principles of humanity . He that said , Male and female created he them , immediatly before that said also in the same verse , In the Image of God created he him , and redoubl'd it , that our thoughts might not be so full of dregs as to urge this poor consideration of male and female , without remembring the noblenes of that former repetition ; lest when God sends a wise eye to examin our triviall glosses , they be found extremly to creep upon the ground : especially since they confesse that what here concerns mariage is but a brief touch , only preparative to the institution which follows more expressely in the next Chapter : and that Christ so took it , as desiring to be briefest with them who came to tempt him , account shall be given in due place . V. 28. And Godblessed them , and God said unto them , be fruitfull , and multiply , and replenish the earth , &c. This declares another end of Matrimony , the propagation of mankind ; and is again repeated to Noah and his sons , Many things might be noted on this place not ordinary , nor unworth the noting ; but I undertook not a generall Comment . Hence therefore we see the desire of children is honest and pious ; if we be not lesse zealous in our Christianity , then Plato was in his heathenism ; who in the sixt of his laws , counts off-spring therefore desirable , that we may leav in our stead sons of our sons , continuall servants of God : a religious and prudent desire , if people knew as well what were requir'd to breeding as to begetting ; which desire perhaps was a cause why the Jews hardly could endure a barren wedlock : and Philo in his book of speciall laws esteems him only worth pardon that sends not barrennes away . Carvilius the first recorded in Rome to have sought divorce , had it granted him for the barrennes of his wife , upon his oath that he maried to the end he might have children ; as Dionysius and Gellius are authors . But to dismisse a wife only for barrennes , is hard : and yet in som the desire of children is so great , and so just , yea somtime so necessary , that to condemn such a one to a childles age , the fault apparently not being in him , might seem perhaps more strict then needed . Somtimes inheritances , crowns , and dignities are so interested and annext in their common peace and good to such or such lineall descent , that it may prove a great moment both in the affairs of men and of religion , to consider throughly what might be don heerin , notwithstanding the way wardnes of our School Doctors . Gen. 2. 18. And the Lord said , It is not good that man should be alone ; I will make him a help meet for him . V. 23. And Adam said , &c. V. 24. Therefore shall a man leave , &c. THis second Chapter is granted to be a Commentary on the first ; and these verses granted to be an exposition of that former verse , Male and female created he them , and yet when this male and female is by the explicite words of God himselfe heer declar'd to be not meant other then a fit help , and meet society ; som who would ingrosse to themselves the whole trade of interpreting , will not suffer the cleer text of God to doe the office of explaining it self . [ And the Lord God said it is not good . ] A man would think that the consideration of who spake , should raise up the attention of our minds to enquire better , and obey the purpos of so great a Speaker : for as we order the busines of Mariage , that which he heer speaks is all made vain ; and in the decision of matrimony , or not matrimony , nothing at all regarded . Our presumption , hath utterly chang'd the state and condition of this ordinance : God ordain'd it in love and helpfulnes to be indissoluble , and we in outward act and formality to be a forc't bondage ; so that being subject to a thousand errors in the best men , if it prove a blessing to any , it is of meer accident , as mans law hath handl'd it , and not of institution . [ It is not good for man to be alone . ] Hitherto all things that have bin nam'd , were approv'd of God to be very good : lonelines is the first thing which Gods eye nam'd not good : whether it be a thing , or the want of somthing , I labour not ; let it be their tendance , who have the art to be industriously idle . And heer alone is meant alone without woman ; otherwise Adam had the company of God himself , and Angels to convers with ; all creatures to delight him seriously , or to make him sport . God could have created him out of the same mould a thousand friends and brother Adams to have bin his consorts , yet for all this till Eve was giv'n him , God reckn'd him to be alone . [ It is not good . ] God heer presents himself like to a man deliberating ; both to shew us that the matter is of high consequence , and that he intended to found it according to naturall reason , not impulsive command , but that the duty should arise from the reason of it , not the reason be swallow'd up in a reasonlesse duty . Not good , was as much to Adam before his fall , as not pleasing , not expedient ; but since the comming of sin into the world , to him who hath not receiv'd the continence , it is not only not expedient to be alone , but plainly sinfull . And therefore he who wilfully abstains from mariage , not being supernaturally gifted , and he who by making the yoke of mariage unjust and intolerable , causes men to abhorr it , are both in a diabolicall sin , equall to that of Antichrist who forbids to marry . For what difference at all whether he abstain men from marying , or restrain them in a mariage hapning totally discommodious , distastfull , dishonest and pernicious to him without the appearance of his fault ? For God does not heer precisely say , I make a female to this male , as he did briefly before , but expounding himselfe heer on purpos , he saith , because it is not good for man to be alone , I make him therefore a meet help . God supplies the privation of not good , with the perfect gift of a reall and positive good ; it is mans pervers cooking who hath turn'd this bounty of God into a Scorpion , either by weak and shallow constructions , or by proud arrogance and cruelty to them who neither in their purposes nor in their actions have offended against the due honour of wedlock . Now whereas the Apostle speaking in the Spirit , 1 Cor. 7. pronounces quite contrary to this word of God , It is good for a man not to touch a woman , and God cannot contradict himself , it instructs us that his commands and words , especially such as bear the manifest title of som good to man , are not to be so strictly wrung , as to command without regard to the most naturall and miserable necessities of mankind . Therefore the Apostle adds a limitation in the 26 v. of that chap. for the present necessity it is good ; which he gives us doubtlesse as a pattern how to reconcile other places by the generall rule of charity . [ For man to be alone . ] Som would have the sense heerof to be in respect of procreation only : and Austin contests that manly friendship in all other regards had bin a more becomming solace for Adam , then to spend so many secret years in an empty world with one woman . But our Writers deservedly reject this crabbed opinion ; and defend that there is a peculiar comfort in the maried state besides the genial bed , which no other society affords . No mortall nature can endure either in the actions of Religion , or study of wisdome , without somtime slackning the cords of intense thought and labour : which lest we should think faulty , God himself conceals us not his own recreations before the world was built ; I was , saith the eternall wisdome , dayly his delight , playing alwayes before him . And to him indeed wisdom is as a high towr of pleasure , but to us a steep hill , and we toyling ever about the bottom : he executes with ease the exploits of his omnipotence , as easie as with us it is to will : but no worthy enterprise can be don by us without continuall plodding and wearisomnes to our faint and sensitive abilities . We cannot therefore alwayes be contemplative , or pragmaticall abroad , but have need of som delightfull intermissions , wherin the enlarg'd soul may leav off a while her severe schooling ; and like a glad youth in wandring vacancy , may keep her hollidaies to joy and harmles pastime : which as she cannot well doe without company , so in no company so well as where the different sexe in most resembling unlikenes , and most unlike resemblance cannot but please best and be pleas'd in the aptitude of that variety . Wherof lest we should be too timorous , in the aw that our flat sages would form us and dresse us , wisest Salomon among his gravest Proverbs countenances a kinde of ravishment and erring fondnes in the entertainment of wedded leisures ; and in the Song of Songs , which is generally beleev'd , even in the jolliest expressions to figure the spousals of the Church with Christ , sings of a thousand raptures between those two lovely ones farre on the hither side of carnall enjoyment . By these instances , and more which might be brought , we may imagine how indulgently God provided against mans lonelines ; that he approv'd it not , as by himself declar'd not good ; that he approv'd the remedy therof , as of his own ordaining , consequently good ; and as he ordain'd it , so doubtles proportionably to our fal n estate he gives it ; els were his ordinance at least in vain , and we for all his gift still empty handed . Nay such an unbounteous giver we should make him , as in the fables Jupiter was to Ixion , giving him a cloud instead of Juno , giving him a monstrous issue by her , the breed of Centaures a neglected and unlov'd race , the fruits of a delufive mariage , and lastly giving him her with a damnation to that wheele in hell , from a life thrown into the midst of temptations and disorders . But God is no deceitfull giver , to bestow that on us for a remedy of lonelines , which if it bring not a sociable minde as well as a conjunctive body , leavs us no lesse alone then before ; and if it bring a minde perpetually avers and disagreeable , betraies us to a wors condition then the most deserted lonelines . God cannot in the justice of his own promise and institution so unexpectedly mock us by forcing that upon us as the remedy of solitude , which wraps us in a misery worse then any wildernes , as the Spirit of God himself judges , Prov. 19. especially knowing that the best and wisest men amidst the sincere and most cordiall designes of their heart doe dayly erre in choosing . We may conclude therfore seeing orthodoxall Expositers confesse to our hands , that by lonelines is not only meant the want of copulation , and that man is not lesse alone by turning in a body to him , unlesse there be within it a minde answerable , that it is a work more worthy the care and consultation of God to provide for the worthiest part of man which is his minde , and not unnaturally to set it beneath the formalities and respects of the body , to make it a servant of its owne vassal , I say we may conclude that such a mariage , wherin the minde is so disgrac't and vilify'd below the bodies interest , and can have no just or tolerable contentment , is not of Gods institution , and therfore no mariage . Nay in concluding this , I say we conclude no more then what the common Expositers themselves give us , both in that which I have recited and much more hereafter . But the truth is , they give us in such a manner , as they who leav their own mature positions like the eggs of an Ostrich in the dust ; I do but lay them in the sun ; their own pregnancies hatch the truth ; and I am taxt of novelties and strange producements , while they , like that inconsiderat bird , know not that these are their own naturall breed . [ I will make him a help meet for him . ] Heer the heavnly instituter , as if he labour'd , not to be mistak'n by the supercilious hypocrisie of those that love to maister their brethren , and to make us sure that he gave us not now a servil yoke , but an amiable knot ; contents not himself to say , I will make him a wife , but resolving to give us first the meaning before the name of a wife , saith graciously , I will make him a help meet for him . And heer again , as before , I doe not require more full and fair deductions then the whole consent of our Divines usually raise from this text , that in matrimony there must be first a mutuall help to piety , next to civill fellowship of love and amity , then to generation , so to houshold affairs , lastly the remedy of incontinence . And commonly they reck'n them in such order , as leavs generation and incontinence to be last consider'd . This I amaze me at , that though all the superior and nobler ends both of mariage and of the maried persons he absolutely frustrat , the matrimony stirs not , looses no hold , remains as rooted as the center : but if the body bring but in a complaint of frigidity , by that cold application only , this adamantine Alpe of wedlock has leav to dissolve ; which els all the machinations of religious or civill reason at the suit of a distressed mind , either for divine worship or humane conversation violated , cannot unfasten . What courts of concupiscence are these , wherin fleshly appetite is heard before right reason , lust before love or devotion ? They may be pious Christians together , they may be loving and friendly , they may be helpfull to each other in the family , but they cannot couple ; that shall divorce them though either party would not . They can neither serv God together , nor one be at peace with the other , nor be good in the family one to other , but live as they were dead , or live as they were deadly enemies in a cage together ; t is all one , they can couple , they shall not divorce till death , no though this sentence be their death . What is this , besides tyranny , but to turn nature upside down , to make both religion , and the minde of man wait upon the slavish errands of the body , and not the body to follow either the sanctity , or the sovranty of the mind unspeakably wrong'd , and with all equity complaining ? What is this but to abuse the sacred and misterious bed of mariage to be the compulsive stie of an ingratefull and malignant lust , stirr'd up only from a carnall acrimony , withour either love or peace , or regard to any other thing holy or human . This I admire how possibly it should inhabit thus long in the sense of so many disputing Theologians , unlesse it be the lowest lees of a canonicall infection liver-grown to their sides ; which perhaps will never uncling , without the strong abstersive of som heroick magistrat , whole mind equall to his high office dares lead him both to know and to do without their frivolous case-putting . For certain he shall have God and this institution plainly on his side . And if it be true both in divinity and law , that consent alone , though copulation never follow , makes a mariage , how can they dissolv it for the want of that which made it not , and not dissolv it for that not continuing which made it , and should preserve it in love and reason , and difference it from a brute conjugality . [ Meet for him . ] The originall heer is more expressive then other languages word for word can render it ; but all agree effectuall conformity of disposition and affection to be heerby signify'd ; which God as it were not satisfy'd with the naming of a help , goes on describing another self , a secondself , a very self it self . Yet now there is nothing in the life of man through our misconstruction , made more uncertain , more hazardous and full of chance then this divine blessing with such favorable significance heer conferr'd upon us , which if we do but erre in our choice the most unblamable error that can be , erre but one minute , one moment after those mighty syllables pronounc't which take upon them to joyn heavn and hell together unpardnably till death pardon , this divine blessing that lookt but now with such a human smile upon us , and spoke such gentle reason , strait vanishes like a fair skie and brings on such a scene of cloud and tempest , as turns all to shipwrack without havn or shoar but to a ransomles captivity . And then they tell us it is our sin ; but let them be told again , that sin through the mercy of God hath not made such wast upon us , as to make utterly void to our use any temporall benefit , much lesse any so much a vailing to a peacefull and sanctify'd life , meerly for a most incident error which no warines can certainly shun . And wherfore servs our happy redemption , and the liberty we have in Christ , but to deliver us from calamirous yokes not to beliv'd under without the endangerment of our souls , and to restore us in som competent measure to a right in every good thing both of this life , and the other . Thus we see how treatably and distinctly God hath heer taught us what the prime ends of mariage are , mutuall solace and help . That we are now , upon the most irreprehensible mistake in choosing , defeated and defrauded of all this originall benignity , was begun first through the snare of Antichristian canons long since obtruded upon the Church of Rome , and not yet scour●d off by reformation , out of a lingting vain-glory that abides among us to make fair shews in formall ordinances , and to enjoyn continence & bearing of crosses in such a garb as no Scripture binds us , under the thickest arrows of temptation , where we need not stand . Now we shall see with what acknowledgement and assent Adam receiv'd this new associat , which God brought him . V. 23. And Adam said this is now bone of my bones , and flesh of my flesh , she shall be called Woman , because she was tak'n out of Man. That there was a neerer alliance between Adam and Eve , then could be ever after between man and wife , is visible to any . For no other woman was ever moulded out of her husbands rib , but of meer strangers for the most part they com to have that consanguinity which they have by wedlock . And if we look neerly upon the matter , though mariage be most agreeable to holines , to purity and justice , yet is it not a naturall , but a civill and ordain'd relation . For if it were in nature , no law or crime could disanull it , to make a wife , or husband , otherwise then still a wife or husband , but only death ; as nothing but that can make a father no father , or a son no son . But divorce for adultery or desertion , as all our Churches agree but England , not only separats , but nullifies , and extinguishes the relation it self of matrimony , so that they are no more man and wife ; otherwise the innocent party could not marry else-where , without the guilt of adultery ; next were it meerly naturall why was it heer ordain'd more then the rest of morall law to man in his originall rectitude , in whose brest all that was naturall or morall was engrav'n without externall constitutions and edicts . Adam therfore in these words does not establish an indissoluble bond of mariage in the carnall ligaments of flesh and bones , for if he did , it would belong only to himself in the literall sense ; every one of us being neerer in flesh of flesh , and bone of bones to our parents then to a wife ; they therfore were not to be left for her in that respect . But Adam who had the wisdom giv'n him to know all creatures , and to name them according to their properties , no doubt but had the gift to discern perfectly , that which concern'd him much more ; and to apprehend at first sight the true fitnes of that consort which God provided him . And therfore spake in reference to those words which God pronounc't before ; as if he had said , this is she by whose meet help and society I shall no more be alone ; this is she who was made my image , ev'n as I the Image of God ; not so much in body , as in unity of mind and heart . And he might as easily know what were the words of God , as he knew so readily what had bin don with his rib , while he slept so soundly . He might well know , if God took a rib out of his inside , to form of it a double good to him , he would far sooner dis-joyn it from his outside , to prevent a treble mischief to him : and far sooner cut it quite off from all relation for his undoubted ease , then nail it into his body again , to stick for ever there a thorn in his heart . When as nature teaches us to divide any limb from the body to the saving of his fellows , though it be the maiming and deformity of the whole ; how much more is it her doctrin to sever by incision , not a true limb so much , though that be lawfull , but an adherent , a sore , the gangrene of a limb , to the recovery of a whole man. But if in these words we shall make Adam to erect a new establishment of mariage in the meer flesh , which God so lately had instituted , and founded in the sweet and mild familiarity of love and solace and mutuall fitnes , what do we but use the mouth of our generall parent , the first time it opens , to an arrogant opposition , and correcting of Gods wiser ordinance . These words therfore cannot import any thing new in mariage , but either that which belongs to Adam only , or to us in reference only to the instituting words of God which made a meet help against lonelines . Adam spake like Adam the words of flesh and bones , the shell and rinde of matrimony : but God spake like God , of love and solace and meet help , the soul both of Adams words and of matrimony . V. 24. Therefore shall a man leav his father and his mother , and shall cleav unto his wife ; and they shall be one flesh . This vers , as our common heed expounds it , is the great knot tier , which hath undon by tying , and by tangling , millions of guiltles consciences : this is that greisly Porter , who having drawn men and wisest men by suttle allurement within the train of an unhappy matrimony , claps the dungeon gate upon them , as irrecoverable as the grave . But if we view him well , and hear him with not too hasty and prejudicant ears , we shall finde no such terror in him . For first , it is not heer said absolutely without all reason he shall cleave to his wife , be it to his weal or to his destruction as it happens , but he shall doe this upon the premises and considerations of that meet help and society before mention'd , Therefore he shall cleave to his wife , no otherwise a wife , then a fit help . He is not bid to leave the dear cohabitation of his father , mother , brothers and sisters , to link himself inseparably with the meer carcas of a Mariage , perhaps an enemy . This joyning particle Therefore is in all equity , nay in all necessity of construction to comprehend first and most principally what God spake concerning the inward essence of Mariage in his institution : that we may learn how far to attend what Adam spake of the outward materials therof in his approbation . For if we shall bind these words of Adam only to a corporall meaning , and that the force of this injunction upon all us his sons to live individually with any woman which hath befaln us in the most mistak'n wedlock , shall consist not in those morall and relative causes of Eves creation , but in the meer anatomy of a rib , and that Adams insight concerning wedlock reacht no furder , we shall make him as very an idiot as the Socinians make him ; which would not be reverently don of us . Let us be content to allow our great forefather so much wisdom , as to take the instituting words of God along with him into this sentence , which if they be well minded , wil assure us that flesh and ribs are but of a weak and dead efficacy to keep Mariage united where there is no other fitnes . The rib of Mariage , to all since Adam , is a relation much rather then a bone ; the nerves and sinews therof are love and meet help , they knit not every couple that maries , and where they knit they seldom break , but where they break , which for the most part is where they never truly joyn'd , to such at the same instant both flesh and rib cease to be in common ; so that heer they argue nothing to the continuance of a false or violated Mariage , but must be led back to receive their meaning from those institutive words of God which give them all the life and vigor they have . [ Therefore shall a man leav his father , &c. ] What to a mans thinking more plain by this appointment , that the fatherly power should give place to conjugall prerogative ? yet it is generally held by reformed writers against the Papist , that though in persons at discretion the Mariage in it self be never so fit , though it be fully accomplisht with benediction , board and bed , yet the father not consenting , his main will without dispute shall dissolv all . And this they affirm only from collective reason , not any direct law : for that in Exod. 22. 17. which is most particular , speaks that a father may refuse to marry his daughter to one who hath deflour'd her , not that he may take her away from one who hath soberly married her . Yet because the generall honor due to parents is great , they hold he may , and perhaps hold not amisse . But again when the question is of barsh and rugged parents who deferr to bestow their childern seasonably , they agree joyntly that the Church or Magistrat may bestow them , though without the Fathers consent : and for this they have no express autority in Scripture . So that they may see by thir own handling of this very place , that it is not the stubborn letter must govern us , but the divine and softning breath of charity which turns and windes the dictat of every positive command , and shapes it to the good of mankind . Shall the outward accessory of a Fathers will wanting , rend the fittest and most affectionat mariage in twain , after all nuptial consummations , and shall not the want of love and the privation of all civil and religious concord , which is the inward essence of wedlock , doe as much to part those who were never truly wedded ? shall a Father have this power to vindicate his own wilfull honour and autority to the utter breach of a most dearly-united mariage , and shall not a man in his own power have the permission to free his Soul , his life , and all his comfort of life from the disastre of a no-mariage . Shall fatherhood , which is but man , for his own pleasure dissolve matrimony , and shall not matrimony , which is Gods Ordinance , for its own honour and better conservation , dissolv it self , when it is wrong , and not fitted to any of the cheif ends which it owes us ? [ And they shall bee one flesh . ] These words also inferre that there ought to be an individualty in Mariage ; but without all question presuppose the joyning causes . Not a rule yet that we have met with , so universall in this whole institution , but hath admitted limitations and conditions according to human necessity . The very foundation of Matrimony , though God laid it so deliberatly , that it is not good for man to bee alone holds not always , if the Apostle can secure us . Soon after wee are bid leav Father and Mother , and cleav to a Wife , but must understand the Fathers consent withall , els not . Cleav to a Wife , but let her bee a wife , let her be a meet help , a solace , not a nothing , not an adversary , not a defertrice ; can any law or command be so unreasonable as to make men cleav to calamity , to ruin , to perdition ? In like manner heer , They shall be one flesh : but let the causes hold , and be made really good , which only have the possibility to make them one flesh . Wee know that flesh can neither joyn , nor keep together two bodies of it self ; what is it then must make them one flesh , but likenes , but fitnes of mind and disposition , which may breed the Spirit of concord , and union between them ? If that be not in the nature of either , and that there has bin a remediles mistake , as vain wee goe about to compell them into one flesh , as if wee undertook to weav a garment of drie sand . It were more easy to compell the vegetable and nutritive power of nature to assimilations and mixtures which are not alterable each by other ; or force the concoctive stomach to turn that into flesh which is so totally unlike that substance , as not to be wrought on . For as the unity of minde is neerer and greater then the union of bodies , so doubtles , is the dissimilitude greater , and more dividuall , as that which makes between bodies all difference and distinction . Especially when as besides the singular and substantial differences of every Soul , there is an intimat quality of good or evil , through the whol progeny of Adam , which like a radical heat , or mortal chilnes joyns them , or disjoyns them irresistibly . In whom therefore either the will , or the faculty is found to have never joyn'd , or now not to continue so , 't is not to say , they shall be one flesh , for they cannot be one flesh . God commands not impossibilities ; and all the Ecclesiastical glue , that Liturgy , or Laymen can compound , is not able to soder up two such incongruous natures into the one flesh of a true beseeming Mariage . Why did Moses then set down thir uniting into one flesh ? And I again ask , why the Gospel so oft repeats the eating of our Saviours flesh , the drinking of his blood ? That wee are one body with him , the members of his body , flesh of his flesh and bone of his bone . Ephes . 5. Yet lest wee should be Capernaitans , as wee are told there that the flesh profiteth nothing , so wee are told heer , if we be not as deaf as adders , that this union of the flesh proceeds from the union of a fit help and solace . Wee know that there was never a more spiritual mystery then this Gospel taught us under the terms of body and flesh ; yet nothing less intended then that wee should stick there . What a stupidnes then is it , that in Mariage , which is the neerest resemblance of our union with Christ , wee should deject our selvs to such a sluggish and underfoot Philosophy , as to esteem the validity of Mariage meerly by the flesh ; though never so brokn and disjoynted from love and peace , which only can give a human qualification to that act of the flesh , and distinguish it from bestial . The Text therefore uses this phrase , that they shall bee one flesh , to justify and make legitimat the rites of Mariage bed ; which was not unneedfull , if for all this warrant , they were suspected of pollution by some sects of Philosophy , and Religions of old , and latelier among the Papists , and other heretics elder then they . Som think there is a high mystery in those words , from that which Paul saith of them , Ephes . 5. This is a great mystery , but I speak of Christ and the Church : and thence they would conclude mariage to be inseparable . For me I dispute not now whether matrimony bee a mystery or no ; if it bee of Christ and his Church , certainly it is not meant of every ungodly and miswedded mariage , but then only mysterious , when it is a holy , happy , and peacefull match . But when a Saint is joyn'd with a reprobate , or both alike , wicked with wicked , fool with fool , a hee drunkard with a she , when the bed hath bin nothing els for twenty yeares or more , but an old haunt of lust and malice mixt together , no love , no goodnes , no loyalty , but counterplotting , and secret wishing one anothers dissolution , this is to me the greatest mystery in the world , if such a mariage as this , can be the mystery of ought , unless it bee the mystery of iniquity : According to that which Paraeus cites out of Chrysostom , that a bad wife is a help for the devill , and the like may be said of a bad husband . Since therfore none but a fit and pious matrimony can signify the union of Christ and his Church , ther cannot hence be any hindrance of divorce to that wedlock wherin ther can be no good mystery . Rather it might to a Christian Conscience bee matter of finding it self so much less satisfy'd then before , in the continuance of an unhappy yoke , wherein there can be no representation either of Christ , or of his Church . Thus having enquir'd the institution how it was in the beginning , both from the 1 Chap. of Gen , where it was only mention'd in part , and from the second , where it was plainly and evidently instituted , and having attended each clause and word necessary , with a diligence not drousy , wee shall now fix with som advantage ; and by a short view backward gather up the ground wee have gon ; and summ up the strength wee have , into one argumentative head , with that organic force that logic proffers us . All arts acknowledge that then only we know certainly , when we can define ; for definition is that which refines the pure essence of things from the circumstance . If therfore we can attain in this our Controversy to define exactly what mariage is , wee shall soon lern , when there is a nullity thereof , and when a divorce . The part therfore of this Chapter which hath bin heer treated , doth orderly and readily resolv it self into a definition of mariage , and a consectary from thence . To the definition these words cheifly contribute . It is not good , &c. I will make , &c. Where the consectary begins this connexion Therfore informs us , Therfore shall a man , &c. Definition is decreed by Logicians to consist only of causes constituting the essence of a thing , What is not therfore among the causes constituting mariage , must not stay in the definition . Those causes are concluded to be matter , and , as the Artist calls it , Form. But inasmuch as the same thing may be a cause more waies then one , and that in relations and institutions which have no corporal subsistence , but only a respective beeing , the Form by which the thing is what it is , is oft so slender and undistinguishable , that it would soon confuse , were it not sustain'd by the efficient and final causes , which concurre to make up the form invalid otherwise of it self , it will bee needfull to take in all the fowr causes into the definition . First therfore the material cause of matrimony is man and woman ; the Author and efficient , God and their consent , the internal Form and soul of this relation , is conjugal love arising from a mutual fitnes to the final causes of wedlock , help and society in Religious , Civil and Domestic conversation , which includes as an inferior end the fulfilling of natural desire , and specifical increase ; these are the final causes both moving the efficient , and perfeting the form . And although copulation be consider'd among the ends of mariage , yet the act therof in a right esteem can no longer be matrimonial , then it is an effect of conjugal love . When love findes it self utterly unmatcht , and justly vanishes , nay rather cannot but vanish , the fleshly act indeed may continue , but not holy , not pure , not beseeming the sacred bond of mariage ; beeing at best but an animal excretion , but more truly wors and more ignoble then that mute kindlyness among the heards and flocks : in that proceeding as it ought from intellective principles , it participates of nothing rational , but that which the feild and the fould equalls . For in human actions the soule is the agent , the body in a manner passive . If then the body doe out of sensitive force , what the soul complies not with , how can man , and not rather somthing beneath man be thought the doer . But to proceed in the persute of an accurat definition , it will a vail us somthing , and whet our thoughts , to examin what fabric heerof others have already reard . Paraeus on Gen. defines Mariage to be an indissoluble conjunction of one man and one woman to an individual and intimat conversation , and mutual benevolence , &c. Wherin is to be markt his placing of intimat conversation before bodily benevolence ; for bodily is meant , though indeed benevolence rather sounds will then body . Why then shall divorce be granted for want of bodily performance , and not for want of fitnes to intimat conversation , when as corporal benevolence cannot in any human fashion bee without this ? Thus his definition places the ends of Mariage in one order , and esteems them in another . His Tautology also of indissoluble and individual is not to be imitated ; especially since neither indissoluble , nor individual hath ought to doe in the exact definition , beeing but a consectary flowing from thence , as appears by plain Scripture , Therfore shall a man leav , &c. For Mariage is not true mariage by beeing individual , but therfore individual , if it be true Mariage . No argument but causes enter the definition ; a Consectary is but the effect of those causes . Besides , that Mariage is indissoluble , is not Catholickly true ; wee know it dissoluble for Adultery , and for desertion by the verdit of all Reformed Churches . Dr. Ames defines it an individual conjunction of one man and one woman , to communion of body and mutual society of life ; But this perverts the order of God , who in the institution places meet help and society of life before communion of body . And vulgar estimation undervalues beyond comparison all society of life and communion of minde beneath the communion of body ; granting no divorce , but to the want , or miscommunicating of that . Hemingius , an approved Author , Melanchtons Scholler , and who next to Bucer and Erasmus writes of divorce most like a Divine , thus comprises , Mariage is a conjunction of one man and one woman lawfully consenting , into one flesh , for mutual helps sake , ordain'd of God. And in his explanation stands punctually upon the conditions of consent , that it be not in any main matter deluded , as beeing the life of wedloc , and no true marriage without a true consent . Into one flesh he expounds into one minde , as well as one body , and makes it the formal cause : Heerin only missing , while he puts the effect into his definition instead of the cause which the Text affords him . For one flesh is not the formal essence of wedloc , but one end , or one effect of a meet help ; The end oft times beeing the effect and fruit of the form , as Logic teaches : Els many aged and holy matrimonies , and more eminently that of Joseph and Mary , would bee no true mariage . And that maxim generally receiv'd , would be fals , that consent alone , though copulation never follow , makes the mariage . Therefore to consent lawfully into one flesh , is not the formal cause of Matrimony , but only one of the effects . The Civil Lawyers , and first Justinian or Tribonian defines Matrimony a conjunction of man and woman containing individual accustom of life . Wherin first , individual is not so bad as indissoluble put in by others : And although much cavil might be made in the distinguishing between indivisible , and individual , yet the one tak'n for possible , the other for actuall , neither the one nor the other can belong to the essence of mariage ; especially when a Civilian defines , by which Law mariage is actually divorc't for many causes , and with good leav , by mutual consent . Therfore where conjunction is said , they who comment the Institutes , agree that conjunction of minde is by the Law meant , not necessarily conjunction of body . That Law then had good reason attending to its own definition , that divorce should be granted for the breaking of that conjunction which it holds necessary , sooner then for the want of that conjunction which it holds not necessary . And wheras Tuningus a famous Lawyer excuses individual as the purpos of Mariage , not always the success , it suffices not . Purpos is not able to constitute the essence of a thing . Nature her self the universal Mother intends nothing but her own perfection and preservation ; yet is not the more indissoluble for that . The Pandects out of Modestinus , though not define , yet well describe Mariage , the conjunction of male and female , the society of all life , the communion of divine and human right : which Bucer also imitates on the fifth to the Ephesians . But it seems rather to comprehend the several ends of Mariage , then to contain the more constituting cause that makes it what it is . That I therefore among others ( for who sings not Hylas ) may give as well as take matter to be judg'd on , it will be lookt I should produce another definition then these which have not stood the tryal . Thus then I suppose that Mariage by the natural and plain order of Gods institution in the Text may be more demonstratively and essentially defin'd . Mariage is a divine institution joyning man and woman in a love fitly dispos'd to the helps and comforts of domestic life . A divine institution . This contains the prime efficient cause of Mariage ; as for consent of Parents and Guardians , it seems rather a concurrence then a cause ; for as many , that marry are in thir own power as not ; and where they are not thir own , yet are they not subjected beyond reason . Now though efficient causes are not requisite in a definition , yet divine institution hath such influence upon the Form , and is so a conserving cause of it , that without it the Form is not sufficient to distinguish matrimony from other conjunctions of male and female , which are not to be counted mariage . Joyning man and woman in a love , &c. This brings in the parties consent ; until which be , the mariage hath no true beeing . When I say consent , I mean not error , for error is not properly consent : And why should not consent be heer understood with equity and good to either part , as in all other freindly covnants , and not be strain'd and cruelly urg'd to the mischeif and destruction of both ? Neither doe I mean that singular act of consent which made the contract , for that may remain , and yet the mariage not true nor lawful ; and that may cease , and yet the mariage both true and lawful , to their sin that break it . So that either as no efficient at all , or but a transitory , it comes not into the definition . That consent I mean which is a love fitly dispos'd to mutual help and comfort of life ; this is that happy Form of mariage naturally arising from the very heart of divine institution in the Text , in all the former definitions either obscurely , and under mistak'n terms exprest , or not at all . This gives mariage all her due , all her benefits , all her beeing , all her distinct and proper beeing . This makes a mariage not a bondage , a blessing not a curse , a gift of God not a snare . Unless ther be a love , and that love born of fitnes , how can it last ? unless it last how can the best and sweetest purposes of mariage be attain'd , and they not attain'd , which are the cheif ends , and with a lawful love constitute the formal cause it self of mariage , how can the essence thereof subsist , how can it bee indeed what it goes for ? Conclude therfore by all the power of reason , that where this essence of mariage is not , there can bee no true mariage ; and the parties either one of them , or both are free , and without fault rather by a nullity , then by a divorce may betake them to a second choys ; if thir present condition be not tolerable to them . If any shall ask , why domestic in the definition ? I answer , that because both in the Scriptures , and in the gravest Poets and Philosophers I finde the properties and excellencies of a wife set out only from domestic vertues ; if they extend furder , it diffuses them into the notion of som more common duty then matrimonial . Thus farre of the definition ; the Consectary which flows from thence , and altogether depends theron , is manifestly brought in by this connexive particle Therfore ; and branches it self into a double consequence ; First individual Society , therfore shall a man leav father and mother : Secondly conjugal benevolence , and they shall bee one flesh . Which as was shewn , is not without cause heer mention'd , to prevent and to abolish the suspect of pollution in that natural and undefiled act . These consequences therfore cannot either in Religion , Law , or Reason bee bound , and posted upon mankind to his sorrow and misery , but receiv what force they have from the meetnes of help and solace , which is the formal cause and end of that definition that sustains them . And although it be not for the Majesty of Scripture to humble her self in artificial theorems , and definitions , and Corollaries , like a professor in the Schools , but looks to be analys'd , and interpreted by the logical industry of her Disciples and followers , and to bee reduc't by them , as oft as need is , into those Sciential rules , which are the implements of instruction , yet Moses , as if foreseeing the miserable work that mans ignorance and pusillanimity would make in this matrimonious busines , and endevouring his utmost to prevent it , condescends in this place to such a methodical and School-like way of defining , and consequencing , as in no place of the whole Law more . Thus wee have seen , and if wee be not contentious , may know what was Mariage in the beginning , to which in the Gospel wee are referr'd ; and what from hence to judge of nullity , or divorce , Heer I esteem the work don ; in this field the controversie decided ; but because other places of Scripture seem to look aversly upon this our decision , although indeed they keep all harmony with it , and because it is a better work to reconcile the seeming diversities of Scripture , then the reall dissentions of neerest friends , I shall assay in three following Discourses to perform that Office. Deut. 24. 1 , 2. 1. When a man hath taken a Wife , and married her , and it come to pass that she find no favour in his eyes , because he hath found som uncleannes in her , then let him write her a bill of divercement , and give it in her hand , and send her out of his house . 2 And when she is departed out of his house , she may goe and be another mans wife . THat which is the only discommodity of speaking in a cleer matter , the abundance of argument that presses to bee utter'd , and the suspence of judgement what to choose , and how in the multitude of reason , to be not tedious , is the greatest difficulty which I expect heer to meet with . Yet much hath bin said formerly concerning this Law in the Doctrins of divorce ; Wherof I shall repeat no more then what is necessary . Two things are heer doubted : First , and that but of late , whether this bee a Law or no , next what this reason of uncleannes might mean for which the Law is granted ; That it is a plain Law no man ever question'd , till Vatablus within these hunder'd years profess'd Hebrew at Paris , a man of no Religion , as Beza deciphers him . Yet som there be who follow him , not only against the current of all antiquity , both Jewish and Christian , but the evidence of Scripture also , Malach. 2. 16. Let him who hateth put away saith the Lord God of Israel . Although this place also hath bin tamper'd with , as if it were to be thus render'd , The Lord God saith , that hee hateth putting away . But this new interpretation rests only in the autority of Junius ; for neither Calvin , nor Vatablus himself , nor any other known Divine so interpreted before . And they of best note who have translated the Scripture since , and Diodati for one , follow not his reading . And perhaps they might reject it , if for nothing els , for these two reasons : First , it introduces in a new manner the person of God speaking less Majestic then he is ever wont ; When God speaks by his Profet , he ever speaks in the first person ; thereby signifying his Majesty and omni-presence . Hee would have said , I hate putting away , saith the Lord ; and not sent word by Malachi in a sudden faln stile , The Lord God saith that hee hateth putting away : that were a phrase to shrink the glorious omnipresence of God speaking , into a kind of circumscriptive absence . And were as if a Herald in the Atcheivment of a King , should commit the indecorum to set his helmet sidewaies and close , not full fac't and open in the posture of direction and command . Wee cannot think therfore that this last Profet would thus in a new fashion absent the person of God from his own words as if he came not along with them . For it would also be wide from the proper scope of this place : hee that reads attentively will soon perceav , that God blames not heer the Jews for putting away thir wives , but for keeping strange Concubines , to the profaning of Juda's holines , and the vexation of thir Hebrew wives , v. 11. and 14. Judah hath maried the daughter of a strange God : And exhorts them rather to put thir wives away whom they hate , as the Law permitted , then to keep them under such affronts . And it is receiv'd that this Profet livd in those times of Ezra and Nehemiah ( nay by som is thought to bee Ezra himself ) when the people were forc't by these two Worthies to put thir strange wives away . So that what the story of those times , and the plain context of the 11 verse , from whence this rebuke begins , can give us to conjecture of the obscure and curt Ebraisms that follow , this Profet does not forbid putting away , but forbids keeping , and commands putting away according to Gods Law , which is the plainest interpreter both of what God will , and what he can best suffer . Thus much evinces that God there commanded divorce by Malachi , and this confirmes that he commands it also heer by Moses . I may the less doubt to mention by the way an Author , though counted Apocryphal , yet of no small account for piety and wisdom , the Author of Ecclesiasticus . Which Book begun by the Grand-father of that Jesus who is call'd the Son of Sirach , might have bin writt'n in part , not much after the time when Malachi livd ; if wee compute by the Reigne of Ptolemaeus Euergetes . It professes to explain the Law and the Profets ; and yet exhorts us to divorce for incurable causes , and to cut off from the flesh those whom it there describes , Ecclesiastic . 25. 26. Which doubtles that wise and ancient Writer would never have advis'd , had either Malachi so lately forbidd'n it , or the Law by a full precept not left it lawful ▪ But I urge not this for want of better prooff ; our Saviour himself allows divorce to be a command , Mark. 10. 3. 5. Neither doe they weak'n this assertion , who say it was only a sufferance , as shall be prov'd at large in that place of Matthew . But suppose it were not a writt'n Law , they never can deny it was a custom , and so effect nothing . For the same reasons that induce them why it should not bee a law , will strair'n them as hard why it should bee allow'd a custom . All custom is either evil or not evil ; if it be evil , this is the very end of Law-giving , to abolish evil customs by wholsom Laws ; unless wee imagin Moses weaker then every negligent and startling Politician . If it be , as they make this of divorce to be , a custom against nature , against justice , against chastity , how , upon this most impure custom tolerated , could the God of purenes erect a nice and precise Law , that the wife marryed after divorce could not return to her former husband , as beeing defil'd ? What was all this following nicenes worth , built upon the leud foundation of a wicked thing allow'd ? In few words then , this custom of divorce either was allowable , or not allowable ; if not allowable , how could it be allow'd ? if it were allowable , all who understand Law will consent , that a tolerated custom hath the force of a Law , and is indeed no other but an unwritt'n Law , as Justinian calls it , and is as prevalent as any writt'n statute . So that thir shift of turning this Law into a custom wheels about , and gives the onset upon thir own flanks ; not disproving , but concluding it to be the more firm law , because it was without controversy a granted custom ; as cleer in the reason of common life , as those giv'n rules wheron Euclides builds his propositions . Thus beeing every way a Law of God , who can without blasphemy doubt it to be a just and pure Law. Moses continually disavows the giving them any statute , or judgement , but what hee learnt of God ; of whom also in his Song hee saith , Deut. 32. Hee is the rock , his work is perfet , all his waies are judgement , a God of truth and without iniquity , just and right is hee . And David testifies , the judgements of the Lord are true and righteous altogether . Not partly right and partly wrong , much less wrong altogether , as Divines of now adaies dare censure them . Moses again of that people to whom hee gave this Law saith , Deut. 14. Yee are the childern of the Lord your God , the Lord hath chosen thee to bee a peculiar people to himself above all the nations upon the earth , that thou shouldst keep all his Commandements ; and be high in praise , in name , and in honour , holy to the Lord , Chap. 26. And in the fourth , Behold I have taught you statutes and judgements eevn as the Lord my God commanded mee , keep therfore and doe them . For this is your wisdom and your understanding in the sight of Nations that shall hear all these Statutes and say , surely this great Nation is a wise and understanding people . For what Nation is ther so great , who hath God so nigh to them ? and what Nation that hath Statutes and Judgements so righteons as all this Law which I set before you this day ? Thus whether wee look at the purity and justice of God himself , the jealousy of his honour among other Nations , the holines and moral perfection which hee intended by his Law to teach this people , wee cannot possibly think how he could indure to let them slugg & grow inveteratly wicked , under base allowances , & whole adulterous lives by dispensation . They might not eat , they might not touch an unclean thing ; to what hypocrisy then were they train'd up , if by prescription of the same Law , they might be unjust , they might be adulterous for term of life ? forbid to soile thir garments with a coy imaginary pollution , but not forbid , but countnanc't and animated by Law to soile thir soules with deepest defilements . What more unlike to God , what more like that God should hate , then that his Law should bee so curious to wash vestures ; and so careles to leav unwasht , unregarded , so foul a scab of Egypt in thir Soules ? what would wee more ? the Statutes of the Lord are all pure and just : and if all , then this of Divorce . Because hee hath found som uncleannes in her . That wee may not esteem this law to bee a meer authorizing of licence , as the Pharises took it , Moses adds the reason , for som uncleannes found . Som heertofore have bin so ignorant , as to have thought , that this uncleannes means adultery . But Erasmus , who for having writ an excellent Treatise of Divorce , was wrote against by som burly standard Divine , perhaps of Cullen , or of Lovain , who calls himself Phimostomus , shews learnedly out of the Fathers with other Testimonies and Reasons , that uncleannes is not heer so understood ; defends his former work , though new to that age , and perhaps counted licentious , and fears not to ingage all his fame on the Argument . Afterward , when Expositers began to understand the Hebrew Text , which they had not done of many ages before , they translated word for word not uncleannes , but the nakednes of any thing ; and considering that nakednes is usually referr'd in Scripture to the minde as well as to the body , they constantly expound it any defect , annoyance , or ill quality in nature , which to bee joyn'd with , makes life tedious , and such company wors then solitude . So that heer will be no cause to vary from the generall consent of exposition , which gives us freely that God permitted divorce , for whatever was unalterably distastful , whether in body or mind . But with this admonishment , that if the Roman law especially in contracts and dowries left many things to equity with these cautions , exfide bonâ , quod aequius melius erit , ut inter bonos bene agier , wee will not grudge to think that God intended not licence heer to every humor , but to such remediles greevances as might move a good , and honest , and faithfull man then to divorce , when it can no more bee peace or comfort to either of them continuing thus joyn'd . And although it could not be avoided , bat that men of hard hearts would abuse this liberty , yet doubtles it was intended as all other privileges in Law are , to good men principally , to bad only by accident . So that the sin was not in the permission , nor simply in the action of divorce ( for then the permitting also had bin sin ) but only in the abuse . But that this Law should , as it were , bee wrung from God and Moses , only to serve the hard heartednes , and the lust of injurious men , how remote it is from all sense , and law , and honesty , and therfore surely from the meaning of Christ , shall abundantly be manifest in due order . Now although Moses needed not to adde other reason of this law then that one there exprest , yet to these ages wherin Canons , and Scotisms , and Lumbard Laws , have dull'd , and almost obliterated the lively Sculpture of ancient reason , and humanity , it will be requisit to heap reason upon reason , and all little enough to vindicat the whitenes and the innocence of this divine Law , from the calumny it findes at this day , of beeing a dore to licence and confusion . When as indeed there is not a judicial point in all Moses , consisting of more true equity , high wisdom , and God-like pitty then this Law ; not derogating , but preserving the honour and peace of Mariage , and exactly agreeing with the sense and mind of that institution in Genesis . For first , if Mariage be but an ordain'd relation , as it seems not more , it cannot take place above the prime dictats of nature ; and if it bee of natural right , yet it must yeeld to that which is more natural , and before it by eldership and precedence in nature . Now it is not natural that Hugh marries Beatrice , or Thomas Rebecca , beeing only a civill contract , and full of many chances , but that these men seek them meet helps , that only is natural ; and that they espouse them such , that only is mariage . But if they find them neither fit helps , nor tolerable society , what thing more natural , more original and first in nature then to depart from that which is irksom , greevous , actively hateful , and injurious eevn to hostility , especially in a conjugal respect , wherin antipathies are invincible , and wher the forc't abiding of the one , can bee no true good , no real comfort to the other . For if hee find no contentment from the other , how can he return it from himself , or no acceptance , how can hee mutually accept ? what more equal , more pious then to untie a civil knot for a natural enmity held by violence from parting , to dissolv an accidental conjunction of this or that man & woman , for the most natural and most necessary disagreement of meet from unmeet , guilty from guiltles , contrary from contrary ? It beeing certain that the mystical and blessed unity of mariage can bee no way more unhallow'd and profan'd , then by the forcible uniting of such disunions and separations . Which if wee see oft times they cannot joyn or peece up to a common friendship , or to a willing conversation in the same house , how should they possibly agree to the most familiar and united amity of wedlock ? Abraham and Lot , though dear friends and brethren in a strange Country , chose rather to part asunder , then to infect thir friendship with the strife of thir servants : Paul and Barnabas joyn'd together by the Holy Ghost to a Spiritual work , thought it better to separate when once they grew at variance . If these great Saints joynd by nature , friendship , religion , high providence , and revelation , could not so govern a casual difference , a sudden passion , but must in wisdom divide from the outward duties of a friendship , or a Collegueship in the same family , or in the same journey , lest it should grow to a wors division , can any thing bee more absurd and barbarous then that they whom only error , casualty , art or plot hath joynd , should be compell'd , not against a sudden passion but against the permanent and radical discords of nature , to the most intimat and incorporating duties of love and imbracement , therin only rational and human , as they are free and voluntary ; beeing els an abject and servile yoke , scars not brutish . And that there is in man such a peculiar sway of liking , or disliking in the affairs of matrimony is evidently seen before mariage among those who can bee freindly , can respect each other yet to marry each other would not for any perswasion . If then this unfitnes and disparity bee not till after mariage discover'd , through many causes , and colours , and concealements , that may overshadow ; undoubtedly it will produce the same effects and perhaps with more vehemence , that such a mistakn pair , would give the world to be unmarried again . And thir condition Solomon to the plain justification of divorce expresses , Prov. 30. 21. 23. Where hee rells us of his own accord , that a hated , or a hatefull woman , when shee is married , is a thing for which the earth is disquieted and cannot bear it ; thus giving divine testimony to this divine Law , which bids us nothing more then is the first and most innocent lesson of nature , to turn away peaceably from what afflicts and hazards our destruction ; especially when our staying can doe no good , and is expos'd to all evil . Secondly , It is unjust that any Ordinance ordain'd to the good and comfort of man , where that end is missing , without his fault , should be forc't upon him to an unsufferable misery and discomfort , if not commonly ruin . All Ordinances are establisht in thir end ; the end of Law is the vertu , is the righteousnes of Law. And therfore him wee count an ill Expounder who urges Law against the intention therof . The general end of every Ordinance , of every severest , every divinest , eevn of Sabbath is the good of man , yea his temporal good not excluded . But marriage is one of the benignest ordinances of God to man , wherof both the general and particular end is the peace and contentment of mans mind , as the institution declares . Contentment of body they grant , which if it bee defrauded , the plea of frigidity shall divorce : But heer lies the fadomles absurdity , that granting this for bodily defect , they will not grant it for any defect of the mind , any violation of religious or civil society . When as , if the argument of Christ bee firm against the ruler of the Synagogue , Luk. 13. Thou hypocrite , doth not each of you on the Sabbath day loos'n his Oxe or his Asse from the stall , and lead him to watering , and should not I unbind a daughter of Abraham from this bond of Satan ? it stands as good heer , yee have regard in mariage to the greevance of body , should you not regard more the greevances of the mind , seeing the Soul as much excells the body , as the outward man excells the Ass and more ; for that animal is yet a living creature , perfet in it self ; but the body without the Soul is a meer senseles trunck . No Ordinance therfore givn particularly to the good both spiritual and temporal of man , can bee urg'd upon him to his mischief , and if they yeeld this to the unworthier part , the body , wherabout are they in thir principles , that they yeeld it not to the more worthy , the mind of a good man ? Thirdly , As no Ordinance , so no Covnant , no not between God and man , much less between man and man , beeing as all are , intended to the good of both parties , can hold to the deluding or making miserable of them both . For equity is understood in every Covnant , eevn between enemies , though the terms bee not exprest . If equity therfore made it , extremity may dissolv it . But Mariage , they use to say , is the Covnant of God. Undoubted : and so is any covnant frequently call'd in Scripture , wherin God is call'd to witnes : the covnant of freindship between David and Jonathan , is call'd the Covnant of the Lord , 1 Sam. 20. The covnant of Zedechiah with the King of Babel , a Covnant to bee doubted whether lawfull or no , yet in respect of God invok't thereto , is call'd the Oath , and the Covnant of God , Ezech. 17. Mariage also is call'd the Covnant of God , Prov. 2. 17. Why , but as before , because God is the witnes therof , Malach. 2. 14. So that this denomination adds nothing to the Covnant of Mariage , above any other civil and solemn contract : nor is it more indissoluble for this reason then any other against the end of its own ordination , nor is any vow or Oath to God exacted with such a rigor , where superstition reignes not . For look how much divine the Covnant is , so much the more equal ; So much the more to bee expected that every article therof should bee fairly made good , no fals dealing , or unperforming should be thrust upon men without redress , if the covnant bee so divine . But faith they say must bee kept in Covnant , though to our dammage . I answer , that only holds true , where the other side performs , which failing , hee is no longer bound . Again , this is true , when the keeping of faith can bee of any use , or benefit to the other . But in Mariage a league of love and willingnes , if faith bee not willingly kept , it scars is worth the keeping ; nor can bee any delight to a generous minde , with whom it is forcibly kept : and the question still supposes the one brought to an impossibility of keeping it as hee ought , by the others default , and to keep it formally , not only with a thousand shifts and dissimulations , but with open anguish , perpetual sadnes and disturbance , no willingnes , no cheerfulnes , no contentment , cannot bee any good to a minde not basely poor and shallow , with whom the contract of love is so kept . A Covnant therfore brought to that passe , is on the unfaulty side without injury dissolv'd . Fourthly , The Law is not to neglect men under greatest sufferances , but to see Covnants of greatest moment faithfullest perform'd . And what injury comparable to that sustain'd in a frustrat and fals dealing Mariage , to loose , for anothers fault against him , the best portion of his temporal comforts , and of his spiritual too , as it may fall out . It was the Law , that for mans good and quiet , reduc't things to propriety , which were at first in common ; how much more Law-like were it to assist nature in disappropriating that evil which by continuing proper becomes destructive . But hee might have bewar'd . So hee might in any other covnant , wherin the Law does not constrain error to so dear a forfeit . And yet in these matters wherin the wisest are apt to erre , all the warines that can bee , oft times nothing avails . But the Law can compell the offending party to bee more duteous . Yes , if all these kind of offences were fit in public to bee complain'd on , or beeing compell'd were any satisfaction to a mate not sottish , or malicious . And these injuries work so vehemently , that if the Law remedy them not , by separating the cause when no way els will pacify , the person not releev'd betakes him either to such disorderly courses , or to such a dull dejection , as renders him either infamous , or useles to the service of God and his Country . Which the Law ought to prevent as a thing pernicious to the Common wealth ; and what better prevention then this which Moses us'd ? Fifthly , The Law is to tender the liberty and the human dignity of them that live under the Law , whether it bee the mans right above the woman , or the womans just appeal against wrong , and servitude . But the duties of mariage contain in them a duty of benevolence , which to doe by compulsion against the Soul , where ther can bee neither peace , nor joy , nor love , but an enthrallment to one who either cannot , or will not bee mutual in the godliest and the civilest ends of that society , is the ignoblest , and the lowest slavery that a human shape can bee put to . This Law therfore justly and piously provides against such an unmanly task of bondage as this . The civil Law , though it favour'd the setting free of a slave , yet if hee prov'd ungratefull to his Patron , reduc't him to a servil condition . If that Law did well to reduce from liberty to bondage for an ingratitude not the greatest , much more became it the Law of God to enact the restorement of a free born man from an unpurpos'd , and unworthy bondage to a rightfull liberty for the most unnatural fraud and ingratitude that can be committed against him . And if that Civilian Emperour in his tide of Donations , permit the giver to recall his guift from him who proves unthankful towards him , yea , though hee had subscrib'd and sign'd in the deed of his guift , not to recall it though for this very cause of ingratitude , with much more equity doth Moses permit heer the giver to recall no petty guift , but the guift of himself from one who most injuriously & deceitfully uses him against the main ends and conditions of his giving himself , exprest in Gods institution . Sixthly , Although ther bee nothing in the plain words of this Law , that seems to regard the afflictions of a wife , how great so ever , yet Expositers determin , and doubtles determin rightly , that God was not uncompassionat of them also in the framing of this Law. For should the rescript of Antoninus in the Civil Law give release to servants flying for refuge to the Emperours statue , by giving leav to change thir cruel Maisters , and should God who in his Law also is good to injur'd servants , by granting them thir freedom in divers cases , not consider the wrongs and miseries of a wife which is no servant . Though heerin the counter sense of our Divines , to me , I must confesse seems admirable ; who teach that God gave this as a mercifull Law , not for man whom he heer names , and to whom by name hee gives this power , but for the wife whom hee names not , and to whom by name hee gives no power at all . For certainly if man beliable to injuries in mariage , as well as woman , and man be the worthier person , it were a preposterous law to respect only the less worthy ; her whom God made for mariage , and not him at all for whom mariage was made . Seventhly , The Law of mariage gives place to the power of Parents : for wee hold that consent of Parents not had may break the wedlock , though els accomplisht . It gives place to maisterly power , for the Maister might take away from an Hebrew servant the wife which hee gave him , Exod. 21. If it be answer'd that the mariage of servants is no matrimony : t is reply'd , that this in the ancient Roman Law is true , not in the Mosaic . If it bee added , she was a stranger not an Hebrew , therfore easily divorc't , it will be answerd that strangers not beeing Canaanites , and they also beeing Converts might bee lawfully maryed , as Rahab was . And her conversion is heer suppos'd ; for an Hebrew maister could not lawfully give a heathen wife to an Hebrew servant . However , the divorcing of an Israelitish woman was as easy by the Law , as the divorcing of a stranger , and almost in the same words permitted , Deut. 24. and Deut. 21. Lastly , it gives place to the right of warr , for a captiv woman lawfully maryed , and afterward not belov'd , might bee dismist , only without ransom . Deut. 21. If mariage may bee dissolv'd by so many exterior powers , not superior , as wee think , why may not the power of mariage it self for its own peace and honour dissolv it self , wher the persons wedded be free persons , why may not a greater and more natural power complaining dissolv mariage ? for the ends why matrimony was ordain'd , are certainly and by all Logic above the Ordinance it self , why may not that dissolv mariage without which that institution hath no force at all ? for the prime ends of mariage , are the whole strength and validity therof , without which matrimony is like an Idol , nothing in the world . But those former allowances were all for hardnes of heart . Be that granted , untill we come where to understand it better : if the Law suffer thus farr the obstinacy of a bad man , is it not more righteous heer , to doe willingly what is but equal , to remove in season the extremities of a good man ? Eightly , If a man had deflowr'd a Virgin , or brought an ill name on his wife that shee came not a Virgin to him , hee was amerc't in certain shekles of Silver , and bound never to divorce her all his daies , Deut. 22. which shews that the Law gave no liberty to divorce , wher the injury was palpable ; and that the absolute forbidding to divorce , was in part the punishment of a deflowrer , and a defamer . Yet not so but that the wife questionles might depart when shee pleas'd . Otherwise this cours had not so much righted her , as deliverd her up to more spight and cruel usage . This Law therfore doth justly distinguish the privilege of an honest and blameles man in the matter of divorce from the punishment of a notorious offender . Ninthly , Suppose it might bee imputed to a man , that hee was too rash in his choyse and why took hee not better heed , let him now smart , and bear his folly as he may ; although the Law of God , that terrible law doe not thus upbraid the infirmities and unwilling mistakes of man in his integrity : But suppose these and the like proud aggravations of som stern hypocrite , more merciles in his mercies , then any literall Law in the vigor of severity , must be patiently heard ; yet all Law , and Gods Law especially grants every where to error easy remitments , eevn where the utmost penalty exacted were no undoing . With great reason therfore and mercy doth it heer not torment an error , if it be so , with the endurance of a whole life lost to all houshold comfort and society , a punishment of too vast and huge dimension for an error , and the more unreasonable for that the like objection may be oppos'd against the plea of divorcing for adultery ; hee might have lookt better before to her breeding under religious Parents : why did hee not then more diligently inquire into her manners , into what company she kept ? every glaunce of her eye , every step of her gate would have propheci'd adultery , if the quick sent of these discerners had bin took along ; they had the divination to have foretold you all this ; as they have now the divinity to punish an error inhumanly . As good reason to be content , and forc't to be content with your adultress , if these objecters might be the judges of human frailtie . But God more mild and good to man , then man to his brother , in all this liberty givn to divorcement , mentions not a word of our past errors and mistakes , if any were , which these men objecting from their own inventions prosecute with all violence and iniquity . For if the one bee to look so narrowly what hee takes , at the peril of ever keeping , why should not the other bee made as wary what is promis'd , by the peril of loosing ? for without those promises the treaty of mariage had not proceeded . Why should his own error bind him , rather then the others fraud acquit him ? Let the buyer beware , saith the old Law-beaten termer . Belike then ther is no more honesty , nor ingenuity in the bargain of a wedloc , then in the buying of a colt : Wee must it seems drive it on as craftily with those whose affinity wee seek , as if they were a pack of sale men and complotters . But the deceiver deceivs himself in the unprosperous mariage , and therin is sufficiently punisht . I answer , that the most of those who deceiv , are such as either understand not , or value not the true purposes of mariage ; they have the prey they seek , not the punishment : yet say it prove to them som cross , it is not equal that error and fraud should bee linkt in the same degree of forfeture , but rather that error should be acquitted , and fraud bereav'd his morsel : if the mistake were not on both sides , for then on both sides the acquitment will be reasonable , if the bondage be intolerable ; which this Law graciously determins , not unmindful of the wife , as was granted willingly to the common Expositers , though beyond the letter of this law , yet not beyond the spirit of charity . Tenthly , Mariage is a solemn thing , som say a holy , the resemblance of Christ and his Church ; and so indeed it is where the persons are truly religious ; and wee know all Sacred things not perform'd sincerely as they ought , are no way acceptable to God in thir outward formality . And that wherin it differs from personal duties , if they be not truly don , the fault is in our selves ; but mariage to be a true and pious mariage is not in the single power of any person ; the essence whereof , as of all other Covnants is in relation to another , the making and maintaining causes thereof are all mutual , and must be a communion of spiritual and temporal comforts . If then either of them cannot , or obstinatly will not be answerable in these duties , so as that the other can have no peaceful living , or enduring the want of what he justly seeks , and sees no hope , then strait from that dwelling love , which is the soul of wedloc , takes his flight , leaving only som cold performances of civil and common respects , but the true bond of mariage , if there were ever any there , is already burst like a rott'n thred . Then follows dissimulation , suspicion , fals colours , fals pretences , and wors then these , disturbance , annoyance , vexation , sorrow , temtation eevn in the faultles person , weary of himself , and of all action public or domestic ; then comes disorder , neglect , hatred , and perpetual strife , all these the enemies of holines and christianity , and every one of these persisted in , a remediles violation to matrimony . Therfore God who hates all faining and formality , wher there should bee all faith and sincerenes , and abhorrs to see inevitable discord , wher there should be greatest concord , when through anothers default , faith and concord cannot bee , counts it neither just to punish the innocent with the transgressor , nor holy , nor honourable for the sanctity of mariage , that should bee the unlon of peace and love , to be made the commitment , and close fight of enmity and hate . And therfore doth in this Law , what best agrees with his goodnes , loosning a sacred thing to peace and charity , rather then binding it to hatred and contention ; loosning only the outward and formal tie of that which is already inwardly , and really brokn , or els was really never joyn'd . Eleventhly , One of the cheif matrimonial ends is said to seek a holy seed ; but where an unfit mariage administers continual cause of hatred and distemper , there , as was heard before , cannot choose but much unholines abide . Nothing more unhallows a man , more unprepares him to the service of God in any duty , then a habit of wrath and perturbation , arising from the importunity of troublous causes never absent . And wher the houshold stands in this plight , what love can ther bee to the unfortunat issue , what care of thir breeding , which is of main conducement to thir beeing holy . God therfore knowing how unhappy it would bee for children to bee-born in such a family , gives this Law either as a prevention , that beeing an unhappy pair , they should not adde to bee unhappy parents , or els as a remedy that if ther be childern , while they are fewest , they may follow either parent , as shall bee agreed , or judg'd , from the house of hatred and discord , to a place of more holy and peaceable education . Twelfthly , All Law is available to som good end , but the final prohibition of divorce a vails to no good end , causing only the endles aggravation of evil , and therfore this permission of divorce was givn to the Jews by the wisdom and fatherly providence of God ; who knew that Law cannot command love , without which , matrimony hath no true beeing , no good , no solace , nothing of Gods instituting , nothing but so sordid and so low , as to bee disdain'd of any generous person . Law cannot inable natural inability either of body , or mind , which gives the greevance ; it cannot make equal those inequalities , it cannot make fit those unfitnesses : and where there is malice more then defect of nature , it cannot hinder ten thousand injuries , and bitter actions of despight too suttle and too unapparent for Law to deal with . And while it seeks to remedy more outward wrongs , it exposes the injur'd person to other more inward and more cutting . All these evils unavoidably will redound upon the children , if any be , and the whole family . It degenerates and disorders the best spirits , leavs them to unsettl'd imaginations , and degraded hopes , careles of themselvs , their houshold and their freinds , unactive to all public service , dead to the Common-wealth ; wherin they are by one mishapp , and no willing trespas of theirs , outlaw'd from all the benefits and comforts of married life and posterity . It conferrs as little to the honour and inviolable keeping of Matrimony , but sooner stirrs up temptations , and occasions to secret adulteries , and unchast roaving . But it maintaines public honesty . Public folly rather , who shall judge of public honesty ? the Law of God , and of ancientest Christians , and all Civil Nations , or the illegitimat Law of Monks and Canonists , the most malevolent , most unexperienc't , and incompetent judges of Matrimony ? These reasons , and many more that might bee alleg'd , afford us plainly to perceav , both what good cause this Law had to doe for good men in mischances , and what necessity it had to suffer accidentally the hard heartednes of bad men , which it could not certainly discover , or discovering could not subdue , no nor indeavour to restrain without multiplying sorrow to them , for whom all was indeavour'd . The guiltles therfore were not depriv'd thir needful redresses , and the hard hearts of others unchastisable in those judicial Courts , were so remitted there , as bound over to the higher Session of Conscience . Notwithstanding all this , ther is a loud exception against this Law of God , nor can the holy Author save his Law from this exception , that it opens a dore to all licence and confusion . But this is the rudest , I was almost saying the most graceles objection , and with the least reverence to God and Moses , that could bee devis'd : This is to cite God before mans Tribunal , to arrogate a wisdom and holines above him . Did not God then foresee what event of licence or confusion could follow ? did not hee know how to ponder these abuses with more prevailing respects , in the most eevn ballance of his justice and purenes , till these correctors cameup to shew him better ? The Law is , if it stirre up sin any way , to stirre it up by forbidding , as one contrary excites another , Rom. 7. but if it once come to provoke sin , by granting licence to sin , according to Laws that have no other honest end , but only to permit the fulfilling of obstinat lust , how is God not made the contradicter of himself ? No man denies that best things may bee abus'd : but it is a rule resulting from many pregnant experiences , that what doth most harm in the abusing , us'd rightly doth most good . And such a good to take a way from honest men , for beeing abus'd by such as abuse all things , is the greatest abuse of all . That the whole Law is no furder usefull , then as a man uses it lawfully , St. Paul teaches 1 Tim. 1. And that Christian liberty may bee us'd for an occasion to the flesh , the same Apostle confesses , Galat. 5. yet thinks not of removing it for that , but bidds us rather Stand fast in the liberty wherwith Christ hath freed us , and not bee held again in the yoke of bondage . The very permission which Christ gave to divorce for adultery , may bee fouly abus'd , by any whose hardnes of heart can either fain adultery , or dares committ , that hee may divorce . And for this cause the Pope , and hitherto the Church of England , forbid all divorce from the bond of mariage , though for openest adultery . If then it bee righteous to hinder for the fear of abuse , that which Gods Law notwithstanding that caution , hath warranted to bee don , doth not our righteousnes come short of Antichrist , or doe we not rather heerin conform our selvs to his unrighteousnes in this undue and unwise fear . For God regards more to releev by this Law the just complaints of good men , then to curb the licence of wicked men , to the crushing withall , and the overwhelming of his afflicted servants . He loves more that his Law should look with pitty upon the difficulties of his own , then with rigor upon the boundlesse riots of them who serv another Maister , and hinder'd heer by strictnes , will break another way to wors enormities . If this Law therfore have many good reasons for which God gave it , and no intention of giving scope to leudnes , but as abuse by accident comes in with every good Law , and every good thing , it cannot be wisdom in us , while we can content us with Gods wisdom , nor can be purity , if his purity will suffice us , to except against this Law , as if it foster'd licence . But if they affirm this Law had no other end , but to permitt obdurat lust , because it would bee obdurat , making the Law of God intentionally to proclame and enact sin lawful , as if the will of God were becom sinfull , or sin stronger then his direct and Law-giving will , the men would bee admonisht to look well to it , that while they are so eager to shut the dore against licence , they doe not open a wors dore to blasphemy . And yet they shall bee heer furder shewn thir iniquity ; what more foul and common sin among us then drnnkennes , and who can bee ignorant , that if the importation of Wine , and the use of all strong drink were forbid , it would both clean ridde the possibility of committing that odious vice , and men might afterwards live happily and healthfully , without the use of those intoxicating licors . Yet who is ther the severest of them all , that ever propounded to loos his Sack , his Ale , toward the certain abolishing of so great a sin , who is ther of them , the holiest , that less loves his rich Canary at meals , though it bee fetcht from places that hazard the Religion of them who fetch it , and though it make his neighbour drunk out of the same Tunne ? While they forbid not therfore the use of that liquid Marchandise , which forbidd'n would utterly remove a most loathsom sin , and not impair either the health , or the refreshment of mankind , suppli'd many other wayes , why doe they forbid a Law of God , the forbidding wherof brings into an excessive bondage , oft times the best of men , and betters not the wors ? Hee to remove a Nationall vice , will not pardon his cupps , nor think it concerns him to forbear the quaffing of that outlandish Grape , in his unnecessary fullnes , though other men abuse it never so much , nor is hee so abstemious as to intercede with the Magistrate that all matter of drunkennes be banisht the Common-wealth , and yet for the fear of a less inconvenience unpardnably requires of his brethren , in thir extreme necessity to debarre themselves the use of Gods permissive Law , though it might bee thir saving , and no mans indangering the more . Thus this peremptory strictnes we may discern of what sort it is , how unequal , and how unjust . But it will breed confusion . What confusion it would breed , God himself took the care to prevent in the fourth verse of this Chapter , that the divorc't beeing maried to another , might not return to her former Husband . And Justinians law counsels the same in his Title of Nuptials . And what confusion els can ther bee in separation , to separat , upon extrem urgency , the Religious from the irreligious , the fit from the unfit , the willing from the wilfull , the abus'd from the abuser , such a separation is quite contrary to confusion . But to binde and mixe together holy with Atheist , hevnly with hellish , fitnes with unfitnes , light with darknes , antipathy with antipathy , the injur'd with the injurer , and force them into the most inward neernes of a detested union , this doubtles is the most horrid , the most unnatural mixture , the greatest confusion that can be confus'd ? Thus by this plain and Christian Talmud vindicating the Law of God from irreverent and unwary expositions , I trust , wher it shall meet with intelligible perufers , som stay at least of mens thoughts will bee obtain'd , to consider these many prudent and righteous ends of this divorcing permission . That it may have , for the great Authors sake , heerafter som competent allowance to bee counted a little purer then the prerogative of a legal and public ribaldry , granted to that holy seed . So that from hence wee shall hope to finde the way still more open to the reconciling of those places which treat this matter in the Gospel . And thether now without interruption the cours of method brings us . TETRACHORDON , MATT. 5. 31 , 32. 31 It hath beene said whosoever shall put away his wife , let him give her a writing of divorcement . 32 But I say unto you that whosoever shall put away his wife , &c. MATT. 19. 3 , 4. &c. 3 And the Pharises also came unto him tempting him , &c. IT hath beene said . ] What hitherto hath beene spoke upon the law of God touching Matrimony or divorce , hee who will deny to have bin argu'd according to reason , and all equity of Scripture , I cannot edifie how , or by what rule of proportion that mans vertue calculates , what his elements are , not what his analytics . Confidently to those who have read good bookes , and to those whose reason is not an illiterate booke to themselves I appeale , whether they would not confesse all this to bee the commentary of truth and justice , were it not for these recited words of our Saviour . And if they take not backe that which they thus grant , nothing sooner might perswade them that Christ heer teaches no new precept , and nothing sooner might direct them to finde his meaning , then to compare and measure it by the rules of nature and eternall righteousnes , which no writt'n law extinguishes , and the Gospel least of all . For what can be more opposite and disparaging to the cov'nant of love , of freedom , & of our manhood in grace , then to bee made the yoaking pedagogue of new severities , the scribe of syllables and rigid letters , not only greevous to the best of men , but different and strange from the light of reason in them , save only as they are fain to stretch & distort their apprehensions , for feare of displeasing the verbal straightnesse of a text , which our owne servil feare gives us not the leisure to understand aright . If the law of Christ shall be writt'n in our hearts , as was promis'd to the Gospel , Jer. 31 , how can this in the vulgar and superficiall sense be a law of Christ , so farre from beeing writt'n in our hearts , that it injures and dissallowes not onely the free dictates of nature and morall law , but of charity also and religion in our hearts . Our Saviours doctrine is , that the end , and the fulfilling of every command is charity ; no faith without it , no truth without it , no worship , no workes pleasing to God but as they partake of charity . He himselfe sets us an example , breaking the solemnest and the strictest ordinance of religious rest , and justify'd the breaking , not to cure a dying man , but such whose cure might without danger have beene deserr'd . And wherefore needes must the sick mans bed be carried home on that day by his appointment , and why were the Disciples who could not forbeare on that day to pluck the corne , so industriously desended , but to shew us that if he preferr'd the slightest occasions of mans good before the observing of highest and severest ordinances , hee gave us much more easie leave to breake the intolerable yoake of a never well joyn'd wedlocke for the removing of our heaviest afflictions . Therefore it is that the most of evangelick precepts are given us in proverbiall formes , to drive us from the letter , though we love ever to be sticking there . For no other cause did Christ assure us that whatsoever things wee binde , or slacken on earth are so in heaven , but to signifie that the christian arbitrement of charity is supreme decider of all controversie , and supreme resolver of all Scripture ; not as the Pope determines for his owne tyrany , but as the Church ought to determine for its owne true liberty . Hence Eusebius not far from beginning his History , compares the state of Christians to that of Noah and the Patriarkes before the Law. And this indeede was the reason , why Apostolick tradition in the antient Church was counted nigh equall to the writt'n word , though it carried them at length awry , for want of considering that tradition was not left to bee impos'd as law , but to be a patterne of that Christian prudence , and liberty which holy men by right assum'd of old , which truth was so evident , that it found entrance even into the Councell of Trent , when the point of tradition came to be discusst . And Marinaro a learned Carmelite for approaching too neere the true cause that gave esteeme to tradition , that is to say , the difference betweene the Old and New Testament , the one punctually prescribing writt'n Law , the other guiding by the inward spirit , was reprehended by Cardinall Poole as one that had spoken more worthy a German Collequie , then a generall councell . I omit many instances , many proofes and arguments of this kind , which alone would compile a just volume , and shall content me heer to have shew'n breifly , that the great and almost only commandment of the Gospel , is to command nothing against the good of man , and much more no civil command , against his civil good . If we understand not this , we are but crackt cimbals , we do but tinckle , we know nothing , we doe nothing , all the sweat of our toilsomest obedience will but mock us . And what wee suffer superstitiously returnes us no thankes . Thus med'cining our eyes wee neede not doubt to see more into the meaning of these our Saviours words , then many who have gone before us . [ It hath beene said , whosoever shall put away his wife . ] Our Saviour was by the doctors of his time suspected of intending to dissolve the law . In this chapter he wipes off this aspersion upon his accusers , and shewes how they were the law brea kers . In every common wealth when it decayes , corruption makes two maine steps ; first when men cease to doe according to the inward and uncompell'd actions of vertue , caring only to live by the outward constraint of law , and turne the Simplicity of reall good , into the craft of seeming so by law . To this hypocritical honesty was Rome declin'd in that age , wherein Horace liv'd and discover'd it to Quintius . Whom doe we count a good man , whom but he Who keepes the lawes and statutes of the Senate , Who judges in great suits and controversies , Whose witnesse and opinion winnes the cause ; But his owne house , and the whole neighbourhood Sees his foule inside through his whited skin . The next declining is , when law becomes now too straight for the secular manners , and those too loose for the cincture of law . This brings in false and crooked interpretations to ecke out law , and invents the suttle encroachment of obscure traditions hard to be disprov'd . To both these descents the Pharises themselves were fall'n . Our Saviour therefore shews them both where they broke the law in not marking the divine intent thereof , but onely the letter , and where they deprav'd the letter also with sophisticall expositions . This law of divorse they had deprav'd both waies . First , by teaching that to give a bill of divorse was all the duty which that law requir'd , what ever the cause were . Next by running to divorse for any triviall , accidentall cause ; whenas the law evidently stayes in the grave causes of naturall and immutable dislike . [ It hath been said saith he Christ doth not put any contempt or disesteeme upon the law struct , but if he discerne his willingnesse and candor made use of to intrapp him , will suddainly draw in himselfe , and laying aside the facil vein of perspicuity , will know his time to utter clouds and riddles ; If he be not lesse wise then that noted Fish , when as he should bee not unwiser then the Serpent . Our Saviour at no time exprest any great desire to teach the obstinate and unteachable Pharises ; but when they came to tempt him , then least of all . As now about the liberty of divorce , so another time about the punishment of adultery they came to sound him , and what satisfaction got they from his answer , either to themselves or to us , that might direct a law under the Gospel , new from that of Moses , unlesse we draw his absolution of adultery into an edict . So about the tribute , who is there can picke out a full solution , what and when we must give to Caesar , by the answer which he gave the Pharises ? If we must give to Caesar that which is Caesars , and all be Caesars , which hath his image , wee must either new stamp our Coine , or we may goe new stamp our Foreheads with the superscription of slaves in stead of freemen . Besides it is a generall precept , not only of Christ , but of all other Sages , not to instruct the unworthy and the conceited who love tradition more then truth , but to perplex and stumble them purposely with contriv'd obscurities . No wonder then if they who would determine of divorce by this place , have ever found it difficult , and unfatisfying through all the ages of the Church , as Austine himselfe and other great writers confesse . Lastly it is manifest to be the principal scope of our Saviour both here , and in the 5. of Mat. to convince the Pharises of what they being evill did licentiously , not to explaine what others being good and blamelesse men might be permitted to doe in case of extremity . Neither was it seasonable to talke of honest and conscientious liberty among them who had abused legall and civil liberty to uncivil licence . We doe not say to a servant what we say to a sonne ; nor was it expedient to preach freedome to those who had transgrest in wantonnesse . When we rebuke a Prodigal , we admonish him of thrift , not of magnificence , or bounty . And to school a proud man we labour to make him humble , not magnanimous . So Christ to retort these arrogant inquisitors their own , tooke the course to lay their hautinesse under a severity which they deserv'd ; not to acquaint them , or to make them judges either of the just mans right and privilege or of the afflicted mans necessity . And if wee may have leave to conjecture , there is a likelyhood offer'd us by Tertullian in his 4. against Marcion , whereby it may seeme very probable that the Pharises had a private drifr of malice against our Saviours life in proposing this question ; and our Saviour had a peculiar aim in the rigor of his answer , both to let them know the freedome of his spirit , and the sharpenesse of his discerning . This I must now shew , saith Tertullian , Whence our Lord deduc'd this sentence , and which way he directed it , whereby it will more fully appeare that he intended not to dissolve Moses . And there upon tells us that the vehemence of this our Saviours speech was cheifly darted against Herod and Herodias . The story is out of Josephus : Herod had beene a long time married to the daughter of Aretas King of Petra , til hapning on his jorney towards Rome to be entertain'd at his brother Philips house , he cast his eye unlawfully and unguestlike upon Herodias there , the wife of Philip , but daughter to Aristobulus their common brother , and durst make words of marrying her his Neece from his brothers bed . She assented upon agreement he should expell his former wife . All was accomplisht , and by the Baptist rebuk't with the losse of his head . Though doubtlesse that staid not the various discourses of men upon the fact , which while the Herodian flatterers , and not a few perhaps among the Pharises endevout'd to defend by wresting the law , it might be a meanes to bring the question of divorce into a hot agitation among the people , how farre Moses gave allowance . The Pharises therefore knowing our Saviour to be a friend of Iohn the Baptist , and no doubt but having heard much of his Sermon in the Mount , wherein he spake rigidly against the licence of divorce , they put him this question both in hope to find him a contradicter of Moses , and a condemner of Herod ; so to insnare him within compasse of the same accusation which had ended his friend ; and our Saviour so orders his answer , as that they might perceive Herod and his Adultresse only not nam'd ; so lively it concern'd them both what he spake . No wonder then if the sentence of our Saviour sounded stricter then his custome was ; which his conscious attempters doubtlesse apprehended sooner then his other auditors . Thus much we gaine from hence to informe us , that what Christ intends to speake here of divorce , will be rather the forbidding of of what we may not doe herein passionately and abusively , as Herod and Herodias did , then the discussing of what herein we may doe reasonably and necessarily . [ Is it lawfull for a man to put away his wife ] It might be render'd more exactly from the Greeke , to loosen or to set free ; which though it seeme to have a milder fignification then the two Hebrew words commonly us'd for divorce , yet Interpreters have noted , that the Greeke also is read in the Septuagint , for an act which is not without constraint . As when Achish drove from his presence David counterfeting madnesse . Psal . 34. the Greeke word is the same with this here , to put away . And Erasmus quotes Hilary rendering it by an expression , not so soft . Whence may be doubted , whether the Pharises did not state this question in the strict right of the man , not tarrying for the wives consent . And if our Saviour answer directly according to what was askt in the tearm of putting away , it may be questionable , whether the rigor of his sentence did not forbid only such putting away as is without mutuall consent ▪ in a violent and and harsh manner , or without any reason , but will , as the Tetrarch did . Which might be the cause that those Christian Emperours fear'd not in their constitutions to dissolve mariage by mutuall consent ; In that our Saviour seemes here , as the case is most likely , not to condemne all divorce but all injury and violence in divorce . But no injury can be done to them who seeke it , as the Ethics of Aristotle sufficiently prove . True it is , that an unjust thing may be done to one though willing , and so may justly be forbid'n : But divorce being in it selfe no unjust or evill thing , but only as it is joyn'd with injury , or lust , injury it cannot be at law , if consent be , and Aristotle erre not . And lust it may as frequently not be , while charity hath the judging of so many private greevances in a misfortun'd Wedlock , which may pard'nably seeke a redemption . But whether it be or not , the law cannot discerne , or examine lust , so long as it walkes from one lawfull terme to another , from divorce to marriage both in themselves indifferent . For if the law cannot take hold to punish many actions apparently covetous , ambitious , ingratefull , proud , how can it forbid and punish that for lust , which is but only surmis'd so , and can no more be certainly prov'd in the divorcing now , then before in the marrying . Whence if divorce be no unjust thing , but through lust , a cause not discernable by law , as law is wont to discerne in other cases , and can be no injury where consent is , there can be nothing in the equity of law , why divorce by consent may not be lawfull : leaving secrecies to conscience , the thing which our Saviour here aimes to rectifie , not to revoke the statutes of Moses . In the meane while the wotd To put away , being in the Gteeke , to loosen or disolve , utterly takes away that vaine papisticall distinction of divorce from bed , and divorce from bond , evincing plainly that both Christ and the Pharises meane here that divorce which finally disolves the bond and frees both parties to a second marriage . [ For every cause . ] This the Pharises held , that for every cause they might divorce , for every accidentall cause , any quarrell or difference that might happ'n . So both Josephus and Philo , men who liv'd in the same age , explain ; and the Syriac translater , whose antiquity is thought parallel to the Evangelists themselves , reads it conformably upon any occasion or pretence . Divines also generally agree that thus the Pharises meant . Cameron a late writer much applauded , commenting this place not undiligently , affirmes that the Greeke preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated unusually ( For ) hath a force in it implying the suddennesse of those Pharisaic divorces ; and that their question was to this effect , whether for any cause , whatever it chanc'd to be , straight as it rose , the divorse might be lawfull . This he freely gives what ever mou'd him , and I as freely take , nor can deny his observation to be acute & learned . If therfore we insist upon the word of putting away , that it imports a constraint without consent , as might be insisted , and may enjoy what Cameron bestowes on us , that for every cause is to be understood , according as any cause may happen , with a relation to the speedinesse of those divorces and that Herodian act especially , as is already brought us , the sentence of our Saviour wil appeare nothing so strict a prohibition as hath beene long conceiv'd , forbidding only to divorce for casuall & temporary causes , that may be soon ended , or soone remedied ; & likewise forbidding to divorce rashly , & on thesudden heate , except it be for adultery . If these qualifications may be admitted , as partly we offer them , partly are offer'd them by some of their own opinion , and that where nothing is repugnant why they should not bee admitted , nothing can wrest them from us , the severe sentence of our Saviour will straight unbend the seeming frowne into that gentlenesse and compassion which was so abundant in all his actions , his office and his doctrine , from all which otherwise it stands off at no meane distance . Vers . 4. And he answered and said unto them , have ye not read that he which made them at the beginning , made them Male and Female ? Vers . 5. And said , for this cause shall a man leave Father and Mother , and shall cleave to his wife , and they twaine shall be one flesh ? Vers . 6. VVherefore they are no more twaine but one flesh , what therefore God hath joyned together , let no man put asunder . [ 4. and 5 Made them Male and Female , And said for this cause , &c. ] We see it here undeniably , that the law which our Saviour cites to prove that divorce was forbidd'n , is not an absolute and tyrannicall command without reason , as now adaies wee make it little better , but is grounded upon some rationall cause not difficult to be apprehended , being in a matter which equally concernes the meanest and the plainest sort of persons in a houshold life . Our next way then will be to inquire if there bee not more reasons then one , and if there be , whether this be the best and cheifest . That we shall finde by turning to the first institution , to which Christ referrs our owne reading ; He himselfe having to deale with treacherous affailants , useth brevity , and lighting on the first place in Genesis that mentions any thing tending to Marriage in the first chapter , joynes it immediately to the 24. verse of the 2 chapter , omitting all the prime words between , which create the institution , and containe the noblest and purest ends of Matrimony , without which attain'd , that conjunction hath nothing in it above what is common to us with beasts . So likewise beneath in this very chapter , to the young man who came not tempting him , but to learne of him , asking him which commandments hee should keepe , he neither repeates the first table , nor all the second , nor that in order which he repeates . If heere then being tempted , hee desire to bee the shorter , and the darker in his conference , and omitt to cite that from the second of Genesis , which all Divines confesse is a commentary to what he cites out of the first , the making them Male and Female ; what are we to doe , but to search the institution our selves ; and we shall finde there his owne authority giving other manner of reasons why such firme union is to bee in matrimony , without which reasons their being male and female can be no cause of joyning them unseparably : for if it be , then no Adultery can sever . Therefore the prohibition of divorce depends not upon this reason heere exprest to the Pharises , but upon the plainer & more eminent causes omitted heere and referr'd to the institution ; which causes not being found in a particular and casuall Matrimony , this sensitive and materious cause alone can no more hinder a divorce against those higher and more human reasons urging it , then it can alone without them to warrant a copulation , but leaves it arbitrary to those who in their chance of marriage finde not why divorce is farbidd them , but why it is permitted them ; and finde both here and in Genesis , that the forbidding is not absolute , but according to the reasons there taught us , not here . And that our Saviour taught them no better , but uses the most vulgar , most animal and corporal argument to convince them , is first to shew us , that as through their licentious divorces they made no more of mariage then as if to marry , were no more then to be male and female , so hee goes no higher in his confutation ; deeming them unworthy to be talkt with in a higher straine , but to bee ty'd in marriage by the meere material cause thereof , since their owne licence testify'd that nothing matrimonial was in their thought but to be male and female . Next it might be don to discover the brute ignorance of these carnall Doctors , who taking on them to dispute of marriage and divorce , were put to silence with such a slender opposition as this , and outed from their hold with scarce one quarter of an argument . That we may beleeve this , his entertainment of the young man soon after may perswade us . Whom , though he came to preach eternall life by faith only , he dismisses with a salvation taught him by workes only . On which place Paraeus notes . That this man was to be convinc'd by a false perswasion ; and that Christ is wont otherwise to answer hypocrites , otherwise those that are docible . Much rather then may we thinke that in handling these tempters , he forgot not so to frame his prudent ambiguities and concealements , as was to the troubling of those peremtory disputants most wholsome . When therefore we would know what right there may be , in ill accidents , to divorce , wee must repaire thither where God professes to teach his servants by the prime institution , and not where we see him intending to dazle sophisters : Wee must not reade hee made them Male and Female , & not understand he made them more intendedly a meet helpe to remove the evill of being alone . We must take both these together , and then we may inferre compleatly as from the whole cause why a man shall cleave to his wife , and they twaine shall be one flesh : but if the full and cheife cause why we may not divorce , be wanting heer , this place may skirmish with the rabbies while it will , but to the true christian it prohibits nothing beyond the full reason of it's own prohibiting , which is best knowne by the institution . Vers . 6. [ Wherefore they are no more twaine , but one flesh . ] This is true in the generall right of marriage , but not in the chance medley of every particular match . For if they who were once undoubtedly one flesh , yet become twain by adultery , then sure they who were never one flesh rightly , never helps meete for each other according to the plain prescript of God , may with lesse adoe then a volume be concluded still twaine . And so long as we account a Magistrate no Magistrate , if there be but a flaw in his election , why should we not much rather count a Matrimony no Matrimony , if it cannot be in any reasonable manner according to the words of Gods institution . [ What therefore God hath joyned , let no man put asunder . ] But heare the christian prudence lies to consider what God hath joyn'd ; shall wee say that God hath joyn'd error , fraud , unfitnesse , wrath , contention , perpetuall lonelinesse , perpetuall discord ; what ever lust , or wine , or witchery , threate , or inticement , avarice or ambition hath joyn'd together , faithfull with unfaithfull , christian with antichristian , hate with hate , or hate with love , shall we say this is Gods joyning ? [ Let not man put a sunder . ] That is to say , what God hath joyn'd ; for if it be , as how oft we see it may be , not of Gods joyning , and his law tells us he joynes not unmachable things but hates to joyne them , as an abominable confusion , then the divine law of Moses puts them asunder , his owne divine will in the institution puts them asunder , as oft as the reasons be not extant , for which only God ordain'd their joyning . Man only puts asunder when his inordinate desires , his passion , his violence , his injury makes the breach : not when the utter want of that which lawfully was the end of his joyning , when wrongs and extremities , and unsupportable greevances compell him to disjoyne : when such as Herod & the pharises divorce beside law , or against law , then only man separates , and to such only this prohibition belongs . In a word , if it be unlawful for man to put asunder that which God hath joyn'd , let man take heede it be not detestable to joyne that by compulsion which God hath put assunder . Vers . 7. They say unto him , why did Moses then command to give a writing of divorcement , and to put her away ? Vers . 8. He saith unto them , Moses because of the hardnesse of your hearts suffered you to put away your wives , but from the beginning it was not so . [ Moses because of the hardnesse of your hearts suffered you . ] Henee the divinity now current argues that this judiciall Moses is abolisht . But suppose it were so , though it hath bin prov'd otherwise , the firmenesse of such right to divorce as here pleads , is fetcht from the prime institution , does not stand or fall with the judiciall Jew , but is as morall as what is moralest . Yet as I have shewn positively that this law cannot bee abrogated , both by the words of our Saviour pronouncing the contrary , and by that unabolishable equity which it convaies to us , so I shall now bring to view those appearances of strength which are levied from this text to maintaine the most grosse and massy paradox that ever did violence to reason and religion , bred onely under the shadow of these words , to all other piety or philosophy strange and insolent , that God by act of law drew out a line of adultery almost two thousand yeares long : although to detect the prodigy of this surmise , the former booke set forth on this argument hath already beene copious . I shall not repeate much though I might borrow of mine own , but shall endeavour to adde something either yet untoucht , or not largely anough explain'd First it shal be manifest that the common exposition cannot possibly consist with christian doctrine : next a truer meaning of this our Saviours reply shall be left in the roome . The receiv'd exposition is , that God though not approving did enact a law to permit adultery by divorcement simply unlawfull . And this conceit they feede with fond supposals that have not the least footing in Scripture . As that the Jews learnt this custome of divorce in Egypt , and therefore God would not unteach it them till Christ came , but let it stick as a notorious botch of deformity in the midst of his most perfect and severe law . And yet he saith , Levit. the 18th after the doings of Egypt ye shall not do . Another while they invent a slander ( as what thing more bold then teaching Ignorance when he shifts to hide his nakednes ) that the Jews were naturally to their wives the cruellest men in the world ; would poison , braine , and doe I know not what , if they might not divorce . Certain , if it were a fault heavily punisht , to bring an evill report upon the land which God gave , what is it to raise a groundles calumny against the people which God made choise of ? But that this bold interpretament , how commonly so ever sided with , cannot stand a minute with any competent reverence to God or his law , or his people , nor with any other maxim of religion , or good manners , might bee prov'd through all the heads and Topics of argumentation : but I shall willingly bee as concise as possible . First the law , not onely the moral , but the judicial given by Moses is just and pure ; for such is God who gave it . Harken O Israel , saith Moses , Dent. 4. unto the statutes and the judgements which I teach you , to doe them , that ye may live , &c. ye shall not adde unto the word which J command you , neither shall ye diminish ought from it , that ye may keepe the commandements of the Lord your God which I command you . And onward in the chapter , Behold I have taught you statutes and judgements , even as the Lord my God commanded me . Keepe therefore and doe them , for this is your wisedome and your understanding . For what nation hath God so nigh unto them , and what-nation hath statutes and judgements so righteous as all this law which I set before ye this day . Is it imaginable there should bee among these a law which God allow'd not , a law giving permissions laxative to unmarry a wife and marry a lust , a law to suffer a kind of tribunall adultery ? Many other scriptures might be brought to assert the purity of this judicial law , and many I have alleg'd before ; this law therefore is pure and just . But if it permit , if it teach , if it defend that which is both unjust and impure , as by the common doctrine it doth , what thinke we ? The three generall doctrines of Justinians law , are To live in honesty , To hurt no man , To give every one his due . Shall the Roman civil law observe these three things , as the onely end of law , and shall a statute be found in the civil law of God , enacted simply and totally against all these three precepts of nature and morality ? Secondly , the gifts of God are all perfet , and certainely the law is of all his other gifts one of the perfetest . But if it give that outwardly which it takes away really , & give that seemingly , which , if a man take it , wraps him into sinne and damns him , what gift of an enemy can be more dangerous and destroying then this . Thirdly , Moses every where commends his lawes , preferrs them before all of other nations , and warrants them to be the way of life and safety to all that walke therein , Levit. 18. But if they containe statutes which God approves not , and traine men unweeting to committ injustice and adultery , under the shelter of law , if those things bee sin , and death sins wages , what is this law but the snare of death ? Fourthly , the statutes and judgements of the Lord , which without exception are often told us to be such , as doing wee may live by them , are doubtles to be counted the rule of knowledge and of conscience . For I had not known lust , saith the Apostle , but by the law . But if the law come downe from the state of her incorruptible majesty to grant lust his boon , palpably it darkns and confounds both knowledge and conscience ; it goes against the common office of all goodnes and freindlinesse , wich is at lest to counsel and admonish ; it subverts the rules of all sober education ; and is it selfe a most negligent and debaushing tutor . Fiftly , if the law permit a thing unlawfull , it permitts that which else where it hath forbid ; so that hereby it contradicts it selfe , and transgresses it selfe . But if the law become a transgressor , it stands guilty to it selfe , and how then shall it save another ; it makes a confederacy with sin , how then can it justly condemne a sinner ? and thus reducing it selfe to the stateof neither saving nor condemning , it will not faile to expire solemnely ridiculous . Sixtly , the Prophets in Scripture declare severely against the decreeing of that which is unjust , Psal . 94. 20. Isaiah the 10th . But it was done , they say , for heardnesse of heart ; To which objection the Apostles rule , not to doe evill that good may come thereby , gives an invincible repuls ; and here especially , where it cannot be shewn how any good came by doing this evil , how rather more evil did not hereon abound ; for the giving way to hardnesse of heart hard'ns the more , and adds more to the number . God to an evil and adulterous generation would not grant a signe ; much lesse would he for their hardnesse of heatt pollute his law with an adulterous permission . Yea but to permitt evil is not to doe evil . Yes , it is in a most eminent manner to doe evil : where else are all our grave and faithfull sayings , that he whose office is to forbid and forbids not , bids , exhorts , encourages . Why hath God denounc'd his anger against parents , maisters , freinds , magistrates neglectfull of forbidding what they ought , if law the common father , maister , friend , and perpetuall magistrate shall not onely not forbidd , but enact , exhibit , and uphold with countnance and protection a deede every way dishonest , what ever the pretence be . If it were of those inward vices , which the law cannot by outward constraint remedy , but leaves to conscience and perswasion , it had bin guiltlesse in being silent : but to write a decree of that which can be no way lawfull , and might with ease be hinder'd , makes law by the doome of law it selfe accessory in the highest degree . Seventhly , it makes God the direct author of sin , For although he bee not made the authour of what he silently permitts in his providence , yet in his law , the image of his will , when in plaine expression he constitutes and ordaines a fact utterly unlawfull , what wants hee to authorize it , and what wants that to be the author ? Eightly , to establish by law a thing wholy unlawfull and dishonest , is an affirmation was never heard of before in any law , reason , philosophy , or religion , till it was rais'd by inconsideratglossists from the mistake of this text . And though the Civilians have bin contented to chew this opinion , after the canon had subdu'd them , yet they never could bring example or authority either from divine writt , or human learning , or human practice in any nation , or well-form'd republick , but only from the customary abuse of this text . Usually they allege the Epistle of Cicero to Atticus ; wherein Cato is blam'd for giving sentence to the scumme of Romulus , as if he were in Plato's common wealth . Cato would have call'd some great one into judgemēt for bribery , Cicero as the time stood , advis'd against it . Cato , not to endammage the public treasury , would not grant to the Roman Knights , that the Asian taxes might bee farm'd them at a lesse rate . Cicero wisht it granted . Nothing in all this will bee like the establishing of a law to sinne : here are no lawes made , here onely the execution of law is crav'd might be suspended : between which and our question is a broad difference . And what if human law givers have confest they could not frame their lawes to that perfection which they desir'd , we heare of no such confession from Moses concerning the lawes of God , but rather all praise and high testimony of perfection given them . And although mans nature cannot beare exactest lawes , yet still within the confines of good it may and must ; so long as lesse good is far anough from altogether evil . As for what they instance of usury , let them first prove usury to be wholly unlawfull , as the law allowes it ; which learned men as numerous on the other side will deny them . Or if it be altogether unlawfull , why is it tolerated more then divorce ? he who said divorse not , said also lend hoping for nothing againe , Luk. 6. 35. But then they put in , that trade could not stand . And so to serve the commodity of insatiable trading , usury shall be permitted , but divorce , the onely meanes oft times to right the innocent , & outrageously wrong'd , shall be utterly forbid . This is egregious doctrine , and for which one day charity will much thanke them . Beza not finding how to salve this perplexity , and Cameron since him , would secure us ; although the latter confesses that to permit a wicked thing by law , is a wickednesse from which God abhorrs ; yet to limit sin , and prescribe it a certaine measure , is good . First this evasion will not helpe heere ; for this law bounded no man ; he might put away whatever found not favour in his eyes . And how could it forbid to divorce , whom it could not forbidd to dislike , or command to love . If these be the limits of law to restraine sinne , who so lame a sinner but may hoppe over them more easily then over those Romulean circumscriptions , not as Remus did with hard succes , but with all indemnity . Such a limiting as this were not worth the mischeif that accompanies it . This law therefore not bounding the supposed sinne , by permitting enlarges it , gives it enfranchisement . And never greater confusion , then when law and sin move their land markes , mixe their territories , and correspond , have intercourse and traffic together . When law contracts a kindred and hospitality with transgression , becomes the godfather of sinne and names it Lawfull ; when sin revels and gossips within the arcenal of law , plaies , and dandles the artillery of justice that should be bent against her , this is a faire limitation indeede . Besides it is an absurdity to say that law can measure sin , or moderate sin ; sin is not in a predicament to be measur'd and modify'd , but is alwaies an excesse . The least sinne that is , exceeds the measure of the largest law that can bee good ; and is as boundlesse as that vacuity beyond the world . If once it square to the measure of Law , it ceases to be an excesse , and consequently ceases to be a sinne ; or else law conforming it selfe to the obliquity of sin , betraies it selfe to be not strait , but crooked , and so immediatly no law . And the improper conceit of moderating sin by law will appeare , if wee can imagin any lawgiver so senselesse as to decree that so farre a man may steale , and thus farre bee drunk , that moderately he may cozen , and moderatly committ adultery . To the same extent it would be as pithily absurd to publish that a man may moderately divorce , if to doe that be intirely naught . But to end this moot , the law of Moses is manifest to fixe no limit therein at all , or such at lest as impeaches the fraudulent abuser no more then if it were not set ; only requires the dismissive writing without other caution , leaves that to the inner man , and the barre of conscience . But it stopt other sins . This is as vaine as the rest , and dangerously uncertain : the contrary to be fear'd rather , that one sin admitted courteously by law , open'd the gate to another . However evil must not be don for good . And it were a fall to be lamented , an indignity unspeakable , if law should becom tributary to sin her slave , and forc't to yeild up into his hands her awfull minister Punishment , should buy out her peace with sinne for sinne , paying as it were her so many Philistian foreskins to the proud demand of Trangression . But suppose it any way possible to limit sinne , to put a girdle about that Chaos , suppose it also good ; yet if to permitt sin by Law bee an abomination in the eyes of God , as Cameron acknowledges , the evil of permitting will eate out the good of limiting . For though sin be not limited , there can but evil come out of evil ; but if it be permitted & decreed lawfull by divine law , of force then sin must proceed from the infinit Good , which is a dreadfull thought . But if the restraining of sinne by this permission beeing good , as this author testifies , be more good then the permission of more sin by the restraint of divorce , and that God waighing both these like two ingots in the perfet scales of his justice and providence found them so , and others coming without authority from God , shall change this counter poise , and judge it better to let fin multiply by setting a judicial restraint upon divorce , which Christ never set , then to limit sin by this permission , as God himselfe thought best to permitt it , it will behoove them to consult betimes whether these their ballances be not fals and abominable ; and this their limiting that which God loosen'd , and their loosning the sinnes that he limited , which they confesse was good to doe : and were it possible to doe by law , doubtlesse it would be most morally good ; and they so beleeving , as we heare they doe , and yet abolishing a law so good and moral , the limiter of sin , what are they else but contrary to themselves ? for they can never bring us to that time wherein it will not be good to limit sinne , and they can never limit it better then so as God prescrib'd in his law . Others conceav it a more defensible retirement to say this permission to divorce sinfully for hardnesse of heart was a dispensation . But surely they either know not , or attend not what a dispensation meanes . A dispensation is for no long time , is particular to som persons rather then generall to a whole people ; alwaies hath charity the end , is granted to necessities and infirmities , not to obstinat lust . This permission is another creatnre , hath all those evils and absurdities following the name of a dispensation , as when it was nam'd a law ; and is the very antarctic pole against charity , nothing more advers , ensnaring and ruining those that trust in it , or use it ; so leud and criminous as never durst enter into the head of any Politician , Jew , or Proselyte , till they became the apt Schollers of this canonistic exposition . Ought in it , that can allude in the lest manner to charity , or goodnes , belongs with more full right to the chrian under grace and liberty , then to the Jew under law and bondage . To Jewish ignorance it could not be dispenc'd , without a horrid imputation laid upon the law , to dispence fouly , in stead of teaching fairly ; like that dispensation that first polluted Christendom with idolatry , permitting to lay men images in stead of bookes and preaching . Sloth or malice in the law would they have this calld ? But what ignorance can be pretended for the Jewes , who had all the same precepts about mariage , that we now : for Christ referrs all to the institution . It was as reasonable for them to know then as for us now , and concern'd them alike : for wherein hath the gospel alter'd the nature of matrimony : All these considerations , or many of them have bin furder amplify'd in the doctrine of divorce . And what Rivetus and Paraeus hath objected , or giv'n over as past cure hath bin there discusst . Whereby it may be plain anough to men of eyes , that the vulgar exposition of a permittance by law to an entire fin , what ever the colour may be , is an opinion both ungodly , unpolitic , unvertuous , and void of all honesty & civil sense . It appertaines therefore to every zealous Christian both for the honour of Gods law & the vindication of our Saviours words , that such an irreligious depravement no longer may be sooth'd and flatter'd through custome , but with all diligence and speed solidly refuted , and in the room a better explanation giv'n ; which is now our next endeavour . [ Moses suffer'd you to put away , &c. ] Not commanded you , saies the common observer , and therefore car'd not how soon it were abolisht , being but suffer'd ; heerin declaring his annotation to be slight & nothing law prudent . For in this place commanded and suffer'd are interehangeably us'd in the same sense both by our Saviour and the Pharises . Our Saviour who heer saith , Moses suffer'd you , in the 10th of Marke saith , Moses wrote you this command . And the Pharisees who heer say , Moses commanded , and would mainly have it a command , in that place of Marke say Moses suffer'd , which had made against them in their owne mouthes , if the word of suffering had weakn'd the command . So that suffer'd and commanded is heer taken for the same thing on both sides of the controversy : as Cameron also and others on this place acknowledge . And Lawyers know that all the precepts of law are devided into obligatorie and permissive , containing either what we must doe , or what wee may doe ; and of this latter sort are as many precepts , as of the former , and all as lawfull . Tutelage , an ordainment then which nothing more just , being for the defence of Orfanes , the Justitutes of Justinian , say is given and permitted by the civil law : and to parents it is permitted to choose and appoint by will the guardians of their children . What more equall , and yet the civil law calls this permission . So likewise to manumise , to adopt , to make a will , and to be made an heire is call'd permission by law . Marriage it selfe , and this which is already granted , to divorce for adultery , obliges no man , is but a permission by law , is but suffer'd . By this we may see how weakly it hath bin thought that all divorce is utterly unlawfull , because the law is said to suffer it : whenas to suffer is but the legall phrase denoting what by law a man may doe or not doe . [ Because of the hardnesse of your hearts ] Hence they argue that therefore he allowd it not ; and therefore it must be abolisht . But the contrary to this will sooner follow , that because he suffer'd it for a cause , therefore in relation to that cause he allow'd it . Next , if he in his wisedome , and in the midst of his severity allow'd it for hardnesse of heart , it can be nothing better then arrogance and presumption to take stricter courses against hardnes of heart then God ever set an example and that under the Gospel which warrants them to no judicial act of compulsion in this matter , much lesse to be more severe against hardnes of extremity , then God thought good to bee against hardnes of heart . He suffer'd it , rather then worse inconveniences ; these men wiser as they make themselves , will suffer the worst and hainousest inconveniences to follow , rather then they will suffer what God suffer'd . Although they can know when they please , that Christ spake only to the conscience , did not judge on the civil bench , but alwaies disavow'd it . What can be more contrary to the waies of God then these their doings . If they bee such enemies to hardnes of heart , although this groundlesse rigor proclaims it to be in themselves , they may yet learne , or consider that hardnesse of heart hath a twofould acception in the Gospel . One , when it is in a good man taken for infirmity , and imperfection , which was in all the Apostles , whose weaknesse only , not utter want of beleef is call'd hardnes of heart , Marke 16. partly for this hardnesse of heart , the imperfection and decay of man from original righteousnesse , it was that God suffer'd not divorce onely , but all that which by Civilians is term'd the secondary law of nature and of nations . He suffer'd his owne people to wast and spoyle and slay by warre , to lead captives , to be som maisters , som servants , som to be princes , others to be subjects , hee suffer'd propriety to divide all things by severall possession trade and commerce , not with out usury ; in his comon wealth some to bee undeservedly rich , others to bee undeservingly poore . All which till hardnesse of heart came in , was most unjust ; whenas prime Nature made us all equall , made us equall coheirs by common right and dominion over all creatures . In the same manner , and for the same cause hee suffer'd divorce as well as mariage , our imperfet and degenerat condition of necessity requiring this law among the rest , as a remedy against intolerable wrong and servitude above the patience of man to beare . Nor was it giv'n only because our infirmity , or if it must be so call'd , hardnesse of heart could not endure all things , but because the hardnes of anothers heart might not inflict all things upon an innocent person , whom far other ends brought into a league of love and not of bondage and indignity . If therefore we abolish divorce as only suffer'd for hardnes of heart , we may as well abolish the whole law of nations , as only sufferd for the same cause ; it being shewn us by Saint Paul 1 Cor. 6. that the very seeking of a mans right by law , and at the hands of a worldly magistrat , is not without the hardnesse of our hearts . For why doe ye not rather take wrong , saith he , why suffer ye not rather your selves to be defrauded ? If nothing now must be suffer'd for hardnes of heart , I say the very prosecution of our right by way of civil justice can no more bee suffer'd among Christians , for the hardnes of heart wherwith most men persue it . And that would next remove all our judiciall lawes , and this restraint of divorce also in the number ; which would more then halfe end the controversy . But if it be plaine that the whole juridical law and civil power is only suffer'd under the Gospel , for the hardnes of our hearts , then wherefore should not that which Moses suffer'd , be suffer'd still by the same reason ? In a second signification hardnes of heart is tak'n for a stubborne resolution to doe evil . And that God ever makes any law purposely to such , I deny ; for he voutsafes not to enter gov'nant with them , but as they fortune to be mixt with good men , and passe undiscover'd ; much lesse that he should decree an unlawfull thing only to serve their licentiousnes . But that God suffers this reprobate hardnes of heart I affirm , not only in this law of divorce , but throughout all his best and purest commandements . He commands all to worship in singlenes of heart according to all his Ordinances ; and yet suffers the wicked man to performe all the rites of religion hypocritically and in the hardnes of his heart . He gives us generall statutes & privileges in all civil matters , just & good of themselves , yet suffers unworthiest men , to use them & by themt , o prosecute their own right , or any colour of right , though for the most part maliciously , covetously , nigorously , revengefully . He allow'd by law the discreet father and husband to forbidd , if he thought fit , the religious vows of his wife or daughter : Num. 30. and in the same law suffer'd the hard heartednes of impious and covetous fathers or husbands abusing this law to forbidd their wives or daughters in their offrings and devotions of greatest zeal . If then God suffer hardnes of heart equally in the best laws as in this of divorce , there can be no reason that for this cause this law should be abolisht . But other lawes , they object , may be well us'd , this never . How often shall I answer both from the institution of mariage , and from other general rules in Scripture , that this law of divorce hath many wise and charitable ends besides the being suffer'd for hardnes of heart ; which is indeed no end , but an accident happning through the whole law ; which gives to good men right , and to bad men who abuse right under false pretences , gives only sufferance . Now although Christ express no other reasons here , but only what was suffer'd , it nothing followes that this law had no other reason to be permitted but for hardnes of heart . The Scripture seldome , or never in one place sets down all the reasons of what it grants or commands , especially when it talks to enemies and tempters . St Paul permitting mariage , 1 Cor. 7 , seems to permit even that also for hardnes of heart only , lest we should run into fornication ; yet no intelligent man thence concludes mariage allow'd in the Gospel only to avoid an evill , because no other end is there exprest . Thus Moses of necessity suffer'd many to put away their wives for hardnesse of heart ; but enacted the law of divorce doubtles for other good causes , not for this only sufferance . He permitted not divorce by law as an evil , for that was impossible to divine law , but permitted by accident the evil of them who divorc't against the lawes intention undiscoverably This also may be thought not improbably , that Christ stirr'd up in his spirit against these tempting Pharises , answer'd them in a certain forme of indignation usual among good authors ; wherby the question , or the truth is not directly answer'd , but som thing which is fitter for them , who aske , to heare . So in the ecclesiastical stories one demanding how God imploy'd himself before the world was made , had āswer ; that he was making hel for curious questioners . Another ( and Libanius the Sophist as I remember ) asking in derision som Christian , what the Carpenter , meaning our Saviour , was doing , now that Julian so prevail'd , had it return'd him , that the Carpenter was making a coffin for the Apostat . So Christ being demanded maliciously why Moses made the law of divorce , answers them in a vehement scheme , not telling them the cause why he made it , but what was fittest to be told them , that for the hardnes of their hearts he suffer'd them to abuse it . And all beit Mark say not he suffer'd you , but to you he wrote this precept ; Mark may be warrantably expounded by Mathew the larger . And whether he suffer'd , or gave precept , being all one as was heard , it changes not the trope of indignation , fittest account for such askers . Next for the hardnes of your hearts to you he wrote this precept , inferrs not therfore for this cause only he wrote it , as was parallell'd by other Scriptures . Lastly , It may be worththe observing , that Christ speaking to the Pharises does not say in general that for hardnes of heart he gave this precept , but you he suffer'd , & to you he gave this precept for your hardnes of heart . It cannot be easily thought that Christ heer included all the children of Israel under the person of these tempting Pharises but that he conceals wherefore he gave the better sort of them this law , and expresses by saying emphatically To you how he gave it to the worser , such as the Pharises best represented , that is to say for the hardnes of your hearts : as indeed to wicked men and hardn'd hearts he gives the whole law and the Gospel also , to hard'n them the more . Thus many waies it may orthod oxally be understood how God or Moses suffer'd such as the demanders were , to divorce for hardnes of heart . Whereas the vulgar expositer beset with contradictions and absurdities round , and resolving at any peril to make an exposition of it , as there is nothing more violent and boistrous then a reverend ignorance in fear to be convicted , rushes brutely and impetuously against all the principles both of nature , piety , and moral goodnes ; and in the sury of his literal expounding overturns them all . [ But from the the beginning it was not so . ] Not how from the beginning doe they suppose , that men might not divorce at all , not necessarily , not deliberatly except for adultery , but that som law , like canon law presently attacht them both before and after the flood , till stricter Moses came , and with law brought licence into the world ? that were a fancy indeed to smile at . Undoubtedly as to point of judiciall law , divorce was more permissive from the beginning before Moses then under Moses . But from the beginning , that is to say , by the institution in Paradice it was not intended that matrimony should dissolve for every trivial cause as you Pharises accustome . But that it was not thus suffer'd from the beginning ever since the race of men corrupted , & laws were made , he who will affirme , must have found out other antiquities then are yer known . Besides we must consider now , what can be so as from the beginning , not only what should be so . In the beginning , had men continu'd perfet , it had bin just that all things should have remain'd , as they began to Adam & Eve. But after that the sons of men grew violent & injurious , it alter'd the lore of justice , and put the goverment of things into a new frame . While man and woman were both perfet each to other , there needed no divorce ; but when they both degenerated to imperfection , & oft times grew to be an intolerable evil each to other , then law more justly did permitt the alienating of that evil which mistake made proper , then it did the appropriating of that good which Nature at first made common . For if the absence of outward good be not so bad as the presence of a close evil , & that propriety , whether by cov'nant or possession , be but the attainment of some outward good , it is more natural & righteous that the law should sever us from an intimat evil , then appropriate any outward good to us from the community of nature . The Gospel indeed tending ever to that which is perfetest , aim'dat the restorement of all things , as they were in the beginning . And therefore all things were in common to those primitive Christians in the Acts , which Ananias & Sapphira dearly felt . That custome also continu'd more or less till the time of Justin Martyr , as may be read in his 2d Apology , which might be writt after that act of communion perhaps some . 40. yeares above a hunder'd . But who will be the man shall introduce this kind of common wealth , as christianity now goes ? If then mariage must be as in the beginning , the persons that marry must be such as then were , the institution must make good , in som tolerable sort , what it promises toeeither party . If not , it is but madnes to drag this one ordinance back to the beginning , and draw down all other to the present necessity , and condition farre from the beginning even to the tolerating of extortions and opp ressions . Christ only told us that from the beginning it was not so ; that is to say , not so as the Pharises manu●'d the busines ; did not command us that it should be forcibly so again in all points , as at the beginning ; or so at least in our intentions and desires , but so in execution , as reason , and present nature can bear . Although we are not to seek , that the institution it selfe from the first beginning was never but conditional , as all cov'nants are : because thus and thus , therefore so and so ; if not thus , then not so . Then moreover was perfetest to fulfill each law in it selfe ; now is perfetest in this estate of things , to ask of charity how much law may be fulfill'd : els the fulfilling , oft times is the greatest breaking . If any therefore demand , which is now most perfection , to ease an extremity by divorce , or to enrage and fester it by the greevous observance of a miserable wedloc , I am not destitute to say which is most perfection ( although som who beleev they thinke favourably of divorce , esteem it only venial to infirmity ) Him I hold more in the way to perfection who forgoes an unfit ungodly & discordant wedloc , to live according to peace & love , & Gods institution in a fitter chois , then he who debarrs himself the happy experience of all godly , which is peaceful conversatiō in his family , to live a contentious , and unchritian life not to be avoided , in temptations not to be liv'd in , only for the fals keeping of a most unreal nullity , a mariage that hath no affinity with Gods intention , a daring phantasm , a meer toy of terror awing weak senses , to the lamentable superstition of ruining themselves , the remedy wherof God in his law voutsafes us . Which not to dare use , he warranting , is not our perfection , is our infirmity , our little faith , our timorous and low conceit of charity : and in them who force us , it is their masking pride and vanity , to seem holier & more circumspect then God. So far is it that we need impute to him infirmity , who thus divorces : since the rule of perfection is not so much that which was don in the beginning , as that which now is nearest to the rule of charity . This is the greatest , the perfetest , the highest commandment . V. 9. And I say unto you , who so shall put away his wife , except it be for Fornication , and shall marry another , committeth adultery ; and whose marrieth her which is put away , doth commit adultery . [ And I say unto you ] That this restrictive denouncement of Christ contradicts and refutes that permissive precept of Moses , common expositers themselves disclaime : and that it does not traverse from the closet of conscience to the courts of civil or canon law , with any Christian rightly commenc't requires not long evincing . If Christ then did not heer check permissive Moses , nor did reduce matrimony to the beginning more then all other things , as the reason of mans condition could beare , we would know precisely what it was which he did , and what the end was of his declaring thus austerely against divorce . For this is a confesst oracle in law , that he who lookes not at the intention of a precept , the more superstitions he is of the letter , the more he misinterprets . Was it to shame Moses ? that had beene monstrous : or all those purest ages of Israel , to whom the permission was granted ? that were as incredible . Or was it that he who came to abrogate the burden of law , not the equity , should put this yoke upon a blamelesse person , to league himselfe in chaines with a begirting mischeif , not to separat till death ? hee who taught us that no man puts a peece of new cloth upon an old garment , nor new wine into old bottles , that he should sow this patch of strictnes upon the old apparel of our frailty , to make a rent more incurable , when as in all other amendments his doctrine still charges , that regard be had to the garment , and to the vessel , what it can endure ; this were an irregular and single peece of rigor , not onely sounding disproportion to the whole Gospel , but outstretching the most rigorous nervs of law and rigor it selfe . No other end therefore can bee left imaginable of this excessive restraint , but to bridle those erroneous and licentious postillers the Pharises ; not by telling them what may bee done in necessity , but what censure they deserve who divorce abusively , which their Tetrarch had done . And as the offence was in one extreme , so the rebuke , to bring more efficaciously to a rectitude and mediocrity , stands not in the middle way of duty , but in the other extreme . Which art of powerfull reclaiming , wisest men have also taught in their ethical precepts and gnomologies ; resembling it , as when wee bend a crooked wand the contrary way ; not that it should stand so bent , but that the overbending might reduce it to a straitnesse by its own reluctance . And as the Physician cures him who hath tak'n down poyson , not by the middling temper of nourishment , but by the other extreme of antidote , so Christ administers heer a sharpe & corrosive sentence against a foul and putrid licence ; not to eate into the flesh , but into the sore . And knowing that our divines through all their comments make no scruple , where they please , to soften the high and vehem ent speeches of our Saviour , which they call hyperbolics , why in this one text should they be such crabbed masorites of the Letter , as not to mollifie a transcendence of literal rigidity , which they confesse to find often elsewhere in his manner of delivery , but must make their exposition heer such an obdurat Cyclops , to have but one eye for this text , and that onely open to cruelty and enthralment , such as no divine , or human law before ever heard of . No , let the foppish canouist with his fardel of matrimonial cases goe and be vendible where men bee so unhappy as to cheap'n him ; the words of Christ shall be asserted from such elementall notaries , and resolv'd by the now-only lawgiving mouth of charity ; which may be done undoubtedly by understanding them as followes . [ Whosoever shall put away his wife . ] That is to say , shall so away as the propounders of this question , the Pharisees were wont to doe and covertly defended Herod for so doing ; whom to rebuke , our Saviour heer mainely intends , and not to determine all the cases of divorce , as appeares by Saint Paul. Whosoever shall put away , either violently without mutuall consent for urgent reasons , or conspiringly by plot of lust , or cunning malice , shall put away for any sudden mood , or contingency of disagreement , which is not daily practice , but may blow soone over , and be reconcil'd , except it bee fornication ; whosoever shall put away rashly , as his choler prompts him , without due time of deliberating , and thinke his conscience discharg'd only by the bill of divorce giv'n , and the outward law satisfi'd ; whosoever lastly shall put away his wife , that is a wife indeede , & not in name only , such a one who both can and is willing to bee a meet helpe toward the cheif ends of mariage both civil , and sanctify'd , except fornication be the cause , that man , or that pair committ adulcery . Not he who puts away by mutuall consent , with all the considerations and respects of humanity and gentlenesse without malicious or lustfull drift . Not he who after sober and coole experience , and long debate within himself puts away whom though he cannot love or suffer as a wife , with that sincere affection that marriage requires , yet loves at lest with that civility and goodnesse , as not to keepe her under a neglected and unwelcom residence , where nothing can be hearty , and not beeing , it must needs bee both unjoyous and injurious to any perceaving person so detain'd , and more injurious , then to be freely , and upon good termes dismist . Nor doth hee put away adulterously who complaines of causes rooted in immutable nature , utter unfitnesse , utter disconformity , not concileable , because not to be amended without a miracle . Nor hee who puts away an unquenshable vexation from his bosom , and flies an evil then which a greater cannot befall human society . Nor hee who puts away with the the full suffrage and applause of his conscience , not relying on the writt'n bill of law , but claiming by faith and fulnes of perswasion the rights and promises of Gods institution , of which hee finds himselfe in a mistak'n wedlock defrauded . Doubtlesse this man hath baile anough to bee no adulterer giving divorc : for these causes . [ His Wife . ] This word is not to be idle here , a meere word without a sense , much lesse a fallacious word signifying contrary to what it pretends ; but faithfully signifies a wife , that is , a comfortable helpe and society , as God instituted ; does not signify deceitfully under this name , an intolerable adversary , not a helpelesse , unaffectionate and sullen masse whose very company represents the visible and exactest figure of lonelines it selfe . Such an associate he who puts away , divorces not a wife , but disjoyns a nullity which God never joyn'd , if she be neither willing , nor to her proper and requisite duties sufficient , as the words of God institute her . And this also is Bucers explicat●on of this place . [ Except it bee for fornication , or saving for the cause of fornication , as Matt. 5th . This declares what kind of causes our Saviour meant ; fornication being no natural and perpetual cause , but onely accidental and temporary ; therefore shewes that head of causes from whence it is excepted , to bee meant of the same sort . For exceptions are not logically deduc't from a divers kind , as to say who so puts away for any naturall cause except fornication , the exception would want salt . And if they understand it , who so for any cause what ever , they cast themselves ; granting divorce for frigidity a naturall cause of their own allowing , though not heer exprest , and for desertion without infidelity when as he who marries , as they allow him for a desertion , deserts as well as is deserted , and finally puts away , for another cause besides adultery . It will with all due reason therefore be thus better understood , who so puts away for any accidental and temporary causes , except one of them , which is fornication . Thus this exception finds out the causes from whence it is excepted , to be of the same kind , that is , casuall , not continuall . [ Saving for the cause of fornication . ] The New Testament , though it be said originally writt in Greeke , yet hath nothing neer so many Atticisms as Hebraisms , & Syriacisms which was the Majesty of God , not filing the tongue of Scripture to a Gentilish Idiom , but in a princely manner offring to them as to Gentiles and Foreiners grace and mercy , though not in forein words , yet in a forein stile that might induce them to the fountaines ; and though their calling were high and happy , yet still to acknowledge Gods ancient people their betters , and that language the Metropolitan language . He therefore who thinks to Scholiaze upon the Gospel , though Greek , according to his Greek Analogies , and hath not bin Auditor to the oriental dialects , shall want in the heat of his Analysis no accomodation to stumble . In this place , as the 5th of Matth , reads it , Saving for the cause of fornication , the Greek , such as it is , sounds it , except for the word , report , speech , or proportion of fornication . In which regard with other inducements , many ancient and learned writers have understood this exception as comprehending any fault equivalent and proportional to fornication But truth is , the Evangelist heer Hebraizes , taking word or speech for cause or matter in the common eastern phrase , meaning perhaps no more then if he had said for fornication , as in this 19th chapter . And yet the word is found in the 5th of Exodus also fignifying Proportion ; where the Israelites are commanded to doe their tasks , The matter of each day in his day . A task we know is a proportion of work not doing the same thing absolutely every day , but so much . Whereby it may be doubtfull yet , whether heer be not excepted not only fornication it self , but other causes equipollent , and proportional to fornication . Which very word also to understand rightly , wee must of necessity have recours again to the Ebrew . For in the Greek and Latin sense by fornication is meant the common prostitution of body for sale . So that they who are so exact for the letter , shall be dealt with by the Lexicon , and the Etymologicon too if they please , and must be bound to forbidd divorce for adultery also , untill it come to open whoredom and trade , like that for which Claudius divorc't Messalina . Since therfore they take not heer the word fornication in the common significance , for an open exercise in the stews , but grant divorce for one single act of privatest adultery , notwithstanding that the word speakes a public and notorious frequency of fact , not without price , we may reason with as good leav , and as little straining to the text , that our Saviour on set purpose chose this word Fornication , improperly appli'd to the lapse of adultery , that we might not think our selvs bound from all divorce , except when that fault hath bin actually committed . For the language of Scripture signifies by fornication ( and others beside St. Austin so expounded it ) not only the trespas of body nor perhaps that between maried persons , unlesse in a degree or quality as shameles as the Bordello , but signifies also any notable disobedience , or intractable cariage of the wife to the husband , as Judg. the 192. Whereof at large in the Doctrin of Divorce . l. 2. c. 18 Secondly signifies the apparent alienation of mind not to idolatry , ( which may seeme to answer the act of adultery ) but farre on this side , to any point of will worship , though to the true God ; some times it notes the love of earthly things , or worldly pleasures though in a right beleever , some times the least suspicion of unwitting idolatry . As Num. 15. 39. willsull disobedience to any the least of Gods commandements is call'd fornication . Psal . 73. 26 , 27. A distrust only in God , and withdrawing from that neernes of zeal and confidence which ought to be , is call'd fornication . We may be sure it could not import thus much less then Idolatry in the borrow'd metaphor between God and man , unless it signifi'd as much less then adultery in the ordinary acception between man and wife . Adde also that there was no need our Saviour should grant divorce for adultery , it being death by law , and law then in force . Which was the cause why Joseph sought to put away his betrothed wife privately , least he should make her an example of capitall punishment , as lernedest expounders affirm , Herod being a great zelot of the Mosaic law , and the Pharises great maisters of the text , as the woman tak'n in adultery doubtless had cause to fear . Or if they can prove it was neglected , which they cannot doe , why did our Saviour shape his answer to the corruption of that age , and not rather tell them of their neglect ? If they say he came not to meddle with their judicatures , much less then was it in his thought to make them new ones , or that divorce should be judicially restrain'd in a stricter manner by these his words , more then adultery judicially acquitted by those his words to the adultres . His sentence doth no more by law forbidd divorce heer , then by law it doth absolve adultery there . To them therefore , who have drawn this yoke upon Christians from his words thus wrested , nothing remaines but the guilt of a presumption and perversnes which will be hard for them to answer . Thus much that the word fornication is to be understood as the language of Christ understands it , for a constant alienation and disaffection of mind , or for the continual practise of disobedience and crossnes from the duties of love and peace , that is in summ , when to be a tolerable wife is either naturally not in their power , or obstinatly not in their will , and this opinion also is St. Austins , least it should hap to be suspected of novelty . Yet grant the thing heer meant were only adultery , the reason of things will afford more to our assertion , then did the reason of words . For why is divorce unlawfull but only for adultery ? because , say they , that crime only breaks the matrimony . But this , I reply , the institution itselfe gainsaies : for that which is most contrary to the words and meaning of the institution , that most breaks the matrimony ; but a perpetuall unmeetnes and unwillingnesse to all the duties of helpe , of love and tranquillity is most contrary to the words and meaning of the institution ; that therefore much more breaks matrimony then the act of adultery though repeated . For this , as it is not felt , nor troubles him who perceaves it not , so beeing perceav'd , may be soon repented , soon amended , soon , if it can be pardon'd , may be redeem'd w th the more ardent love and duty in her who hath the pardon . But this naturall unmeetnes both cannot be unknown long , and ever after cannot be amended , if it be natural , and will not , if it be farregon obstinat . So that wanting ought in the instant to be as great a breach as adultery , it gains it in the perpetuity to be greater . Next adultery does not exclude her other fitnes , her other pleasingnes ; she may be otherwise both loving and prevalent , as many adultresses be ; but in this general unfitnes or alienation she can be nothing to him that can please . In adultery nothing is given from the husband , which he misses , or enjoyes the less , as it may be suttly giv'n : but this unfitnes defrauds him of the whole contentment which is sought in wedloc . And what benefit to him , though nothing be giv'n by the stealth of adultery to another , if that which there is to give , whether it be solace , or society , be not such as may justly content him ? and so not only deprives him of what it should give him , but gives him sorrow and affliction , which it did not ow him . Besides is adultery the greatest breach of matrimony in respect of the offence to God , or of the injury to man ? if in the former , then other sins may offend God more , and sooner cause him to disunite his servant from being one flesh with such an offender . If in respect of the latter , other injuries are demonstrated therein more heavy to mans nature then the iterated act of adultery . God therfore in his wisedom would not so dispose his remedies , as to provide them for the less injuries , and not allow them for the greater . Thus is won both from the word fornication , & the reason of adultery , that the exception of divorce is not limitted to that act , but enlarg'd to the causes above specify'd . [ And who so marieth her which is put away doth committ adultery . By this clause alone , if by nothing els , we may assure us , that Christ intended not to deliver heer the whole doctrin of divorce , but only to condemn abuses . Otherwise to marry after desertion , which the Apostle , and the reformed Churches at this day permitt , is heer forbid , as adultery . Be she never so wrongfully deserted , or put away , as the law then suffer'd , if thus forsak'n and expulst , she accept the refuge and protection of any honester man who would love her better , and give her self in mariage to him , by what the letter guides us , it shall be present adultery to them both . This is either harsh and cruel , or all the Churches teaching as they doe the contrary , are loos and remiss ; besides that the Apostle himselfe stands deeply fin'd in a contradiction against our Saviour . What shall we make of this ? what rather the common interpreter can make of it , for they be his own markets , let him now trie ; let him trie which way he can wind in his Vertumnian distinctions and evasions , if his canonical gabardine of text and letter do not now sit too close about him , and pinch his activity ; which if I erre not , hath heer hamper'd it selfe in a springe fitt for those who put their confidence in Alphabets . Spanheim a writer of Evangelic doubts comes now and confesses that our Saviours words are to be limited beyond the limitation there exprest and excepted beyond their own exception , as not speaking of what happn'd rarely , but what most commonly . Is it so rare Spanheim , to be deserted , or was it then so rare to put away injuriously , that a person so hatefully expell'd , should to the heaping of more injury be turn'd like an infectious thing out of all maried fruition upon pain of adultery , as not considerable to the brevity of this halfe sentence ? Of what then speakes our Saviour ? of that collusion , saith he , which was then most frequent among the Jews of changing wives and husbands , through inconstancy and unchast desires . Colluders your selves , as violent to this law of God by your unmercifull binding , as the Pharises by their unbounded loosning ! Have thousands of Christian souls perisht as to this life , and God knows what hath betided their consciences , for want of this healing explanation , and is it now at last obscurely drawn forth , only to cure a scratch , and leave the main wound spouting ? Who so ever putteth away his wife except for fornication committeth adultery ; That shall be spoke of all ages , and all men , though never so justly otherwise mov'd to divorce : in the very next breath , And who so marieth her which is put away committeth adultery , the men are new and miraculous , they tell you now you are to limit it to that age , when it was in fashion to chop matrimonies ; and must be meant of him who puts away with his wives consent through the lightnes , and leudnes of them both . But what rule of Logic , or indeed of reason is our commission to understand the Anteeedent one way and the Consequent another ; for in that habitude this whole vers may be fider'd : or at least to take the parts of a copulat axiom , both absolutely affirmative , and to say the first is absolutely true , the other not , but must bee limited to a certain time and custome ; which is no lesse then to say they are both false . For in this compound axiom , be the parts never so many , if one of them doe but falter , & be not equally absolute and generall , the rest are all fals . If therefore , that he who marries her which is put away committs adultery , be not generally true , neither is it generally true that he committs adultery who puts away for other cause then fornication . And if the marrying her which is put away must be understood limited , which they cannot but yeild it must , with the same limitation must be understood the putting away . Thus doth the common exposition confound it selfe , and justify this which is heer brought ; that our Saviour as well in the first part of this sentence as in the second , prohibited onely such divorses as the Jewes then made through malice or through plotted licence , not those which are for necessary and just causes ; where charity and wisedome disjoyns , that which not God , but Error and Disastre joyn'd . And there is yet to this our exposition , a stronger siding freind , then any can be an adversary , unlesse Saint Paul be doubted , who repeating a command concerning divorce , 1 Cor. 7. which is agreed by writers to be the same with this of our Saviour , and appointing that the wife remaine unmaried , or be reconcil'd to her husband , leavs it infallible that our Saviour spake cheifly against putting away for casual and choleric disagreements , or any other cause which may with human patience and wisedom be reconcil'd , not hereby meaning to hale and dash together the irreconcilable aversations of nature , nor to tie up a faultlesse person like a parricide , as it were into one sack with an enemy , to be his causelesse tormenter and executioner the length of a long life . Lastly , let this sentence of Christ bee understood how it will , yet that it was never intended for a judicial law , to be inforc'd by the Magistrat , besides that the office of our Saviour had no such purpose in the Gospel , this latter part of the sentence may assure us , And who so marrieth her which is put away committs adultery . Shall the exception for adultery belong to this clause or not ? if not , it would be strange , that he who marries a woman really divorc't for adultery , as Christ permitted , should become an adulter by marrying one who is now no other mans wife , himself being also free , who might by this meanes reclaim her from common whordome . And if the exception must belong hither , then it followes that he who marries an adultresse divorc'd , commits no adultry ; which would soone discover to us what an absurd and senseles peece of injustice this would be , to make a civil statute of , in penal courts : whereby the adultresse put away may marry another safely , and without a crime to him that marries her : but the innocent and wrongfully divorc'd shall not marry again without the guilt of adultery both to her selfe and to her second husband . This saying of Christ therefore cannot be made a temporal law , were it but for this reason . Nor is it easie to say what coherence there is at all in it from the letter , to any perfet sense not obnoxious to som absurdity , and seems much lesse agreeable to what ever els of the Gospel is left us written ; doubtles by our Saviour spok'n in that fiercenes and abstruse intricacy , first to amuse his tempters , and admonish in general the abusers of that Mosaic law ; next to let Herod know a second knower of his unlawfull act , though the Baptist were beheaded ; last that his Disciples and all good men might learne to expound him in this place , as in all other his precepts , not by the written letter , but by that unerring paraphrase of Christian love and Charity , which is the summe of all commands , and the perfection . Vers . 10. His Disciples say unto him , if the case of the man be so with his wife , it is not good to marry . This verse I adde , to leave no objection behind unanswer'd : for some may thinke , if this our Saviours sentence be so faire , as not commanding ought that patience or nature cannot brook , why then did the Disciples murmur and say , it is not good to marry . I answer that the Disciples had bin longer bred up under the Pharisaean doctrin , then under that of Christ , and so no marvel though they yet retain'd the infection of loving old licentious customs ; no marvel though they thought it hard they might not for any offence that throughly anger'd them , divorce a wife , as well as put away a servant ; since it was but giving her a bill , as they were taught . Secondly , it was no unwonted thing with them not to understand our Saviour in matters farre easier . So that bee it granted their conceit of this text was the same which is now commonly conceiv'd , according to the usuall rate of their capacity then , it will not hurt a better interpretation . But why did not Christ seeing their error informe them ? for good cause ; it was his profest method not to teach them all things at all times , but each thing in due place and season . Christ said Luke 22. that hee who had no sword should sell his garment and buy one : the Disciples tooke it in a manifest wrong sense , yet our Saviour did not there informe them better . He told them it was easier for a Camell to go through a needles eye , then a rich man in at heav'n gate . They were amaz'd exceedingly : he explain'd himselfe to meane of those who trust in riches , Mark 10. They were amaz'd then out of measure , for so Marke relates it ; as if his explaining had increas'd their amazement , in such a plaine case , and which concern'd so neerely their calling to be inform'd in Good reason therefore , if Christ at that time did not stand amplifying , to the thick prejudice and tradition where in they were , this question of more difficulty , and lesse concernment to any perhaps of them in particular . Yet did he not omitt to sow within them the seeds of a sufficient determining , agen the time that his promis'd spirit should bring all things to their memory . Hee had declar'd in their hearing not long before , how distant hee was from abolishing the law it selfe of divorce ; hee had referr'd them to the institution ; and after all this , gives them a set answer , from which they might collect what was cleer anough , that all men cannot receive all sayings , verse 11. If such regard bee had to each mans receiving of mariage or single life , what can arise , that the same christian regard should not bee had in most necessary divorce ? All which instructed both them and us , that it beseem'd his Disciples to learne the deciding of this question , which hath nothing new in it , first by the institution , then by the generall grounds of religion , not by a particular saying here or there , temper'd and level'd only to an incident occasion , the riddance of a tempting assault . For what can this bee but weake and shallow apprehension , to forsake the standard principles of institution , faith , & charity ; then to be blanke & various at every occurrence in Scripture , and in a cold Spasm of scruple , to reare peculiar doctrines upon the place ; that shall bid the gray autority of most unchangeable and sovran rules to stand by & be contradicted . Thus to this Evangelic precept of famous difficulty , which for these many ages weakly understood , and violently put in practice , hath made a shambles rather then an ordinance of matrimony , I am firme a truer exposition cannot be given . If this or that argument heer us'd , please not every one , there is no scarsity of arguments , any halfe of them will suffice , Or should they all faile , as Truth it selfe can faile as soon , I should content me with the institution alone to wage this controversie , and not distrust to evince . If any need it not , the happier ; yet Christians ought to study earnestly what may be anothers need . But if , as mortall mischances are , som hap to need it , let them be sure they abuse not , and give God his thanks , who hath reviv'd this remedy , not too late for them , and scowr'd off an inveterat misexposition from the Gospel : a work not to perish by the vaine breath or doome of this age . Our next industry shall bee , under the same guidance , to try with what fidelity that remaining passage in the Epistles touching this matter , hath bin commented . 1 COR. 7. 10 , &c. 10. And unto the maried I command , &c. 11. And let not the husband put away his wife . THis intimates but what our Saviour taught before , that divorce is no rashly to be made , but reconcilement to be persuaded and endevo'rd , as oft as the cause can have to doe with reconcilement , & is not under the dominion of blameles nature ; which may have reason to depart though seldomest and last from charitable love , yet somtimes from friendly , and familiar , and somthing oftner from conjugal love , which requires not only moral , but natural causes to the making and maintayning ; and may be warrantably excus'd to retire from the deception of what it justly seeks , and the ill requitals which unjustly it finds . For Nature hath her Zodiac also , keepes her great annual circuit over human things as truly as the Sun and Planers in the firmament ; hath her anomalies , hath her obliquities in ascensions and declinations , accesses and recesses , as blamelesly as they in heaven . And sitting in her planetary Orb with two rains in each hand , one strait , the other loos , tempers the cours of minds as well as bodies to several conjunctions and oppositions , freindly , or unfriendly aspects , consenting oftest with reason , but never contrary . This in the effect no man of meanest reach but daily sees ; and though to every one it appeare not in the cause , yet to a cleare capacity , well nurtur'd with good reading and observation , it cannot but be plaine and visible . Other exposition therefore then hath bin given to former places that give light to these two summary verses , will not be needfull : save onely that these precepts are meant to those maried who differ not in religion . [ But to the rest speake I , not the Lord ; if any brother hath a wife that beleeveth not , and she be pleased to dwell with him , let him not put her away . Now followes what is to be done , if the persons wedded be of a different faith . The common beleef is , that a christian is heer commanded not to divorce , if the infidel please to stay , though it be but to vexe , or to deride , or to seduce the christian . This doctrin will be the easie worke of a refutation . The other opinion is , that a christian is heer conditionally permitted to hold wedloc with a misbeleever only upon hopes limited by christian prudence , which without much difficulty shall be defended . That this heer spoken by Paul , not by the Lord cannot be a command , these reas avouch . First the law of Moses , Exod. 34. 16. Dent. 7. 3. 6. interpreted by Ezra , and Nehemiah two infallible authors , commands to divorce an infidel not for the feare onely of a ceremonious defilement , but of an irreligious seducem ent , fear'd both in respect of the beleever himselfe , and of his children in danger to bee perverted by the misbeleeving parent . Nehem. 13. 24. 26 and Peter Martyr thought this a convincing reason . If therefore the legal pollution vanishing have abrogated the ceremony of this law , so that a christian may be permitted to retaine an infidel without uncleannes , yet the moral reason of divorcing stands to eternity , which neither Apostle nor Angel from heaven can countermand . All that they reply to this , is their human warrant , that God will preserve us in our obedience to this command against the danger of seducement . And so undoubtedly he will , if we understand his commands aright ; if we turn not this evangelic permission into a legal , and yet illegal command : If we turne not hope into bondage , the charitable and free hope of gaining another , into the forc't and servil temptation of loosing our selves ; but more of this beneath . Thus these words of Paul by common doctrin made a command , are made a contradiction to the morall law . Secondly , not the law only , but the Gospel from the law , and from it selfe requires even in the same chapter , where divorce between them of one religion is so narrowly forbidd , rather then our christian love should come into danger of backsliding , to forsake all relations how neer so ever , and the wife expresly , with promise of a high reward , Mat. 19. And he who hates not father or mother , wife , or children hindring his christian cours , much more , if they despise or assault it , cannot be a Disciple , Luke 14. How can the Apostle then command us , to love and continue in that matrimony , which our Saviour bids us hate , and forsake ? They can as soon teach our faculty of respiration to contract and to dilate it selfe at once , to breath and to fetch breath in the same instant , as teach our minds how to doe such contrary acts as these , towards the same object , and as they must he done in the same moment . For either the hatred of her religion , & her hatred to our religion will work powerfully against the love of her society , or the love of that will by degrees flatter out all our zealous hatred and forsaking and soone ensnare us to unchristianly compliances . Thirdly , In mariage there ought not only to be a civil love , but such a love as Christ loves his Church ; but where the religion is contrary without hope of conversion , there can be no love , no faith , no peacefull society , ( they of the other opinion confess it ) nay there ought not to be , furder then in expectation of gaining a soul ; when that ceases , we know God hath put enmity between the seed of the woman , and the seed of the Serpent . Neither should we love them that hate the Lord , as the Prophet told Jehosaphat . 2 Chron. 19. And this Apostle himselfe in another place , warns us that we be not unequally yokt with Infidels 2 Cor. 6. for that there can be no fellowship , no communion , no concord between such . Outward commerce and civil intercours cannot perhaps be avoided ; but true friendship and familiarity there can be none . How vainly therefore , not to say how impiously would the most inward and dear alliance of mariage or continuance in mariage be commanded , where true friendship is confest impossible . For say they , wee are forbidd heer to marry with an infidel , not bid to divorce . But to rob the words thus of their full sense will not be allow'd them : it is not said , enter not into yoke , but be not unequally yokt ; which plainly forbids the thing in present act , as well as in purpose ; and his manitest conclu●ion is , not only that we should not touch , but that having toucht , we should come out from among them , and be separat ; with the promise of a blessing thereupon that God will receave us , will be our father , and we his sons and daughters . v. 17. 18. Why we should stay with an Infidel after the expence of all our hopes , can be but for a civil relation ; but why we should depart from a seducer , setting afide the misconstruction of this place , is from a religious necessity of departing . The wors cause therefore of staying ( if it be any cause at all , for civil government forces it not ) must not overtop the religious cause of separating , executed with such an urgent zeal , & such a prostrate humiliation by Ezra and Nehemiah . What God hates to joyn , certainly he cannot love should continue joyn'd : it being all one in matter of ill consequence , to marry , or to continue maried with an Infidel , save only so long as we wait willingly , and with a safe hope . St. Paul therefore citing heer a command of the Lord Almighty , for so he terms it , that we should separate , cannot have bound us with that which he calls his own whether command or counsel that we should not separate . Which is the fourth reason , for he himselfe takes care least we should mistake him , [ But to the rest speak If not the Lord. ] If the Lord spake not , then man spake it and man hath no Lordship to command the conscience : yet modern interpreters will have it a command maugre St. Paul himselfe , they will make him a Prophet like Caiaphas to speak the word of the Lord not thinking , nay denying to think ; though he disavow to have receav'd it from the Lord , his word shall not be tak'n , though an Apostle , he shall be born down in his own Epistle , by a race of expositers who presume to know from whom he spake , better then he himselfe . Paul deposes that the Lord speaks not this , they , that the Lord speaks it : can this be less then to brave him with a full fac't contradiction ? Certainly to such a violence as this , for I cannot call it an expounding , what a man should answer I know not , unless that if it be their pleasure next to put a gag into the Apostles mouth , they are already surnisht with a commodious audacity toward the attempt . Beza would seem to shun the contradictory by telling us that the Lord spake it not in person , as he did the former precept . But how many other doctrines doth St. Paul deliver which the Lord spake not in person , and yet never uses this preamble but in things indifferent ? So long as we receave him for a messenger of God , for him to stand sorting sentences what the Lord spake in person , and what he , not the Lord in person , would be but a chill trifling , and his readers might catch an ague the while . But if we shall supply the grammatical Ellipsis regularly , and as we must in the sam tense , all will be then cleer , for we cannot supply it thus , to the rest I speake , the Lord spake not , but I speake , the Lord speaks not . If then the Lord neither spake in person nor speakes it now , the Apostle testifying both , it follows duely , that this can be no command . Forsooth the fear is , least this not being a command , would prove an evangelic counsel , & so make way for supererogations . As if the Apostle could not speak his mind in things indifferent , as he doth in fowr or five several places of this chapter with the like preface of not commanding , but that the doubted inconvenience of supererogating must needs rush in . And how adds it to the word of the Lord , ( for this also they object ) when as the Apostle by his christian prudence guids us in the liberty which God hath left us to , without command ? could not the spirit of God instruct us by him what was free , as well as what was not ? But what need I more , when Cameron an ingenuous writer , and in high esteem , solidly confutes the surmise of a command heer , and among other words hath these . That when Paul speaks as an Apostle , he uses this forme , The Lord saith , not I v 10. but as a privat man he saith , I speak , not the Lord. And thus also all the prime fathers Austin , Jerom , and the rest understood this place . Fiftly , The very stating of the question declares this to be no command ; If any brother hath an unbeleeuing wife , and she be pleased to dwell with him , let him not put her away . For the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not imply only her being pleas'd to stay , but his being pleas'd to let her stay ; it must be a consent of them both . Nor can the force of this word be render'd less , without either much negligence or iniquity of him that otherwise translates it . And thus the Greek Church also and their Synods understood it , who best knew what their own language meant , as appeares by Matthaeus Monachus an author set forth by Leunclauius and of antiquity perhaps not inferior to Balsamon who writes upon the canons of the Apostles ; this Author in his chap. that mariage is not to be made with heretics , thus recites the second canon of the 6. Synod , As to the Corinthians Paul determins , If the beleeving wife choos to live with the unbeleeving husband , or the beleeving husband with the unbeleeving wife . Mark saith he , how the Apostle heer condescends , if the beleever please to dwell with the unbeleever ; so that if he please not , out of doubt the mariage is dissolv'd . And I am perswaded it was so in the beginning , and thus preach't . And thereupon gives an example of one , who though not deserted , yet by the decree of Theodotus the Patriarch divorc't an unbeleeving wife . What therefore depends in the plain state of this question on the consent and well liking of them both , must not be a command . Lay next the latter end of the 11. v , to the twelf ( for wherefore els is Logic taught us ) in a discrete axiom , as it can be no other by the phrase , The Lord saith , let not the husband put away his wife , But I say let him not put away a misbeleeving wife ; this sounds as if by the judgement of Paul , a man might put away any wife but the misbeleeving ; or els the parts are not discrete , or dissentanie , for both conclude not putting away , and consequently in such a form the proposition is ridiculous . Of necessity therfore the former part of this sentence must be conceav'd , as understood , and silently granted , that although the Lord command to divorce an infidel , yet I , not the Lord command you ? No , but give my judgement , that for som evangelic reasons a christian may be permitted not to divorce her . Thus while we reduce the brevity of St. Paul to a plainer sense , by the needfull supply of that which was granted between him and the Corinthians , the very logic of his speech extracts him confessing that the Lords command lay in a seeming contrariety to this his counsel : and that he meant not to thrust out a command of the Lord by a new one of his own , as one nail drives another , but to release us from the rigor of it , by the right of the Gospel , so farre forth as a charitable cause leads us on in the hope of winning another soule without the peril of loosing our own . For this is the glory of the Gospel to teach us that the end of the commandment is charity , 1 Tim. 1. not the drudging out a poore and worthlesse duty forc't from us by the taxe , and taile of so many letters . This doctrine therefore can bee no command , but it must contradict the moral law , the Gospel , and the Apostle himselfe both else where , and heere also eevn in the act of speaking . If then it be no command , it must remain to be a permission , and that not absolute , for so it would be still contrary to the law , but with such a caution as breaks not the law , but as the manner of the Gospel is , fulfills it through charity . The law had two reasons , the one was ceremonial , the pollution that all Gentiles were to the Jewes ; this the vision of Peter had abolisht , Acts 10. and clens'd all creatures to the use of a Christian . The Corinthians understood not this , but fear'd lest dwelling in matrimony with an unbeleever , they were defil'd . The Apostle discusses that scruple with an Evangelic reason , shewing them that although God heretofore under the law , not intending the conversion of the Gentiles , except some special ones , held them as polluted things to the Jew , yet now purposing to call them in , he hath purify'd them from that legal uncleannesse wherein they stood , to use and to be us'd in a pure manner . For saith he , The unbeleeving husband is sanctifi'd by the wife , and the unbeleeving wife , is sanctifi'd by the husband , else were your children uncleane ; but now they are holy . That is , they are sanctify'd to you , from that legal impurity which you so feare ; and are brought into a neer capacity to be holy , if they beleeve , and to have free accesse to holy things . In the mean time , as being Gods creatures , a christian hath power to use them according to their proper use ; in as much as now , all things to the pure are become pure . In this legal respect therefore ye need not doubt to continue in mariage with an unbeleever . Thus others also expound this place and Cameron especially . This reason warrants us onely what wee may doe without feare of pollution , does not binde us that we must . But the other reason of the law to divorce an infidel was moral , the avoiding of enticement from the true faith . This cannot shrink ; but remains in as full force as ever , to save the actuall christian from the snare of a misbeleever . Yet if a Christian full of grace and spirituall gifts finding the misbeleever not frowardly affected , feares not a seducing , but hopes rather a gaining , who sees not that this morall reason is not violated by not divorcing , which the law commanded to doe , but better fulfill'd by the excellence of the Gospel working through charity . For neither the faithfull is seduc't , and the unfaithfull is either sav'd , or with all discharge of love , and evangelic duty sought to be sav'd . But contrarywise if the infirme Christian shall bee commanded here against his minde , against his hope , and against his strength , to dwell with all the scandals , the houshold persecutions , or alluring temptations of an infidel , how is not the Gospel by this made harsher then the law , and more yoaking ? Therefore the Apostle ere he deliver this other reason why wee need not in all hast put away an infidel , his mind misgiving him least he should seem to be the imposer of a new command , staies not for method , but with an abrupt speed inserts the declaration of their liberty in this matter . But if the unbeleeving depart , let him depart ; a brother or a sister is not under bondage in such cases : but God hath called us to peace . [ But if the unbeleeving depart . ] This cannot be restrain'd to locall departure only ; for who knows not that an offencive society is worse then a forsaking . If his purpose of cohabitation be to endanger the life , or the conscience , Beza himselfe is halfe perswaded , that this may purchase to the faithfull person the same freedome that a desertion may ; and so Gerard and others whom he cites . If therefore he depart in affection , if hee depart from giving hope of his conversion , if he disturb , or scoffe at religion , seduce , or tempt , if he rage , doubtlesse not the weake only , but the strong may leave him , if not for feare , yet for the dignities sake of religion , which cannot be liable to all base affronts , meerely for the worshiping of a civil mariage . I take therefore departing to bee as large as the negative of being well pleas'd : that is , if he be not pleas'd for the present to live lovingly , quietly , inoffensively , so as may give good hope ; which appeares well by that which followes . [ A brother or a sister is not under bondage in such cases . ] If Saint Paul provide seriously against the bondage of a christian , it is not the only bondage to live unmaried for a deserting infidel , but to endure his presence intolerably , to beare indignities against his religion in words or deedes , to be wearied with seducements , to have idolatries and superstitions ever before his eyes , to be tormented with impure and prophane conversation , this must needs be bondage to a christian ; is this left all unprovided for , without remedy , or freedom granted ? undoubtedly no , for , the Apostle leavs it furder to be consider'd with prudence , what bondage a brother or sister is not under , not onely in this case , but as hee speaks himselfe plurally , in such cases . [ But God hath called us to peace . ] To peace , not to bondage , not to brabbles and contentions with him who is not pleas'd to live peaceably , as mariage and christianity requires . And where strise arises from a cause hopelesse to be allayd , what better way to peace then by separating that which is ill joyn'd . It is not divorce , that first breaks the peace of family , as som fondly comment on this place , but it is peace already brok'n , which , when other cures fail can only be restor'd to the faultles person by a necessary divorce . And Saint Paul heer warrants us to seeke peace , rather then to remain in bondage . If God hath call'd us to peace , why should we not follow him , why should we miserably stay in perpetual discord under a servitude not requir'd ? [ For what knowest thou O wife , whether thou shalt save thy husband , &c. ] St. Paul having thus clear'd himselfe , not to goe about the mining of our christian liberty , not to cast a snare upon us , which to doe hee so much hated , returnes now to the second reason of that law to put away an infidel , for feare of seducement , which hee does not heer contradict with a command now to venture that ; but if neither the infirmity of the Christian , nor the strength of the unbeleever be fear'd , but hopes appearing that he may be won , he judges it no breaking of that law , though the beleever be permitted to forbeare divorce , and can abide , without the peril of seducement , to offer the charity of a salvation to wife or husband , which is the fulfilling , not the transgressing of that law ; and well worth the undertaking with much hazard and patience . For what knowest thou whether thou shalt save thy wife , that is , till all meanes convenient and possible with discretion and probability , as human things are , have bin us'd . For Christ himselfe sends not our hope on pilgrimage to the worlds end ; but sets it bounds beyond which we need not wait on a brother , much lesse on an infidell . If after such a time we may count a professing Christian no better then a heathen , after less time perhaps wee may cease to hope of a heathen , that hee will turne christian . Otherwise , to binde us harder then the law , and tell us wee are not under bondage , is meere mockery . If till the unbeleever please to part , we may not stirre from the house of our bondage , then certain this our liberty is not grounded in the purchas of Christ , but in the pleasure of a miscreant . What knowes the loyal husband whether he may not save the adulteresse , he is not therfore bound to receive her . What knowes the wife but shee may reclaim her husband who hath deserted her ? yet the reformed Churches doe not enjoyn her to wait longer then after the contempt of an Ecclesiastical Summons . Beza himselfe heer befriends us with a remarkable speech , what could be firmly constituted in human matters if under pretence of expecting grace from aboue , it should be never lawfull for us to seeke our right . And yet in other cases not lesse reasonable to obtain a most just and needfull remedy by divorce he turnes the innocent party to a taske of prayers beyond the multitude of beads and rosaries , to beg the gift of chastity in recompence of an injurious mariage . But the Apostle is evident anough , we are not under bondage , trusting that he writes to those who are not ignorant what bondage is , to let supercilious determiners cheat them of their freedome . God hath call'd us to peace , and so doubtlesse hath left in our hands how to obtaine it seasonably ; if it be not our own choise to sit ever like novices wretchedly servile . Thus much the Apostle on this question between Christian and Pagan , to us now of little use ; yet supposing it written for our instruction as it may be rightly apply'd , I doubt not but that the difference between a true beleever and a heretic , or any one truely religious either deserted or seeking divorce from any one grossly erroneous or profane may be referr'd hither . For St. Paul seaves us heer the solution not of this case only , which little concernes us , but of such like cases , which may occurr to us . For where the reasons directly square , who can forbid why the verdit should not be the same ? But this the common writers allow us not . And yet from this text which in plaine words gives liberty to none unlesse deserted by an infidel , they collect the same freedom though the desertion bee not for religion , which , as I conceive , they neede not doe ; but may without straining reduce it to the cause of fornication . For first they confesse that desertion is seldome without a just suspition of adultery : next it is a breach of mariage in the same kind , and in some sort worse : for adultery though it give to another , yet it bereaves not al ; but the deserter wholly denies all right , and makes one flesh twain , which is counted the absolutest breach of matrimony , and causes the other , as much as in him lies , to commit sin , by being so left . Neverthelesse those reasons which they bring of establishing by this place the like liberty from any desertion , are faire and solid : and if the thing be lawfull , and can be prov'd so , more waies then one , so much the safer . Their arguments I shall heer recite , and that they may not com idle , shall use them to make good the like freedome to divorce for other causes ; and that we are no more under bondage to any hainous default against the main ends of matrimony , then to a desertion : First they allege that to Tim. 1. 5. 8. If any provide not for those of his own house , hee hath deny'd the faith , and is worse then an Infidel . But a deserter , say they , can have no care of them who are most his owne , therefore the deserted party is not lesse to bee righted against such a one then against an infidel . With the same evidence I argue , that man or wife who hates in wedloc , is perpetually unsociable , unpeacefull , or unduteous , either not being able , or not willing to performe what the maine ends of mariage demand in helpe and solace , cannot bee said to care for who shou'd bee dearest in the house ; therefore is worse then an infidel in both regards , either in undertaking a duty which he cannot performe , to the undeserved and unspeakable injury of the other party so defrauded and betrai'd , or not performing what he hath undertaken , whenas he may or might have , to the perjury of himselfe more irreligious then heathenisme . The blamelesse person therefore hath as good a plea to sue out his delivery from this bondage , as from the desertion of an infidel . Since most writers cannot but grant that desertion is not only a local absence , but an intolerable society ; or if they grant it not , the reasons of Saint Paul grant it , with all as much leave as they grant to enlarge a particular freedom from paganisme , into a general freedom from any desertion . Secondly , they reafon from the likenes of either fact , the same losse redounds to the deserted by a christian , as by an infidel , the same peril of temptation . And I in like manner affirme that if honest and free persons may be allow'd to know what is most to their owne losse , the same losse and discontent , but worse disquiet with continuall misery and temptation resides in the company , or better call'd the persecution of an unfit , or an unpeaceable consort , then by his desertion . For then the deserted may enjoy himselfe at least . And he who deserts is more favourable to the party whom his presence afflicts , then that importunat thing which is and will be ever conversant before the eyes a loyal and individual vexation . As for those who still rudely urge it no loss to mariage , no desertion , so long as the flesh is present and offers a benevolence that hates , or is justly hated , I am not of that vulgar and low perswasion , to thinke such forc'd embracements as these worth the honour , or the humanity of mariage , but farre beneath the soul of a rational and freeborne man. Thirdly they say , it is not the infidelity of the deserter , but the desertion of the infidel from which the Apostle gives this freedom ; and I joyne that the Apostle could as little require our subjection to an unfit and injurious bondage present , as to an infidel absent . To free us from that which is an evil by being distant , and not from that which is an inmate , and in the bosome evil , argues an improvident and careles deliverer . And thus all occasions , which way so ever they turn , are not unofficious to administer somthing which may conduce to explain , or to defend the assertion of this book touching divorce . I complain of nothing , but that it is indeed too copious to be the matter of a dispute , or a defence , rather to be yeelded , as in the best ages , a thing of common reason , not of controversie . What have I left to say ? I fear to be more elaborat in such a perspicuity as this ; lest I should seem not to teach , but to upbraid the dulnes of an age ; not to commun with reason in men , but to deplore the loss of reason from among men : this only , and not the want of more to say , is the limit of my discours . Who among the sathers have interpreted the words of Christ concerning divorce , as is heer interpreted ; and what the civil law of Christian Emperors in the primitive Church determi'nd . Although testimony be in Logic an argument rightly call'd inartificial , & doth not solidly fetch the truth by multiplicity of Authors , nor argue a thing false by the few that hold so , yet seeing most men from their youth so accustom , as not to scanne reason , nor cleerly to apprehend it , but to trust for that the names and numbers of such , as have got , and many times undeservedly , the reputation among them to know much , and because there is a vulgar also of teachers , who are as blindly by whom they fancy led , as they lead the people , it will not be amiss for them who had rather list themselves under this weaker sort , and follow authorities , to take notice that this opinion which I bring , hath bin favour'd , and by som of those affirm'd , who in their time were able to carry what they taught , had they urg'd it , through all Christendom ; or to have left it such a credit with all good men , as they who could not bouldly use the opinion , would have fear'd to censure it . But since by his appointment on whom the times and seasons wait , every point of doctrin is not fatall to be throughly sifted out in every age , it will be anough for me to find , that the thoughts of wisest heads heertofore , and hearts no less reverenc't for devotion have tended this way , and contributed their lot in some good measure towards this which hath bin heer attain'd . Others of them and modern especially , have bin as full in the assertion , though not so full in the reason ; so that either in this regard , or in the former , I shall be manifest in a middle fortune to meet the praise or dispraise of beeing somthing first . But I deferr not what I undertooke to shew , that in the Church both primitive and reformed , the words of Christ have bin understood to grant divorce for other causes then adultery ; and that the word fornication in mariage hath a larger sense then that commonly suppos'd . Iustin Martyr in his first Apology writt'n within 50. yeares after St. Iohn dy'd , relates a story which Eusebius transcribes , that a certain matron of Rome , the wife of a vitious husband , her selfe also formerly vitious , but converted to the faith , and persuading the same to her husband , at lest the amendment of his wicked life , upon his not yeilding to her daily entreaties and persuasions in this behalf , procur'd by law to be divorc't from him . This was neither for adultery , nor desertion , but as the relation saies , Esteeming it an ungodly thing to be the consort of bed with him , who against the law of nature and of right sought out voluptuous waies . Suppose he endeavour'd som unnaturall abuse , as the Greek admitts that meaning , it cannot yet be call'd adultery ; it therefore could be thought worthy of divorce no otherwise then as equivalent , or wors ; and other vices will appear in other respects as much divorsive . Next t is said her freinds advis'd her to stay a while ; and what reason gave they ? not because they held unlawfull what she purpos'd , but because they thought she might longer yet hope his repentance . She obey'd , till the man going to Alexandria , and from thence reported to grow still more impenitent , not for any adultery or desertion , wherof neither can be gather'd , but , saith the Martyr , and speaks it like one approving , lest she should be partaker of his unrighteous and ungodly deeds , remaining in wedloc , the communion of bed and board with such a person , she left him by a lawfull divorce . This cannot but give us the judgement of the Church in those pure and next to Apostolic times . For how els could the woman have bin permitted , or heer not reprehended ; and if a wife might then doe this without reprooff , a husband certainly might no less , if not more . Tertullian in the same age writing his 4. book against Marcion witnesses that Christ by his answer to the Pharises protected the constitution of Moses as his own , and directed the institution of the creator , for I alter not his Carthaginian phrase ; he excus'd rather then destroi'd the constitution of Moses ; I say he forbidd conditionally , if any one therefore put away that he may marry another : so that if he prohibited conditionally , then not wholly ; and what he forbadd not wholly , he permitted otherwise , where the cause ceases for which he prohibited : that is when a man makes it not the cause of his putting away , meerly that he may marry again . Christ teaches not contrary to Moses , the justice of divorce hath Christ the asserter : he would not have mariage separat , nor kept with ignominy , permitting then a divorce , and guesses that this vehemence of our Saviours sentence was cheifly bent against Herod , as was cited before . Which leavs it evident how Tertullian interpreted this prohibition of our Saviour ; for wheras the text is , Whosoever putteth away and marieth another , wherfore should Tertullian explain it , Whosoever putteth away that he may marry another , but to signify his opinion that our Saviour did not forbidd divorce from an unworthy yoke , but forbidd the malice or the lust of a needles change and cheifly those plotted divorces then in use . Origen in the next century testifies to have known certain who had the government of Churches in his time , who permitted som to marry , while yet their former husbands liv'd , and excuses the deed , as don not without cause , though without Scripture , which confirms that cause not to be adultery ; for how then was it against Scripture that they maried again . And a little beneath , for I cite his 7. homily on Matthew , saith he , To endure faults wors then adultery and fornication , seems a thing unreasonable , and disputes therfore that Christ did not speak by way of precept , but as it were expounding . By which and the like speeches Origen declares his mind farre from thinking that our Saviour confin'd all the causes of divorce to actual adultery . Lactantius of the age that succeeded speaking of this matter in the 6. of his institutions , hath these words . But lest any think he may circumscribe divine precepts , let this be added , that all misinterpreting , and occasion of fraud , or death may be remov'd , he commits adultery who marries the divorc't wife , and , besides the crime of adultery , divorces a wife that he may marry another . To divorce and marry another , and to divorce that he may marry another , are two different things ; and imply that Lactantius thought not this place the forbidding of all necessary divorce , but such only as proceeded from the wanton desire of a future chois , not from the burden of a present affliction . About this time the Councel of Eliberis in Spain decreed the husband excommunicat , If he kept his wife being an adultress ; but if he left her , he might after ten yeares be receav'd into communion , if he retain'd her any while in his house after the adultery known . The councel of Neocaesarea in the year 314. decreed , that if the wife of any Laic were convicted of adultery , that man could not be admitted into the ministery : if after ordination it were committed , he was to divorce her ; if not , he could not hold his ministery . The councel of Nantes condemn'd in 7. yeares penance the husband that would reconcile with an adultress . But how proves this that other causes may divorce ? it proves thus ; there can be but two causes why these councels enjoyn'd so strictly the divorsing of an adultress , either as an offender against God , or against the husband ; in the latter respect they could not impose on him to divorce ; for every man is the maister of his own forgivenes ; who shal hinder him to pardon the injuries don against himself ? It follows therfore that the divorce of an adultress was commanded by these three councels , as it was a sin against God ; and by all consequence they could not but beleeve that other sins as hainous might with equal justice be the ground of a divorce . Basil in his 73. rule , as Chamier numbers it , thus determins , that divorce ought not to be , unlesse for adultery , or the hindrance to a godly life . What doth this but proclaime aloud more causes of divorce then adultery , if by other sins besides this , in wife or husband , the godlines of the better person may be certainly hinder'd , and endanger'd . Epiphanius no less ancient , writing against Heretics , & therefore should himself be orthodoxal above others , acquaints us in his second book Tom. 1 , not that his private persuasion was , but that the whole Church in his time generally thought other causes of divorce lawful besides adultery , as comprehended under that name ; If , saith he , a divorce happ'n for any cause either fornication , or adultery , or any hainous fault , the word of God blames not either the man or wife marrying again , nor cutts them off from the congregation , or from life , but beares with the infirmity ; not that he may keep both wives , but that leaving the former he may be lawfully joyn'd to the latter , the holy word , and the holy Church of God commiserates this man , especially , if he be otherwise of good conversation , and live according to Gods law . This place is cleerer then exposition , and needs no comment . Ambrose on the 16. of Luke , teaches that all wedloc is not Gods joyning and to the 19. of Pro. That a wife is prepard of the Lord , as the old latin translates it , he answers that the septuagint renders it , a wife is fitted by the Lord , and temper'd to a kind of harmony ; and where that harmony is there God joyns ; where it is not , there dissention reigns , which is not from God , for God is love . This he brings to prove the marrying of Christian with Gentile to be no mariage , and consequently divorc't without sin : but he who sees not this argument how plainly it serves to divorce any untunable , or unattonable matrimony , sees little . On the 1 to the Cor , 7 , he grants a woman may leave her husband not for only fornication , but for Apostacy , and inverting nature , though not marry again ; but the man may : heer are causes of divorce assign'd other then adultery . And going on he affirms , that the cause of God is greater then the cause of matrimony ; that the reverence of wedloc is not due to him who hates the author thereof ; that no matrimony is firm without devotion to God ; that dishonour don to God acquitts the other being deserted from the bond of matrimony ; that the faith of mariage is not to be kept with such . If these contorted sentences be ought worth , it is not the desertion that breaks what is broken , but the impiety ; and who then may not for that cause better divorce , then tarry to be deserted ? or these grave sayings of St. Ambrose are but knacks . Jerom on the 19. of Matthew explains , that for the cause of fornication , or the suspicion thereof a man may freely divorce . What can breed that suspicion , but sundry faults leading that way ? by Jeroms consent therfore divorce is free not only for actuall adultery , but for any cause that may encline a wise man to the just suspicion therof . Austin also must be remember'd among those who hold that this instance offornication gives equal inference to other faults equally hateful , for which to divorce : & therfore in his books to Pollentius he disputes that infidelity , as being a greater sin then adultery , ought so much the rather cause a divorce . And on the Sermon in the Mount , under the name of fornication will have idolatry , or any harmfull superstition contain'd , which are not thought to disturb matrimony so directly as som other obstinacies and dissaffections , more against the daily duties of that cov'nant , & in the eastern tongues not unfrequently call'd fornication , as hath bin shew'n . Hence is understood , faith he , that not only for bodily fornication , but for that which draws the mind from Gods law , and fouly corrupts it , a man may without fault put away his wife , and a wife her husband , because the Lord excepts the cause of fornication , which fornication we are constrain'd to interpret in a general sense . And in the first book of his retractations chap. 16. he retracts not this his opinion , but commends it to serious consideration ; and explains that he counted not there all sin to be fornication , but the more detestable sort of sins . The cause of fornication therefore is not in this discours newly interpreted to signify other faults infringing the duties of wedloc , besides adultery . Lastly the councel of Agatba in the year 506. can . 25. decreed , that if lay men who divorc't without some great fault , or giving no probable cause , therfore divorc't , that they might marry som unlawfull person , or som other mans , if before the provinciall Bishops were made acquainted , or judgement past ; they presum'd this , excommunication was the penalty . Whence it followes , that if the cause of divorce were som great offence , or that they gave probable causes for what they did , and did not therefore divorce that they might presume with som unlawfull person , or what was another mans , the censure of Church in those daies did not touch them . Thus having alleg'd anough to shew after what manner the primitive Church for above 500. yeares understood our Saviours words touching divorce , I shall now with a labour less disperst , and sooner dispatcht , bring under view what the civil law of those times constituted about this matter : I say the civil law , which is the honour of every true Civilian to stand for , rather then to count that for law , which the pontificiall Canon hath enthrall'd them to , and in stead of interpreting a generous and elegant law , made them the drudges of a blockish Rubric . Theodosius and Valentinian , pious Emperors both , ordain'd that as by consent lawfull mariages were made , so by consent , but not without the bill of divorce , they might be dissolv'd ; and to dissolve was the more difficult , onely in favour of the children . We see the wisedome and piety of that age one of the purest and learnedest since Christ , conceav'd no hindrance in the words of our Saviour , but that a divorce mutually consented , might bee suffer'd by the law , especially if there were no children , or if there were , carefull provision was made . And further saith that law ( supposing there wanted the consent of either ) wee designe the causes of divorce by this most wholsom law ; for as we forbid the dissolving of mariage without just cause , so we desire that a husband or a wife distrest by som advers necessity , should be freed , though by an unhappy , yet a necessary releefe . What dramm of wisedome , or religion ( for charity is truest religion ) could there be in that knowing age , which is not virtually summ'd up in this most just law ? As for those other Christian Emperours , from Constantine the first of them , finding thé Roman law in this point so answerable to the Mosaic , it might bee the likeliest cause why they alter'd nothing to restraint , but if ought , rather to liberty , for the helpe , and consideration of the weaker sexe , according as the Gospel seems to make the wife more equal to her husband in these conjugal respects then the law of Moses doth . Therefore if a man were absent from his wife foure yeares , and in that space not heard of , though gon to warre in the service of the Empire , she might divorce , and mary another by the edict of Constantine to Dalmatius . Co. l. 5. tit . 17. And this was an age of the Church both antient , and cry'd up still for the most flourishing in knowledge and pious government since the Apostles . But to returne to this law of Theodosius , with this observation by the way , that still as the Church corrupted , as the Clergie grew more ignorant , and yet more usurping on the Magistrate , who also now declin'd , so still divorce grew more restrain'd ; though certainly if better times permitted the thing that worse times restrain'd , it would not weakly argue that the permission was better , and the restraint worse . This law therefore of Theodosius wiser in this then the most of his successors though not wiser then God and Moses , reduc't the causes of divorce to a certain number which by the judiciall law of God , and all recorded humanitie were left before to the brest of each husband , provided that the dismisse was not without reasonable conditions to the wife . But this was a restraint not yet come to extreames . For besides adultery and that not only actual , but suspected by many signes there set down , any fault equally punishable with adultery , or equally infamous might bee the cause of a divorce . Which informes us how the wisest of those ages understood that place in the Gospel , whereby , not the pilfering of a benevolence was consider'd as the main and only breach of wedloc , as is now thought , but the breach of love and peace , a more holy union then that of the flesh ; and the dignity of an honest person was regarded , not to bee held in bondage with one whose ignominy was infectious . To this purpose was constituted Cod. l. 5. tit . 17. and Authent . collat . 4. tit . 1. Novell . 22. where Justinian added three causes more . In the 117. Novell . most of the same causes are allow'd , but the liberty of divorcing by consent is repeal'd : but by whom ? by Justinian , not a wiser , not a more religious emperor then either of the former , but noted by judicious writers for his fickle head in making and unmaking lawes ; and how Procopius a good historian , and a counselor of state then living deciphers him in his other actions , I willingly omitt . Nor was the Church then in better case , but had the corruption of a 100. declining yeare swept on it , when the statute of consent was call'd in ; which as I said , gives us every way more reason to suspect this restraint , more then that liberty : which therfore in the reign of Justin the succeeding Emperor was recall'd , Novel . 140. & establisht with a preface more wise & christianly then for those times , declaring the necessity to restore that Theodosian law , if no other meanes of reconcilement could be found . And by whom this law was abrogated , or how long after , I doe not finde ; but that those other causes remain'd in force , as long as the Greek empire subsisted , and were assented by that Church , is to bee read in the Canons and edicts compar'd by Photius the Patriarch , with the avertiments of Balsamon , and Matthaeus Monachus thereon . But long before those dayes Leo the son of Basilius , Macedo reigning about the yeare 886. and for his excellent wisdome surnam'd the Philosopher , constituted that in case of madnesse the husband might divorce after three yeares , the wife after 5. Constitut . Leon. 111. 112. this declares how hee expounded our Saviour , and deriv'd his reasons from the institution , which in his preface with great eloquence are set downe ; whereof a passage or two may give som proofe , though better not divided from the rest . There is not , saith he , a thing more necessary to preserve mankind , then the helpe giv'n him from his own rib ; both God and nature so teaching us : which being so , it was requisite that the providence of law , or if any other care be to the good of man , should teach and ordaine those things which are to the helpe and comfort of maried persons , and confirme the end of mariage purpos'd in the beginning , not those things which afflict and bring perpetuall misery to them . Then answers the objection that they are one flesh ; if Matrimony had held so as God ordain'd it , he were wicked that would dissolve it . But if we respect this in matrimony , that it be contracted to the good of both , how shall he , who for some great evil feard , perswades not to marry though contracted , not perswade to unmarry , if after marriage a calamity befall ? should we bid beware least any fall into an evil , and leave him helplesse who by humane error is fall'n therein ? This were as if we should use remedies to prevent a disease , but let the sick die without remedy . The rest will be worth reading in the author . And thus we have the judgement first of primitive fathers ; next of the imperial law not disallow'd by the universal Church in ages of her best authority ; and lastly of the whole Greeke Church and civil state , incorporating their Canons and edicts together , that divorce was lawfull for other causes equivalent to adultery , contain'd under the word fornication . So that the exposition of our saviours sentence heer alleg'd hath all these ancient and great asserters , is therefore neither new nor licentious , as some now would perswade the commonalty ; although it be neerer truth that nothing is more new then those teachers themselves , & nothing more licentious then some known to be , whose hypocrisie yet shames not to take offence at this doctrine for licence ; when as indeed they feare it would remove licence , and leave them but few companions . That the Popes Canon law incroaching upon civil Magistracy abolisht all divorce eevn for adultery . What the reformed Divines have recover'd ; and that the famousest of them have taught according to the assertion of this booke . But in these western parts of the empire it will appeare almost unquestionable that the cited law of Theodosius and Valentinian stood in force untill the blindest and corruptest times of Popedom displac't it . For that the volumes of Justinian never came into Italy , or beyond Illiricum , is the opinion of good Antiquaries . And that only manuscript thereof found in Apulia by Lotharius the Saxon , and giv'n to the state of Pisa for their aid at sea against the Normans of Sicily , was receav'd as a rarity not to bee matcht . And although the Gothes , and after them the Lombards and Franks who over-run the most of Europ except this Island ( unlesse wee make our Saxons and Normans a limm of them ) brought in their owne customes , yet that they follow'd the Roman laws in their contracts and mariages , Agathias the historian is alleg'd . And other testimonies relate that Alaricus & Theodoric their Kings writ their statutes out of this Theodosian Code which hath the recited law of Divorce . Neverthelesse while the Monarchs of Christendome were yet barbarous , and but halfe Christian , the Popes tooke this advantage of their weake superstition , to raise a corpulent law out of the canons and decretals of audacious preists ; and presum'd also to set this in the front ; That the constitutions of princes are not above the constitutions of clergy , but beneath them . Using this very instance of divorce as the first prop of their tyranny ; by a false consequence drawn from a passage of Ambrose upon Luke where hee saith , though Mans law grant it , yet Gods law probibits it , Whence Gregory the Pope writing to Theoctista inferrs that Ecclesiasticall Courts cannot be dissolv'd by the Magistrate . A faire conclusion from a double error . First in saying that the divine law prohibited divorce , for what will hee make of Moses ; next supposing that it did , how will it follow , that what ever Christ for bids in his Evangelic precepts , should be hal'd into a judicial constraint against the patterne of a divine law : Certainely the Gospel came not to enact such compulsions . In the meane while wee may note heere that the restraint of divorce was one of the first faire seeming pleas which the Pope had , to step into secular authority , and with his Antichristian rigor to abolish the permissive law of Christian princes conforming to a sacred lawgiver . Which if we consider , this papal and unjust restriction of divorce need not be so deere to us , since the plausible restraining of that , was in a manner the first loosning of Antichrist ; and as it were the substance of his eldest horn . Nor doe we less remarkably ow the first meanes of his fall heer in England to the contemning of that restraint by Henry 8. whose divorce he oppos'd . Yet was not that rigour executed anciently in spiritual Courts untill Alexander the third , who trod upon the neck of Frederic Barbarossa the Emperor , and summond our Henry 2. into Normandy about the death of Becket . He it was , that the worthy author may be known , who first actually repeal'd the imperial law of divorce , and decreed this tyranous decree , that matrimony for no cause should be disolv'd , though for many causes it might separate ; as may be seen decret , Gregor . l. 4. tit . 19. and in other places of the Canonicall Tomes . The main good of which invention , wherein it consists who can tell ? but that it hath one vertue incomparable , to fill all christendom with whordomes , and adulteries beyond the art of Balaams or of divells . Yet neither can these , though so perverse , but acknowledge that the words of Christ under the name of fornication allow putting away for other causes then adultery both from bed and bord , but not from the bond ; their only reason is , because mariage they beleeve to bee a Sacrament . But our Divines who would seem long since to have renounc'd that reason , have so forgot them selves , as yet to hold the absurdity , which but for that reason , unlesse there be some mystery of Satan in it , perhaps the Papist would not hold . T is true , we grant divorce for actual & prov'd adultery , and not for lesse then many tedious and unreparable yeares of desertion , wherein a man shall loose all his hope of posterity , which great and holy men have bewail'd , ere he can be righted ; and then perhaps on the confines of his old age , when all is not worth the while . But grant this were seasonably don ; what are these two cases to many other , which afflict the state of mariage as bad , and yet find no redresse ? What hath the soule of man deserv'd , if it be in the way of salvation , that it should be morgag'd thus , and may not redeem it selfe according to conscience out of the hands of such ignorant and slothfull teachers as these , who are neither able nor mindful to give due tendance to that pretious cure which they rashly vndertake ; nor have in them the noble goodnesse to consider these distresses and accidents of mans life ; but are bent rather to fill their mouthes with Tithe and oblation . Yet if they can learne to follow , as well as they can seeke to be follow'd , I shall direct them to a faire number of renowned men , worthy to be their leaders , who will commend to them a doctrin in this point wiser then their own , and if they bee not-impatient , it will be the same doctrin which this treatis hath defended . Wicklef that Englishman honor'd of God to be the first preacher of a general reformation to all Europe , was not in this thing better taught of God , then to teach among his cheifest recoveries of truth , that divorce is lawfull to the christian for many other causes equall to adultery . This book indeed through the poverty of our Libraries I am forc't to cite from Arnisaeus of Halberstad on the right of mariage , who cites it from Corasius of Tolouse c. 4. Cent. Sct. and he from Wicklef . l. 4. Dial. c. 21. So much the sorrier , for that I never lookt into author cited by his adversary upon this occasion , but found him more conducible to the question , then his quotation render'd him . Next Luther , how great a servant of God , in his book of conjugal life quoted by Gerard out of the Dutch , allowes divorce for the obstinate denial of conjugal duty ; and that a man may send away a proud Vasthi , and marry an Esther in her stead . It seemes if this example shall not be impertinent , that Luther meant not onely the refusall of benevolence , but a stubborn denial of any main conjugal duty ; or if he did not , it will be evinc't from what he allowes . For out of question , with men that are not barbarous , love and peace , and fitnesse will be yeelded as essential to mariage , as corporal benevolence . Though I give my body to be burnt , saith Saint Paul , and have not charity , it profits me nothing . So though the body prostitute it selfe to whom the mind affords no other love or peace , but constant malice and vexation , can this bodily benevolence deserv to be call'd a mariage between Christians and rationall creatures . Melanchton , the third great luminary of reformation in his book concerning marriage grants divorce for cruell usage , and danger of life , urging the authority of that Theodosian law , which he esteemes written with the grave deliberation of godly men ; and that they who reject this law , and thinke it disagreeing from the Gospel , understand not the difference of law and Gospel ; that the Magistrat ought not only to defend life , but to succour the weake conscience , lest broke with greif and indignation it relinquish praier , and turn to som unlawful thing What if this heavy plight of despaire arise from other discontents in wedloc which may goe to the soule of a good man more then the danger of his life , or cruel using , which a man cannot bee liable to , suppose it be ingratefull usage , suppose it be perpetuall spight and disobedience , suppose a hatred , shall not the Magistrat free him from this disquiet which interrupts his prayers , and disturbs the cours of his service to God and his Country all as much , and brings him such a misery , as that he more desires to leave his life then feares to loose it : Shall not this equally concerne the office of civil protection , and much more the charity of a true Church to remedy ? Erasmus who for learning was the wonder of his age , both in his notes on Matthew , and on the first to the Corinthians in a large and eloquent discourse , and in his answer to Phimostonus a Papist , maintaines ( and no protestant then living contradicted him ) that the words of Christ comprehend many other causes of divorce under the name of fornication . Bucer , whom our famous Dr Rainolds was wont to preferr before Calvin , in his comment on Matthew , and in his second booke of the Kingdome of Christ , treats of divorce at large to the same effect , as is written in the doctrine and discipline of divorce lately publisht , and the translation is extant : whom lest I should be thought to have wrested to mine own purpose , take somthing more out of his 49. Chap. which I then for brevity omitted . It will be the duty of pious princes , and all who govern Church , or common wealth , if any , whether husband or wife , shall affirme their want of such who either will , or can tolerably performe the necessary duties of maried life , to grant that they may seeke them such , and marry them ; if they make it appeare that such they have not . This book he wrote heer in England , where he liv'd the greatest admir'd man , and this hee dedicated to Edward the sixth . Fagius rankt among the famous divines of Germany , whom Frederic at that time the Palatine sent for to be the reformer of his Dominion , and whom afterwards England sought to , and obtain'd of him to come and teach her , differs not in this opinion from Bucer , as his notes on the Chaldey paraphrast well testify . The whole Church of Strasburgh in her most flourishing time , when Zellius , Hedio , Capito , and other great Divines taught there , and those two renouned magistrates Farrerus and Sturmius govern'd that common wealth and Academy to the admiration of all Germany , hath thus in the 21. Article . We teach that if according to the word of God , yea or against it , divorces happen , to doe according to Gods word , Devt . 24. 1. Mat. 19. 1 Cor. 7. and the observation of the primitive Church , and the Christian constitution of pious Caesars . Peter Martyr seems in word our easy adversary , but is in deed for us : toward which though it be somthing when he saith of this opinion , that it is not wicked , and can hardly be refuted , this which followes is much more , I speake not heer saith he , Of natural impediments which may so happ'n , that the matrimony can no longer hold : but adding , that he often wonder'd , how the antient and most christian Emperors establisht those lawes of divorce , and neither Ambrose , who had such influence upon the lawes of Theodosius , nor any of those holy fathers found fault , nor any of the Churches , why the Magistrats of this day should be so loth to constitute the same . Perhaps , they feare an inundation of divorces , which is not likely , whenas we reade not either among the Ebrews , Greeks , or Romans that they were much frequent where they were most permitted . If they judge christian men worse then Jewes or Pagans . they both injure that name , and by this reason will bee constrain'd to grant divorces the rather ; because it was permitted as a remedy of evil , for who would remove the medcin , while the disease is yet so rife ? This being read both in his common places , & on the first to the Corinthians , with what we shall relate more of him yet ere the end , sets him absolutely on this side . Not to insist that in both these , & other places of his commentaries hee grants divorce not onely for desertion , but for the seducement and scandalous demeanour of a heretical consort . Musculus a divine of no obscure fame distinguishes betweene the religious and the civil determination of divorce ; and leaving the civil wholly to the lawyers , pronounces a conscionable divorce for importence not only natural , but accidental , if it be durable . His equity it seems , can enlarge the words of Christ to one cause more then adultery ; why may not the reason of another man as wise , enlarge them to another cause . Gualter of Zuric a well known judicious commentator in his Homilies on Matthew , allows divorce for Leprosie , or any other cause which renders unfit for wedloc , and calls this rather a nullity of mariage then a divorce , and who , that is not himselfe a meer body , can restrain all the unfitnes of mariage only to a corporal defect . Hemingius an Author highly esteem'd , and his works printed at Geneva , writing of divorce , confesses that lerned men vary in this question , some granting three causes thereof , some five , others many more ; he himselfe gives us sixe , adultery , desertion , inability , error , evill usage , and impiety , using argument that Christ under one special containes the whole kind , & under the name & example of fornication he includes other causes equipollent . This discours he wrote at the request of many who had the judging of these causes in Denmark and Norway , who by all likely hood follow'd his advice . Hunnius a Doctor of Wittenberg , well known both in Divinity & other arts , on the 19. of Matt. affirmes that the exception of fornicationexprest by our Saviour excludes not other causes equalling adultery , or destructive to the substantials of matrimony ; but was oppos'd to the custom of the Jewes who made divorce for every light cause . Felix Bidenbachius an eminent Divine in the Dutchy of Wirtemberg affirmes that the obstinat refusal of conjugal due is a lawful cause of divorce , and gives an instance that the consistory of that state sojudg'd . Gerard cites Harbardus an author not unknown , and Arnisaeus cites Wigandus , both yeelding divorce in case of cruel usage ; and another author who testifies to have seen in a dukedom of Germany mariages disjoynd for some implacable enmities arising . Beza one of the strictest against divorce , denies it not for danger of life from a Heretic , or importunat solicitation to doe ought against religion : and counts it all one whether the heretic desert , or would stay upon intolerable conditions . But this decision well examin'd will be found of no solidity . For Beza would be askt why , if God so strictly exact our stay in any kind of wedloc , wee had not better stay and hazard a murdering for Religion at the hand of a wife , or husband , as he and others enjoyn us to stay and venture it for all other causes but that ? and why a mans life is not as well and warrantably sav'd by divorcing from an orthodox murderer , as a heretical ? Againe , if desertion be confest by him to consist not only in the forsaking , but in the unsufferable conditions of staying , a man may as well deduce the lawfulnesse of divorcing from any intolerable conditions ( if his grant bee good that wee may divorce thereupon from a heretic ) as he can deduce it lawfull to divorce from any deserter , by finding it lawful to divorce from a deserting infidel . For this is plaine , if Saint Pauls permission to divorce an infidel deserter , inferre it lawfull for any malicious desertion , then doth Beza's definition of a deserter transferr it selfe with like facility from the cause of religion to the cause of malice , and proves it as good to divorce from him who intolerably stayes as from him who purposely departs ; and leaves it as lawfull to depart from him who urgently requires a wicked thing , though professing the same religion , as from him who urges a heathenish or superstitious compliance in a different faith . For if there be such necessity of our abiding , wee ought rather to abide the utmost for religion then for any other cause ; seeing both the cause of our stay is pretended our religion to mariage , and the cause of our suffering is suppos'd our constant mariage to religion . Beza therfore by his owne definition of a deserter justifies a divorce from any wicked or intolerable conditions rather in the same religion then in a different . Aretius a famous Divine of Bern approves many causes of divorce in his Problemes , and adds that the lawes and consistories of Swizzerland approve them also . As first , adultery , and that not actual only , but intentional , all eging Matthew the fifth , Whosoever looketh to lust , hath committed adultery already in his heart . Wher by saith he , our Saviour shewes that the breach of matrimony may be not only by outward act , but by the heart and desire ; when that hath once possest , it renders the conversation intolerable , and commonly the fact followes . Other causes to the number of 9. or 10. consenting in most with the imperial lawes , may bee read in the author himselfe , who averrs them to be grave and weighty . All these are men of name in Divinity , and to these if need were , might be added more . Nor have the Civilians bin all so blinded by the Canon , as not to avouch the justice of those old permissions touching divorce . Alciat of Millain , a man of extraordinary wisedome and learning , in the sixt book of his Parerga defends those imperial lawes , not repugnant to the Gospel , as the Church then interpreted . For saith hee , the antients understood him separat by man , whom passions and corrupt affections divorc't , not , if the provincial Bishops first heard the matter , and judg'd , as the councel of Agatha declares ; and on some part of the Code hee names Isidorus Hispalensis the first computer of Canons , to be in the same minde . And in the former place gives his opinion that diuorce might be more lawfully permitted then usury . Corasius recorded by Helvicus among the famous Lawyers hath been already cited of the same judgement . Wesembechius a much nam'd Civilian in his comment on this law defends it , and afficms that our Sauiour excluded not other faults equall to adultery ; and that the word fornication signifies larger among the Hebrewes then with us , comprehending every fault which alienates from him to whom obedience is due , and that the primitive Church interpreted so . Grotius yet living , and of prime note among learned men retires plainly from the Canon to the antient civility , yea to the Mosaic law , as being most just and undecevable . On the fifth of Matt. he saith , that Christ made no civil lawes , but taught us how to use law : that the law sent not a husband to the Judge about this matter of divorce , but left him to his owne conscience ; that Christ therfore cannot be thought to send him ; that adultery may be judg'd by a vehement suspition ; that the exception of adultery seems an example of other like offences ; proves it from the manner of speech , the maxims of law , the reason of charity , and common equity . These authorities without long search I had to produce , all excellent men , som of them such as many ages had brought forth none greater : almost the meanest of them might deserve to obtain credit in a singularity ; what might not then all of them joyn'd in an opinion so consonant to reason ? For although som speak of this cause , others of that , why divorce may be , yet all agreeing in the necessary enlargement of that textual straitnes , leave the matter to equity , not to literal bondage , and so the opinion closes . Nor could I have wanted more testimonies , had the cause needed a more sollicitous enquiry . But herein the satisfaction of others hath bin studied , not the gaining of more assurance to mine own perswasion : although authorities contributing reason withall , bee a good confirmation and a welcom . But God , I solemnly attest him , with held from my knowledge the consenting judgement of these men so late , untill they could not bee my instructers , but only my unexpected witnesses to partial men , that in this work I had not given the worst experiment of an industry joyn'd with integrity and the free utterance though of an unpopular truth . Which yet to the people of England may , if God so please , prove a memorable informing ; certainly a benefit which was intended them long since by men of highest repute for wisedome & piety Bucer & Erasmus . Only this one autority more , whether in place or out of place , I am not to omitt ; which if any can think a small one , I must bee patitient it is no smaller then the whole assembl'd autority of England both Church and State ; and in those times which are on record for the purest and sincerest that ever shon yet on the reformation of this Iland , the time of Edward the 6th . That worthy Prince having utterly abolisht the Canon Law out of his Dominions , as his Father did before him , appointed by full vote of Parlament , a Committy of two and thirty chosen men , Divines and Lawyers , of whom Cranmer the Archbishop , Peter Martyr , and Walter Haddon , ( not without the assistance of Sir John Cheeke the Kings Tutor a man at that time counted the learnedest of Englishmen , & for piety not inferior ) were the cheif , to frame anew som Ecclesiastical Laws , that might be in stead of what was abrogated . The work with great diligence was finisht , and with as great approbation of that reforming age was receav'd ; and had bin doubtlesse , as the learned Preface thereof testifies , establisht by Act of Parlament , had not the good Kings death so soon ensuing , arrested the furder growth of Religion also , from that season to this . Those laws , thus founded on the memorable wisedome and piety of that religious Parlament and Synod , allow divorce and second mariage not only for adultery or desertion , but for any capital cnmity or plot laid against the others life , and likewise for evil and fierce usage ? nay the 12. Chap. of that title by plaine consequence declares , that lesser contentions , if they be perpetual , may obtaine divorce : which is all one really with the position by me held in the former treatise publisht on this argument , herein only differing that there the cause of perpetual strife was put for example in the unchangeable discord of som natures ; but in these lawes intended us by the best of our ancestors , the effect of continual strife is determin'd no unjust plea of divorce , whether the cause be naturall or wilfull . Wherby the warinesse and deliberation from which that discourse proceeded , will appeare , & that God hath aided us to make no bad conclusion of this point ; seeing the opinion which of late hath undergon ill censures among the vulgar , hath now prov'd to have don no violence to Scripture , unlesse all these famous Authors alleg'd have done the like ; nor hath affirm'd ought more then what indeed the most nominated Fathers of the Church both ancient and modern are unexpectedly found affirming , the lawes of Gods peculiar people , & of primitive Christendom found to have practis'd , reformed Churches and states to have imitated , and especially the most pious Church-times of this Kingdom to have fram'd and publisht , and , but for sad hindrances in the sudden change of religion , had enacted by Parlament . Hence forth let them who condemn the assertion of this book for new and licentious , be sorry ; lest , while they think to be of the graver sort , and take on them to be teachers , they expose themselves rather to be pledg'd up and down by men who intimatly know them , to the discovery and contempt of their ignorance and presumption . The End. Errata . Pag. 57. lin . 16. and by them to prosecute , no comma between . Pag. 88. lin . 3. Basilius Macedo , no comma between . 
A57529	----	Matrimoniall honovr, or, The mutuall crowne and comfort of godly, loyall, and chaste marriage wherein the right way to preserve the honour of marriage unstained, is at large described, urged, and applied : with resolution of sundry materiall questions concerning this argument / by D.R. ... D. R. (Daniel Rogers), 1573-1652. 1642 Approx. 1039 KB of XML-encoded text transcribed from 210 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A57529 Wing R1797 ESTC R5451 12270619 ocm 12270619 58230 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57529) Transcribed from: (Early English Books Online ; image set 58230) Images scanned from microfilm: (Early English books, 1641-1700 ; 925:3) Matrimoniall honovr, or, The mutuall crowne and comfort of godly, loyall, and chaste marriage wherein the right way to preserve the honour of marriage unstained, is at large described, urged, and applied : with resolution of sundry materiall questions concerning this argument / by D.R. ... D. R. (Daniel Rogers), 1573-1652. [16], 387, [16] p. Printed by Th. Harper for Philip Nevel, and are to be sold at his shop ..., London : 1642. Reproduction of original in Huntington Library. Table of contents: p. [14]-[16] at front. Index: p. [2]-[16] at end. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Marriage -- Early works to 1800. 2006-09 TCP Assigned for keying and markup 2006-09 Aptara Keyed and coded from ProQuest page images 2009-01 John Latta Sampled and proofread 2009-01 John Latta Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion MATRIMONIALL HONOVR : OR , The mutuall Crowne and comfort of godly , loyall , and chaste MARRIAGE . WHEREIN The right way to preserve the Honour of Marriage unstained , is at large described , urged , and applied : with Resolution of sundry materiall Questions concerning this Argument . ALSO An Appendix , added to the Treatise , describing the just and terrible judgements of God upon all that dare violate the honour of Marriage . To which is added an Alphabeticall Table , very necessary for the Readers understanding , to finde each severall thing contained in this Booke . Set forth for the good of all such as either are to enter , or are already entred into this Honourable estate . By D. R. Batch . in Divinity , and Minister of the Gospell . 1 Thess . 4. 4. And , that every man may know how to preserve his vessell in holinesse and honour . LONDON , Printed by Th : Harper for Philip Nevil , and are to be sold at his shop in Ivy Lane at the signe of the Gun. MDCXLII . To the Right Honourable , and his very good Lord , ROBERT Earle of Warwicke , Baron of Leez , &c. The AUTHOUR of this TREATISE wisheth all Health , Honour , and Happinesse . Right Honourable : WHen I was first intended this Discourse ( being some yeares si●ce ) me thought I felt in my selfe a desire of some intermission from former Arguments of deeper exercise , and more spirituall nature : as conceiving that a Morall Theme might , another while , both revive my wearied spirits , and perhaps delight the Reader with variety . Hereupon I considered wh●t Object in this kinde might most fitly sort with my thoughts ; and ●fter some inquiry , both the many complaints of the married , and daily questions moved unto mee by such as inte●ded marriage● as also secondly those notorious errours and corruptions which ( through sin and Satan ) have insinuated , nay pierced the very entrals of this State ; and lastly ( which is worst of all ) those infinite pollutions of body and minde , in all degrees of men both naturall and unnaturall , moved me with resolution to fasten upon this Argument . But notwithstanding the pregnancy of these inducements , the Theme seemed so weighty , that I was forced to search what furniture I had stored up for such a worke . And at last I found the case to stand with me , as it doth with two friends , who through discontinuance , or absence , have waxen strange each to other ; untill by some faire occasion of meeting they h●p to renew their acquaintance . So stood the case betweene my selfe and these Meditations , which gave the first draught of the Treatise ensuing ; which since my first preaching thereof lay long by mee , as halfe forgotten ; but now seemed to present themselves to my view with double appetite and savour , as promising to be materiall and usefull for the bettering of publique manners , and helping to redresse the corruptions of the time . Accordingly therefore shaking off the dust and soyle of my Papers , I have bestowed some paines to contrive them into some such order and expression , as might ( if not satisfie the curious , yet ) profit the desirous of cou●sell and resolution in cases of this nature . You see ( Right Honourable ) how bold I am to draw you from your deeper occasions , to listen a while to these private notions of mine : which I presume ( out of your facility to give best construction to things ) you will not disdaine to doe . To proceed then : Alas ! How evident is it , by mens practice , that although all confesse they ought to be religious ( and who now adayes is otherwise ? ) yet few will admit the yoake of God upon their necke , in the wise undergoing of those relations wherein they stand obliged ? Among which this of marriage is a rooted and fundamentall one , as being in order before the rest ; and such an one as either affords influence and sap to them ( both Family , Polity , and Church ) or else inferres a blemish and aspersion upon them all . So that , if men would derive the savour and power of godlinesse into this estate of life , seasoning it with the graces of self-deniall , and faith , and holinesse ; they should ( doubtlesse ) enjoy it in a farre more sweet and contentfull sort then now they doe , while they detaine this truth in unrighteousnesse , separating the thing : which God hath united . Men tell us , they will heare Preachers ( while they keepe their bounds ) while they teach them onely faith and repentance ; but if they will ●eeds meddle with a more close and neare search of their l●ves and relations their callings , companies , tradings , liberties ; or if they will pry into their more retired wayes , their closets , chambers and marriages , then , as he who raged against Elisha for the discovering and defeating of his plots to the King of Israel : so these recoyle at the Minister , and threaten they will give him over . They tell him they can teach him as good passages and rules of experience as himselfe can . So far are they from standing to Gods Bar in these points ▪ and say , They knew them ere hee knew what his Bookes meant ; they are neere a kin to that lascivious Poet , who being told of his unchaste Epigrams , answered thus , It s true indeed , its meet that the Poet him selfe bee chaste , but as for his verses , let them have their course , to shew the Authors wit and skill , it matters not what they be . So say these , We grant all , that we must bee honest folke , but that our marriage actions should run in the stream of Religion we deeme it nice , and more then needs . Subtill men ( we say float a oft and dwell in universals , but bring them to the particular , shew them Rhodes , and the stage whereon they should dance , and then they are at a set , their great skill suddenly failes them . Howbeit , if wee looke into the Scriptures ▪ we shall meeet with some whose very marriages have beene cast into the mould of obedience . Not to urge the rules which Paul gives to husbands and wives , both for their entrance upon , and cohabitation in that condition ; we read of Z●chary and Elizabet , both which were just , walking before God in all his commands without reproofe : that is , they practised piety , righteousnesse , and sobernesse , in the state of marriage . How could they walke in all Commands , b●lking the fifth , which urgeth Religion in our particular state of life ? But what say men to this ? Surely as the Papists tell us , ●ssurance of salvation belongs to Peter a●d Paul , and such as had speciall revelations , but it s no ordinary mans case . So say these , such as Zachary and Elizabet were eminent persons ▪ master-pieces , above the common size : objects of admiration , rather then imitation . But alas ! This mist is not th●cke enough to escape in : all of us under the Gospell are under the some law which they were , wee are a royall Priesthood tyed to as str●ct a rule as ever they were , of chastity and holines . I doubt not ●Right Honourable ) if the question might bee decided by your voice but you are of this minde ; and desire to be of the same practice Now yet why I devote this Treatise to your name , many may wonder , as deeming many other subjects more worthy and proper to present your Lordship withall . But ( my good Lord ) such is the estate of fra●le flesh in this vaile or misery that there is no condition of l●fe , whether Ministery , Magistracy , single or maried state wherin counsell may not doe well for the rectifying of such errors as through humane infirmity breake into all . Each state hath his severall temptations , and a well ordered course in marriage ( as long experience of a double marriage can te●ch you ) is no easie Theme . ●gaine that sweet and mutuall accord which God hath vouchsafed twixt your Honour and your worthy Consort , may serve to turne my Ded●cation into a Gratulation . And indeed , though the Booke be much under the value of such a personage as your selfe ( a m●n not onely of Noble descent but of great and deserving acts both for our Church and Commonwealth both formerly and of late ) yet I presume , that if a draught of muddy w●ter presented in the crowne of a hat , was so welcome to a potent Monarch : then doubtlesse your honourable spirit will not reject a Schollers Mite , offered with as deepe respect unto you , as that was : you will not despise small things , since there may be a blessing therein . Not alway in a great thing there is good , but in a good there is ever great , and that which may agree with greatnesse , as one tells us out of a Greeke Poet. All helpes shall one day cease , yet every booke of use may serve as a little walking-staffe to further us in our travell home . Moreover it may become the best Scholler of us all to learne that lesson which Paul , and from him my Booke urgeth ; The time is short ( wrapt and folded up , as the Text is ) Let them that possesse , be as if they possessed not , such as weepe , as if they wept not , such as rejoyce , as if they rejoyced not , such as marry , as if they married not , such as use the world , as if not using it : for the fashion of it passeth away . A time for all things , and so a time for the married to embrace , and a time to bee far from embracing . Seeke therefore that place where all these relations shall cease , ( for so I thinke , though some thinke otherwise : ) where there shall be no marrying , nor giving in marriage , for the Spouse shall be wholy spirituall , like her husband , at least like the Angels of God. In which desire I rest , craving a blessing from heaven upon your Honour , your vertuous and Noble Lady , and posterity : as also upon the perusall of this your Booke : and so humbly take my leave , resting At your Honours command in the LORD , DANIEL ROGERS . To the READER , All health . IUdicious and religious Reader , this Wheele of our Conversation , whereof this Booke treates , ( Marriage I meane ) including many lesser wheeles in , and under it , all subject to the motion thereof , and each of them requiring a due order and direction , that both might bee regular , and according to knowledge ; how should I thinke any other , but that I have lighted upon this point of Marriage by a speciall Manuduction of Providence ? Desirous wee are sometimes that the matter we have by us in readinesse , might be seasonable also for the times wherein we live : But , when indeed the manners of our present age seeme to give a life to that which we have before prepared , ( for thou knowest Occasion is the life of a Thing ) then doubly it appeares seasonable , yea as Apples of gold , and Pictures of silver . Howbeit further musing of the matter , sundry other smaller cords concurred to draw me on to this endeavour : whereof I will make thee partaker , ( as counting it none of the smallest mercies that I may give an account to the Church of God , for the improving and redeeming of my seasons ) in these sad times ; wherein that good God , who allowes us any the least protection and liberty , requires that wee spend it not in vanity and froth , but to the best advantage , if not as we would ( for hee is wiser then man , yea his foolishnesse and weaknesse exceeds the best wisedome and strength which is in us ) yet as wee may for the better making up of our reckoning , at his comming , when the use of our Talents shall be examined . First then , I observed , that Religious Consent betweene couples did not onely fashion the family relations , the children and servants , much the more orderly ; but also extended it selfe to the Church and Common-wealth ; causing those services which concerne publique communion of worshippers , to proceed more faire ; as also the duties of common life , to passe more comely then otherwise they would doe . One godly and harmonious Couple , I have noted , to dispatch more good service to God , to themselves , to their brethren , then some ten couples unequally yoaked . So true a maxime of Machiavel and his master the Devill it is , Hee that would beare rule , let him sow discord and division . This one wheele then being of so maine importance ; what need is there that the spokes and staves of it bee sound , and well compact , according to the rule of the Sanctuary ? This was one motive . I observed moreover , that as barren as the world is of good persons , and good couples , yet here and there are scattered many of a tractable and docible disposition , to doe well , and to order their marriage course aright . Onely their Principles lying , rather in a morall way of good affections , zeale , and duties , then in the particular relations of life , in which they live , as of marriage ; yea , being ignorant of that which should either informe their judgement , or order their will thereunto ; alas they never attaine the Tythe of comfort , and content which this estate might affoord them . How great pitty were it then to defraud such people of directions , who if they might enjoy it , would not bee wanting to improve it ? How many full of knowledge , yet live , ( and in marriage especially ) as if they had none ? By so much the more its pitty that such should want it , as would gladly enjoy the fruit of it ? And considering , that without knowledge the heart is not good ; and that good intentions without rule , are as a goodly Coach without a skilfull driver ; I conceived I should doe them acceptable service , and some glory to God , in casting this Platforme of Direction for them , out of Gods Word . This seemed another inducement . Besides these , as wee see a great deale of ground vanisheth in a narrow Map , which in a larger lyeth open ; so I have noted , that in Sermons , or short Touches upon the fifth Command ( wherein the Preacher onely following his text , meets with no such occasions of inquiry ) much instruction about particular duties of Mariage are concealed , which yet ( in a Treatise appointed for the nonce ) will offer it selfe fitly to be discussed . They that are in a crowd , must get through as they can ; but the doore standing open freely , one by one may passe through with ease . So is it here ; a Treatise hath this advantage , to reach in many things which a generall handling passeth over : and satisfaction to a doubtfull minde , is more easily given this way , then by some other meanes of more waighty nature : Each ordinance of God serving specially for that end , which another doth not . A poore star may in her use exceed the Sun , when its darke , and night season : though the Sunne exceed all Starres in her light . This was a third respect . But above all other , I considered that the wofull overflow of sinne , and of Lust by name , in this our age , which reignes as in her element , through disdaine or violation of the ordinance of marriage : seemed to need some check and affront from heaven , which might remaine as a witnesse against our debauchery , and which might flait men out of their uncleannesse . Unto this worke , though I know my selfe the unfittest of many , yet as one having more leasure then they , ( as sometime a looker on may see what a gamester oversees ) I durst not wholly decline that taske , so farre as this vice offered itselfe , or came within the bounds of my Treatise . The contempt of long light , having begot those spirituall penalties of a secure , unbeleeving , impenitent he●rt , with apostasie from the truth : how should it bee otherwise , but the spirit of grace must straiten it selfe exceedingly , both in removing of many helpes , and a fruitlesse living under such as remaine ? And what then must follow , save a formall , empty profession of that truth , the power whereof is wofully wanting ! Now we know , hypocrifie cannot long continue within her owne bounds , but she must quickly discover her selfe to be openly profane . When was hearing , and worship ( in the memory of man ) accompanied with so much wickednesse ? or when had Popery bettery colour to traduce our Gospell for a doctrine of licentiousnesse ? And while men have leasure enough for every other thing , who lookes at reforming of ill manners ? And how justly doth God leave men , who will not be as they ought , ( with Hazael ) to prove worse then they seemed ? What argues this , that men living in a practice of drunkennesse and uncleannesse , dare prease upon a Minister of Christ , for comfort to their soules , as imagining it to belong to them ? Is it not a signe of a spirit of giddinesse reigning in the world , out of deepe doting upon their prayers and hypocriticall worship ? Hath such a Baalamish conscience ever appeared , and so commonly as now it doth in all places ? Dare Usury , drunkennesse , covetousnesse , swearing , ( which are more infamous and hated ) openly proclaime their shame : and doe we thinke that more secret sinnes , which love the darke , are not much more generally practised , as sodomy , fornication and wantonnesse ? For which sake the wrath of God justly comes upon the children of disobedience ! And this fourth was my strongest reason . Now then as my endeavours want not due motives , so it lyes in thee for whose sake I have written , to look to thy selfe , lest it bee undertaken in vaine ! If there be little hope that my Physicke ( not mine , but Gods ) will worke any great Cure , yet I wish it may prove preventing to such as yet remaine untainted ? What the successe is like to be , lyes not in mee nor thee to determine ! At least this I desire , that they who are entred , or are to enter the estate of Marriage , may find these rules somwhat advantagious to further them in their choice , or to guide them in their course ! I shall bee happy in my designe , if either of these be obtained : to the effecting whereof , I commend all to his grace , who hath by his providence brought this Treatise to an end , both for mee to publish , and for thee to peruse . Thine in the Lord , D. R. A Table describing the severall Contents of the Chapters of this Treatise , and the Appendix thereto . Chapter 1. COntaines the Analyse of the Text : The first point handled , viz. Marriage is honourable . Chap. 2. More full Explication of the specialls in which the honour of Marriage consists : ( being the ground of the Treatise ensuing : ) viz. in entrance and continuance : Entrance first , that is , Marrying in the Lord , handled . Chap. 3. The second requisite unto a good Entrance handled : viz. Aptnesse and Sutablenesse . Chap. 4. A first digression : Touching Consent of Parents , with sundry Questions and Objections answered . Chap. 5. A second Digression , touching a Contract : what it is , and sundry Quaeres about it answered and resolved . Chap. 6. Returne to the first Argument : The second part of the Marriage honour to be preserved , to w●t in the Married condition : and that both generall and speciall ; in generall by some mutuall Duties concerning them both . Foure of them named . The first handled . viz. Ioint consent in Religion . Chap. 7. The second joynt Duty of married couples handled , to wit , Conjugall love . Chap. 8. Treateth of the third joint Duty of the Married , viz. Chastity . Chap. 9. Containeth the fourth and last Dutie of jointnesse in Marriage , viz. Consent . Chap. 10. Proceeds to the personall offices of either partie . And first of the Husband . Three severall duties named . The first of them handled , viz. That he be a man of Vnderstanding . Chap. 11 Goes on to the second personall Dutie of the Husband , to wit , Providence . Chap. 12. Treateth of the third and last speciall duty of the Husband , viz. Giving Honour or Respectivenesse to the Wife . Chap. 13. Handleth the second sort of speciall Duties , to wit , of the Wife . Three of them named . The first of them handled , viz. Subjection to her Husband . Chap. 14. Proceeds to the second Peculiar Duty of the Wife , viz. Helpfulnesse . Chap. 15. Treateth of the third and last Duty of the Wife , which is Gracefulnesse : wherewith the former Vse of Exhortation , to honour Marriage is concluded . Two other uses of the point added , and so the whole Treatise finished . Chap. 16. Is an Appendix to the Treatise . Gods judgements against the defilers of Marriage , terrible . The point handled . Reasons added . A Question answered for explication of the Doctrine . Some Vses . Of Terror . Admonition . Chap. 17. The maine Vse of Exhortation to ensue Chastity . Sundry meanes and counsels propounded at large . And so a conclusion of the whole Book . The end of the Contents of the Chapters . Matrimoniall Honour : OR A TREATISE OF MARRIAGE . HEBREVVS 13. 5. Marriage is honourable , and the bed undefiled : but Whoremongers and Adulterers , God will judge . CHAP. I. The Analyse of the Text. The first point handled , That Marriage is honourable . WHAT the peculiar aime of Saint Paul in this Epistle might be , in the enterlacing of a solemn praise of marriage betweene the fourth and the sixt verse of this Chapter ( which are of another garbe and nature ) may perhaps seeme questionable to a Reader , not observant of the circumstances of times and persons . Sure it is , that the Apostles scope is very orderly and familiar . For having in the former Chapter propounded the Doctrine of justification in the causes thereof , both matter & forme ; and having also very effectually built thereon that great exhortation , to beleeve , and to live by faith . In the chapter before this , he proceeds to the urging of obedience and holinesse , in the generall : and in this 13. chapter he proceeds to particularize and instance in some speciall , and some personall offices and acts of Christian practice . But for the question moved , what should cause the Apostle to thinke this argument of Marriage as weighty as the rest , and to equall it to other Doctrines handled in this place ; may be supposed , not to be from a common notion , swimming with other things in his minde , and uttered by course : but , probably from some occasion of reall and present necessity moving him . I will propound what seemes to me the truth . There were at the time of writing this Epistle , two sorts and practices of men very rife , and that of contrary intention ; the one of heathenish prophanenesse , the other of Iewish superstition : the Heathens , as they thought single fornication no sinne at all ( as appeared by their common practice of it ; ) and adultery it selfe , none of the greatest sinnes ; so , they sleighted all denunciations of Gods wrath and judgement against either ; and snorted securely in the practice of both . The Iew , on the contrary extreame , comes in with his Superstition , as thinking there is no way to controll this impiety , save by maintaining a flat contrariety unto it , viz. That Marriage it selfe is unlawfull . Paul himselfe taxeth such false teachers , Forbidding to marry , that is , crossing Gods owne ordinance , provided for the safeguard of chastity . Much like the Papists at this day , sundry of whose positions favour of no other straine , then to oppose one errour by a farre worse . As , because they see mens lives very barren of good workes , they have no other way to draw men to be forward in weldoing , then by a false Doctrine , that workes are meritorious . Likewise , finding fault with mens backwardnesse to Mortification ; in Policy , they devise such Penances of the flesh as God never ordained , to whip themselves with cords beset with needles , and sharpe pricks , or to stand up naked to the chin in cold water , or to fast from all kinde of flesh , to goe barefoot on pilgrimage , to renounce the world , sell all , and live in a Cloister . This mystery of iniquity wrought early , even here in the mindes of superstitious Iewes and false teachers , who found no way to alay the flame , save by quenching the fire : and therefore , to quash heathenish contempt of marriage by whoredome , or the corrupting thereof by Adultery , they affirme no marriage or carnall knowledge at all , to be allowed to Christians ; which remedy is much worse then the disease ; as if the life of Divels ( adultery ) could be overthrowne by the doctrine of Divels , which is , defiance of marriage . We see this stopping of the streame , hath in all ages doubled the rage of all kinde of uncleannesse . Here therefore , the Apostle , that he might oppose both these extremities : first , the superstition of the Iew , tels him , Marriage is honourable ; and therefore an ungodly thing to disanull an ordinance . And the bed is undefiled : there is no necessity of making our selves Eunuches , to avoid unchastenesse . And on the other side , to the Heathenish , or lately converted from Pagan prophanenesse , this he addes , But Whoremongers and Adulterers God will judge : q. d. Let no man strengthen himselfe in his adultery or filthinesse , under pretext of the lawfulnesse of carnall knowledge : for why ? whether men goe to common harlots , and defile virgins more openly , as Whoremongers ; or goe to worke more covertly , shrowding their sinne by the Married estate ; although for a time , they may defile or be defiled , without feare or checke : yet , they must know , that the God of marriage and purenesse , will one day in person sit upon them , and shew his detestation of such wayes , by plaguing them , be they great or small , high or lowe , Princes or Pesants . As once Latimer , that holy Martyr , upon an handkerchiefe with a booke wrapt up in it , and presented to a King , wrote this very text for a posie , Fornicatores & Adulteros judicabit Dominus . The words then containe in them a Discretive proportion ; the which divides it selfe into two truths ; either an assertive , or denouncing truth : onely there must be conceived to be a secret defect of the words in them both , which must be supplied for the making up of a full meaning . Touching the Assertion first , it s two fold ; the one concerning the Ordinance it selfe , Marriage is honourable ; the other respecting the use of it ; And the bed is undefiled ( for so I read it according to the Text and scope . ) The second truth denouncing , divides it selfe into two parts ; either a Threat , or the object thereof : the Threat is against the corrupters of marriage , God will judge them . The object is double ; first , fornicators , such as mixe unlawfully with the single , either harlots or virgins , making these whores , or nourishing them that are so , in their trade . Or else Adulterers , who ( although either of the parties married , cause adultery ) yet being married , doe linke themselves with other mens wives , for the concealement of their villanie , and so of bastardy . Both these , the one for his manifest and open , the other his subtill and close uncleanenesse , shall be adjudged by God himselfe . The conceived defect of the sentence , lyeth in the opposition of the parts , thus , viz , Marriage is honourable , the bed is undefiled , and blessing is upon all that so preserve it . But Whoremongers and Adulterers are dishonourable , debauched ones , and God will curse and plague them . I will go through both the parts , God assisting : and first of the first . Marriage is honorable : and that for foure respects : first , in the parts of it : secondly , in the nature of it : thirdly , in the use of it : fourthly , in the quality or sacrednesse of it . For the parts of it , if the marriage is best where the parts of it are so ( in concreto at least ) the wife and the husband , both precious peeces . Of the wife we have sundry Scriptures for her honourablenesse : she is called the gift of God : it s the use of the holy Ghost to stile excellent things , Gods things , as the Mount of God , the city of God , the house of God , the garden of God : because excellency cannot owne any thing which is base : Gods greatnesse gives no common gifts , so that a wife is no common blessing : she is Gods woman , not onely made by God , as she is his creature alone ( so by sinne she both lost her owne , and her husbands royalty also : ) But , as shee is made up againe by Gods grace , to a better image then shee lost ; and so , honorable by a second creation : yea , restored to man with advantage , much better then she first brought unto him in Paradise . By this meane , she becomes an helpe instead of a snare , a true gift of God , an excellent peece , for which a man may blesse God while he lives . This , I say , in the first place , as the chiefe ground of her honour : and yet this is not all ; she is called the crowne of her husband , both by Salomon ( using that word ) and by Saint Paul , calling her his glory , who before was his utter shame . Crownes , we know , are very precious things and honorable , serving to grace things of chiefe eminency , Emperours , Kings and Princes : Crownes are made of the purest gold , embellished with the costliest Pearles , set in with curious workmanship . So again her price is said to be farre above Rubies : yea , Wisedome her selfe , and a good wife , are not far different in their descriptions ; no jewell is to be compared to her , farre above silver , yea , the choisest gold . Happy is he upon whose head such a crowne is set , to whom heaven hath given such a gift . The other party is the Man ; we know the man doth especially resemble the image of God , and in that respect is the Wives head : and although by her sinne , he came to lose his honour , yet if he be a good man , he is a man of understanding , and of an excellent spirit ; yea , better then his neighbour . Not a Ruben any longer , whose dignity is gone , but as Nebuchadnezzar , restored againe to his former , yea greater glory ; as Iob , whose latter life was better then the former ; in whom the majesty , authority and wisdome of God doth shine . Conclude then , if both the members of this body are so honorable , what must the whole be ? If each of them be so precious , what is the compound ? if a ring alone be rich , what is it with a richer pearle enclosed in it ? As we see when a Prince and heire of a crowne marries a Princesse do wager , how glorious is their union ? how honorable their concurrence ? This may serve for the first of the foure . But , least any should alledge , that the Text speakes not of those that make marriage honourable ; but saith , Marriage ( as such an ordinance ) is honourable : therefore let the parties goe , and come to the nature and kinde it selfe of marriage . The Greeke word here used , is the same which is used 2 Pet. 1. 2. and may as well be translated Precious , or of worth and value , a costly thing : and so it well befits Marriage ; for why ? It s precious in the nature of it . A Prince is a precious peece in himselfe ; Thou art worth ten thousand of us ( say the people to David ) without any other respects ; he is the delight of his Subjects , an object of naturall contentation and esteeme . The light of the Sunne ( though considered apart from the use ) a pearle , gold , skill and cunning in Arts , have a peculiar splendour , grace and noblenesse of nature in them , and doe eminently exceede other things . So marriage in the nature of it ( although never so much stained with the unjust aspersions of Popery , and their comparisons with virginity ) is a precious ordinance in her nature . How men by their sinne make it , is not the question ( for a crown may be cast into the dirt ) but how it is . I speake not now , how generall consent and opinion hath setled it in worth , graced it with priviledges , disgraced single life ( which yet I approve not ) and granced immunities to marriage farre above it , both in warre and peace ( as the Romans law of the claime of three Sonnes shewes ) but I speake of Gods owne institution of it ; for that 's onely honour which a King gives , who himselfe devised it ; yea , and that not as a reliefe of man fallen , but an addition of perfection to his creation , before ever sin entred : for the order of it , after all other creatures were made to entertaine and grace their Lord and Lady , yea , the guard of heaven to usher them into Paradise ; even the Father , Sonne and holy Ghost , consenting to propagate man created , and not ceasing to create , till the woman was created : more especially , the Lord Iesus himselfe ( when he needed it not ) yet would grace it , by being the Sonne of a married Virgin , and choosing to be Iosephs reputed Sonne : not to speake of that honour he cast upon it , when he did yeelde to doe his first divine Miracle at a Marriage . Now that which a God of purenesse ordaines by a perpetuall decree of purenesse , in an estate of purenesse , how can it choose but have an ingraven character and formall nature of preciousnesse and honour in it ? This for the second . The third respect is yet more for the honour of it . We say it beares pricke and price , which containes sweet and good , price and use in one . For why ? The very pleasing pure lustre of a pearle , would make it precious of it selfe , though it had no vertue or quality for use in it . Marriage then is also honourable for the use of it . If the Sunne be excellent for her purenesse , what is it then for his influence and life , the very heat and vegetation of the Creatures ? what should the world be , save a dungeon without it ? And what were it but an emptinesse and vanity without the usefulnesse of marriage ? If light be so precious for the purenesse of it , what is it for the usefull direction of it to doe the world of worke which it daily affordeth ? If a Prince be so honourable for his noblenesse , what is he for the use , to be a Father to his People , to rule them with all godlinesse and honesty , to feed them in Iacob and Israel ? usefulnesse is the varnish and lustre of honour , grounding and establishing it , as colours set in oyle . Now then what is equall to marriage , for the being or well being of life ? I say , the being , ornament or defence of it . It s the prop of mutuall content , the aid of nature , the perfection of health , wealth , beauty , learning , honour and experience , youth , manhood , old age , whereof none is sweet , where marriage supplies not the lacke . It serveth not onely for the necessity of generation ( for how can there be warmth to one , but if two lye together , they have warmth ? ) but for the reliefe of such as are past it , looking at the safeguard of the stocke , and comfort of life ? Marriage is the Preservative of Chastity , the Seminary of the Common-wealth , seed-plot of the Church , pillar ( under God ) of the world , right-hand of providence , supporter of lawes , states , orders , offices , gifts and services : the glory of peace , the sinewes of warre , the maintenance of policy , the life of the dead , the solace of the living , the ambition of virginity , the foundation of Countries , Cities , Vniversities , succession of Families , Crownes and Kingdomes ; yea ( besides the being of these ) it s the welbeing of them being made , and whatsoever is excellent in them , or any other thing , the very furniture of heaven ( in a kinde ) depending thereupon . Fourthly , it s also honourable for the solemne sacrednesse of it ; I meane not hereby spiritualnesse ; for I know its a civill ordinance ; and , although for the better witnesse , our Marriages are finisht in Churches , yet marriage properly is no Sacrament . But I meane , that God generally hath planted a reverend esteeme of it in man , and put a deepe awe of it into our mindes ( as all those Lawes doe testifie , which have so strictly maintained the repute of it : ) but especially , that divine sanction by which pure marriage is blessed : and all that dare defile and dishonour it , the Lord threatens to dishonour and destroy them . Him who defiles the Temple of God , by the pollution of this ordinance , God will also destroy . The annointing of a King , though it be not properly a divine spirituall act , yet its sacred , and the Consecration of him , an act of solemne and high reverence , most religiously obliging the Subject to all due service , as to his liege Lord , for conscience sake . Touch not mine Annointed , ( saith God ) and do my Prophets no harme : and therfore David trembling at Abishai his bloody motion to kill Saul , ( though a tyrant ) saith , God forbid I should lay mine hand upon the Lords annointed , viz. lest God should lay his hand upon him with vengeance . Even so sacred a thing is this Marriage : not in the jealousie onely of revenging man ( whose heart cannot be pacified with gifts , in case of such violation which argues a sacred depth of thoughts upon such an injustice , ) nor onely in the punishments inflicted by humane lawes thereupon ( some whereof make the wronged party his owne jury , judge , and executioner . ) But especially the just hand of the God of marriage , going out against all offenders in this kinde , against chastity ( which should be kept in this sacred Cabinet ) and not onely against the party offending himselfe , but also his name and posterity . As the text it selfe addes , and we shall prosecute in the end of this Discourse ; But , whoremongers and adulterers God will judge . Sum up therefore all these respects in one , and conclude , if marriage be so solemne and precious in her parts , nature , use , and sacrednesse , then doubtlesse it is true both in the nature and use of it , That Marriage is honourable , and the bed is undefiled . So much for the opening of this first point . I come now to the Vse . Vse 1 First then , is marriage so honourable ? Woe then and terrour to all such , as directly or indirectly , by doctrine or practice , openly or secret , by thought , word or deed , dare violate marriage ; whatsoever they are , Epicures , Papists , Protestants , unmarried men or married , do deface marriage , either really or occasionally , casting their dung upon it , they are all guilty . First , here let al Papists , Iesuites , Priests or others , with all their fomenters and adherents , tremble and be ashamed , who have dared so many times to dishonour marriage , and so many wayes to defile it . Their Clergy , forsooth , are all cut off at one blow from it , yea , though it be a Sacrament . How just is it , that such should be left to the spirit of giddinesse , that they should with the same mouth be compelled to magnifie that with most holinesse , which yet they debar their most holy order of Priesthood from ? or rather secretly confesse , what a polluted order it is , which disdaineth the use of that , which ( though erroniously ) they call a Sacrament ? The state of marriage is with these impure ones , an estate of such as live in the flesh . Better were it ( saith their Champion Bellarmine , ) for a Priest to defile himself with many harlots , then to be married to one wife . When the trumpet gives so certain an alarme and sound of defiance to marriage , who should dare venture upon it ? These children of the purple whore , scorne that their great revenues should serve to maintaine the honourable off-spring of marriage ; therefore God leaves them to be more filthy , and to let such a filthy off-spring maintaine none , save the children of fornication . Marriage was honourable in the Church , not among Lay-men onely , but ( in the old Testament ) with the high Priest , and all his Tribe ( which yet were typicall of the purenesse of Christ himselfe ) and Moses himselfe , a man who was conversant with God , and spake to him face to face , was married : after Christ , with the Apostles themselves , notwithstanding their travels , Saint Peter their grand Patron ( and Paul had the same power ) with the Evangelists , and many religious Bishops and Overseers of Christs flocke , from their times to many generations following . Till the mystery of iniquity , which long before had bin laid as leven , and began to worke , was growne at length to open Doctrine of Divels , in rejecting of marriage , and practice of Divels , in playing the Sodomites and whoremongers ; for generally this taint hath run through them all ( if Histories may be beleeved ) from the head to the foot . And although I deny not , but many votaries among them , abstaine from uncleannesse , some more , some lesse ; yet their Doctrine frets like a Canker , to defile and dishonour this honourable Ordinance . Away ye hypocrites , and vanish at the light and lustre of this truth ! your workes in secret are such , that it is a shame onely to name them , the Sunne blushing at them : your Cloysters of both sexes , vaults , privies , fishponds , and the like , have witnessed sufficiently ( by the confession and sanction of a great Pope and Proctor of your owne ) what hellish abominations doe swarm under the shroud and vaile of your defiance of Marriage . How justly hath the Lord ( by giving over such , both to sinnes unnaturall and unlawfull ) disabled them of credit and ability , to dishonour that which they so abhor ? so that their words against marriage , which they nickname , a living in the flesh , are no slander to it . For as the Proverbe saith , Clodius accuses whoremasters , and Catiline Ceth●gus , to be a traitor . This errour of theirs , never past without contradiction , from first to last in the Church , notwithstanding their violence have brought it to this . As Saint Paul of those Iewes , so I of these , God they opposed , and man they disregarded ; hatefull and hated of all men . God hath said , It is not good for man to be alone , for snares sake . They say , it s not good to be married , for Devotions sake ; abusing that Text , It s not good for a man to touch a woman . As Austin said betwixt Donatus and himselfe , Whether of the two beleeve you ? so say I between God and these . And , man they controll ; for here the text cals marriage honourable [ among all ] poore and rich , simple , learned , noble , base , minister , people ; all men . What then are these ? men , or beasts in their likenesse , with womens faces , lions qualities , or rather Divels in the flesh . That which they raise up as high as a Sacrament among men , they beat down and anathematize to hell among themselves . But I leave them to the discovery of their owne sect sometimes , Luther and others , who upon the experience of them , loathed them ; and therefore ( though at their parting Satan fomed and raged ) even out of horrour of conscience , departed from them . No wonder ; for who could endure the society of such theeves , as have robbed the earth of men , men of honesty , and heaven of Saints , as a learned man speakes . As for their deifying of virginity above marriage ( which partly they colour over with Saint Ieroms preposterous zeale against Vigilantius ) let me answer with that wise towne-Clerke of Ephesus , speaking to the tumultuous people , Who knoweth not that virginity is precious ? But grant it be so . What ? can it not be praised without the disgrace of marriage ? Is the eye of the one evill , because the other is good ? Can no oblation pacifie the one , but the honour of the other depraved , and a sacrifice of the heads of married men ? doth she not cut downe the bowe she stands on , yea breake her owne necke , in destroying marriage ? To be sure , none are so unfit to commend or defend her , as they who confute marriage by the same uncleannesse whereby they defile virginity . Virgins , I confesse , have their honour , yea , those Eunuches who have made themselves spiritually so for the kingdome of God , are praise worthy . And , as that Demoniacke said , Iesus we know , and Paul we know , but who are ye ? So we , marriage and true virginity we admire , but as for you , what , or whence are yee ? If you speake a good word for it , it were meet ( as they at Athens were wont in the Senate to do ) to take it out of your unvirgin-like unseemly mouthes , and put it into the mouth of honester persons . Praise stinkes in the mouthes of such as doe reproach more by deeds , then their mouthes can commend . As the Poet once said of the cold Poetry of them who commended fasting with their bellies full : so may I say of you , who praise virginity , your selves having bodies debauched with uncleannesse ; your breath is not sweet enough for this worke , nor your words strong enough , to make you beleeved . None but Oratours can praise eloquence , nor any , save chaste virgins , single life , whether married or unmarried . One once said of the great Turkes horse , that no grasse grew after where he had once trod ; so , neither did ever virginity thrive upon your praises . As Locusts eat up all before them , so doth your unbridled lust ; and the more , by how much its vailed with the vow of that Chastity , which becomes the greatest snare of uncleannesse , to them that make it . Thus much for the first branch . But to leave these , I would also apply this truth to a second sort of men , for their dishonouring of marriage . Such I meane , as doe ( though not by Popish , yet ) by their uncleane lives and practice , defloure and disgrace this Ordinance . The most reall and chiefe offenders in this kinde , who by their manners doe not onely impute , but infuse ( in a sort ) a blot and shame into marriage , causing it to stinke by their sinne , which God hath honoured and blessed . And these are the successours of Hophni and Phinees , whose open and shamelesse pollutions by whoredome and adultery doth corrupt it . A course in these dayes so common , that not onely among the viler sort its thought nothing ( for there be of the ignorant and baser sort of people who are free from it ) but even of them of the better fashion also ( where grace rules not ) of whom in the end of this Treatise I shall speake more . But besides these , how doe the lives of such as live in this estate of marriage cause men to vow the grosest uncleannesse , rather then they would be so married ? As once an Heathen said , If this be the practice of Christians to eat their God , and to kill their King , let my soule be with the Philosophers . So say I , the base cursed life of many professours , who brawle , scold , fight , and live at defiance with each other , causes many ungodly ones to prefer a single life , though besmeared with all sorts of lusts contemplative , practicall , natural , unnatural , with wives , harlots , or as they can , rather then to marry ! that is to say , Let my soule be with the adulterers . I say to such married persons , stumbling-blocks and eye-sores ; perhaps you may be guiltlesse of this sin your selves ; but verily , many by your occasion , are as deeply tempted to uncleannes , as others are by the entisements of bawds and companions of harlots . Well , as odious as you are , yet is Marriage honourable in her selfe : you doe as much as in you lyeth ( and shall answer for it , as well as if it were in your power ) to defile it ; but yet you cannot defile that which God hath enstamped with honour . To see some married couples , how they bring up their brats to all filthinesse of manners : to see Ahabs and Iezabels both combining together in villany : to see the wofull confusion of bad wives with good husbands , or them with as bad wives , drawing in a most unequall yoake : Nabals and Abigails , Moses and Zippora's ; would it not cause men to stop their noses at the stinch of marriage ? Should this be , if men kept the honour of marriage unstained ? If they were jealous to suffer any eye to behold their unseemelinesse , least marriage should be dishonoured ? To see the separation of such in the Countrey of all sorts , as depart from their yoake-fellowes , abandoning each other by Law , or lawlesse divorces , from bed , board , and affection ( I meane by wilfull separating themselves ) would it not cause men to irke marriage ? To behold varlets and monsters openly , and in the face , and defiance of Courts and Lawes , without penance or due pursuit and punishment , to doe as Zimri and Cozbi did ( though with contrary successe ) to bring their whores and the bastards they have begotten by them , not onely into their houses and under their wives noses , but to lay them in their beds , to force them to afford them like nurcery and equall tearmes with their owne : would it not make Heathens themselves to spue us out ? To see great men to relinquish and cast up their chaste and wel-deserving Ladies , ( whom they at first loved and sought with the greatest ambition ) and to give themselves to vagrant and libidinous courses ; would it not fray men from marriage , and say as they did , If the case stand so , it is not good to marry ? To conclude , to see but the base Mart that is now made of marriages , how men looke onely at the prize and the best game , how they may take in , or put off their children , in and at the best vantage ( as cattle in a market ) for wealth and portion , be they never so debaucht , drunkards , or light huswives ; would it not provoke men to vomit such marriages ? A worthy wife cannot be sufficiently prized , a man cannot tell what to aske for such a pearle ; and a bad one deserves no price , being the worst of wares : the one is above this line , the other is under it , neither ought to be bought and sold : I say , these , and other the like abuses , as the perpetuall jealousies betweene some couples ( not the worst persons , yet bad in marriage ) their sinister conceits , melancholike distempers , how doe they make this commodity of marriage , yea and a better too , even religion it selfe ( which too many such professe ) to be badly spoken of . But in the meane time , by these rents and disorders the innocent Ordinance heares ill ; as if , by her default , such evils were committed . Vse 3 I proceed to a second use of Admonition ; and that is , to all such as shall upon triall finde out their errors , or else can entire and unstained . Sundry are the feares and griefes I know of the weaks ( though religious couples ) when they looke backe to their beginnings : some to consider how rawly they entred into this condition at first , and since having found God to be more gracious , to reclaim them home , or the husband and wife that before was a verse : yet when they also thinke , how unthankefully they have requited God for it , waxing light , wanton , worldly and loose ; they cannot chuse , but they must be in bitternesse for it . Others , although they have entred into this estate with much zeale , resolution , and consent of heart , to honour God to their uttermost in it : yet alas , when they come to weigh seriously how many dayes , moneths and yeeres are come over their heads in a most unprofitable sort ; gray haires being upon them , without any impression of fruit , and growth in good ; able to say little for themselves , either for religion , walking betweene themselves , praying for and with each other , joynt care in education of their children ; yea , that they have humored each other in their base corruptions , bolstred each other in worldlinesse ( which hath eaten up their stocke ) not suffered grace to revive but to decay ; serving their turnes each of other , onely for common and vanishing ends of their owne : spent Sabbaths carnally , and little delighted in them for Gods cause , fruitlesse in hearing , and Family duties : oh ! much cause of griefe must needs be to such . Be therefore admonished , sleight not the care of maintaining of Religion in your marriage , with all solicitous carefulnesse , shunning that which might weaken it , the honour and comfort of it . Crownes of honour are tickle things ; and looke whatsoever it be that hath much honour put upon it , hath withall much care , anxiety and burden annexed . Beware then : scum not off the fat and sweet of the honor and content of marriage ; but as for the burden and service of it , to seeke God , to worship him joyntly , to shun all occasions of ease , carnall occasions of jollity , unchaste company , you are loath to take the paines : surely , you shall finde at last that repentance will be the best fruit of such sleghtnesse : it is strange how little this is beleeved at first , till experience have taught it : but men thinke marriage to be a buckler to fence off all blowes : so long as they love one another ( as they thanke God , that they doe heartily , though with a rotten love ) that will hold them in , as the corner-stone doth the sides of an house . Others take marriage to be an estate of loose liberty , to live as they list , and therefore observe no caution , nor feare any danger , till at last they be waile their folly , when they see how by their rash improvidence , they have brought a snare of poverty upon themselves : others , an habit of pleasures and expence , till , both time , thrift , and heart be all lost and past recall . Others there are , who by their froward , peevish carriage have provoked each others to wearinesse , impatience and discontent : others , have drowned themselves in lust , and led each others by base example to follow them ; and instead of complainers of each others , to be as deep in and overshooes therein as the other , thereby heaping diseases and needlesse sorrow upon their heads . And whereas for lacke of mature regard and prevention , they have pierced through themselves with the fruit of their sinne ; then they cry out too late , wishing they had bin wiser to keepe this crowne entire from staine and dishonour ! Kings and Emperours have so sleighted the due care of their crownes , that they have brought ruine and misery upon themselves , by running into excesse of contempt : as in the example of Rehoboam wee see . But when as for their loose exorbitant wayes , they have come to see those sad effects which followed , they have wisht their crownes againe , upon condition of improving their honour with ten times more temperance and wisedome . How much more then have married persons cause to abhor their carelesnesse in this kinde , and to binde sare , if they looke to finde sure ; that is , to prop up the honour of this ordinance , if they will enjoy the quiet fruit of righteousnesse , by their good behaviour . If a Minister or Magistrate havi●g more honour put upon them in their places then others , should carry themselves the more disdainfully , and beare themselves so upon their places , that they care for no man , nor baulke any bad courses , doe they looke their honour should beare them out ? should not God say to them , Those who honour me , I will honour ; but such as reproach me , I will make vile ? If private persons excelling others in gifts , shall not attend to humility and fear of themselves , shall not their glory end in their shame , their gifts in barrennesle , and their profession in revolt ? Even so is it here ; such as care not , regard not their demeanour in marriage , both to God , themselves , and their families , by shunning offences , jealousies , losse or alienation of affections ; but thinke it will alway be hony-moone , and a merry world with them , is it not just , that their unseasonable ruines should teach them repentance too late ? Therefore let all married onc● be warned hereby , to be sober , heedfull , advised , moderate in their affections , loves , and liberties ; rather walking on this side the brinke , then otherwise : alway fearing a change , and saying , What if my follies breed in my wife ( by Gods secret vengeance ) a loathing of me ? a fire of contention in my bosome ? a continuall dropping upon my head , my content at home , my repute abroad ? God keepe me within such bounds of marriage ' as I first ●owed to keepe at my entrance . Thus much for the Admonition . Next , I proceed to comfort all such godly couples , as have laboured to enhanse and uphold the honour of this Ordinance . Try your selves then ; no doubt you shall meet with uncomfortable thoughts , for your manifold failings : and no doubt you thinke few religious mariages so ill managed , and so poorely carried as your owne ! the many breaches and flawes of your marriages , do cause you to mourne and complaine , saying , If indeed I had so inured and acquainted my selfe and my wife to prayer and close worshipping of God ; if I had wisdome and understanding enough to be Gods voyce to my wife to guide her : if I had abstained from the snares and occasions laid in my way by Satan to overthrow me and my peace ; had I preserved bòth body and soule in that chastity and honour that was meet , nourishing love and amity , abhorring all occasions to the contrary , I might behold the face of God with comfort I but now my burden is encreased by my errours in marriage ; viz. that with a slight , heedlesse and regardlesse heart , I have carried my self in a businesse of such consequence ; upon which the well or ill fare of my life dependeth . Well , there is no doubt , but , as in all other , so in this part of the wheele of our conversation , to wit , of marriage ; we all sinne many wayes , and our errours are infinite . But now , sift thy selfe more narrowly , and leaving thy faults , examine thy selfe in intentions , in all the wandrings and swervings of thy course . Canst thou say , that as in all other , so in this part of thy course , thou hast sought better to be informed , what that good and accepted will of God is ? and accordingly , with simplicity of heart hast quit thy selfe to thy companion , not for thine owne base ends and ease , but that marriage might have her honour preserved , offences might be prevented , God worshipped within , and honoured without doores ; a peaceable life in all godlinesse and honesty preserved ? I aske not whether there have bin staggerings , wearinesse of the yoake , and desire after more liberties , ( for who is there that sinneth not ? as Salomon said , ) but , I aske this ; Hast thou denied thy selfe , and curbed thy base heart , to stoope to God in drawing this yoake ; not sought thy ease , sleshly content , letting the honour of God to sinke or swim ? Hast thou humbly bowed thy neck and stooped to the ordinance , acknowledging how much its changed from the first Creation , and by sinne filled with sundry sorrowes , distempers and bitter-sweets , hardly to be avoyded ? I say , hast thou under all these , abased thy selfe before the Lord , craved pardon of thy stout heart and proud stomacke , loth to yeeld , and thine impotency of thy passions , desiring to testifie thy obedience in bearing these annoyances , as justly inflicted for sinne ? Hast thou acknowledged the Lord most wise , in so ordering the matter for thee , that because thy heart is haughty and insolent , therfore he hath tamed thee by this bridle ; and hath by it exercised thy faith and patience , and brought thee to the bent of his bowe ? so that for the avoyding of farre worse snares , and for the comforts and liberties accruing by marriage , thou canst willingly yeeld obedience to the rules and duties therof , not dividing burdens from priviledges ? and thou canst correct all thy licentiousnesse in seeking sleshly content onely in marriage ? Surely , if in some comfortable sort thou canst speake thus in the eares of God , begging a pardon of all wants , and a release of all deserved penalties ; then I say ( according to infirmity ) thou hast sought the honour of marriage ; and to prevent the just staine and aspersions thereof by thy watchfulnesse ; yea , thou hast sought the honour of the ordainer therof , for thy singular comfort , which thou mightst ill have wanted . What remaines therefore , but that I comfort thee from God , and encourage thee by his promise , not onely against the feare of thy dishonouring God , but also towards a more hearty endeavour to honour him further ? Surely , thou hast neede of no lesse . Thy journey is long , thy obedience difficult ! its not for a day or a moneth , but for life ; it s not for a sodering up of breaches for a while , to breake out so much the worse after : it s no worke of an outside , to set a good face upon the matter abroad , nourishing still the disease within ; God is not mocked , and sinnes in this kinde are like oyle in the hand , which cannot be hid . But this obedience is a perpetuall , yet an ingenuous , humble and holy subjection to the will of the subjecter ; who by it tryes men , and shewes them all which is in the heart : so that , I dare say , a true obedient in marriage , is a good servant in all . Therefore , as thou needest encouragement from God ( as who doth not in difficult duties ) so , take it into thy bosome as thine owne , chew upon it and digest it : it s the Lords will that thou shouldest ; I say unto thee , that as the Lord hath put honour upon this ordinance , so thou hast sought to maintaine it , and who so honours God , shall be honoured of God. God can and will turne all the impediments and incumbrances of this estate into blessings : thou shalt finde this estate made honourable to thee ; thy selfe shalt finde acceptance with God in all thy suits ; successe in enterprises , honour and esteem among his people : he shall crowne thee with old age , and good report in the way of righteousnesse . Thy wife shall be a blessing , no snare ; thy liberties shall be pure unto thee , and thou shalt visit thine habitation without sinne , as Iob speaks ; thou shalt dr●nke of the stoods of milke , and butter and honey . Thy children shall honour thee in the gate ; and shall be thy crowne in thy age ; they shall stand about thy table as olive plants ; yea , although any of them should prove irregular , yet that should not condemne thine innocency . In a word , God shall bring upon thee all the blessings promised to such as honour his ordinance , even to love thine , for many generations . His word shall not be taken from thee and them for ever : he will continue thee a name upon earth , and a naile in his temple , and peace upon Israel . Nay , I adde , that thy very obedience alone in it self shal be a blessing unto thee . Dost thou preserve thy body in holines and honor ? thou shalt a void hereby those infinite woes and miseries , which befall the unchaste , as proverty , basenesse , a rotten body , a worse soule , a ruined estate , both in this world and in the world to come . Dost thou nourish love and amity betweene thy selfe and thy wife , that so the peace of God thereby may the better rule thy heart and minde ? Loe , how infinite many garboiles and miseries thou avoydest of wrath , debate , envie , raylings , quarrellings and discontents , which bad marriage causeth . But canst thou say , that besides these ordinary duties of the married estate , thou and thy wife have also closed with God in the speciall service of the time , and ( with good Vriah and Mephibosheth ) moderately used the comforts of this life , ( during the sorrowes of the Church ) and bin married , as if not ; remembring the afflictions of Ioseph , making them the due and daily matter of thine Humiliations and Requests before God ? hast thou oft , with Ioel's Bridegroome and Bride , come out of thy feasting Chamber , to hide thine head in thy fasting chamber ( as our Saviour tels us , when the Bridegroome shall be taken away , they shall mourne in those dayes , ) the husband apart , and the wife apart , for sincerity , or both together for fervency ? Or with the Psalmist , Dost thou desire thy tongue cleave to the roofe of thy mouth , except the joy of Ierusalem be above all thy joy , even marriage joy it selfe ( which yet is allowed to be great . ) Surely then , I say , thou hast honoured marriage indeed , and as thy share in the duty hath bin greater , so shall it be in the blessing : The Lord shall give thee an hiding place in the day of evill , and because thou hast kept the word of his patience , in bad times , hee shall also deliver thee in that houre of temptation , which shall come for a triall upon all flesh . Hee shall uphold thee in six troubles , and the seventh shall not come neere thee : The floods of great waters , with all those plagues which God hath denounced against these , shall not come neere thee . Be cheerefull in the Lord therefore , and still , thou and thy wife , cleave and cling to him ; deny your owne wils and carnall reason , and trust to his eternall strength ; buckle with the worke of God faithfully , and walke in his ordinance humbly , till hee come ; and then he shall bring healing in his wings at last ; and in the meane time , hee shall cause a voyce to sound behinde , saying , This is the way , walke in it : Hee shall order your pathes , resolve your doubts , prevent dangers , and so preserve the soules of his Saints , that thousands shall fall at his right hand , and ten thousands at your left , you going safe in the middest , and so be brought safe and well through all extremities at last . So much for Comfort , and for this first Chapter . CHAP. II. More full explication in what the honour of marriage consists ( being the ground of the Treatise ensuing ) viz. entrance and continuance . Entrance first , in marrying in the Lord , handled . BVT because there be many more Vses to be made of this point , ere I come to them , I desire further to open this truth , and in particular to shew what the honour of this marriage is , and in how many things it consists . Honourable we see it is , by that which hath bin said ; but the question is , How married couples may attaine this honour ? To which I answer , by two maine duties : First , procure it : Secondly , preserve it . Procure it first , by laying the foundation of it in honour ; for as the root is , so will the branches be , either honourable or reproachfull : seeke therefore to enter into that estate according to God and his rules . And then secondly , having entred well into it , manage it well also , nourish the honour of it carefully and warily , for it s no whit lesse vertue to keepe well , then to seeke aright ; and many begin with great shew of honour , who yet end in shame . Touching the former of these , there is a double rule of the word ; first , to marry in the Lord : secondly , to marry aptly in the Lord. This is the ground of an honourable marriage , when as thou art content to be taught by him who first put honour upon it , to maintaine it . For the former , to marry in the Lord , is to use our uttermost discreet diligence , to seeke out such companions , as ( in charity and likelihood ) are either already espouzed to the Lord Iesus , their husband by faith ; and in token thereof , sit close to him in obedience ; or an endeavourer thereto ; that is , such as are in a faire and hopefull way of inclining to it . These two ( I confesse ) differ ; but be ware lest thou attempt any marriage , in which neither of these can be perceived . To open my selfe a little ; they that are indeed actually married to Christ , have bin truely drawne to him by his Elezier's and spokesmen , by whose embassage God hath treated with them , about this spirituall union , betweene himselfe and them . They have well digested the offer , and with Abigail ( when sent for to be Davids wife ) confesse themselves to be so farre from worthinesse , to be his Consorts , and to taste of his marriage contents and benevolence , that they are unworthy even to be fellow-servants with his children , doorekeepers in his house , or to wash and wipe the feet of his houshold . So vile God hath made them in the sight of their owne eyes ; shewing them by his pure Law , the basenesse of that conversation of theirs , wherein they have walked ( as the doore alway rolling one way upon her hinges ) so they alway living in the same vices , soked upon their old dregs ; that hereby he emptieth them of themselves , dasheth that pride and vanity which puffed them up before : so that alas , they rather thinke , that he is throwing them out of his presence for ever , then marrying them in faithfulnesse to himselfe . By this humiliation , they come to be further acquainted with his pleasure ; That even to such wofull ones , who have defiled their fathers bed worse then Reuben , yea , defaced his image ; yet to these most forlorne harlots and children of adulterers , he is willing to be reconciled , yea , to seeke them out , as that Leuite did his concubine , yea , after just cause of Divorce , Iorem. 2. 1 , 2. to admit them to his bed againe ; themselves seeking no favour , but fleeing from him , as she from her Lord. By this unheard of love , hee hath broken their whorish hard heart and forehead of brasse , melted them into teares , to see his bottomlesse and causelesse compassions , as Zachary in chap. 10. ver . 12. cals them : especially while they by rejecting or sleighting it , yea shutting him out , and abhorring his love , deserved to have his heart hardned , and love to turne jealousie against them . And now , they consult whether they were better perish in their desolate courses , or venture upon his love for a second reconciling . At length , seeing his scope to be , to get himselfe a name in turning an harlots heart ( as bad as Mary Magdalen ) to her husband againe ( a thing which no man can doe to an whorish wife ) yea , to make her more loyall and tender to him , then she ever was ere she forsooke him . I say , at length , she is convinced , and casting her selfe downe at his feet , as one that is loath to dishonour that love which she so much abused ; with a trembling and selfe-despairing heart , begins to touch the hem of his garment , to apprehend him to speak as he meanes , and so becomes one againe with him , neerer in covenant then ever ; bone of his bone , and flesh of his flesh . Striving from that second renuing of love towards him , to draw mighty encouragement and resolution , not onely never to be faithlesse to him , in her conjugall affections any more ; but also , to returne the fruit of his deere love into his bosome againe , to walke in all subjection to his lore and will , to delight in denying her selfe , that so she may be wel-pleasing in his sight , whether in doing or suffering for him . Thus abiding faithfull to him in the uttermost service she can doe , she waits patiently for his coming , that he may finde her in peace and well occupied at his coming , and then make her glorious , and like himselfe , without spot or wrinkle . This is a short description of a spouse of Christ , and a sonne or daughter of Abraham : and such an one ( in measure more or lesse ) is each soule married to Christ : and of such no question needs to be made , but they are ( in this first respect ) meet husbands and wives for each other . But lest my words prove snares to any who come short of these , and yet are loth to be debarred from marriage : I adde , that there is a lesser degree of grace under this , onely appearing in the seed , tender and weake ; and that is of such , as ( although they reach not so farre ) yet have their eye toward this bridegroome , counting him one of ten thousand , comparing selves with such as are married to him , thinke themselves far inferiour , wish their case were so happy ; abhorre their own treachery , count the feet of such beautifull , as wooe them to Christ , thinke highly of the offer , love to be such friends of the Lord Iesus , and children of his Bridechamber , full of tears , affections and desires after it . Even these are not to be excluded neither , there is hope of such , that they may come to be married to Christ in due time ; therefore it were unequall that for meere lacke of time and training , they should be rejected : rather , if better faile ( in ordinary providence ) there being sufficient ground to hope , that their little is in truth : I dare not deny , but a contract with such may be lawfull , and the Lord may cover defects in mercy ; especially if the more forward party be industrious to improve a little to a greater measure , in the other , if the weaker party be teachable , and in either of both there be a selfe-denying heart ( if God crosse their hopes ) to lye downe meekely at his feet , humbled for sin ( the cause thereof ) and patiently taking up and bearing their crosse , till God amend it . By all this it appeares , that Marrying in the Lord , requires good consideration ; and that they who so marry , have laid the foundation of future honour beforehand . And who doubts but it had need be so ? for what hope is there , that they who never sought it before , should ever light upon it after ? Honour requires good breeding , and it is a stud , which except it subsist upon a good ground-cell , will soone lye in the dust . Rash and sudden attempts in this kinde , doe but make way for shame and reproach ; onely marrying in the Lord , prepares the soule for the worke : it hath her tooles in readinesse to fall to the trade , whereas the contrary is still to seek ; yea , the very method of the Apostle in this Epistle , shewes no lesse , for he speakes of no marriage businesse , before he have fully opened the doctrine of faith , he layes that for the bottome , and then comes in , and tels such , their Marriage is honourable : Faith then is the hand and wheele , which must frame a vessell for honour , prepared , as for all other , so for this worke of marriage . And in truth , as it is all Religion ( upon point ) so it is the marriage ring , which makes the soule one with the Lord ; and this ring is beset with many rich jewels , all of them serving for the honour , that is , the well carrying and discharge of marriage duties . One jewell is , humility and selfe-denyall , whereby the heart is tamed and humbled to this worke with all subjection , and freed from that rudenesse and rebellion of spirit , which makes it fit for nothing but it owne will and ends ▪ but this grace levels it to the obedience of this ordinance . Another jewell is peace , whereby the soule is so calmed and pacified within it selfe , in the point of pardon and Gods favour , that it can beare any affronts : even as the shooes or brasse boots of the Souldier can walke upon rocks or pikes , and feele no hurt ; so an heart well a paid in the Lord , is calme , and able to cleare the coast of all distempers ; and to goe through discontents and crosses , such as an unquiet spirit cannot . A third is purity , which cleanseth the soule of many bad humours , very unequall for marriage ; selfe-love , pride , disdaine , wrath , heart-burning , jealousies and conceits , and makes a man much fitter for marriage . A fourth ( the last which I will name ) is righteousnesse ; that is , the fellowship with Christs holy nature , by which the soule partakes the properties of Christ , qualifying it with wisedome , influence , strength , meeknesse , patience , holinesse , cheerfulnesse , long-suffering and compassion ; which graces , as they make him a meet head and husband for the Church , so they make married couples meet heads and helpers for each other . Faith , I say , doth draw from Christ all such abilities and graces , as may prepare the soule to all the services which the marriage estate cals for . Even as the spokes or staves of the wheele strengthen it , for the good motion of it , so doth faith strengthen this great master-wheele of conversation , which is Marriage . Reas . 2 Againe , except the honour of Marriage be forelaid in the entrance , when the minde is free and impartiall , how should it be like to be provided for in marriage it selfe ? Alas ! marriage hath her handsful of trial , what grace is already wrought in the soule , marriage will finde a gracious heart work enough at the best ; for it i● given to exercise grace . It is not given to worke grace ( without singular mercy doe occasion it ) but to exerci●e it ; for what abundance of other distractions doe there fall out in this estate , which ( as the Apostle tels us ) keepe off the soule from sitting close and comely to God ? The necessity of marriage-occasions are such , as compell the parties each to please other , in the matters of this life . So that , except single persons have well bethought themselves , and fitted themselves with a stocke to live upon , they will finde it an hard thing to act a true part on this stage upon the sudden : rather they are like to finde ( except God alter it ) marriage to pul them from God , to carry their spirits to worldlinesse , unsetlednesse , cares , feares , temptations , lusts , sometimes on the right hand , by baits , to carnall ease and jollity ; and otherwhiles on the left , to snares and distempered passions , of anger and impatience , neither of which extremity favours religion , but kils and damps it ; taking up all the time and leasure of the soul , from attending the best things , or at lest causing it to attend them lesser ; as good never a whit ( as we say ) as never the better . Reas . 3 Besides these reasons , what hope have we , that when we forsake Gods way , he will be found of us , in ours ? How just is it for him to forsake us , and give us over to our owne by-ends and respects in our marriages , and to suffer us to defile our selves more and more , that as we entred badly , so we should live worse , and end worst of all ? As Paul saith , The wicked waxe worse and worse , deceiving , and being deceived ; so may the Lord plague ungodly marriages by themselves , and scourge them with their owne whip ; so that the husband should be deceived with the bad qualities of the wife , and she by his ; one defiling the other more , and neither doing any good to the other . Wee see it thus daily , uncleane men doe but teach their wives their trade , that they might match them in their kinde ; carnall , proud and bad wives draw their husbands to the like evils , one must please another by concurring with their humours , and all for a penalty upon such as sleighted Gods ordinance , to marry in the Lord : that so the thing they sought might be a snare unto them . True it is oftentimes , the Lord orders it otherwise ( for the elect shall be brought home by one meane or other , be they never so ill married ) the Lord can turne poyson into a medicine , if he please , and sin to good . But it is ever best , to seeke God in his way : the question is not what God can doe , but what he doth , or will doe ordinarily . Sure it is , ordinarily , these doubtful , irreligious and clandestine matches , are as basely carried , as entred upon ; repentance it selfe being hard to get for the sin at first● much lesse amendment of errors , but rather an hardned heart , an unsavory going through-stitch , swallowing up much sorrow , and none to pitty them that pittied not themselves , in hasting sorrow upon them . Reas . 4 Lastly , marriages are full of disproportions . Now religion is fittest to levell and equall them of all other : I confesse it to be the way of God , that such equality as possibly can be attained , should be in this condition , as of yeeres , education , disposition , breed , estate , and the like ( as in the next point shall appeare . ) But what is more common , then disparity in all ? yong are married to old , rich to poore , untaught to well trained , harsh to amiable , and the like . How shall this be levelled ? Surely no way , except religion compound it . I doe not alway say it can ; for Religion it self hath no warrant to enter upon unequall marriage , howbeit , if it be so , religion can best set all straight and eaven , or else nothing can . It is not her wealth , which can procure content with a prophane , froward wife ; it is not a good nature which will purchase love to a wastefull , improvident , wanton woman ; that playster is not broad enough for the sore . No outward complement can ease or levell an inward unequalnesse ; onely grace can doe it , if it may prevaile . Grace will say thus , Thy wife was but poore , but she is loyall , chaste , wife , provident , saves her portion in seven yeeres : that which makes her thus , shall goe for her portion . Thy husband is but a plaine man , hath no great learning , is none of the sweetest tempers , but harsh and rough : But religion shining through these clouds , makes the best of an hard bargaine : both of them , perhaps , are passionate and sudden , but because Gods bridle is presently in their mouth , their wants are the easilier endured . And , as I say this of marriage in generall , so in particular of second matches ; wherein , either incumbrances by former marriage , children , or the world frowning , or suspition of fraud either way ; or , in a word , unsutable successe to expectation ; if in the throng of these , religion step not in , to media●e and moderate the controversie , how endlesse may the breaches be ? But for all this , Truth cannot want cavils or queries : for first , doe we not ( say some ) see very many couples doe very well , who never observed any such strict course , but hap't by better chance , then good skill upon one another ? I answer : you have lighted so , perhaps rather in a negative way , that you are free from many evils which pester others , then in an holy positive way of grace : or if so , it s rather a lot of mercy , then any good forecast of your owne : if it be as you wish , thank God who hath borne with your sinfull tempting of his providence , and swerving from his way : howbeit , one swallow makes no summer , neither ought it to prescribe a president unto others : ten misse where one hits well . And secondly , I say , all honour and successe in marriage , must not be esteemed by outward league and peace together ; Ahab and Iezabell accorded , but how ? in mutuall combining for wickednesse and idolatry . Still swine eat up all the draffe sometimes : and , if outward peace , attended with wealth , ease and welfare , cannot hinder a prophane heart , contempt of the Ordinances , Sabbaths and wayes of God , what advantage is it for a good marriage ? But it is objected , put case , that God converts them to himself ? I answer , his mercy is the greater , but yet so free , that it cannot certainly be rested upon . The grace of God which turnes all to their good , whom he hath eternally loved , must be no pretext for sinne . Object . 2 Againe , others come in and cavill ; tush , what need you be so nice , grace may come in due season , no time past , and when it comes it never comes amisse ? I answer : grace is precious at all times , after marriage as well as before , if a man were sure of it ; but what ground have any to presume of it , without some word for it , much more being against it ? God may be patient , and say , No time past : but neither is he tyed to it ; and besides , they that tempt him , are most unlike to speed well . Walke in his way , and then indeed , no time past : God may , yea , and will convey his grace to a poore soule that waits for him . Object . 3 But its further objected ; the best ( by their leave ) have failed in their godly attempts , and found worse wives then they sought . I answer : yet , they may have peace in this , that they have sought God to the uttermost : he hath hidden himselfe from them in this particular , as the Prophet said to the Shunamite : but they have peace in their endevour , and therefore have no cause to give God over , but to hang upon him still , to finde mercy in another way , that is , in the bush burning and not consumed : that is , that by your prayers , God hath reserved mercy for them , and meanes to grace their enterprises at last , doing that for them in marriage , which he did not before . If the Lord please to heare them at last , it shall be well ; and to such this free grace of his belongs , who though they have bin disappointed a while , yet it is in their obedience , and so includes an hope of further audience and supply from heaven . But I conclude , if any carefull ones have yet miscarried ; surely , ten times more have done so for lacke of it . Object . 4 But many religious ones may have perilous qualities , and so dishonour marriage . Answ . If this be done in the green tree , what shall be done in the dry ? what shall become of such as without restraint , even out of the abundance of their evill heart , bring forth such fruit with full purpose ? Adde to this , their evill qualities come not from religion , but because they are not religious enough to bridle and mortifie their lusts . It s because they drowne the power of their religion in their owne sensuality and will ; detaining the truth in unrighteousnesse : and no doubt such would be much worse , if religion did not now and then step out to moderate . Object . 5 But if you tye us to such strictnesse , to marry onely in the Lord , what shall become of those persons that are not in the Lord. I answer . Take you no thought for them , take thought rather , how ( in the swarme of such ) you may shun them , and light upon such as are the Lords . As for these , you shall not need to take thought for them ; our rules will not much hinder their marriages , like will to like , doe we what we can , and the dead will bury the dead , the world will love their owne , and that to their mutuall sorrow ; and all to teach us to love such the rather whom the Lord loveth . What have we to doe to judge them that are without ? no , we speake to no other but the willing people , Psal . 110. 3. who will stand to be judged at Gods barre . Object . 6 But I have cast mine affection already upon such an one , and am snared . Answ . Then forbeare a while , till all means be tryed for the parties bettering , and so venture upon them . Object . But I cannot so farre deny my selfe . Answ . Thanke your selfe , God forceth no such necessity upon any , if they will be ruled . If not , their snaring themselves with a needlesse necessity , cannot make Gods command of no effect . If you can make to your selves such a necessity , as must breake a charge of God , then try how well you can endure the fruit of it , when sorrow , repentance and shame shall come upon you , as the necessity of an armed man. Is not as good reason , that you digest this gobbet , as that the Lord digest the other ? yes surely . Object . 7 But when all is done , perhaps we shal misse of our choice desired , because there are so few to be found , in this wofull barren world , of such as be religious , and those who are but meerely civil are counted puritans , and those precise whose manners are not debauched . Answ . Set not Gods providence and his command together by the eares ; as if he charged you to marry onely in the Lord , and yet debarred you from it in practice ; so that either you must be forced to marry with all sorts , or else must not marry at all . No : God puts no such snare upon any : looke you to your selves , that you be such as you goe for , and the Lord will not deceive you ; he hath good in store for the good . It s one of heavens workes to make good marriages : and hee who hath bad women in store for sinners , that they may fall by them ; he hath also good ones for the good , that they may honour marriage and him thereby : yea , and he hath wisdome , discerning of spirits , of the subtill shewes and guizes of all sorts , both hypocrites and other bad ones , so that ( as subtill as the world is ) they who loathe to be cheated by their dice-play , shall not want wisedome to judge , and savour to relish the good in the midst of the bad ; they shall heare a voyce behinde them , saying , This is the way : and withall , giving them an eare to heare , and an heart to obey , and walke therein . Object . 8 But to conclude , wee have met ( say some ) with good companions , by providence , yet still are we letted ; for our parents and friends ( at least of one side ) will not consent . I answer : perhaps you seeke among the good , and finde better then your selves , for some sinister end , the beauty or the portion of the party ; otherwise unworthy to speed : and what wonder if a wise parent will not consent to bestow his childe upon you ? But ye object : yes both of us being both religious and consenting , yet parents crosse us . I answer : If indeed it be so , tarry till I come to the next Chapter , and there I shall fall into that argument of the parents duty , and therefore I will not prevent my selfe . We have answered Objections enough , and more will occur after , enough therefore is said here . Let us hasten to some Vse of the point , wherein more satisfaction will be given to other questions . First , this is terrour and reproofe to the marriages of this degenerate age ; wherein this duty of marrying in the Lord is cast off at large . As Rehoboams yonkers carried that weighty businesse of his Kingdome , and overthrew it : so doe the unruly and rebellious humours of most youth miscarry this . They knit and combine themselves together , as if they were right grave Counsellours , wiser then their parents and ancients , disdaining that any should over-rule their rash and rebellious appetites ; and so with rash resolutions and fury of undeniable passions , they rush themselves upon the pikes of eternall misery . If once their parents be dead , then most of these hot-spurs have made sure enough , for the honour of marriage : for by that time they come of yeeres ( if not before ) most of them have embezeld their patrimonies . But if not , yet in this point of marriage this is their resolution ▪ Give me her , for she pleaseth me well : ( she may please well for a moment , though she be a prick in the eye , and a goade in the side for ever after . ) And so for a vanishing content , to a vaine humour , what doe such , but enthrall themselves to a wanton , wastefull and wilfull ungodly companion ? And as the Heathen said of a bad bargaine , it vexes the foolish buyer more with the continuall upbraiding , then the losse of the money , so may I say of this : and as Sampson found this at leasure , for the wilfull minde he bare to have Delila : so doe these . But alas ! there is no season for such as he was , to beleeve it ( being intoxicate with the cup of inchantment , disabling them from taking better counsell . ) But why then speake I this ? Surely , because I see religion among young couples , for the most part , is the first of those respects which are last thought of . Desperate and stollen waters are sweetest to such ; like those of the Benja●ites , who rushing into a company of dancers , in their jollity , snatcht up each man his wife , as she came to hand , prove well or ill , for better for worse : for why , they sought wives , not good ones , and that any way , so they had them . What a merry world were it for our debauched drunken youth in these our dayes , if they might choose their wives in such a lottery . To catch ( among a drove ) each one his owne marrow pell-mell : o● what a brave thing were it ? There is a pleasure in doing that which is forbidden , to our cursed nature , even because it is so : and if it were not so , they would dye upon a swords point , ere they would attempt it . And notwithstanding the woe of such marriages , both against Gods word , law of reason , consent of parents , yea , the generall experience of such as are gone before them ; yet , who may speake to such ? Surely such matches are made in hell , like are fallen upon like by the Divels spokesmanship : as I confesse , better one house troubled with such , then two . But what a sad thing is it to thinke , what a cursed posterity such are like to hatch : I say such , as whereof one or two might poison an whole neighbourhood ? Druken meetings , marriages , revellings , Marquets , Fayres , Tavernes and Alehouses , being the places wherein such chuse their companions . But of this enough . A second sort coming here to be reproved , are not so debauched as these , and yet reproved for their carelesnesse to marry in the Lord. Many , not grosly prophane , yet because but civill , trusting to their wit and policy alone , thinking themselves secure enough , although they goe not so spiritually to worke , as to marry in the Lord , are to be taxed by this doctrine . So long as they can marry morally , such as are free from grosse crimes , uncleannesse , riot , alehouse-haunting , and the like : such as are of a sweet carriage , fashionable , and compleat , brought up well to a pleasing and outwardly gracefull behaviour ; especially , if there be any meanes to live competently in the world , good husbandry and housewivery ; oh , they thinke their choice is excellent ; yea , when children themselves stagger for conscience sake , at such offers , yet their parents are earnest for the match , and vexe themselves to see their children so precise . And indeed no wonder , when Morality ( in these times ) is counted precisenesse . And yet , tell me , what oddes is there between those Benjamites I spake of , and those children of God marrying the daughters of men , the posterity of Sheth with idolaters ? what wofull impes proceeded from such a mixture ? And the truth is , even such as professe religion are growne to make such matches without any checke . The common question now , not onely among great ones , or among prophane ones , but even among the ordinary sort , and such as professe religion , is , What shall she have ? What is she worth ? What joynture can he make ? who will shew us any good ? As if men were selling of cattell in a marquet ? Not thus ; What is the woman ? how brought up ? how qualified with knowledge , love of Gods Church , meekenesse , modesty , or other fruits of faith and the spirit ? which yet are the onely ornaments of wealth and beauty , yea , more in price with God , then all they possesse , who enquire so little after them . But by that time , some of these , by had example , and for want of the fear of God , grow to be bad companions , others uncleannesse , others spendthrifts , and the like ; then their parents ( who so shunned religious ones before ) can wish they had matcht them with religious ones too . But it s just that they pierce themselves through with cares , who seeke religion out of season , rather out of their own ends then for her selfe . Hence it is , that such solemne marriages in the world , as begin with great hopes and honour ; yet within a few yeeres turne to misery , beggery , imprisonment , defiance of each other to the pit of hell . Why ? Surely because they sought other things as chiefe , money , and beauty , and the like , but not religion ; just it is with God to forsake them and leave them destitute , not onely of that they sought not , but also of that which they over-chiefly cove●ed . Not to speake of those base and wicked shifts , which some of them are faint to come to , as flattery of their betters , unclean relations , banquerupt-like wayes , to borrow what they can , and leave men in the lu●ch . Ill marriages are one cause of banquerupts , though not the onely ; for many streams there are , that cause this banke to overflow so excessively now a dayes . So much of this . Thirdly , this is reproofe , and that of two sorts : first , such as whereof neither party is religious : secondly , whereof onely either of the two is such . Touching the former , we see a wofull patterne of Ahab and Iezabel , of whom neither was better ( though perhaps the one lesse ill ) but conspired together , and set forward each other to mischiefe . And indeed so it commonly fals out , that if both be bad , the woman proves the went. It s much what , in this sexe , as in the inferiour natures of creatures , the shee-Beare , Lyonesse or Wolfe , is the most savage and fierce : so here , the impotency and unbridelednesse of the sexe , makes her more subject to rage , unrighteousnesse , revenge and wickednesse then a man : not to speake of the naturall perswasivenesse of such , incensing to evill forcibly , ever since Eve tempted Adam . I●zabel provoking Ahab to be farre worse then himselfe , by saying , Art thou now King of Israel ? and lyest thou upon thy bed as a foole ? Com● , and I will give thee the vineyard of Naboth , &c. The corruption of best is worst ; and when she who by her kinde , should have bin the most modest , becomes bold , she commonly keepes no bounds of immodesty . Two are better then one ( saith Salomon ) and woe to him that is alone : but here we may sadly invert the words , and say , One were better then two ; and woe to those couples who are both bad : better had it bin for such to have lived in the mountains , to bewaile their virginity , yea , to dwell with the foxes and wilde beasts , in extreame solitarinesse ( where no other then misery can be looked for ) then to enter into an hoped condition of welfare , to double and treble their owne sorrowes , sin and judgement ; making each other much more the children of Satan then before . And verily , it is the usuall destiny of the most Families , to be pestred with such couples , whereof neither is religious , but both rude and prophane , and studying who should excell the other therein . If the one dare lye , the other dare sweare to it : if the one slander , the other will avow it ; if one be bad , the other will be worse . And this pleaseth him that brought them together , on life ; that by their vying and out-vying each other in evill , they should approve their thanke and service unto him : joyning to morall sinnes , the omitting or despising of Gods worship and Ordinances within doores or without , as Word , Sacrament , prayer and duties . Alas ! put case that bad couples are not combined in open ungodlinesse and malice , but onely in a meere , civill , form●ll and saplesse religion , keeping of Sabbaths barrenly , or mutuall complacence in each other , for the raking up of money , making great portions for their children , ill brought up , and like to spend it as prodigally , and mocke them for their labour ( as one lately did , who after his fathers death , having found out his hoord of mony , cryed out , Oh faithful drudge ! ) and so waste it out in bravery and fashions , pride and pompe of life . Or put case they live in a meere harmlesnesse of course , spending out their dayes in working , eating , sleeping , neither doing good nor grosse evill , welcoming and visiting neighbours , liuing curteously ( wihch I confesse is the best of such ) yet alas ! what a miserable life is this in comparison of the true gaine and sweet of a marriage religiously carried ? But yet the worst is behinde . For why ? rarely doe we see couples thus married to repent themselves of their course ; but wanze away like shadowes , except they dye like beasts , without sense ; and even as they have entred basely , and lived worse , so the last act of their life is worst , and they dye impenitent . Oh then ! in Gods feare , let me speake unto you , and be admonished ere it be too late , ( ere either the one of you be swept from the other , or both to destruction , ) to consider your sinne at the first , humbling your soule for it , and much more for the long thred of your former course , which you have spent amisse . And if neither of you will at all profit , by either word or workes of God , while you live together , but goe on hardned in your mutuall wickednesse ; yet when God shal separate the one from the other , by death , crying out lamentably of his or her sinfull course ; oh , let the survivour be yet gastred out of his den , and with that third Captaine of fifty , cry out to God , and say , Although thou hast parted us Lord , and my companion be dead in sinne , yet let my life ( I pray thee ) be precious in thy sight : unsettle me from those lees upon which I am setled , ( for want of roling ) that I may breake off my long prophane , fruitlesse conversation , and seeke thy face , and recover my selfe , ere I depart and be seene no more ! Oh! it were better ( I grant ) if the Lord were so pleased , that as both of you have bin partners in sinne , and one corrupt flesh ; so you might both together repent , and become one spirit in the Lord , both of ye might be rouzed by his terrours out of your dead sleepe ; that the one being humbled , might gaster his fellow , and say , husband , wife , seest thou not that Gods hand is out against us , and his wrath is upon us ; we are under all adversity , our bodies , soules , children and affaires , nothing prospers : oh , we have made use a long time each of other , for the divels vantage , till our bones be full of the sin of our youth : except we returne in time , God will be avenged on us , and send us to our place and long home of misery : Alas ! we have never honoured marriage , as other holy couples have done ; its strange patience that yet we are on this side hell : let us now joyne together , and turne to the Lord , that if possible , all may be forgotten and forgiven . Oh! happy you , if ever you should live to see that day ! happy your poore children and family , whose soules you should snatch out of the fire , and be instruments of pulling them out of that misery unto which you have bred them . But I forbeare . But there is a fourth sort of marriages , whereof either party onely is religious . These also are to be humbled for their ungrounded attempt , the one for ventring upon an irreligious yokefellow ; the other for irreligious entrance . Zachary and Elizabeth are commended , that they were both just ; therfore it is a staine to such marriages , as wherein either party is good , the other opposite to it . Example whereof we have in Scripture ; David and Michal , Nabal and Abigail , Iob and his wife . The Lord who forbad to sowe one field with divers seedes , or to weare a garment of linsey-wolsey , much more abhors that the marriage-bed should be defiled with persons of divers religious ; for we know no opposition is so strong , as that which is spirituall ; and how then should there be amity and love , where the seeds of greatest enmity abide ? What a tempting of God is it , to draw the yoke of God with one that drawes in the yoke of the Divell ? O● ( as Paul speaks in the like case ) What fellowship is there betweene Christ and Belial , the beleever and the infidell ? what is such an union , save a monster compounded of divers natures , by an adulterous mixture ? What a noysome thing were it for a lively and healthy body to walke with a dead ca●casse bound to it , backe to backe ? How long could it continue ? how should it avoid putrifaction ? as appeareth by the manner of that punishment , in some cases inflicted , among the Heathens ; as that image of Nebuchadnezzar , which had the body made of mettals , and the feet of clay , could not abide long without dissolution ; so neither can that temper which consists of such contraries . And hitherto adde that ( which one well observeth , ) that when good and bad joyne together , seldome is the worse bettered by the good , but often the better is marred by the worser party . The browne bread in the oven wil be sure to fleece from the white , not that from it . How can it otherwise be , in this so neere a knot of marriage ? since it s seldome seene , but it s so in all other fellowships ? when the one party is patient , devout , meeke , sober , a lover of the Word , conscionable in Sabbaths , and the use of meanes ; the other carelesse , froward , unchaste , intemperate and prophane ? what a corrasive must the one needs be to the other ? and instead of an helper , what a continuall dropping ? was it a savory thing ( thinke we ) to Iob to heare his wife bid him Curse God and dye ? himselfe being so armed with patience , as to say , Shall wee receive good things of God , and not evill ? When David danced before the Lord , and in the height of zeale brought home the Arke of God , was it a pleasing thing to heare Micol to call him foole for his labour ? and although they are not so grosse as to scoffe at their husbands or wives , yet what a crosse is it , to have such lying in our bosomes as are of a diverse minde ? what complaint is so usuall in these dayes as to heare the complaints of good husbands , of ill wives , and wives of husbands , through this desparity ? Some making their moane for the churlishnesse , straightnesse , maliciousnesse , restraint from use of meanes ; others , for other eye-sores , of which sort unequall marriages are infinitely fruitfull ? So rare are those couples , of whom it may be said , They draw mutually and equally in one yoke ; as Zachary and Elizabeth , both just , diligent hearers , zealous worshippers , lovers of God , of good men , and the like ! And hence it is , that there is oftentimes little difference betweene those families in which both be bad , and those in which onely either party is good ; because commonly the better party makes himselfe but a prey to the other . Religion must alway be the disadvantage of the party , and the irreligious must beare the chiefe sway : even as the elder brother will domin●●e over the yonger , because of his birth-right ; so , the better party must ever looke to be the underling . As we say or a syll●●●●●● , 〈◊〉 the conclusion ever followeth the weaker 〈…〉 Ala● ! where both parties are as they ought , how 〈…〉 is done ? ●o many cro●●es , business●● of the world , debts and temptations by sinne and Satan come betweene , that even the comfort of such marriages goes neere together : what good is like to be done , when the one is alway thwarting the other , in the duties of the family , or lesser occasions ? I say , when the maine is crazie , how shall the rest be sodered ? But enough of these . To passe therefore to another sort of couples : how many husbands are of this ranke , disaffected to their religious wives , and yet for some by-respects and ends of their owne , will tolerate them in their profession of religion , and use of means ? But alas ! full ill is it against their wils , if by any counsell , benefit or perswasion they could be withdrawne from it , how glad would they be ? Nay , if they could divert their affections from this way to any worldly way of feasting , jollity and companionship , how much rather would they chuse to be at double or treble cost to maintaine it , rather then at a single one , to nourish the other ? So that , if they permit them not their religion with gibing and geering them openly , yet with a secret disdaine . If ( say they ) our wives will needs be precise , let them : why ? Is it because you love it in them ? No : for then they should have your company , and you would be like them : ( wheras now you suffer them by a kinde of connivence , winking at them , and looking betweene the fingers : ) But why ? perhaps they being men of a more indifferent and gentle nature , and convinced by the secret grace which breakes out in their wives , which they cannot smother ; and now and then ( especially in the time of their feare of death ) acknowledging their state to be better then their owne : besides , beholding sundry gracefull qualities in their wives , which tend to their owne honour and credit in the opinion of others , beholding them to be in esteeme with some of their betters ; and themselves accepted the better for their sakes : sometimes also stirred in conscience to desire they were as they are , though when their pangs be over , their lusts doe againe surprize them : I say , by such second motives many men ( not being Nabals and base blockes ) being perswaded better of their wives , then others are ; as se●ing their estates to be the more prosperous , by their frug●ll housewifely , and wise managing thereof ; they grow more indifferent toward them , and especially their persons and sweet innocent behaviours gracing them in their eyes , And by such meanes , many women unequally yoked , live at better tearmes then others doe . But alas ! how few of such husbands are drawne to God ( as the Apostle saith ) by the conversation of the wives , or wives by such husbands ? but put it off with a tricke ; you see ( say they ) what our wives affect , they must have their wils , we must not crosse them , for then all were out of order ; let them alone and run their course , as poore silly women may doe : but as for us , who are wiser , and have greater affaires to looke after ; we must play the good husbands at home , and hold in matters together . Well , take heed you wise fellows , lest you be taken in your owne snare , beware lest God pull ye not downe from that pride and jollity , by which you look over religion , as a meane thing , under your worth and employment . The wisedome of man is but foolishnesse with God , and when the glory of this world shall be abased , and bid you farewell , then Gods matters will beare some price , and Maries portion may hap to be wished . Oh therefore ( as Paul saith ) what knowest thou , O man , whether God have appointed thy wife to occasion thy conversion ? Oh , its death to many a bad man , to thinke , that a woman should beare stroke or sway with him in the cause of God ? they will not yeeld so farre , as to grace their wives with such a victory ? It s well , if her ornament prove not her greatest detriment , and she have not much soure sauce to digest her sweet meat . But as for following her steps to heavens , oh ! it were too great honour to the wife ? well , you shall wish you had esteemed it your owne greatest honour ! Meane time , the greater shall her thank be with God , by how much her religion hath cost her the setting on : if she suffer not her zeale and grace to quaile by any discouragements , till she see better things at last , after her long patience , to be wrought in her husband . Oh thou unequall husband ! art thou content to pocket up all the commodities and contents of a good wife , and to take all which religion affords thee in thy wife , for thine owne ends , never looking whence this mast fals ? wilt thou love the daughter thrift , modesty , subjection , sobriety , teaching of thy children , and carest thou not for the mother , religion , which bred them all ? How base is it to love the effect , and to dislike the cause ? to desire that these good qualities were in a wife without religion , rather then by them to behold the beauty thereof ? Take heed , resist not the light , stop not your eyes from beholding that Sun whose beames you are so much beholding too . I conclude this fourth branch ( being a very materiall one ) with an admonitory ca●eat to such persons , whose wisdome will be ( as I take it ) to make a vertue of a necessity , either in drawing the backward party to a better passe , or themselves to a more patient bearing of their burden . First therefore , let such say with Pharao's Butler , I remember my sinne this day , the sinne of rash entrance into marriage , my sensuality and yeelding to mine appetite , without consulting with God. These and other sinnes of thy youth , open before God , that he may cover them . Redeeme thy former neglect by present diligence , in humbling thy soule , and praying to God for pardon ; it is never out of season to doe so , if the fruit be not as thou desirest , yet it shall be some supply of thy want of good marriage , and an ease of thy sorrow . As for thy companion , poure out thy soule to God for him , as Abraham for Ismael , Oh that he might live in thy sight ! If conscience move thee not , yet let self-love doe it , for thou art like to enjoy the good . And with spirituall meanes , joyne sutable practice , commend whatsoever is praise-worthy in thy companion ( for the worst have some good parts ) that it may appeare , that thou art loth to bury good under the clod of evill , and wouldst be glad to commend for somewhat : for so God himselfe doth , Deut. 5. 28. &c. infirmities passe by , and marke not ( for who speakes of a scar , when the body is crooked ? ) grosser evils so observe , as waiting thy season to reprove them , and that with all mercy and meeknesse , lest thou exasperate instead of mending ; joyne especially a convincing and winning conversation , for this glasse will say more then all thy words ; nay ( if Saint Peter may be beleeved ) more then the word it selfe sometimes . And they are no men nor women , whom such a carriage will not win in time . But put case God still answers not thy desires : fret not against thy lot ( which is Gods providence ) nor by comparison of worser folkes better successe . But possesse thy soule with patience , beare this indignation a while , till the evill be overpast ; thou drinkest of no other cup , then that which thou hast filled for thy selfe . Moderate such pangs and melancholique passions of discontent , as doe attend such a condition , and be not froward with the froward , knowing that the Divell is seldome outshot in his owne bow . Especially thou woman ( if it be thy lot ) beware of it , let not flye against either marriage or procurers thereof , lest religion beare the reproach of thy folly . No man puts new cloth into old garments , lest the breach be worse . And ( if I might advise ) I would wish such rather to conceale their grievances , then to open them much , especially to strangers : and it requires great wisdome to do it to any , most of all with ripping up all grievances before witnesses : for hereby , as secrets become reproaches , so , that which might have bin healed , is quite made incurable , by over-deepe search and exasperating . However the issue prove , waxe not desperate , still hope ; the name of the Lord is a strong tower , the righteous flee to it , and are preserved . Thou art not alone in thy griefe , live by that faith whereby Iob , Abiga●l , others lived & do live , and thou shalt see what end the Lord shall make ; keepe still thy humility , care and diligence : The way of the Lord is streight to him that walketh uprightly , though there were no other . Above all , beware of justifying thy base heart , under colour of thy companions more apparant sinfulnesse : play not the hypocrite , as many doe , who promise great matters , if free of the crosse , who yet being set at liberty , discover themselves to be wanton , worldly and carnall : somtime stumbling at the same stone which before gave them a fall , and becomming worse in good marriages then they were at the first in bad . And thus much for this first Vse , with the Cautions thereof . Vse . 2 The second Vse is Instruction : teaching us by comparison to esteeme and judge what is the most excellent object for the married to behold in each other . And that must needs be sound religion ; very heathens could say so of their vertue , that she is desirable for her self : how much more we of this ? No other things are so ; they have their desirednesse , yet for that they are in order serving to better ends , rather then for ought in themselves . And as wisdome it selfe usually in Scripture is spoken of in this kinde , that she is better then Rubies , the Topaze , the treasures of the East , no gold is like her : so is a good woman furnish● with this grace , more precious then all pearles . Even as also an husband is : birth , education , meanes and wealth , greatly conduce to a compleatnesse and contentment of marriage : but as for making it happy and honourable , they reach it not : onely religion can doe that . They are as the second sort of worthies of David , which attain'd not to the first . Many daughters have done well , but thou hast the birth-right , and surmountest them all . There is an honour of complement , and there 's an honour of substance : the former may stand in externals ; the latter onely in religion . Salomons words will expresse the point ; That which is desirable in a man is his goodnesse : no man is praised for that which is out of him , but for that which is within him . Secondly , there is no comparison betwixt the graces of the minde , with outward abilities ; for the one is of absolute necessity , the other not . It being not absolutely necessary , that a man should be well bred or wealthy : but its necessary that he be religious : without the one he may live , and maintaine the honour of marriage ( though in the other there is usefulnesse ) but without the other he cannot . Lastly , in respect of the absence of either : better want a pound of the one ( if want must be ) then a dram of the other . Wealth and parts will not recompence the lacke of religion ( for they are under it in their kinde : ) but she can supply theirs with an hundred fold . The conclusion is , learn we to settle our judgements solidly upon this truth ; that so our eye be not bleared with the false and erronious opinions of the world ; which ( as in all other respects , so ) in this point , forsake the rule of God , for vaine shadowes and emplinesse ; and having embraced them all their life time , seeking in the creature , that which is not there to be had : ( for as apparell cannot feed , nor meat cloath , nor any thing exceed his owne spheare ; so neither can beauty reach beyond that is in her , nor riches above that is in them : ) they cry out at last , taught by experience of fooles , we have lost the body for the shadow , embraced vanity and forsaken mercy : All is vanity ! So it was at the first , but you saw it not . Vse 3 Thirdly , let this admonish us , to shun all delusions and errours in this kinde , which might destroy the honour of marriage . Imagine not , that profit and pleasure can doe the worke of honouring marriage . An Heathen could say , These are but by-respects in a lower contract of friendship : how much more here ? when sweet and profit are once worne off , as the nap from the fine cloth , nothing remaines behinde save thred-barenesse : as when the leves are blowne off the rose , nothing is left save the prickle . Not so here : for although she begin with some sourenesse , yet she is durable and outlasting . Secondly , be not gulled with the rashnesse of such brainsicke ideots , as thinke marriage to be magicke , that looke what defect so ever there be in couples , yet marriage will accommodate all suddenly . Marry them ( saith one ) and all will doe well enough . Can marriage make all errours vanish ? Is any man so mad as to thinke , that because he hath a great summe to pay , therefore he may convey twenty slips into it , and not be discarded ? shall not each peece come to the weights ? Surely that which in the severall is naught , cannot doe well in the compound . Once ( as our English story mentions ) there was in the English Court a very sweet Lady , called Iane-make-peace ; which no sooner perceived any little difference among the Nobles or Courtiers , but she would accord them presently . But this office is onely in religious marriage , not marriage onely : nay , rather marriages ill entred upon , are commonly so farre from sweet accord , that rather afterward they prove worse ; for then doth the divell present more baits of liberty , to an unbrideled heart , then before . The old speech is , Magistracy makes not the man , but discovers what mettell is in him . Be not deceived , God is not mocked : as a man sowes , so shall he reape ; of wheat , wheate ; of darnell , darnell ; and he were mad who would looke for other . Thirdly , neither let any thinke , that in unequall marriages , the religious husband ( as the stronger ) may better adventure upon an irreligious wife , then a christian woman upon an husband of that straine : for my part , I have seene small oddes in the bargaine ; Salomons words prove too true here , Victory is not alway to the strong : its ill grapling by strong hand with an headstrong woman . She should be the weaker vessell , but when she is perverted , she proves the stronger in mischiefe . The sum of all is , let none that feare God venture upon those that doe not : and let all seeke for their parts , to be in the Lord , before marriage . Above all , let second marriages beware of adventuring in this kinde , upon each other for advantage sake ( an errour very rise in this kinde ) for enhansing themselves for jollity , and a braver and fuller life , then formerly they were content with : for it fals out commonly , that by one appendant or other ; as charge of children , perfidiousnesse in the valuing of their estates , costlinesse of diet or apparell , or by some unexpected canker , wasting the apple at the core , God cuts their combe , fils their new hopes with new sorrow , and makes them wish that they were but as they have bin , forfeiting all their felicity for naught . So much for this . Vse 4 , The last Vse is Exhortation , to excite and perswade all to marry in the Lord : an exhortation at all times necessary : but so specially necessary in these gulling and cheating dayes , that who so should reject this counsell , were worthy to give it himselfe too late , upon costly experience . And truely I lesse blame them , who are of good estate , fearing God , for their buying good wives , by forsaking greater worldly contents : which commonly are joyned with greater perill ( for great portions commonly goe with great stomacks , high spirits , costly fashion , and great expences . ) They therefore who can deny a little pompe , may buy much peace , and redeeme both their owne and their childrens safety , with a little selfe-deniall in outward respects , whenas they are fure to gaine it in spirituall . But I digresse not . Still I presse the point , Marry in this Lord : concerning the which , I would commend three duties to the well-affected . The first concerning youth before their entrance into this estate . The second more closely concerning such as purpose to change their estate . The third concerning them upon their contract . Touching the first , the dutie of yong ones growing up toward this estate , is this , That they redeeme their golden opportunity of youth and single life : improving all such helps either publique or private ; all such counsels of their ancients ; all examples of such as are commendable in this kinde , especially any such motions of the spirit in the ordinances , whereby they are inclined to seeke the Lord to be their portion , in pardon and grace . Remember this is your season of getting about you such a stocke of provision , as may hereafter stand by you . This is your golden time ; each period following will prove worse downward , even brasse , iron , and clay . Marke how the greater sort of youth dally out their precious time , never setting their hearts to Remember their Creator in the dayes of their youth : but to licke up the common scurfe of the times , to learne fashions , complements , carriage ( which a vaile little for the maine ) to stand upon their great births , portions or hopes , and so to live bravely . But how to be fit for such a solemne change ( I speake not of death ( for that 's out of thought , out of season for youth ) but of marriage , if God bring them to it ; that so out of the treasure which they have gotten , they may bring forth direction , how to order themselves , or make their estate honourable and comfortable , its furthest from their thought , What ? doe you heare , that the chiefe way to honour marriage , is , entring with the Lord ? and doe you not conclude , that so weighty a matter will cost you a great deale of preparing ? What should you then doe beforehand ? Surely , as your parents are busie about providing your portion ( which is their worke ) so , be you busied a better way , about that one thing necessary , to get the pearle in the field , to seeke the Lord while that he may be found . Heathen Poets bring in Virgins upon the stage , professing that they take no thought for their matches , they looke at modesty and good report . The lesse you are busied about things lesse needfull , the more may you attend that one thing , which shall never be taken from you . Except in these dayes of your youth , wherein each thing is sweet , the maine worke be thought of , the dayes are coming ( and that perhaps long ere old age ) of which you shall say , you have no pleasure in such objects : there may come a day of uncomfortable marriage , losses of estate , death of husband , of wife , sorrow of heart for your ill matching , and then how will you doe ? Is it not just to such , as set the chiefe things behinde ? yes verily . Remember our Saviours words to Peter , When thou wast yong , thou girdedst thy selfe , and went'st whither thou wouldst ; but when thou art old , another shall gird thee , and lead thee whither thou wouldest not . Thou mayest ( perhaps ) meet with an unpleasing girdle ; thy great charge of children , calling for thy care and maintenance ; the world frowning upon thee , and not answering thy hopes ; a riotous and spend thristy husband , or waspish and untoward wife ( for so it may be , when thou hast sought the greatest prevention of it , if God will so try thee ) debts , diseases , reproaches pursuing thee : in the midst of all these , little leisure to wait upon the Ordinances , which should infuse the grace of support into thee : and perhaps ( which is worst ) as small an heart after it . Then , when all these have made they life unpleasant , and thy conscience coming upon all , with a worse streame , and causing an overflow of sorrow unto thee ; what shalt thou doe ? God hath dealt righteously in it , because thou contemnest all helpes in thy youth , and therefore in thy trouble , sends thee to thy idoll beauty , money , will , laughing at thy misery : how wilt thou then wish thou hadst but that former liberty granted thee , to marry in the Lord ? Oh! how eagerly are things loved , out of their season ? Alas ! the spirit blowes where it lists , time and tide must not stay upon thee ; thou hadst them , and wouldest not use the watchwords thereof wisely : why should the spirit any longer strive with thee , but rather suffer thy sailes to stand still for ever ? If this then be the time of girding thy loynes with grace for time to come , gird them with that precious girdle of knowledge , sincerity , selfe-denyall , faith , patience , and the like : learne to weare the yoke of God from thy youth , and it shall not pinch thee in thine age . By this girding of thine owne soule , thou shalt be fit to admit of Gods unpleasing girdles for time to come , crosses ( if they come ) shall befall thee in thine innocency , so as thou shalt know how to defray them , and the Lord shall be afflicted with thee in thy afflictions , and teach thee how to passe thy marriage with comfort . But if this counsell will doe thee no good , but perhaps thou hast learned to doe as the world doth , that is , to welter in thy sorrowes , and to beare them off with head and shoulders , so that thou canst goe on through a second , or a third marriage ( if it so fall out ) with as gracelesse an heart , as through the first . Certainly , there remaines nothing for thee , save that thy end prove worse then thy beginning , because thy troubles brought thee not upon thy knees for thy former sinne , but rather thou walkest on still in the frowardnesse of thine heart . I proceed to a second duty , when thou intendest a change ; that is , be sure thou doe nothing rashly , but use all possible wisdome , that as thou hast sought the Lord , so he would bring thee to a sutable companion . A great worke , I grant , and thou wilt aske how it may be effected . I will labour to satisfie thy desire with these advis●s following . First , deny thy selfe , renounce that carnall wisdome , presumption and will of thine owne , which ascribes so much to it selfe , as if it needed no advice : submit thy selfe to the Lord , doe not at first rush thy selfe upon marriage by a necessity of nature , or by custome of the world , or because yeeres require it , or out of base ends , to give way to thy lust : but let it be thy care to preserve thy vessell in holinesse and honour : abstaine from all provocations to lust , be much in prayer for a sanctification of every age and condition of life , perhaps the Lord hath appointed thee a single life , which may be much better for thee then marriage to honour God in ; perhaps thou art not a meet man for marriage ; but it would prove incommodious for thee : however , it s thy duty to try what God hath for thee in store , and many repent them for their yeelding to the first pangs of unbrideled youth , and wish they had not given way so soone to an impotent humour ; nay , many who at the first intended no other save marriage , yet by their more wary and temperate diet , company , and by subduing their flesh by fasting and prayer , meditation , and close attendance of study , calling , or the ordinances of God , have obtained such a gift of chastity , that they see it is rather the way of God , they should not marry * . There are some ( saith our Saviour ) who are Eunuches borne : marriage were a snare to such ( notwithstanding their frothy concupiscence ) and some have made themselves so for the kingdome of heaven . Chastity is a peculiar gift of God , all will grant ; and God will have it appeare in some , that grace hath more strength then nature hath , as against lusts , so above lawfull liberties : and he who adviseth continence to some , in times of danger , especially in which marriage might prove a clogge ; and otherwise also for a more close cleaving to God , without marriage distractions ; there is no doubt , but he hath grace sutable to frame some men and women , for this very purpose . And sure it is , where such a gift is , God is highly honoured with the pure and undivided spirit of such as serve him in that condition . Therefore all due meanes must be used for the attaining of it , till the minde of God be knowne in this kinde ; and no man ought to forestall providence in that respect : weigh well thy strength or thy weaknesse in the ballance , lay before thee the burdens and service of marriage ; thy bodily or spirituall abilities or imperfections , play not the part of a foole , to say after marriage , I never thought it such a state , I see now I am not meet for it : that should have bin thought of before : informe thy selfe duly of the conveniences and inconveniences of each condition , the single and the married ; and when all is done , if God incline thee to a private state , reserve thy selfe to it ; I say not to thee , vowe it , for who knowes but thy minde and body may alter , and require a change ? but so long as by thy abstinence from all provocations , and watchfull eye over thy selfe , thou canst keepe thy selfe chaste , and prove it by the contentation of thy spirit , without noy somenesse , and neglect of the duties of thy place : thou maist gather the will of God by the signe , and so thou art to yeeld thy selfe to a single life ; wherein although there cannot but fall out some petty discommodities ( in some kinde ) yet they ought to be digested meekely , for the a voyding of worse , and the attaining of the benefit of a single estate . For when God is in a condition , that shall be tolerable to one , which would be burdensome to another ; and there is no state wholly free from trouble in this world , onely that is to be embraced ( as neere as we can ) which is free from the most . And having once understood the way of God , goe not out of it wilfully , nor dally not with him , in such weighty purposes : if it please him to alter thy minde , thou shalt understand it by signes easily , and maist without sinne , follow him , so thy sinne be not accessary . So much for the first counsell , which I desire may be conceived of discreetly , and not mistaken . The secondly , if notwithstanding this triall , thou shalt finde , that God hath alotted marriage to thee , know , it s a lawfull condition of life , be resolved it is so , be not snared with feare , melancholy , or any distemper ; although it be joyned with many troubles , yet they shall be the lester when God tels thee , its best , and thy gaine shall be above thy losse ; cast thy selfe upon the ordinance in such a case , to make it sweet . And therefore prepare thy selfe for it , deny thine owne rebellion , pride , passions , will and lust : know that marriage is no state ( as many thinke ) of licenciousnesse , to live at ease , and as a man list . They who are of that minde , neede no other plague then their owne errour to vexe them , when they meet with the contrary . No , no , this estate is not for an untamed heifer : as soon mayst thou force an Vnicorne to plow with thy Oxen , as thy rude spirit to draw in thy yoke of marriage . Learne therefore self-deniall betimes ( it s as essentiall for a married life as for a single ) humility and wisdome , and how hardly this hard Theme will be handled , till the heart be subdued and meekened before . For all unbroken ones are like to finde sorrow in the flesh , double and treble . If it be so in the greene tree , how much more in the dry ? If it be unavoydable to the best , how much more to them who seeke it ? So much for the second . Thirdly , be warned against the common difease both of errour and practice , which hath overflowed the world , and so bleared the eyes of men , that they can see nothing , save the outsides of things . Suffer not beauty , breeding , portion , personage , education , with complementall behaviour , fashionablenesse , and the like , so to bribe thy judgement , and forestall thine affections , that religion should come too late , and be thrust out from consultation . Beware of covetousnesse , pride of life and jollity , ambitious and aspiring thoughts , to count none meet for thee , save such as are transcendent . The world is now a dayes become a great snare ; each yong one , scarce out of the shell , tickles himselfe with the proposall of great hopes to himselfe , and telling him , His fortunes are great , and he may marry in so and so high a degree , and what is so high but his hopes may equall ? And thus , not looking at his base beginnings , and unlikelihoods of any thing , but puffing up himselfe with offers , with conceit of his owne worth , he growes to thinke the world too narrow to chuse in . And never , I thinke , was the spirit of the male-sex so vast , as in this age , wherein the multitude of the female sexe , and the contempt thereof , hath brought it to passe , that every boy new out of his prentiship , values himselfe by the scores and hundreths , although scarce worth a groat besides his occupation . And the most men deeme none , be they never so religious ( which in our Fathers dayes would have bin counted rich matches ) fair or good enough for him . except beauty and wealth in an higher degree then common make them so . In so much , that except parents overstraine and halfe exhaust themselves to dowre their daughters , be they otherwise never so well brought up and deserving , they lye by as no body . Quest . But what ? will some say , Doe you envie our lot to be better now , then in former times ? or is it unlawfull to marry to wealthy ones , and our betters ? Answ . I answer . If God lay out a portion for you , ( without your politicke ambitious seeking ) and such an one , as whose portion in grace equals her estate , yea such as in judgement desire you for your religion , although you are inferiour otherwise , I deny not , but ( friends consenting ) it is lawfull ; God hath brought such a vantage to your hands . But what is this to mens covetous and proud desires ? As one once said of his second match , I will now have a gallant , whatsoever it cost me ; and so he had such a one as he fancied . But by that time he had wintred and summered her a while , his bladder was so prickt , that he sadly wisht he had one of his former wives sise and fashion , as plaine as he then thought her to be . I conclude thus , overweene not your selves ( when there is little worth in you ) to equall the meanest women , or husbands ; but moderate your spirits , and marry in the Lord. Nothing hinders but the Lord and outward meanes may concurre ( as the case may stand ) and then the question is ended . But if it be so , that a match of 500. pounds be offred with the Lord , and another of seven or eight hundreth without him , or at least , without any apparent hopes of him , what then shall be done ? I answer , other conditions being concurrent in any tolerable proportion , despise the greater offer , and take the lesser , counting the misse of thy gaine happy , and the gaine of her grace with that losse , more happy . Buy thy wife in such a case , if thou be wise , and let it appeare , that Gods oracles are no tyes with thee . If her price be above pearles , I trow , thou who wilt not part with a little gold or silver for it , art well worthy , for thy betraying her for a little pel●e , to betray thy selfe to sorrow ; and to have bag and baggage and all . Tell me , in what marquet couldest thou traffique so well , as to game a pearle for a little silver ? doubtlesse , thy silver would not recompe●ce thy losse , if thou shouldest chuse it , with a farre lesse bargaine . The times have bin , wherein the man was to bring a dowry to the woman ( though I think they held not long ) I am sure Christs marriage is such to his beloved : ) thinke thy selfe to be the man , and aske thy selfe , if not what thou wouldest give , yet what thou wouldest forgoe for a good companion ? I thinke the dayes were never so rare for marriages in this kinde , as now : and yet the sorrowfull fruit of the contrary , should bring this choyce into date againe . It s a custome ( we know ) for men ambitious to buy honour , rather then want it , yea , glad they are , if they can so come by it . Do you so . Marriage is honourable : buy it whatsoever it cost you , and be glad you can get it so . Let bad customes be no prescriptions , and set a good one against a bad . Fourthly , let the Lord be much solicited by prayer both ordinary and extraordinary for this blessing : beg hard for it , rather then want . I said before , pay for it , and now I adde , pray for it , pay and pray too , and thinke it worth it . Let the Lord see that your soule is deepely in love with it , and will not be denied , seeke to honour him for ever for it , and count it not every mans case ; and you shall see , what answer he will make you . If prayer will not get it , try if importunity will prevaile : come for a wife as she Mat. 15. came for her daughter , and refuse any nay , this is the way to get it : God will grant it thee , rather then be wearied ( and yet he loves it ) with importunity . Either God will heare you , or else give you a reason which shall satisfie you : which I adde , because I beleeve that exceeding good marriage were not good for some that seeke it ; it would puffe them up and hurt them ; they rather need exercising marriages . But this know , God will not part with his jewels so easily , as not to be sought to for them : this blessing is like to that , Ezek. 36. which the Lord so promised to give his people , as yet he would besought too by them for it . Commit thy way to Iehova , and he shall effect it . If thy wife be to thee as Samuel was a sonne to Hannah , a wife of prayer , thou maist the more rejoyce in her , and say with Iacob , Loe the wife which the Lord in mercy hath given his servant . To the pure all are pure : each gift is sanctified by prayer : else , if thou doe onely light well by accident , as Nabal upon Abigail , she shall be but a dry morsell to thee , without favour or favour : thou shalt finde her as he did , a snare to thee , 〈◊〉 helplesse helper ( God depriving thee of the staffe of ●read , the true good of a good wife ) not onely a dry pit , but even an encrease of thy judgement . It is said Abraham called Eliezer his servant , in this weighty businesse of chusing a wife for his son Isaac , bidding him to put his hand under his thigh : ( a solemn adjuration ) for assurance , that he would not chuse him an heathenish wife , but one of Terahs family ( the best which then could be had , though not as it ought ) beyond the river : how much more oughtest thou to put thy hand under the Lords , in this case of thine owne marriage , vowing , that if he will provide a Rebecca for thee , and make thy voyage prosperous , thou wilt discerne as reall a providence as Eliezer saw in meeting of her at the well . Is there never a wife for thee ( said the parents of Sampson ) but thou must needs goe among the uncircumcised ? Vow it , that if God will betrust thee with one that is religious , though another should be laid against her , yet thy load-stone would draw the former . Fiftly , adde hereto the advice of the most judicious and impartiall friends , that thou canft come by : for though two eyes are too few , yet he that will advise in this case , must onely judge with one , that is , a single eye , and looke but one way . Such is the subtilty of sutours now a dayes , that though their merit be never so small , yet they will so goe to worke , that their credit shall be good ; forestalling the truth by their interest , either in a good Minister , or man of note : if they be but morall , they will engage them by gifts : if religious , by seeming devotion , to thinke well of them . It s a sad thing to thinke , what bad matches have bin made by the mediation of the best men ; being first deluded . Alas ! how easie is it , to make charity and credulity to be on mens sides ? the best have bin deceived about this businesse . But the third person ( who neither soweth nor moweth by the bargaine ) is fitter to judge of this game , then parties are . And be assured that true intelligence is not easily come by , in these interblending dayes : yet , as I have said , thou hast a promise , that God will hide no secret from thee , if thou be his friend ; so that thou dost not pervert thine owne way , and stumble at the offence which thou layest before thy selfe : to thinke with erring Samuel , that the annointed of the Lord is before him , when it s no such thing , but thy carnall conceit : we easily beleeve that to be , which we would have to be . The judgement of the Church , either is infallible in this kinde , or else it s safter erring with it , then hitting well without it . Great is the cosenage of dissembling parties , when they set themselves to sale , by religious semblance . Machiavels maxime is all in all , viz. soundnesse of religion is difficult to be had , and quits not the cost in the worlds esteeme : shewes are easie , and will serve the turne even as well . Hence it is , that few walke humbly and plainly , most are content with shewes . As that Scholler of Cambridge said , If I may get my degree , I have that I came for ; let learning goe where it will : so these , I am now upon sale hill , if I be once sold , I have enough . And I should offend many honest hearts , if I should discover what I know touching the humours of some malecontents in this kinde , especially of the female sexe , basely pretending that their conscience is the ground , whereas it s but a stalking-horse , serving to scrue themselves into some good opinion for marriage : whereas , their turnes not being served , but their ends crossed , they have bewrayed themselves in their colours , to be but counterfeits . A spirit for the nonce , is needfull in this discerning worke ; therefore let inquistion be narrow and wise , among them that are neither neerest the blood , nor to the advantage , by such a match . Sixtly , be very observative and carefull in your mutuall parlies together , to marke the spirits of each other , having first begged of God an understanding heart . The eare ( saith Elihu ) trieth words , as the furnance doth mettals ; the foole beleeves every thing , but the wise ponder sayings . So doe you . And as I said of the helpe of other mens eyes and wits : Establish thy thoughts by counsell , for in the multitude of councellours there is peace : so I say to your selves , trust not so to others , as to put and dash out your owne eyes and braines ; but consult with wisdomes oracle , and aske it of him who gives and upbraides not . There is a spirit in man , but the inspiration of the Almighty gives understanding : as Paul ▪ saith , the spirituall man judgeth of all things , and is judged of none : so here ; onely adde this , They who have bin very wise in and for others , yet in their owne case , and this of affection especially , have failed much ; and the proverbe is verified here , Once , all men have doted . Put difference therefore betweene smooth words and neat passages of wit , or conceits that come onely from the braine , and betweene sound grounds planted in the heart . Out of the abundance of the heart the mouth will speake , to a wise hearer . It s hard for a barren heart to dissemble fruitfulnesse , or for a well-seasoned to seeme unsavory . Question each with other , not concerning persons , but things : not about preachers or Sermons , or duties of religion , or circumstances onely of abuses and corruptions of time : ( for who is not up to the eares in this now adayes ? ) but concerning the reall worke of the Word by name , how the Law hath quelled a proud heart , and stopt the course thereof in evill : how it is brought so low and to such a tamenesse , as to crouch to God for the crums that fall from his table : to be low in her selfe , and lay aside all her ornaments , glad to be equall to them of low degree , and the like . Looke not at the gifts of each other , but try whether a meane opinion of our selves encreaseth , as knowledge encreaseth : aske each other , what the nature of a promise is , wherein the nature and life of faith consists . Also , how faith purifies the heart , kils the strongest lusts and passions , quickens the heart by a principle to all holinesse , meeknesse , patience , mercy to the distressed , and sorrow for the sinnes of others . If these seeds be planted in the spirit , they will subdue it unto God ; yea , they will set a new frame within , and make the countenance to shine . And whereas it s objected , Object . few can so fully satisfie themselves in the degrees of each others grace . Answ . I answer : try the substance , and let degrees appeare in time , it s well if grace in youth can creepe , though it cannot goe ( though the forwarder it is the better ) if in the want of great measure , yet the savour of these things breake forth out of the cloud ; and where bashfulnesse and modesty is the veile to cover some graces , their 〈◊〉 parts be clothed with the more honour . I know 〈◊〉 better care-marks to chuse good couples by , then humility and modesty . Despise not a little , if these two be , for ( as the Prophet saith , ) There is a blessing in it . Observe also how providence swayeth your mindes , to or against each other ; observe each others disposition , parts , naturall guises , and behaviour ; that which one thinks comely , another distasts , and some disproportion and unsympathy herein , may cause religion to be meanly thought of . And to end , remember that this businesse borders much upon the outward man ; beware therefore that neither outward defects doe weaken , nor their abilities doe forstall thy judgement either way , from the due weighing of the best things in the ballance , to or fro . Slight defects will soone be supplied by religion , where love is entire , but want of religion is not easily recompenced with externals : be wise not to stumble too much at the former ; neither let heat of affection snare and cousen thee in the latter . So much for the meanes to be used for marrying in the Lord. And to this issue pertaines all this discourse : therefore still I so conclude , as I began . And because no bad marriage befals any , where the husbands sinne is not chiefe , either because himselfe is bad , or erreth in judging the wife : ( the woman having onely a refusing voyce , not a chusing , but the man having the prerogative of choice , as the leader of the businesse : ) therefore let the man especially looke to himselfe . It s not for the modesty of the womans sexe , to play the suitour , to put forth her selfe towards the man , but to wait till God offer her an object of consideration : and I seldome have noted matches very succesfull in this kinde . I remember the answer of a wise man to a Gentlewoman , which told him , she could love him before any man : he answered her , but of al others , I dare not venture upon you for my wife . He considered , that such pangs in that humorous sex cannot come from judgement , because they thwart an ordinance : and as a sudden torrent of passion or heat causeth them , so they suddenly fall as fast , and leave the channell dry : when the humour is over , then coole blood succeeds , and checks the party for rashnesse , workes a dislike of the choice , and a very indifferent spirit to the husband ; thinking him to be too meane for them ; and so little joying in him , waxing darke , and farre from that sweet temper of amity and subjection which a wife should bewray . Therefore ye husbands be not gulled with easie matches ; they are not so easie to forgoe as to get : the furthest way about , is the neerest way home . There is a pleasingnesse in shew , to be fancied by a woman , to be offred that estate which I could never have expected : but when all is said that can be , it is too easie to prove happy : what it may prove I cannot say , but since it s not of God , and is against the modesty of that sex , I can see no great hope of it . This by the way . I end my counsell with a two-fold question . One is this : if ( say some ) we stay till these choice marriages be offred us , we may wrong our hopes , passing the time of our virginity and youth vainly away . To whom I say ( I speake to none in this kinde save to the religious ; let the rest move in their owne spheare : ) commit thy way to Iehovah , and he will effect it : where there is truth of grace , it cannot lye hid ; some way or other the Lord shall provide , and the labour of thy love shall not be concealed : feare not the worlds feares , cry not a confederacy , where they cry it ; but wait , and there will alway be some men , who will be as jealous as women , to plunge themselves into a crosse marriage , as glad of thee as thou of him : it s a reciprocall case , and hee who beleeves , makes no more haste then good speed . Thy worth shall breake out as the light , and thy patience and modesty as the noone day . Another is , whether should we goe to finde out such ? for we see the families of such as had name of religion , are now degenerate , and empty of such choice . None doe more degenerate to pride , vanity and prophanenesse , then the children of many Ministers and professours , which have bin religious ; yea , many townes anciently of note for such , yet are now become as barren as any other . To whom I answer : when the people came and told Samuel , that his children walked not in his wayes , it was not so much from any offence at their sinne , as for their owne ends , to make them a King : many upbraid good families , because they are willing to balke them , and to looke otherwhere . Sure I am , that families are not so wanting of good matches , as the good matches who are in them are disregarded . But further , be it true , Gods rules are sleighted in all places now a dayes , and religion was never thicker sowne , nor come up thinner then now : what wonder , if sinne carry this duty downe the streame of contempt , as well as others ? yet I say , is religion gone quite out of all families ? Though it be entailed to no one , yet cannot free grace plant it selfe where it listeth ? if it leave one , can it not chuse another ? religion ( for ought I see ) may lye long enough , except excesse of portion smell her out . Oh! follow not the streame , conforme not to the fashion of this world : God is tyed to no places , families , congregations , he is no accepter of persons ; but in all places where his name is feared and called upon , there will he blesse . Such shall not need to distrust God : hee makes none a soone of Abraham , but he makes a daughter of Abraham also meet for him ; use meanes to finde them out , and having so done , preferre pearles before pibbles , and the Lord shall bring the good to the good , for he is a God of order , not of confusion . Quest . 3 But will some say , perhaps we have found out a jewell , but it s in a dunghill : a good husband or wife , but the parents bad , the kindred bad , and no encouragement to proceed . I answer : as a bad wife is never the better , because graced with a good : so neither ought a choice either wife or husband be too much sullied by a bad family : it s their ill lot to be so , but that grace that made Lot eminently good , Noah excellently righteous in their sinfull times , doth even more abundantly requite that blemish , with the select religion of some one among them . I blame no man , if with a good wife he would be glad to marry to a good family and stocke : but in another respect , I would account that grace which is unstained with so much ill , being in the midst of it , more approved and tried with the touchstone , then that which growes up together with the grace of a family , for company . It s some grace to a Lilly to grow among thorns ; and a Rose looks the more beautifull among thistles : contraries set one against another , are the more orient . I should not refuse a truly vertuous companion for the cause . And this be said of the second maine rule , for such as are upon entrance of marriage . I goe to the third . The third dutie concernes the two parties , after their Contract , viz. to spend that space betweene it and marriage ( as a more due and solemn season ) for a preparation of themselves to the estate and conversation of marriage to come . But because I foresee that the Reader will expect that somewhat be said in this Treatise , touching a Contract : I will therefore suspend this third advice till I come to that argument in the fift chapter , at the end thereof . Thus much for this Chapter . CHAP. III. The second requisite unto a good entrance , viz. aptnesse or sutablenesse . NOW then I come to the second generall thing , pertinent to good entrance , and that is , to marry aptly in the Lord ; that is , to joyne all circumstances of equality and sutablenesse to religion . And in this ( as I conceive ) as well as the former , consists the entry upon an happy and honourable marriage . It is not for nothing , that the Lord brought Adam a meet helper for him ; that is , not onely one created in the same image of holinesse as he ; but made of himselfe , flesh of his flesh , and bone of his bone : woman of man , equall to him in dignity ; not of his head , nor his feet or lower parts , but of his fides and ribs , in token of one that was to fide with him , and agree with him in the married estate : The Apostle useth a phrase about husband and wife , the which is translated thus [ For that which is comely ; ] the originall word is an equall siding , or sitting close to the side , with comelinesse : so should it be with the married : there should be such an aptnesse in the choice ( so farre as may be ) that the one might seeme to be a true * fellow in the yoke , well met ( as we say ) and sutable each to other . Hence marriage is called a Match , to signifie , that couples should be peeres , and like each other , true matches . Otherwise , a manifest disproportion causes not onely a fulsomenesse , in the judgement of others , but to the affections of each other . And this the Lord would have us take notice of , as foreseeing the inevitable inconveniences , which must needs follow upon mismatched couples . Cattle of uneven cize and stature , strength and proportion draw very ill in one yoke , and untowardly . This I adde , lest any should mistake my former speech , viz. That religion is the true levell of all other inequalities . I meant this , that if it be the lot of any to enter marriage unequally , then there being religion to moderate , it will make a better levell then any other thing can , when religion is absent . I did not justifie unequality but accommodate it , when it is . Here I adde moreover , that when other conditions and respects are unequall in any great degree , religion can doe no more then she can doe . Marriage consists of a carnall peece one way , as well as a religious another way ; and we may say of it as of the belly , she hath no eares . When I say , the unequality of couples is apparant , it is as the clashing of a glassie body against a groser metall . When a poore party meets with a rich , a well-bred one with a rude and illiberall , a curteous with a froward , a bountifull with a miserly , a noble with a base ; one from the Court with another from the cart or the shop ; a proper and personable , with a deformed , crooked or dwarfe , what a disproportion doth it cause , and a kinde of loathsomnesse ? We say of the same body that its an uncomely sight to behold a sweet face , and a crooked backe : if it be such a jarre in the same , how much more in two persons , which can better view each other behinde and before , then the same eye can see her owne crookednesse ? but especially when two religious ones meet , the one whose disposition lyes on the left and , to frowardnesse , melancholy , sullennesse , teachinesse in an eminent degree ; the other 's to meeknesse , curtesie and amiablenesse ; what a continuall vexation is it ? what a discord of sounds doth this cause ? An instrument out of tune , unapt to play upon , distempereth each lesson , and displeaseth every eare . Quest . But here ariseth a question , How we shall judge of unaptnesse ? None are so unapt , but they can alledge one thing or other for themselves . Old women marrying yong men , justifie themselves by this , that they will maintaine their husbands , and that shall make up the flaw , and levels that valley . Deformed ones marrying faire or personable , alledge , they are penny white : and kitching-maids marrying Gentlemen , may say , They are good nurses , and deny themselves as much another way . Answ . To all which I answer and affirme , that none provide for the honour of marriage , save those who provide against the staine and dishonour of unapt marriage . And yet I must adde , that when I urge aptnesse , I urge it not in so arithmeticall and strict a proportion , and in every point of aptnesse , as if else it might be no marriage . There is a dissimilitude in the same kinde , which is no disproportion in a divers kinde : and there is a discord of tones in the most exact musicke , making it most pleasing , because still it s within the kinde . I judge not one unequall to another in birth , because the fashion of the one is a little lower ; but by disproportion of degree , when gentle marry base ; noble , honorable , worshipfull marry ignoble , and under themselves in the whole kinde . Else , as the roundnesse of the eath recompenceth this or that particular unevennesse ; so may marriage levell petty unequalities . And to this , that inequality doth no alway follow some contrarieties of temper , except they be such as inferre a naturall distaste of each other : as for example , nothing hinders why there may not be sweet accord betweene a very provident wife matcht with an improvident husband , when the husband counts that gift a supply of his defect ; because it s onely a defect in accident or quality , not reall . Difference also in estates , may cause a kinde of necessity of disproportion . It fals out that some impaire or cracke of braine lessens the repute of a Gentleman well descended ; this disableth his hopes of any great marriage . Shall one defect inferre a worse , a deprivall of marriage wholly ? no verily , a woman much inferiour to him in birth and meanes , or yeeres , should yet be thought a very good , yea apt match for such an one , and that with reputation and honour to her humility , if she be faithfull . A gaine , a man hath by a former venture , a great charge of children , which are like to lye upon the hand of a second wife , both for education and attendance ; in such a case , a woman of an hundred or two hundred pounds worth , who is willing to requite that defect with love and painfulnesse ( being otherwise competent for her honest parentage and fashion of life , ) may be as equall a match , as perhaps one of a thousand pound estate , without that encumbrance . Againe , in the judgement of men , defect of honour may sometimes be recompenced with wealth and estate : as if a man nobly descended , yet growne to meane estate , hath need of such a supply , though perhaps he faile of some degree of the other : I say , if both concur , its best ; but if the defect doe lye in honor , it may be equalled with estate ; and it were a shame for honour to quarrell with such a wife for unequalnesse ; for then may she say , she hath bought her honour at a sad rate , and upon deare tearmes . Besides , it fals out , that two marry , the one a man whom present honour and favour with his Prince hath advanced beyond the ranke of his family ; or perhaps , honour hath gone along with swifter pace toward him , then with some other house , who yet may be as honourable in times past , and more ancient , then they are presently , though not with such titles : if now the one match with the other , shall present honour contest with such an one as inferiour ? No sure , if the root be as good , the match is not unequall . Lastly , in case of persecution for religion , or of going voyages of hazard , by sea to forreigne plantations : in which cases , strict equality is not to be mentioned : now in such cases , the woman being to flye or transplant , needs the aid of a wise head , or the man the helpe of a discreet woman : they cannot match themselves in their due rankes , as otherwise they might ; therefore looking at the maine point , that is , at religion , and integrity of report , they match as neere their condition as may be : although it prove very much inferiour , yet it is not to be counted a dishonourable marriage . Master Fox in the story of Queene Maries persecution , reports of a worthy religious Dutchesse of Norfolke , which married to a godly Gentleman , one Master Berty , ( farre under a Dukes state ) with whom she fled the Land , and in that most wearisome flight ( as it proved ) found him a most faithfull and loyall husband to the death . So then , if there be a generall proportion of aptnesse , so that the disparity lye onely in a degree , not in kinde , it must not be censured : all cannot lye under the Aequator , under the same line and latitude ; some may admit many degrees off . The truth is , in this confusion of all things , it s not to be expected that marriage should keepe quarter with exactnesse more then other occurrents of life : in some cases , we must abate and yeeld of rigour , left we split all : Men are growne to enhase their degree to an higher pitch then formerly ; and it will be hard to convince high stomacks , of meanes or unequalnesse ; their ambition hath too high a pitch . Those persons are fitter to observe this rule , who are meane in their owne eyes , and equall themselves to those of lower degree . To leave them therefore with their great hearts and hopes , let me yet yoke them with Pauls counsell , Whatsoever is pure , honest , just , of good report , that ensue ; adhorre that which is base , uncomely , and absurd . But if it appeare to the judicious , that your carnall , covetous reaches and aspiring spirits have exercised themselves in things too high , for ambition , state or worldly ends ; let the issue be what it may ( as commonly it is repenting ) I pronounce such matches to fall under this second rules censure ; they are unapt , therefore dishonourable . Vse 1 I come to the Vses of the point . If the honour of marriages stand party in aptnesse of it , then hence it appeares , that it s no curiosity for any to regard aptnesse : Men count this direction to be frivolous ; imagining that marriage hath a gift of it selfe , either to finde equals , or to make such ( as the old proverbe speakes of friends : ) and to wash off at once all eye-sores ; nay , it will be hard for such to fray away sorrow , and so shall you say when you have tried . One would have thought Pharaoh might easily have kept out frogs from his Privy-chamber , but it would not be . I dare promise none of the equallest mariages , that they shall bee free ; but as for humours , rashnesse , base and by-respects , they never did so finde it . Those that catch up wives all at once suddenly , must repent them at leasure . Be instructed then , to thinke no care sufficient in this kinde ; stay not till mistresse Experience convince you of your folly , in condemning others , but falling into the pit your selves . So much for this first . Vse 2 Secondly , be admonished not to overweene your owne strength , as thingking it sufficient to binde Bears ( as the Proverb is ) and to defray any unaptnesse whatsoever without trouble . Oh , saith one , let but my turne be satisfied , and feare not me ; if I have once pitcht my affection , I am not so soon unsetled againe : Alas , you judge your selves by your present pangs , which over-beare inferiour dislikes ; but who are weaker to digest inequality , than such as thinke themselves wisest and strongest ? Many have said as you say , If I may have state sufficient , no bodily blemish shall trouble me . Another , If I can get a religious wife , one hundred pounds will content me as well as three . If I may marry one whom I love , I care not for portion , &c. but alas poor green heads , before a few yeares be over your heads , when you have scummed off , and licked up the upper sweet of your mariages , then your thoughts will goe to work , I have deserved portion , and religion and beauty too ; and what not ? Then will your unstaid eye fasten upon others , whom you see to exceed you in portion , birth , sweetnesse of nature , feature , and the like ; then your carnall part will lowre , and vex at your lot , and then , Oh , I might have been wiser ; and so you must either bite in all as ashamed of your choice , or else utter your discontent , to make your lives uncomfortable . When you behold your parents to wax estranged , your kindred aloofe , your meanes decaying , charge encreasing , and the devill throwing in baits of such and such men and women , so personable , rich , brought up , then will it appeare upon wise tearms , you have rejected the counsell of apt mariage : and yet many fooles ( who are appointed to it ) cannot beware the second time , but rush themselves into as unmeet matches as before , if not worse . Therefore acknowledge your weaknesse , hearken no more to such Spokes-men , as are apt to prompt you with wives of their owne fancying : ( which is the ruine of many ridiculous men , to take wives upon other mens trust ) ascribe not too much to your own wisdome ; rather thinke your selves of all others , likest to be deceived by your eye or affections . Say thus , A man I am , and but a man , and nothing of a man is strange to me . I am as like to snare my selfe , and as unable to endure a snare , as another , therefore I will prevent it betimes . I embrace Gods allowance , as well to please my selfe with aptnesse , as with religion : God is the God of order , as well as goodnesse . Nothing hinders why other accomplishments may not be sought with grace , ( so that be chiefe ) and it had need please well , which must please ever , or be an eye-sore for ever . Surely , if God give me my liberty , I dare not snare my selfe . And I see , that as there are many wives , who for want of religion are a snare ; so there are also many religious , who for want of other accommodations , make every veine in their husbands hearts to ake ere they die . Thou art not made of brasse , but of flesh , as others are , and hast affections equally disposed to the like distempers : it s thy wisdome to know thy selfe . And surely , he who would but weigh the odious fruits of unequall mariages , might easily be drawn from them . What an imputation is it for a Minister , young in yeares , to match himselfe with some old woman for what she hath ? How meanly is his discretion estemed ; and how basely doth his covetousnesse heare alway after ? How should such a man perswade others to trust God , when all men see the bastard of his owne unbeleese carried at his back ? What vile affections are bred in secret in many such , desire of the death of their companions being growne decrepit ; irksomnesse of spirit , in tedious bearing the sicklinesse , unhelpfulnesse , and unsociablenesse of each others bodies ? How many have we knowne , who being discontent with their lot , seek to other younger ones , and defile them : some within their owne dwellings , polluting themselves with their servants ? How many murthers have unequall matches caused , of infants so begotten and borne ? Nay , how many have beene the cursed attempts of poysoning each other , to be rid of the loathed party , husband or wife ? What one Assize passes without such presidents ? I doe not know any one thing in the coversation of man , which causes more disasters than unequall matches doe , directly or indirectly . Some being ashamed of their foolish choice , care not what they attempt to be eased of them . Others crossed of that lust , which ( like the belly ) hath no eares , and will not be curbed , will venter any joynt to satisfie it : and to say truth , no tongue of man can sufficiently expresse the misery of spirit ( which many , otherwise not of the worst ) doe endure , through conflicting with their owne ill lots , and corrupt spirits in this kinde : and the wearisomnesse of inequality in one kinde , forceth them to as bad in another . Mens first wives being forty yeares elder than themselves , when they have buried them , partly through eager desire of posterity , partly longing after the other extreame , marry a wife forty yeares younger , and so are lasht with their owne whip ; and as much loathed by the later , as they loathed the former . Fooles , to shun one extreame , incur another . Vse . 3 Thirdly , Let this bereproofe to the unruly humours of many persons , either in first or second matches , which alway aime at that which is most contrary to their conditions . I have noted , that if there be any apparant defect in a man or a woman , they are so farre from humblenesse under it , or giving themselves content in such as are defective in the like , or other kinds ( which yet is equall ) that rather they itch after and covet such yoke-fellowes , as do exceed as much on the contrary , and are of the best perfections . How ordinary is it for men to affect better than they deserve , to cover their owne defects , and to satisfie their lusts ? and how wear some doth it prove ? For as Salomon saith , The earth cannot beare the burden of unequall mariages , as of one that is heir to her Mistresse , that is , upstarts become impotent and insolent , scorning to take it as they have done . On the other side , he who takes an inferiour party , thinks , that she should pay for her preferment , and become so much the more subject and dutifull . Now when both parties finde it otherwise , to wit , that the one waxes proud , and the other thinks himselfe neglected , what a confusion groweth hereby ? Nay , such poyson I have noted to break out of some baser parties in mariage , that because they are privie to themselves of unequality , therefore they are jealous of their husbands respect and love , thinke themselves despised , as not worthy to hold quarter with them , and when there is of all other least cause , yet then come they in with their irksome suspitions , and they imagine their husbands to shew more affection to strangers than themselves . Now equality would remove such misprisions . But to returne , why should a countrey plaine man , affect the neatnesse of a nice Citizen ? Or a crooked , affect a person eminent for comelinesse ? Were not a country woman bred for a Farme , more equall ? Were it not better like went to like , that so neither might despise other ? Why should a low bred one affect a brave gallant ? or a poore one a wealthy ? Why should a meek and gentle one , defile himselfe with a shrewish spirit ? Is it not the next way to sorrow ? Doth not unaptnesse cause a division at last ? Therefore this is a fruit of old Adam , to covet most ardently , that which is forbidden unto us , and against us . What folly and sinne is out of measure sinfull , if this be not ? and who pitties such as plunge themselves into misery , and need not ? It is a kinde of delight ( in the obliquities of men , who no other can punish ) to see fooles to punish themselves , and lash themselves with their owne rod , it satisfies indignation , ( where charity abounds not ) but deserves no compassion , Doe not such sigh in secret , ( for their complaints are but rare to others , because the errour comes backe upon themselves ) and wish they had maried as deformed , as poor and meanly bred as themselves . Doe they not envie the ease and welfare that equall couples enjoy , such as make much of each other , by the sympathy of each others defectivenesse or parity . Another branch of reproofe concernes them that despise the rule of equall matches . Now what comes of these unequals , that widowes of estates must marry their horsekeepers , and Gentlemen their cook-maids , but this , that to cover over their basenesse , they must lay out their meanes to buy armes , and titles of honour : or if not , yet enhanse their Farmes , racke their rents , rake and scrape all they can get ( whereas their predecessors lived nobly upon their meanes , and kept good houses ) and all to purchase estate , and purchase equality . What is this , save to become the scornes of the Countrey ? Is it not due penance for violating the sacred condition of equality ? I might here inveigh against the usuall matches now adayes made between boyes and girles , scarse yet out of their shels : but better occasion will offer it selfe afterward . Vse 3 But to draw towards an end , let me exhort first such as are to enter into this estate ; to whom I sing the former song , Marry in the Lord , still , but marry aptly , and lay the ground of honour in this entring with aptnesse . Be not led away with that errour , which you set up as an idoll , in your conceits : blesse not your selves with your supposed happinesse , as if you were by so much the more honourable , then others of your ranke , by how much you have gotten a richer match they they ; or because your marriage hath pearkt you aloft , above your own condition , or theirs of whom you descend . No wise Parents joy in their childerns unequall marriages : let the modell of such as are the most modest in your ranke and order , be presidents for you . I am not so weake as to thinke , that education , breed , learning and gifts , ( although there be no great meanes ) deserve not good marriages , religion concurring : but set not up your top-sailes , and do not beare up your selves above your worth , in this respect ; but wait upon God , and be modest , lest he pull you downe as fast : dwell at home , affect not high things ; if God have indeed a blessing for you in this kinde ( for else a great match may prove too hot and too heavy to manage ) let God lay it in your lap , ere you affect it , and let your goodnesse finde you out , while you lye hid . And when it s offered you , yet swell not , say with David , marrying Michal , Seemeth it small ? had I not need to looke well about me ? and with David , marrying Michal , Seemeth it small ? had I not need to looke well about me ? and with Abigail sent for to David , Let me wash the feet of the servants of my Lord ! go from the dignity to the burden , take thought how to live with such an one , of greater breed and estate then your selves : consider what affronts may meet with you ( the best will save it selfe : ) are you fit to drinke of this bitter cup , if discontents should come into the place of peace and love , whiles the one is loth to stoop to the others lownesse , and the other feares offence if he should suffer it ? Better it were to desist early , then to bring a perpetuall vexation upon your selves too late : begge of God humble and wise demeanure , even all unequalnesse by religious cariage , and selfe deniall , lest your preferment prove a penalty , rather then a priviledge ; otherwise , as he said of his Diadem , he would not have it for the taking up ( as being fuller of care then comfort ) who knew the sorrow of it . Secondly , to them who already live under this yoke of inequality , I advise the same which I did to them who are under an inequality of religion ; looke backe to that Section , and read it . Onely this let me adde here ; since your unsutablenesse came from your owne wilfulnesse ; doe that now which you ought before to have done ( somewhat out of season perhaps , but better late then never ; ) humble your selves under Gods afflicting hand ; remember it is unjust you should fret against Providence , and your lot in that , which out of your owne choice and free-will , you have brought upon your selves . Keepe to your selves that straitnesse and pinching , which is onely or chiefly knowne to your selves . To live like male-contents , upbraiding each other , and quarreling with God , is not onely most sinfull , but a disease worse then the remedy it selfe : seeing the time was , wherein you seemed each to other , the most precious of all ; its reason that now you make the best of a bad bargaine , and of each other . If then beauty , wealth , or the like objects , so bleared your eyes , that you forgat the rule of equality ; reremember you have finned not only against your own soules , but even against them whom you have unequally married , who in another equall way , might perhaps have lived much better and contentedlier , then now they doe ; with companions of their owne fashion : so that you should doubly wrong them by your discontents . Rather looke up to God by faith and repentance for your error , that it may be covered , and that Gods anger being removed , you may finde your yoke as tolerable as an unequall one may be . And as once a grave man said to one in this case , if God ever offer you a new choice , beware least you stumble at the stone , which once foiled you . And so much of this second generall also , and of the whole direction serving for the entrance into an honorable marriage ; now we proceed to that which remaineth in the next Chapter . CHAP. IV. A Digression touching consent of Parents , and sundry Questions and Objections answered . I should now proceed to the second generall head , wherof I made an honorable marriage to consist : viz. Continuance therein in an holy manner . But I am occasioned to stop my course a while , for the space of this , and the next chapter : because an hint of new matter being offered in the former discourse , touching consent of Parents , and the contracting of the Couples : it will be looked for , that somewhat be here said , about both , e're I wade any further in this Argument . Of the former thereof in this fourth , and of the latter ( if God please ) in the fifth , and then we returne . Touching this former , consent of Parents , if I should goe about to make any set proofes of so generally a confessed truth , which all ages , nations , histories , lawes both divine and humane , common , civill , yea cannon too ( though with exception ) with one voyce have averred : I might seeme not onely to adde light to the Sunne , but to weaken that which I would strengthen : yet for order and formes sake , a word or two may be premised for the necessity thereof , I say necessity in a way of God , though not absolute : for this businesse of marriage without parents consent is one of them , which ought not to have bin done , yet being done , must availe , for the avoyding of worse consequences : that is , consent is not so essentiall to marriage as some other things are , that the non-concurrence thereof should disanull it againe . But in a morall and meet way , its necessary that marriage be attempted with consent of parents . And surely , if those heathen Lawes seemed just which yeelded unto parents power of life and death , over their children ( supposing perhaps that love might well enough be trusted ) and thought it meet enough , that they who were the instruments of giving children their naturall life , might be permitted to be Iudges of the same children , in taking it away ; or perhaps rather chusing , that a parent might kill a vicious childe for some offences , then the childe kill the heart of a parent , by his dissolutenesse : then surely much more may it be yeelded to parents to have power to give life or to marre their marriages . I doe not by the way justifie the former law , but rather thinke it was a dangerous snare , and betrayed the lives of many innocents , into the hands of the unmercifull ; and no doubt , if it were in force among us , it would provoke many prophane and malicious persons , to shed the blood of better children then themselves . But I plead the farre greater equity of this law , that parents may claime a right in the choice of their childrens marriages . Must parents have the worst of it , and be debarred from the best ? beare the burthen of the whole day ; the providing for their children , all meanes of support , education , either ingenuous or machinall , helpe them to Arts , Stocks , trades , which is but to be their drudges , if there were no more but so ; and shall they leave them just at the point of marriage , and betake them to their owne wisdome and counsell ? No surely , it 's good cause they share in the honour , as well as the labour . It it true , God makes matches , and parents cannot ( as they desire ) in such a world as this is ( wherein all are for their owne ends ) provide for their children such contentfull matches as they desire , but that 's not their fault . God must helpe , or else they cannot , with the barne and winepresse . But yet in such matches as are offered , parents must beare sway & stroke with their children : though it is not in their power to afford them such as they wish , yet this must not cause them to give up their Authority to their children to marry as they lift , against rules , mentioned . And that which I say of parents themselves , I say of Father or Mother in laws , Gardians and Tutors , who by them , or by the law , are left to oversee and order the waies of Children , not yet able to guide themselves ; yea although they be of such years and discretion , as perhaps a parent , at least a step-father , might permit them to themselves . Yet it were the duty of such a childe , to take lesse rather then more upon himselfe , and to advise seriously with them ( ere he finish ought ) whether he have been well guided or no about marrying religiously , or aptly : Some parents , I grant , have exceedingly wasted their Title , and infringed their Prerogative : for , such is their ignorance , and injudiciousnesse in such affaires , ( having in truth never understood , in any degree , what their owne marriage meant , much lesse are fit to guide others : ) also many are so vitious , and so debauched with sinne , that they have lost all ability to advise , eyther in this , or in any other weighty businesse ; but yet neither are these to be despised , but to be honorably handled , and especially , if they shall desire to see and judge with other mens eyes and braines ; their children are to yeeld therto as well as to themselves . What speciall reports do the Scripturs make , of that care which holy and wise parents had of their childrens marriages ? How did Abraham adjure his servant , to goe to the house of his fathers , to chuse a wife for Isaac ? How doth the holy Ghost brand Esau for matching without Isaac and his mother Rebecca their consent , to the heartbreake of them ? How doth Isaac and Rebecca charge Iacob to meddle with none of the Heathens ? And , if any prerogative might have exempted any , then might Sampson a Iudge in Israel , have beene exempt : who yet was not : for although it came from God that he should marry that uncircumcized Philistin ; yet he would have his parents give their consent , Give me her : and when they saw the way of God , they ceased . But til then , they argued as parents should do , what ? is there no wife to be chosen for thee out of any of the families of Israel , but thou must seek among the Philistins ? Not so much as Hagar that bond woman , but it 's said , that she tooke a wife for Ishmael , out of the land of Egypt : as if the holy Ghost should take it as granted , that none of the Church should question it . If a sonne might not alienate his fathers goods , without his consent , there least of all himselfe . I say , the Scripture testifies from the beginning , that this authority did reside in the parent , from God. God himselfe the father of Adam , Luc. 3 vlt. brought Eve to him : he did not seek her himselfe . A great and leading ground to the point . And this prerogative God derived to parents ( notwithstanding the fall and forfeit of Adam ) for ever . See Deut. 7. 3. Thou shalt not take to thy sonnes , any wife of their daughters . I●rem . 29. 6. Give your children wives . And Paul , He who gives his virgin to marriage doth well . &c. Neither is it sufficient which Bellarmine , ( the chiefest Papist of all who opposeth this truth in his 19. cap. of Matrimony , and that out of the Councell of Trent , Session 14. for most of other Papists do oppose him in it ) replies , that this text onely implyes , Marriages ought not to be made without the privity of parents : for Gods charge doth not only shew what ought to be done , but , that else the Marriage is frustrate , as appeares Exod. 22. 16. Where it is left to the parent to deny Mariage in a case of uncleannes , which else urged Marriage . Much more then in coole blood . See also Numb . 30. 4. If a parent might frustrate a vow to God , much more a private civill act of his child to marry . Neither is this meant ( as Bellarmine dreams ) of a Mayd under yeeres , but simply of one under covert : though of 20. yeeres old : and so the Ebrew word [ Nagnar ] is taken Iob. 1. 19. and so another Iesuite upon this text confesseth , a parent might frustrate any vow whatsoever . See Gal. 4. A sonne differs not from a servant , being under his father : he can dispose of nothing in the house , of his fathers goods , without consent : how much lesse himselfe , who is the foundation of the family , as in the Ebrew word [ Ban ] notes ? Another Papist , Espencaeus in his booke of clandestine marriages professeth the like against Bellarmine in the last Chapter save one . Heathens have constantly beene of this minde . Gen. 34. Sichem craves of Hamor to get him Dinah . Catullus , Plautus , Terence , Latine Poets , Sophocles a Greek one , all both Comick and Tragique , who speak the customes of their times , do intimate the same . One of them brings in the father distasting his sonne for a clandestine marriage , thus , Callst thou me thy father ? Needst thou me for a father ? Hast thou not found thee out , a family , a wife and children against my mind ? The sonne answers . I yeeld up my selfe ( father ) to thee , impose any task , command me what thou wilt ; Wilt thou have me divorce the wife I have ? Wilt thou have me marry or not ? I will beare it as I may . Justinian shewes the meaning of the civill law , lib. 1. Instit . Tit. de Nuptiis . Then are marriages good , when made by consent of such , as whose power they are under : it is Beza his speech , in his Tract of Poligamy and Divorces : Civil laws about necessity of parents consent , are more knowne , more cleere , more holy , then that any man can be ignorant of them , can darken , or can abolish them . Paulus the Civilian in his Title , touching the right of marriages , saith , Marriages cannot consist , except all in whose power the parties are , consent . Hottoman a famous Civilian speaks the same , in his book of chast marriages , part . 4. The Councel of Eliberis , mentions the judiciall law of Moses , confirming it : If a Damosel have bound her selfe by oath or promise in her fathers house , and he gainsay it , it 's frustrate . A Canon of Basil addeth , marriages otherwise made , are counted but whoredomes . I conclude with Erasmus , no Scripture , no Testimony of valew can be alledged against this Truth . If it be asked , whether upon the fathers consenting , the mother dissent from the mariage : or contrary wise ▪ what is to be said ? I answer , The mothers consent makes for the better being , but the fathers for the being it selfe thereof : for hee is the head of the wife and of the family . Vse 1 This may be a sufficient confutation of Bellarmine , and the Councell of Trent ( his Idoll , which its like hee so adored , that against Scripture and all Lawes he defends it ) who doth so stervingly maintaine the lawfulnesse of Marriages against parents consent , that there need be no more to confute him , then the barrennesse of his own defence , in which he alway returnes to his old song , that though Nature teach Parents right , yet , not the disanulling of Marriages upon non-consent . Touching which I answer , Many reasons may inforce the continuance of a thing done ( especially in so waighty a case as this ) which yet argues not the well doing ; that is all the question . He urges the examples of Iacob and Tobija : whereas the one ( although sixty yeares old at his marriage ) yet did nothing without his father and mothers consent . Tobija ( if the Text were Canonicall ) had an Angell with him to guide him extraordinarily . Indeed Esau's example he may plead for it ( with an ill handsell ) who its like went against Isaac and Robecca's charge . Much good doe him with it . He alledgeth a Decree of Clement , A sonne is not compelled to follow his parents choice . Who doubts it ? But , doth this follow , A parent may not compell his children to marry against their will : Therefore a childe may marry contrary to the Parents ? No surely . That which hee addes out of Ambrose , she may chuse her husband , ought she not to preferre God in her choice ? comes to no more then this , That a Virgin hath power to chuse ( at least to refuse her husband ) but yet with parents consent . The argument he brings from the validity of the marriage of slaves against their masters consent , and that , upon the ground of the institution and ends of marriage , is doubly answered : first , that it is true , Masters cannot barre their slaves of marriage , but yet they may limit the right of Nature , by appointing them wives , for avoyding wrong to their owne estates . Secondly , the case betweene masterlike power , is not like to parentall : for the power of the former is onely civill , and therefore may be restrayned by law ; but the other is naturall , and therefore need no restraint : since it s to be supposed that parents desire the posterity and marriages of their children , much more then masters need doe of servants . As touching that objection , that after copulation marriages are necessary ; this proves not , that the power of parents is dissolved , ( for what absurdity is it for one to thinke , that his second sin should favour and justifie his former offence ? ) But that , for divers inevitable consequences upon the breach of a marriage already made , it is better for a parent not to use his right , then to use it . It s the voice of the Law , Fieri non debuit , sed factum valuit . So much for this . Yet as there is no rule so generall , but it admits exceptions , so doth this . One is , the barre of Gods law , in case of uncleannesse committed by the parties before marriage : in which respect God forbad that they should by any meanes be parted : so that here parents consent was , though not wholly , yet partly prevented , not in right , but in point of honesty , by their lewd children , who forced a necessity of marriage upon themselves , being become as outcasts , not worthy of such care of parents to be cast upon them : besides it was to prevent beggery of the bastards , and the defiling of the land by fornication , if they had beene permitted to cashiere such as they had defiled , and to marry chaste persons : for , its better one house bee troubled , then two , ( since one must be ) let them eate of the fruit of their owne labours , and thanke themselves . The law is mentioned by Moses , If a man finding a maid , defile her , he shall surely marry her , because he hath humbled her . Another case is , the supine neglect of parents , when as they see offers made to their children : to wit , when as they permit parties unknowne , and pretending to be such as afterwards they prove not , but tainted with lewd qualities , and of no such estate as is made shew of : I say , when as , through foolish credulity they beleeve all shewes , or use not meanes to enquire throughly after their manners and deserts , but are cheated by their dissembling and hypocrisie : but all this while they harbour them , or seeing that their children are forward in their affections toward such , so , that they are ensnared : and yet the parents suffer matters to passe on , and hold their peace : then the rule of the word ought to be observed , That consent is implyed by their silence : and why ? because he , in whose power it is to stop evill , and yet doth not , seemes to command it . Not onely if there appeare no more cause of breaking it off , then at first , ( for then it is onely the headstrong will of the parent , unjustly discontent ) but , although there should breake out more hideous and odious crimes against the party . For it was the parents duty to have used all diligence to have searched out the truth of things at first , and to have made all other matters cleare , before such time as liberty be given to the parties themselves to ensnare themselves . For by this meanes it may so fall out , that extreame danger may ensue , both to the party deserted , and to them that desert . Yet this I adde , that all meanes be wisely used , to unstitch and dissolve that league by degrees , which hath long beene in knitting , rather then to doe it rashly . Let parents present to both the parties their deepe dissimulation , perswading them , betweene themselves , rather to breake off , then incurre a tolerable vexation by marriage ; and live at perpetuall feud with them , who seeke their best welfare . But , if nothing will prevaile , I say , as sad as the necessity is , yet the parent comes in too late with alledging his prerogative . If ( saith the holy Ghost ) a virgin hath vowed a vow , ( say it be a purpose to marry such a man ) much more if such a likelihood be daily presented to his eye ; and hee forbid it , then he doth no more then his authority may claim , for he is a parent , and may disanull it : but if he let it passe , and doe not gainsay it , he is supposed to resigne up his right in refusing , and so to establish it . Another case is , in second marriages of children , men or women . For although there be a difference of judgement in sexes , yet , in this both are reputed to have equall liberty to match themselves , and to be discharged from the power of the parent . The first marriage made the parties one flesh , and divided them both from the parents house and authority . So that in such a case the rule holds not . Paul doth not extend the power of a parent over a widow , as to a virgin . In the latter , he alway yeelds to a father his liberty : if he give his virgin to marry , or refuse to give her , hee doth well both wayes : that is , foreseeing the danger of persecution , and withall knowing the strength of his virgin , that she is not necessitated to marry , he may refuse , or otherwise hee may yeeld ; he offends in neither . But after one marriage is expired , the widow is not so tyed , because providence hath settled her upon her owne right . Howbeit , for the weaker sexe , the case so falling out that shee may stand in as much need of counsell at last as at first , yea of more : this I say . That it were the part of such widows to remember that they are children , and to ascribe a reverentiall and honourable esteeme of their parents counsell , out of wisedome and discretion , although a precise command of God doe not absolutely urge it . Lastly , parents must still looke at the maine point , that is , the condition and state of a childe 's both body and minde . For a parent understanding the case to be such , that a childe cannot without deepe discontent of spirit , and inconvenience of body , propending strongly to marriage , and shunning those continuall and noysome vexations , which would attend the contrary ; I say , cannot abstaine : then , his authority not being allowed him , for the tyranny and hurt , but the good and welfare of his childe , he ought not unseasonably and rigidly to dispute his right , or to hold it ; but tenderly and wisely to release it , at the childes humble instance . And this I might also presse in other cases as well as this . But because they will occurre better upon objections brought against this point : I will stop two gaps with one bush , that is , both lay downe the extent of this exception , and also answer a question , both in one . For why ? here it is objected by sundry children ( as I toucht before ) that , as neare as they can , they observing the rules of God , in religious and apt choice , and being now to strike up the match , they say , The parents or guardians ( at least of one side ) wilfully withdraw their consent . To whom I must answer with much caution , for the safegarding of a parents honour : First , ye children beware lest you put any unjust affront upon your parents , that may cause this rigour you complaine of , and open their mouthes against you . For if you doe , their cause must be heard when you must stand by . Put case that it fall out that your match be not faulty , after your tryall of each other : howbeit you upon the presumption thereof have beene your owne carvers , and carried all with your owne wits , leaving your parents to serve your turne after : and hereupon the parent being offended , looks not so much at the fitnesse of the match , as at his owne contempt : who can in such a case justifie you ? In this case , especially if the parents be irreligious , and unable to value the price of a good husband or wife , I see not what course you should take , but to humble your selves for your offence , considering in your owne case , how unwilling you would have beene to be so served . Parents , I grant , should not only hearken to , but runne and ride to seeke out good matches for their children , if any occasion be offered , and yet many of them are so stout , peevish , selfe-willed and envious , that of all other matches , they will crosse them most which are the best . But yet , you children , crosse not them , by forcing unequall conditions upon parents , in consenting to your marriages . Although you be granted to be religious , yet it becomes not you to thinke so well of your selves , that being unequall in state and stocke , or in other respects , you will force the marriage of one that hath great meanes , under colour of religion . For in this case a parent is not bound , but hath his excuse . If God should move a parent in this case , considering how few are religious or thrifty , to match their children under-foot for the world in respect of grace , it is well and good : embrace their good will thankfully . But to obtrude your own worth upon their affections , you ought not : whether the parents bee religious or not . The like I say , if the disproportion lye in any other kinde : This by way of digression ; that children bee sure of it , that their matches be consonant and agreeable to the rule ; for they may be godly , and yet not apt matches . But to answer the question , as it lyes , If I say your matches be truly equall , yet your parents will not yeeld : Then , first , Let such children count it the crosse , that they are fallen upon such parents ; let them not domineere over them , and outshoote the divell in his owne bow , of resolution and stomack ; but humbly submit to the parents , as parents in generall , seeking by all meanes to winne their love and respect , first or last , by your obedience and well-pleasing : that they may see it and say , My child ●s as carefull to give me content , as to serve his owne turne . And ( if need require ) let such friends be used by way of mediation , as may best alay their opposite mindes , shewing them the ill consequents thereof : And lastly set on the Lord also to encounter their untractable hearts , humbly supplicating that he would turne the hearts of fathers to the children , to melt them , and to give them the eies of Doves , insteed of Crocodiles . If all these prevaile not , then ( the discipline of the Church being in force ) course ought to be taken to make complaint of such wrong , viz. that a parent abuseth his or her authority to hurt , and therefore implore the aide both of the Church and of the Magistrate , to reduce parents into due order : for they themselves must know , that they are under Authority , and no further made the Iudges over the children , then as they can answer to God for their good carriage therein . And so also to require such a childes portion from them , as in such case is fit : But , if children cannot meet with such releefe , I leave them under the crosse which God hath cast upon them , to take it up meekly and beare it , till God ease their chaine . But , if the father consent and the mother onely be obstinate , they may with good conscience notwithstanding proceed , yeelding all due respect to her . So much for this . Another question heer mooved is this . Put case that two parties have got the affections of each other , but the father on his deathbed , dissent and forbid the marriage : whether is the conscience of the child absolutely so tyed by those irrevocable words , that he or she may not dare to attempt marriage ? I answer , that child which out of an honourable respect shall wholy forbeare , for feare of after scruples ; or shall piously encline to forbeare , doubtlesse they bewray a very awfull heart to the counsell of their parent , especially if they be convinced of an overruling providence determining the businesse . But to affirme directly , that a child is alway bound to obey in such a case , I dare not . Many circumstances must be observed , next to the rule : and therefore first I shall thinke it fit in this businesse , that the parties resigne up themselves to the judgement of some wise and impartiall men , who ( without playing bootie ) may judge whether such a marriage be according to God , or not . If not , they ought so much the rather to dissolve it , as being not onely contrary to parents will , but Gods rule also . And then there is no more to be said in it : for a pious child ought not to violate such a band as this , upon any affection to the other party , or like pretence . But if the marriage be found good and equall : then ought it not to be broken off , through the parents refusall at his death : But the will of God being conceived to be for it , the parents will must not contradict his . And hereto adde , that it must indifferently be enquired , first whether the parent were a man truly judicious to pronounce such a sentence ? else sure its a deadly snare . Againe whether in his life he permitted the parties to consort in ordinary , till they had wonne each others heart : for in that case , his deniall is doubly injust : especially if he have actually given consent during life , and changed it without ground . Also whether he were not alike various in other his conversation , easily drawne to or fro by small perswasion : Likewise whether he have not in other of his childrens matches , beene hardly drawn to consent , no reall cause of his dissent appearing : whether refusall might not proceed from some other sinister cause , and not the dislike of the match it selfe ; as from privity to his weake estate , loth to disburse much , ashamed to come short of the worlds expectation for discredit sake , or the like . If probably these things doe appeare , I thinke the bare religion of the fathers last sentence , ought not to prevaile against more forcible reasons to the contrary : and upon the weighing of these cases , the parties ought to thinke that they heare the voice of God , to beare downe the parents : Although the dead parent , cannot alter his words , yet it may be supposed he would have altered it , if he had lived , because he ought . For this so much . If any more questions arise , I will handle them in some of the uses following , which now I hasten unto . And whereas they doe concerne both children in point of duty , and parents in point of dignity , first of the first . Vse . 1 And first here is bitter reproofe , yea ●ror , to all such refractory children , as have not onely digressed from , but directly transgressed against this rule . If the duty of children be so manifest , how is it , that so many children doe at once breake through this divine edict , as great flies through cobwebbes , by the stronger lawes of their own wills ? Doe you so degenerate ( Oye impes ) from all modesty and obedience ? That whereas you might marry , not onely within the ranke of your education , but also of religion , and the feare of God ; now through your wilfull contempt of parents , not onely you chuse you unequall husbands among Ostlers and Scavengers , ( for these are honest trades according to their places ) but to gracelesse ones , and such as are deservedly by-words of reproach for their swearing , drunkennes and all profanenes ? Is this a parents requitall at your hands , that when there is no other trouble , that should bring the gray haires of your parents to their graves , then the treachery of those which came out of their Ioines and wombs should do it ? For , as for the beggery you bring upon your selves , who should pitty them , who wrong themselves willingly , and chuse themselves such a portion ? Oh! but ( say some of these ) we did it in a suddaine passion of love , and is not that to be pitied ? I answer , considering what constant misery , your short passion hath procured you , your selves are like to have the worst of it : it were well , if others would learne to be wiser by pittying your folly . But , there is more in it then passion . For why ? How many of such rebellious ones do we meet with daily , who contrary to all their parents counsels , letters , running and riding after them , threats if they venture , promises if they obey , notwithstanding all the feares and jealousies , warnings and watch-words of their parents , yet with deepe dissembling and lyes , count it their chiefe happinesse to keepe off the suspicion of that from their notice , which yet all on the suddaine they dare rush upon , the most clandestine and desperate matches that may be ! yea , after they have engaged themselves to their parents by vowes and obtestations to the contrary , that they thought they might rely upon them , Esa . 63. 10. as children that will not lye , yet then have they broken through all bands ; Isay , what is this , but the depth of subtilty and villany ? But still they object , The businesse was so suddenly brought to passe by perswasion , as we could not prevent it . Why ? Do you wonder that your way should be so smooth , having such a factor of hell as you consult with , to promote it ? Such Proctors as for a tenne shillings matter will licence it , for halfe so much dispatch it , and send you packing to woe and misery ? No , no , Theeves shall never want receivers and concealers . But , still you will say , It should not have beene done , but now it s done and past ; T is true , it s done strongly enough , I grant , for parents must digest that which they cannot vomit ; But the necessity of the knot excuses not the knitting . And , you shall have many lookers on upon such matches , who will speake much for them ; the case being none of their owne , who , if it were their owne lot to have such children , would bee ready to cast the first stone at them , and of all others , be most implacable with them . To whom I say , Iustifie not sin in others , suspend your censure till it be your owne lot , as its like to be the sooner , if you excuse it . Oh! but for pitty sake , you must now helpe them with some meanes to maintaine them in a hard world ! why ? will not love alone maintaine you in coole blood , as well as it did in hot ? what ? have you forsaken your parents in the maine , and come you now unto them for the by ? shall you have the pleasure , and they the burden ? Alas you divide badly ! Nay , nay , you must hold to you to what you have chosen ; Parents have but small joy to maintaine theeves and traytors with their meanes and estate , it cost them more the getting , then your easie matches cost you . But still they alledge , Would you have God deale so hardly with you , when you repent ? I answer , God forbid , but ( if there bee any sound repentance wrought in you ) you should bee as freely pardoned , as wee our selves desire to be forgiven of God! But if you thinke to tye God to your sleeves so farre to follow you with grace and repentance as fast as you sin , or to accept of that for sound , which you say is so , you much mistake it : he knoweth well if he should thus easily be baffled by one , he should have enough ▪ of your custome for ever . But still you insist : Let us bee accepted to favour as before . I answer , It s a greater matter then so . If we could as easily purge your hearts , as pardon you , wee would imitate God , who doth both at once . But since we cannot , we must deale with you as David dealt with Absalon , though upon a shew of submission , he forgave him the punishment , yet ( by your leave ) he commanded him to his house , and received him not to favour . And as David wisely abstained from that in discretion , for feare of nourishing up the rest of his children to the like treachery : so parents had need rather to set up such children as Beacons to the rest of their fry , to scare them from the like attempts , then ( as many fooles do ) by over hasty reconciliation , under hope of their repentance , to encourage them to tread in the like steps . There will be time enough for that when they have bitten longer upon the bridle , and had leasure to repent that in coolenes which in their heat they committed . And so much for this first Branch . It also confutes the practice of such children , as , although they will seeme to rely upon the consent of parents , and cannot be condemned by men in the businesse , yet it s not out of any honour or obsequiousnesse to parents , from conscience of the duty , or beholding Gods authority in them : but from policy and necessity , because they know the parent is the purse-bearer : and as the proverb saith , Be it better or worse , we must be ruled by him that beares the purse . These may say of themselves as hee once did , I sweare with my mouth , but I carry an unsworne heart within me ; so , in fact I yeeld , but my heart is unloyall . So that ( they say ) they must be well advised , for feare of overthrowing all . If their parents should take a pritch at their neglect , they might lose a future friend , and forfeit the hopes of their owne good estate : and how then should they doe ? This is the pad in straw , this forces the eye of many children to be upon their parents , and to make them a grand marke or object of their duty . I say to you , as in another sense Paul speakes , Let every man have the cause of his owne comfort within himselfe , and not without : let not the duty of a childe be resident upon the fathers ability , to benefit him , or to crosse him : so that a parent may thanke his wealth for his childes service , and say , If it had not beene silver'd or guilded over , it would never have proved . But , let it proceed from sincerity . Some will say , It s well that it comes any way . I answer : Halfe a loafe is better then no bread : for by this meanes order is kept in conversation , and many absurdities held off , though there be no thanke to them for their obedience . For , surely if such children could draw from their parents what they listed to fish from them , as that Prodigall did , with a word speaking , they would soone bid duty adieu , and cut out the cloth in their owne fashion , marrying as they list : wherefore yeeld this honour to thy parents entirely , as their due : Be humbled if it have not beene so ; make your peace with God for this , as well as for any offence else whatsoever ; else God may exercise thee by some unwelcome buffetting , to thy cost , and perhaps make thee to behold that sin which thou wert blinded in , in the glasse of like disobedience of thy childe to thee , yea such a childe , as ( of all others ) thou presumedst would be most faithfull to thee ; Do as th●u wouldest be done unto ; measure out to others as thou wouldest have them to measure backe unto thee . So much for this second . Thirdly , this taxes other children also , who will perhaps suffer their parents to carry some stroke with them in their matches , but themselves will have the chiefe hand in it , and it must come in after the matter concluded betweene themselves . And then , at last , lest they should incur the reproch of refractory ones , they temporize and flatter their parents , causing them first to thinke well of , and then to ratifie their marriages ; rather indeed to salve their owne credit , and for necessity sake , then because they are willing . These counterfeit actors and forces of consent , ( as if it were voluntary ) sin against the rule of Consent of parents : Shall a childe binde the parent to the good abearing in this kinde , and then by his consent , countenance and shrowd his owne act , in it selfe unwarrantable ? Consent is the parents due : but whiles thou dost urge it unjustly , thou makest it thine owne work . Thou either dost perswade thy parent really to thinke well of thy doing , and that 's to gull him : or else onely to make shew of it , and that 's to make him equivocate like thy selfe . Vse 2 Shortly therefore , I exhort all couples that intend marriage , to lay away all covers of shame , to remove all colours , shifts , subornations of parents , and goe to worke plainly , deserve , sue , seeke for the consent of parents . Leave is light , and sweet : liberty against rule is pleasant in the tast , but bitternesse is in the end of it . Remember that is the best marriage , whose sweetnesse is best in the bottome : a naturall motion is swiftest in the end : now commonly matches of your owne making , are best at first , and worst after . Ayme at so peaceable a marriage , as may be so in a sad strait and affliction , and may not pursue and accuse a man , when he is wounded and sore : such an one as will not upbraid the soule , and say , This day I remember my sin : and I feele this rod was of mine owne making . That which Paul speakes of the Magistrate , Obey him not for compulsion , but for conscience sake , for he beares not the sword in vaine : so here , For the parent represents not God in vaine , and his voice is the voice of heaven : Better erre with a parent then doe well without him . It shall be as health to thy navill , and marrow to thy bones : it shall procure blessing from thy parent , whose curse is worse then a Popes with booke , bell , and Candle . Obey them who are set over you , for good , for their sorrow will not bee your joy : you provide ill in grieving them . Esau and his race were Lord Dukes for many ages : but his prophane contemning and vexing of Rebecca with his wives , lost him his birthright , and at the last cost him ruine . Honour thy father and mother therefore , that thy dayes may be long in the land which the Lord hath given thee . Say thou deny thy selfe a little in this : say thou must conflict with a crabbed untractable parent , yet behold God in a parent , when thou canst not in a good one : winne him by humility , contest not , a fathers spirit will not endure it : duty may overcome and breake his heart , but wilfull opposition will marre all . And I speake not this onely in case of young couples , living under their parents roofe , but in what distance soever they live . Nor , in case onely that the parent be wise , solid , judicious , holy : for such a one claimes it by many respects : but , even when ●eely , when unwise , irreligious , and obstinate . The good parent may pray for thy successe , as well as endow and enrich thee . But the bad and preposterous cannot forfeit his right to his childe , though he may disable it : he must have the honour of thy consent , though thou canst not enjoy the good of it . Above all , let religious children beware of prevarication in this kinde ; calling in question their sincerity this way : yea , though they meet with many rubbes in their way : yet let them by their good conversation , prevaile with parents , and seeke God to breake and mollifie their parents spirits , rather then to exasperate . Yea , let mothers have this honour as well as fathers : perhaps they can better advise : howsoever , they have merited this honour as well as fathers . Yea let all such as are set in place of such by marriage of owne parents , all tutors , guardians , and governours share in this kinde . Thinke not that your youth and wit can see further in this kinde then theirs : children will say that old folke dote , and are fooles : but old ones know that children are so : God hath given them as props , therefore desoise them not . And to end , I say unto you as Abigail to David , It shall not grieve you one day , but much comfort you , that you have not made sad a loving parent . You shall never have cause to repent you . The way of the Lord ( saith Salomon ) is strength to them that walke uprightly . The word of God ( saith Mica ) is good to him that is upright , Though there were no reward for it , yet there is reward enough , even in this , I have denyed my selfe , and obeyed . So much for this former branch , the duty of children to parents herein . The second branch concernes the dignity of parents . They must conceive , that even in their priviledge there lyeth a duty too , to God , to the childe . They must say as the Centurion did , I my selfe am under authority . Therefore here is sad reproofe to parents , for a world of abuses . Truly most parents may thanke themselves for their childrens disrespect in this kinde : they never sought to nurture them up in Gods feare : to informe and teach them in the trade of Gods way , or their owne : But either out of a foolish affection and pitty , will never see ought amisse in them , as Adonija and Absalon were to David : ( and the fruit was sutable : ) or a great and false opinion they have of their childrens dexterity and sufficiency in this kinde , which is the high way to their ruine : or else they offend in a base and degenerate softnesse , which hinders them from maintaining their authority in their childrens hearts : Too much familiarity begets contempt : and if a servant over cockered , will looke to be as a child , then will a child looke to be haile fellow well met with a parent . There is a mediocrity between excesse of rigor in many parents , whereby they are so darke and aloofe from their children , as if they were some other mens children , and their slaves ; ( which imbreeds bad thoughts of them , base qualities of servility and hollownes in children , and exasperates their spirits against them : ) It causes children to thinke themselves slighted , and as in other points , so in marriage , as if parents were too high to take thought for it . Difference ( I say ) there is betweene austerity , and the contrary extreame , of foolish familiarity . For by this , children grow so sawcy and effeminated , that they thinke it almost ridiculous to question it , whether their parents will consent to their choices : because they have beene wont to be soothed in all , by them , and never crossed . Paul sayth well to young Timothy , see that no man despise thee . So I to old parents . Doe nothing which which might forfeit thy authority into the hand of thy Boy , or Girle . Of all such I say , as old Jacob to Reuben , Thy dignity is gone . Lay the foundation , O parent , of that priviledge , which thou wouldest preserve to thy selfe , in the wise menaging of thy childs spirit while he is yong and tender ; for that 's the season of leavening him with such principles , as must worke after . Other parents so love their ease and vacation from care and sollicitude , that , rather then they would take the paines , they chuse to commit all to wind and weather , leave all to the will of the children , hit they , or misse they , they care not . Doe we know ( say they ) what will fit and content our children , what woman they would fancy , or distaste ? If we should negotiate in this worke , our children perhaps , would beshrew us , for ever after , and never love us more . We for our parts have given our selves content in our wives and matches , and we have done well ( God be thanked ) and so ( we hope ) may they also . Surely you teach your children good divinity . They see small religion serves your turne , and you are better without it , then with it : and they see , that if they should marry any better then the parents , the goodnesse of a wife would be but a superflous object to them , if not a continuall eyesore , and therefore they tread in their steps , like child strives to give content to like parent . Other parents are also so inconstant in their humors , and aimes at their childrens matches , that they can never come to a point with themselves about them : Their hearts are carnall , and therefore never satisfied . For , either on the one side , they are so wedded to the peny , that ( although they very well might ) they are loth to part with any thing , for the present , to procure competent portions for the children : Or else , they seeing their estate too narrow for their proud hearts , and scorning that they should match their children no better , then they can ; forbeare altogether to yeeld consent to any : though the yeares and desires of the poore children crave it : Or else they aime at such portions for their heires , for the helping forward of their daughters matches , or else looke at such concurrences of birth and parts , that scarse any can please them . Others are accessarie to their childrens bad matches , by their unprevention and dalliance : ( as before hath beene spoken ) and permitting their children unseasonable commerce and long acquaintance with such , as they know to be sutable companions , cannot break them off after , when they would , because they are snared . Others are too satagent and busie about their childrens matches , for they being led by no groundes nor sound reasons , but fancie , doe perswade their children to such matches , as become most snaring and uncomfortable to them for ever after , selling them to sorrow . Neither are parents guilty onely about the match it selfe , but also the consequence thereof . For why ? through their indiscreet love to their welfares , and their ambitious desires for their childrens enhaunsments , they grant greater jointures to their eldest then their estates will permit , and so damnifie the rest of their better deserving children , and either must runne themselves into endlesse debts by borrowing for them , or else be at their curtesie for the releasing of that , which they might have kept still in their owne hands . By this folly they doe a double mischiefe : for first they set the elder on float , to be some great persons , and raise up their spirits above their estates , drawing them to great expence , company , and at last to ruine : and then for the making of the eldest a Gentleman , they must leave the rest to beggery : either basely to depend upon their brother for meanes ( which commonly falls short , and comes to nothing ) or else to take debauched courses , to steale , to sherke for their living . Thus the folly of parents ( upon the sequele of their childrens first matching ) filles the world with bare yonger bretheren , with hangbies , and idle ones , snaring them with perpetuall discord and quarrells , and at last bringing them to most dishonorable ends . No , no : you parents , be wise , God hath made you your childrens carvers : Set your house in order , and doe not make confusion among your posterity , to please the humor of one child : let all have childrens parts : Doe not rush your selves into such debts , as your heires must be faine to take all , and pay all , and so fleece the rest : Let the eldest ( carrying himselfe well ) have a double portion ( education being considered which the eldest are surest of ) and the rest , a competent allowance ; for perhaps they may do as much good in their places after , as the elder , if not more , for grace doth not alway goe with Birthright . But , above all follies in this kind , that is most eminent , when parents , to make their children great , thrust themselves out of all , that their children might succeed them in their places , holding the candle to them , while they doe all , and act their parts upon the stage . And by this meanes , both father and mother , which have lived in good sort all their time , come in their old daies to depend wholy upon their childrens curtesie : That part of their life , which of all others , requires best attendance and maintenance ▪ must now become most shiftlesse and desolate . They must come out of the hall into the kitch●n , sit at tables end , or in the chimny corner with a poore pittance sent them , and at last die in discontent , and repenting themselves of their folly . But , if they may be at good tearmes , upon condition of being their servants both without doors and within , as droils and drudges , they may deeme themselves well apayd . For when all strength and ability is gone , then are they no longer set by , but cast up for hawkes meat , despised , counted as burdens , wherefore to be eased would be no small joy to their children : And it its worse with some parents , because they live to see all spent and consumed , e're they die , one and other , ●tocke and branches , all withered and come to naught . Be wise , you parents , yeeld not your selves captives and prisoners to your children : no prison can bee more yrkesome to a parent , then a sonne or daughters house : Trust neither of them in this case , for in truth , your selves make the snare , and your children put it on you : you wrong your children in putting that into their hands , which God hath denied them : Love must descend , not ascend : it s not naturall ( saith Paul ) for children to provide for parents , but for parents to provide for them , therefore invert not providence . Looke to your consent , and looke to those consequences following upon your consent ; be sure to hold stroake sufficient in your hand , for the securing of love and duty from your children . You will say , all children are not alike in this case : its true ; but the best will bite , and the ordinance of God must be attended unto , as the first rule in such cases as these . Sure bind , sure find : if you must needs come downe , rather chuse to fall into the hands of God , then your children . Neither must I passe by Guardians and Governours of Orphans in this point : many of whom being left as menagers of the stocks and portions of children , being now secure of any eie to see or judge them , doe most treacherously betray pooore children to misery , both before , and in their marriages . They make the childrens monies , payments of their debts , enhansing of their owne states , and houskeepings : bringing up the children at meane termes , binding them to base masters ▪ and exposing them to the hardest conditions , for back , belly , and conscience . When their time of payments come , they bring in great billes of expences , under color , and pretend great debts , and charges lying upon them , for the execution of the wills of the deceased : As for their matches , they put them off to inferiour persons , such as very mean portions may content and satisfie , interverting the rest , to their owne ends : and by one cunning slight or other , eluding the allegations and complaints of their orphans , and leaving them to stand to their lot , or else to sinke in their sorrowes . Our daies are full of these examples : and as full of the just hand of God upon such privie theeves and traytors as those . Another sort of Guardians authorized by the law to be so , ( although of late God be thanked , better order is taken that parents or next of k●n may be the undertakers for the children if they will goe to the price ) doe make a meere marquet of their orphans , and sell them as sheepe and swine for money . Quite overthrowing the purpose of the law , which is to be faithfull for the good of the orphan . Instead of offering yea providing meet wives for them , such as might bee very way sutable to their place , birth and worth , what doe they ? Surely they turne to the spoile , and offer them such as they know will be unwelcome , and so thereby purchase a great fine unto themselves , and leave them to their owne choice and fortunes . Others , more dishonestly , force base and inconvenient matches upon them ; either matching them to their owne children , and so raysing their owne estates thereby : or else , selling them for mony to others ; ( and which is worst of all ) lest the orphan should suspect and shunne the offer propounded ; what doe they ? They marry them in their childhood at 10. 12. or 13. yeares of age , long before the time of meet cohabitation , sending the one to travaile , till he have fulfilled his yong wives yeares : who when they returne , come to them with a forced affection , and that breeds disdaine , where there should be greatest affection . And hereby growes such distaste betweene the parties , that they abandon each others fellowship , bed and boord , expose each others to most desperate snares , and to promiscuous lusts : and , if there be any reconciliation wrought , it s but violent , and the cursed fruits of the separation doe so distemper their hearts , that they fall at new jarres for their unchastity , and disloialty of bodies : they renounce some of the children , as none of their owne , and so , doe but passe on a most uncomfortable time of marriage , more dismall , then to live in a wildernesse , because the necessity of an unwelcome chaine , makes it doubly wearisome . And as themseves , so they who were the authors of such matches , do live together at deadly feude , at continuall sutes , the one striving to revenge himselfe upon the other , till both their estates be ruined . I doe not hereby exclude Guardians from that due respect which the law affordeth when their care and respect to their orphans welfare is sutable to the calling of a Governour : But , whatsoever the law allots , the conscience of one that feares God should be so tender , that themselves being no losers , in respect of the charge which they have bin at , they should deale with the orphan mercifully in all other respect of advantage , which a man of no conscience would encroach upon . Such as looke at their own peace and the honour of their profession , will be wary , in such undertakings , to make their retreat sure , that nothing may after be cast upon them , which might crocke their name or religion , or give occasion to others , either to stumble at the practice , or to make it at a president for the like impiety . To conclude , I say this to all parents , who will be ruled by the word , boast not of your honour and priviledge , to doe hurt with : Shunne all those base distempers of which I have treated at large , as the infamies and reproaches of bad parents , or governours : Sinne not on either hand , ether on the right , or left , neither by base sluggish neglect and contempt of this charge , nor yet by any abusing of your liberty , to the prejudice of your children . But walke in the cleere way of duty . To which end , consider , your prerogative is allotted you by God , no otherwise , then that you might undertake the duty , more cheerfully . Be circumspect , painfull , wife and helpfull to your children , ( so farre as your meanes will admit ) with a free , beteaming heart : God tries your love and integrity , by this occasion . Times are now growne such , that the best parents cannot improve their love and affection to their well deserving children , as were to be wished : the world is at such an high rate , that they whose estates are not very great , can hardly light upon a comely sutable match , especially for daughters : there being none so meane now adaies , but looke for as good portions , as in our predecessors time , would have beene thought a very good portion for men thrice above their fashion : And it is the disease as well of the children of God , as of men , to flight good matches , where excesse of portion attends not : yea , I am perswaded , it s the cause why Gods hand is so manifest in the ill successe of most matches , because God was never so little looked at in marriages , as now . But as for these things , let both good parents and children , count it their affliction : beare it meekely , and leave it to God. Let your love be neverthelesse , to doe them the good you can . It is not in your power to do all you would : God will have somewhat left to himselfe : Smaller matches with Gods presence and blessing , ( for ought I see ) may in short time , equall farre greater , in successe . Doe that for your children , both in your education , meanes , counsell , prayers , providence which is in your power to doe , and as for the the rest , remember , marriages are made in heaven , and thence must expect their happinesse : you can doe no more then you can . And , for this whole argument , viz. consent of parents , thus much . CHAP. V. Touching a contract . What it meanes . The substance of it . Answer to some questions about it . COncerning this argument , the first enquirie , will be about the word ( contract ) how and in what sense we here use it : Then touching the necessity or indifference thereof . Thirdly , concerning the performance and act of contracting . Fourthly , touching such reasons or respects as whereupon it may seeme to be reasonably practised . And then shall want such quaeres , as are or may be made against it , or about it . Lastly we will conclude with some use of the point . For the former of these we here make a contract , a relative word importing an antecedent act betweene two parties , who intend marriage : that is to say , a private , mutuall , free , unconditionall promise , having past between these two persons to marry each other , and no other . But here this contract is not ment ; but a more solemne and open binding expression of this former promise made , that it may be ratified and strengthned , as becommeth a businesse of so great consequence . So that before we come to any other consideration , we must needs premise a little , touching marriage promises , made in private betweene the single parties , ( it being presupposed that they be not within degrees prohibited , and further that they be without all exception , of inconvenience , or ill report and scandall ( as in the case of cozen Germans is manifest ) and the nature thereof . For we must know , that although an explicite or expressed contract , hath in it the greater force externall before men , to tye the parties to marriage ; yet the mutuall promises of them both joyntly made , either at the first , or afterwards , doe as deepely binde them both before God , and in court of conscience , as the other doth . And indeed the difference betweene them , is not formall , but accidentall : and both are true reall contracts , or covenants , the one as the other : and if there be somewhat in the expressed contract which is not in the other , in respect of outward obligation : then may there be truly said to be somewhat in the former , which is not in that , in respect of essence . For the being of the expressed contract rests in the former , viz. in the deliberate , voluntarie , mutuall and honest resolutions of the parties among themselves : which being past , give the essence to marriage , before the other came , and is the foundation and ground of the latter : For else it might be said , that any passage of expression betweene two , before witnesse , falling from parties , though in rashnesse , or in sport , or upon a question demanded , might carry the force of a contract , which no man of any sense can imagine : to wit , because the expressed contract before witnesse , implieth a former mutuall consent betweene them , not now to be questioned : but yet for speciall causes , to be more solemnly and publiquely testified for avoyding of great inconvenience . And this appeares plainly by the effect which a contract or promise produceth : and that is a great alteration in the parties , who before such promise , were their owne and had the stroke in their owne hand , to dispose of themselves as they please : But , after their mutuall promise , they cease to be their owne , and passe over themselves , ( not their money , or corne , or goods , but themselves ) each under God to the other , so that now each hath power over other , and onely one over the other . In so much that whatsoever other promise should possibly be made , by both of them , or either of them , to any other , besides themselves , if confessed , doth disanull it selfe , and is ipso facto voide , by vertue of the precontract or forepromise so made : But although it be denyed , yet it nevertheles bindes them before God , so that they shall be for ever culpable before him , of treachery and spouse-breach , without repentance . If this were considered , doubtlesse it would awe the spirits of many hot and unstayed yoong ones , from such attempts . But of that after . Heere onely I say , that seeing the true nature of selfe renouncing and selfe resigning resydes as really in a private promise , as in a witnessed contract , therfore they are not two things , but the same with divers circumstances for speciall reasons , annexed . So much for the acception of the word . To this I may adde , that in some cases , realls may countervaile verballs : when as a thing done implies as much ( in the judgement of a discreet man ) as a promise made in words . As if a person formerly intermitting a purpose to marry another yet hearing , that she is attempted by a new lover , shall repaire to the party and say , so it is that you know there is love betweene you and me of a long time depending , so deep , that I dare not in conscience , yeeld my right in you to any other ; wherefore I pray you , if any such thing be offred , accept it not : this in conscience ties the party to marry her , and is equivalent in promise , and if there be witnesse , it concludes against him , that shall desert her . Why ? because he defraudes her of a possibility of equall weight , to his owne marriage . So againe , a man hath desisted to pr●secute an offer of marriage with a woman , Virgin , or widdow ( all is one ) and the woman adresses her selfe to a farre off dwelling , perhaps thousands of miles out of the Kingdome : The man hearing of her drif● , comes to her , and tells her , that whereas there hath beene some intermission of love and marriage-sute a long time , yet now he cannot permit her to goe that long voyage , his love is so deepe towards her , and therefore disswades her journey . Here I say , that although the woman ( if free before ) is at her owne hand to goe , or not to goe , yet if she consent to stay , the motion made is equipollent to a promise of marriage : and cannot in conscience nor righteousnesse be broken off by the man. Many like instances might be used : but these are sufficient . The Vse , &c. This being thus , what should the punishment be of such counterfeits , and impudent varlets , who dare falsifie the matter of a promise , that is , impudently averre and beat downe a party , that there hath beene a covenant and promise of marriage betweene them , when as yet never any such thing was in the world ? I say such persons ought to have the uttermost penalty inflicted that the Law can impose : as being an extreame impeachment of the credit and estate of the innocent party , and a marke of intolerable audaciousnesse in abusing so solemne a thing , to any counterfeit ends of base wretches , not meet to live in a Commonwealth . An example whereof wee have lately had in our Corner , by so much the more odious , because so insolent . Before I passe from this point of promise , it may be asked , what promise doth realize marriage before God ? I answer : First , it must be mutuall ; secondly , voluntary or free ; thirdly , without error ; I meane such as doth overthrow and contradict it selfe . First , it must be mutuall , and equall , not of one to the other onely , but of that other to him ? For if such a promise be a putting off ones selfe into the power of another : then , as no man can put himselfe into anothers power without an act of his owne resignation of the liberty he had in himselfe , so neither can each of the two parties give up their liberties without mutuall consent each to other . For in marriage the yeelding up of the right of one , receives a right in another : and therfore it must be mutuall and reciprocall . If one shall pretend the promise of the other , and yet suspend his owne , as thinking hereby to tye that party to his owne time and leasure , himselfe being free , he is deceived . For marriage consent must be mutuall ; and the party withdrawing consent , doth in that respect extinguish and make frustrate the others promise from s●aring the promiser : except afterward the other party also shall as freely come in as the other did , and so make the promise mutuall and equall . I have heard of a sad accident in this kinde , that be fell a suitor to a maid , being a Gentleman of good personage , he seeing himselfe to have wonne the affections of the maid , and thinking himselfe ●ure enough of her , without any deepe obliging himselfe unto her , pleased himselfe in his conquest , and there rested : so long till the Gentlewoman perceiving her selfe slighted , fell to as deepe a disdaine of him , as hee had beene indifferent to her : in so much as another match being offered her , she embraced it . But the report thereof comming to the Gentleman , as he was playing very solemnly upon his Lute , he suddenly start up , and breaking his Lute all to peeces , instantly went out of his wits . A notable Item to all , that they play not fast and loose in matter of mutuall promise , and speedy dispatch of marriage . Secondly , it must be free and voluntary , not drawne forth by circumvention and subtill trickes or polices , either of the parties themselves , nor yet their agents and spokesmen : nor extorted by feare and threats , either of parents , ( when they are desirous to put off their children for their ease , and are set to dispatch the matter ) or by the parties themselves , ( as when the man menacing the woman , and attempting to ravish her , except shee consent , or to doe other violence to her , doe hereby force a promise from her ) or any other who are active in the businesse . And this I would have noted , that although parents doe not use any compulsory and terrifying courses , to draw their children to inconvenient matches ; yet if they doe carry themselves stearnly to their children in an indirect way , and refuse to heare them who are third parties , using weighty reasons to disswade ; or if the parents doe not rather in meeknesse convince the childe by reasons invincible out of the word , or other respects of good reason and discretion , that its a meet match , yeelding still to the childes objections , ( who must bide by the sorrow , when the parent goes free ) then I say , That the overmuch reverentiall awe of the parent , smiting into the childe a loathnesse to offend , and taking deliberation a way from it , that so it s led in a cord of necessity to doe that which else it would not doe : I say this ought to bee counted as a compulsion , and such a childe to be pittied and freed from the Contract : Or , if marriage proceed , and ill consequences follow , they must be all fastned upon the parent , not upon the childe , and the childe may claime the best amends . I say then such promises binde not in conscience , because the princible of willingnesse is absent : and the party would never have consented , if such feare and compulsion had not beene used . I adde this , except afterward the party being freed from such feare , and returning to her selfe , shall expresse another consent free and ingenuous : then the former impediment cannot frustrate this latter promise . Thirdly , it must also be without deceit or false opinion : and that in such a kinde ▪ as opposeth marriage essentially . Hence those Heathenish presidents of marriages are frustrate , when one sexe marries the same , ( Nero was an horrible example ) when an Eunuch marries a woman , or a woman marries an Hermophradite ( one of the Epicene gender , ) when a man is deceived in the person , as Jacob in Lea , put into his bed in stead of Rahel : ( notwithstanding the act of copulation ) but especially , when the party supposed to be pure , and a virgin , proves defiled and corrupted : in such a case , if it breake out , before marriage consummate , it doth justly infringe the promise , and makes it of none effect . This be said touching a binding promise . But touching this last of error , understand it of no other errors accidentall , which doe not of themselves crosse marriage . For , though they may be such as gave occasion to the party to consent , and , had the error beene foreknowne , the party would not have yeelded : yet because they disannull not the reall knot of marriage , that is , peculiarity of person , by defilement , therefore they are presumed no other then in some cases would have beene admitted : and therefore the party must stick to his or to her promise , neverthelesse ; and therefore let them either beare it as their desart for lacke of inquisition , or if they did their indeavour to be informed , but were deceived , let them take it as the triall which God hath put upon them ; the promise bindes still , except the other party releaseth it . And so much for this question . Vse 1 Some Vse would doe well , ere I leave it , because the point is but occasionall , and shall be no more returned unto . And I would urge these two uses following , the one of Admonition , the other of Reproofe . The admonition is , that ●ingle persons be well advised of their promises , ere they make them . And indeed few words might serve ▪ if the former item were well regarded : viz. that the speaking of a few words at once , may for ever dispossesse them of their liberty , never to be recovered : fooles once , and slaves perpetually . So that it s no matter of slightnes , and merryment , no play , no trifle , no sport , except you will call that a sport which may cost a poore wretch both body and soule . Abuer indeed called murder a sporte , but bitternesse was in the end of it . Be advised therefore : and let this point , seasonably as a hammer knocke home to the head the former exhortation of marrying in the Lord , and wisely to looke well about you , e're you venture . I pray tell me , would you willingly make another man master and owner of any commodity you have for nothing ? say it were but your horse , or cow , yea were it but a dogg , which you set by ? I trow not , how much lesse of thy selfe ? Art thou so seelly as to resigne up the right of thy selfe , and to make thy selfe a prisoner , a captive , in the prison of marriage , whence there is no escape . Surely no except thou art mad , and hatest thine own flesh : thou wouldst not doe that with a breath , which all thy worth cannot revoke and undoe ? As Salomon saith , beware how thou become surety for a stranger : quit thy selfe speedily , and deliver thy selfe as a Roe , and as a bird from the net of the pursuer . Man or woman , youth or maid , looke to your promises . I thinke resignation of a mans or womans selfe to an other , had not need to be to every commer , to every unknowne stranger , to each unchast , irreligious , indiscreet companion , which might make thy life irkesome for ever . In the promise is the foundation of marriage : whether it be well done or ill , it can be done but once , therefore let it be deliberately , wisely and well done . Oh! let it be a solemne thought with you , my promise gives away my selfe and takes unto my selfe another , my liberty is gone . If a woman be urged to give up her right onely in a little copy-hold she will shrug at it , and thinke well of it before hand : And yet shee may possibly recover a better peece of land , for a small matter : But this free hold of thy person , and thy liberty , once resigned up and forgone , can never be recovered againe . Therefore I say , be well advised e're thou forfeit it . The second use is Terror and Reproofe to all who have disguised themselves in this kind of inconsiderate , rash promises . You shall have leasure enough to repent , if anguish will suffer you . Also of all violent parents , who to be ridd of their children , force them upon unsutable marriages , which their children had as leive part with their lives , as venture upon : and so bring upon them a lasting monument of misery . If saith the parent , thou refuse this match , I will never own thee for my child , I will dispossesse thee of all ? Nay what say you to parents who first defloure virgins , and then force their childen to marry the harlots , for a cover of their owne villanie : Is not this cursed love , and cruell command of an inocent child ? But to be short , especially it rebuketh the basenesse of many , who cast arrowes , and deadly things , and say am not I in sport ? that is , who scrue themselves with strong perswasions and arguments into the hearts of such as they sue unto , and having so done , breake off all againe , and wipe off every crumme off their mouthes , as if they had eaten no bread : Oh , you masterlesse persons : what ? are sollemne promises but cobwebs , which great flyes can breake through ? Make ye no bones of them ? doe ye snap these bandes in two as Samson did his cordes and greene withes ? There is one who is stronger then you , who will not be mocked , but bind you for bursting in cheines too strong for you . But perhaps you will say , if it were my lightnesse and giddinesse , it were very sinfull indeed , and I deserved never to be trusted more . Yes perhaps your word shall be taken , but it shall be by such an one , as shall make you doe penance against your will , all your life for the breach of that promise which you willingly made . But you have since that heard sad reports of the party : for instance sake . That the woman is no huswife , or is a Melancholique person , not fit for your temper , nor yet ( in a second marriage ) for your children , or she hath some of her owne , or some such blemish now you have found out : well either these are true or else false . Are they false ? How basely minded art thou , whom the pratling tongue of some false sycophant , jangler or gossip ( loving neither her nor thy selfe unfeignedly , should shake that affection of thine , which being well grounded once ( as thou supposedst ) drew from thee promises of marriage ? But say they are true in part , or wholly ? what then ? They come in out of season , the steed is stolen , it s too late now to shut the stable doore : affections are snared , thou maist not desert her . Wast thou not in thy owne power before ? hath any man forced thee to resigne it , save thy free selfe ? Thou art snared : and I say , if she should release thee , it were her meeknes and discretion , but it s thy rashnesse : if thou wert amerced as he was , who defiled a Virgin , for the satisfaction of her discontented spirit , and questioned name , thou were well served . No other satisfaction can duely be made her , then thy returne againe to her with so much the more affection , by how much thy deserting of her hath beene long and yrkesome . Let the falling out of friends , be the renuing of love : Thou departedst once , that thou mightst returne for ever . And thus much for this occasionall point of promises . Quest . Now I come to the second generall : having shewed therfore of what contract I am heere to speake , viz. of a witnessed and professed contract , it may be demanded whether it be essentiall or not , to marriage ? Answ . To which I say , that the essence of marriage consists in the former promise making mutually to each other : therefore there is no essentiall necessity of the witnessing and professing there of , before others , but marriage may stand as reall and firme , in point of substance without it as with it . Howbeit , I conceive it to be of very speciall expediencie and use , for the behoofe and good of the parties , as I shall after manifest . All sorts of people , even very heathens have alwaies esteemed Espousalls , Betrothings , Assurings , Contractings , Affirmings , ( for they are all one ) to be very solemne matters , as the words they use , and the ceremonies then performed , do testifie : So sacred and reverend it hath appeared to all sorts , that there seems to be a finger of God , pointing out the usefulnes thereof . Witnesse the assembling of the friends of the parties on both sides to be spectators therof , that so the blessing of it might bee more effectuall . Witnesse that instance of Booz and Ruth who were ( as it were ) affianced in the gate of their City , before many solemne witnesses : who being called forth to testifie the contract , did assent thereto , and by their acclamations and thanksgivings , and prayers to God for them , graced and honored the same . So that it s no wonder if the Church of both old and new Testament did practise it . And it s particularly specified in the Generation of Christ , that when Joseph and Mary had been espoused together , before they came together , shee was found with child , of the holy Ghost . The Hebrew writers tell us of the formes and tenor of words used among the Iewes , to wit , that by divers reall ceremonies , they strengthned the promise which had passed betweene the parties , and that in a set meeting of the familie . Somtimes they did it by tickets of paper , written by each of their hands , and delivered by each other mutually . Sometime by very solemne words of obligation passing betweene them : sometime by a peece of coine given and received , which by the change of possession , argued the possession and assignment which one made and surrendred to the other : All to shew that they accoumpted this businesse no trifle , or toy , to be wantonly used , for the pleasing of carnall humors , but a divine ordinance requiring firme and strong assurance each of other . The formes were these , Lo , thou art betrothed unto me , or , be thou betrothed unto me , or the like . If it were without witnesses , it was frustrate . The solemnity hereof was acted under a Tent , Canopie or Tabernacle , set up for the nonce , to shew inwardnesse and secrecie of marriage affection and benevolence . This was distinct from the act of marriage it selfe , which followed sometime after , and was done with great festivity and with many songs and Epithallamium's of the boyes and girls of the bride chamber , alluded unto by our Saviour Luc. 5. After the contract followed the dowry bill , which was from the man to the woman : though the woman brought a portion to the man also , as appeares in Calebs bestowing his daughter Achsa upon Othniel , yet usually it was the mans act to endow the wife onely , and to purchase her unto himselfe . To these may be added , ( which I adde lest any should accuse me of singularity ) the joint consent and practice of the Church of God among our selves , especially such as feare God , ( though we condemne not those who doe not : ) and there are extant in print sundry bookes published by authority , and by name one of M. R. G. wherein the practice of that reverend servant of God , is at large expressed , when he contracted couples . So that I hope , touching this second branch , little more need be added . Touching the third , which is the action or performance of the contract . And that standeth in three personall acts . The first is of him that leadeth the contract , or guideth the two parties , to expresse their former consent . Who ought to be a meet person for gravity , and experience , able to teach them ( if need require ) the duties of that condition , and to answer such scruples as might arise in their mindes about it . In a word , such an one , as by his presence might cast some awe and authority upon the mindes of the parties , and assist the action with some correspondence . One that may bee wise to discerne of the frame of the parties , and therefore by questions may sift out the truth , to prevent danger , as by demanding whether they formerly have engaged themselves to any other man or woman , person or persons , shewing them the dangerous sinfulnesse of such dalliance : Also , whether themselves have freely and without feare , and with the mutuall consent of parents , testified , by presence , or by their hand ( if doubt be made ) consented mutually in heart , to this contract . The second person , are the parties contracted : who ought to follow him that leades them in the contract , thus , or in like forme of words ; first the man , then the woman : I Thomas , Iohn , &c. doe take thee Joane , Mary , &c. for my espowsed husband , or wife , and I promise to marry thee shortly without faile , if God will. And so with some short counsel and praier to God to dismis them , as true man and wife before God. The third person are the witnesses produced : who being moved therto , answer and say , we are witnesses of this contract , by which these parties are betrothed each to other , and wil testifie it , being required . The fourth generall is , the rationall respects , in which such a contract seemes very meet to be used . And they may be reduced to these three following . As first the sutablenes of the contract to the witnesses of the attempt . It 's meet that such things be done orderly , leasurely , and by degrees , not rashly , suddenly : and therefore although a promise have passed betwixt the parties , yet as the matter growes riper between them , so its comely that it be no longer kept secret , but manifested , that thereby they may be awed with the more feare and jealousie of themselves , from uncomely and audacious enterprises one against the others chastity . Secondly to prevent inconstancy . The nature of flesh is vaine : and all men are liers . And it s seene as much in this subject , as any others . As hot as youth is in her gare and passion , yet the best of their gold prooves brasse oft times , when they weigh things in coole blood . Adde hereto , that this base world is full of curiosity , and jangling , talebearers , and flatterers , who fill the eares of couples with idle and ungrounded surmises : whereunto they whose eares as credulous , doe lye open , and hereby their affections are unjustly alienated , each against other . Thus fooles love lightly , and leave as lightly , others of themselves , not knowing their one spirit , take a toy in their heads , and without all reason , runne into humors of feare , jealousie , melancholie and conceitednesse against each other , and so withdraw themselves suddenly from each other , and change their mindes . They doe not ( as they say ) affect so well as at first , they observe some lightnesse each in other , some u●gov●●n'd tongue and passions , or they distast the kind●ed car●iage , or training , and upon these eiesores , either so , o● seemi●g so , they repent them , and fall off . And yet perha●s some of these have had time long before to bethinke themselves . But who can make a coate for the Moone ? By this meanes , as God is dishonored , so the party innocent wiser and of more solid affections is deluded , yea sometime driven to desperatenesse : And had not here need to be a cord to tie a Proteus in a knot from sliping ? yes surely , witnesses had need be solemnly used to witnesse to the contract , that if they will still be so fickle , they may be compelled to faithfulnesse , or else handled as their treachery deserveth . I have heard of some who have gone to the doores of the church to be married , and yet shrunke back . And whereas it s objected , may not things appeare in time worse which before lay hid ? I answer yes , but you should have thought so before , and suspended your promises : except you made no other promises , then you indented together to keepe or breake , and that each should consent to the others resolution , either to proceed or desist , which I thinke is a fulsome course , and makes a promise needlesse and frustrate . Thirdly , this may serve for the benefit of the parties contracted . For , as it was an ancient custome among the Iewes when two parties were contracted , to pray to God for them , and to blesse them solemnly : and ( no doubt ) the parents or such as supplied their roomes , did annexe some word of exhortation , to them , from the experience they had , both how great worke they entred upon , and how raw and greene they were to digest it , so I say I thinke it not amisse , that some grave person did the like now . The contract ought not to be a bare surrender of each other ; but an instilling of some discreet watchwordes and charges from their elders , touching the mutuall duties of both , jointly and severally , and so prayer for a blessing to be added . Solemne things should be handled accordingly even in the outward fashion of it : for men are sensible and sensuall creatures , and are led by outward objects to inward apprehensions . Still I say , I do not affirme this course to be of the essence of the contract , but yet a very meet addition , if it may be had : and much making for the better dispatch thereof . And , what season is so apt as this ? when the Ewes of Laban were to conceive , Jacob ( warranted by God ) set roddes pilled and straked before them , that the fancie of the creature being heated in the act of generation , might the easier carrie in the species of particolourednesse : So here , the sight of so solemne a worke is this is , of contracting two , and making them one flesh , will more easily and throughly stirre the imagination , and the sense being mooved , doth the more familiarly convey the instruction to the understanding and heart . Pitty therfore it is , that the mouldes being so ready to fashion it , that the melted metall of instruction should be wanting unto them , they being so capable . And this I think is the cause , why there be Sermons made at Baptisme , and the Supper , at funeralls and such occasions , to let in the doctrines of the things into men , ( whereunto in generall most are so a verse ) because , as there is a season for all things , ( which is like apples of gold and pictures of silver , ) so also for this : and that is , when by the novelty and strangenesse of the thing , never done before , the mind is provoked to an expectation , and so sets the wheels on worke , to receive and apply things according to their worth and use . This for the third . Only one word more I adde : If any should aske , what forme of instruction were meet to be used at such a time , to the parties contracted ? I answer , I prescribed none : This whole treatise following sheweth their duties ; two or three sentences culled out of each branch may serve at such a time , if wisely applyed , as the severall use of the parties may seeme to require . So much for this fourth . Now I proceed to the fift generall , touching the questions arising out of this contract . Quest . 1 The first may be , what is to be thought touching the publication of the contract , in the assembly , and touching the Ministers act in marrying . For the former , I say , it is a very discreet and necessary act of the Church : for as much as the procuring of the safety and good report of the married , is a point of religion . Now the private contract of two insecret , or with a few , reacheth not the end of publication ; Because its more likely that the body of a Congregation may sooner give notice of any precontract betweene the parties , then a few witnesses can doe : and as for the parties themselves if they were guilty , it s much lesse to be expected , that they should accuse themselves . So that , for prevention of such a confusion , as to marry precontracted persons , what course can be too safe and sufficient ? True it is , when all is done , it may proove but little to purpose , through the subtilty of the offending party : but when that is done which can be , the Church is free : the mischiefe ought justly to light upon the wicked delinquent . Well therefore were it in this case , if liberty were denied to parties , ( at least in so common a way of a fee , without difference , or speciall inquiry about the fitnesse of the dispensation ) from thwarting so wise and orderly a device : which being done , people would not itch as they doe after private marryings , to oppose publication , and that upon humor , and vanity . For through such a base custome , it comes to passe , that one learnes of another , and now he is thought but a peasent who declines not this lawful provision of the Church . Rather those who be of fashion and wealth , should thinke it their honor to submit to this practice : that they might give the better example to others , and so approve the warrantablenes of their marriage : and stop the gap of privacy and of clandestne matches , without consent of parents , a world of sutes upon pretended precontracts , and as much sorrow to parents who by this disorder are robbed of their children , and cannot understand of their marriage , till it be past revoking . Quest . 2 The second question is , what is to be thought of the marrying by a minister ? The question ariseth from the difference of other Countries fashions in this kind . In the Scriptures , we see it was civilly carried , and dispatcht by the Elders in the gate : and now in some of the reformed Churches , we see it s performed in like sort , officers being appointed to take their names , to booke them in a Record , and so with a short ceremony to dismisse them . Answ . But in my judgement the practice of our church to do it , by the minister is every way most convenient . For by this meanes , the publiquenes of the action , makes the matter more solemne , awes the parties much more , both before marriage to carry themselves so , as they may not be ashamed to shew their faces in publike , to justifie what they had done . And if there were liberty given to parties in this kind to marry upon their private contracts , what a world of sinne might ensue , as in some to live in a course of defilement , and to abuse each others bodies , at their pleasures : in others to leave each others , even after the knowledge of each other , besides making of that vulgar , which cannot be preserved too warily . I deny not , but that possibly some persons so marring , might do it without direct sin against God : but what 's that to the scandall which is occasioned thereby ? we must so looke at that we doe lawfully in it selfe , as not forgetting our rule , that we procure things honest before men . Whatsoever is pure , and of good report , that we must ensue , and so the peace of God attends us , not else . Many acts may be good in the doers conscience , which yet are subject to the suspicion and ill construction of others . In such cases , a man must aske this of himselfe , if all should take such liberty to himselfe , what would ensue of it ? And this would checke his proceeding . The Iewes ( as the writers tell us ) had a strange way of contracting couples : to wit , for the better securing of the match , they permitted the use of copulation for once to the parties , and and no more till marriage , upon a great penalty : But finding great inconvenience to grow hereupon , ( as no wonder it did ) they forbad any such course of contract : and who so attempted it , if it were proved , he was scourged with rods openly , for reproach sake . So much for this second . Quest . Now a third question ariseth upon this , that in our former discourse I have spoken of a lawfull contract : that is lawfully entred upon , betweene such as are within degrees permitted . So that , it s asked here , whether cosen germans may marry ? To which , this I say , that I observe of late time many more Divines to encline to the affirmative , then formerly have dome ; and some of them , godly as well as learned : and not onely so , but ( which I wonder at , seeing such novell and forbidden things , are too soone runne upon ) that they do write for it , and have determined the marriages of some in this way , contrary to the affections of some of the parties , bearing them downe by the judgement , and giving occasion ( probably ) of snaring their conscience after , when the crusted sore shall breake out again . But to the point . First , for my part , I should much rest in the generality of that charge , Levit. 18. 6. None of you shall approach to any that is neare of kinne to him , to uncover their nakednesse , I am the Lord. I demand what is meant here by kinne ? Is not it to be meant both of such as are near in blood , and also affinity ? And , is there not very great nearnesse in blood betweene the uncles son and the uncles daughter ? Tremellius , as learned a Iew as most of our later Iewish writers , in his Diagram upon Levit. 18. at the end , is so bold as to take it for granted , That as its unlawfull to marry the uncle or the aunt , so the hee and shee cousin germans ( cognatum & cogratam , saith he ) and yet alledgeth no Text for it : as if he would have the matter taken for granted . And in the Annotation upon the 6. verse , he saith thus , Of thy kin ] that is , of those who are specified hereafter , or which by Analogy of comparison with them are understood . And , who are they ? In the end of the Chapter hee tells us , in his first Corollary , The marriages of Collateralls ( either by affinity or consanguinity ) are forbidden to the fourth generation . Is not this plaine enough ? And he addeth , There was no use of it that the Holy Ghost should name them , the case is so cleare . I suppose the testimony of one such Iewish Textman as hee , should overweigh the opinion of many novell writers . But ( say these men ) if the Holy Ghost had beene against it , might he not have named it ? I answer , yes , if he had thought good , out an argument from negatives prevailes not . Rather , the not naming it , strongly argues the thing out of question . The Text mentions not the nakednesse of the daughter in lawes daughter , among the forbidden particulars : what then ? may a father in law marry such an one ? I thinke not . The second degree is included in the first : viz. Not uncovering the daughter in lawes nakednesse . Yet here is nothing but affinity by marriage of the mother : and is it not as rationall that although though the uncle or aunts sonne and daughter are not named , farre nearer of blood ( though not in the descending line , but collaterall ) then they , yet their nakednesse must not be uncovered , because the uncles and aunts may not ? Tell me , if the wives brother or husbands sister had not beene named expresly , had it been a thing lawfull to meddle with them ? I thinke not . If the uncle bee directly forbidden to marry his neece , or the aunt the nephew , shall not their children be forbidden to marry also , being but one degree lower ? As touching the argument from negatives , it is so weake , that it is gone into a proverbe : and might not a thousand absurdities be as well proved by negation ? Dare these men argue thus against a Sabbath of the eighth day , because it is no where translated expresly from the seventh to be the Christian Sabbath ? Againe , what is more common through the Scripture , then for particulars not named , yet to be included in their generals ? It was not expressed in the fourth Command , that a man might not gather stickes on the Sabbath day : yet because in generall God had charged that no dressing of meat , or bodily labour should be then done , but all be dressed and provided before , therefore the Lord commanded him to bee stoned by vertue of the generall Commandement . And , are not these weake bottoms for men to warrant their owne , or other means marriages , because the contrary is not forbidden , when as that is forbidden , which is , if not further off , yet full as farre ? It is objected , that many of the Patriarchs did thus marry , and are no whit impeached for it . I answer , if that be a reason , then let us marry our halfe sister , as Abraham did Sara ; for so hee justifies himselfe to that Abimelech , yet in deed shee is my sister , for shee is the daughter of my father by my mother in law . Doe we not know how Terahs family after it came to Mesopotamia , and subsisted there , was farre divided from the other families of Shem ? and therefore straitned much in their choice ? Cursed Chams family they were expresly forbidden to marry in , as being the nation which God would root out , and give it the posterity of Abraham : where then should they marry , but within their owne narrow family ? And wee may well thinke they did as well as then could be done , and made such a shift as they did : for even those they married were Idolaters , which was forbidden , if it could have beene shunned : but one necessity pardoned another : better Idolaters under no curse , then accursed Canaanites . If they had had larger breadth , had they so ventured ? But they much presse the example of Caleb his giving of Achsa his daughter to Othniel her coufin german . To which I answer , If it had beene as they say , yet it was not in coole blood , but upon a condition made in generall to any : but falling out as it did , it might have beene an exemption by an extraordinary occasion . But the thing was nothing so , for Othniel is called the sonne of Kenaz , by the same liberty of speech which calls Christs kinsmen his brethen . He was not the sonne of Kenaz , Calebs brother , but the son of his sons son : so Tremellius upon the place : Brother ( saith he ) that is , one descending from his brother , two or three Generations remooved . Each Grandchild , and each Nephew or sonne of Nephew , is called a sonne by the phrase of the holy Ghost . But I list not here , to take off every objection . I returne . Put case I should grant them their desire , that because cozen germans are not named , therefore they are allowed , yet methinkes there be abundance of things which prudentially might move men to forbeare these marriages . First , notwithstanding the long time that this Tenet hath possessed the spirits of some men , yet we see , the blemish and crock of it is yet unwasht out , yea cleaves still and abides upon it . The mindes of men cannot yet put it on , as a garment fit for their back : still it s a generally questioned thing among the most , and even by such as are with much adoe urged to it by such as thinke they see further then all men , yet scarse is the doubt exempt of out them , but they stagger . I make not this an absolute reason , but a suspition and prejudice against it . And why should any man chuse rather endlessely to beat his braine to evince a thing of so doubtfull truth , then yeeld to the contrary practice , which no man can doubt of ? Is it not wisdome to doe that which is safest ? Can faith and doubting stand together ? And can that be done without sinne which is not done in faith , but wavering ? Surely the Plaister which men study to make for this sore , is far too narrow to cover it . Againe , the scruple being unremooved , what apudder doth it cause among Gods people , especially what jealousie , strangement , and dislikes among the kindred ? We should aime at all communion , not alienation . Besides , when God hath vouchsafed so great breadth and liberty , who should strengthen himself by mixture of bloud , and ( as Nicodemus saith ) going into his mothers wombe , to be borne againe ? Not to speake of that observation , that God hath not blessed it with such encrease , or integrity of affection . And it s not ( to conclude ) among those things that are pure , and of good report . And surely , if this be a great reason of unlawfulnesse of marriage betweene degrees forbidden , because thereby that naturall honour and awefull esteeme of parents , and consequently of such as are neere of kin unto them is imbesselled and violated ( for what is more repugnant to respect and honour , then the familiarity of carnall commixtion ) then I am sure the reason holds as well betweene cozen germans as others of kin : for nature hath put as due and chast a respect of honour betwene them , as betweene those who are namely forbidden in Leviticus . But the former is avowed by many writers , one whereof I produce , Augustin his speech de Civit. Dei , book 13. cap. 16. I know not how it comes to passe , that there is a kind of naturall instinct in the modesty of man , ( and that praiseworthy , ) that to whomsoever he oweth any shamefast and chast honour , for kindreds sake , from the same person he restraines any marriage affection , which even the chastity of marriage blusheth to violate . Quest . 3 But to proceed , here is another question , wherein doth a contract differ from marriage , since that the substance of matrimoniall union stands in the contract , what is there more in marriage it selfe ? or what reasons are there for the dissolution of the one which are not for the other ? Answ . I answer . There is great oddes betwixt the strength of a contract , and the strength of compleat marriage . For the strength of the former stands forcible by the private con●ent of the parties : I meane this , that although God be in a contract , yet so , as the parties which consented , may also dissent , when they finde that consent did hinder the private good of their married estate . And so , when it appeares , that the one partie is unqualified for the other through many evills , that break by after intelligence , then they that made it may breake it . But marriage hath a strength by publique consent of the law , and the custome of men , and therefore it s above all strength of private promises : and admits no dissolution by private consents : The union of contracted ones , is an union of imagination , or of affection , so long as it s within such boundes : But the union of marriage , is an union of state and condition , standing in right , and law , above all private affection . If private contracts be broken off ( as they ought not without consent ) there is private satisfaction given to the parties : but if marriage be broken off , there is publique scandall given beyond all satisfaction . The regard wherof tieth the hands of married ones behind them from all liberty of consent to dissolve the knot : because as it concernes the body of the state to see sinne punished , so to see good established , when it may be so . For in Moses his time , the hardnesse of mens hearts was so great , that they would be curbed by no law , each mans will was his law . But now law having got the upper hand , mens wills must submit : because better it is that one couple suffer , then the law , which is the bond of publique peace and welfare . So that this authortie looks not at mens private contents , or discontents : But makes a voluntary consent , which might have beene broken , to become necessary , and irrevocable : And whereas its instanced ( as before ) in the point of comparison of incontinency committed before marriage , ( not knowne till after ) with that in marriage . I say , I deny not but formerly and really both ought to dissolve it by the word , yet ( as before I noted ) the wisedome of the Church , putting difference , is to be regarded : neither is the sinne ( in every degree ) so extensive . In this case therefore , that speech availes . : Better admit a mischiefe , then an inconvenience . Better pull downe a smoking chimney , then admit a continuall smoake in the eyes : so , better endure a bad marriage ( which is the lesser ) then a breach of law and right , which is the bond of the whole body . Besides , before marriage , the deserting of the one party , inferres a liberty to desert another : the forfeit of the time alotted to marriage , by the errour of the one party , may forfeit marriage , it selfe , in the will of the other . Such a portion promised by parents in fraud , and after withdrawne injuriously , dissolves the marriage because its such a fault asopposeth the condition of the first consent . The like I may say of any the like violations , which yet , after marriage it selfe hold not . But let me not be mistaken in what I have said : I would not be thought to make promises of no value , because I make marriage of greatest strength and vertue . For , although we have a rule , that is , in the same power to breake a law , that first made it : yet it holds not in contracts , without speciall warrant . Not each pretended suddaine impotencie of body , not each suborned infamous slander of the parties , or either of them , not every devised flim-flam of a giddy braine must be accepted to make a spouse breach : ( for what were this , but to open a wide doore to all basenesse , and to expose the lawes of God and man to open contempt and mockery ? ) But such cases as I have mentioned , if they can be sufficiently approved to those who are the witnesses of the contract , so that all doubt of treachery and falshood be taken away , then its free for the contracted parties to desist if they will. Howbeit , not without mutuall consent neither : For put case that one of the parties pretend debility of body , yet the other party knowing her selfe to be in a way of God , and to be bound to trust God in his way , either for the recovery of strength to the weake partie , or for strength to waite upon God in the way of disappointment : shall refuse to release the other : then I affime that other partie is tied still by vertue of the contract , to marry . Gods weaknesse is stronger then mans strength as the Apostle speakes . And whereas ( commonly ) rationalnesse and wisedome of the flesh doth step in here ( for Selfe ever crosses God ) and shall either out of disdaine , selfe-love , feare , or other sinister respects , say : If hee will needs break off , let him : if she will needs break , let her . As good doe so , as proceed with discontent . And it shall be well seene , I scorne him as much as hee scornes mee . I answer : No , these are base trickes to shake off Gods way : let that prevaile . But if the unruly party will depart , the innocent is discharged to marry another . Quest . I goe on . Another Quaere may be , Why is there a space or distance usually appointed between the contract and the marriage ? Answ . I answer : It is fit to bee so , for this end among others , that the parties might seriously and solidly , both apart and together , weigh and consider , what the businesse is , which they are entring upon : For being now contracted , and setled in their affections , from starting each from other , what remaines , but that both conspire to this end , that their knot may be as truly vertuous as it is necessary : and that the necessity of it may not prove tedious for lacke of vertue and Religion ? If grace knit the knot , then they shall bee as unwilling to be broken off , as the band of marriage makes them knit so , as they cannot : when the strength of the band strives with the sweetnesse , how delightfull is it ? And that it may be so , both the parties should endevour , as in the last use I shall presse more fully . The space alotted them is not to prepare for fine cloathes , to bid guests , to provide good cheere , nor ( I speake to the meaner sort ) to set themselves to seeke the best advantage of money at their offerings , to hire for themselves a hole to thrnst their heads in : or a farme to occupy . All these things ( in a moderate way ) are usefull ; But God is the God of sea and land , and all abundance and store is in his hand ; his are farmes and dwellings , and sheep and cattell , and the treasures of the earth ; hee can give to whom hee will : and as Iob sayth , although thy beginnings are but small , yet hee can make thy increase great in due time . Make thou no more haste then good speed : Seeke the Kingdome of God , and the righteousnesse of the same , and make it not thy solemne care to plod upon great matters , or to enter upon marriage with a feare of poverty , that thou and thine shall prove beggars . Plod both of you how this solemne estate may finde you well prepared ; and for other things cast your care upon him who careth for you ; and in well doing , and meanes using , commit your selves into the hands of a faithfull Creator . This worke would be done even in the threshold of marriage . Quest . But a question here still ariseth , What space is most convenient for contracted ones to abide so untill marriage ? Answer . I answer , Neither so large and long a space as might exceed and shatter those affections which have been setled , so that the parties should now stagger in their stedfastnesse towards each other , and wax weary through the prolonging of time : Nor yet ( on the other side ) so short , as should hinder their serious addressing towards marriage . Both extreames are to be avoyded . For the first , we know in reason and experience , that when a contract loses her ends , through over-long protraction of time , it taxes the doers for their hasty attempting of that which might have better delayed : occasions are given thereby to take offence each at either , that they should seeme formerly to make sure of that which lateward they seeme but indifferent unto . Hence may grow secret pritches and surmises of heart , tending to breach and division ; and so worse may follow , that the one waxing looser toward the other then he to them , there may seeme to be wrong received ; and so the wronged party hearkning to bad counsell , and consorting with company of ill note , may grow to some new league , not only out of an unclean , but even a revenging disposition , thereby procuring estrangement of heart , and irreconciliable difference . Now what a base and absured abuse of the ordinance is here ? how easily might wisedome have prevented all , in removing occasion of danger ? On the other side , when the time is too short , marriage rushing rudely upon the Contract in an instant , it defaceth the characters of instruction , which should have taken deeper impression , and so crosseth the end of a contract as much ( in another kinde ) as the former : taxing also the discretion of the party so hastening , in that hee either d●d no sooner move a contract , or in that he moved it at all : For if there bee no difference betweene a present promise , and a promise shortly to bee performed , to what end is contract , when onely marriage would serve ? So that a middle space is best : The Iewes at the first aimed in their contract at the striking up and securing themselves of the marriages ; and after , tooke large liberty of a yeare , or halfe a yeare , for the consummation . But after , they found they lost as much in the Hundred as they got in the Shire , and that hereby they endured great inconveniences , many moe things falling out between , when the cup and lip are so farre asunder : and so , amending their error , they grew to pitch a shorter time . So that it must be the discretion of a man which must herein moderate it : I would think a matter of a weeke or ten dayes a compleat space ; but because occasions may so fall out by absence and travell , that there is more present use of the contract , then of the marriage , and that for setling of mindes : and sometimes when speed is intended , yet delayes fall out , therefore the due ends of Contract and Marriage being observed , and good considerations agreed upon by parties ( who best know what should let them , and what should further them ) it is to bee left to providence what space is most agreeable . So much for this . Quest . Another question by occasion hereof , may bee moved : What if either of the parties defile themselves by incontinencie before marriage ? I answer , There need no doubt be made what is such a case ought to be done : for no doubt the contract ought to be broken off . By the Law of God , it was death both to the defiler and defiled . Answ . This is not a place to determine whether that Law bee positive or perpetuall : But I should count him a greater foole then that Levite , who in such a case should not breake off his marriage , as wee see in Josephs case of error about Mary , before hee knew the truth . But if it be demanded , What if this treachery bee not knowne ere marriage perfected ? I answer , I ●now the judgement of Canonists , and Popish Casuists is one , and Divines another . As touching the practice of our Church . it s no doubt grounded upon better and wiser principles : not onely because marriage came betweene the act and the accusation , and so seemes to disanull it ( for who knowes not , that the root of it was errour ? ) But to make the ordinance of marriage more solemne , and to teach people not easily to admit of seperations , which I thinke is the cause , why Divorces being once admitted , the guiltlesse party is prohibited the remedy of a second marriage ; which being allowed by the Scripture , would not else be forbidden now , were it not for the honour of marriage , and the opposition to Iewish abuse ( who used Divorces frequently ) lest every loose , idle person , having the liberty of a second marriage , should rush upon the pikes of Divorce . And so ( in charity ) its to be judged in the case of uncleannesse committed betweene a Contract and marriage , that seperation is cut off , not as if it were not according to the desert of the offender ( for it must have bin so among the Iewes , as Moses expresly speakes in that case , when the markes of virginity could not be produced ) but for the safeguarding , and solemne esteeme of marriage , which oftentimes ought not to have bin , but being done , prevailes ; the honour of an ordinance , being esteemed above the content of this , or that married person ? This I thought good to say of his Question . As for more , it s not now my purpose : and , as for Divorces , I hope I shall easily be pardoned , if I say not any thing : it s already sufficiently treated of : and , I being here onely to speake of an honourable Marriage , it would be as death in the pot , if I should here come in with that , which of all other things is the most absolute opposite and dishonour unto it . Vse . 1 I chuse rather to end all with some short Vse . And first , if Contracts be so usefull : this is reproofe to all such as deride and vilifie this so ancient , so usefull an Ordinance or practise of the Church : and thinke it scrupulous , and superfluous . Tush , say they , what a waste is here of words ? must we first marry in the Lord , then aptly , and then be taught at our Contract , and then consider of the weight thereof ? here 's precisenesse indeed ; doe not others as well without it ; I warrant you , if once married , you will be sure enough without this adoe ! Somewhat like Christs Disciples , If this be the case betweene husband and wife , its better not to meddle at all . So say these , I had rather live single , then make such a stire ! But I answer these two wayes : first , as Christ answered them , No , saith he : It s not better not to marry at all : If any man can abstaine upon the gift of chastity , let him : but all cannot . So say , I , if it be so easie to take up a single life , you may : it were best , no doubt ; provided that you meane a single one , and a chaste one also : for otherwise if you meane ( as Papists tell their Priests , better a life of uncleannesse , then marriage ) it were more desirable to live an unchaste , single life , then to make such adoe , ere you marry , I should greatly pity , but rather sharpely taxe you for your labour . For ( to come to my second answer : ) Tell me I pray you , what thinke you of Marriage ? Is it a life of loosenesse , and of the flesh ? else why are you so loth to be well fitted ere you enter it ? Surely , you must know , that Marriage is rather a curbe to the flesh , and a bridle serving to restraine the loosenesse thereof . And , doe you affect carnall liberty in a condition of restraint thereof ? No , no : rather , if by any meanes , you might compasse a cheerefull and contentfull marriage , thou shouldest be gland to take the pains for it , and roll every stone under which such happinesse might lye , and well too : what is a little paines for a perpetuall good , and to shun a constant misery ? As Naamans servants told him , If so be the Prophet had enjoyned thee some great thing , shouldst thou not have done it , much more to wash and be cleane ? So , I say , if the service were farre greater , wouldst thou not admit that , when the scope is , Marry and bee happy ? Oh , but is it enough ( say these ) that we be precise in worship , and religion , and in our conscience to God , but we must be so strict in marriage ? So strict : how strict ? wouldst thou not take as much paines for a purchase ? Nay , for a good Horse , or a good Hawke ? wouldest thou presume both were good enough , if price enough were set upon their heads ? No sure , but the rather thou wouldest looke to thy bargaine . So doe here : thinke not a wife unquestionable because of her price : enquire of her true value ; when thou art married , and art stung with his or her unquietnesse , unfaithfulnesse , uncleannes , oh then ! what injunction should be put upon thee , which thou wouldst not yeeld unto , to be eased of such a burden , in a right way ? But I cannot promise thee thou shalt prevaile then , so well as thou maist prevent it now . Doe as some Gentlewomen doe , they will take no maids to traine , they will have them trained to their hand , or else none . What will not a foole doe out of season to shunne sorrow , when he hath smarted , but in season , that he might not smart he will not stirre a joynt , nor wet his finger ? To verifie that of Salomon . To the foole God gives toile and vexation for his portion , because he wil not be wise for his own ease . But I have before purposely handled this point , I willl trench no more upon it : So much for this use of reproofe . A second use then , ( to finish all ) is exhortation to contracted couples to prise their contract for the use of it . I shall not need to joy them of it , that now they have their desires accomplished , ( that will come alone ) but , let it be their care , to sactife themselves and their marriage , for time to come . It was the custome of the Church of the old Testament , to offer sacrifices to God upon solemn occasions , as upon solemne meetings of the family : when warres were attempted , upon any speciall service of God to be performed , as fasting , thanksgiving , Sabbaths , circumcision of the children , recoveries from sicknesse , enjoying of any blessing , Hezekia and Jonah deliverd , offered sacrifices , made songs and vowes : Marriage therefore , being a speciall change of estate , such as befalls once in the life , should have no lesse solemne preparation , for entrance into it . The entry of yong ones into this condition , cannot but amase the thoughts , and possesse the spirits and powers of the soule , more then ordinarily ; striking jealousie into them , least their succes should not answer their expectation , and they should not be happy in each other . So that upon whom should all this care and burden be cast , save Iehova : who hath said to married ones as well as others . In nothing take thought , but in all things commending your selves to God , by prayer and and , cast your care upon him , for he careth for you : Let this be your care , even the promise of God. Yea in the verse immediately following this text of Marriage , the Apostle meets with this corruptions in couples , let not your conversation be in covetousnesse , for he hath said , I will not faile thee , nor forsake thee . It is no easie thing to stirre up a dead heart , to reflect meditations of our future estate : take this time therefore , now the thoughts and passions of of the soule are up in armes , now the iron is hot , strike some impression of God , faith in his alsufficiency and providence , into your selves . And as the Lord of the Mannor , at each alienation , comes in for his herriot , so now , at this your change , pay God his fine , the best jewell of all you have , devote your selves , give up your soules to him with mutuall consent : rest not in the praiers of others , but set close your selves , to the Lord in your own supplications both apart , and together without seperation . Astronomers call the twelve days of the Nativity Criticall , for the twelve moneths of the whole yeare ; the daies of your entry upon marriage should be even such ; for looke how the constitution and frame of them is , so may you expect the time of your marriage will be , either for Gods use and the honor of your marriage , or for your owne ends . Vnblest entrances have naughty successes . Recognize with your selves , what the solemne opinion and hope is , which the Lord , his Church , and your selves , have conceived of you : Tremble to thinke how wofull a defeat it were to frustrate them , and your selves : Acknowledge God to be the ordainer of this estate , looke what rules he hath directed you unto , for an happy life in this kinde , muse of them , set your hearts unto them , and let them sinke deeply into your hearts ; take the Lord as a solemne witnes of your intents and purposes to walke by rule , as you looke for peace : And by strong resolutions bind your fickle hearts as with cords to the Altar , and pray God to set his seale to them , that they may prove as good silver in the performing as they seemed in the promising . And more particularly , these two things I advise you unto : First , looke what especiall base distempers and lusts you have found to sway in you , either formerly , or since your purpose of marriage , labour to purge them out , that you may not carry defiled bodies or spirits into the married estate . As Physitians at the end of a disease give their patient a clensing potion , to expell all scurfe of bad humours remaining ; so doe you : you are entring into a pure and honourable estate : honour it before , by burying all your Idols , and cashiering your base lusts , that they crowd not in with you into the wicket of marriage : lest if you shall dare to carry an uncleane , froward , covetous , discontented and unsavoury heart with you into that estate , the Lord shall accurse you , and make them as Judas his sop unto you , to defile you for ever after . To the pure all things are pure , but to the impure every thing even the very minde and conscience are defiled . Secondly , look what feeble seeds of knowledge and grace were sowne before marriage , you ply and attend them carefully for time to come . Promise , yea secure the Lord beforehand , that no contentment of flesh , no humouring of each other , no reaching at commodity , shall so forestall you , that this worke of God should be forgotten by you ; rather lay all sacrifices by the Altar , and renew your Covenant , both Gods with you , and yours with him ; tell the Lord thus , When my husband , my wife first met me , I was very busie in grounding my selfe in the principles of knowledge , the sight of sinne to humble me , the truth of the promise to cast me out of my selfe , upon the armes of mercy . I was occupied about the doctrine and use of reg●neration , union , and the new creature ; now , let not this marriage of mine deface these faire beginnings ; it is appointed for good , let us therfore meet for the better , not the worse . Take me on further ( Lord ) as the child takes forth his lesson , let the sun of my light and grace not go back , but forward , ten degrees : in all my hearings , Sacraments , publique and private use of ordinances , growing in the truth , as it is in Iesus , that together with judgement , sweet affections , & againe with tender affections , sound judgement may grow and increase in me . And thus I have finished this point also of a Contract , being the second peece of my Digression from the point intended , to wit , the honour of marriage , both in the entrance of it , whereof I have spoken in the first three Chapters ; and the continuance of it , whereof in the Chapter following shall be treated . CHAP. VI. Returne to the first Argument . The Honour of Marriage in the preserving of it , during the marriage life . TO returne then whence we digressed : now it followeth that we come to the second part of the Honour of Marriage : standing in the carefull improving thereof in the marriage conversation . It is the nature of honour to love attendance ; and they who have found an honourable marriage , must wait upon it , and keepe it so . And it is a true speech , That it is no lesse vertue to keepe a mans wealth , name , or honour , then to purchase them . Iob tells us , that God hath denyed wisedome to the Estrich to looke to her egges , to hatch them when she hath layd them : she forgets the worke of laying , and leaves them in the sand , for the feet of wilde beast to destroy them . The Apostle John willes that Lady and her children not to lose the good things they had gotten , but to get a full reward . It had beene better , that some had married with farre lesse shewes of goodnesse , and hope of thrift , except they had kept it better : For there is nothing so miserable as to have beene happy . The praise of that good woman in the Proverbs , is not , that she was vertuous before entrance ; no , it was her proofe and practice which made her honoured , and her husband in her . Many great Captaines have got a sudden crown upon u●eir heads : but they have died with a bare title , and lost it with more shame , then the glory came too which they got it by . It s not sayd , that Zachary and Elizabeth were worthy couples in their entrance ; but both in their married course , walked with God. Paul doth not onely teach married ones to bee married in the Lord , and no more ; but how to live together and maintaine conjugall affection , and to keepe that knot , by subjection , compassion , tendernesse , and faithfullnesse : Rest not in this , ( as some Scholers doe ) that their names are up , and then fall to idlenesse , and prove dunces : So many couples are like the Image made of gold in the head , silver in the breast , but worse and worse downeward . They would have their marriage beare up it selfe , whereas that is , as she is used : if she be not cautiously observed , she will take a tetch , depart , and carry her honour away , some husbands and wives , through the slighting of religion , as thinking it needles to acquaint themselves with God , ( as Job saith ) in all their complaints , wants , and distempers ; others by loosenesse of heart in company , whereof they make but small choice ; others pampering themselves with ease and wantonnesse , lying open and naked to a unsuspected enemy : soone blast that honour of their marriage , which at the first they seemed not dishonourable to enter upon . And others have done the like , by improvidence , by needlesse meetings , gaming 's , or the like idle courses , others little observing each others temper , and so preventing many discontents : others also by presuming to find at the hands of another more respect and affection : or expecting greater wealth and estate , then they found , grow to distates and debates ; then to seek stollen waters , as weary of their owne cisternes : And therupon growes a decay in their estates , discredit among such as esteemed well of them , poverty , and imprisonment , seperation from each other . And , what is all this , save to cast their crowne into the dirt , and to prophane it wilfully ? whereas , had they resigned up themselves and the successe of all their hopes to God , walking faithfully and keeping covenant both with him and themselves , humbled themselves and submitted painfully to their callings of magistracy ministery , or private life , without ambitious reatching at matters above them , they might have kept their crowne and garland fresh and green : yea surely had they set themselves to embrace those graces of God in each partie to winne love and amity betweene them , bearing with infirmities , and covering them with tendernesse : how flourishing had their head and honour continued without fading , even to this day ? But , it shall be enough in this place to touch only in the generall , upon the equall necessity and coherence of this second duty , with the former : for all such as would preserve their honour inviolable . That which I shall further say hereof , may more seasonably come into the use of that discourse which shall ensue , after we have cleered the point it selfe ; which because its large , and will cost consideration , let us enter upon it . It may then be demanded , wherein this art and skill consists , of saving this honour of marriage so unsteined ? The answer is , it stands in two sorts of duties ; whereof , the former sort , concernes both husband and wife jointly and undividedly to practice : The latter concernes each of them in severall , the husband apart , and the wife apart . Let us then begin with the former . Those duties which concerne bothe equaly are foure . First , Iointnesse in religion ; mutuall love ; like loyall chastity : and sutable consent . Touching the first of religion : my meaning is , that , as they are entred already with a religious spirit , into their marriage , so they must continue : not only to be religious stil , but to cleave mutually together in the practise of all such meanes of worship , and duties of both tables , as concerne them ; I say , in the parts of religious conversation to God. More plainely , first that they be joint in the worship of God publiquely , both ordinarily upon the Sabbath ( and occasionall at other times and seasons ) as also extraordinary : The word must be heard by both jointly , Sacraments mutually received , prayers frequented , and all the worship attended . Secondly family duties , concerning both themselves and their children and servants , as reading of the Scriptures , conferring of them , prayer and thanksgiving : exercising those , whom God hath committed to their care , in the principles of Godlinesse , and the severall duties of inferiors : The husband being the voice of God when they are both together ; touching which , more shall be said in the severall offices belonging to the husband . If he be absent , and there be no man of better sufficiency to present whom both of them allow of , then ought the wife to discharge the duty , as hereafter shall appeare . Thirdly , and more especially those severall duties of worship , which in private and apart from the other family do concerne them : which although they ought to performe alone also , yet not alwaies , but jointly and mutually : as to conferre , read , pray , confesse , and give thanks . Fourthly , they must be joint , in the duties of charity to the poore , harberousnes to strangers , reliefe of other both publique causes and private persons , whom by occasion , God offereth to their regard . Fifthly , that mutuall harmony in all religious relations , both towards themselves , as instruction , reproofe , advice , admonition , or encouragement ; or else others , in the Communion of Saints , ( of which reade more at large in my Catechisme , Part 2. Artic. 4. ) or else in their generall , and exemplary conversation , in the sight of the world , which , when it is mutuall , is resembled in the glasse of each others practice , but if not , then looses her beauty as we see in the opposition which the holy Ghost makes betweene Abigail and Nabal in that point . E're I answer any questions about this , I must ground and prove it by reasons and Scripture . For the latter , it needs not many proofes . That , of these two worthies Luc. 1. 6. may be sufficient , of Zachary and Elizabeth , that , both were upright before God , in all the Commandements and ordinances of the Lord , without reproofe . In which sentence , most of those 5. particulers named before , are touched . That of the Apostle may be added , that they defraud not each other , except in the case of fasting , least ( saith he ) your praiers be hindred : that is your joint communion in religious worship . Now , if there must be such an entercourse in extraordinary duties , how much more in ordinary ? But it s objected , that Zachary cap. 12. bids them in their deepe humiliations , to be apart ; this seemes to contradict jointnes . I answer . The phrase is not to be exclusively taken , that they should alway be apart ; for the Prophets scope in the words , is , that there be singular uprightnesse in their humiliations , for which cause he enjoines secrecy , because he mournes truly who mournes without witnesse , but this excludes not jointnesse in other times and cases , because fervency being as well required in them , as sincerity which is more stirred up by mutualnesse , it is meete they should bee mutuall in that respect , as apart in the other . So that , these two ( as occasion differs ) exclude not each other . And there is speciall reason of this duty : For first , God is not now the God of them apart , as before , but jointly , as married : of them I say , and of their seed : and therefore now , Reas . 1 God must be sought jointly by them both , not onely in severall , as in their former estate . Secondly , the good things which they receive from God though they pertaine to their severall happinesse , as their faith , hope , knowledge , yet they reach to the furtherance of each others grace ; if they be bound then , to trade with the whole body of Communion , for the increace of grace , how much more one with another ? Thirdly , whatsoever they enjoy , good or evill , in a manner they enjoy it in common : Their sinnes are common : ( God may punish the one in the other ) their gifts and graces are common , ( both blessed for the others sake ) their infirmities are common , ( each being a fellow feeler of the other ) their blessings , as health , wealth , successe , are common : their calling and businesse common , tending to the common good of them and theirs : their crosses common , yea their punishments , their posterity , their dwelling , their friends are common : Shall their God then bee severall ? Shall their religion and worship bee disjointed ? No , sure : mutuall wants and needs , must unite and reconcile them to one God with common consent Fourthly , Religion is the golden Cement of all fellowships , and unions , both to knit , and to sanctifie the same more firmely and closely together . That union , which is not thus fastened , is but as the union of those foxes , backward , by firebrands in their tailes , soone dissolved , and very hurtfull . The Iewes have a pretty observation upon the Ebrew name of the woman , the first and last letters whereof make up the name Iah , God : which if they be taken from the middle letters , leave all in a combustion , for they signifie fire . If God inclose not marriage both before and after , and be not in the middest of it , by this band of religious feare ; marriage is nothing save a fire : a contentious and an unpeaceable condition : But this consent of both in the Lord , is the most firme and blessed of all . Those tearmes are ever strongest and best agreed , which agree in the best third , or couple . Now the Lord is the best , and the safest band . What a sweet glasse is it for husband and wife to see each others face , yea heart in , to be acquainted with each others graces , or wants , to be assured of each others love and loiall affection , then to looke how they stand affected to the band of their union , I meane fellowship in religion , faith , hope , and the fruits . Fifthly , let us examine this truth , but onely in one prime and chiefe act of religion , and that is faith in the alsufficiencie of providence : and that will teach us the rest . What is the married estate , save a very stage of wordly care to act her part ? Single persons never come to understand what care meanes , till marriage come . That 's the black oxe which treades heard upon them . How shall this tread be borne , except faith in the promise act another part , of holy carelesnesse ( I meane in point of carking ? ) Surely , as the fashion of some countries is to hang up a care-cloth in the Bride-chamber , to coole the heat of other affections in the married , and to put them in mind what an estate they are entring upon ; so , well may this cloth of care ever hang in their chamber , except faith take it downe and fasten their care upon him that careth for them , cutting off all superflous carking . Now this grace belongs jointly to both of them : not only to the husband , who followes the world hard to please his wife ; but also to the wife , who ( as the Apostle saith ) is as ready to please him . What a gulfe of care doe both implunge themselves into , except the Lord vouchafe them his antidote ? What craft , trickes , coosenages , d●ceits will they not find out , to scrape and rake together , all being fish that comes into their net ? What clamors , discontents , and brawles will arise , if defeated of their wills ? What basenesse will utter it selfe , upon any other expences , then expected ? But let the Lord be their portion , rocke , and defence , and what can distract them : How sweetly will both draw in this yoake , if , as they have made God the God of the hilles , so they can make him of the vallies , I meane , the God of their bodies as well as their soules ? Now , if this one joint gift do so runne through all their life , what will joint consent in all graces do , as hope of salvation , fitnesse to die , mercy and compassion , love , feare , meeknesse , and the rest ? All which in their kind , under faith , serve to furnish the married condition with contentment and welfare . Sixtly and lastly , what can so assuredly bring in blessing to the bodies , soules , posterity , families , and attempts of each other , as jointnesse of religion ? when both are agreed of their verduict , and one buildes up as fast as the other ? when no sooner the one enterprises any thing , but the other joines in a commending it to God , for blessing . They not daring to goe to worke in an unblest way , without God. That no sooner they spie an infirmity , much more a corruption in each other , but they reserve it for matter of humiliation , against next time : No sooner they meet with a mercy , but they make it matter of thanks , keeping the Alter ever burning with this fewell and Sacrifice : What a sweet derivation is this to both , of pardon and blessing ? What a warrant is it unto them both , that each shall share in all good , when as both doe equally need it , so each seeke it of God ? When God is made both of Court and Counsell , privy to all doubts , feares and wants of both , what can so assure them of an happy condition , when censuring , condemning , or quarreling each with other , is turned into a mutuall melting in Gods bosome , for the greefs and complaints of one another : when in Christ their Advocate they sanctifie all to themselves and make all things pure to them , bed , board , love , crosses , mercies , which else to others are uncleane , and defiled . This for Reasons . Quest . A question here offers it selfe , if the grace of the married must be joint , what is to be said when the husband will not concurre with the wife , or she with him , in such duties of piety or mercy , as doe mutually concerne them ? Must she then desist , for lacke of jointnesse ? I answer : The question were much harder , if it were made of such an husband , as not onely doth not concurre actually with the wife , but is contrarily minded unto her . I will therefore frame the answer to both cases : I say then that the wife may supply the defect of his non-concurrence with her , in these acts of religion , or charity . For why ? his defect of joining , although it may hinder the grace of the duty , yet it must not hinder the essence of performance : better is it , that God be served , in prayer , in teaching the family , training the children ; that the poore be relieved , and good done , as it may be , then not at all : Not onely because the defect may possibly proceed in the man rather from impotency , and weakenesse : in which respect , the wife making supply ( especially being eminently better fitted then other women are ) doth as it were , obtaine acceptance of both , as if both could joine , and the husband could bee the mouth of the woman to God. This being provided , that her gifts consist in an humble modesty , as in other sufficiency . But besides also , though the husband be opposite to good himselfe , yet if he connive at good in her , she must not under any pretext , detract the duty from God , by his lewdnesse , and incurre double wrath from God. Nay I adde further , although he be actually opposite , that is forbid it to be done , yet as the case may require , through necessity of present miseries , she is bound to step out from her ordinary course , as Abigail did in Nabals desperate abandoning of Davids servants . But I wish the Reader to suspend his thoughts awhile , till I shall finde fitter occasion to treate of this answer : which will be afterward , partly in the dutie of the husbands understanding , partly of the wives subjection . Here therefore I doe but touch it . Vse . 1 I proceed to the use , as I began . And that is , first Reproof of a foolish contrariety of couples in this kinde . They will be religious in marriage , but how ? Forsooth as they were before : they will goe apart by themselves , and severally ; but , this jointnesse of worship , they abhorre , as too strict and needlesse : They will grant that they must read , pray , conferre , but it must be as formerly , either apart , or with other company ; but as for imparting themselves to each other , they are loth to utter their ignorance , barrennesse , ungroundednesse in the principles , or their spirituall forgetfulnesse , unthankfulnesse , lukewarmenesse , especially the defect in marriage duties each to other . These they are ashamed to make each other privy to . God onely is ( they thinke ) meetest to be acquainted with them : Why ? are you such strangers ? Were you not as able before marriage , as now , to doe this ? Are you now in no deeper relations , then before ? Then you could not , but now you may doe otherwise , and will you not doe it ? I cannot better describe the folly hereof , then by the fondnesse of such wives , as when they speake to their husbands , they call them by their names , or place , Master such a one , or John , Richard , &c. so , as any other might call them , as well as they , or as they might call them , before marriage . Surely the name of your relation , husband , or wife , I thinke , were fitter for them then common names . The like I say here , such a religion ( I trow ) were fitter for you , as might best agree with your neere union ; and not such as any unmarried person may enjoy . Woe to him , that is alone saith Ecclesiastes , for , if he fall who shall helpe him ? And , to one , how should there be heate ? ( he meanes of generation ) But , two are better then one : how doth this agree with the course of such ? They are alone even when they are two : and they are two ( divided ) when they should be as one . Surely if they should claime power in severall over their owne bodies , or power to have a severall purse , or a stocke going apart , it were lesse sinfull , then thus to nourish a worship of God , wholy apart from each other . May any so fitly joine in mutuall confession or thanks as they , who have but one God , and can ( as one soule in two bodies ) fellow-feele , and compassionate each others case as his owne ? Is there any rent so bad , as in semelesse coate ? What can this division savor of , but pride , singularity , selflove ? Or how would the devill desire to rule , rather then by this seperation ? I aske , dost thou hold the body , or the body thee ? And , whom hurtest thou herein , save thine own body and soule , by refuseing such a succor ? Wouldest thou not think it an unkindnesse in the heart and liver , if it would keep in all spirits and bloud within themselves , and transmit none to the parts ? Must it not threaten ( as he said once ) putrifaction and obstruction to themselves , and ruine to the whole ? So much for this first . Secondly , this reproves all such couples , as are rather backbyases each to others in the matters of God , then helpers either in ordinances , or duties . Such as , when family duties are called for , either by husbands , or wives , then they lay loggs in each others way , then of all other times , their businesse sticks to their fingers , then they have most irons in the fire to attend , errands abroad , or children within , to runne upon , to dresse : If private duties be occasioned , much more awek and untowards they are : If any duty of compassion , and mercy offer it selfe , visiting the sicke , counselling of the distressed , helping of the needy , come in their way , they lowre , and crosse it , disnay each other from it . Nay , and yet professe to be religious neverthelesse . Oh wofull ones ! Is this your consent ? Doe you thus honour your marriage ? Did you enter it with some opinion of religion , and doe you thus promote it ? Is it not a sweet nosegay for you to smell to , to heare your husbands alledgings , this duty , Sabbath , Sacrament , Fast , had beene done , sanctified , enjoyed , hadst not thou hindred ? Take heed , God will not be mocked ! If this be done by the religious , what shall the irreligious doe ? If this be done in the greene tree , what shall be done in the dry ? Thirdly , it reproves all such as basely rest in the religion of each other , though themselves looke after none . Many women good for not hing but for drudgery , yet have a conceit husbands praiers , their zeale and holines shal serve their turn , and under that rotten ragge , they shroud themselves . No , no , this plaister is too narrow for the sore : If each party will fare the better for other , both must combine , both must pray , fast , sanctify their blessings and crosses , wives must not plod for their childrens backes and bellies , leaving the care of their soules and good government to their husbands . What is this , but to be a true slave , but an unfaithfull wife ? Rather say thus , husband , I have a part a part in them , as well as thou , sure I am , they have received as much of old Adam from me , as thee : Oh , that I had as carefull a spirit to traine them up , as thou . So in other parts of duty , rest not either of you in others religion , being barren your selves , for each tub shall stand on his owne bottome . The goodnesse of one shall not be imputed to other ; but the soule that sinneth shall die . Take heed lest it be verified , two shall be in one bed , the one taken , the other refused ! As God hath made you for marriage to bee one flesh , so see that by grace you bee one spirit . Fourthly , to these may be added the preposterousnesse of such couples , as are then safest , when as they forsaking their bosome fellowship , runne into the company of strangers , to converse with : to them they impart their marriage discontents , crave counsell , advise from them , betraying ( by their practice ) their husbands to base report ; all , and more then all their griefes they powre into strange bosomes , refusing their owne , who are much better then themselves , and then its best done , when most privily , and furthest from their husbands notice : But they may never heare of any thing from them , except with up brading and discontent : They must either heare of it from strangers , or not at all . Oh , how many of these housewives have deceived both Minister , friends , and husbands by their subtilty ? till afterward their sinne betray them , what mettall and stampe they are of ! The truth is , their love is unfound , their hearts turbulent , their tongues querulous and clamorous : But , if their husbands be taken from them , and their eiesores remooved , then religious persons , and the Minister shall no more heare of them ; their hearts are upon new liberties , all their gronings are vanisht , and the next husband ( though lesse religious then the former ) pleaseth them better . Oh wofull hypocrites , thus to colour over a rotten heart , with religious complaints ! God shall meet with you , in your kinde , and make your selves at last your owne judges , when his plagues ceaze upon you ! repent beforehand , and prevent them , if you bee wise . Your sinne is hereby worse then others , who perhaps of me ere ignorance neglect this duty , being otherwise honest : To whom I give this caveat , let your sinne this day come to your remembrance , amend it , and the good Lord regard not , but passe by your former errors upon your Repentance . Vse 2 As for those couples who are both agreed in their gracelesse contempt of this duty , as they also are in all ordinary worship of God , they belong not to this place , I have before spoken to such in the point of unequall matches ; They ( of all others ) are furthest off , let them prepare to make answer to their Iudge , who being commanded to honour their marriage with mutuall religion , dare mock God thus . Indeed in one sense it may be said , they are equally religious , for the one hath as much as the other , neither barrell better herring , for both are profane , and as they entred so they continue . Well , God could have promoted you to some honour : but your selves have chosen shame , he hath powred contempt upon you , thanke your selves Vse . 3 Thirdly , this teacheth us the true cause , why so many couples leade a sad comfortlesse life : some cry out , they can have no peace one with another ; others , that they thrive not , cannot be well reported of , or , their children disquiet them : God is against them , nothing prospers : Alas ! what wonder ! God is the last end of your though , he is not set up in your married estate ! he is thrust out into the backe roome ; who yet should be all in all , chiefe in your soules , prayers , family , worship , hee is nothing at all , and is it strange nothing goes forward ? How should it ? Surely if it should ( as perhaps some as bad as you thrive ) I should thinke he meant to destroy you ! But now , since he sends this Bayliffe to arrest you , and filles you with adversity , I hope it is to bring you to a parlee ( as Absalom in burning Jacobs barely ) to provoke and stirre you up to lay hold upon him , in due season ! Bethinke your selves , set him up better , honour him , and he will honour you , but if you dishonour him , he will ( as Samuel told Eli ) lightly esteeme of you : Prevent it in time , eare he come upon you worse ; he hath hitherto beene onely as a mothe , and destroied your beautie , but he can teare you in pieces as a Lion , if you looke not to it ! picke out the secret canker out of this apple , else it will consume all : And this I adde , although you should swimme in all welfare , and prolong your daies , if this be all your mourning , for corne and oyle , it shall be given you as a curse : if you see not Gods meaning , and honour not your marriage , by resigning up your Crowne , and casting it at Gods feet , depending upon him for blessing ; you shall die dishonorablely , and live without comfort : it s not all the wealth you have shall helpe you to joy , but rather as quailes shall all come out at your nostrills , and leave you desolate . Vse 4 Fourthly , let this be exhortation to all good couples , who feare God , to be joint in their religion together . And here give me leave to speake a word or two of some particular duties : and then of your generall converse . Touching the former , I would touch these two , the one touching family worship , outward , the other touching that grace mentioned in the fourth reason before , I meane faith in Gods providence , which is inward . I begin therefore with this . Consider both of you , there is but need of it , in this your course of wordly dealing : most couples are met to encrease carking and distrust , as much raine to make a torrent . The Devill will so stuffe and fill them with carking and covetousnesse , their owne base hearts set upon the creature , will so inflame them , the error of the wicked will so pollute them through lust , by their cursed example , that many who met together in hope to become Saints , after they are met , proove little better then disguised heathen : Well might the Apostle joine the caveat of marriage here , with that of covetousnesse in the next verse : and marke his phrase , let not your conversation be in covetousnesse : the words are , roll not ( as the doore upon her hinges ) in the love of silver : his meaning is this , marriage is a rolling up and downe from one carnall busines to another : the calling , the looking to children , buying in , paying out , stocking the groundes , raising of commodity thereupon , going out and in , and walking in a round of the world : nothing but scuffling and shuffling to get and scrape : except there be this gift of faith to season the heart in all this orbe and round : to settle it in the center of providence , to sweeten it with affiance in God. Alas , else , all the questions will be , how shall these chargabe servants be fed ? how shall all these debts be paid ? what losses are here in our cattel ? how poore are our takings in our shops ? our trades are meane , our children are many , what shall we eate , wherwith shall we be cloathed ? Alas , little thought I at first entrance , that marriage had beene of this die , I thought all had beene white and faire : now I see corne , cattell , husbandry , house wisery , all lies at the curtesie of mercy , the stocke is out , and except God blesse it , may never come in againe , except God give successe , good seasons of weather , crops will faile , rents will be unpaid , and we may die beggers . What ? did you think marriage was but a song , a sport , an hony moone , of one daies jollity ? did you not consider , that its a perpetuall exercise of faith , for your selves , for your children , for your servants , and businesse ? If you did not , then learne wisdome now : God hath set you in it , to try you , what mettall you are made of : whether it will make you disguised heathens , or gracious believers , who commend your selves and all to God , shutting up your selves in his Arke , that the floods of great waters overflow not . I tell you marriage is a stage for faith to act upon , to cast and venture all upon him , who will care for you , and promiseth to doe all your workes for you . Be therefore both of you just before God , walke in this command of faith , as well as any , yea this before any . Take no carking thought how children should be maintained , educated , portioned , married . Doe not as one lately did : having one sonne borne , he vowed he would have no more , whatsoever came of it , for he meant to leave that child , all his estate , ( judge by the way into what noisome snares a base heart brought him into ) and he whould have no more , to be beggers . Would it be thought , this Divell of unbeliefe were so ranke ? Why , marriage will make covetousnes a veniall sinne , ( worse then the Pope makes it ) without faith . Be resolved of it , faith must be your onely helpe , to stop you from drowning in this gulfe . Else no farme , or occupying will be great enough : you would thinke all your life but a moment , for the satisfying of an insatiable spirit ? So many irons at once in the fire , till one marre another , and overthrow all . Else , you will pick quarrels with your trades , and be ready to forsake them , as fast as you embrace them , and so wearie your selves with losses , till ruined . Else you will be so sordid , so pinching and base in your house keeping , so subtile , false in your sellings , you will grow defrauders , oppressors , usurers , and cheaters , in your traffique and trades , so eager in your toile , so impatient of a defeate , so injurious and unmercifull not onely to your beasts , but even to your wives , selves , children , servants : so base in your works of charity , that both God and men loath and be weary of you . What patternes of such married ones , doth almost every towne afford ? And when God frownes upon them , then they knaw their tongues for vexation and wax as profane in the first Table , scorners of worship , and Sabbaths , as before unjust in the second . Therfore , live by faith both husband without , and wife within , this is a joint worke of both : ( of your severall duties I shall speake after ) doth gaine come in , and wealth abound ? Set not your heart upon it : be not giddie , wanton , sensuall : faith abhorres such behaviour , and settles the soule in a sober frame of thankfulnesse : doth God crosse you ? Distrust him not , deject not your hearts , God is able to supply it . How else was David supported , when not onely city and wealth , but also wives were carried captives ? surely by faith he comforted himselfe in God , and recovered all . Am I in debts ? God will pay them : I came not into them by my sinne , but God brought me in , by providence : he therefore shall bring me out : Have I losses ? God will restore them as to Job : Am I sicke in body ? diseased , husband and wife each lying upon others hand , threatned by creditors , to goe to prison , fallen into the hand of a mercilesse Landlord ? faith will cast you upon a mercifull God : and although the common proverbe is , faith will never buy corne nor clothes : yet do but improove it , and thou shalt finde , it will be like Salomons silver , and answer all things , buy all marquets : She serves a master who can mollifie the hearts of the cruellest enemy , will sooner suffer the Lyons to be hungerbit , then his poore shiftlesse Lambes to want : All the fishes in the sea are his , his are all the sheepe on a thousand hills , all the mines of red and white earth , all the mony in all men purses : All things are Christs , thou being his all things are thine , and shall be cast in as an overplus unto thee : Thou needest not say , husband , wife , we shall be destroyed one day by this poverty ; therefore wee must fall to indirect courses , as others , to bring in the penny : No ; let Atheists say thus , they who have a God to trust to , let them never dishonor him , by such doings : thereby making him their enemy , lest they be compelled to speake for somewhat . He that clothes the grasse of the field , and the lillies , which neither labour nor spinne , much more will doe for them that trust him ; you serve no hard master , nor one , that needs your sinne to serve his providence . This faith must be Domina fac totum , she must doe all and suffer all , and carry all , she must be the stirring housewife ( or else in vaine doe others stirre ) who can doe more with sitting still , then all others , though each finger were a thumbe : By her therefore and her daughter patience possesse your soules , and commend your selves to him , who will effect your desire . This for the former particular , for faith in the promise . The other particular is outward , which is the joint serving of God in the family . Though both of you pray not , yet the one hold it up in the others absence , and set up God with both hands in your house : Let prayer , reading , and other worship hansell your dwelling and sanctifie it , at your first entrance , and afterward season and sweeten it , and all , both persons and things that belong to that : Let all goe under the banner and protection of God by it . It must be as the Temple morning and evening sacrifice , what else so ever you adde thereto , you may , but this must be constant . The holy Ghost loves to honour this Sacrifice through the Scripture : Daniel would pray at the season of it , Eliah would offer his sacrifice at that time , and so the rest . And this Sacrifice made all the rest welcome , and blessed , Therefore be joint in it ; begin not zealously at first , and end in the flesh , which is the custome of most couples . Looke not asquint with an evill eye upon it , to cast your businesses so unhappily , as to trench upon the season thereof : as if your hearts secretly grudged at God in it , and could scarse beteame it . Both of you be just before God in it : striving who should goe before the other in it : be no snare each to other not onely by your backwardnesse and murmuring at it , not so much as in your indifferency of spirit toward it : least you defile each other by it , and so you grow mannerly to put it off at first , and then by degrees by any trifling occasion to outweare it . Know it , that by the defacing of this , you out-weare all blessing , and goe in the rowe of them of whom it s said : poure out thy wrath upon the families which call not upon thy name . Be very serious to taske your selves to it , to presse each other not onely to a performing of it in generall , to say a few praiers , but to bee instant , fervent , and constant in it . The seasoning of your children , the awe and government of your servants depends upon it : and where its wanting , both prove ruinous , and brutish , besides the misery of the whole family condition . Vse all wisdome thou man , all prevention and earely care , thou woman , both without and within , that all busines and occasions may be set at a stay , and dispatcht , that this weighty affaire stand not let for them . Be sure that thy heart smite thee not oft in the day , when shrewd turnes befall thy children , thy house is in danger by casualty of fire , thy husband and thou quarrell , or any other sad accident happen ; to say , these are , because we sought not God this day : therefore is this mischance befallen me in my cattell , or in my travaile , or by a fall off my horse , or ill successe in my businesse , or the like . Let not the comming in of friends , strangers , break it off : sit not loose to it , least each toy unsettle it . Awe the family to it , both joine in the drawing of your inferiors to reverence it , least if forme and commones once breake in , the next newes be , wearinesse , and so breaking it off . And with praier , let solemne calling of the children and servants to accompt be practised . If you can possibly let the morning rather then noonetide be your appointed season , lest necessary occasions deprive some , whom it concernes . Chuse it before meales , if it be possible : If the greatnesse of household hinder that , then take heed that drousinesse , slumber , and the Divell set not in their foote to marre all , which for the most part is the canker of most family duties : which through custome is made nothing of , till it have cast out duty it selfe upon the dunghill . I shall speake more of the mans duty in speciall , afterward : this now I thought good to premise in generall . And this of these two particulars , of the joint duty of couples be said . Now I come to the generall exhortation , and so finish the Chapter . Let it be therefore exhortation to all good couples , to be mutuall in all religious duties , ordinances , and service of God. This will strengthen the wheele of marriage life , as the strong spoakes in the cart wheele , strengthen it , from cracking , and splitting . Live not like strangers to God : for so shall you never be inward with each other : your life will waxe common and fulsome , past and spent out in a shaddow and vanity , yea vexation of spirit : and at your death , you shall say , alas we never knew one another truely . I dare not snare you for settnesse of Canonicall houres , or for oftnesse of duty : I leave that to your owne experience , who should best know each others wants , or at least your owne to draw you to it . It is not meet families be made privie to the privacie of their governors : it is the next way to make them despised : its 〈◊〉 referring them to your owne seasons : except your selves be the whole family , for then the difference is taken away . I say , there may bee secret cases , wherein even each partie may chuse secrecie ; in such , be wise , and powre out you hearts to God , apart , as its like Rebecca did in the strife of her twins . There is a season for all things : and marriage secrets are sacredly to be kept . Therefore I say let this be the chiefe pearle of the marriage crowne ; search out all thy corruptions : make a register of all favors of God , which God hath granted to thee , and to thy wife in common ; such as at the time of receiving , seemed most pretious , and might ill have bin spared : marke how the Lord hath gone before thee and ordered thy conversation : consider together how happily , and yet perhaps hardly you met in marriage : what sound love , and covenant the Lord bred at first in you : how they have since held firme ; and although many things have come in to weaken them , yet they have not prevailed . Consider how your hearts are drawne daily each to other : calmeth your unquiet spirits , ( which otherwise would not keepe compasse ) so that you looke not each upon the other with the eyes of Serpents , but of Doves . Observe how Sabbaths and Sacraments are blessed , how your faith and peace growes , your feares decay , how your corruptions are purged ; what dangers in body , state , children you avoid ; and what sorrowes , which comber others , you are free from : also what successe in your childrens tractablenesse , and towardnesse : what faithfulnesse and subjection in your servants , ( for is it not God , who makes many stout stomackes of both sexes , subject to weake governors ? ( as David saith ) how your fellowship with the good encreases , what new blessings are fallen upon you , in persons , names , trades , posterity : Marke also well , where Satan most insuleth , and where the hedge is lowest with you : what corruptions ( as old sores ) breake out in their seasons , which yet seemed to be quasht before ; what lustes of the heart , lust of the eie , or pride of life bubbles up from within : Looke not each into him or her selfe , but each into other , as having interest deeply planted ; yet doe it not with curiosity but simplicity : By this meanes both abundant matter and manner , as oile to the lampe , will offer themselves to nourish this ordinance ; all lust of sloth , all rust of ease , wearinesse will be filed off . And a free heart to make God the umpire of your differences ( if any be , as how can it be avoided , but a roote of bitternesse within , will lesse or more breake out ) the composer of your hearts , the granter of your requests , and the gracer of your marriages will be obtained . And feare not , lest this course should in time wearie you , or alienation each from other should grow , to distast this duty ; for the Lord who hath founded it , will owne it , and can blesse it , and keepe out disorder ; and the sweet fruit of this service , will so both prevent , attend and follow you , in all your waies , that you shall feele your selves to walke each before other , and both before God , lesse loosely , moresoundly and safely : For why ? how can it otherwise be , when both of you remember whom you use to goe to , ( as to the oath and covenant ) both in your confessions , on which you shame your selves for your faylings , and in your requests , craving pardon and purging , and where you have done wel , to praise him for support , and to be thankfull for that administration and protection of his , under which ( as his beloved ) you have bin , all the day long . I conclude therefore , goe to God more jointly then ever ; hold , and pull more hard and close together , so oft as you go to the throne of grace ; especially , when as with that good Jacob , you are resolved not to cease wrastling till you be blessed : compell him to send you away with your request , else you cannot be answered Goe by a promise in your Advocate , and say , now Lord , this new state of ours , requireth new manners , new selfedeniall , new faith , new life , a donble portion of grace ; begge it therefore as Elisha did ; all that belong to you , require a new part in you : And , who is sufficient for these ? Make your selves nothing : and God all in all , who can satisfie you . Seperate not your selves in these duties , as others doe in Congregations , or others in boord and bed , but say , come , let us pray together , confesse , give thanks , I am as thou art , my people as thine , my horses as thine , my thoughts , affections , members , as thine . By this meane , love shall so grow , that it shall outgrow all distempers : you shall say of each other , I never thought my wife had the tithe of that grace in her heart , or that my husband had halfe that humblenesse , compassion , faith , which now I perceive . Those evills , those infirmities , which would for ever have estranged some , and caused distast , I see in him , in her , breed so much the more love to my soule , sympathy , and mercy : This from this welspring of joint worship , shall flowe streames of hony and butter ( as Iob speakes ) into all the life● Especially , when crosses and streights shall befall you , then shall God be neerest of all unto you , and be afflicted with you in all : because you have made him the God of your mounteynes , he wil bee the God of you valleys also , whenas others , who never thus traded with him , shal be sent to their Idolls , and to shifte for themselves . And as touching the first duties , of mutuallnes , viz. of these fowre jointnesse of religion and worship , thus much . CHAP. VII . The second mutuall duty of the Married , viz. Conjugall love handled . I Now proceed to the second mayne and joint duty of the marryed which is conjugall Love : For the better handling wherof it will not be amisse first to premise somewhat , touching the nature of it : and then to shew some reasons , why it should bee jointly preserved , adding some meanes wherby it may bee done , and so , concluding with use . That infinitely and onely wise God who both upholdeth by his providence , all his creatures in their kindes and subsisting , and hath by one soule of harmony and consent , accorded each with other , for their mutuall ayde and support : much more hath his hand in the accorde of reasonable creatures , their fellowship and league together , as without which they could not well continue in their welfare & prosperity . And therefore , for the more sweete reconciling and uniting of the affections of one to another in every kinde of league and fellowship , both the more generall and common , standing in outward commerce , and the more neer & close , as in friendship and marriage ; he hath accordingly planted in every nature , sexe and person more or lesse Simpathy , that the one not possibly beeing able to subsist without the other , might by this tye , each love the other , and be knit to the other in union and affection . This appeares even in the most remote contracts of buying and selling , borrowing and lending : wherin although the league stand rather in things then in persons , yet even there , is seene a generall kinde of love , each man chusing to trade and traffique with them , whose spirit and frame is most sutable to their owne . When God meant to enrich the Israelites by the bounty of the Egyptians , he darted in for the time such a sympathie into their hearts , that they found favour in their eies ; so that nothing was then too deare for them , jewels and gold and silver , till they had impoverisht themselves . And , in those combinations of men which are grounded in law and civill order in commonwealths and corporations , although there be a necessary bond , to keepe all sorts within order and government : yet there is to be observed between those members , a more peculiar bond betweene some then others , through a suteablenesse of disposition that is in them , whereby for speciall causes , the one doth more tenderly affect some one or other , then the common body can affect it selfe . This yet doth much more appeare in the league of friendship , wherin we see God doth so order it , that by a secret instinct of love and sympathy , causing the heart of the one to incline to the other , two friends have beene knit so close to the other , that they have beene as one spirit in two bodies , as not only wee see in Jonathan and David , but in heathens which have striven to lay downe their lives for the safeguard of each other . And that the finger of God is hert , appeares by this , that oftimes a reason cannot be given by either partie , why they should be so tender each to other : It being caused notby any profitable or pleasurable meane , but by meere sympathy , which is farre the more pure and noble cement of union , then what else so ever . Nay , in the very sencelesse creatures is to be seene this amity and neerenesse , that as some have an antipathy each to other , as the shadow of the walnut is noxious to other plants ; so , the elme and the vine doe naturally so entwine and embrace each the other , that it s called , the friendly elme ; who can tell why ? much more then in reasonable creatures , it must be so . And hence those heathens ( that could goe no further ) make the very constellations of heaven , under which two are borne , to be the cause and influence of their accord : I know not what starre ( saith one ) hath temperd my nature so fitly to thine , that we should be so united . And another , scoffing at one he distasted , tells him , I love thee not certainly , and yet I cannot tell why , ( for thou never hurtest me ) but this I am sure of , that I love thee not . What wonder then , if God for the preserving of that band which is neerest of all , durablest of all , and the most fundamentall of all : hath much more caused a secret sympathie of hearts to live in the brests and bosomes of some men , and some women , that are to live in the married estate , ( whereof no reason can bee given , save the finger of God ; ) whereby I say their hearts and affections doe consent together , of two to become one flesh , the most inward union of all ? Whence is it , that ( all others set aside , sometimes more amiable in themselves , more rich , better bred , and the like ) yet through this instinct of sympathie , ( an hidden and unknowne cause ) two consent together to become husband and wife ? Surely by this it appeares , that by how much lesse reason can be given of this temperament , so much the more God is in it , as purposing by a more pretious and uniting band , then ordinary , to knit them together , whom he purposeth to maintaine in such a league , as must endure , and cannot be dissolved , when once it is made . So that we see marriage love is oftime a secret worke of God , pitching the heart of one party upon another , for no knowne cause ; and therefore where this strong lodestone attracts each to other , no further question need to be made , but such a man such a womans match were made in heaven , and God hath brought them together . But , because the finger of God is not so manifest in all matches as by a secret inspiration to unite them : and because man being a reasonable creature , is led in affections , not to live by sensuall appetite , as a beast , but by rationall motives and inducements : therefore providence discovers it selfe herein also : even framing the matter so , that oftimes where this naturall inclination failes , and where in likely hood some antipathie and contrariety of spirits would appeare ; yet , by some accidentall endowments of religion , of education , of eminent naturall parts , of sweet disposition , even that party pleases best , who yet were as likely to displease as much as any in the generall . I say this is a providence more generall , then the former : so ordering things , that where meere sympathy failes , yet another band may proove ( to some persons ) as pleasing and lasting , when as they see that one defect is recompenced , with another eminencie and perfection . Who but God hath so accorded it , that many a woman of exquisite beauty and person , like to attract love enough ( in a mutuall way of man ) should yet come short of inward wi● , wisedome and abilities ? Surely he who doth all so well , that nothing can bee found out after him better then he hath made it , hath thus appointed it , lest if all perfections should concurre in one impotent subject , the heart would be too big for the bosome , and swell into an excesse of pride , and selfelove . And on the other side , who hath so ordred it , that oftentimes , where beauty failes , where ●ther person is ordinary , there yet , these uncomely partes should be cloathed with greater honour , of vertue , understanding , industry , providence , and other qualities of worth : and all for this universall end , that there might be an equality ? So that whereas the person in some regards might be an object of disdaine , yet in others , might be to a rationall and wise man , a meet object of esteeme , her gifts drowning her defects , and so sustaining the poore creature from contempt and scorne . Thus doth God by his wisedome so order contraires , that being brought by his own skillfull hand to a due temperature , they might cause a most pleasing harmony : so that oftimes a nimble wit joyned with a more slow , a phlegmatique temper with a sanguine , a melancholique with a merry , a cholerique with a mild and patient temper , might behold the workmanship of God herein with such admiration , that the frame of spirit which in the generall might seeme most repugnant , yet in respect of the necessarie usefulnesse and commodity thereof , might find most favour . And why ? surely because similitude of distempers might breed a confusion in the married estate , wheras the one quality alaying the other , might reduce the body to a sweet harmony and correspondence . So that still we see God hath an hand in this union of hearts in the married and although some unite through a secret sympathy : others from some confessed good and amiable object in the party loved ; yet God is in them both , that by a strong marrimoniall knot the married couples might eike out that love and affection towards each other , which else neither the need of each other , no nor religion it selfe could alone , maintaine and preserve . And so much for this second branch . By all I have said , it may be perceaved , that by conjugall love , here , I meane not onely Christian love , a grace of Gods spirit : ( for marriage borders much what upon nature and flesh ) nor yet a carnall and sudden flash of affection , corruptly enflamed by Concupiscence : ( rather brutish the● humane ) but a sweete compounde of both , religion and nature , the latter being as the materiall , the former as the formall cause therof ; properly called Marriage love . And this love is not an humor raysed suddenly in a pang or thoade of affection , ebbing and flowing ; sometymes when the parties are set upon the stage abroad , among company and strangers , where they woulde acte a parte for their Credit ; ( for family and place where they live ought to be their true stage of Action ) but an habited and settled love planted in them by God , wherby in a constant , equall , and cheerfull consent of spirit , they carry themselves each to other : each hollow companion wil exceed , at an od time , and put downe true lovers : who if they were tryed by their uniforme love , would be tired as jades & betray themselves to be counterfeits : whatsoever is according to God , is equall , though but weake . So is this , of the love of couples : no union of imagination , mixture , nor yet bare affection , but an effect of divineinstitutiō , betweene two , ( for polygamy is the Corruption of marriage ; ) not to be dissolved till death , except uncleannes divorced it . This love is ( as the eccho to the voice ) the vitall spirit , and heart blood of this Ordinance causing a voluntary and practique union of two , without which union alone by vertue of Gods institution , is but a forced necessitie . For then hath this ordinance her perfection , when this soder of love beeing added thereto , maketh that union w●● cannot be broken , to become such a willing one , as ( to chuze ) woulde not be broken . Else friendship were a better one-ship then marriage , because that may be dissolved , when it waxes a burden , wheras this holdes , bee it never so wearisome . But then is it happy when the lover and the loved enjoy each other : else the fellowship of those maried ones , whose love is degenerat into bitter hatred , were as good as the best : for the worst , marriage is such , that ( till one cease to bee ) it cannot cease to bee a knitting of two in one ; no time , no distance of place , no sin ( except adultery ) breaking it of : but how miserable a necessity is that , which hath no law , no remedie ? Hence God hath allowed so many respects and liberties in the choise of husbands and wives , because he would streighten none , but that they might live lovingly , except the fault bee their owne . So that as he who marrieth for other ends , religion beeing neglected , offendeth chiefly , so doth hee also , who shall marry one religious , without due caution of other things which might strengthen love , even hee shall sin against the comfort of his owne life . And its certaine , that longer then love compounded of the forenamed causes , doth last , marriage is but a carcasse voyde of life . And the stronger the tie is , the irkesomer is marriage , beeing frustrate of that pretious thing , for which it should love groundedly . Let me adde some reasons why this so joint a bond should bee carefully preserved . First nothing is so pretious among men in worldly respects , as that for which the husband loveth and desireth the wife ; and shee him ; no union so strong as this ; no ioy in any outward union so contentfull as this ; nor able to wish well to the thing loved as this . For though I must love my neighbour as my selfe , yet I am bound to love my wife otherwise for both kind and measure , then my neighbour ; yea and in some sence , better then my selfe . And it s truely observed , that this rule of loving our neighbour , is rather to be expounded privatively or negatively , then positively : forbidding rather to doe any hurt to my neighbour , which I would not doe to my selfe , then commanding to do him so much good as to my selfe : sithence by this meane I should be bound to feed and cloath him as my selfe , which were abused . But my wife I am bound to love as my selfe in both respects as my selfe ; both in the negative , and affirmative sense . Hence is that of the Apostle , No man ever hated his owne flesh , but nourisht and cherisht it , even so ought a man to love his wife as himselfe : not onely in distresse , for so am I bound to love mine enemy , If thine enemy hunger , feed him , &c. but constantly , and at all times . Hence is the generall rule , urged mutually upon both , husband , love your wives , as Christ loved his Church , and gave himselfe for it , to purge and wash it : that , it might bee without spot : and the like hee professeth upon the wife to him ; wives love your husbands , &c. nothing is to be a reciprocall duty . But yet this I must adde , that this so mutuall a duty , is yet required of both in a different manner . For the more cleere understanding whereof , observe , that as the love wherewith Christ loves his Church is a more abundant and bountifull love , then that whereby she loves him againe ; yea , her love is as her other grace , fetcht from his fulnesse , which he commun cates unto her by his spirit , so is the womans love in the carriage thereof to the mans . And as the dimme light of the Moone borrowed from that principle of light the Sunne ; so by proportion , the love of the wife is as borrowed from the love of the husband . He is the fountaine of the relation , she followes as the correlative , her love is the streame issuing from his spring . Love must decend from him , as the oile of Aarons head descended downe to his beard , and his cloathing ; So that the manner of this imparting love must be orderly : the husband is to offer , to bestow , and communicate himselfe first to his wife ; in a free , bountifull , full love ; she is not so much bound to vie upon his love , or to love bountifully and actively , as to reflect and returne upon himselfe his owne love , and that in a reverent , amible and modest maner : Thence is it , that as oft as Paul useth the charge of husbands loving their wives , ( which is very frequent ) yet he very seldome , and but once urgeth the woman to love her husband : ( but as if he would have them , their love and all to be drowned in their subjection ) he presseth them , to be subject to their husbands ; wives submit your selves : and , let the wife reverence her husband : Noting , that although the married estate , be an equall estate , yet the carriage of both must not be the same : but the love of the one must be conveyed with royalnesse without tiranny , the other in loyall sweet subjection , without slavery . So then , as the head and other inferior members , are equally parts of one body , yet the head in a different and more singular maner , then the rest : so ought the case to be betwixt husband and wife . And hence it is , that according to the custome of all Nations , the husband seeketh the wife , the wife loveth after she is loved : except is be here and there in some odde person , noted for folly or immodesty . The mans authority mixed with the womans midnesse , his activenesse , with her passivenesse and acceptance , makes the sweet compound . As the Sun , exhaling vapours , out of the earth , draweth them up into the aire , and having altered their groster quality , sends them downe againe with more foyson and fatnesse to refresh the earth as with her owne store ; so , the lovely disposition of a vertuous wife , drawing love from her husband , into her owne heart , sweeteneth the vapour , and returnes his owne upon him againe with a double pleasing grace and comlinesse . And as we see , that the meate , which the stomack receaveth , except it be cold or hot , scarcely admits kindly digestion ; because being luke warme , it cannot worke upon that meate which is like her owne temper ; so , if you take away this temper of natures , love is loathsome in one maner and fulsome . For , what is more loathed by a discreet man , then a woman mannishly qualited ? And , what is more yrkesome to a loving woman , then a man effeminate ? Therfore , let the man keepe his liberty in loving ; avoiding all base uxoriousnesse , softnesse , and nice affection of his wife , and let the woman shunne all uncomely boldnesse ; and taking upon her with authority in the carriage of her love towards him : it becomes him to play the Captaine and lead this service of love , and it beseemes her , to tread the same steps , and follow . This is the wisest contention , whether shall love other with the most cordiall affection , in a true way . Vse 1 I come to some use of the point . And first it much condemneth the course of such as beare any stroake in the marriages of others , who are so eager and peremptory in striking through the match , that they omit the tying of the knot sure , ( which is the maine point ) and so ●ecome the occasions of forced matches , empty of love . Alas ! you little consider of time to come : and what a sad entrance you make into an estate of life , which needs the mutuall improovement of a stocke , which you never care to procure them at the first . And even so are couples themselves herein excedingly to blame ; in that they set the cart before the horse , dragging ( in a sort , as he those oxen he had stollen , into his denne by the tailes ) so they , the wives which by head and shoulders they have gotten , into their bosomes , the contrary way : Sympathy of heart , or amiable qualities which should attract love towards their persons , and cover any such defect as a carnall curious eye would stumble at , these they set not in the first ranke , but as the kite upon the prey , so fall they eagerly upon something in the woman , neither praise worthy nor amiable ( for as the Philosopher saith who praises any for wealth , or that which is without ) but either profitable or sensually pleasing : these they thinke will carrie love after it . But by that time they have tried at leasure , and found that love is not compelled , but a thing which must be perswaded , and extracted by some deservingnesse of the qualities in the partie loved : then finding no such thing in the party married , they perceive how preposterous they have beene , and would amend their choice , ( if possible ) with the forfeit of much other commodity . But it s too late , for what shall a man give for the recompence of love if absent ? or what shal it profit a man to have won a wife with , all other advantage , in whom is no true amiable thing to winne affection ? what a sad bondage is it , to be tied for ever to one thou canst not love ? An object of discayne , of hatred , of loathsomnesse , of stinch ? a thing , wherin there is no dramme of that which is desireable ? How wofull a burlen wereit to have a dead carcasse bound with cordes to thy oacke , to go with thee , every where ? whō thy heart tels thee , thou knowest no one woman or man of an hundred whom thou canst not as well find in thine heart to love , as her ? So that in all the companies wherin thou comest , & darest utter thy thoughts , this must bee the first complaint , Thou wert compelled to marry her , or him whom in thine heart thou never couldst set thy love upon : so that thou wert driven into the net , and taken , as a birde in a snare . Oh , if love bee one of those joint duties which the married should continually nourish , what shall become of them , who never joyned together before marriage to compasse it at all ? what is this , but to prepare for themselves perpetuall vexation ? should I call it , or desolation ? And secondly how doth this reproove such , as although first entred not without some affection each to other , yet , through a vaine , emptie , and base spirit , neglect the chary keeping of such a jewell , as love is ? Tush , they thinke that will keepe it selfe , although they live at randon , and hang it upon every hedge . If love ( say they ) bee the matter you talke of , let us alone , I warrant you , we love each other as much as any body , there is no love lost betweene us , we have one anothers heart as it were in a boxe ? Heare mee I pray , what kind of love is that you meane ? Is it a meer carnall and brutish appetite , or a vertous , and religious love which I have spoken of ? perhups ( for the present ) thou supposest thy selfe enamoured with some externall thing which thou seest in her , not yet comparing that one , with ten other most odious qualities which in time will weare out the humorous contēt and doting delight , thou hast in that one . As yeares come on , sicknes and crosses , alas , that insufficient one object beeing blasted , and no other object comming in the roome , to holde thee satisfied , how needes must thy affection quaile , & sterve in thy bosome , thou shouldst first have layd the ground of thy love in such adefired obiect of vertue , modesty , and worth as might have held water , and not shrunke in the wetting . The most resolute loves vanish in a short tyme , where the fuell of love faileth . But to goe backe , put case thou hadst groundes of first love to thy companion : what then ? thinkest thou that this edge will holde without dayly whetting ? when thou foolishly , slightest the due attendance of this love , dost thinke it a toile to nourish it , nay darest cast water upon this sparkle , as never fearing it wil be quenched : dost thou wonder , if this thy darling is lost on the suddeine , for lacke of looking to ? No no : thou must fixe thine eyes upon those first objects , which won thy love to thy companion : not run up and downe into all places , with unsavorie compliants of husbandes , and wives ! Not looking at the partes of others , to estrange thine hearte at home . Love is a birde with winges , soone gone out of the cage of thy bosome , if it be carelessely set open . Thou sayst thou hast it in a boxe , but what if thou loose box and all ? Therfore , shunne those compleints which fools make ! Oh! if my husband had the qualities of such a man , were hee of such understanding , religion , parts of speech and memory , tendernes and amiablenesse , that such and such a one is , how coulde I love him ? Then comes in hee with the like , if my wife had the properties of such a woman , so chast , so kind , so wise , so able to keep her tongue , and observe the lawes of silence or of speech ; so zealous , provident , and the like , as other women have , how worth were she of love : Dare you thus dally in so weightie a busines ? dare you like the gnat fondly fly about the candle , as secure of burning ? Oh unworthie of love , each from other ! should you looke out abroad upon obiects which belong not unto you , hurtfull , not helpful ? to encrease emulation and envie , not affection ? what are you the neerer ? Poare upon your owne husband , and his parts , let him be the vaile of your eies , as Abimelec told Sara , and looke no further : let her bee your furthest object : thinke you no vertues in any beyonde hers : those that are but small , yet make them great by oft contemplation : those that are greater , esteeme and value at their due rate , that you may know them to the ful weight , having weighed thē in the ballance . This putting your sickle in your neighbours corne , will prove too hot and heavie : it will cause your owne to shale and perish the while . It s a better worke of the two for you , to thinke , you see wonder , in your own companions , though there be little in either ; then to bee quicksighted in seeing the gifts of others , bee they never so excellent ; at least its the farre safer error of the two . It must be the mutuall reflexe and exchange of gratious , and sweet vertues in and from each other , rebounding as the sunbeames from the wall , that only can holde you in an invincible league of amity ! The marking of each others , goodnes , compassion , fidelity , chastitie , which must continue that first love , which at the first they caused . You need not quench love : it s enough that you withdraw this fuell , and looke upon the infirmities of each other , ( the onely dampe , and choakepeare of affection , ) these alone will kill it . And when other fuell failes ( as I sayde before ) let religion step in , and make it up : this will keep harmonie in other discord . Reade over that divine songe of Salom. Setting out the blessed union betweene Christ and his spouse the Church ; wherin is most lively expressed , what inward content , and feeling ioy , each partakes in other , through the fight of each others perfections . She in her heade , because in him , shee beholdes all fulnesse of wisedome , and grace ; and hee in her , because of the reboundings of those ornamēts and graces of the spirit , wherwith he had furnished her . So much forthis second . Vse 3 Thirdly this must bee a serious caveat to all married couples , to nourish this their love , and to preserve it entire . Which will the more easily be obteined , if they shall consider those sad effects which come from the decay of it , in the lives of couples . As Salomon speaking of drunkennes , saith , whence are red eyes , whence are woundes , and quarrels ? Are they not from the red wine ? and St. Iames , whence are warres and contentions among you ? Are they not from your lustes that fight in your members ? you seeke and enjoy not , but miscarry , in all your attempts , & see not whence your misery commeth ? So say I , whence are those ende lesse debates , differences betweene the married , that they are alway seeking for blessing , and longing after an happy life , but still it goeth further and further from them ? Alas ! because they dreame still the fault is without doores , in this and that , bad servants , ill successe , improvidence : and sometime in each other : but never set the sadle upon the right horse : the disease is within their bosomes , they have lost their first love each to other , they are waxen saplesse and unsavory in their spirit and affection one to another . While that lasted , all went forwarde in a sweet maner , cart went well upon wheeles : for the spirit of mutuall love made it slicke and trimme , the oile of love set it forward : but since this was exhausted and dried up , all went to havocke , the sinewes of society , the band of peace and perfection , of thrift and welfare beeing broken , there is a dissolution of the frame , and a shattering of all . Children have no edge to do their duties , servants have no joy to doe their worke , lovelesse couples are livelesse & unfortunate : yea the salte having lost her favour , is good for nought , save to be trodden under the feete of contempt and scorne . Whence are those Mock-divorces so frequent in the world , wherby couples seperate from each others some from bed , from board , from house , and so farre , that one shire will not holde thē ; beeing barred of a real , they please themselves in a locall content , which yet lasts not , the names of each others , much more the companyes beeing odious . Hence come those hideous presidents , of conspiracies one against the life of another ; adulteries , villanies , yea murthers practized against husband and wife : he who despizeth his owne life is soon Mr. of anothers , and how can a man chuse but despise his life , when he feeles it wearisome . As those 4. Lepers sayd , let us be desperate , and rush upon thee Campe of Aram , for what is our life worth , we are but dead men , wee cannot be worse : so may lovelesse couples say , whatsoever we doe , we suffer , we cannot be worse ( though we were not ) thēwe are . A dead dog is as good as such a living lyon . Hence againe come those manifold suites and pursuites abroad , exclaming jealousies at home : the treasure is stollen , love is gone . As he sayde of his Idolls , so I of this love , you have stollen my Gods , and do you aske mee , what ayleth thee ? The fence is broken , the sluce is pulled up , all goes to wracke and confusion . There is as much use of a bone out of joint , yea , of a man out of his wits , as of such a couple . Fidelity , modesty , huswifery in a woman , degenerate into carelesnesse of body , of soule , of state , of name , into meere vanity : a woman not loving her husband will not stick , to pull one eie of her owne , to pull out both of her husbands , as the fable tells : rob and spoile her selfe of goods , and good name , that she might spoile him . Nay many have devoted themselves to a defilement of their bodies , to be revenged each of other : meere hatred and spite hath drawne them to such sinne as lust alone would not have done . This tast may be sufficient , to warne all , who be not forlorne , to looke to themselves to beware how they embessel that sacred stocke , which God hath inspired all such married ones withall , whom he meanes to susteine in this state , with integrity and honour : Marriage is honourable , keepe then the pledge of it entire which is love . It s like that Image in the Capitall , called the Paladium , which if it ever came to be seene and profaned , threatned ruine to their Commonwealth , therefore they kept it in a most affected secrecy and safety . God hath bestowed it to make the difficulties of the married life tolerable ; ( which else , the multitude of them would make yrkesome ) and shall a man having but one string to his bow cut it in two ? or a city having but one engin to defend themselves cast it away ? Let it bee a warning to all sorts therefore . Lastly , this point must be exhortation to couples , to practise and discharge faithfully , this joint duty of marriage ove , each to other . Wheresoever thou art , whithersoever thou goest , whatsoever thou dost , remember thou carriest about thee a precious pearle , looke to it , prise it and preserve it , as thy life . There be sundry motives to presle this upon willing couples , as hammers to drive this naile home to the head : and indeed I may say of it , as he once said , of one , an honest man need not , a dishonest man will not be warned : The generall motive to both husband and wife , is Gods charge to them : live and love . Both of you thinke thus , he bids it who better knows the use of it , the danger of the contrary , then such silly ones as we . Commands of God , are folemne things , especially such as serve for a trench , for a fortresse , a fence to hedge in an ordinance . He that dares violate it , shall pay for it sweetly . Therefore , set your heart to obey this rule , and say its life or death : It s the crutch of your lame limbs , if that faile , you must fall , if the shores breake , the house ruines . Obey God out of love : discerne his sovereignty in this charge ; love him and love one another . If thou love me feed my sheepe : saith Christ to Peter : If you love me keepe my commandes , saith he to them all . And , if you love me , love each other ( saith the same voice ) to couples . Doe not dally with such edge tooles . Say not oh man ! what shall I loose my liberty , and tie my selfe to a woman ? nor she , shall I forgoe my will , and tie my selfe to an husband ? is not the world broad and large ? yes , but as full of sorrow and woe , as its wide and broad , without this preservative . It is a good hard theame I grant to handle : I will therefore reach out one or two motives in particular , to each party : and because arguments for time past , as former covenants made , great affections in the first heat of youth , like May bees file away , and are soone forgot : I will mention such , as afford themselves daily to couples in the course of their life . To the man , I say , thy wife is bone of thy bone , and flesh of thy flesh : She is another selfe , woman made of man , taken out of thee , a glasse to behold thy selfe in : when the Lord brought this Modell of Adams selfe unto him , consider how naturall , how pretious , how welcome she was ? what ? is not thy wife as naturall an object to thee ? Secondly , thy wife , so oft as thou lookest upon her is a deserving object of love and compassion : she hath done that for thy sake , which thou wouldst not have done for her : for she hath not onely equalled thee in forsaking her father and mother , and family , that she might be one flesh with thine , but she hath forgone her name , and put all her state and livelyhood into thine hand : if thou stick to her , she is well , if thou forsake her , she hath put her selfe out of all her other succours . Her subsisting is imperfect in her self , it s wholy substantive and real ( under God ) in thee ? As the Lord Iesus speakes of the eie , that all the sight of the body , is within it , if therfore that be darke how great is that darknesse ? So , if thou desert thy poore shiftlesse wife , and leave her mends in her own hands , how great is that desertion ? Thirdly , consider how much labour is put upon a weake vessell , daily , in diligence , in stirring up the commodities of the house , in attendance upon children and family , and such providence as is required of her : Her trouble is great in the peculiar acts of marriage , great are her paines in conception , in her bearing , in her travaile and bringing forth , in her nurcery and bringing up , till they be out of hand at least : and some women exceed others in this kind : for some shift off this work carelesly , and commit their babes to strangers , as if they were too good to nurse them , when as yet their breasts are full , and their bodies strong : whereas others put forth themselves to the uttermost , and therefore deserve double affection . Consider oh man , if not the drudgery of thy wife in this kind , ( if there were not a command and promse to make it sweet ) then that finger of God , and providence , disposing so , that a weake one should doe that with patience and cheerefulnesse , ( as a worke of her place ) which all thy strength were not able to turne thy hand unto : Love her for that impression of divine wisedom , which thou seest stamped upon her : what man were able to endure that clamor , annoiance , and clutter which she goes through without complaint among poore nurslines , clothing , feeding , dressing and undressing picking and clensing them ; what is it save the instinct of love which enableth her hereto ? Who hath taught the poore bird , even a seelie Wren to make her so curious a neast , as exceedes all art of man to effect ? Is it not the naturall instinct which love hath put in her ? so oughtst thou to nourish that love in thy wife which puts her forth to all her marriage service ? If God were not in her spirit she would cast it offten times , ore she would goe through stitch with it , as she doth . It s the best requitall which can be given her from man , to helpe digest so many sowre morsels , sad businesses ; & all too little . For it must bee the Lord who must tell her ; That although she beare her punishment in her childbearing , yet it shal be sweetened by mercy , for shee shal be saved therby , & obteyne more glory therby , through faith & patience , then shee who beares not . But above all , the grace of God , in so fraile a creature : the wisedome of the spirit shining in her wordes , counsells , actions , examples , should bee most admirable of all , and the chiefe loadstone to draw affection from the husband , as in Davids esteeme of Abigail in that kinde , may appeare . The like may be sayde of the man , to draw respect and honor from the woman , ( if she bee not degenerate ) and to love her husband : For why ? In him may shee beholde yet more manifest steppes of Gods image then in her selfe . They say , there is in some kindes as much of the Creator in the Ant , as in the Lyon : in the former , excellent skilfulnes , in the other , power and majesty : So here . In the man shines out more authority , government , forecast , soveraignty , then in the woman : By the man , as shee at first received her being ; so , still she enjoyes from him countenance , protection , direction , honor : in a worde ( under God ) light and defence . To these adde , They entred their league solemnly , but they shall part sadly ; A time there is to embrace , but there shall bee a time farre from embracing . Improve it well therefore , love , live , and leave . Bitter else will the review bee of a life past , representing the fruits of a lovelesse marriage , a tedious pilgrimage , whereas the memorie of a loving husband or wife shall allay the bitternes of death to the survivor . And indeed if that indenture which couples first make solemnly to God , to keepe this sacred knot inviolable , and unstayned , were well kept : this darling would grow up in the house , as that poore mans onely lambe did , wherof Nathan tells David , which eate with him at the Table , slept with him in his bosome , and was to him , as one of his children : ( so Bathsheba and Vrya are described ) so deare I say , should this pledge bee to them both , and through it they each to other ; strongly fenced before hande , against all occasions of the contrarie , ( for that which preserves it selfe , alway destroyes the contrary ) and so providing that this twinne may live and die with them together . Some dreame that old folkes are past love : and foolishly impropriate it to the heate of youth : but alas , the anciently married ( if right ) may as ill want it as the young ; yea worst of all when old age hath prooved it to be sounde ; then may the marryed cease to love when they cease to live . Therfore roll each stone to find this grace : buy it whatsoever it cost , fell it not , whatsoever you may have for it : lest you bee as he who solde his birthright : which once gone coulde be no more recovered , though sought with never so many teares . And truly for the most part , it s noted , that when it once gets a fall , it prooves almost impossible to soder it againe ; beeing as the native heate and moysture of the body , which once spent ( they say ) is irrecoverable . And so much of this second joint duty of the marryed , Conjugall love . CHAP. VIII . Treating of the 3. Ioint duty of the Marryed , viz. Chastitie . THe third mutuall service of the married followeth to be spoken of , to wit Chastity . A dignitie , helde by a dutie , both the vertue of preserving it , and they who are the preservers of it , are honorable , And , while we are discoursing about this , we seeme to be in the center , in the chiefe of the honor of marriage . Other honors are excellent additions and ornaments , but this the being of it : marriage delights in being quiet , peaceable , rich , in credit , but , provided alway the mayne bee entire , else they lose their value . As it is with the rich , their pleasures , feasts , companies , and liberties please them will , but how ? still presupposing the oote to be sound , their stock and state to be unquestionable . Every accidental of marriage is pleasant , because chastity which makes it so , is taken for granted . It is the fairest floure , the richest j●wel in the garland , the crowne of marriage . And well it may be so stiled : for as a crowne is blasted , if it have a peere , and a competitor to amate i● , so is this , if the chastity therof be empaired . The wante of other happinesses may in a sort , be supplyed in this : the wife is sheepish , or shrewish , or the like ; but the comfort is , she is chast . Wheras if she be unchast , there is no comfort in it , that she is fayre , rich , personable or well bred . The peculiarity of Marriage standes in chastity . I am desirous that my money , my land , my friende bee my peculiar ones , and that no man may have a right in thē save my selfe ; yet rather then I should wante them , I had rather have them in a community , then want them altogether : But chastity is such a peculiar of marriage , that I rather chuse infintely to have no husband , no wife at all , then one that is unchast . Many endowments so honor marriage , when they are present , as that yet being absent , they disannull her not : they make it a sad , an uncheerfull one , but undoe it not : chastity is so reall , so essentiall an attribute , that the absence thereof , quite destroyes the being thereof . The institution of Christ is sufficient to approove this duty . They two shal bee one slesh : not two , not three , not joyned to this harlot , that Adulterer . Malachi tells us , he who had spirit enough in him to have devized and bestowed ●●●ther elbowroome in this kinde , yet foresaw , that closenes and entirenesse of spirit , such as the marryed couples ought to embrace , cannot subsist in multitude : the first number , two , are enough , to grow into one flesh : and love would vanish into lust , basenes and brutish commonnes , if the bridle were let loose into manifolde copulation . Sin not therefore ( saith the Prophet ) against the husband and wife of thy flesh : nay sin not against him that made them one flesh , and onely them : for that were to taxe his spirit and ordinance . And wherin do rationall creatures differ from sensuall , save in this honorable peculiarnesse , and propriety ? which , not the scriptures have revealed , but the verie lawe of nature hath dictated and engraven in the minds of the very heathens : who have censured promiscuous luste with as severe lawes , as the word it selfe ; many of them I say , especially in case of adultery . As for that loosenes of the first times , where in men tooke the liberty , both of many wives , and of those frequent divorces , wherby they stayned their bodies with unbridled pollutious : although the former were permitted in the first tymes of the churche , the number wherof was scant , ( being cooped within the narrow boundes of one family ) and the latter winked at by the Lord , and his government , for the unavoydable hardnes and rebellion of that Iewish nation : yet neither was allowed of , but abhorred , & as the tymes grew more enlightned , so such commonnesse and vagrancy of lust , grew to be restreyned , till it was quite out of practice . Hence that of the Apostle , having disswaded marriage in times of danger and persecution : Neverthelesse ( sayth he ) to avoyde Fornication , let every man have his owne wife , and woman , her husband . And in the rules given to Ministers , the same Apostle foreseeing what a sad president the common sorte would snatch to themselves from the practice of the Minister ; precisely chargeth him , that if he marry ( which he forbiddes not ) yet he should bee the husband of one wife . Noting doubtlesse , that all Chastity is not seene in abstinence from strange flesh : but in the restreint of corruption from colouring over uncleannes , with a marrying of many ; which is a double sin , not onely mocke-adultery , but a defiling of an ordinance with that pollution which it abhorres , and sinne ( as it were ) by priviledge . And let every man ( saith Paul ) learne how to preserve the vessel of his owne body , in holines and honor : marke how the one goes with the other ! why doth he presse it ? because it s the Temple of the holy Ghost ; and he who defiles the temple of God , him will God destroy . We neede go no further to prove this duty of Chastity , to be the Crowne of marriage , then that text : ( keep your vessels in honor : ) we know a like phrase of the Old Testament when a man shall lie which a mayde , he having humbled her : what 's that ? Surelye he hath takē her honor of chastity away : her credit is gone . And fitly in this text , the Apostle prooves marriage to be Honorable by the undefilednesse of the bed : God ( saith he ) hath put honor upon it ( as carnall a thing as it seemes ) powre not you any contempt upon it by unchastenesse . So Iacob saith in his dying words to Reuben , Although thou art my strength and crowne by thy first borneship : yet because thou went up to thy Fathers bed , thou art unstable as water , thy dignity is gone . And the childe ( we know ) begotten thus , is called a Base : A marke of dishonor to Father and it selfe . Salomon tells us , that such an one gets himselfe a blurre , which never will out . Jephtha a valiant man , yet a bastard , was scorned , and cast out from among his brethren , had no childs portion ; and Sampson by his wilde lust became of an honorable Iudge , a foole in Israel . Chastity then ( you see ) is a generall duty , for all them , who seeke to maintaine their honour unstained , nothing doth cleave so deeply to marriage as this : I have noted before some accidentall staines by unequalnesse , when Ladies and their horskeepers , young girles and old men match together , when a Prince marries a beggar , a bad with a good , a christian with an heathen or heretique , or if marriage proove contentious and unpleasant , who sees not a reproach ? But these are such staines , as may be washt out in time ; either by repentance , or ( in a sort ) by second better marriages . Onely the staine of unchastnesse , is like an iron-mole , which nothing can fetch out ; it s like the leprosie which fretted into the walls ; no scraping the stones could clense it , but it must be demolished : Death may end the parties , but not the memory of the shame : Davids repentance tooke away the guilt , but not the reproach , that abides to this day . So then , as I have began with the duty of love , ( which must be the first , and inward cement of couples ( for what 's christall worth if it be broken ? ) I say , as loves is the inward band of preserving , because the outward action followeth the affection : so now , I proceed with chastity , which is the maine Charter of love , and the patent thereof , evidencing that the heart loves entirely , because the bodies are kept pure from pollution . I deny not , but there are thousands of none of the most loving ones , nor religious ones , who yet loath adultery and filthinesse in this kind : but yet there are many also , not the worst for repute , whose marriages are spotted with this staine : and all to shew , that where the roote wants , ten to one , if the branches doe not wither . The restraint of providence is such by a common light , that many are kept perforce from this dishonour . And yet this proves not , but that the inclinations and temptations of others are such , that they lie open to this snare , as much as to any . We must not neglect the urging of the duty , because some are innocent : for some are so in same who are not in deed , and some in deed , who are not in spirit , and some in spirit and yet no thanke to them : let the point fasten as it may : and fynd out the guilty : ( the guiltlesse are out of the compasse of it . ) But the age is generally debauched , and iniquity carryes all as a flood before it ; Although the second part of this Treatise , treating of the denunciation against this sin , may perhaps more fully discover this disease with the cure of it : yet here ( by so fit occasion ) I shall presse the jointnesse and honor of the duty , by a few reasons , exhortation , and motives . Reason . Touching Reasons : this may be one , Chastity is the maine support of union , as the contrary is the chiefe dissolver of it . No other fault ( if once the marriage be lawfully consummated ) doth jnferre iust separation ( by authority of the word ) save this of uncleannesse . Therfore needes must that which mainteins union bee the greatest pillar and prop of marriage . Prostitution of the body , profanes the honor of it and casts it into the myre : and therfore the Cardinall vertue that must beare it up , must be this Chastity . If so , then ought it by joint consent to be maynteyned by both parties . Reason . 2 Secondly it must be jointly done , because , although , the honor of pure marriage requires both to conspire in mutuall chastity , yet the defilement of eyther party is sufficient to overthrowe the honor of it . As we say of a vertuous action , all points must concurre to make it good , but any one defect in those will serve to make it vitious , so here . Marriage dishonor doth not need the consent of both the parties dishonesty : if one be disloiall , it s as good as both . Not before God in point of guilt : but men in point of honor : for to manward , guilt and reproach , ● ( in a sort , especially here ) lose their difference : the innocent party , being pittied with as much dishonour , as the guilty is reproached . Therefore this joint duty of chastity must be supported most carefully , by the joint care and purenesse of both parties . Adde hereto , that defect of this joint closenesse may bring a shame upon marriage , ( though perhaps not so great yet as true ) as well as a greater crime committed . As the Philosopher saith , glory is not in the glorified , he is but the object ; the agent is the glorifier . Therefore fame and report is well called by some , the married ones Saint . For by fame they either stand or sinke . Now , how easily may fame snatch the least neglect of the married in this kind , to raise suspicions ? How closely curious had they need be of their course , and purenesse , who cannot keepe their owne honour in their owne power sometime , doe what they can ? Is it not the misery of manie to be defamed without cause ? Neither smoke nor fire appearing , but perhaps some mistake , error , or advantage of a foule mouth being the sparke that kindleth the fire : And yet it sometimes little availes ( for the point it selfe of honour ) whether a man be guilty , or be taken so . How great had that caution need to be , that should preserve the honour of chastity ? Reas . 3 The third may be this , ( as I noted before ) Gods setting his print and marke of honour upon marriage , in appointiug one to one . How serious and solemne ought the meditation of this charge be , being not humane , but divine ? And , ( to repeate nothing ) If the violation of this sacred band , had such a blemish cast upon it by the Lord , when yet it was covered over with a mantle of connivence , and the practice of so many holy Patriarkes and Saints who were guilty of it : what shall bee said now of that uncleannesse , which proclaimes it selfe like Sodom ? If Poligamy were a state of uncleannesse in Gods esteeme , and seldome went without a scare from Gods stroak ( as in Jacob and David and Elbana's cases appeares , especially in that exorbitancy of Salomon ) what shall be said of that which carries the bastard at the back , and wants the least rag of any veile to colour or excuse it ? Attend this reason , and shunne this sin . Reas . 4 Fourthly , that must needs be looked unto jointly by both the couples , which hath such a covering faculty in it , and sets the varnish and lustre , upon each other endowment of it . My wife hath defects , but she is loyall : by unavoidable errors she may offend , but by voluntary she will not . From her the honour of my marriage coms even when both of us are dead and gone , in our lawfull posterity , the Crowne of parents . She is beautifull , ( saith one ) personable , well descended , rich saith another ; yea but she is chast , saith a third , this crownes all . What else were her beauty , but her bane ? her devotion but profanenesse ? She that thought no crumbe clave to her lips , because she had paid her vowes , yet escapes not her eternall reproach , because she was a disloyall harlot . Tell me , wert thou married to a chast wife , blind of an eie , lame of an hand , a legge , whether wouldest thou change her for one sound in all , being unchast ? I trow not . That which then covers all wants , is worth the due improoving and carefull attendance . Reas . 5 Fiftly , this chastity is the corner stone , that holdes in all the parts of the building . A chast wife hath her eies open , eares watching , heart attending upon the welfare of the family , husband , children and servants : she thinks that all concerne her ; estate , content , posterity : this rivets her into the house : makes her husband trust to her , commit all to her , heart and all . But the unchast , having lost his or her heart , is loosened from the whole body , thinks nothing perteining to her : is ready to part the children , leaving the lawfully , and chusing the misbegotten for her portion , that so she may goe to her Paramour . That which Saul ( through mistake ) thought Michal would prove to David , that doth an unchast one ( without doubt ) prove to her husband , a very snare . That which I said before of love , may be said of her sister chastity , she is painfull , close , doth all things , hopeth , believeth , endureth all things without grudging . The frost is nothing by night , the heate by day , toile in both , because he loveth her , she him , each are faithfull , loiall to other . Who should not nourish that tree , which hath such branches ? Whereupon some thinke the English and Latine wordes ( Chaste ) do come from a greeke word , signifying to Adorne , noting that Chastity is one of the cheefe ornaments of the married : and so of all in either sexe . One saith . As the face of a statue or faire picture razed , or the head rent off : so is the most beautifull , rich , honorable person , if Chastity be gone . Its ( as that father speaks ) The Ornament of the Noble , the exaltation of the low , the Beauty of the Abject , the solace of the sorrowfull , the encrease of beauty , the glory of religion , the friend of the Creator . Reas . 6 Lastly , Chastity preserves marriage in honor , and ought to be jointly againe preserved , because it preserves that joint ●lessi●g of God , which makes it honorable : and that , in sundry respects . 1. of the fruitfulnesse of the wombe . Many thinke a fruitfull posterity rather a crosse , then a blessing : but the godly are of his mynd , who sayde , she shal be as the fruitfull vine , by the side of thine house , and thy children , as olyve plants round about thy table : The adulterer and adulteresse , are cursed with barren wombes , fruitlesse bodies . There is not now such a cursed water to try the uncleane , by rotting the wombe , and bowells of the harlot ; nor to become a water of blessing to the chast . But in stead thereof , there is a curse of God , upon the one , and a blessing upon the other . Even the adulterine mixtures of Beasts ( as the Mule comming from the Asse and the Mare ) have a brande of barrennesse , nature stopping all infinitenesse and confusion , as most contrary to her selfe ; how much more the bodies of adulterous husbandes and wives ? and wheras it is objected , Object . some harlots are fruitfull , and some chast wyves are barren ; Answ . the answere is , still the curse holdes upon the bastard fruite of the one , and the blessing upon the soule of the other . As the Prophet encourages those holy Eunuches , that kept God Sabbaths , that it should go better with them , then if they had sons and daughters ; even a place should be given them in the house of God , and an everlasting name , that never should be cut off : So doth he here , to all chast ones ; when he cuts off the cursed race of the uncleane , then he continues to the godly ( though barren ) a better name then posterity could atteyne unto . Secondly , to the chast belongs the blessing of legitimation ; but to the uncleane , the curse of illegitimate ones ; to bring Bastards into the family as lawful heyres , how execrable , and how unnaturall is it ? The children of Gilead cast out Iephtah , bcause he was the strangers issue : Sara sayd well of Ishmael , The son of this stranger ( though of her owne gift ) shal not inherit with my son Isaac . But the curse of Adultrous is , to leave their wealth to bastards . As the Lord cursed the garment made of mixt lmsey and wolsey : the field sowne with sundry kinds of graine together : so much more , the illegitimate posterity of defiled persons . As Eagles fethers consume the fethers of other foules ; so , the unlawfull brood of the uncleane devoures he lawfull , till at last that fire consume them and all , which is threatned the children of the whore & the Adulterer , for it was unlawful fire that begat thē , & the same shall kindle and burne , till it have destroied them . And thirdly , to the Chaste , evē a curse is turned to a blessing : The sorrowes of conception and birth , turne to the salvation of the pure and Chast ( beeing faythfull ) wheras the blessing of marriage turneth to a curse to the other . As all things are impure to the impure , as the ceremony also made the things and vessel to be defiled , whether wood or stone , which the leper touched : But especially to the impure in bodies , yea , their very consciences are as impure as their flesh , and therby , whatsoever thy doe touch , use , partake , or possesse , is made filthy , because their nasty consciences tell them so . Even so , To the pure , all things become pure ; As our Saviour saith of almes , Give almes to the poore of that you have , and all the whole lumpe of your estate , shal be cleane vnto you : So here , If couples keep themselves pure , in body and spirit , pure are their prayers , readings , conference , Sabbaths , Sacraments , service of God : yea in Christ , all things are pure unto them , their health , estate , eating and drinking , duties , fellowship and benevolence , bed and board , and all they take in hand . Now ( to finish the reason ) if it be under such a threefold blessing , then ought so happie a vertue as Chastity , to be jointly preserved by both the married persons . Quest . But heer it wil be demanded , how should Chastity in Marriage be preserved ? and in how many things standes it ? I answ . In these foure . First in the Chastity of the spirit . Secondly , of prevention . Thirdly of the Bed. Lastly of the Body . Answ . For the first , the center of Chastity is the minde and spirit . If that bee pure , there neede bee no keepers ( as he once saide of those Romanes , the richer sort of whom kept their wyves chastity , by Eunuches ) if that bee uncleane , no keepers will serve the turne , unbrideled luste ( like the wilde fig ) will soone mount over the wall . The first care then must bee , to keepe that cleane from whence ( as our Saviour saith ) all filth proceedes , I meane the heart . Get the Lord Iesus to come in with his spirit , to clense thine husband , thy wife , to wash them , and make them undefiled to him selfe , as his own spouse , without spot , or wrinkle of wilfull basenes ; Get him to clense that Augean stable , that throughsayre of base thoughts , ( the master wheele of your soule , the will and affections ) the theefe that betrayes all : and then , the roote being pure , so shall the branches bee . Salomon aymes at this ; my son give mee thy heart , and let thine eyes delight in my waies . And why ? he addes , for an whore is a deepe ditch , and a strange woman is a narrow pit : q. d. if thine heart be pure thine eyes and senses , thy body and members shall follow , and not delight in the false hiew of an harlot . Who is he whom God loves ? surelye him who is upright in spirit , such an one , & onely such shal be kept from her , but the sinner shal be caught in her snares . If the thoughts bee impure , they will betray the body to the eyes , eares , and companie of the uncleane , and Satan will play the Proctor , soone bringing one uncleane person to another . There is a contemplative filthines of the fancy and senses , ( which the Lord compts the Adultery of the spirit ) by basenes of spirit within , nourishing unloyall conceits , inwarde dallyances , capering thoughts and fancies of uncleannes , both sleeping and waking : and so set the doore opē to outward actuall defilement , ( which although providence restreyne ) yet are odious to God , and will break out in time . Yet I would here speake with caution . I know in the best , ( unmarried or married ) there bee naturally planted these imaginary and Idëall uncleannesses , steaming up from the fornace of concupiscence , a naturall principle , not alway subject to the law of grace : it is a law of the members , in a double sense , a dye in graine ; but yet , so long as it is abhorred , opposed , and quenched by all possible diligence , it shall not be imputed : ( provided that the meanes to subdue it , bee not slighted . ) But I speake of an heart permitted to it selfe , without controll , and bridle . For when the doore standes loose upon the latch , how soone may it be opened ? Crackte glasses , we know , laste not long : they wayte but for the next knocke and then are gone . Alas ! what thanke is it for a man not to bee uncleane , for lacke of opportunity ! or because he was overruled for a time ? The religion of these tymes , is come to this . Suspect by men what you will , so you can proove nothing , what care they for giving occasions of never so much suspicion . Is this thy honesty , that because thou canst weary them in the court , who accuse thee , therfore thou art chast ? Nay , because thou darest purge thy selfe by oath , ( like a forsworne wretch ) therefore thou hast wyped every crumme of thy lips ? Is not thy conscience as a thousand witnesses nevertheles ? I tell thee , thou hast thy brand in heaven already and perhappes upon earth too , or else art next doore to it . And what oddes is there betweene these two , not to be approoved for chast , or to be thought uncleane ? It s harde to say , whether many men and women have lost their credit or their chastity sooner . Luste if once it kindle , ( as the sparkle will kindle to a great fire ) will soone snare us , and bring foorth fruite unto death . But , if there be purenesse in the bent of the spirit , and the sway of the soule tendes to Chastity , the streames will easily become pure . So much for the first . Secondly , there must be chastity of Prevention also . That is a narrow survey of the cinque-ports of the soule , by which traytors to Chastity arrive at the shore . Preserve the in-lets of your Soule , I meane the out warde senses , eares , eyes , inward fancy , and Idea's of evill , closely and firmely , and then the body will follow Still we must proceed by degrees . The spirit lets in sin to the body , by these conduits and Channels . David sweetly prayeth , set a doore before my lips O Lord ! so , set a watch before my senses , that there come in no vanity ! Lord not only leade mee not thy selfe into tentation , but forestall all other tempters , that I bee not led : for thou preservest the soules of thy Saints , and he whom thou lovest , scapes them all , which another at one time or other , shall assuredly fall into . It was Davids misery to cast his eye from the roofe of his house , in an unwatchfull manner , and there wanted not one to further the occasion . So Sampson . Those who loath the act , will also abhorre the fomenters therof , all extravagances of senses , and sensuality : all setting themselves to sale , haunting of markets , fayres , night-metings , wakes , dancings , and common festivals , which with all the like occasions , Alehouse hauntings , or frequenting of forbidden and noted houses , as give ayme to the fleshe , to play her part : All needlesse travailes and jorneyes , without warrant , among multituds of all sorts all Dina-like rovings , & gaddings about , without due cause : all loose carrying about the eyes through the aire of the world ; All gestures , beckes , aymes , of an unchast heart , soone appeare to such as are of like temper : birds of a fether will flocke together . Intemperate diet , excesse of gaming 's , delights , pampering the flesh ; amorous books , sonnets , stage-playes effeminate disguizings & arayings of one sexe in the others attire , ( a thing censured by all writers ) both morrall and divine ; Iestings , and unsavoury rotten communications , allusions , similitudes and discourses : what are they , but as bawdes and Pandars to uncleannes ? Drinking of hot inflaming wines or waters in an usuall distempered custome , ( no infirmity of nature requiring ) what are they ( in bodies hot and lustfull of themselves ) save inflamings of lust , and spurring of a running horse ? I say especially in such persons , as neither make use of the ordinance , nor yet abstaine from excesse of provocation ? Must not ( of necessity ) such sinfull plethory , have a like vent ? And where there is no Chastity of prevention , making men abstinent from promiscuous occasions , is it like there will be Chastity of bodie , like occasion being offered of the one as the other ? No doubtles , a body desirous to be Chaste , will also be very cautelous of meate , drinke , fashions , softnes , delicacy and pleasures , which will be as oile to the flame : and he who is not chast in the suburbes , is not to be trusted in the city : Dives in all his riot and luxuriousnesse , must scape hard , if he were not incontinent . This argument ( I know ) is common : I need not insist : save onely for the custome of these daies , which will needes separate meanes from endes , and bee seene going onward to the Den , and not seene to come back , and yet maintaine it , that they kept out ! This is to divide the things , which God hath not separated : I give to all who would shunne this plague , the counsell belonging to it , soone , farre , slowly : Get from such occasions , as soone : goe from them as farre ; and returne to them as slowly as possible thou canst . If thine eie , thy right hand , or foote cause thee to offend , pluck them out , and cut them off , ( not as Origen did carnally ) and cast them from thee ; but make thy selfe a spirituall Eunuch for the Kingdome of God , and for chastity , use all contrary meanes , of holding under thy flesh , and boxing it till it be black and blue ( to use Pauls word ) if thou wilt preserve thy vessell in honour : yea , count all too little . If this counsell be meet for the married themselves who are under the remedy , what shall be said to the unmarried ? Surely I say , touch not pitch lest thou be defiled . Make covenants with your eies with Iob ; remember our Saviours divinity , beyond the Pharisees : forefeele all your steps and passages ; put your knife to your throates , if ye be given to your appetite , and venture not upon forbidden dainties , to try if they will surfet you . But , if after all meanes , both of prevention , and preservation of body and spirit from this tainte , yet you feele your natures to recoile , and concupiscence to want eares , then heare that voice behind you , saying , marry and burne not . But yet , take this counsell with you , still carry this rule of prevention with you into that estate , lest you marry and burne too , and so the disease will , if not be worse for the remedy , yet may prove never the better for it . The third is , the chastity of the bed . The Apostle tells us here , the bed is undefiled . Surely ( as hee told his children , at his death , they should find their Kingdome , so I may say of this ) It is as it s used , and kept . For its the great wisdome of God , which hath so concealed our infirmity , and covered it with honour , that the bed should be honourable . But it imports us so to keepe it then : and that , against a double infirmity . The one of snaring , the other of defiling us . By snaring , I meane , defrauding each other , by any meanes , under any colors : as when by discord , and difference of mindes , the body is disabled : when the one party , denies due benevolence to the other ; by pretended excuses , to satisfie a base heart : when religion and conscience , or infirmity are falsely alledged to crosse the ordinance ; In this case let the Apostle overrule : Let the husband and wife , yield each to other , &c. refuse not the lawful and sober use of the remedy , ( except when both in private consent in some extraordinary duty , for some little season before ) some adde the preparation of the Sabbath , rather I suppose from a pious heart , then the warrant of the word , although I wholly yeeld to the equity of that abstinence , so there be no snare of a rule : for hee that generally followes this light must not be snared by any rule ( except he have vowed it voluntarily , and then it bindes in another kinde . ) But , I leave the decision of that , to the wisdome of such as can discerne between expediency and inexpediencie , lest Satan prevent us : for we know his devices how he seekes to snare them that are weake , against their intentions , and under colour of a better purenesse , hee seekes to breed a wearinesse and disdeine of the ordinance . He is an uncleane spirit , and cannot brooke that which holinesse hath invented , to prevent sin . Let such as are privy to this rebellion , humble themselves and repent , remembring that marriage takes off the propriety which each had before in himself , and gives away the power of the body of each to other without contradiction . And , there is more in this , then most will take notice of . And some openly professe that they abhor this judgement , being yet expressely grounded upon the letter of Scripture . The second extreme is on the left hand , when men abuse marriage to a defiling of themselves , and under pretence of generall lawfulnesse , runne into excesse . This is as odious as the former . It s not the wisdome of a Christian , to chuse the uttermost brinke of the river to walke upon , because it threatens slipping in : nor of his liberty , because it s allowed . Our greatest offences are commonly about thinges lawfull , when as we dare not attempt the unlawfull : whereas religion is much more tried in the use of liberties allowed us . And its strange under what sorry and thin covers , the conscience of one will shroud it selfe when as once it hath cast off the love of closenesse : halfe a loafe is better to a Libertine , then no bread . Whereas a sound spirit should thinke thus , In this God tries me , what mettall I am made of , whether to betender of a command , when I have the bridle laid upon my owne neck , or to runne away with my uttermost liberty , when I have some granted to me . Doubtlesse hee who will take all that he can , in liberties , shewes he is but kept in by violence , in commands , and but for shame , would desire Gods cordes were more slacke , and suted to his lustes . I speak , because it might scarcesly be believed what basenes , immoderatenesse , and licentiousnesse growes in many even by the occasion of the former point , of benevolence . They will stretch it beyond the boundes of modesty , and bring themselves into such a bad custome , that a Beare robd of her whelpes may bee met with and stopped , as easily as they crossed of their lascivious and luxurious appetite . Some brutishly imagining , that the very law of God forbidding carnall knowledge ( during the tearme forbidden ) was but a ceremony , not grounded upon the perpetuall naturall absurdity of the action : wherein they bewray themselves by their swinish appetites , to have drowned the true dictamen of nature in themselves , which most heathens themselves acknowledged . Others are wholly ignorant of all purenesse and chastity , in the demeanure of themselves each to other : for though Isahac and Rebecca sported themselves , yet doubtlesse in no base or uncomely manner very Philosophers and Politicians in their lawes made for the good of Commonwealthes , led by no Scripture or religion , yet for the preservation of health , vigor and strength of body , for the shunning of diseases occasioned by this , as well as uncleane mixtures , have set downe their judgements touching the modesty and mediocrity of marriage converse , forbidding frequencie and licentious use of it ; I had rather expresse my selfe so , under their person , then in mine owne words , knowing to what language he exposeth himselfe of scorners and profane people , who doth but glance this way . I say not as they say ( Plato and others ) once weekly , or thrice monethly might bee a modell of convenience in this kinde , for the greater part of number of mens bodies : because I know , there can bee no set rule for all persons , seasons of marriage , and varieties of bodies , because variety of subjects , causeth variety of rule . But this I affirme , that if heathens could rove at such a marke , in the dimnesse of their light , and all for the restraint of excesse : I should thinke it rather meet that Christians , especially in yeares , ( who by their place should teach the younger to be sober ) should rather aime at being under the line , then above it . But as it is not youth ( where there is a chast spirit ) that can provoke to excesse in this kind : so neither is it age ( in any profession ) if it be once tainted with defilednesse , which will perswade men to moderatenesse : but as bruite beasts , their will is their law , and even in those things they know , yet they corrupt themselves to the griefe and sad woe of their companions , who know not how to redresse it . Loth I am to speake that in this argument , with many sentences , yea in two wordes , if one might serve ; and heartily wish , which yet never will bee obteined , that ( at least ) the religious might be lawes to themselves in such kinds . But the experience of the contrary may plead some pardon for that little I have said . Some must speake , and where more aptly , then in a treatise for the nonce . But how shall we know when this due measure is observed ? Surely then when snaring concupiscence is prevented , and fitnesse of body and minde therby purchased , freely to walke with God , and to discharge duties of calling , without distraction or annoyance . And so doing , much fredome may be enjoyed ( both the former extremities being avoyded ) and Gods wrath prevented : which I cannot say , whether it more hangs over the heads of superstitious Papists , for vowing a forced chastity , contrary to the expresse rule of the word , or upon married persons , for abuses in eyther of the two kindes . Concerning the former , we know both into what odious enormity of luste the Lord hath suffred them to be plunged , both unnaturall , and unlawfull ; making them the execration of the world , for their lust . Touching the latter , I leave it to the experience of the wise to consider ; Both what vexation the neglect of this ordinance hath caused to many , who under pretexts of their owne , have refused the mutuall due to each other ; who afterwards , seeing what wofull snares they have brought themselves into , as seeking the Company of harlots and adulterers , have bin deeply terrifyed , wishing too late , with sorrow , that they had denyed themselves and subjected them to the ordinance . And so for the other extremity , when due regard of Chastity hath bin neglected , what weaknes , diseases , inability of body and minde to calling and duty hath ensued ! Yea further , when presumptuous lust hath broken boundes , of womanly modesty , compting all seasons alike , what markes hath God set upon their owne bodies for their incontinency , & so upon the bodies of their Children , yea and upon their mindes , and whole constitution , the one by disguizement of countenance , the other by defilednesse with the like sin , ( for what was bred in bone , will not eazily out in flesh : ) when as I say , men have met with these penalties , then they have justly confessed wrath to ceaze upon them . And indeed , although there were no religion , yet if men were but Philosophers , to understand the naturall mischief and poison of such wayes , they coulde not but loath them . Therfore , let a wise mediocrity be observed : sanctifying our fellowship and fruite of bodies by earnest prayer , that both may be cleane to us ; Make not that helpe , which God hath given as water to quench , as oile to enflame ; There is a white Devill aswell to corrupt , as a black to abhorre the remedie . But such debauched filthines the loosenes of our age is come to , in all kind of lust , that I verily thinke if those chast Platos and Lawgivers of old times , were now living , although Heathens , yet would be scorned by many Epicures and Libertines in the Church : who thinke it a curbe to their will , not to live as they list , worse then beasts , and Savages . Be we therfore , who stand to Gods barre , a rule to our selves , following the steps and practice of such , as in our owne degree , and ranke go for the most moderate in eyther sexe . As hee saide of the endles questions arising about morrall actions , let it bee , as a wise man would judge , so I say of this : for questions of this nature are so impossible to be decyded punctually , as other the like are of fashions , and liberties of our common life , that except they be put to a comprimize , there wil bee no ende made . So much for this third . The fourth and last Chastity is that of the body . This I make one duty by it selfe . For although its true , that if the three former were kept , this would follow alone ; yet I say , when all is done , the body is not to be trusted too farre . This sin of uncleannesse is a running sore in our flesh , hardly cured . Even many ( otherwise good ) persons , though kept from the act , yet by all their strife have scarse felt themselves free , through a bodily propensenesse to this evill . And Satan is ready to do in this , so in other sins , even by how much the sin is loathed , by so much the more to exasperate this sin : not to speake of the falls of those worthies in Scripture . So that , except there bee a speciall arming our selves , against Snares objected and layd in our waies ( which are innumerable in the lives of such men , as have to meddle in the affayres of this life ) and that , with resolution , both before , and upon the occasion , to preserve our selves : all our former course taking to shunne temptations by our senses and the like , will do us no pleasure , when they are brought home by the Devill to our doore , and layde in our lap , presented in a Lordly dish , with secrecie , ease and fayre Colors . Meere suddennesse of affront ( marke what I say ) when nothing else could do it , hath prevented some , that it hath made them all their life , slaves and miserable . Take heed , bring not uncleane bodies to the marryed estate and bed : lest being marryed , this dog be not easily rated from the carrion . There must aswell bee a fidelity of body as spirit , an holy strength to ward off blowes , to cut off deadly temptations by the middle , by our well ordred members , as not to call them in , by well awed senses and carriage . Chast Ioseph was not only resolved not to provoke himselfe to sin , but when he ws suddainly surprized by the offer of an harlot unsought for , he abhorred the object , as if he had beene warned beforehand . It s one thing for a man to have grace , another thing to have such a presence of it , that when our base hearts are in a readines to embrace , present grace is nearer the doore to thrust it away , & abhor it . There is more danger in a prepared snare , made ready to our hande , then in the speculation or foresight of that , which may possibly befall us . So much for this fourth : which I call Chastity of the body , in a speciall sense , to note , even how the whole man ought to be as well strengthned against the suddennesse of a temptation , as beforehand kept from the meanes leading therto . And perhaps there are some sorts of men , whose sad experience will construe my meaning herein , better then others can . I now conclude the whole Chap. with use of exhortation and with some short direction to set it home . First I say , let all who desire to preserve the honor of their marriage , looke to their Chastity . Drinke of the waters of thine owne well , but , let the Cisterne bee thine owne ; Seeke not to strangers ; give not thy strength to the harlot , and thy yeeres to the cruell . Abhorre all sweetenesse of stollen waters , let not thy teeth water after forbidden deynties , lest thou find bitternesse in the end . If medling with thy neighbors hedge , thou mayst feare lest a serpent bite thee , how much more with his bed ? Let thine owne wife delight thee , shee is the woman whom thou chosest for the companion of thy youth : transgresse not against her therefore . Let her love satisfie thee , and her affections equall thy embraces : let thine appetite be subject to him , and share the duty , and the honor of it , betweene you both : and keep chaste till the comming of the Lord Iesus . Know that this is an equall duty of both , God having bestowed the power of each over other , upon both : Thinke not thy husband tyed to this rule , O woman ; nor thou thy wife tied , O husband , and the other free : the tye is equall . It s not jealousie of each other , which can preserve this honor ; no , it s the Canker of marriage . Bathsheba describing the condition of a good woman , tells us , The husband of such a woman , rests in her , his heart setles upon her . Nothing , that a wise man , observing vertuous qualities in his wife , iudgeth her the same towardes himselfe , which he is to her . A good man ( such an one as Joseph was to Mary , a just man , one that had no worse thoughts of jealousie towards her , then shee had to him , loth to entertaine the least suspicious thought against her ) will alway esteeme her by himselfe . Why should I thinke , that her Conscience , Chastity , is not as tender to her , as mine to my selfe ? what can it come from , save a base heart , enclined to treachery against my wife , that I should imagine , my wife should bee false to mee ? Surely were it not a sin , to do such a thing , or wish it done , it were but just that an unjustly jealous husband should meete with that he feares , that so he might be jealous for somewhat . Many civilly chast women , having bin drawne to commit this folly , by no greater motive , then the vexation of jealousie : as not fearing God , and therfore thinking they were as good commit it , as be alwayes falsely charged with it . And marke it , It s commonly the sin of couples unequall in yeeres , who having marryed yonger husbandes , wives , then themselves , lye opē to this temptation , Alas ; I am too old to give him , or her content , they seeke such as are like themselves ; when as yet the parties are as cleere from such aspersions , as the child new borne : what ? hast thou offended once , and is there no remedye but thou must soder it by a worse ? I speake not , as if I would make men Pandars and Bawdes to their wives , through their folly and carelesse confidence , exposing them to any temptations , and winking betweene the fingers , for what is this , save to give ayme to a chaste woman , to be lewd ? No , But to shame that impotencie and basenesse of either sex , whereby each is prone , contrary to the good cariage , and approoved conversation of the other , yet to surmise in them , falsehood and ill meaning . What can be such an incendiary , to set all on fire between couples , as this cursed mischiefe of jealousie ? which is ofttimes ( upon meere mistake of some word , guise , or action , nothing tending that way ) rooted in the spirit of man , or woman , that neither all the assurances of truth betweene themselves , nor yet by mutuall friends , can compound the matter so , but still there must be a pad in the straw , and ther smoke must argue some fire : And yet when all is done , it prooves a meere Idoll of fancie , nothing in all the world . The Lord indeed appointed a triall for the jealous man , against his wife : but wee must not conceive this was to breed or nourish causelesse conceits : it was no doubt first brought to the judges in criminall causes , to determine what the matter was , and ( as our Inquests doe ) to cut off all meere surmises : else what a bondage had it beene for a wife to be so hurried and defamed ? And although it be true , that for the hardnesse of their hearts , the Lord permitted more liberty to men at that time , ( being sturdy and rebellious ) should that be any encouragement now to Christians to nourish such trash in themselves to make their spirits , their prayers , their whole life sad and miserable to themselves , and to be so imbittered each against other , that even when they would faine shake off their owne conceits they should not be able ? I say no more of this elfe of causelesse jealousies : but this for the party sinning , no man shall need to wish his greater torment , then himselfe hath created to himselfe ; let him thanke himselfe , that his owne sinne hath eaten up the marrow of his bones . The greatest pity is to the party innocent and sinned against , who is to be advised , while there is any hope of recovery , to strive by all caution and exact circumspection of carriage , to tender the weaknesse of the other , hoping that love rather then anger hath bred it : but by no meanes disdaine them , and to walke loosely under pretext of innocency . But if the disease be so rooted , that it will not be healed ; let them enjoy their uprightnesse ( for the way of God , is strength to the upright , as Salomon saith , Prov. 10. 29. ) and not be dismaied : but looke up to God , who can cleare their righteousnesse as the noone day , and plead their cause against their oppressour : joyning prayer to God to quit them accordingly . This I have said of injust jealousie : as for that which is just , I say as much against the guilty party , wishing the law were as strong now , as it hath formerly beene against all violaters of this sacred knot . And for this branch so much . I had here purposed to insert some other watchwordes and directions : but I consider that in the latter part of this Treatise more full occasion will be given of this Argument . So much therefore shall serve for this Chapter . CHAP. IX . Conteining the description of the 4. last Ioint duty of the Marryed , viz. Consent . THe fourth and last duty equally concerning both parties married is , Consent , and harmony of course each to another . Both the former of chastity , and this , doe grow as springs from the stocke of love : the former in the bodies , this latter in the lives of both . For this I would have the Reader conceave , that the former of love , and this of consent , doe not differ , save as the roote and the branch , the cause and the effect . Love being the noble groundworke , this the sweet building upon the former foundation : both making up marriage , to grow to an happy frame and building , which who so behold , can no other judge , but those parties are well met , and dwell commodiously : But will better appeare in particulars how the one differs from other . This then is the point , that both married persons ought studiously to maintaine this grace of mutuall consent , as a maine peece of that , which must maintaine the honour of their marriage . Reas . 1 Such a thing is this of consent . As may appeare , both by the judgements of all those , who either ( by wofull experience ) could never attaine it , though their eager desire after it may proove it to be the crowne of marriage , or the more happy experience of such as have atteined it , according to their desire , and found it to bee no lesse , then I have spoken . For the former of these , who need to question it , but that must needs be most honorable , for lacke whereof , the estate and contentation , yea whole welfare of thousands have perished ? Who covets that with earnestnes , which hath not some rare felicity in it ? And when a man hath with all his skill , sought that , which yet ( when all is done ) hee cannot atchieve , yea is further off from , what remedy , but such a one must needes lie downe in sorrow ? If the deferring of the soules desire , is the fainting of it , what is the utter defeating of it ? when as , not for the present only , but for adoe ( for ought appeares ) a man foresees his own misery , and must of necessity survive the funerall of his owne happinesse . For the latter , who doubts of the honour and price of that commodity , unto which , they who have enjoyed it , doe esteeme all as meere drosse and dung ? Even all their wealth , beauty , and birth , which yet doe much conferre to a comfortable life . What shall it profit a man to winne all these , and to lose his owne content , in a sweet amiablenesse of conversation ? Or what shall a man give for a recompence of it , if it should be in hazard ? Thus will every one speake of this blessing , except he be a foole , to whom the Sunshine is wearisome , for the continuall shining of it ( and yet this faire wether may doe hurt , so cannot consent ) or such as to whom nothing will seeme pretious , save by the want of it ? As for all wise men , they will affirme it ; That then which in both the confessions both of desirers , and enjoyers , makes so much for the honour of marriage , justly deserve the joint consent of both parties to ensue and mainteine . Reas . 2 Secondly , the very nature of this jewell , the nobility , the praise and price of it , in generall , is a signe of the worth , and how it deserveth the joint care of couples to maintaine it . It may challenge equality with the things of greatest price , and excellency ! Oh thou sweet amiablenesse and concord , what may not be said of thee ? Thou art the ofspring of God , the fruite of Redemption , the breath of the spirit : Thou art the compound of contraries , the harmony of discords , the order of Creation , the soule of the world : without which , the vast body thereof would soone dissolve it selfe by her owne burden ; as wearisome to it selfe , and fall in sunder by peacemeale from each other . By thee , oh sweet peace , and concord , the heavens are combined to the earth , by their sweet influence ; by thee , the earth confines the unlimited waters , within bounds , both earth and waters nourish those inferior vegetables ; by thee those same creatures , nourish the sensible ; by thee , those sensible againe returne their food to the most noble members of the world , the reasonable ; that so the spirituall part , which is above the rest , I meane the inner man , and new creature might by them , for them , and in them all , honour his Creator . Oh thou divine consent , the sweet temperature of bodily complexions , the blessed union of soule and body , the lawe of government to Commonwealths and societies , the band of perfection in the Church , the reconcilement of God with man , the recollection and confederating of all things in one , both in heaven and earth , the life of the family , the daughter of love , sister of peace , and mother of blessing . Canst thou then , who art the life of all things , chuse but be the honour of marriage ? Shall all other creatures know no other marriage band , and shall the truly married be without it ? Is it so sweet and good a thing to see brethren to dwell together in affection , although they cannot alway in place and habitation , and must it not needs be more sweet to them , who are both in affection , and habitation inseparable ? If in distance of bodies by necessity , yet if it be so sweet , what is it in the necessity of each others presence ? All this considered , what a joint care ought there to bee in couples to nourish it ? How stupid doe they declare themselves to be , who doe not feele it ? The Beasts , the Birds , the Plants are sensible of it , and strive to put forth themselves to all mutuall offices of service each to other , for the improving of it , as loath to forge such a jewell , and shall married Christians , be senslesse and carelesse of it ? Reas . 3 Thirdly , that which is honorable both in the coherence and consequence of it , deserves mutuall care in couples to preserve it betweene themselves . But such is this consent . For marke , when love hath once combined and incorporated two to one , what an instinct doth it breed , and what influence doth it instill into each party , for the usefull services belonging to their place ? Each Bee flies abroad to work and carry home to her hive , being once appropriated to it . Even so here . Readinesse and willingnesse in each party , to his and her office , the man to toile without in weary labour and travaile , and the woman within doores , both without complaint ; these ●low from the geniall consent of each with other . Hence nothing is thought too much , benevolence , providence , forbearance , ▪ patience , fidelity , secrecy ; all vertuous offices : The husband complaines not , that the burden lies all upon his shoulders , the wife ( as weake as she is ) mutters not , that her sicke husband lies upon her hand , and spends all from her , like to leave her in want . Both cheerefully goe on , acted by Providence to looke upon a promise , and all because a secret accord of spirit puts them forward to the work . The reason comes to this issue : That which is as usefull and gainfull , as its pleasant , and contentfull is as the dew of Hermon , and the oile upon the head of Aaron , in both so much graces , marriage deserves that the married should enshrine it in their bosomes , and nourish it with joint endeavor . Reas . 4 Lastly this grace of consent , is that which brings the Lord himselfe , to rule and reigne in the family over the married themselves and all that pertaine to them , then well doth it deserve the care of all married persons to joine themselves in the promoting therof . It s an honour to an house to be frequented by the great and honorable : How much more when the Lord of heaven and earth , shall condescend to dwell in our houses , to come in , to sit , and sup with us ? whom should he sooner doe so unto , then to the peaceable and consenting ? we know that old maxime of Machiavell , if thou wilt reigne , divide : And our Savior affirmes it , If Satan cast out Satan , how shall his Kingdome endure ? No surely . Satan must cast out unity and amity , if he meane to reigne , that he may bring in hellish discord and confusion . Even so if God will reigne , hee must cast out Satan , that he may bring in union and consent between couples . There is no agreement , betwixt Christ and Belial , light and darknes : Then ( and never till then ) shall religion , prayer , Sabbathduties , holy exercises , love to the Saints be enterteyned , when consent hath taken up the roome of each others heart . So much may serve for Reasons . But wherin ( may some say ) standes this Consent ? Answ . I answer , By these few heads it may bee conceived , ( for the particulars of consent they are infinite , as the occasions of life are : ) First in consent of spirit , of minde ( I meane ) and affection . Secondly consent of speech , or the tongue . Thirdly consent of practice and endeavors . For the first of these ; The principle of marriage consent must be rooted in the heart ; That each thinke and affect the same things ; As in Ezekiel its saide of the beasts and the wheeles , that when the one went forward , the other did so , and when the beasts were lifted up , the wheeles were lifted up , for the spirits of the bea●ts , were in the wheeles . So ought it to be between couples , one judgement , one mind , one heart , one soule in two bodies ; the spirit of the wife in the husband , and his in the Lord. That which the flatterer saith in the Cōedy , ( the hatred of the name beeing remooved ) that should the wife say to the husband : Sayst thou a thing ? So say I. Deniest thou ? I deny it too . And in a word ; I am prepared for the nonce to agree with thee in all things , good & honest . What is more beautifull to behold in marriage , thē that wherof it is a Resemblāce , I meane , the harmony betweene the Lord Iesus the head , and the members , to wit his Church ? Reade the Canticles : See how the Church ecchoeth her husbands voyce , in all he speaks , see how shee pleases her selfe in his comely proportion , attire , gestures ! And he againe in hers ; how shee depends wholly upon his becke and countenance , joies in his presence , mournes in his absence , repozes her selfe in his bosome , beeing asleep , watcheth his awaking , followes after him , hangs upon him in his departing , longs for his returne , and having lost him , runs after him as one distracted , and bewraies her life to be bound up in his , as Iacobs in Benjamins . This inward complacence , welpleasing , and welapayednesse of couples in each other , is the very quintessence of marriage peace , and contentment . As in the mysticall body of Christ , we see what an instinct is in them , to maynteine their owne beeing in the welfare of each other . All envy , wrath , suspicion , jealousie , unkindnes , pride , censure , and whatsoever else savoring of selflove and seperation , beeing odious to them . Each doing his owne service , content with his owne portion , mourning with any that is ill at ease , and glad of their welfare . Secondly , this consent must be in the speech and language of them both : It s true generally , but in this point specially , That speech is the discoverer of the mind : Looke what the abundance of the heart is , that will vent it selfe at the mouth . So the husband and wife should answer to each other , as Iehoshaphat to Iehoram , I am as thou art , my people are as thine , my horses as thine . Yea , the speech of each to other , should bee ( without flattery ) as the glasse , to behold each other in . As face answers to face in the water , so doth a man accomodate himselfe to his friend ( sayth Salomon ) how much more the husband and wife to each other ? They should even resemble each the others frame and temper ( in the Lord ) with all ingenuity . As the beames do represent the Sun , in her heat and light : so should the sweet carriage of the wife , argue the body which gives her influence , even her husbands vertues . And lastly , there ought not onely to be this harmony in presence onely , but in absence also , even in the way of their Conversation : abroad in company , in duties of Sabbath , of Christian communion , whether together or asunder , such should be the reflexion of a wives carriage , that all that see her , may see the wisdome , thoughts , affections of the husband in her : not a carriage of her owne , as of one severed from his way slighting his , as if shee were wiser ; but humbly submitting judgment , will and spirit to his in the Lord : and where there is any difference , so it be grounded , keeping it secret , and acquainting God with it , as shee did when she felt strife in her wombe , that he might reconcile it , and settle it aright in time : For in such a Case , discreet concealment will far sooner reduce them together , then open expression of their differences . The actions of the one should bee the shadow of the others , yea a modell thereof . As it was once betweene David and his new subjects , whatsoever liked David , that was presently pleasing to all his people ; they agreed at an haires bredth . This threefold corde of heart , mouth and worke , is not easily broken . Vses . I shall make these three appear better , in uses of the point , to the which I hasten . Vse . 1 First then , what bitter reproofe is this , to the most even of such as seeme to stand to Gods barre and triall ? I passe by the ruder sort of barbarous people , rusticall and profane , ( who never yet came into the garden , where this grace grew ) such as passe their daies , eyther in brutish and Nabalish churlishnes , brawling , fighting and quarrelling together ; or else consent onely in evill , serving each the others turne , according to those vices they are enclined unto , as the world , to take together portions for their childrē by hooke or crooke , or pleasures and libertyes , or pride of life , and fashions , or envious pursuit of their Enem●es , slander , or the like sins of the tongue . I say , to leave such , who would looke for such differences of spirit , and temper , among such as pretend great zeale in profession ? A man would thinke , when hee lookes narrowly into them , that they are set as marks of opposition , each to other , then resemblers of their affections , joyes , and desires : verely I have often seen it ( to the shame of such I speake it ) that among some ignorant couples , whom onely naturall likenes of maners , or civill education hath handsomed , there is found more love and accorde , then among some such , as daily keep on foot the worship of God in their families . Shall I praise them in this ? no surely . I know , the sorrow which heerby you procure to your selves , is punishment sufficient for your folly ; But you must not escape so : but shame you for such contrariety of spirit : Many men and women , beeing so crosse each to other , that they thinke this consent rather a weake and seely fruite of a pusillanimous spirit , yea a shame rather then an honor to their Marriages ! And that then they have quit themselves best , when they can whet their teene upon one another , jarring and jangling , and pleasing their froward , and ill a payde spirits , in displeasures and differences . And , can you , or dare you neverthelesse , board , converse and bed together , and goe to the house of God , and there heare , and partake the Sacrament of communion , as if there were nothing amisse ? Can two walke together except agreed ? Or do you cast arrowes and darts , and say , you are in sport ! what villanous hypocrisie is this , thus to habit your selves in sin , that the custome of it , should make you senslesse of it , and cause a falling sicknesse of discord , that you know not the way of geting in againe ? All day warre and deadly feud , and yet lye down at night , and wipe off each crum , from the lips ? Nay , what do such save make the Ordinances of God , covers of their shame & wickednesse ! I doubt whether such or these , or they whose debates breake out into separation , so that neither towne nor country can holde thē , are the worse of the two ! I say in point of presumption , though their sin bee not so exemplary . What a pageant is this for the Devill to laugh at ? how out of measure sinfull is your sin ? Tygers and Beares have their agreement , and shall such distempers reigne in the marriages of the religious ? Shall fraud and oppression bee found in the seate of justice ? or a froward , waspish spirit , in the proper element of peace and consent . Where shall peace be looked for , if you disagree in marriage ? If you war and contend , who should agree ? Or , who should go about the families of religious ones , to seeke out matches , when as such as these , hatch up a brood , by their lives and examples , more fit for the Divell to governe in , then the spirit of God which is peaceable ? Shall such as should one day , judge the world , ( if they bee as they seeme ) yet be faine to referre the desperate quarrels of wife and husband , to the arbitrement of friends ? By which occasion , matters growing to be ript up betweene you , perhaps the coales of Iuniper are blowne to a greater heate , then before , by these bellowes , and the hope of accord set further off , then it was . Surely , as the corruption of the finest bodies , is most loathsome , so are the contentions of such as should bee most quiet , commonly most tedious : for sinne loves to bee out of measure sinfull . So much of this first . Vse 2 Secondly , this should be abasement , and deepe humbling , to all such couples ( out of whose brests this sinne hath not chased away all remorse and tendernesse . ) Oh man ! Remember , the Lord hath created thee in his Image , made thee as God to thy wife , a man of more solid mould and frame , able to beare impressions and occasions of discontent . It s the honour of a man to passe by an offence : The Lord abhorres thou shouldst weaken thy selfe by a wilful opposition of a weaker sex ; what a poore victory is that , when thou hast matched a seely woman ! No , thine honour stands rather in passing by her folly and weaknesse : not in a currish blockishnesse , not in a surly stoutnesse , and pride of stomack , not in a controlling , imperious carriage , and thwarting tongue ; This is to betray thy owne strength , and to out-shoot the divell in his owne bow . This is to smite all due honour out of thy wives heart ; and , ( as oile to the flame ) to enflame and provoke her spirit , to be sevenfold worse . Rather doe in such a case , as workmen in colepits use to do , when the candle burnes blue , they suspect the dampe to bee a comming , which would stifle them , and therefore they strive to get out , who can get first , and when the dampe is over , then to worke againe . So , give place to this dampe and distemper of discord and contention , and when it s over , then returne to thy wonted course . And , in conclusion , looke to find small fruit of violent striving : For , as Latimer said , he that gets the victory here , gaines sorrow , and he that loses , loses peace . The gaines which thou gettest thou maist put in thine eye , and see never the worse : Thou shalt repent thee at leasure , that thou diddest not redeeme thy peace upon harder termes , then the curbing of a base appetite . Thou shalt lose thy sweet words , in thy bitternes , thy liberty with God , to lift up pure hands without wrath or doubting , shall degenerate into feare , barrennes and bondage , thy praiers shall be choaked in thy throate , and perish in the uttering , which thou wert once wont to powre out purely , confidently , cheerfully : Therefore obey this charge of God , and prosper . If the Lord blesse not thine endeavor , yet , it s better for thee , to deny thy selfe , and to waite the issue with patience , then bootelesse to strive against the streame . The like I say to thee oh woman , Is this a life pleasing to thee , alway to live like a Salamander in the fire ? Is this an Element so welcome to thee ? Consider ( poore wretch ) how thou degeneratest from thy creation : Thou wert moulded by the hand of a wise workman , to be a tender and yeelding nature , the weaker vessell ; and doest thou delight in a spirit of contradiction ? wilt thou resist thy Maker and thy head , both at once ? Shouldest thou thinke it an honour , to thee , to carry in thy bosome a proud wrathfull and shrewish heart , and in thy head a stinging tongue ? Oh , it were more agreeing to thee , to be melting , milde , and overcome evill with good ! If this ought to be done to an enemy abroad , that if he need , thou shouldest cloath him , feed him : If to him who reviles thee , thou shouldst returne good language ; if to him who would take thy cloake , thou shouldst cast thy coate also ( to shew how meeke thou art ) that so thou mightst bee like to thy father , who doeth good to the evill : what then shalt thou doe to thy husband , that thou mightst resemble the Lord Iesus his tendernesse to his Church , whereof thy marriage is a shadow ? As thou wouldst that Christ should handle thee , so do thou oh man , handle thy wife , and thou oh wife , thine husband ! Goe together ( as once a couple did , being convinced by their Ministers reproofe , ) and breake heart each in others bosome , confesse how farre you are off , from your first frame , what dishonour to the gospell you have beene , and wofull joint enemies to that joint and mutuall peace which both of you should have hatched and nourished betweene you : Beseech the Lord to shed his love and spirit into your bosomes , his peaceable , amiable , quiet spirit , which can turne your swordes into mattocks , and speares into plowshares : who can make the oxe and the lyon , the beare and the lambe to feed together , that is , take out your felnesse , and put into you an heart of Amity and consent . Then shall you bee another while for the honor of that Ordinance with equall endeavors , which all this while you have so reproched . Vse 3 And thirdly , let it bee admonition unto both parties ; and first , let mee say this , Enter not into marriage , in a confidence of your owne strength when couples first meete together , youth , strength , and carnall Confidence upon their owne meanes , with fleshly content each in other , makes them dream● of a dry summer , and thinke I shall not be mooved ; It wil●e alway hony moone with me : as if the bitternes of an unquiet heart were passed away . But poore soules ! you know no more your owne spirits , then Hazaël did , when hearing the Prophet telling what a cruell wretch he should proove , he asked , Am I a dog ? to do such things . You dawb with untempered morter , which will fall off in frosty wether ; But , when experience hath schooled you , and shewed you the discontents of marriage , and with what bitter ingredients , sin hath poysoned your hoped successes ; whē husband prooves an unthrift , wife an ill housewife , businesse in the world crosse and left-handed , when also cares , feares , losses , charge of children , sorrowes of the wombe , and nursery , bad children , debts and straits come upon you at once , ( none wherof you have grace to prevent ) oh then ! you see that your first merry meeting will not beare off all assaults . And yet , what should I speake of such things ? when a base heart in the middest of all contrary mercies , pamperd with the creature , but wickedly proud and unthankful , can and oftner doth cause this woe to couples , more then all adversity ! Oh , this canker growes out of blessing , oftner then affliction ! wherfore , enter this estate , with selfdeniall ! humble your selves , bee as Ephraim , who was as an heifer unused to the yoke , but after , he repented , and smote upon his thigh : Do you so beforehand , and beg armor of God for the hardest : bost not of the best , ere you put off your harnesse : the best will alway save it selfe . Secondly , know this , That although the Lord should free you from such disasters , yet marriage of it selfe ( without speciall grace ) will try of what mettall you are made . Even meer continuance of time , Custome and usuall society , will ( by corruption ) procure a fulsomenesse , & satiety , yea a wearinesse of each other . Acknowledge therfore that this frame of your marriage will not stand alone , it needes daily props , to keep off an impatiēt spirit ! For why ? The meer spirit that is in you , lusts to envie ; enclines to crossenes , elvishnesse and self willednesse of spirit , when as yet there is no vexation without to cause it . What need is there then to ply the Lord with prayer , for the sweet uniting of your spirits , and calming of your hearts ? That the peace of God passing understanding may fence or ( as the word is ) beleaguer and hemme in your soules ( or as a garison keepes a towne safe , ) may preserve them with the knowledge of God , and possesse them in patience ; Alas ! let all your whetting and provoking each other , be reflected backe upon your owne selves , fret with indignation , against the Roote within , purge out that leaven ; and then your hard hearts shall melt into teares , for each other ; spend your time of jarring , in prayer and earnest request to God , for mercy and pardon : That he would take off your rough edge , and make you polished and squared stones , to couch in the wall of this building : which before could lye no way . Oh! the Lord ( for ought you know ) may make you blessed meanes of each others conversion , that you may blesse him , that ever you met , who so oft have cursed your owne eyes , for seeing each other . Let the fruite bee as God will : sure I am the crosse of an uncomfortable yoake should perswade you rather to spend all your life in prayer then in Rebellion . For its better ( if it must be so ) that God delay your desires , whiles you are praying , then whiles you are sinning , and stopping the course of prayer . Thirdly , put on the Lord Iesus , and he shall so furnish you , that you shall not need to take any more thought , how to fulfill your base lustes any more . Put him on , in his long suffering , meeknesse , bowels of compassion , as the Apostle speaks : which will not only prevent those evills of an unquiet , and unsavory spirit , through a well a payde heart : but , also will teach you to beare and lie under your Crosse , and to bee as God will have you to bee . Fight not against God , but put on the Armour of peace , as a Brestplate , to beare off all the darts of distempers . If the Lord will not be entreated one way , ply him another : Remember an heart armed with holy Resolution in this kynd is shot free , and able to conquer a city . The patient in spirit , is better then the hasty , and the end of a thing is better then the beginning . Patience carryes with it , halfe a release , it is ( as it were ) boot in beame . If then , thy wife and thine husband cannot be wonne to consent , yet , if thou canst possesse thine owne spirit , thou shalt conquer hers . The best victories are by yeelding in this kind . Strange is the nature of a quiet spirit : it must prevaile at last , because it will wayt , till it have no nay . But especially , it hath this power in it , to quench any fiery dart , far better then any resistance , and wrath . If Cannon shot light upon the Wool-packe , it loseth his force : but if upon a stone wall , it batters it to peeces ; and a soft answer puttes away wrath . Bring Iesus into this ship he will allay all the waves : bring this Arke into the campe of debate , and it will make all whist and quiet : when the Whirlewind ariseth suddenly from the heart of an unquiet man or woman , and like to that tempest Iob 1. assaults every corner of the house to ruine it ; yet , if this spirit of a soft voyce encounter it , all wil be soft and calme on the sudden . The cause why the house of Jobs children fell downe , was , because it was such a wynde as beset on every syde : So it will fare with thee : If when one wynd is arisen in the house , thē by & by another be up in the other corner to resist it , woe to that house . Then is the season of thy Calme O husband , when thy wives heart is up in heat : and then of thy quiet hert ( ô wife ) when thy husband fumes & storms . But if both be up at once , be thou ( ô man ) the wiser , and say , It s now out of season for mee to meddle . Else thou wilt throw downe thine house , and destroy thine own peace . The second blow makes the fray : therefore while the cloude is as a mans hand , little in the entry , give over betymes , ere it cover the whole sky : & cause such a tempest , as cloudes when they follow raine , which is a continuall dropping : and make sicke wether for adoe . Fourthly , if the Lord exercise thee with this following crosse , beware lest thou forsake his way , and through tedious discontent , consult with flesh and blood , to use carnall shifts . It is not thy violence , to go to worke by strong hand , to beare downe thy wives streame , by a stronger one of thine owne ; by eyther threats , or much lesse blowes , ( a base remedy , and which I wonder should eyther come into any wise mans thoughts and pen to advize , or heart and hand to practise ) or any other Policie of shame and disswasive , which God hath blessed to effect it . If he had , it had surely more prevayled , then it hath . No , it s the onely victory of heaven and grace ; whatsoever fleshly Wisedome , and rashnes or device of man , hath or may practise in this kind , I speake not : extremities may plead excuse from the greatnesse , but not the realnes of the sin . Nor yet do I deny but that a carnall way ( for the present ) may helpe against the present occasion . As I heard lately that a man put to his wits ended , agreed with his friends in London , that dwelt neer , it seemes , that when they heard the Drumme sound from his house , they should all make hast to take his wife in her scolding veine , and so shame her . So they might cut off a finger , but who shall mortifie the spirit ? surely the Drumme comes short of that cure , and a woman will scorne to yeeld up her weapons at the found of such a charme . No , alas ! As the Popes blessing makes no Armour of proofe : so neither is any Medicine of mans devising , shrew , or scold proofe : for a suddeyne they may please by their violence , but at time of yeere , the maladie will have his course . To this , I might adde a contrary extreame of carnall wit : That husbands thus matched will seeke to flatter and demerit their base wives , serving their owne wills , bee they never so wastfull , and proud : suffering them to be all in all , to carry all the streame , and to throw house out at windowes , and all to winne them to some indifferency , slavishly subjecting themselves to their usurping , and domineering spirit : They ( forsooth ) must buy , sell , let , hire , take all and pay all , staving off their husbands from intermeddling , save at their owne curtesie , what they shall weare , spend , or carrie in their purse : Others , will redeeme their peace , by casting all the tacklings into sea ; let their wives jolly and ruffle it out in what maner , measure , or Companies they themselves please to spend at their pleasure , keeping their husbands at a becke : yea , suffer them to keepe and harbour Varlets under their noses to defile their beds and family with filth and bastardy : and all that they may bee rid of unquitenesse . And when upon these tearmes , they have bought repentance too deere , then they must either die in sorrow , or live with basenes and dishonour . In general I like your patience ( for some yeelding doth well ) if limited : But , your cowardly , base heart , distrusting Gods waies and method , except you releive your selves by sinning , that I abhorre , and affirme the remedy to be farre worse then the disease . Fifthly , I warne all couples , that they runne not beyond the bounds set them by providence , to intermeddle with the affaires concerning each other . It s the folly and boldnesse of many women , to be so curiously prying and pragmaticall , about their husbands matters , ( which concerne them not to busie themselves about , but to rest upon their fidelity , except they see just exception ) to be so inquisitive into their actions , companies , and occasions , so jealous of them ( unjustly ) that , although I allow not of the effect , yet I say , it s a just provocation to the spirit of a wise and innocent man , to differ from his wife . And againe , many foppish husbands doe so intermeddle in the Element , and about the peculiar emploiments of the women , taking upon them the menaging of their Cookeries , their dayries and housewifery , as if they must have an oare in each boate . What wise woman would not break into a mixt passion of fulsome indignation and contempt ? What husband would not bee carried to extreame discontent ? God hath appointed their station to them both , the one , without , the other within : lest by idlenesse and sloth , they wanting their severall workes , they should waxe unsavory , and lie open to forraine vice : But this is to turne the ordinance topsy turvie , and in stead of not doing , to overdoe , and cause discord at home . Therefore keepe your station : provoke not each other , which gives occasion ( ofttimes ) of that mutuall curiosity . Mutuall consent will not consist with mutuall satagency in this kind . To this , I might adde another caveat , against the darkenesse and closenesse of carriage of couples , each to other , which doth breed this evill spoken of . For , though each party is to be trusted in his or her owne sphere , to act and deale : yet neither must forget other , to beare an equall share in the common welfare ; and therefore , to conceale themselves and walke aloofe as in the clouds , one from the knowledge , of the other ; as never to impart their mutuall affaires , never to communicate together , or consult each with other , what is it , but a despising of that equipage , and equality which marriage claimes ? what is it , save provoking of each other , to turne a mutuall spirit , into a private one ? To turne equanimity of love ( that thinkes no evill , but construes all in the better sense ) into jealous suspicion ? what imports it , save that their waies are unthrifty and unhappy , so that they are loth to discover them , till all be too late ? And then at last , endlesse broyles grow upon such affected secrecy , and a necessity of violent sparing , lest all should perish : both extremities , to be shunned by all wise couples . Sixtly , as the Proverbe saith , take not counsell in the combat : for then , there is no season for counsell , then the spirit is in the power of passion , and temptation present , as a bowle running downe the hill , is in the power of the descent . Take counsell therefore before , and use thy skill in preventing that which is hardly endured . Observe thy husbands frame oh wife , and thy wives oh husband : Study each others natures , and count it thy wisdome and vantage , by that thou shalt easily guesse , both what may provoke & also prevent it ; and , what may both content and so procure it : But they who let all goe at six and seven , suffer the upper milstone to runne upon the nether , they may bee sure the divell will see there shall want no corne , and then there will be grinding . Studious shunning of occasions , with wisdome and pious caution , hath in time , wrought many an unquiet heart to some calmenesse ; except there be so cursed and churlish a nature , as delights in distemper , even to chuse , and would rather die fighting with it owne shadow then be at peace . I say , when a Nabal sees an Abigail , watch her opportunity , loath to provoke him in his madnesse , willing to hold off whatsoever might disquiet , and further , what might please and satisfie : how can he , but at last breake his heart in her bosome , and say , come my deare wife : thou art more righteous then I : for I have sought thy griefe , but thou hast overcome me with thy wisdome and meeknes ; thou hast heaped hot coales upon the head of a froward husband , and made me ashamed to behold the ugly hieu of my passion , in the glasse of thy meeknesse and discretion . And this for Admonition . Vse 4 The last use briefely shall be Exhortation . Strive , all ye husbands and wives , who seeke to live in godlinesse and honour , to establish mutuall amity in your spirits , and consent in your conversation . Alas ! husbands and wives should be as two sweet friends , bred under one constellation , tempered by an influence from heaven , whereof neither can give any great reason , save that mercy and providence first made them so , and then made their match ; Saying , see , God hath determined us , out of this vast world , each for other ; perhaps many may deserve as well , but yet to me , and for my turne , thou excellest them all , and God hath made me to thinke so ( not for formality sake to say ) but because it is so . When I consider , that , we are not met onely , but met as we should doe , not as many mismatcht ones are , meeter for some other man and woman , then each for other ; so that we can say as he in his Motto , what we are , we would be , and would be no other then we are ; the onely meet ones , for one another ; oh then ! how it raises up my spirit to admire and magnifie Gods dispensation ! Oh , if it were thus , how sweet were it to see married ones to live together ! As the Arke carried by the power of God , above the highest mountaine in the world , fifteene Cubits , so should mercy carry them above all contentions and garboiles , that they should know no such . As they say the tops of some high hils are above the middle region , and so above all those vapors of frost and snow , and wyndes which inferior groundes are infested withall : so , so should these bee above far worse : and behold others beneath , molested with such things , even with wondring at their happy escape . And as all the hills and dales , which make the parts of that earth where they are , unequall : but cannot hinder the roundnesse of it , because the circular figure of the whole , swallowes up all particular uneevennesses , into it selfe : so should those passages of unequality betweene couples , here and there passionate heates and dissentings each from other , be drowned in this consent , so that they should vanish as cloudes without rayne and storme , though not without some darknesse and lowring . And , if ought did befall otherwise then meetly , how should each outstrip the other afterward , in humiliation and Repentance ! Oh base wretch ( shouldst thou say ) should I bee weary of welfare ! Should I returne to nourish secret poyson in mine heart , to hazard my precious peace ? and should I venter all upon a cast , to try whether mine bee mine owne , or not ? Shall one dead fly defile a whole box of precious oyntment ? No farre bee it from mee to forsake my fatnesse and sweetnes , by which I have cherisht the heart of God and man , of wife , of husband , ( like that bramble exalting it selfe above the trees ) to beare up my selfe above , against each other , by confusion and discord ? No : Farre bee it from us , to suffer the noyse of Hammers , Sawes , or axes to bee heard in our Temples hereafter ! wee were squared in Gods mount by his workmanship , not needing now any such edgetooles ! Rather let us be like him , who was typified hereby , whose voyce was not lifted up , nor heard in the strets , who never trod upon a bug or worme to kill it , brake not the bruised reed , nor quencht the smoking flaxe . As he the head of his Church , is to his Church , so will I bee to my spouse and beloved , amiable and consenting . Enough to marriage is the necessary unavoydable greefe of it , such as must be in it by Gods allowance , for triall : I will not seeke to adde needlesse to necessary , but pull away , as much as I can : and when the needlesse is takē off , then shall the necessary be the better born . Offences must come ; occasiōs wil arise : Pharao's owne privy chamber cannot be free frō frogs , aswell as other common mens : & the sweetest May-moneth may have frosty mornings , and cold evenings , yea there wil be sad dayes and sorrowfull affronts at one time or other ; able to affront the most peaceable : But the peace of God and marriage , which passe understanding , the peace of Conscience and family , running in a streame together , will keep the heartes of the good , so firme , and stable , that they will lose their willes and humors ten tymes rather then this jewell : And if , when all is done , there must some dreg of old Adam cleave still , it shall not bee for hurt , all shall turne for best to the peaceable , to search all which is in their hearts , to keepe them humble , to exercise selfedeniall , and to teach them , that the best marriages upon earth must have their eyesores , lest we should say its good beeing here , for the best and purest peace wil bee in heaven , where there shal bee no such relations as these , but all fulfilled in our eternall conjunction with our head the Lord Iesus . Also it must teach them , even when the weather is most contrary , yet to imitate the skill of the Marryner who will not strive against the wyndes , but rather coast , and fetch a compasse , to gaine ground and further his travaile . And so I finish this last of these mutuall duties of the marryed , which is consent . Ensue peace with all , especially with your selves : Ground it in that peace with God , to pardon and accept you : and this will be as the rush growing in the mire , a peace alway maynteind by a better , never fayling . Walke according to this rule , and the peace of God shal be with you . Try no carnall conclusions , tempt not God , be not weary of welfare . Though it should turn from you , yet follow , & take it by the lap of the garmēt ; hold it fast ; it s the free-simple of good couples : Let it rule & overrule , to forgoe any thing rather then it . They who angle with golden hooks , had need looke to it , lest if they lose their hooke , all their catch equall not their losse . And so doing , consent shall make your marriage honorable ; till it bring you to enjoy that peace and blessed consent of Saints in glory , which shal bee a perfect sweet without any bitter , a life without end . And so much also for this Chapter : and for these 4. Duties mutually concerning Mariage , for the preserving of the integrity and comfort therof . CHAP. X. Returne to the Personall offices of each party . And first the husband . His first duty handled , To bee a man of understanding . HAving handled the joint duties of both , we come to lay down the severall duties of either party in marriage : And what great difficulty will there bee in this latter , when the former is once setled . As in a fagot , each sticke is kept streight and whole , while the band holdes : so , let the married parties once be united in the former duties which stande in equality : it wil be no difficulty to mainteine these which are peculiar . When as once the retreat of the armie of souldiers is made sure : ech souldier fights merrily in his ranke . So heere the maine worke being dispatcht , & mutuall security being given & taken each from other , of religion to God , of love to each others person , of Chastity to Bodies , of Consent in the life and whole course , what hardnes can there bee in the residue , for particular offices of each other ? The nave of the wheele being strong , the staves well fastned : how easily will the wheele and orbe of it run , and what a sweete current will there bee in the same ? Touching the particulars then first of the man , then of the woman ( for both must manage this common stocke of honor by their personal industry . ) The mans first dutye , is ▪ to walke as a man of understanding with and before his wife : that is , so to a beare himselfe , that he may sweetly strike into his wyves spirit a due reverentiall love and esteeme of his person and Headship , for the vertues of an husband : such as may satisfy her to bee a meete guide of her life , by his gravity , stayednesse and Prudence of carriage . That her heart may tell her in secret , myne husband is indeed a man of understanding . An husband , who would save the stake of his owne honor , should set downe that for his Maxime , let not thy wife despise thee : for if once the womans heart despise her husband , the whole frame of marriage is loosed . This is Peters counsell to husbands : Likewise ye husbands dwell with them , according to knowledge , or understanding : he seemes to contract all the worke into this comprehensive rule , in a generall sense ; as if any branch might fitly be deryved from it : But here I take it for the first speciall gift of the husband , as an head . He that hath a good head-peece , is a man of good understanding and judgment : ( that 's the peculiar vertue of the head ) for as its the highest of the members , so it is to leade and guide the inferior powers of the soule & the members : In the heade is the eye , which outwardly leadeth the latter , as the braine and wisedome is within , the which guides the former . In that semblance is this gift of understanding , the most peculiar to the head , the husband : the wife must follow , as the will and affections , and members do follow the judgment . There need be no more proofes of the point , reason convinceth it sufficiently . The greater question is , wherin this Duty of understanding consists . For the answer wherof , I thinke ( as he once being to teach the art of Memory first would teach the art of forgetfulnesse ) it were best to shew what it is to walke as a man of no understanding , and then the positive . First then to walke understandingly , is not to walke aloft in the pride and vaine conceit of thy selfe , saying , to the wife , as he walking in his pallace , Am not I great Nebuchadnezzar ? So , Dost thou not know ( wife ) that I am the head , & set above , made to rule ? That thou art made of my rib , and for my use , and not I for thyne but for mine owne ends ? yes , I will have you to know it too , that I am a man by my self , and am able to menage a woman better then shee . Nay , first learne to understand thy selfe , ere thou proove a man of understanding to thy wife . A man of understanding , is ( as Salomon speaks ) of a coole spirit , not a proud , insulting and domineering spirit : he that is such an one , had need of such a woman as to his cost , may teach him to understand himselfe better . First learne to rule thy selfe , if thy will be too strong for thy wit , & thou art hurried by thy lust , against thy knowledge : As the Apostle sayth of another , he that cānot rule his own family is much lesse able to rule the Church of God : so , he who hath not understanding enough to rule himself , is very unfit to rule a woman . That husband , who standes upon it , that he will Lord it and bee all in all , beare sway over his wife , as his underling , and who shall controll him ? may perhaps ( when Mistris Experience hath well awed and tawed him , repent of his lording it , and wish , his understanding had lyen another way . Adde to these , such as wil bee ruled by no other mans counsell , save their owne , and yet have little of their owne neither ( a true marke of a Foole ) but rashly rush upon their dealing , and affayres , saying , What I doe , I will do , what I have written ( as he sayd ) I ; have written : my will shall stand for my Law : proove it for better , or for worse , I am resolved to doe as I list and what is a mans libertie , but licence , to live , to speake , & go to worke as him lists without controll , as they , Psal . 12. Is it not lawfull to doe with mine owne , as I list ? If I give all I have away , who shall gainsay mee ? So againe , this is no understanding , for an head to get some shreds of religion by the end , or to be able perhaps to speake of a Sermon , or to pray , or reade a chapter ( which yet many such do not ) or keepe some shew of a Sabbath ; But , to neglect all the practice of his knowledge in his life , to expose himself to all loosenes of carriage , basenes of example , living within doores currishly , spitefully , without doores shiftinglie , cunningly , deceitfuly & offēsively : Moreover neither is this to be amā of understanding , to seem to give way to good counsell , to hearken and nod to good advise , to give faire wordes ; you say wel indeed good sir , & speake to very good purpose , to shew no verball resistance . For of this sort there are many , who yet have no power at all , to amend : but having praysed the man , yet turne their backes , and doe as they did before , not stirring an inch . They moove upon their center , as the windmill round about , but stirre not one hayre from it : Oh ( sayth one , ) a very facile man , and easie to be handled ▪ True , but harde to be changed : he hath a tricke for you , worth ten of a rebellious refusall : for he will say as you say , but doe as he listes . To end , neither is it any marke of an understanding man , to be able to give counsell to others , either in Gods matters , or the world , or , to make others to say , Oh! this man is of great parts , and deepe understanding , see what wisedome and experience he hath gotten ! wheras all this while this wise man , whose head is aloft in his counsell to others , falles into the ditch for lacke of taking counsel himself . He cannot guide his owne way , nor order his owne conversation aright . In generalls he is very free and full , because he is carried onely to the object of truth and judgment , till you come to particulars , and then occasions of his owne profits , will , pleasure or ease and ends doe so hamper & ensnarle his spirit , that this man with his great understanding becomes a very foole , for lacke of a speciall wise heart to apply knowledge to his owne occasions : as Sampson was able to judge Israel , but his lusts and passions cast him out of the rule of himselfe . These then , and the like argue no man of understanding . Secondly therfore , he is a true husband , and a man of understanding , who first hath denied his owne wisedome , and is abased before God in the privity of his owne wants , and inability to manage this great affaire of Marriage , or to walk before his wife , as a man of understanding . To say of this , as Salomon did of his Government , who am I Lord , that I should walke before this great people ? To say as holy Agur did , Doubtlesse I am a foole , and the understanding of a man is not in mee : q. d. I have not halfe the wisedome that a man of my condition had need of . I say its one step to an husbands understanding , to be convinced of the defect and disproportion of his abilities , to guide the way of marriage . To thinke of it neyther so highly as if it were above his possibility to atteyne , nor so low , as if he had enough and to spare for it . David being nominated to be Sauls son in law , did not vaunt himself in his abilities ( as Absalon after did , but ) sayd thus , Thinke you it so easie a thing to stand in this relation ? And Abigail a woman affirmed by a judicious man , to bee of great counsell and understanding , yet thought not her selfe so : but beeing sent for , to be Davids wyfe , answered , Alas ! I am more fit to be an handmayde to wash the feete of the servants of my Lord ! I say this holy humble diffidence in our selves , is a surer marke of an understanding man , then the former . Especially when the sense of a mans nakednesse , carries him to God , to pray ( as he did ) oh Lord , I beseech thee , give to thy servant an understanding heart ! This pleased the Lord well , that he asked this onely , not other matters for his owne ends , long life , riches , honor : so , if thou sue to God for such an head peece of wisedome , as might guide thy mariage course aright more then for welfare and jollity in the world , it s a signe that the cheef thing is more prized , then the inferior . So secondly to be a man of understanding , is , to bee a subject to God himselfe , ere thou undertake mastry over others : To say with that centurion , I my selfe am under Authority , I come to the bar my selfe , and give accompt of my head ship ; I am fellow servant with my wife , and I have a Master in heaven my selfe : it behooves mee to use my headship sparingly , not to Lord it , lest I be scorned my selfe , for taking upon mee in that office which hath more service then worship tyed to it : my Rule over my wife is not imperious , but royall and Princely , not over an underling , but copartner with an equall : so that , if with all my understanding I can bowe my wives will , by a milde perswasion , not by austerity , I have quitted my selfe well . Thirdly to be of understanding , is to be more sensible of the burden and worke of Marriage , then the honor of it . I say , to apprehend what cost and care belongs to my wives soule , how to mould it unto true lowlynesse & meeknesse for God ; ( which is of great price with him ) to instill the principles of Christ and selfdeniall into her , ( or to nourish them if already instilled ) to cause her to see into that scope and view of Religion , which , is the change and subduing of her will to God. Oh , what a worke is this , and who is sufficient for it ? were it but to menage her outward man and carriage towards my selfe , towards her children , in her family , and before others , in point of subjection , love , and wisedome , oh it exceedes my understanding ! it exercises mee with more thought then all her portion contents mee ! Oh! I must carry her to God , and commit her to him , to be trained to this great busines ! Lastly to bee a man of understanding , is yet a point of further extent ; For such an one , is of an excellent spirit throughout , a man framed by God within & without , with a spirit for marriage , a spirit of cheerfulnes , discerning , diligence , dexterity to devise and dispatch also , humblenesse , courage , and patient enduring . By these , such an one first orders his owne personall way of religion , conscience before God , conversation in tongue , dealings , and example before men : Then nextly he walkes before his wife , as a wise man ought : And , he attempts not to rule others before he have got the upperhand of himselfe : But , having begun ( as Physitians doe sometime ) to try conclusions upon himselfe , then he prescribes to others , I say that these and the like Graces , concurre , to qualifie a man of understanding in point of Marriage ; as ( God willing ) in the sequele , shall more fully appeare . For which purpose , let this further be enquired into , in what mayne things consists this vertue of an husband , walking as a man of understanding toward his wife ? I answer . In these two , first in matters of God , then in such as concern the married relation . Both these will procure and maynteine the honor of marriage on the husbands part : and , the contrary , will proove dishonorable . For the former , I will here touch it only so farre as the purpose of the point requires : And first , its requisite for the husband to handsell his understanding with the matters of God. That he count it his crowne , first , to seeke the Kingdome of God , and that for it selfe ; and from the savor therof , as one well grounded in the Scriptures , to be able to expresse his knowledge to his wife till she conceive the like : And , having so done , that he set himselfe to walke accordingly towards his wife , both in the generall , to instruct , admonish , comfort , resolve , support her , and in speciall in all private or family duties , to be her mouth to God , and to present to him the wants and petitions of all that depend upō him . Both indeed ought to know , they have severall soules to save , and not to wrap up themselves in one anothers grace : Both ought to be a spirituall body of Christ , annoynted which his prophecy and Priesthood : yet , as the man is the Image of God in speciall , and her head , so ought the Consecration of God to rest upon him , in more abundance then upon her : that shee and all the rest may be replenished therewith . So that he ( for his part ) must be as her Priest , and his lips must preserve knowledge for her : To give some two or three instances of this point . First for the discharge of family duties ( wherof I have spoken before ) he must purchase for himselfe an horne of oile , not onely ( as one saith ) for his vessell to be savory , but for his lampe to shine . My meaning is not to force such knowledge upon him as is ministerial , exact for degree ( God requires no service beyond the ability and Talent received , be it one or three ) It s not required that he be an interpreter of the Scriptures ; that he gather punctuall doctrines , to cleer doubts & objections , or to make distinctions & applications beyond his calling : & object : This were but to make the Family duties a stall to vend himself upō , & to pride himselfe in his parts & endowments ( as many have done so long , ) while at last thinking themsel . too fledge for their owne nest , they have boldly leapt out of their shops & Trades , into the pulpit , thinking themselves as meet to preach as the most able Ministers ; no , in no sort : ( I krow there is difference in men for their skill and understanding in matters of God , and for sobriety and humblenes of spirit , whom I much honor , and desire not to trench upon , or discourage any Governors in this kynd , especially in such a profane world that runs a contrary streame : ) But impartially I desire to utter the truth by so just an occasion : and this I say , It s enough for a private person , to insist upon such points of doctrine , and especially of Catechisme , as he hath by his carefull attention , heard in the ordinary course of the pubblique Ministerie handled ; to cull out such , and to impart them to his wife and family , in a familiar manner , upon confessed groundes , and upon easie texts : whose sense and scope is plaine and undoubted ; therupon , fastening such exhortation , admonition and watch words as best befit him to utter who should be best acquainted with the state of such as are under his roofe : rebuking sin , pressing duty ; but otherwise as for texts of darker nature , abstayning from them , and leaving them to a publique gift of interpreting : which is abler to rectifie judgment , and answere doubts , and settle the conscience . Secondly , he is to apply himselfe to his wife , as a man of understanding , in the private way of her soule , helping her out of her feares , answering her doubts and questions according to the light he hath received abroad , to reconcile their timorous and scrupulous spirits to God , by the promise , so oft as they stagger , & to enlarge them with those comforts , to acquaint them with such directions for their walking with God , as themselves have had experience of in their afflicted conditions , to fellow-feele them , to be afflicted with them , to conferr with them about their growthes or decayes , their slips and recoveries , and so about the fruite of their both publique and private worship and service of God : to satisfie them in any such difficultyes and dangers as they meet with , and so to helpe them aswell in the extraordinary duties of humiliation and Thanks , as occasion requires : of which I sayde enough in the joint worship of God before . And so thirdly ( to conclude this point ) he is also to bee a man of ability , to encourage , hearten and quicken his wife in respect of any outward burdens she undergoes , to condole with her in them , to underlay her ( as the beloved in the Canticles ) doth his spouse , that so two may beare that which one cannot , and the toile may be the more cheerfuly undergone , when she sees , that her heade steps in to his uttermost to bear the brunt , and discharge her from the di●t of trouble ! Alas ! how farre are most husbands from this course ? where are they whose understanding , humblenes and love seekes the good of their wives herin ? how seldome do they apply themselves to such publique ordinances on the Sabbath or weeke day to enable them in knowledge ? or seeke the helpe of Minister or other to guide them ? Or put case some heare or note Sermons ( which now is growne each mans case , and not amisse except they finde that the gaine of writing , marre the power of the truth in their affections ) yet they shut up all presently in their Note-bookes , without meditation or ayming at the purchase of a lively stocke , of understanding ; nor thriving upon their hearings , by proofe and experience of that they know ? Or if they have knowledge , yet how surly and conceited do they grow , drawing their wives rather to errors , and fancies , and busying themselves rather , about matters beyond their reach , and of lesse consequence , ere they be grounded in the maine . How sad are many women for their want this way , that alas ! when as they aske their husbands at home , they are little the better , if not much discouraged ! Their husband eyther despising the light of knowledge , and so walking like blocks and idiots in all matters of God : or else filling themselves so with other trash , that knowledge runs over , and is spilt upon the ground : or if they have light , yet resting in generalities , never comming to the experience of the way of God , or life of faith . And by this , they wax barren , & tell their wyves , they are no Preachers , they must go to Ministers , if they will talke of such matters , for it passes their skill to deale in them ! Now secondly touching the Mans understanding in the matter of the worlde , or marriage affaires : He must be as the guide of her youth , going in & out before her : able to direct her way and course with wisedome ; not only in point of obedience to God , but also in circumstances , and matters indifferent : for her company , for her solitarines , for silence or speech , shewing her what her person and place will admit and beare , that she doe not either over or under set up , or cast downe her sailes , but live within the boundes of her place , for her company , attire , houshold furniture , expences of children , what is pure , modest , sober , of good report , what not ; who are safely to be conversed with , and trusted in so bad a world as we live in , who to be shunned : he must be her eye to see by , her hand to worke , her foote to walke with , to discerne things , and persons , how they differ : And these things shee must not onely learn by the eare frō his discourse but discover by marking his practice & example : Beholding in his glasse an image of understanding , how wisely he can conceal things not to be uttered , how warily prevēt danger to life , name , state : how he can avoyde the snares which are layde for him ; how he shunneth ill company , remooves offences from the bad , keep peace upon good and safe termes with all men , handle busines of weight both without equivocating , and reservation of an ill conscience ; and on the other side , without betraying himselfe , and exposing himselfe to hazard : and in both how he preserves innocency , and uprightnesse . Besides these , she may behold in him , neither on the one side cowardize in a good cause , nor in the other , folly in the bad handling of it : how close and secret he is to them that are faithfull friendes to God and himselfe ; how he is neither basely niggardly , nor yet vainly lavish : that he is neither lightly credulous , nor yet sinfully distrustfull : in his liberties , neither taking the uttermost , nor yet scrupling the moderate , and lawfull : Thus I say when shee sees the image of God shining in his understanding and behaviour , she shall be farre from despising him , at least justly , for grace is honorable , and makes the face to shine , even before such as have little good in them ; much more such as can observe it ; Nay more , shee shall honor him , as her head , see cause of entirely loving him , devoting her selfe , first to God in thanks , for such a blessing , and then to him in all loyall affection . No woman save a Micol can find any disdaine in her heart of such an husband . And , ( which is the crowne of all ) shee shall represent and act her husbands vertues , upon the stage of her owne practice , and conversation . So much for this second . Vse . 1 If this be thus , how much to blame are many husbands of all sorts , we Ministers , you people ; who in matters of God suffer their wives to live at randon . Because they see it requires some labor to menage the soules of their wyves , by that neere Communion I have spoken of , therfore they plucke off hand quite from boorde , & leave them wholly to themselves to sincke or swim . The very grounde of the sluggard doth not so speake against his sloth , by the briars & thistles wherewith it s overgrowne , as the soules of these mens wyves , by their profanenes , and their lives , by their immodest & rude behaviour . So themselves can hold bodily welfare , farewell , sleep and play , and lye downe in an whole skin ; what care they , what becomes of them ? How many inclinations are there in some tender plants ( at first marriage ) which through the neglect of husbands , vanish . How many sweet parts and graces which lie and ruste , for the want of good improovement ? how many blemishes and wants ( which wise and seasonable counsell might redresse ) are suffred to grow remedilesse ? how many husbands might say of their wives , as once a shrew sayde of her husband , shee could have lived sweetly with him , if shee would ? meaning it was not passion , but a spiteful heart which hindred it : so , it s not ignorance , but a ●ase & lasie heart which doth this : had they bin worth their eares ( God seconding thē ) they might have improoved them sweetly . And how gladly would such wives have blessed God , for their counsell , if they might have bin beholding to them for it ? what honor had they got for their instrumentall help to convert , support & save thē ? If thou do not this work , how canst thou say , thou lovest her , or thy heart is with her ? Surely thou shalt pay the sad shot of her sin ; If no place in thy house , bed , board , closet , walke , can witnesse for thee , if any common worke steale away thine heart or leasure from helping her : If she run into riot because thou staydst her not : how just is it , that thy life goe for hers , wherewith God betrusted thee ? Vse . 2 Secondly , how great cause is there that some bad husbands should tremble to consider that they have bin so far frō guiding their wyves with understanding , that alas ! they lack all wisedome to guide themselves . So that , if their wives should be so unhappy , as to tread in their steps , they must of necessity fall with thē into the ditch of all error & profanneesse . Alas ! how full is the world of women , ( not the worst for disposition & hope of good ) who yet through ill planting , ( because they see that else they must live a dismall life ) not only stumble at the threshold and go not one step forward , but ten degrees backward : being fain to comply with their husbands , and waxe tenfold more the children of the devill then before ? what is more easy , then for a weake Chamaeleon , a faint and weake creature , to resemble the colour of each cloth its laide in , when they see no feare of God , nor reverence of man , care of Sabbaths , conscience in dealings , savor in examples : to fall to the like ? especially fynding a sweetnes and welpleasing to the flesh , and nothing to gainsay it ? How basely dare they speake of sincerity of the ministery , how vaine , frothie and fashionable grow they , their husbands reading them the lecture , and as Abimelec , saying , what you see mee doe , do ye likewise . How full is each corner of Lamecs desperate varlets , who act villany , wrath , rage , envy , worldlines , pride , and scorne before their wives to cast them into the like moulde of wickednesse ? Vse 3 But , if it fall out , that there bee any more wisedome in women matcht which such Nabals to observe and judge aright ; how can they chuse , but underprise them for want of understanding ? Is it wonder , that a woman ( except very humble ) should extremely vilify such an head ? Doth the Apostle justly reproove men for wearing shag hayre ( like women ) and for shaming their head , or being ashamed of the glory of God , ( which they resemble by the uncovering of it ) and shall not these dishonorers of their headship much more be condemned , ( as in this matter of walking like men of understanding before their wives ? ) yes surely : it s no wonder that their complaints against such husbandes , are so frequent , & that they can nourish so little honor in their hearts toward them , who powre out so much contempt upon their owne heades ! I do not patronize such women as do so , but yet their disdeyne is in some sort veinall , against them who do so violate the Ordinance ● what a clog is it to be matcht to a man who in stead of stayednesse and due wisedome , is not so much as sensible , when he is told of his follies ? So openly ridiculous , that ( as oile in the hand ) it bewrays it selfe to all men ? So shallow-braynd , fickly , easily led aside by any bad counsellor , to any loose , uncleane wastfull courses ? who makes as many promises , as he hath fingers on both handes , and that daily , but breakes them before he go to bed ? what wise woman can endure it , to see him who should understand himself , to bee so seely , credulous , in judicious , that each base cheating companion can cosen him of his wealth , rob him of his money , make him drunke , and picke his pocket ? Such a foole , as will lend every man he meets with , that wold borrow , not shillings , but poundes , without any band save a bare word , as good never a whit as never the better , to such as are not worth that they borrow ? what indignation would it moove in a woman , to be compelled to follow her wise husband to the Alehouse , to gaster him thence from drinking and revelling , spending of his time , thrift and honesty ? making her selfe a By-word , to pull him from the pipe and pot , to avoyde worse dishonor ? Nay and yet to availe little also , but even to see her selfe sinking and perishing by peece meale , while she beholdes in him the cause ? when he followes him that leades him to the stocks ? Or what wise woman could endure a foole within doores , so full of passion , so talkative , so contentious with children and servants , so weake in goverment & in his pangs , so hayle-fellow well met with his servants , fond and apish with his maydes , readie to traduce his wife in the hearing of strangers and the family , as if he put no difference betweene times , persons , or occasions ? If a foolish womā by her tongue and unseasonablenes , be such a shame , yea rottennes of bones , to a wise head : what is he ( who should bee the head , to her ) when his carriage is so burdensome ? I have seen an evill ( saith Salomon ) oppression occupying the place of justice . As if he had sayde , for a poore man to steale a sticke off the hedge is sin , but , for a judge to oppresse in the place of judgment is notorious : so , for the husband to play the foole instead of a man of understanding , how disordered ? How shall the wife sustaine her repute or esteeme in the family , when he that should honour her , by his reproaches , withdrawes both her owne children , servants & negihbors , from their allegiance and duty ? What a vexation is it likewise , for a woman to be matcht to an husband , who is so idle , and so unfit , to set himselfe on worke about the service of his place , so readie to fleece from her all that shee hath , so helpelesse in his place , so giddy , and gadding up and downe from place to place , after his copesmates , pleasures and vanities , that its harde to say , whether shee were better want his company to rule his servants , or have his roome , to avoyde noysomenesse ? Or againe , how can a sober nature endure an husband , who is never in his Element , save when he is in his jiggs and jests , unsavory scoffes and scornes , at every one , wife not excepted , that comes in his way ? And in his humorous extremities so contrary , that either he cannot be pulld out of his Melancholy and mopishnes , being discontent ; or being humored , cannot be driven out of his froth and lightnes ; Like those fidlers whom the Poët describes , who either cannot be gotten for any need to play , or , if they fall to it , can never adone ! Who can digest such an inconstant and uncerteyne humor , as perhaps , for a weeke , or ten daies in an houte , will put on the habit of the most diligent and provident husband , to follow his businesse : But on the suddeine ( as one that forgets himselfe ) rushes againe into his veyne of good fellowship , soaking himselfe in his Pots , as if he would take revenge of himselfe for his former abstinence , and make eaven with himselfe by spending twice so much by day after day , as he saved by his diligence ? what is so yrksome to a woman , in company , where she becomes , as to see her husband , ( whose honor should bee her Crowne ) to be the jest and laughing stock of fooles , an obiect of May-game to each one , who will make himselfe sport with his basenes ? I might be endlesse ; But in a worde , shee that is yoked to a foolish head , what a spectacle is shee of a woman miserable by necessity ? Vse . 4 I conclude therfore this first branch of the husbands duty . Let every wise one abhorre this Idea of folly : endeavoring himself to the uttermost of his power , ( according to the gift of God ) to walke with his wife , as an understanding husband : both in matters of God , and the way of common life : that so he may draw from her ( as the weaker ) due acknowledgment of him in his place , as set over her for a guide and Director : In whom , ( under God ) she may repose confidence , applying both absent , & present , without feare or suspition : returing that reverence , which his worth hath deserved : and bearing willingly with infirmities , because her lot is fallen into a good ground . As for the husband , although his wife should not perceive his worth , ( for some good wives cannot ) yet seeing its his cheefe understanding to see none of his owne vertues , but to conceale all , let him chuse rather to bee a man of knowledge , though his wife should not behold it , then to be magnified of a flattering woman ( as some are ) deserving contempt . And now I should have passed to the next point , had not this come in my mind , that the Apostle in this Charge includes cohabitation : for he who must dwell with his wife , as a man of knowledge ; at least must then dwell with her : else the subject is taken away . Where else ( I pray ) save in his house should his understanding appeare ? Or where should he shine else , save in his owne sphere ? This is that which the Apostle chargeth them , who were yoked with Infidells , ( themselves beeing converted ) that they depart not in dwelling from the unbeleeving party : Vse 5 if he or shee would depart , so it was , but let not them , if the other will abide . I wish that the wofull age we live in , urged this my Admonition : which I have glaunced at by passage before ; but here as the dutie of this place . Persons of great ranke and quality , thinke themselves lawlesse in this kynde ; Even a base thing they deeme it , to dwell with their wives . Not only not one bed , board , roofe , towne , shire , but scarse one kingdome can ( long ) holde some of them . And some are so noted for this tricke , that it were good at last , they would note themselves . Each distast and discontent to their unjust , unreasonable humors , is enough to cause a settled , habituall separation betweene them , and their wives , not for dayes ( which in cases is allowable ) but for moneths , quarters , yeeres , many yeeres together . Who doubtlesse , if they might have Iewish liberty would much gladlyer be divorced And what gaine they by their separation ? Dishonor to themselves , sorrow to their wives , I might say snares to them both : distemper to family , ruine to their estate , wrong to their country ; ill example to inferiors , scandall to the irreligious . Besides , both occasion to themselves abroad , clandestine societies & leagues with those that are luxurious , wanton , defiled women : and lay offences and snaresin the way of their wives at home ( except they make the more conscience ) to forsake their Covenant , and to expose themselves to like uncleannes . For why ? Their husband is gone a far iorney , & you know what followeth . Surely thine amends is justly in thy handes , who provokest it ! Husbands should say to their wives , as Ruth to Naomi ; As the Lorde liveth , nothing save death shall part us . Thy house , thy Children , thy Church , thy God , & no other shall be mine , till death seperate . It is not the way for thee , for the obteyning thy base ends of thy wife to depart from her : ( pity it should ) but rather to exasperate her ; Its cohabitation , which is blessed to soder breaches in tyme , not Separation . The practise of the greater sort is so rife now adaies , that it growes common , among the inferior sort , & will be a sore incurable . A deserted Lady , or Gentlewoman , is become a common notion . As one sayd , now the dogs barke at the Masters of family , when they returne , as if they were absolute strangers : forgetting them , as they did their wives . Oh shame ! Let Kings that be wise keepe neere their Crowns ! and husbands that would be happy , neere their wyves : not turning Iew and Samaritan , who intermeddle not . Such husbands , as care not themselves to become whooremongers ; or to make their wives as good as themselves , let them depart . But let all others , dwell together with them as men of understanding , bringing in honor to their Marriage by this personall duty . So much for this chapter , and first office of the man , be spoken . CHAP. XI . Proceedes to the second Personall duty of the man : Providence . I Proceed according to my order , to the second severall dutie of the husband , & that is in one word , Providence . As he is the husband in name , so must he bee in deed : he must play the good husband . Neither hath he his namo fer noght : for the husband is as the house-band , which ( as the corstone to the sides of the building ) holde in all the parts of the house : which would soone dissolve and cracke , if ( under God ) his providence did not support it . He is the steward both for his wife , and himselfe : especially without dores : He is not to put his wife to it , as one insufficient himselfe to menage it , but ( considering shee hath her handsfull at home ) he is to undertake the whole burden abroad : as beeing the party , to whom ( by divine dispensation ) the credit of the well-improoving it , doth belong : and therfore upon whom , the shame of the contrary must lye . God hath put into him a spirit of deeper insight , forecast , prudence and prevention , then the woman , to this very end . And to say the truth ; The Lord hath imposed this burden upon him in Adam , instantly upō his fall , as the penalty for his base yeelding up his authority to his wife , & enslaving his spirit to hers when yet his fre will abode enite . True it is Adam was to til the garden before his fall , even during his innocency : but that was a labor most sweet & contentfull unto him . To the sinner doth God give toile and sorrow ( sayth Salomon ) and so , since his sin , labor is waxen a toyle and vexation to him , and is , so that now in the sweat of his brows , he must get his living . He that shakes off this yoke , is a double Rebell , both against the first charge in innocency , of not disobeying , and secondly against the penalty of suebjcting himselfe to travaile . In respect heerof , Iob sayth : Man is as naturally borne to labor , as the sparkes to fly upward : as naturally deputed by God to the one , as subject by his owne sin to the other ; as the Ebrew word [ gnaval ] imports , which includes sin and toyle in one . The woman brings all her state and stocke , putting it into his handes , resigning it up to him as her agent , and the more able party to improove it : if he faile her , he betrayes both his trust to trechery , and her state to embezeling . There be two sorts of Infidells taxed by the Holy Ghost : the one in our Saviors wordes , Take yee no thought what ye shall put on , or eate ; for your father knowes what is meet for you . And why ? The infidells do but so : And the other by Paul. He that provides not for his family , hath forsaken the faith , and is worse then an Infidell : Excesse of providence , aswell as defect of it , both are taxed by the name of heathenisme . Therfore , so farre as good conscience will permit , the man is bound to the Law of providence . He must oversee the affaires of his owne household , as Salomon speakes , he must looke to the flockes of sheep , and heards of cattel , laying in provision for thē : by this one , urging the whole Baylywick of providence requisite for the support of the family . And that which the Apostle speakes , is to the same purpose , That the husband lookes in his way , after the things of the world , that he may please his wife : he speakes not of it , as of their blemish ( so they adde no excesse and sin to the act ) but as a necessity impos'd by Gods Command . Now as touching that point , that the husband in severall must close with this speciall duty of Providence , appeares by the honor which hereby he procures to the marryed condition . And this I suppose no man will question . For why ? Wherein stands the Princes honor , save in the wealth of his subjects ? And wherin is the honor of a State save in both ? what peace can subsist , what ware can be supported without wealth ? Even so here . The husband is the Prince of the family , if he be base and beggerly , what is more ridiculous ? what is so pittifull to behold , as a poore King , a titular Prince , that hath nothing to support his state , save a bare right ? beeing the whilest most forlorne and for saken ? So , how shall things belonging to the diet , attire and welfare of the family , be provided , if the Treasure faile ? And how can that chuse but faile , if Providence the channel of this fountayne faile ? If the Pilot of the ship be idle or a sleep , what shall become of the ship ? Must it not needes run on ground , and be swallowed up in the quick-sands ? And , what a dishonor is it for him who should compt it a more blessed thing to give , then to receive , who should reach out an almes to six and seven , and do much good ? himselfe and his family to become burdensome to others by his penury ? Especially when , not the hande of God , ( which can overthrow the best providence ) but the improvidence of the ydle or ill occupied husband hath procured it . Again , when the husband honors marriage by this Providence , those who fare well by it , honor him backe againe with the rendition of his owne . The weake woman and the shiftlesse children , seeing what a prop , and father of a family the Lord hath set over them , acknowledge his care , with honor to God , and reverencing him , as the instrument of their welfare , next under God. He resembleth after a sort , God himselfe , whom Paul calls the Father upon whom all the families of the earth depend , and are called by his name : whose honor it is to fill all with his blessing , to provide for all creatures their due food in season , as they need it , with clothing and other things both for need and comfort : even so , the eyes of all the family mediately looke up to the Master therof , looking that by him as a steward , the Lord should furnish them with necessaries ; yea , to end this , how honorable is such an husband , even in the eyes of them , among whom he lives ? How is both Church , Commonwealth , & Towne beholding to such , as are provident , for the upholding of peace , the Gospell , & the poore ? If all were careles Husbands what must become of all these ? Some I grant shall ever be poor , but these subsist in all these respects , by the aide of the Provident , when as spend thrifts do nothing but pull downe the house with their hands . The conclusion is , If the personall diligence of the husband do so much honor his marriage , he hath good cause to put to his best care , to be provident . Quest . But here is the question , wherein this Providence of his consists ? For answer wherto : I conceive that this point , might tempt mee to enter into a Commonplace of Providence ; But I will waive that in this place , attending the pointe as here it standes , cutting off whatsoever doth not peculiarly touch this relation . Answ . I say then , This gift stands in sundry points . First and principally , it standes in learning perfectly the trade of his way , even while he is yong : If there must be teachers , Teach a childe &c. then there must be learners : This is the Seminary of Providence in husbands that they have learned their way , in youth . There must then be a foresight of things to come , in youth ; and a willing subjection of themselves to such wisedome and painfulnesse , as may enable them , with skill sufficient in their trade of life ( what sort soever it bee of ) to bee provident . The very Pismire is taught by instinct : but it s not so heer , man must be trayned with much adoe , and discipline , to be provident . First by wisedome , he is to shun all unlawfull , scandalous and base wayes or Trades of life ; & apply himselfe to that way which is most warrantable , & best agreeable to his nature ( whether ingenuous , or mechanicall : ) and that by the direction of his wisest Governors and friends . Mocke trades savoring halfe of idlenes , halfe of worke , base Trades which import a shifting , indirect and ill reported way of Support , and profane Godlesse Trades of life must be abhorred . Such as to be a Serving man for inheritance , to keep an Alehouse or bowling Alley , to be a stageplayer , Dancer or the like . Secondly he must compasse for himself through Gods blessing , by the learning the mistery of this or that meet Trade , ability & experience to himselfe , to make him a provident husband . He must have his eyes in his head , to observe and marke the secret of his way , that he may get insight and experience ; he must not be so wise in his owne way , as to slight them who should teach him the right way , which may maynteyne him afterward : But he must subject himselfe with teachablenesse to their direction , that an habite of skill may accrue therby . For , not onely through the totall lacke of a trade , but the halfe still in the trade , and inexpertnesse therin , many of all sorts , procure to themselves most uncomforable and shifting courses in marriage , whether bred to meanes , or wanting them . To this , adde , curiosity and giddinesse of braine , in medling with many trades , and fickle wearinesse in attending upon thine owne , carrying a busie heart and eye over the trades of others , having many irons in the fire at once , so that some must needs be marred : this error must be abhorred . And there is none more common : and yet very dangerous , stealing away the heart from a setled applying of the mind to one thing , distracting it to many : as we see how many curious braines , prying into things beyond their skill , and trying conclusions , for the satisfying of their humorous spirit , have layd all their estate and hopes in the dust . Thirdly a stock must follow skill , to helpe the improoving of skill . The best husband may sit still , if he want wherewithall . Yet , we must know a little stock is a stock , as well as a great one , all have not the like abilities , but all sorts must be occupied about their stocks , more or lesse . They who have but one talent , have sutable expences , or contentment in lesse : they must not bury it , but imploy it , as farre as a little will extend , looking at the promise ; Though thy beginning bee but small , yet thy latter end shall bee full of encrease . Although other trades outstrip them by their stockes , yet they go not so fast forwarde but providence and blessing may follow , and sometymes overtake them , if there be faith and patience to wayte , and not be discouraged . Each mans stocke is his owne , or ought to bee ; Such as have not the patience to bee doing with a little , but must hasten beyond rule , to borrow , and rake a stocke together , or to follow their first Credit out of breath , till they loade themselves with more dealings then they can digest , are not like to atteyne to much , but lay a foundation of Bankerupts . For , a competent stock followed with moderate diligence , though it be sure of no great encrease , yet ( usually ) frees the owner , from excessive losses : which are much worse then slow gaines . Fourthly , skill and Stocke beeing gotten , ( though some trades consist more in manuall worke then stock , and others in the activity of the mynde , not the body ) there must be an of the one to the other ; else providence fayles . The upper milstone of skill must run upon the other , of Stock . The hand & the saw are not enough to cut the log in two , there must be an hand of life , to moove and draw the one upon the other ; and so , some what comes of it . This Mort-maine of sloth will spoile providence , what skill and stock so ever there bee besides : & therfore there must bee all dexterity , cheerfulnes , and painfulnes exercised to keep life in a trade . A wise , seasonable taking in of wares , of Commodities , at the best hand , paying old scores , ere new bee made , warily : and a putting off in season , not overpassing our best marquet and opportunity ; an accomodating , plyable and acceptable spirit to traffique with others , ( a fine gift to be a Chapman if it go without basenes and flattery , and with truth and simplicity . ) To bee as ready to put off , or take in , without eyther rashnes in the one , or covetousnes in the other ; are all meet properties for a provident husband . The Apostle Rom. 12. 11. hath one sweet rule for this : Not slothfull in businesse , but fervent in spirit , serving the Lord. q. d. So far as Gods worke is not hindred by our owne , it s a comely sight to see a man active in his employment . The diligent hand ( saith Salomon ) maketh rich : and , in all labor there is abundance , if it be wise . He sayd not amisse that sayde , I love when I eate my meate to eate heartily , and when I am at work , to follow it closely : so to do each thing as if ( for the present ) I did nothing else . It s a common saying , He that keepes his shop , his shop will keep him . The speech is usuall . It s not enough , not to be idle , except a man be well occupied too : early up , & never the neerer , is to small purpose . A wise , judicious head is as good a toole for a Trade , as a nimble apprehension ; lest cost without wit , proove wast . Here then observe some Rules . First begin thy action and workmanship with God : and the rather if thy service be the worke of Study , of the mind especially . Trust not thine owne wisdome , but commit thy waies to God. That so , as thou hast shunned a bad trade , so thou maist abhore all basenesse in a good one , which easily creepes in , under color . It s in vaine to build , except the Lord bee the Master builder : Except the Lord watch the City , in vaine are the watchmen : in vaine it is to eate browne bread , and drinke water , rising early , and lying downe late ; for , he giveth rest to his beloved . Many have miscarried in their thrift and prosperity ; no man can tell how , or why ? save only that irreligion hath bred a secret canker , and shut God out of doores . I have noted it , some cannot keep out the waters from flowing in , and wealth from encreasing , while they in a manner sit still : and others fray it away by their eagernesse . For the one counts it the honour of their faith to sit still , ( thy strength shall be to sit still ) and make no hast : the other by their hast , fill themselves with snares . God will be the chiefe mystery in all trades : not Manu-factuaries and Merchandize onely , but even Sciences , and ingenuous Studies : even Scholers must place the Bible above all their bookes : and all sorts of set prai●r above , and before all their worke . Yet so make Gods providence chiefe , as not destroying thine owne . Beware of base cowardly Sioth . Ease slaies the foole , both body and soule . It puts hand in bosome , but is loath to pull it out . It s like Jacob , for frost and heate , and all weathers ; it frames lyons in the way , if it should put foorth it selfe , lusking in a bed of idlenesse , loathing action . Such should not eate . The idler is the companion of the waster ; whiles he rolles upon his hinges , foldes his hands and yanes after more sleepe and sloth , he hastens poverty upon himselfe , as the necessity of an armed man. The thornes on his backside are his Emblem . Yet abhorre being ill occupied , as much as sloth . There is a golden measure in all things : Our proverbe saith , better sit for naught , then stir for naught . Rash , headlong , wilfull , indiscreet busying a mans selfe , may proove worse then lying in bed : as some eager on●s , keep wares ( at a good price offred ) till they proove trash : It s a question whether there be more husbands proove beggers by the pot and pipe , then by overmuch nimblenesse , and deepnesse in the world , and medling too much . Thirdly , a good husband must beware of loathing and wearisomenesse in his calling ; when gaines come not in , according to thy expectation , and desert . ( for I speake still to all Artists , both studious , and manuall ) Looke not at other trades of quicker returne and dispatch , to bring thee out of conceit with thine owne . Abide in the vocation , wherein God hath pitcht thee . Hold the trade of thy youth , till old age ; leave it not , either because thou thrivest not fast enough , or because thou hast thriven enough alredy : still shew that thy trade is not thine onely object . I deny not , but some cases there may be , where the trade may be altred : as when stock is wanting , without dangerous borrowing upon usury : when it s so sunke , that it affords no competency for the family : when some other is offred wherein as much skill as in the former , or some marke , of providence appeares that the change is from God. But , to pick quarrells with our trades , that we might turne to such as we conceit to be speedier for returne and gaine , that we might be rid of our owne , threatens future misery under the speciousnesse of present commodity : To goe through many trades , is the high way to beggery . Fourthly , subject thy selfe to thy trade of life , not for gaine sake , but for conscience , ( whether thou get or not ) as that yoke which God hath put upon thy necke , to try thee : to tame thy sloth , pride and other sinne , that the penalty of Adams curse , may become to thee ( as Jacobs curse upon Levi , through his obedience to God , became to him ) a blessing . The travail of the husbands hands , and labour may possibly be made to him ( as the travaile of the wombe is made to the believing wife ) a benefit and favour . Onely the rebellion of an unsubject heart to the obedience of God , ( in what kind soever ) brings a curse . The richest man , yea the Gentleman , must hold his trade still ; the poorest also must abide in it : both , as in their vocation . The Lord tries thereby , the faith , patience , meekenesse , bounty , thankfulnesse , selfedeniall , uprightnesse and paines of the husband . It s not given for men to fledge themselves and mipe their fethers by , but to avoide temptations and snares , which if we avoid not , but incurre neverthelesse ( as most doe ) we turne Gods remedy into an encreaser of the disease : that is , an occasion of eager worldlines surfiting with cares and excesse , a bai●● of oppression , usury and unrighteousnes . Besides by the calling , the Lord would teach a Christian husband , to know , what that portion is which hee purposes to alot him , and what not : and doth thereby serve his providence in the competent support of us , and ours , without sin and sorrow . For , such is the portion of the righteous . Fiftly , beware of moiling and toiling in the world , onely to pocket up and hoard treasure and store , filling our bellies with Gods hidden store ( as David Psal . 17. describing the ungodly , speaketh ) which one day will bring a wasting and consumption as fast , either upon our selves , or ours . But abhorre all such aiming to enhance our selves above others for the jollity and pride of life . This is the cast of most men , if once become great , to bestow all upon their pleasures , in hawking , gaming , prodigality and wantonesse , that they might have much the more ( as that heathen said ) to satisfy their lust and appetite . To set their wives , children and selves on float in the bravery of buildings , in curious fashions , or costly apparrell , and the like . The Lord can pluck your plumes quickly , if wee drinke to be drunke , or forget our beginning to bee from the dunghill : ( as indeed none growe prouder then such base ones ) keepe we moderation then , and be sober : God tries us by prosperity , what is in us ; we may enjoy the travell of our hands , and the benefit of our welfare , so , that prodigality on the one side , and base niggardise on the other , ( which commonly in this self-loving world concurre ) be abhorred . Sixtly , ( which perhaps to some may seeme strange ) God will have thee maintaine thy husbandry and providence , by serving him with the encrease of thy labour , and his blessing . Looke about thee and see what objects God hath planted for thy bounty to be bestowed upon . Thy wealth if it be a standing poole , will stinck and baine thee ; If it be a streame , it will be sweet , and all the bulke shall be pure unto thee . As in the Manna , all had their due ; the plenty of the gatherer of much , abounded to the supply of him that lacked . By the decaies of others , God trieth thee . If when blessing comes in upon thee , thou welcomest it with an evill eie , saying , This is little enough to pay debts , this will do well to encrease my stocke , this is for the clothing of my children , I will spend this upon costly apparell for my wife : and all that comes is onely for thine owne use ; and thou shrinkst up the bowels of thy compassion so much the more : know , this will destroy all as a Canker bred in a fayre apple ; No , say thus , This plenty will serve mee , and God too : part of this shall supply the defects of my faythfull Minister , poor decayed neigh●our , such a poor widdow , such poore Orfans , poor Students at Vniversity : hast thou such an heart to the poor members of Christ , ( that no complaints may be heard in thy streets , that thou , and they may meete together and worship God with the more joyfull hearts , that the Gospell and religion of God may be supported , both in peace and especially in persecution ? It s a signe , that God meanes to make thy horne full , and thy winep●esse to burst with new wine : well continue , & doe so still ; try the Lord if he will not requite thee : Thy goodnesse cannot reach unto the Lord himselfe ; let it extend to his saints & such as excell in vertue ; Sēd thy treasure to heaven before thee , cast thy bread upon the waters , trust God , & after many daies , if thou trust God , it shal returne againe . Many rich husbands professe religion , but all their serving of God , is no other , thē the poorest Christiā may performe : to pray , heare , conferre : But as for the dutie they owe to God as rich men , they cast it behind their backe . They thinke that their workes should hinder their faith : and so hoard up hundreths , yea thousands together , but do nothing till God by degrees , wast and consume both them and their posterity , as a moth , and at last roote them up quite , out of the land of the living . Beware of this curse therfore . Seventhly , if any aff●onts , losses , ill successe , or discontents befall thee , in thy course of providence , by ill debtors , servants , children ; looke up in thine innocency with cheerfulnes to the smiter ; aswell , as in thy gaynes . Both are alike from him , even to weane thee from the sweet milke of those brests , which thou art loth to be weaned from , to knocke thee off from hence ; and to prepare thy spirit for better welfare ; Bee patient ; Trades are as the sun , which though it set over night , yet returnes in the morning ; Iobs latter dayes , after he had been tried , prooved happier , then the former ; And , when both the mizer and waster , shall both be left to want , the Lord yet shall susteyne thee , and thy faith ( which yet the world thinks will buy no meate in the marquet ) shall be such currant pay in heaven , that it shall purchase thee abundance upon earth . To conclude , let all thy providence determine in this full point . That hereby , thine heart may rejoice , thou and thy wife enjoying the fruite of thy travaile , that thou mayst not be like to them , that roste not that , they got in hunting . For what hath a man of all that sore travaile and labor , which as a poore son of Adam , he hath taken here under the sun ? save that a man eat and drinke , and cheere his heart in the goodnes of the giver : and rejoice in the wife of thy youth : let her share with thee . I meane not as Iob saith , That he kisse his owne hande , and magnify the Idoll of his provident head , saying ; All this hath mine hand gotten : nor that he soake himselfe in the Creature , and set himselfe to looke upon the sun in her brightnes , and the Moone in her encrease , adoring the outward meanes , and denying the Almighty : this were Idolatry and Sacriledge ; No , but quietly and thankfully praysing God , and rejoycing ( as those Israelites were charged to do when they brought their first fruites ) in all which they put forth their handes unto . Taking with a loving right hand , that which God reacheth out , causing themselves to serve him with a glad heart , for all which the Lord hath don for them : Better thus , then as many do , pursing and stopping up in holes & corners , in an ragge , or in the ground : & perhaps here one debtor running away with an hundreth , there another cheater with fifty ; or perhappes , a theese digging thorough & stealing as much in another kynd . To the wicked God gives toyle and vexation of body of spirit , more discontent then all their plenty can breed peace : wheras the rest of the Righteous is sweet , bee their portion more or lesse , thorough the good will of him that dwelt in the bush , added to their Providence . See then , that it be so , that thou play not the block under all mercies , so that neither a good day should mend , nor a bad paire thee . But first for thy outward condition , proportion thine expences according to thy revenews , as neer as thou canst : keep downe thine heart , and then its lawfull for thee to live according to thy meanes . Cut thy coate according to thy cloth , rather living at an under then an over rate ; as knowing its easier to fall then to rise , and yet understanding what scantling God allowes ; yet better be a cheerfull dispenser , then a base niggardly grudger at the use of what God hath given . As the good woman sayde , husband better spend it freely as God sendes it , then knaves run away withall . Thē for thy spirituall course , let thine heart be doubly and trebly cheerfull in the Lord , saying with her , my Soule magnifies the Lord , and my flesh rejoices in his salvation : If I ought to make him my strength in the lowest adversity : although neither vine should beare grapes , nor the olive her fruit , although there were neither Calfe in the stall , nor bullock in the flocke : how much more then , when my pathes are anoynted with oile , and my streames run full of butter and hony ? And so much ( if not too much ) for the answere of this question , wherin providence standes . Vse . 1 I conclude all with use : and first of reproofe ( for this point is fruitfu●l in unfruitfulnes ; first , how many husbands are there , who ( contrary to the vowes made to their wives in this behalfe , at their entry upon marriage ) cast off this burden from themselves , & lay it wholly upon the weake shoulders of their wives ? In the mean while themselves bearing themselves upon the fidelitye or thedrudgery of the wi●e at home , go abroad , and open the sluce and floodgates of prodigality and wastfulnes , that all the labour of the wife at home , cannot damme up the waters . They spending and spoyling more abroad in an houre , then the woman can patch up or redresse at home in a weeke : and so outstrip her way , by their owne , till all be brought to ruine ! Oh! the misery of such wives that suffer , should I say , or rather husbands that procure it : but indeed both one and other ? Others leave their houses at large , committing all to wynd and weather , to sinke or swim , while they follow their lustes , companies & pleasures ; without controll . Thus , wofully inverting the method of God , injuriously laying a double loade upon the weaker party , till her shoulders cracke againe : who yet undertake it to shun utter debt , and yet at last fall into it neverthelesse : To these adde another sort of such as enter into marriage without any calling at all , having brought this snare upon themselves by neglect to learne the trade of their youth , for vanities sake , and serving their lustes , and so , ( although they repent them of their folly , yet still they are destitute of skill in their vocation , and so expose themselves to a vaine & wearisome course of life , to many snares and temptations , as this for one , basely to live upon usury : and wanting skill to bargeine , buy & sell , eyther they must live upon the stocke , till it be spent , and then runne up and downe shifting & hanging upon every mans sleeve , or else live upon the sweat of other men , while they live idly so that , of all other members of the Common wealth , they are most uselesse to themselves & noysome to others . Thirdly others , who under colour of religion and zeale , waxe carelesse , in matter of Providence , and in a diligent watching to their calling , and lawfull employments , thinking it a veniall error , yea a prayse to them , that having somewhat to take too , yet they are not worldly : to whom it may be replyed . Neither are you provident husbands , to mainteyne your families : for know ye , that faithfull attendance to a calling , is farre from worldlynes : that is , rather the honor of a Christian husband , to be providēt . Nay , some will run out frō their shops & Trades , ( as men weary of worke ) from house to house , hither and thither ; and all under colour of religion , as to heare Sermons ten or twenty miles off , in the weeke day ( their wyves and children beeing unprovided the whiles ) and beeing poore men , and behind hand , abide by the 3. or 4. daies in places , to confer , to repeate Sermons , to utter some gift of their owne , as their memory , or Prayer , or broach some new point of their owne devising , or lament the evills of others : ( ●hings good , in their kind , and within their compasse , but ) as they handle them , most odious and unseasonable . And thus , t●ey delude such as are simple mynded Christians , rob them of their goods , under these colors , by their craving , com●layaing or borrowing ; wheras , children and wife at home , famish , and themselves by such bad custome , more and more wax unfit and disabled for the worke of providence : whereas , during this time , they might have gain'd more at home by labour , then they can scrape up by their ill courses , besides the reproach to religion . These are inordinate livers . Fourthly , others , not having beene train'd up early , in some lawfull trade of life , are faine to take up base and dishonorable wa●es and shifts to live upon ; as , to get licenses for Ale-houses , to set up houses for tipling , dicing and pleasures ; others , shrowding themselves under the wing of great personages , set up Bowling-allies , to toll in the Gentry to pastimes , ( which they are much more prone too then to workes of charity ) and so , they withdraw inhabitants from their trades , spoile their servants with idlenesse , and toll in poore men of the country to drinke and spend their monies , and when the raine hinders their sports , then to their cardes and dice within : And such are the remedies of men , who having spent their youth in idle service , must live upon the sin of others , and the overthrow of the country . Others , through idlenesse play the vagabonds , and take their vagaries , seeking their fortunes , within or beyond the seas , or play the Parasites to Gentlemen , serving all their turnes for their advantage , and most sinfully betraying them to wickednesse . Others spend their time , in devising and living by their wits , cleaving to young heires , dissolute spendthrifrs , to fill their bellies . Nay , how many heires themselves , who might have subsisted comfortably , either in their Parents familie● , or upon their inheritances ; and followed their callings with successe , and blessing : yet , falling upon lewd companions , and waxing loose and un●rideled in their manners , either match themselves basely and contrary to their Parents aimes , or if married better , abandon wife and children , give themselves wholy to whoring , gaming , riot and wasting of their substance , till they have stript themselves of meanes , wit , and honesty , to the unspeakable vexation of Parents , if they live to be witnesses , and of the utter desolation of soules and bodies , wife and posterity ? How is the country pestred with such vermin ? How doth the Divell by this meanes , uphold his Kingdome , ( for he hath fit covers for such cups ) and hereby gather kites to the carrion , fits them with sherkers and horsleaches , who by flattering and admiring them for their bounty , squeeze out all from them , and leave them as Gulls ! Oh ye fooles ! how long will you delight in eating and devouring your owne flesh ? will no perswasion enter , till ( as Sampson was from his Dalila ) so you be haled from your lusts , and like fooles to the stocks : that is from taking of purses by the high way , and such cheats , you be haled to prison , to the gallowes , to hell it selfe , without mercy stop you ! Oh! you Parents , cease your raking and scraping up of goods for such spendthrifts ! or , for , you know not what ends , for the encreasing ( to bee sure ) of sorrow to your selves , while you live , and of sinne , when you are gone ! Doe good with that you have , l●●t God sting you in those children , and childrens children , for whom you as basely hoard , as they power our sinfully ! Sooth them up no longer in their sinne , who are li●● to bring your hoare heares with sorrow to the grave ! Fifthly , how many husbands are there , who by their heady improvidence , either borrowing to stock themseves more then ever they can pay , or selling their wares underfoot , to procure present monies ( by which a while they feed their Creditors ) do for a short time set up their top sailes , a while , bearing it out with other mens wealth , and when they can hold no longer then they leave them in the lurch : many such wretches , ruining the whole families of many better husbands then themselves , with their wives and children . More fit ( in truth ) to be hang'd up , then to pester a Common-wealth : and some other maintaine their state and pompe by such desperate courses , even under a colour of religion , causing hundreths at once to make outcries against professors , when they prove Bankrupts . Adde sixthly to these such hotspurres as will not be idle , but runne into another extreame of wilfulnesse , rushing upon matters beyond their skill , and reach : affecting plots and inventions of gaine , either by Adventures , or by new Manufactures , resolved eyther to winne the spurres , or to lose all . And so , they have lost all indeed , and withall drawne many with them ( who were as greedie of gayne ) into deepe expences and forfeits of their states , and indeed they are both well enough served , to teach them ( as Paul speakes ) to follow their owne affaires with quietnes . Others weary of their slow-paced Trades , desirous to hasten them , how do they enlarge their providence , ( rather their greedines ) as hell , thrusting as many irons at once into the fire , as they can come by : adding house to house , and farme to farme , borrowing upon eight , ( gayning scarse four ) in the hundreth , yet dreaming of golden mountaynes . Till at last , ( the mistresse of fooles teaching them too late ) they perceive , their haste to have brought foorth blind whelpes , and wish they had made no more haste , then good speed . Eightly , how ordinary a course now adaies is it with men , ( as I touched before ) to wrangle with their callings , that they might change them , and seeke others , till ( as the dog catching at the shadow ) they lose the flesh , and forfeit that they have : which is , to cast their present reall estate upon the casual and uncerteyne hope of things to come . Yet since this occasion is offred , I speake not , as if all deserting of a calling , or diversion from it , for a time , were unwarranted . For sometime it so falls out by providence , that a man deserts Country and all , and departs to such a place , as will not admit a possibilitie of the exercise of his calling : so that in the one , he must needes yeeld the other . Againe , sometimes the outward members , senses , and the inward abilities of a man desert him , and disable him from his calling : when as yet some slighter employment may perhaps befit him well enough . Necessity of banishment caused many holy men , to make buttons and points for their living , who before had studied and written books . So also the trade may bee so growne out of request , eyther by multitude of Traders , or by deadnesse of the wares , that they cannot support the workemen : or they may bee so low , and require so much work to be done for mony , that a trader cannot live on them . Shall then the mayntenance of the family , hang upon the strict point of not change of a calling ? No in no sort . But in these or any the like cases , ( wherof are many ) the end must rule the meanes , and any other lawfull course , which lies neerest to the skill or sleight of the workman , is allowed , for the support of the family . Onely let men beware , lest out of a fickle , ungrounded , lazy , wearisome , covetous , reaching , aspiring spirit , they desert not their Callings : and , if they needs must , yet let them chuze to divert rather from them for a tyme , and returne to them after , when providence yeelds opportunitie for it , then shew that they willingly and slightly were mooved to abandon them at the first . But this by the way . Endlesse it were , to mention all abuses in this kynde : but to finish , how many have wee , who through their Rebellion , will not be subject to the duty of Providence ? Others , who spoile all by improvidence , and having sold all , even their wyves clothes off their backe , make a mocke of it , saying If any can make more of their wyves , then they have done , let them take them ! How many others , who having gotten a faire estate by their Providence , yet wast it as fast , by their jollity and lavishnesse ? making their houses Through-faires for Epicures , and boone companions , disquieting their poor wives from their setled family busines , to wayt upon such base Companions , contrary both to her spirit & conscience ! Or , if not , yet farre from honoring God with their Encrease , or their marriage , with wise dispensing of their estate . These excesses have ( as thou mayst see good Reader ) caused mee to lengthen out this Argument , as if I had not only treated about marriage Providence , but providence in the generall , & the contrary thereto . But I hope , that some may light upon what I have sayd , & amend . Thus much for the use of Reproofe . Vse . 2 The latter use is Exhortation : Let all good Husbands honour their Marriage and the Lord , by a faithfull improovement of this duty of Providence . Let them avoyde all extremities , both on the right hand and left : and in weldoing commend themselves to God as to a faythfull keeper , and God alsufficient . Let them neither go to worke carkingly , nor yet carelessely . Let them abhorre ydlenesse , and yet shun ill occupiednesse . And by that I have sayd of the sin of Improvidence , let them learne the contrary : and so shall they ( as much as in them lyes ) build up the house , give good example to their wives to do the like within , serve God with cheerfulnesse , and enjoy the fruit of their Travaile with contentednesse , when the slothfull and prodigall shall perish and vanish . And for this second peculiar duty of the husband , viz. Providence , so much , and for this Chapter . CHAP. XII . Treateth of the third and last Personall Office of the man , Honor of Respectivenesse to his wife . NOw I proceed to the third and last duty of the husband towards his wife , which is honor , and due respect to his wife . The ground of which is the ordinance of God , by which , they are made one flesh . For so sayth Moses , when the Lord had brought the woman to Adam , he embraced her , saying , This is bone of my Bone , and flesh of my flesh : Shee shal be called woman ; because shee is taken out of man. For this cause shall a man forsake his father and mother , and cleave to his wife , and they twayne shal be one flesh . Lo , with what honorable esteeme , he welcomes this his blessed compeere into the world . Now , its true , the wife in this respect , oweth the like tye of tendernesse towards him : But , we must know , this first lyes upon the man ; to her ward , because he is the roote of the relation . Wee say , that love descendes from the Father to the Child , because he is the foundation of the reference . Not , but that mutualnesse is required ; But the Originall roote must first impart himselfe ; Now upon this roote of union , the Apostle enforceth this duty : No man ever hated his owne flesh ; But nourished & theri shed it as himselfe : He then that hates his wife , is an unnaturall monster , and devoures his owne flesh . He that loveth his wife , loveth himselfe . We know , how it is in the body . Vnion of parts causing samenesse and uniforme subsisting in one , procuring an exceeding tendernesse , compassion and sympathie betwixt each member . So that although the foot stumble and give the body a fall , yet a man will not be so mad as to smite it , because its one with it selfe , and suffers the same fall with it . So here . The samenesse of flesh , which the woman hath with the man , makes him naturall and sympathising towards her : and not to hurt or hate her in her weaknesse , and stumblings , but to bear with her , condole her , and count himselfe to suffer in her ; his content , joy and welfare not to stand in himselfe but in her , who is another selfe , and therefore to be as willing to wound himselfe , hurt and hate himselfe , as to hurt her . By vertue of this union , and neerenesse it is , that there ariseth in the spirit of an husband ( who is not degenerate , ) a marveilous natural and tender instinct of sympathie towards his wife , in all her complaints , and infirmities . She is one with him in all things , one in flesh , one in generation and posterity , one in blessings and welfare , copartner also in all crosses and wants : All these are common : the husband shares with the wi●e , and suffers in all her diseases , paines , trials spirituall and bodily . Selfe doth ill , and selflove is odious ▪ between n●ighbour and neighbour , yea stranger and stranger : much more betweene father and child ; brother and sister : but most of all in this superlative union of marriage , wherein two bodies may truly be said to be linked into one soule . Here then to affect a singularity , a privacy in so close an union , and for the husband to be a man by himselfe apart , from her who is one and the same flesh with him , what a podigious selflove is it ? union breedes love , and love , sympathy and compassion ; but where selflove abides , union and love are absent . And from hence it is , that in another place , the Apostle addeth , giving honour to the woman , as to the weaker vessell : which giving of honour , is nothing else save the peculiar office of the husband to his wife , ( and as I may tearme it , the way of his tendernesse ) when as he willingly resignes up his manly authority sometimes , and wisely abridgeth himselfe of that power to the utter most , which else he might usurp over his weaker wife . And in stead therof , wisely considers , it s the honour of a man sometime to be under himselfe , to forget his strength : there is a providence , in the government of this vast world , and it stands in the overruling of some inferior creatures , that they may not know their strength over the superior , but be kept within compasse ( as it were ) by a necessary and naturall restraint . Even such a voluntary tye hath the Lord put upon the more fierce and rough nature of the male to the female , that there may not onely be a consent , from hurting and offending each other ; ( for so Lions and Wolves agree together ) but further , that there might be a vertuous and more generous forbearance of authority over the weake vessel : As acknowledging , the headship of the man is given him not to discourage or destroy : but to direct , benefit and build up the wife . That as God cloathes the weaker members with the more honour ; so , wee should condescend and vouchsafe the like respect to the womans weaknesse . Although a proud , and base spirit would hold his owne , leaping over the hedge , where it is lowest ; yet a wise and understanding head , will of his owne accord yeeld , and give honour and respect unto the woman as to the weaker vessel . Surely if a father be said to spare his owne sonne who feares him : and the Lord will be master even over the Parent , that he bee not bitter to his children to tread them under feete , but count it his honour to passe by the corrigible errors of his children : then what should that sparing eye , that indulgent heart and hand , that honour and respectivenesse bee , wherby God swayeth the husband ( being but her equall ) towards his yielding and tender wife ? And in a word , I say this giving of honour , is the more speciall way of the man , then of the woman : for though she be so to him , yet in a divers way , and in a more naturall kinde , as it were according to her frame : for who takes it not for granted that a thing naturally framed to tendernesse , should act her own property , and give honour as due desert to the husband ? But in the mans giving honour to her , there is a more vertuous and royall disposition , that is , an abatement of the right invested in man , lest excesse of right might proove excesse of injury ? and a yeelding of that tendernesse and sympathy , out of mercy and love , which else neither perhaps the merit of the wife would require , but to be sure the surlines & roughnesse of the man would not easily contribute . Reas . 1 And , of this , many reasons may be yeelded : For why ? Is there any thing gayned by Austerity and roughnesse , when the dint therof returnes upon our selves ? Is honor and respect lost upon the wife , when it reflects backe from her , upon her husband ? Is it not well deserved on Gods part , when we not only behold what graces he hath put into the wife , as Treasure into a vessel of earth : but also how little is got by the contrary , whē a rough husband too much yielding to that which is corrupt , doth turne edge therby in his wife , and force her to that which seemes to be most disguized & against nature , that is , Reas . 2 to be fierce against the husband ? Agayne , as the Apostle sayth ; Do we not willingly beare with fooles , our selves beeing wise ? And is it not as meete , that we beare with the weake , wee our selves beeing strong ? what a betraying , rather a forfeit of a Masculine ( not to speake of a religious , ) spirit and a bewraying ( not of a feminine , Reas . 3 but ) of a brutish & base folly , is it , when a woman shal bee faynt to be are with an husbands seelynesse and fraylty , as the stronger with the weaker ? what a dishonor is it to marriage ? Besides what an obligatiō doth a religious husband stand in to his yokefellow , for infinite many fruits of love & service to him in every kynd ? Not to speake of that command of God which is above all , tying the husband to his wife for conscience sake , though shee should fall short of the duty : as once a good husband sayd to an undeserving wife , Blessed bee God yet who hath given mee a wife who will do this or that for mee upon never so unkynd termes ? But , much more , if shee be deserving at his handes , for all her tendernes in sicknes and health , is it much , if shee receive due honor and respect from him ? If thou owe her thine owne selfe againe for them , is it much , if thou repay tender esteeme & prising of her ? If thou oughtst to lay downe thy life in some cases even for thy Christian brother , rather then expose him by thine unfaythfulnesse , to danger , how much more shouldst thou expose thy selfe rather to the greatest hazard , then betray her who is weake , and unable to beare ? Remember the president whom God sendes thee to , the Lord Iesus : As he loved his Church , and gave himselfe for it to the death , that shee might escape it , so oughtst thou to redeeme thy wife in case of such a danger , when thy bearing will laten the blow from her . When the Lord Iesus was taken by the souldiers , If yee seeke mee ( saith he ) let these my chickens depart : Take not the damme on the neast with her birdes : Let these be free : let all the danger light upon my selfe . If then this tendernesse must extend to life it selfe , surely then well may this tribute of an inferior ranke be shewed . But , I cease to discourse the point any further . Well then ( will some kind husband say ) wherein stands this respect and honor which I owe to my wife ? I should be loth to wrong her of ought , which she might plead , ( through my ignorance ) or which my selfe ( if I knew it ) could beteame her ? well ( in hope there shal be no love lost ) & that thy wife will requite it , when as ( in the next point ) shee shall come to the like triall : I will do her & thee this favor , here to lay out her Priviledge , and thy duty . But first it s not amisse againe to recognize breefly , that which I spake of , the modell & the Canon of this Duty : which the Apostle layes downe thus , As Christ loved his Church . Before , he had sayd , He that loveth his wife , loveth himselfe ; But , knowing , that selfe is sometyme an ill judge and crooked rule : he amends it , by a better , even the Golden Rule of that honor and respect of Christ towards his Church , which never fayles or exceedes the mediocrity . What is thē that indulgence & tendernesse which thy selfe wouldst either wish or look for from Christ thy head ? Teach thy self , therby , thy office to thy wife , ( in the measure of thy Grace ) & tender it to her . Dost thou desire alway to be accepted of him , & find grace in his sight ? Let thy wife finde the like from thee . Wouldest thou have him doe all thy workes in thee and for the ? Show thou the like Grace to her , do thou likewise : require not the uttermost service from her , but let her doe all in the comfort of thy love & acceptance . Wouldest thou have him compt all thy deeds , not according to strict law and performance of full measure , but according to sincerity of endeavor ? Do thou also so esteeme of hers , according to the will and affection whence they proceed , though they faile never so in degree . Wouldst thou have him to esteeme thee according to the better and not the worser part ? So doe thou interpret her . Wouldst thou have him save thee from sorrow ? So protect thou her , and let thy love be her banner . Wouldst thou have him to feed , thee , and fight for thee , to bee thy Protector and Champion ? Should he stave off thine Enemies , and catch their woundes in his owne side , which should else light on thee ? Wouldst thou have him to stop the mouth of each dog from barking or biting thee , yea even to keep each cold wynd from nipping and blasting thee ? Even so , stand thou betweene they wife & her harmes , and cover her head in the storme & raine , not only with thy cloake , but thy best protection , against any annoiance . Wouldst thou have Christ afflicted with thee in all thy troubles , to pitty thee , suffer with , and susteyne thee , by his patience , courage , & long suffring ? So , let thy blood run in her veynes , and thy marrow in her bones : sustaine her like wise by thy meeknes , and long-sufferance , shee is also flesh of thy flesh , and bone of thy bone . Dost thou expect at last , that he should at last redeeme thee out of all thy troubles ? Dost thou also ( as far as lyes in thee ) seeke rest for her from all hers : let no enemy of hers , encounter her alone , but know he hath a double enemy to fight against , noteasy to contest with . Thine are hers , hers are thine ; rejoice to see herrid of all , if God see good , which way it seemes best to himselfe to deliver her : meane time , be thou active , passive in all with her . In a word , whatsoever thou wouldst have Christ do for thee , the same doe for her , for this doubtlesse is to be conformed to thine head , and to do the part of an honoring and respective husband to her . These generalls had need be branched out into some particulars : else perhaps , it will not be easie for every one to conceive them . These therfore that follow may serve . First , let this respect begin at her soule : procure to that , the cheefe good , that it may fare well . The tender love of Christ stands in this , that he gave himselfe for the Church ; why ? Not to make her such as shee her selfe woulde , not to give her the full swinge and swaye of her owne will ; But , to wash her , to purge her , to sanctify her , as peculiar to himselfe , having neither spot , nor wrinkle ; So do thou : begin with this , and this shall guide all the rest : Thinke not this to be thy tendernesse to thy wife , to deale by her as David by Adonija , whom his father would never from his youth , speake a wry unto , that is , aske him , what dost thou ? But rather in this is thy tendernes , if by any wayes of God , allurements , yea milde and well seasoned reproofes ( if need be ) thou mayst be an instrument of her good . It s not tendernes , but exceeding and degenerate softnes in an husband , that , because his wife is well pleasing to him in some carriages , therfore he should rather suffer her to go on in deep ignorance of God , and her selfe , and go the broad way to perdition , rather then he would grieve her , or speake one worde amisse : especialy , to be so base and remisse , that , when he knows he might winne her by his loving tendernes , he shoulde rather neglect her by his Carelessenes , No , if thou be tender truly , her soule wil bee thy principall object , and thou wilt present to her those tender mercies of Christ , those bowels of compassion in him to the church : never linning till Christ hath by his blood washt her soule from the naturall uncleannes of it , forgiven her , and taken away her guilt and blemishes . If her face were stayned with some spots , how studious would he bee to tell her of them , that she might wash them off ? how much more that Christ Iesus might call her his Hephziba and Beulah : his dove , faire one , and pretiously beloved ? that he might behold her washt and cleane ( as the sheep comming from the rivers to shearing ) from her scurffe , accepted of God , and ( as much as flesh may bee ) without spot or wrinckle , eyther of guilt , or apparant corruption : a vessel purged and prepared for every good worke . No worke so honorable as this to make thy wife a vessel of honor to God first , and then for marriage . Thus Paul describes that tendernesse of Christ : and yet , that washing and rinsing of her , must cost some hardnesse , save that Mercy and love oversweetens it : and then it will seeme plesant . Nourish and cherish and hate not thy owne flesh , in this first respect , as Nathans lambe , in the true bosome of the Lord Iesus , the tenderest husband that ever was . Secondly , this thy Respect and Tendernesse must reach to her person , and that in her Safegard and Defence . Thy wife walkes ( under God ) in the shaddow of thy wings and protection . Thou must bee as a vaile to her eye , to keep off the dint of all lust and strange desires , as Abimelec told Sara of Abraham : As the eyelid is made by nature a tender filme and very mooveable , and watchfull to the body of the eye , that no dust or mote fall into it to offend it ; so must the tender husband come betweene the least aspersion of reproach and infamy cast upon the name of his wife wrongfully : And when thou art dead , let her rest safe in the Ark of Gods protection , by the benefit of thy living prayers , before sent up for her , to the throne of grace , that God would be an husband to the widdow ; that so even when dead , yet thou mayst speake . But , while thou art living , thou must bee as a wall of fire to her ; let everie one that hath ill will to thy wife , ( as many will have , even for that which deserves honor ) knowe that they maligne thy selfe ; Nay , herein love her better then thy selfe that thou wiltright some wrongs done to her , which perhaps ( if done to thy selfe ) thou wouldst passe by more strongly : Let her Name and honor , bee as sweet oyntment unto thee . The husband who shall content himselfe in the generall love of his wife , beeing yet supinely negligent of her repute , or enduring any , within doores or without to disesteeme her , without sharpe rebuke : or to bee knowne himselfe to see any of her weaknesses , with the least contempt , is not worthie to have the comfort of her vertues , or the love of a religious companion . The like I say of her body , both in health and sicknesse . Whatsoever diet , or warmth or shelter , either at home , or abroad , by thy selfe or others , thou seest necessary for the preserving her in health and vigor , from the least assault , or impression , that neglect not : keepe away wether , distemper , disease for her : be as a Physitian according to the discretion thou hast , and the knowledge of her bodylie frame and infirmities , in the absence of better helpe ; Prevent all dangers from her which possibly might assault her ; and what soever sorrow or sad newes , ill and sudden accidents thou deemest , would disquiet her , turne them away if it bee within thy power , or keepe them from her notice , lest they might overthrow her spirit , or weaken her body . Yea , as our Lord Iesus did , so do thou , if a danger must needs ceaze upon thee , provide it may not come to her knowledge , or as little amaze and affright her , as may bee . In her diseasednesse , neglect no meanes , which either thy counsell , purse , or friends can helpe her to : advise for soule , physicke for body , attendance and nursery to person : Grudge not that shee lyes upon thine hand , But , as thou wouldst have ( I say not her , but ) Christ himselfe to tender thee in thine , so do thou her , in her defects . Let it appeare to her cleerly that her life is precious , and her losse would be uncomfortable . If the poore Shunamite , seeing her child dead , lockt it up in the Chamber , hasting to the Prophet : proventing al pudder to her husband , aldisquiet in the family , by taking it upō her selfe ; how much more should the husbands wisedome and tendernes reach to thy wife , that no Sicknesse or Sorrow might ever ceaze upon her more deeply , then needs must , if thou canst keep it off . Say not with unnaturall Nabals , Thou tookest her not for sicknesse , but for health : for better not for worser : knowing that good wives in their health , lay up desert enough to be tendred in their sicknesse : The wife is not for nothing sayd to bee under her husbands covert . Doe thou as Boaz did to poore Ruth , upon the cold floore , & in the chill night ▪ spread the lap of thy garment over thy beloved ; I charge you ( sayth the husband in the Canticles ) O yee danghters of Ierusalem , watch by my spouse , sit by her and keepe silence , wake her not untill she please . Good reason shee have more rest thē thou , let thy waking be her security , gaster her not up too early : sluggish women will not , good ones should not be waked too soone . Shee is alway in griefe , & that for thee , & by thy meanes ; what day weeke , moneth is she free through the yeer , breeding , bearing , nursing , watching her babes , both sick that they might be well , and well , lest they be sicke : If she lose a childe by the hand of God , or by casualty , her tender heart takes more thought for it in a day , then thy manly spirit can in a moneth : the sorrow of all lies upon her : Shee had need to be eased of all that is easeable , because she cannot be eased of the rest . We reade in the fable that the male sparrow once accused the female , for that she did not so much take paines in building of their nest , as he did : But she replied , There was cause why shee should pleade exemption : Shee had all the trouble of laying the egs , of sitting , of hatching & feeding them , and therfore some reason she should be spared in the building of the nest , let him do that , who did nothing else , and she prevailed . And shall not shee , who alleageth for her selfe , with more reason ? Get her asleep if thou can , but awake her not , till she please . And , tell mee , shall not her ease be thine ? Or canst thou have any , if she want ? Little dost thou thinke of those gripings , checks & pangs wherewith she walketh , whē as thou goest through stitch with thy matters with an hardy courage . If all wives be not so , I speak not so much in their behalfe : but the good wife is usually so ; yeeld her this fruite of tendernes , it s all the milke thou givest . Yea , let thy hollow cheeks , pale face , sad heart , be as a Calender , in which others may read thy wives infirmities , their number , their measure , and how long they have continued . I speak not Rhetorique unto thee , but Divinity : As and husband must loath uxoriousnesse , so , much more Stoicall insensiblenes , remembring who it is , who sayth , Erre in her love : let thy soule know no other objects while shee lives , let them be abhorred . And when she hath breathed out her last , yea , even when she lyes by the walles , yea in the mouldes , yet then is there another honor due to her memory , when shee is not : even this , that thy hand be upon thy side for the losse of another rib , thy sweet companion ; Mourne not for her without hope , like an heathen , ( shee is not lost , but sent before ) but yet as Abraham , as Jacob , so mourne thou , even till the dayes thereof be accomplished : Bee not as the horse , as the Fruit Creature , without sense of her worth , thy losse : Else some beasts will exceed thee in tendernes : thou art worse ; a very blocke : And for this second particular so much . Thirdly , shew this respect in thine ingenuity and open-heartednesse . It s an unkindnesse alone , not to shew love : to walk overloosely , dismally , and darkely towards her . Thou canst doe no more to a stranger . I say not that she is capable of all secrets . There is a season for all things . And had Samson been as wise at last , as at first to conceale his secrets , he had done wisely . But there is a golden meane : conceale not thy selfe too farre from her . Impart whatsoever is meete , let her know the difficulty of thy businesse , if the knowing it may either afford her content , or thy selfe advise . Let not strangers tell her of thy follies , to cause her to suspect thy respectivenesse : She is but simple , that may not speake a word in season : Rams hornes , and empty pitchers have conquered cities , and armies : and the woman that called herselfe but a weake one , once delivered Abel : and why may not thy wives helpe thee ! It s no wrong to thee , for her to desire a voice in thine affaires , who must be sure to smart in thy bad successe . There is ( I say againe ) a discretion in ordering this businesse . Neither to impart those things wherein griefe would overcome acceptance ; nor to conceale such , as wherein by thy imparting them , either her counsell might overweigh her griefe , or at least , prevent the suddennesse of a disaster . It s a thing wherein the weake sex counts it selfe graced and satisfied , not to bee made a stranger to those things , which love and ingenuity would and should impart . As for uttering any thing , which is needlesse , or might be a snare to her indiscretion and weaknesse , it s better kept a way . But , darknesse breeds ill blood of jealousie , hard thoughts , a striving for the like darknesse of behavior , or to seeke other bosomes to lay her complaints in , when thou little thinkest of it , and perhaps worse then all these . She is laid in thy bosome by God , that thy bosome thoughts , hopes , feares , desires , together with thy selfe , might lye in hers : So for this third . Fourthly , comfort her in all her heavinesse , and first for her soule and spirit ; The anguish thereof , and the wound of conscience , is of all other , most intolerable . Yea , though it be onely some outward greefe , yet if pierce the spirit with any more then common distemper , it exceeds any sicknes & empair of the body . Shew thy self more tender to her therin , then in all common troubles . If thine owne wisedome , faith or experience will not serve to heale it , seek out , and enquire after an Interpreter , one of a thousand , who may rightly and duly weigh her estate , both the causes and effects therof . Vpbrayde her not with her zeale , which were to aggravate her disease . Fret not at her going to Sermons ; lay not the falt upon that , wishing thou hadst never seene her eies , quarrel not at thy lot , accuse not providence , because thou seest her in perplexities : perhaps God hath begun with her , that he might end with thee . But however , lin not using all means , till God have spoken a word in season to her very soule , saying , Deliver her , I have accepted a Ransome : till her flesh come againe , as a little childes , and she recover peace . Happy art thou , if God shall so make thee an instrument of her good that thy selfe also mayst bee drawne neerer to God by affliction , then prosperity could ever have brought thee . And , put case that the distemper ceaze onely upon her naturall spirit , as by Melancholy , through passions of feare , and sorrowfull objects working upon her mind , or through some hereditary pronesse of constitution to mopishnes and discontent ; by all which God cuts her short of wonted liberties , calling and service of marriage , and thee from former contens of life : bee not in these disquiet and impatient : Nothing hath befallen thee which is not according to man : use the best meanes of restoring her spirit againe , by Physick , counsell , wise secrecy , custody , tendernes of regard : and so wayte with patience , till God restore her , or what ever be the issue , charge not God foolishly . Fifthly spare her weake bodie , from all toile and labor of wordly employment exceeding her ability : yea although shee should bee too much addicted therto , and hardly held therefrom , yet disswade her : Shee is thine owne flesh : thou wouldst thinke him unmerifull , who should breake thy backe with too great a burden . So do thou , and ease her . If nurserie exceed her strength , & yet her conscience will scarse permit her to lay aside and free her selfe of so naturall , so religious a worke , yet tell her , God loves mercy better then sacrifice : If God deny her ability , or breasts , grudge not at God , at the charge of nursery abroad , to ease her at home . If she have not strength to be both wife and servant , let the latter yield to the former , redeeme the comfort of a wife , with the charge of a servant . Provide her that assistance and attendance , which is meet for one , who chuseth to be , to do all in one for thy sake , had not God denyed her . Strong shoulders are meeter for houshold businesse , then decaied ones : and releeve her with seasonable tendernesse , for there is a shew of respect which appeares all at once , when the vitalls are spent : a peny cost in due time , will do more good to a sinking house , then a pound , when it is ready to fall downe . So she shall hold out the longer with cheerfulnesse in marriage duties : He that should do otherwise , were not worthy to have a free horse , much lesse a willing wife . Sixthly , yield her the indulgence of all decent and sober refreshings , and recreations of body and spirit , which may ease the tediousnesse of body and spirit , through the uncessant and never ceasing yoake of family businesses . Remember how oft , her faithfull biding by it at home , hath enlarged thee to travaile abroad . Thy ground and soyle , if it want her alternall revivings , and rests , cannot last long : whether by allowing her the converse of her friends for bodily , or of the ordinances ( when she is straitned ) both changes of aires may doe well , and helpe both body and spirit . At other times , some other releases of labour , such as occasion offers in many kindes , either neerer hand , or further off , eft one , eft another , may cause her to returne to that service with alacrity , which else she should attend with an unequall mind . Seventhly , connive and conceale with wisdome those invincible defects , ignorances , yea though it be uncapablenesse , which either the frailty of her sex , or the speciall frame of her minde , or perhaps the inexperience of one untrained in some businesse , may produce . A Camell cannot go through a needles eie . According to her strength , so is she : looke for no deed , beyond power , nor wisdome above capacity . Oppose unto her invincible blemishes , her incomparable graces : which no art , nor nature can attaine ; no flesh and blood can teach . Satisfie not , neither pardon thy self , till that honour which thine heart can freely give her for that which is pretious in her , make thee impotent to disparage her for her infirmities . Though perhaps others would note them , yet it s thy best art to hide them . Remember this , perhaps , even thy wives defects may make for thy contents . If she were a more compleat woman , she would finde more work to be humble ; and in some of her abilities , might perhaps give thee occasion of less patience . Here now is the triall of giving honour to the weaker sex ; because God wil have it so . Dissemble what thou canst not amend : Ofttimes , her sudden treafnes , or impatience come not so much from her selfe , as from oppression of mind , faintnesse of spirits and much employment . Encounter her not with like passion , lest God shew thee thy folly , ere thou die , in another more unwelcome glasse . Many a foolish husband hath a froward wife , because he will have one , hath not the wit to have any other , any better . What an honour were it to thy wisdome to beare with her confessed weaknesse ? as going backward with Shem and Japhet to cover that from the eies of others , which thy selfe art sorry to see . Perhaps some other of her qualities have not a little graced thee , cover therefore the rest with the mantle of thy wisedome . And so perhaps , with that painter , by veiling a blemish in the face , which he was loth to expresse , thou shalt adde to her beauty , to thy owne honour . When her passion shall be over , and her error past , she will more dislike her selfe through thy concealing of her wants , then thou canst dislike her for betraying thy credit . Eightly , commend her vertues , without foolish flattery : not as a man , who therfore markes them , that he might praise them , ( which is basenesse ) but therefore commends them , because tendernesse will not suffer thee to smoother them . Grace can no more be coverd , then a blemish : both are as oyle in the hand , Inward gifts , outward parts and performances cannot but delight thy mind , and senses : let both in their season , for her encouragement , breake out from thee , by a tender , loving acknowledgement . But as for upbrayding her before others , or traducing her in the family by open reproofes , odious comparisons , unsavory imputations ; abhorre it . Knowing that all thine and her skill , is little enough to keep her from contempt of inferiors : but if thy contempt be added to the rest , it will make a breach , not to be repaired . Ninthly , allow her all needfull , and some complementall charges and supplies : let her have for comfort , as well as necessity ; considering how soone thy selfe wouldst repine , if God should straiten thee with the onely necessaries , but not the overplus of Marriage comforts . It s not onely thankfulnesse to her , but to God also , to rejoice in seeing thy wife walke and demeane her selfe chearfully , in the use of that liberall allowance , which thy tender heart can beteame her . I doe not here bid thee put the bridle out of thine owne hand , yeelding to her the stroake of chusing to her selfe the fashions , attire , company , and expences , which she pleaseth , such as sute not with thy place , and sober content : ( for alas ! what poore thanke should a woman give her huband , for making her as proud as the worst ) but I say , furnish her with such conveniences as thine own judgment and respect thinkes meet for her , and her sober mind and desires affect . M. Calvin , a man otherwise of some what a retired and austere disposition , yet being married , perceived that there be in women , ( as he prettily cals them ) many tolerable follies and toyish vanities , which a tender husband should do better to oversee then denie her . He that wil needs wring his nose too hard , will draw forth blood , and there is a geniall liberty to be permitted to a womans liberties , companies , merriments , toies and trinkets , which the gravity of an husband should shame it selfe in peering into . Many trifles they affect for their children ( of that sex especially ) many complements about themselves , some rearedges to bestow upon the meetings and lawfull merriments of their kind , which it were a poore thing for an husband curiously to enquire after : and his wisedome to be trust her with , as knowing , shee knoweth how to use them . ( Perhaps the French exceeded the English in these ) But let this bee the rule , Better in such a case , wherin the spirit of a wife takes content , to be rather indulgent , then too strict : so long as the maine Canon of Modesty , thrift and deceny , bee not transgressed . Lastly , since rules in such cases can hardly bee given , therfore as the morall Philosopher biddes , do in this case , as Tendernes and a Respective heart would advize . That 's ever the best counsellor . Remember , thou seekst the honor of thy Marriage . Wherefore , whatseover else is meet , loving , mercifull , forbearing and tender , as thou expectest prayse , honor , or requitall , ensue it : give no way to strict , unbeteaming , violent wayes . He that handles a Christall or Venice glasse harshly , deserves to repent him for breaking that , which sleight and tendernesse might have saved . Precedencie in sitting is granted by an nationall custome to the sexe of women : by which , all other priviledges of giving honor and content to the weaker vessel , are intimated . A wise resigning up to her custodie of things within , jewels , plate , and things of price , trusting her fidelity , and ascribing to her wisedome the overseeing and menaging of domesticall affaires incident to huswifery , without narrow , suspicious inquiry after the expence therof , not distrusting skill or faythfulnes : & so in like cases . And thus much be sayd in particular , for the answer to this question , wherin this Tendernes consists . Vse . That which I have sayd in Doctrine , may serve for use and all : save that its true which Salomon speaks , Bray a foole in a mortar , with a pestill , yet , will not his folly depart from him . So I say , a churlish , a froward , loutish and ungeniall husband , will either see no error at all , in himselfe , by al that I have sayd , or hold his own neverthelesse . I have seen an evill under the sun , Nabal married to an Abigail , a tender sweet companiō , worthie of such an husband as her husband himself is unworthie to wayte upon : yet so farre is he from returning to her like for like , that rather the grace of the wife is a continual upbrayding to the husbands currishnes ; occasioning to his implacable spirit so much the more insolency , to insult over her , and to tread her under his feete . What sand is so weighty to the shoulders , as such a foole to a worthie wife ? well worthy after her death and losse , to meete with lettuce fit for his lips , I meane with such a contentions Zippora , as might outshoote such a Devil in his owne bow . What one grace of a thousand doth such a block behold in his vertuous wife ? when did he ever feele himself burne if shee were weake ? What affliction of body or mynde coulde he ever fynd in his heart to condole for his wife ? What one kid gave he at any time to her out of his flocke , or twelve pence out of his purse , to make merry withall ? what one lap of his garment did he ever spread over her ! Or what , I say not blast of cold wind , but sad crosse did he ever keep in tendernesse from her ? himselfe being both a nipping East wind to blast her hopes , and a perpetuall dropping , to dwell with ? Many an infamy and blot hath he suffred to light upon her head , though he needed not , himselfe being the upshot of all ! Oh the snares which such unnaturall wretches bring upon innocent women , but ease them of none ! Oh the narrow eye they carry over them , watching them as the Cat the mouse , from either good Sermon hearing , loving friends , frequenting abroad , or Christian company at home ! Stripping their bodies of good clothes , their purses of mony , their hearts of delight , their soules of grace ( as much as in them lies , ) if grace were not past their reach to rob them of ! what one peny ever gave they them for good use ? If they knew of any , who should endure the tempest of their violence , they will see their owne turnes served to the uttermost : But as for easing them of their burdens or being drawne to resigne up their lusts and loose liberties , to joine with their wives , in the burden of house government : those Israelitish bondmen were as good complayne to Pharao , or those other subjects to R●hoboam , as they to their husbands , for their tale of bricke should be but multiplyed , & their fingers should proove heavier thē their loyns before . I might be endlesse : But , I blame only the faulty , for I know ( and God forbid else ) all are not alike . Many , not onely irreligious , but meerly civil ignorant ones , have had tender , melting hearts to their wyves ; so unnaturall wretches , are all unmercifull , respectlesse husbands in this kynd , even bred upon the rockes , and nursed up by Tygres , yea fiendes in the likenesse of men . Let them alone : but O thou woman that fearest God , persist neverthelesse in thy uprightnesse ! serve God not man , and vile man for Gods sake ? do not repent thee of thy goodnesse , give thy worke to God , & still heape up hot coales upon the head of the Barbarous , if they melt not they shal burne to hel , & bear a while , he that commeth , will come , & not tarry , causing thy light to breake out as the morning and thy Righteousnes as the noone day . He shal plead the cause of the despised wife , and quit her of her adversary : bringing his wickednes upon his owne pate . And of this third severall duty of giving honor , and so of all the three , thus much be spoken . CHAP. XIII . Treates of the personall dutyes of the wife . Ana first of her Subjection to her husband . IT is high time now , having dispatched the husbands duties , to proceed to the next branch in which the preserving of Matrimoniall Honor consists , to wit , the peculiar duties of the wife to the husband . Else I know husbands would taxe mee for partiality : and I confesse , as I have no cause to conceale the priviledges of the good wife from her husband , so neither must I withhold from her the knowledge of her offices and services towards him . The first and maine wherof , comprehending all the rest , is subjection to her husband : the second is helpfulnes : & the third Gracefulnes . By her subjection she answers his understanding : By her helpfulnesse , she equals his providence , by her gracefulnesse she supplies his tender respectivenesse : in a word , she answers him ( as face to face in water ) so shee in marriage service with all correspondence . Else how shall the relation hold firme and entire ? First then of the first ; This duty then of subjection , is the womans great and cheefe commandement ; and as St. Iames saith , he that can rule his tongne , is a perfect man , & can rule his whole conversation : so , shee who hath learned to be subject ( for as Paul Philip. 4. is not ashamed to say of that grace of contentation , that he had learned it , so may the woman say of this ) is a perfect woman . That , which was wont to be said of prounciation in Rhetorique , and of humility , in Divinity , that may be said of Subjection in this businesse of the wife , Its breadth , and length , it fills up all , yea , it s all in all the whole duty of the womā : all other sticke at this , grant this , and all other follow of themselves . Now then , this great dutie of subjection , ( so much cavild at by the Rebellious , & so much honored by the dutifull and loyall wife ) must have a good foundation , both for the convincement of the bad , and for the encouragement of the good . The warrant then of this duty stands not in the opinion , choise or will of man , or flesh , no nor of nations , because the world will have it so . ( for there is a world of women to gainsay as well as of men to alledge it . ) But it is a firme law , from the will of the first ordeyner ; because God will have it so . That very strict Imperiall Edict of Ahashuerosh , that , Every man should bear rule in his owne house , proceeded in a sort from a discontent with Vashti , & a desire to be revenged for the dishonor offred Ahashuerosh her husband , and for prevention of the like , for time to come : But if all this streame of Authority had not met with another more strong one of divine Ordinance , alas it had beene no more terror to the sexe of women , then swordes and spears to the Whales skin , even as stubble and rotten wood . No , no , it s an instinct put into the spirit of the woman , principling and convincing her understanding , will and affections , viz. The great God of heaven and earth will have it so . Reasons . 1 Wherof two reasons may be given : the one from the law of creatiō ; the other from the law of Penalty , following disobedience . For the first , The man ( we know ) was first created , as a perfect Creature , and not the woman with him at 〈…〉 , as we know both sexes of all other 〈…〉 not so here . But , after his constitution and frame ended , then was she thought of . Secondly , she was not made of the same matter with the man equally ; but she was made and framed of the man , by a rib taken from the man , and being formed by God , into a woman , was brought unto the man. And thirdly , she was made for the mās use and benefit , as a meet helper , when no other creature besides her was not able to do it . Three weighty reasons and grounds of the womans subjection to the man : and that , from the purpose of the Creator ; who else might have done otherwise , that is , yeelded to the woman coequall beginning , samenesse of generation , or relation of usefulnesse : For , he might have made her without any such precedency of matter , without any dependancie upon him , and equally for her good , as for his . All shew a kinde of ennobling the mans sexe , and denying of her to him , as the head , and more excellent : not that the man might upbraid her , but that she might in all these , read her lesson of subjection . For otherwise , it s also true , that neither the man without the woman , nor she without him , but both in the Lord. And doubtlesse as Malachi speaks , herein is wisedome , for God was full of spirit ; and hath left nothing after him , to be bettered by our invention . Reas . 2 The second warrant hereof is penall , and yet so much the stronglier tying the woman , being now in a fallen condition . For this is sure , that ( notwithstanding all I have said ) yet the woman being so created by God in the integrity of nature had a most divine honour and partnership of his image , put upon her in her creation : yea such as ( without prejudice of those three respects ) might have held full and sweet correspondence with her husband . But , her sin still augmented her inequality , and brought her lower and lower in her prerogative . For , since she would take upon her as a woman without respect to the order , dependance , and use of her creation , to enterprise so sad a businesse , as to jangle and demurre with the divell about so waighty a point as her husbands freehold , and of her owne braine to lay him and it under foot , without the least parlee and consent of his : Obeying Satan before him , nay God himselfe ; so that , till she had put all beyond question , and past amendment , and eaten , she brought not the fruit to him to eate , and so , became a divell to tempt him to eate ; therefore the Lord strips her of this robe of her honour , accursing her with this penalty , that her appetite should bee to her husband . Which law is not as the law of the Medes and Persians , ( for that must alter ) but a Law which bred a Law , an instinct of unequall inferiority , and smote into the heart of Eve , a falling from her station , and subjected her to her husband . This appetite here spoken of , not onely meaning her weaknesse of desire for some speciall end , as benevolence , respect , or the like ; but the totall subduing of the bent of her spirit to him , not thinking her subsisting enough without him , but a confessed yeelding up of her insufficient selfe ( and that after a penall sort ) to depend wholy upon him . A just hand of God upon her , that she who would be Paramount as a Lady above him , in sinning : should bee fetcht downe to a spirit of feare and subjection under him whom she had so basely dishonored . And from this roote comes that of the Apostle , that the woman sinn'd , and not the man , ( meaning , not first ) she was in the transgression : and what then ? Therfore let her be subject . Read the place . The man is the glory of God , but the woman of the man : Therfore she ought to have power on her head , in token of subjection and modesty . And againe , I permit not the woman to usurp authority over the man , but to be in subjection . And Saint Peter , let the women be subject to their owne husbands , lest the word be evill spoken of . And to the Ephesians . Wives submit your selves to your husbands , as to your head : for he is as Christ to the Church , the saviour of his body . So Peter addes , As those holy women formerly were in subjection to their husbands : Sara by name to Abraham , calling him Lord : By all these arguments these two Apostles ( not the one who was married , but the other unmarried ) doe conclude the woman under subjection ; that without grudging , she might resigne up her selfe ( under God ) to her husband . And doubtlesse , if it be asked , by what commandement this subjection of the wife stands in force , it s doubtlesse by the vertue of that fifth , which imposes obedience upon inferiors to their superiors ( although in divers degrees ) with an implied penalty of disobedience . And questionlesse , if looke no further , then the sinne and curse it selfe , in the letter therof , there is no lesse threatned to the woman then such a subjection to the man , as had paine and irking annexed unto it . Even as that other penalty also annexed unto it , of breeding and travaile , extendes to a mortall paine and pinch , as considered in it selfe . In it selfe I say : for notwithstanding all this , the Lord our mercifull and indulgent father , in and through the mediation of Christ , hath in great favour asswaged and released the rigor and measure of these penalties , I have else where treated hereof . If the common favour of Christ our Redeemer , had not eased whole mankind from the excesse of all sorts of penalties , what were the life of man , but desolation and misery ? But in meer pity to the accursed creature , weltring under her punishment , as a man wounded lies wallowing in his blood , the Lord Iesus hath brought things to a Reconcilement , both in heaven and earth . So , that the heavens heare the earth , the earth the creatures , and they man : who else should subsist . If the Oxe , Horse , Asse , and other beasts , which by mans sinne are of subjects , turn'd rebels against him , and bereft him of his Lordship , were not againe retracted to some useful subjection , who should come neer them ? But now their rebellion to us is moderated , and a shaddow of our Lordship over them restored , not to the godly only , but wholy to the nature of man : by whose industry , the wildest are tamed . I say , by a common fruit of the superabounding merit of Christ . Such is the release of this penalty of women : for though for their abusing the end of their creation by hurting & destroying him , whose helpers they were created to be ; the Lord abased them to a low degree of inferiority to the man , and that justly : yet through Christ , this extremity is dispenced with , and reduced to a tolerable mediocrity for the ease of womankind . So that God can make that a royall and honorable equality ( after a sort ) which sin made a yoak of tedious slavery . But to the Elect it s far better ; Notwithstanding , through bearing of Children , she shal be saved , if she continue in faith , holynes , and modesty : that is , her curse becomes a blessed occasion of salvation . So in this point of subjection : it be comes an wholesome meane to humble the soule under the mighty hand of God , and the guilt of her nature , and so to drive her to Christ . And not so alone , but is a continuall holder downe of her soule under subjection to God , in the course of her conversation . And both make her in this religious awe and subjection to her husband , so much the more pretious in the eye of God , and all that know her . Lo a penalty made an ornament , very highly esteem'd of God. And as for those womē , who feare not God , yet this indulgence of providence , if it be not a meane to breake their hearts , and to seeke further to get a part in Christs peculiar redemption of the Elect : it shal be ( doubtlesse ) a double aggravating of their condemnation . Reas . 3 Now for the third reason of the point , why the woman should for her part doe to the uttermost to grace & improve the married condition , by beeing subject to her husband , appeares by this , that by subjections she preserves the honor of her marriage in the integrity therof . She is called the crowne of her husband . The Crowne Royall we know , is a rich thing , and richly beset : all to honour a true King , when it s set upon his head in his coronation , before all the people . But a woman made of subjection , is of a farre more pretious frame and mettall then a Crowne , or any thing which goes to it : and beeing set upon the head of her husband , honoreth him , not onely in the day of his marriage , but all his life long , in the eyes of all that behold her . No crowne glads the heart of a King , so as shee makes glad the heart of her husband . He is her King and Lord , though he should want this Crowne ; for it s not a wives rebellion , which can devest him of his authority , and honor , in point of right : he may he a poore pittyed King , for lacke of this Crowne , but in right , he is a King neverthelesse : having his Crowne deteined by violence from him , and woe to them that deteyne the Crowne from the naturall Prince : exposing the person of so sacred an one ( whom God hath made honorable ) to reproach and dishonor ; So here . God will revenge it , and make her that hath kept it backe , to rue it , and to pay full deerly for her presumption . But when this Crowne is added to the heade of a lawfull King , then is his honor made up to the full ; & such honor is a wife subject to her husband . Not as a Crown above but upon his head : her honor is not in being a Crowne aloft , but upō & for the husband ; She is no Crowne of her selfe , but in respect of him whom she honors : receving back as much honor from that head which she Crowns , as she affoards unto it . Neither , is the honor of such a marriage betweene themsel . alone , ( for honor is rather in the power of the honorer , then the honored ) but also it reacheth to many others ; we see it in Ruth married to B●az . All the children of my people , knoweth thee to bee a vertuous woman , and him an happy husband in her , praying for them ( as indeed it fell out ) that they might do well in Ephratha , & be famous in Bethlem . How can a marriage betweene an understanding head and a subject wife , chuse but be honorable ? who can smoother the honor of such Couples , or judge whether of the two , is more succesfull in either ? or who wisheth not , it were his owne case , or the case of any whom he loveth , to be married to a wife so qualified ? And well they may ; for as it is rare to meete with such couples , so , the Commodity which they procure each to other , exceedes all commendation . All this considered , a woman should be much too blame to desert her duty in this case , and to lay the honour of her Marriage in the dust . What is then this subjection , and wherin standes it ? For the former I say its such a convincement of spirit in the woman touching the equity of Gods ordinance , ( and her Penalty in speciall : ) as causeth , both a falling downe of heart in humility to God , and her husband ; and in her conversation to acknowledge & practize all such reverence , as be cometh her head . By this description , it may appeare , in what particulars this subjection standes : to wit , cheefly in the spirit of the wife , and nextly in her demeanure , The former is that same , wherof St. Peter speakes of . The meeknes of the hiddē man of the heart , of an incorrupt and quiet spirit , which with God is much set by . He meaneth an inward principle of subjection of the heart , which is first given up to God , purged of selfe and Pride , ( the seede of unsubjection ) and then to the husband , for his sake . Although a woman have all outward accomplishments this way , yet , if her outward subjection begins before her inward ( as many womens doth ) it will vanish at last , as a lampe for lacke of oile . No framing of a woman , by most exquisite education , outward forming of the bodie to delicate behavior and semblance of subjection , can compasse this , no more then an Ape can attaine the qualification of Reason . No artificiall respectivenesse of the eye , the curtesie of body , the silence or composure of the tongue , or the like , can secure an husband of subjection , except all these be acted from an heart of subjection , through the conscience of the duty . But , if the principle be sound , and an heart fearing God , awed by a command , issuing frō Christ his love & a willing mind , not from necessity , credit , or restreint ( which will go farre , & make a great shew ) then is this duty well planted , & wil endure . What is al that Mi●olls bewitching love to David , ( which forced him to sende for her long after her separation ) to that one basenesse , That shee despised him in her heart ? The woman then , must set up her husband there , and shrine him in the secret of her heart ; and then , all her externall subjection will flowe sweetly , fully , constantly , without grudging , and sit comely as a garment fit for the body . Object . But , it wil be objected , There is no rule so generall , but it admits exception . Women confesse , that , as the case may stand , and as the husband may deserve by his great learning , wisedome , gifts , grace , art , experience , or like abilities , some woman might be content to resigne up her selfe to her husband , and be subject to him , as to her head . But , as for ordinary husbands , whose deserts are small , and their defects great , ( perhaps in some , or in most respects mentioned ) it would prove an hard taske for a woman so farre to deny her selfe , Answer . as to be subject . To which I answere , God is not the God of confusion ; he puts this burden of subjection upon no woman , who takes not the yoke of marriage upon her selfe ; which the Lord doth force upon none , but allowes each woman , to be her owne Refuser , and to chuse for her selfe ( if she can ) such a man , as she can yeeld subjection unto , for the excellencie of Gods image which shee beholdes in him . And there is no more then needes , in this caution , to prevent that base and carnall disdaine , which else might arise in her heart , against her husband , to wit , when she shall meet with an object of dishonor , and find little to provoke due respect towardes him : I say , the Lord , who knowes , that the spirit that is in man lusts after envie and scorne , would have this disease prevented to the uttermost , that so subjection might seeme not to come from necessity , but from free will. But yet , still I say , if a woman will balke such a command , and , either out of a present humor , or out of a carnall conceit ( at first ) that shee can lead and rule a simple man at her pleasure ( which after shee findes an harder Theme then she wist ) shall snare her selfe with such an husband as shee cannot deeme worthy of the honor of her heart : in this case , I will wonder that shee would snare her selfe with such a one : but being maried to her , I will presse upō her , the like duty of subjection , as if he were the most complete husband of a thousand : like ( I say ) for kind , although not for measure . For , tell mee , poore woman , who thus cavillest , what is it , which God hath aym'd at in this Ordinance ? at thine owne endes , or his owne ? and thy husbands ? Art thou , so simple , as to imagine , when God hath imposed a yoke upon thee , to tame thy Rebellion ; that he will ( at thy instance ) turne it to a Contentment of thy selflove ? what singular thing dost thou in submitting thy selfe to excellencies and parts in an husband ? Is it not for thy selfe ! And who shall finde out such an husband for thee , whom thou mayst not except against , as defective in some kynd or other ? Know then , that God hath ordeyned subjection to an husband , as an husband , b●e he what he may ( he is such an one as thou hast though fit ) and therfore one whom God hath thought fit to receive thy subjection . If he have but indifferent parts , and abilities , and not many mens gifts united in one , then consider , he hath but the defects of one . And who art thou , O woman , hast thou the perfections of many women ? Therfore looke upon thine owne defects , and thy husbands wil be overseene . Count thine owne parts but ordinary , and thine husbands will be tolerable . Enlarge his a little , and diminish thine owne , and so thou shalt meet in the halfe way , and make some equality . But howsoever , God hath set thee in place of subjection , howsoever : eyther to a man of worth , for his desert , or to a man worthlesse , for conscience sake , and for the sake of him who hath subjected thee . If thou obey for a Command sake , there is thanke , or if not , then for necessity sake , and wo to thee in both respects , if thou be not subject . A Minister is commanded to preach and watch for Conscience sake , not for living , or by Respects : A subject hath not that name for that he obeyes those Lawes of his Prince which please him , but because his Prince Commandes , except he will endure the penalties annexed : If then either a Minister , or Subject will looke at God , whether gayne or no gaine , whether good Prince or unjust , and obey , or els woe to both : then looke also thou woman at the bare command of God ; dispence not thou where God doth not . The same power that is in Commanding all to obey their Parents , forbidding all to worship Idols , to commit sacriledge ; that same I say chargeth all wives be subject , forbiddeth them Rebellion . Now yet I will not deny , but there is an exception to some kind of subjection . If thy husband stretch his authority beyond Gods bounds then and onely then , thou art permitted to restraine thy subjection in that kind , with yeelding a reason . It was not the sinne of Vashti , ( as I take it ) that she offered not her beauty and person , to a vainglorious ostentation before the multitude ; for , that might have been a snare to her as it was to others : but that she subjected not her selfe so farre , as was meet , to goe to the King , and to acknowledge his Soveraignty in all lawfull , meet things , to give a modest reason of her refusall , promising to submit her selfe in all other . Even so here . Though the wife bee tied , both in all direct charges of God , and in all other which repugne not , I meane in things pure , comely , and good report ; yet if her husband will try her in the contrary , shee must in all humble modesty refuse , and say , whether it bee meet herein to obey God or you , judge yee . So that , herein there must be wise caution used , that neither she streighten her husbands power , nor yet enlarge her husbands tyrannie , of her obedience to it . For ( to digresse a little ) not only the husband may presse the subjection of a wife in things arbitrary , but even in the omission of some commands . An example of both wil cleer it . Two fashions of Apparrel are offered to a woman , equally decent and modest : she inclines to the one , he to the other . It were his discresion herein , to yeeld to her , the choice of her fashion : howbeit , if he will hearken to no reason , but urge upon her his fashion , she must be obedient and denie her owne , for conscience sake . Againe , put case the husband requires his wife at such a time , to forbeare the hearing of a good sermon , and to heare another at another congregation ; or to forfeit the hearing of the word , upon such a Sabbath day , although in generall hee oppose neither hearing the word , nor keeping a Sabbath in the same kind and place ; although its true , that the charge of hearing and keeping of Sabbaths , is Gods : yet because these Commands tie not to every time and place , and may in some cases be omitted , therefore , let the husband looke to himselfe how safely he restreines her of her liberty ( lest God curse his usurpation ) or otherwise ; and stand to his owne adventures ; But since such a restreint may possibly be lawfull , ( though he harshly conceale it from her ) therefore shee must not contest nor holde chat with her husband , why he requires it , but yeelde for the present , and afterwardes returne to her liberty againe . But if hereby , he encroach further , to forbid her the Ordinances , shee must disobey . Onely in a case of particular abstinence , she must thinke thus , my husband sees cause of such a charge , I will not descant , if he should offend , yet I will not rebell , so long as any good construction may be made of it , but meekly stoope and obey . I might be endlesse in instances ; I deny not , but many a good wife mismatcht and put upon sundry extremities , is to be pittied and praid for : but not therfore to release her selfe from subjection and breake all cordes in sunder , because unpleasing to the flesh . As St. Peter telles them , They must strive for so blamelesse a conversation , and subjection towardes their husbands , though rude and churlish , as may cause them to magnifie the truth of God , and justifie their Obedience , and wish themselves in like condition with them , in the day of their visitation . Looke up therfore to God & yeeld to many unwelcome services ( if they be not directly sinfull , but abhorring to have the least fellowship with them , as he said , Into their counsell , let not my soule come . ) If thou be pressed to any base thing , which conscience starts at , as to keepe loose company , to weare garish apparel , to traduce the godly , or what else soever indecent and impure ; forfeit the pleasing of thy husband on earth , and please a better in heaven : who will bring forth his doves from the crocky pots , and that with honor , when they commit themselves to him , in their innocency . Wheras flattering and temporising women , who in shew will hold with God , but yet keep quarter with ungodly husbands for their own ends ; shall at last be detected for hypocrites and rewarded with reproach and dishonor . I shall insist in the next Chapter in another Exception , which allowes a woman such a libertie in Gods matters with her husband , as to prompt and occasion unto him Christian speech , good counsell , with modestie and in season : for the subjection we treate of , is not flavish but equall & royall in a sort , as I have noted : But to go on : Shee is not so to be subject as if in all cases , she ought alike to stand or fall at the barre and prerogative of her husbands will : Some cases fall out betweene them of greater difficulty , doubt and danger , then ordinary : such as extend to the hazarde of estate , children , yea liberty and life it selfe . In such cases , ( if they be but arbitrary ) as removall from present dwelling , upon great charge and losse , or , to places of ill health , ill neighbors , with losse of Gospell ; long voyages by sea , to remote Plantations , or in the sudden change of Trades , or venturing of a stocke upon some new project , lending out , or borrowing of great sums , avoyding of debts , setling of estate , providing for children , costly buildings , great enterteynments beyond ability , or such like instances , wherin the woman is like to share as deep in the sorrow , if not more , then the husband ; reason good shee should share in the advise , and not be compelled to obey perforce . An husband perhaps in such cases may necessitate his wife to yeeld , but he doth her the more wrong , for God in such cases leaves her to her freedome . Could a Martyr in Queene Marles dayes compell his wife to suffer in the same cause with himselfe , although both were of the same judgment ? No : for her Conscience was her owne , and his measure might ( haply ) exceed hers , many degrees , both in knowledge , faith and Courage . It hath bine by some very strangely determined , that if an husband be resolved upon a remote plantation , the wife must follow , by hand and by head . But , under correction it s neither so nor so : headship is not given the husband to destroy , but to helpe and edifye . She hath a judgement to inform as well as he , & must see her groundes cleere as wel as he : she must have leasure & tyme , to deliberate of it , as well as he , till she be resolved , that she may do that in faith , which shee doth . Therfore ( with modesty and discretion ) it s allowed her to deliberate , to alledge her reasons by her selfe , or by her friends , submitting them to the judgement of wiser then her selfe , and as shee shal be cast and adjudged , so to deny her selfe and obey either way . And when Gods will is made knowne , eyther he or shee , are to rest , without further distemper each with other ? Meane while , the husband is not to insult , threaten , and domineer over her as a Lord , who had his wives will captived to his owne : neither to desert and depart from her in a desperate way , but by all loving waies tenderly to draw her , and convince her by the strength of reason , and the bowells of compassion . God speakes not now by lively voice from heaven , in such doubtfull cases , as once he pleased to doe in times past . Sara therby knew Gods will in her jorne is too and fro , as well as Abraham , and had his promise of protection , aswell as he : therfore her Subjection ties not women in like adventures , now , as then . But now doubtfull cases must be scanned and determined , according to the neerest that Scripture , or reason import : that so , her obedience may rather flow from consent , then compulsion . Thus , I have sayde more of the first branch , then I had intended to do ; not so properly , as necessarily , to spare my selfe a labour in another place : let me now sound retreat to my readers thoughts : and come to the second branch of my division , that is , the subjection of the womans practice . Which , although it be but a shadow without the other ; yet that must not pass for the whole paiment of the debt ; for , who may not say , their heart is good this way , when as their conversation shews it not ? But a subject heart appeares best , when a woman saies little of that which is within , but leaves to them to judge , who heare and see . And this practice of the womans subjection , must appeare in these three particulars , in matters of Gods worship , in matter of the world , and , in her marriage converse . For the first , she is with an awful and single eie , and honouring heart , to behold in her husband the gifts of God ; As namely , that ability which God hath given him , to be in Gods steed unto her , in all things pertayning unto her soule ; as also to menage the services of God with her , either in the family or apart ; as to reade the word judiciously , to catechize and informe in the grounds of religion distinctly ; to admonish the family , against the sinnes , and exhort inferiors to the duties of their order and condition , wife , children , so jorners , servants . I say , she ought so to observe Gods image in these gifts of her husband , as to feel no spirit in her to despise him , to gain say , to compare , or censure them . Yea though her own gifts be more then ordinary , yet to conceale & suppress them in this kind , ( except her husband shall at any time desire to bee partaker therof in private for his spirituall quickning , and then with all humble self deniall to impart her selfe with him : ) and enjoy them to her self in subjection . Note it , that the Apost . when he is in the midst of his urging this duty to the wife , then doth he touch this point , saying , let the woman learne in silence ; and , I suffer not the woman to teach , or usurpe authority over the man , but to be in silence . You must note , that in this age , the spirit of God was powred upon all flesh , so that women as well as men had great gifts of understanding and prophecy vouchsafed them : which ( no doubt ) might put them forward to expresse themselves before their husbands . Now , if such women , then how much more must ordinary womē be subject in this kind to their husbands ? She ought indeed to encourage her husband cordially , to proceed in such a course , shewing it to be the joy of her heart , when she sees him to set up God in the family : She is to remove to the uttermost , all lets and stops , which might offend ; as unseasonable attendance upon businesse ( which commonly offers it selfe most , when it least should , also the complaints and trouble of childrē : with other occasions of the family , as that might by her wise prevention , be cast upō other times as wel . I say , she is wisely to procure the opportunities of worship ; but he is to menage and performe them : She being within doores , must take it her part to prepare and forelay the seasons , for her husbands better ease and content in these duties : a wise houswife will bee alwaies beforehand in her businesse , that so the house may be empty , swept , and garnished for God to come in . She must abhorre ( as I said before ) to justle and shoulder out the solemne matters of God , yea or to cut them off by the middle , and contract them , by the colourable pretences of other matters . So tedious in her dressing and trimming , that a pin must not be awry , so sluggish and lateward in her uprising , so curious about her childrens addressment , so tedious in her manifold proclamations and turnagaines , that it would yrke any Christian husband to suspend Gods worke upon such fooleries , and yet either it must be so , or worse . No no , accompt these things bables in respect of the other ; that one thing necessary : learne to outgrow all such old customes as base , in Gods esteeme . The divell will never suffer a woman to want bones to throw in the way of duty , if he spie a mind ready to admit them . If any part must needs lose , let the worlds part be the loser . Subjection to the husbands , will first begin with God : setting him up , and affording him his due . Nothing will more encourage a religious husband , to be strict and careful in his way , then when he sees his wives zeale in this kind : nor more dismay and enfeeble him , then the slacknes and indifferency of the wife , that she is so far from forgetting herself for God , that she will not afford him that regard which lies within her place to expresse . But what then ( will some say ) is the wife then wholy out off from the officiating of worship , in her family ? I answer , she hath a great worke of it , to seeke God constantly by her selfe apart , at times meet : and , if her family consist of her owne sex , she may like Ester with her owne maides , in the absence of her husband pray with , and teach her family , and children , besides the private respect she oweth thē out of the act of worship . But ( will some say ) is she so straighted , that in no respects she may performe these duties in the presence of the other sex in the family ? or of her owne husband , as the case may require ? Answ . I answer , touching her servants the case is lesse difficult , being her inferiors as well as her husbands , and so she doing the duty of a Governor to them , she is discharged , especially they being unable , ignorant , or unmeet to bee so occupied , and ready to pearke up and trample the Authority of the woman under feet , by such occasions . But , touching the husband , although the case be more difficult , yet I doubt not , but she may also before him , aswell as the other , performe these duties , if these cautions bee observed ; For why ? serving of God in it self can hinder no subjection , but rather further it , in a lowly and humble spirit , privy to her owne infirmities , onely marke how ? First she may attempt it , in case of utter insufficiency of parts in her husband , I meane knowledge and understanding . 2. In case of invincible defects of expression and utterance in the husband . 3. And much more , when there is an utter loosenes and carelesnes in him to look after it , much more a vicious contempt , so that ( as far as lieth in him ) the worke were like to be quite cashierd out of the family : 4. If her husband do allow her with all cheerfulnesse , or request her to undertake it , for Conscience , or if not , yet bee content to give way to it upon reasonable termes , of connivence : yea , though not so equall termes , but with some lowring , and with breakings out now and then , or upbraydings of her ; yet not forbidding and opposing , she must rather undergoe some brunts for God and her family , and beare them as meekly as shee can , then under such pretence to abandon the duty . But , if he bee willing , and able , though perhaps unqualified for grace , shee must not encroach upon the office and disauthorise her husband : but by all sweete meanes accepting that which is , and covering defects , to draw him forward to that which is not , in token of an heart truly subject . 5. If she ( beside , her ablenesse to performe it ) bee also , qualified with singular modesty , and humility , awe and reverence , both of God and his Angells , and her husband , whose presence should alwaies be solemne , and ballance her spirit to sobernesse and subjection . If God denie her that interest and Respect from her husband which she deserveth , so that he slights her parts , despises her graces , and will by no meanes endure her Service in this kind ; the effect is sad , to behold God cast out , and the family deserted , and exposed to ruine : But her remedie is , rather to mourne in secret , and by other wisedome to seeke the releefe of this burden , then to breake her boundes . On the other side , if these respects be observed she may . For the Lord ties none so strictly , that either one must do it , to wit , the Mr. of the family , or none . No no : the Lord knowes , that oftentimes he of all other parts of the household , least beseemes his place ; and besides , if the head of the family himselfe , even when he is able , yet for reasons may resigne up his liberty to another , a stranger , who probably may honor God and profit the family more , then himselfe , ( in which case to stick to his Priviledge were a signe of pride and singularity ) much more may he ( in the case of usuall worship , when the very substance of worship lies at the stake ) authorise the woman to performe it . For , although he dishonor his headship ; yet his ponance is just , for his sin . Better it is , that he be shent & shamed for his sin , ( especialy himself revenging it , ) then that God should be barred of his due ; by both his & her withdrawing the duty , & the whole Family wanting the ordinances . It was Gods Lawe , that , if the Servant would willingly abase himself to slaverie , his eare was to be boared : but his Mr. was not to lose his advantage . And the wife is as well the Mother , as the man , the father of the family : She is a parte of the householdes head , as the husband is the wives head . Now if she be free from the dominion of her head , then is shee the whole head of the family , and returnes to her priviledge : so that without , checke or controll shee may ( being fitted ) discharge the duty : But if beeing a widow , ( never used to it before ) she find this new taske to be over tedious to her , then ought she to resigne it to another , as ( if shee bee of ability , ) to one mainteined for that purpose , if not , yet to such a servant , as both for parts and humblenesse may bee meete to take it upon him , without offence : for else the remedy may proove worse then the disease , through his contempt . It beeing to conteyne a thing within bounds , when it s out of his Element . As touching the husbands absence ( as I have said ) she may doubtlesse more safely performe it with the servants , then in his presence . If it should be alledged , There be in the family , such , as whom she may resigne up the duty unto , both for dexterity and humility , I say little to that for the present , so long as her gifts be competent she is the Governesse , they inferiors , & the sad effects in bold servants of this course , doth not a little disaffect me : yet I will not deny a lawfulnesse altogether for her to resigne it , if shee be advised to it by them that give counsell , as well as by her selfe . But , if such helps faile , what should hinder her from the cheerefull and free undertaking of it ? And so much for this . Now secondly , shee must also be subject to him , in matter of his worldly estate . Shee is not to stand upon stiffe termes , and ( as we say ) upon her pantofles with her husband , touching her equality of right to his estate , and goods , with himself : For here , the question is not so much of right , as Employment : Now she must not distract the common stocke from her husbands hand , into her owne , to occupy it at pleasure , to dispence the Charges of the family , as she listes , or pursing of the Commodity , as well as he : which were to seeke a Quartermastership with him ; and to seeke a double , not the single wealth of the family jointly . No. Shee must know , God is the God of order , both in Church and family : she must holde no Quarter with her husband in this businesse . Two heades in a family confound all : her Providence must bee under his , and be directed by his ; running in the same streame with it , tending to one Common wealth , purse , and gaine , not her owne , but his and the families . I say , while the husband is himselfe : for else , hee being disabled either by age , or infirmities , or some sudden distemper by Gods hand , which suffer it not : shee is to set to her shoulders to the uttermost , rather then the state of the family be perverted . I adde also , if he being a man carried by his in ordinate lusts , and feeling himselfe to suffer his estate to decay , shall permit her to looke into the affayres of the family , ( there beeing no child nor other to be trusted ) she may lawfully undertake the Charge , rather then commit the ship to wind and wether . Moreover , I doubt not but the wife , so far as her skill reacheth , beeing endued with a gift and skill in some mystery , which her husband is not , especially the husband beeing ydle and slothfull to improove his owne stocke , or perhaps having embesseled it alreadie : may be occupied in that calling of hers : provided that she be comptable to her husband , whose stocke she occupies : For , if she occupy a borrowed stocke , she is praise-worthie for her industrie , but comptable onely to her creditors : in such a case , if she share with him so farre as to keep him from beggery , it s enough , for shee aymes at the support of her family . One thing more I adde , if the husband shall allow his wife to undertrade with him , that is , for her owne vailes and content to use some petty stocke for her owne advantage : so there be no prejudice hereby done to her other Huswifery in family , nor to her husbands stocke , she may lawfully accept the kindnesse , provided that in the defect of her owne skill , she be guided by his counsell , to prevent dammage , and improve her gaines to the right endes , not the maynteyning of sin in her selfe , or hers . But , setting these and the like limitations aside , shee must be wholly in all her course for him , & his endes ; Expecting from his wisedome and love , such recompence as is meet , for her honest support and mayntenance . I am not ignorant , that many husbands some for sloth , others to avoid their wives discontents , supposing to allay their fiercenesse of spirit by resigning their right , others , under other color of Ministeriall , or burdensome service , have , and do , put the bridle of providence , into their wyves hand : ( and that , when as none of the former cautions do require it : ) but whether this swerving from the Ordinance , hath not weakned their Headship , animated the woman to an excesse ofspirits , causing that nature which of it selfe is too forward , to waxe more insolent ; let experience judge . Inferiority is readie to despise authority , if occasioned : sin is out of measure unbridled : easilier held off from the occasion , then restreyned under the occasion . Besides , that the husbands hand is cut off , as it were by the wives Mortmayne ( for many wives peark up to meddle with the estate , suspecting that their husbands are more ready to do good then themselves ) from that bounty , which both his place and will would admit . Quest . But here likewise a question is made , whether it agree with the wyves subjection , to give to good and charitable uses , of her owne accord ? that is , without the husbands consent ? Answ . To which I answere , That the seasons of weldoing are to be distinguished . Such occasions there may be offred , and such necessities may lye upon the Church , and upon the members of it by the rag of unreasonable enemies , oppressors and persecutors , yea such streights may beset the poore servants of God , as may discharge the wife frō ordinary subjection in this case : as in the Martyrs daies ( I doubt no● ) that many womē borrowed leave from heaven to doe good , who if they had staid while they had leave on earth must have wayted , till their eyes in their head had fallē out , for ought their husbands woulde have yeelded to . They dispenced therfore with their unwillingnesse in such case , & dispatcht the duty . I leave the consideration of such necessities , to be judged of by the wise , especially in these our sad times wherin the afflictions of Gods Church , are little thought of by the most , who drinke away and forget , eate and sleep , and stretch themselves upon their beds , not thinking of the affliction of Ioseph : so they fare well what is it to them though the Church perish ? But to returne , for an ordinary course , she may not put forth her hand to give of her husbands estate of her owne head , except , first , she demaund her husbands consent , which I speak because some women might have from their husbands , if they would aske , but either distrust of their owne losse , or scorne to give it , except they may give it with an high hand of their owne , hinders them . A foule shame , for a Christian wife who should rejoice in Gods way , and at the largenes of good doing , and honoring of God. Except . 2 Secondly , except shee hath at the first made some reservation to her own stroake , of some such meanes , as might ( without his notice ) supply such uses , which being done , although he should seek to infringe that grant by after-exceptions , yet shee ought not to yeeld to it in conscience , but with love and modesty , hold her selfe to agreement . But the truth is , many women , who have power enough to do good , do it not , yet blaming their husband , whenas the sin lies upon their owne base hearts : as also many who have of their owne to do it , will spare themselves & do it of their husbands , who indeed eate stollen bread , and drink of the waters of a forbiddē Cisterne . Now I mean by Reservation , only this , that they have acknowledged no more estate to their husbands , then they wil yield upon marriage , desiring their jointer to be according . 3. Except upon the yeelding up of their whole estate to their husbands hands , they make such a mutuall compact together , that the wife shall enjoy such libertie without jealousie , ascribing to her discretion in that behalf , without jealousie or grudging . 4. Except she have allowance by her husband to take to her own use the overplus of such monys , as are granted for the expences of the family ( she faithfully providing for it without parsimony , & not defrauding any of their due , ) for that were to feed others upōrapine & stealth , in such case that which she spares is her own : & the like is the case of such vayles as do by a kinde of custome , issue vndoubtedly to the woman , from her husbands trading . Fifthly , except any thing be fall her by Gods providence , gift , or speciall bequest of the deceased , wherin her husband doth , and hath cause to all other a portion , as being derived by her Channel unto him . Sixthly , if she doe perceive by his behaviour and love , that when she doth any thing in that kinde before his face , he give allowance therto , as a gift mutually issuing from both their consents , though not named precisely , yet implied secretly . And in a word , except she know , that such a practice of hers wisely ordered , would no whit prejudge her in her husbāds thoughts , if he knew it , but be taken by him , as an act of Conscience , not to be opposed . But to returne , if none of these cases can be safely alledged , it is unlawfull for the woman to put forth her hand to her husbands estate , under any colour whatsoever . As , that their estate is ( God be thanked ) great enough to admit it : that they have small charge , and do little by Consent , any way : or , that her husband is extreamly base , or that her dowry was more then ordinary ; or , if she were againe to compact with him , she would not doe , as she hath done ; or , because her huswifery is great , she deserveth the liberty by her great gaines , or savings : or , her comparing her lot with other women lesse deserving , then shee : or that shee is hardly handled , or shee is to be pittied and pardoned , if ( the need of the poor so requiring ) she exceed the rule a little , for the greatnes of the good which might so be done . I say not what God may in mercie do in point of covering the goodnesse of her meaning , if shee do it ignorantly , but what right she hath to do it , before God. Let such women as enjoy their liberty blesse God , and beware lest they stumble at the stumbling block of their iniquity : As for the rest , lest them mourne under their crosse , but not ease themselves of subjection : knowing that their desies are accepted of God , for the deed , in greater inabilities then these , and therfore resting in their integrity , till God grant them greater libertie . The worst is , many women whine and aske Questions , while they live under Covert of their husbands ; who yet , when the Lord hath set them free , to try all that is in their hearts , have neither Questions nor Answers to make , but are bounde with chaynes of their owne , from all good doing : shewing that neither credit nor Conscience was their motive . And doubtles , where there is a sound heart to God , few women are so straited by their husbands , but they might by one meane or other winne them to some indifferency . But for that which I spake touching the necessitie of times , and danger of not affording of helpe to the distressed , and the like cases of extraordinary nature , its sufficient that the Church hath beene compeld to greater aberrations then this , as appeares by Act. 1. and the act of Abigail to David , contrary to Nabals resolution , may sufficiently evince . And so much for this second branch . Thirdly , this subjection , extendes to the whole conversation of the wife in Marriage whereof I say this , That shee is to be generally attendant to this duty , and to have it in her eye daily , as if written upon her frontless and fringes of garments , rising up , walking , and lying downe with her continually , whether God do blesse , or crosse them , in their goings out , & commings in : she must carry it writtē on her forehead , Subjection to my husband . In particular , take these . First in point of her attire , The common tenent of gallants and proud dames is this , that whatsoever fashion is up , be it never so costly , above her mean , troublesome , be it change , upō change , have it she will : The fashion she holds is above her husbands power , she must not be laught at for her worne sute , because she is not in the new cut . St. Peter could not speak of subjection , but he must needs speake of this : as , for the sake whereof , womē otherwise subject , yet for their wils sake , wil venture a joint , and forfeit subjection . In a case of meetnes of fashion what husband so little delights in his wife , as not to allow her that which is indifferent ? But hereupon , to run before the husband , even to that which is uncomely and excessive , either for fashion , or cost , I must tell women , it sutes not with subjection . Not in gold ( sayth he ) broydred attire , playting of the hayre ; but in meeknesse of the spirit : as if subjection were much a seene , and most forfeited in this case . I will not run into the determining of fashions , sutable to each degree : Let the soberest in every state , determine it , and I had rather it should be the husband should determine , then she : Love wil be bountifull enough ; & selfe love may not be trusted . But oh ! the excesse of this sexe , both in married women , and Virgins ( yea the wyves of those who should be Patternes to the world ) is so woefull in these dayes , and so hideous , that it doth not onely helpe to make a world of Banque-rupts , but to fil the world with curiosity and Vanity ! wherfore , let this be taken for a rule , Never was there curious , proude , and fashionable woman , who could stoop to be subject ; by their ruffling , flinging , flaring , curling , dresses , tirs , and forelocks , you shall know them . Custome ( as the world thinkes ) takes away offence : But by that rule , nothing should be evill in it selfe , but in opinion . But a subject wife puts little oddes betweene such opinion , and realnes : For shee is knowne by her Modesty , as abhorring to receive lustre from rags , but affording honor to her attire , by her sober subjection , bee her attire costly or meane . Secondly , her very eye , gesture and speech , ought also to be awfull and mixt with modesty , and blushing , arguing her submission & privity to her weaknesse . There must be a law , that is an authority of Grace upon her lips , ordering her silence and speech , with a sweet mediocrity , but even as a threed going through a cloth , so a gift passing through the whole man. That which is within , cannot lye hid : for , grace will make the face to shine ; Her very blush , is Ivy-bush sufficient , shewing what is within . And on the other side loftie carriage , proud , and disdainfull garbe unsavory tongue , multitude of words , boldnesse of forehead , stoutnesse of stomack , lowde cry ( as Salomon termes it ) bewray to all men , what a plague her husband nourishes in his bosome . All the honor of such an husband , if it bee not turned to contempt , while he is present ; yet is turned to pity , when he is absent . Such a demeanure , more befitting some mannish Amazon , or insulting Curtezan , then a woman of true subjection to her husband . Thirdly , another peece of her modestie lieth in her usuall carriage at home , towards her husbands direct person . Familiarity and dayly converse will breed no contempt in a subject wife : shee is not so , by compulsion , but by freedome , therfore she utters it , equally and constantly . She feares not that imputation justly cast upon women , who abroad will seeme very respective , good wife , le ts have more of it at home ! Sara , called her husband Lord , meaning usually , it was not her holiday livery , but her workday phrase . Not he called her his Lady , ( and yet it were well if such flattery could prevaile with some Donna's : ) but she him Lord : This Reverence and subjection causeth the wife to behold her duty , in the countenance , projects , vertue and way of the husband ( as I noted before of consent . ) His service to God , government to children , following of busines , is the glasse , which represents her : for either she sees all good , if she have skill to discerne , or beleeves it in love , if shee have none . But as for a controlling spirit before her head , she hates it as impious , degenerate . To takeupon her , to bee the houshold Oracle , and Idoll , to overtop all , to be under none , is too hot and heavy for her handling , shee loaths it as hell , to use Pauls word , for her heart , will , tongue , selfe and all are not so much bounde , as binde themselves to the peace : onely the yoke is easy , and the burden light . Fourthly , suteable must her subjection bee before others , to that which is at home : as comming from one , not ashamed of that , which is her true honor . Many women are in their extreames : Some , although in private , they will not offend , yet , comming into company , thinke it a kinde of slavery , to professe the like honor , and esteeme of their husbands . And indeed , to flatter the husband , were but a base office for the wife , wheresoever , at home , or abroad , arguing , that an husband loves it . Such cup , such cover ; But , wisedome keepes a meane , and abhorres as much to sooth and gloze , as to despise and neglect ; That due reverence and subjection , which a good wife shewes abroad , she shewes at home , and contraily : Shee is loth to have her hand out . Others are in another veyne , and , although at home , they make no bones , to taunt , and take up their husbands , yet abroad , are quite other women , so sollemne and subject , as if the Annointed of the Lord were before her , as if shee were the subjectest , and he the happiest living . But as he sayde to the Crab-fish , when she was stretcht out in length beeing dead , but before crooked , so thou shouldst have lyved : so to these , This should bee alwayes , and then safe . But this extream as the other , a subject woman avoydes without payne ; for their inward principle levells all , saying , Whatsoever is according to God must be equall . Fifthly her subjection also appeares in company . A gadder , a gossip , one , whose heeles are over her neighbours thresholde , and , beeing there , is in her Element , licentions , and talkative , is no subject wife . Salomon calles her Turbulent , that is selfewilled and unsubject . And well he might : for surely no husband can affect a woman of such a trade , it is his bane , except himselfe in his kind bee a Rover and wandring Planet , ou● of his orbe , and then better one house troubled with them , then two . But whether he be so or not , whether he like it , or dislike it , he must beare it : Shee will have her vagaries , her tongue is her owne , and she upon her owne bottome , and therefore not redeemd with a price , stands and falls to her selfe , and what Lord shall controll her ? And sure as she cost little , so she is worth as little , and may goe for naught . Alas she is sick of home ! There shee sits , louring and powting , hath no list to say much : But lest you should thinke she hath lost her tongue , she doth but keep it , till place and time please her , and there she will bee as much on the other side ! She is like that sidler , which was long a getting to pull out his fiddle , but when it was once out , there could be no putting it up , any more . Surely , as some women are faine to fetch their husbands from their Ale-bench to shame them ; so had some husbands need fetch their wives from their Gossips , and yet , it s a question whether they were better to have left them where they were , lest they make a Tragedy at home , of a Comedy abroad ; A modest wife is of another spirit ; Home hath her heart : She hath worke enough within doores , and dwells most within her selfe . She like the snaile , carrieth her house alway upon her backe . She builds it with her hands , and beares it up by her shoulders ; never going abroad , but then when it were an offence to keepe at home . And , being abroad , the Law of grace is upon her lips ; her words , are as the leaves of the tree of life , healing : and as the fruit thereof , life it selfe , and restorative . Out of the aboundance of the heart , the tongue speaketh : not so much , as well : not so long , as sweetly , seasonably ; and when she holds her peace , it s with her , as with a beautifull face , wherein you know not whether the white or red be fairer , for both are beauty : So you cannot tell , whether speech or silence doe most commend her ; but both do , for she knowes both when to speake , and when to hold her peace . Lastly , Subjection in a wife reacheth to benevolence : for when the Lord set her appetite toward her husband , he planted subjection in her spirit ; as also to nursery of her infants , except God denie her ability and strength . No sooner doth the infant which she hath warmed in her wombe , and given life to , in her wombe , behold the light , but it whimpers , and cries for the brest , as if it said , I am thine , nurse me ; Looke upon thy brests , whether dry , or milch ; if there bee milke it s mine , and given thee ( my deere mother ) to bee a nurse , my nurse : The subject wife stops not her eare to this call : Shee seekes not brests in her husbands purse , but in her owne bosome ; and , according to her power , takes her babe , embraces and nurseth it . Ruth gave her sonne Obed the brests , though Naomi dry-nursed it . When Pharaohs daughter had found poor Moses crying , whom sent she for to nurse it , rather whom sent God to it ? oh the mother ! to note Gods verdict . No water , like the owne : no nurse to the mother . As David of Goliahs sword , so here , its best of all . None so tender , so chary , so carefull . Physitians for a fee , will be suborned to be at the request of an unaturall mother , and to pronounce against the full brests , and the milke thereof : to advise the husband , if you love your wife , your child , let her not nurse : Another Physitian advises the contrary , if you love your health , nurse your child : surely , if the skale hang so even , if you please , let God cast it , there being no apparant let . A subject wife , will bewray it this way , as soone as any : and the Apostle joynes it with subjection , in the place so oft recited . She will doe it , if not for her husbands sake who lies in her bosome , yet for that infants sake which lay in her wombe ? Though she have not such wages as Moses his mother had for her paines , yet shee hath assurance of such pay from a better Master , who promises her she shall bee saved , that she will doe it for his sake , though for neither husbands , nor childes : That fee and wages , next to faith and love , will cause her to looke upon her babe even in the worst pickle and hand that belongs to it , with so sweet and smiling a countenance , that she would not for the paine of many nursings , forfeit it . Oh thou coy woman , what art thou ? richer then Sarah , weaker then Rabel , better then Rcbecca , holier then Hanna ? then all those matrons of old , who were honorable in this point of subjection ? whose daughter wouldst thou chuse to be ? theirs who nurse not , or these ? And by these six branches mentioned , judge oh yee women of the rest : No one duty of many ( I know ) is lesse practised : Consider what hath beene said and God give you understanding : love made Jacob count all wethers welcome for Rahcl : Let her thinke all service sweet for him . Thus much for answer to the question , wherein subjection consists . Now to the uses breefly to finish withall . Vse . 1 And first let it bee for Admonition ( if yet my words may reach unto , and pierce any such ; ) to all sad creatures , unsubject soules in this kind , to shun all Rebellion against their husbands . If thou wilt hearken to thy corrupt will , it will tell thee another tale , and quash all my former counsell . Oh , it will say , thou mayst winne the goale , and get the upper hand of thine husband for ever , if thou be damish and imperious : It will make him to seeke thee , not thou him . But subjection will say , that I get this way in the Hundreth , I shall lose in the Shire : If I lose the better end of the staffe with God , what get I by getting it of a poore husband ? It s possible I may cone short too , even of that ; but sure I am , never was an unsubject woman powerfull , or prevailing with God. Therefore her voice is , a body thou hast given me , it s written in thy booke , I shall doe thy will , oh God! Loe here I am , speake , for thy servant heareth , and cavills not , and my soule answereth , thy face will I seeke , I will be subject . A Zippora will throw the foreskin at her husband , the meekest man upon earth . Micol will say to the holiest man living , even in the act of his zeale , what a foole was my husband this day ? But a subject one will say , I opened not my mouth because thou bidst so : or if I have , once have I spoken , but I will say no more , but will lay mine hand upon my mouth , If I have erred , teach me , pardon me ! By crookednesse of spirit , of tongue , I shall lose honor , gaine reproach , yea hell too : but , by subjection , as I shall honor mine head , so shall he mee ! yea my yeelding is the way to honor mee more , then all my recoylings , and to winne that Authority in his heart , which no usurping can ever obteine ? As is the shadow , such is the husbands heart , & love : fall downe upon it , and thou maist overtake it , if thou pursue it , it flees further off ; So , if thou contest & with strong hand resist thy head , he will be as a Lyon , his courage wil not stoop : But if thou shalt speak kindly to him & win him by subjection , thou hast conquered him for ever . God hath appointed him to be over thee : in seeking to be above him , thou provokest him to Tyranny , and to challenge his right , but canst not subdue him by rebellion . Remember , thy sexe is crazy , ever since Eve sinned , sin is out of measure sinfull , through the Law , and Satans incensing , loathes subjection , affects impotency ; But oh , thou woman that fearest God , let that liberty with thine husband , which thy subjection hath purchased , satisfie thine heart , seeke no more , lest in catching at the shadow , thou lose the Substance . Let thy Birth , thy Education , estate , endowments , exceed his never so much ; yet the Ordinance of God hath subjected thee to thine husband with all thy perfections . There is but one Law for all wives , both poore and rich , meane and great , wise and foolish , one and other , that is to be subject . No Pop● , no Prince , much lesse the law of thine own lust cā exempt thee : there were wives in Pauls time , who because they beleeved , could have shaken off their husbands , that were Infidells . But Paul meets them a going , and turns them back with force upon their allegiance and subjection : saying , Except the separation begin from the unbeleeving party , do not thou who beleevest , desert the other : As he saide , Set meate before them , and breake their hearts , but smite them not : so here , winne them by all holy meanes , but oppose not . If subjection be due to heathens , much more to Christians . Vse . 2 Lastly this is Exhortation to all wives who will stand to Gods barre , Be ye subject to your husbands . Let the spouse of Christ teach you , she is subject to her head : both in heart , she gives it to him ; in eye , she delights in his wayes , she is so to him in all matters , both of God , and the world , shee is so in her gesture , speech , abroad , at home , in all . Bee thou so , and prosper . Without this , none of thy inward abilities , outwarde gifts , nay the Graces of God , wil be a Crowne to thy husband : except it bee a Crowne of thornes . No , if thou wert never so huswifelike , fruitfull in children , rich in gold or jewells , except thou adde Subjection , all will not amount to the making of a crowne , except this make it , nothing else will. All thy lewels may bestollen out of thy boxe , thy mony out of thy purse , clothes out of thy wardrobe , thy backe may be stript of thy costly attyre , thy beauty blasted with age , thy body weakned with sicknes , sorrow : thy name fullyed with infamy , thy partes may decay : But thy subjection no man shall rob thee of , nor thine husband of that Crowne : If thou preserve that in thy Cabinet as thy pearle , it shall supply and restore all those losses , in the esteem of thy husband . This wil be the Trench of thy castle , all darts will fall shorte of it , as impregnable . Subjection is the true Mother of love , Sister of consent , root of all other Matrimoniall service , helpfulnes in the next chapter , gracefulnesse in the next to that shall attend it , as precious handmaydes . And shee her selfe in the middle shall walke honorably , and honor marriage above all other vertues . Be it never so meanly thought , spoken of by the Damish and Imperious women of the world , yet shee will say , If this bee to bee vile , I wil be more vile : yea those that would disdaine mee yet shal be compelled to honor mee , and say , Many daughters have done well , but subjection hath surmounted them all . And so much touching the first personall vertue of the woman , to wit , subjection , be spoken . CHAP. XIIII . Which proceedeth on to the second peculiar duty of the wife , that is Helpfulnesse . I Now proceed to the second speciall duty of the wife , which is helpfulnesse . The former gift telles her , that shee must not bee Rebellious : This second tells her , what shee should bee , helpfull , usefull . It s not enough for her to be Negatively good , not harsh , not rude : But shee must be positively good , shee must also be helpfull . This comprizes all her true usefull service to her husband : and in speciall answers his Providence . Shee must within doors , lay all her helpfulnesse to his providence without doores : that by both , the whole frame without and within may be supported . She was made subject by sin : But helpfull by creation , which yeeldes a choice prerogative to this vertue , being of integrity , not from corruption . Of all the other Creatures , saith Moses , the Lord founde not any one , which might bee a meete match for Adam ; wherfore he saide , It is not meete the man should bee alone , I will make him a meet helper : and so , he formed her of a rib out of his side , while he slept . In the former Chapter then we treated of a peaceable , in this we must speake of a Profitable , and in the next of an Amiable companion . Quest . But here in the very entry , a Question is to be answered : In how many things standes this helpfulnesse ? Answ . I answere , in three main thinges . First & cheefly in helpe to his Soule : Secondly , to his outward estate : thirdly to the married condition : as for instance , to the honor of his Name , the health of his body , the welfare of his Children , the government of his family , the recovery out of any disaster , the averting of dangers , the advise about things weighty and difficult . I begin with the first of these . Touching which , although I have noted before , that shee is to be subject to her husband in matters of God ; yet this muzzles not the mouth of a good wife in helpfull concurrence , but onely in bold usurpation . Shee may ( without empeach to that , ) cast in her mites into Gods treasury , and bee an helpfull furtherer of his soule to all spirituall welfare and content in knowing , beleeving , and obeying , so it be done with humility and meeknes . Although shee is to aske her husband at home in respect of any usurpation , yet ( as the case may require ) she may , nay , she must , in due season , being demanded , reflect back the fruite of that mercy which the Lord hath shewed , and the cost he hath vouchsafed her for the good of her husband . And , as the Lord hath gifted and graced many women above some men , especially with holy affections : so , I know not , why he should do it else , ( for he was wise , and is not superfluous in needlesse things ) save that , as a Pearle shining through a Christall glasse , so her excellency shining through her weaknesse of sexe , might shew the Glory of the workman . And how ? In beeing only lookt upon or wondred at , as a bird of fine colors ? No : but , in reall Communicating of that Grace which she hath , to her husband especially , as also to others in private communion of Saints as occasion is offred . One thingh here comes to my minde ; I would not be taken to patronage the pride and licentious impudency of women , who having shaken off the bridle of all subjection to their husbands , take upon them to expound the Scriptures , in private assemblyes , and to bee the mouth of God to both Sexes . Not blushing one whit to undertake by the 4. or 5. houres together , yea whole dayes ( if their vainglorious humor masked under the colours of humility may be suffred ) to interpret the word : applying it according to their way by Reproofe , comfort , Admonition , and the like , as if Shee-preachers were come abroad into the world . And yet these are such as dare oppose and confute the doctrine of faith , and selfdeniall , taught by the most able Ministers of Christ : and tell their disciples that there is another way to be walled in , and that is the way of the spirit which must give such a light to the soule , and such an assurance of salvation , as may rid us at once of all doubtings , feares and unbeleefe , and translate us into a confident and secure perswasion of the love of Christ , without making question . As for any waies , meanes , trialls , motives , signes whereby the soule may come to bee setled about the work of Regeneration , these they abhorre , as savouring of the flesh , and not of the spirit of light and inward evidence . In this kind they undertake most boldly to expound the Scriptures , and to resist all who are of another mind : Nor allow I others , who defending themselves by the practice of the primitive Church , when the extraordinary gifts of Prophecy flourished , whereby the mooving of the spirit , men to men , and women to women , did exprefle and utter their thoughts and judgements concerning divine truths , which gift then was very necessary for the breeding up of Ministers , Doctors , and Proctors , they wanting other helpes of furniture and supply : but appertains not unto us , who both have ordinary waies of supply , and want that speciall presence of the spirit which that first Church had , to guide and governe the use of such gifts , orderly and peaceably to such endes as they belonged , without schisme and confusion . God indeed promised by Joel to the Church of the Gospell , that he would poure out his pirit without difference to all ages , sexes , states of people : But not in such a disorder , that a woman should dare in publique , or in a private place after a publique manner to declare truthes of Religion : usurping over men , and encroaching upon the laws of Christ . Such immodesties and insolencies of women , not able to containe themselves within boundes of silence and subjection , I am so farre from warranting , that I here openly defie them as ungrounded , and ungodly : and I cannot but wonder , that any should bee itching after novelties , as being present in such assemblies , especially themselves being publique persons , and such as ought to discerne better betweene things that differ . To both I say , beware lest your pride of gifts , carrying you beyond the bounds of your private condition , and your curiosity in favouring and being led away with such vizored ostentation of graces , doe not wrap you within in the sinne of Nadab and Abihu , and Vzza , and Vzzia who under pretext of holinesse , adventured to profane hallowed things : nay , of Cora and his complices , who murmured against Moses and Aaron opposing their calling and office . If when you bee convinced by the word , you will yet rebell , take heed lest you perish in his contradiction as Saint Jude speaks , teaching others by their fearfull example because they would take none themselves , If such as these had beene from God the divell would not have let them alone so long quiet in their attempts : But hee knowes distraction in opinions , makes him reigne in the world . And to these more impudent persons , I adde all such undertaking women , who either in families , companies , or in the private converse with their husband usurpe authority , despising the graces of God in their husbands and others , and taking upon them all the speech at the table , to discourse of religion , to debate matters in question in the Church , to decide things of difficulty , to spend all the time in hearing themselves talke of good things : These although they thinke they have learned many things , yet have not learned one great thing , to wit , wisely to judge what their sex and state will admit . And therefore though haply what they speake is good , yet it s not comely for them , it s as a garment of good cloth but made into a garment very unfit for the body , for lack of taking measure beforehand . These are not helpers , but hurters by their unseasonablenesse . But I digresse not too farre . No reason there is , why the impudence of the Rebellious should prejudicate the gifts of an humble wife , soberly improoved . Neither doth the holy Ghost envie her the honour of her grace and helpfulnesse . But as Bathsheba saith , Prov. 31. 31. Give her of the fruit of her hands , and , let her workes praise her , in the gates . Subjection and helpfulnesse enterfeer not one whit , both may agree well . Subjection caused the wife of Manoa , when the Angell appeared to her with a sollemne message , to distrust her selfe , and to call her husband ; when God preferres her , she modestly craves leave , and preferres her husband , and his judgement before her owne : deriving her owne honour upon him . Howbeit afterward wee see , that ( the case so requiring ) when as upon the Angels departure from them , Manoa was left in a carnall feare , lest he should die , having seene God : his wife steps in with her helpfulnesse , betweene him and his feares , saying , if the Lord would have slaine us , doubtlesse he would not have revealed himselfe unto us in this sort : to tell us we shall have a sonne , and yet to kill us . She saw further in this case , then hee , and therefore gives him advice what to settle himselfe upon . What could more aptly have beene spoken ? how is that of Salomon verified , A word in season , is like Apples of gold , and Pictures of silver ? And , how is Abigail honored , for her wise counsell , to a man , who for that her wisdome , was so farre from disreputing of her , that he sent for her to bee his wife shortly after . So that , when David was in the way of heate and resolution to shed Nabals and his families blood , she encounters him , saying , let not my Lord doe such a thing as this ! It shall not grieve him , when he shall sit upon his throne , that he hath not shed innocent blood : Oh! how comly a thing it is for Christian wives to come in thus with humble subjection , somtimes with a soft word to allay wrath , to stay the husband from prejudice against good persons and causes , to enterpret all in the better part ; to observe him when the word kindles any affections in his soule , and presently to follow them home , not to suffer them to slip out and vanish : to provoke him to mercy and compassion , to draw him from a naturall course to a morrall , from a morrall to a spirituall , to perswade him to equalnesse and indifference towards such as are at controversie , to debate and decide things peaceably , to stay his hand from immoderate correction of children or servants , when she sees passion prevaile against judgement : yea , and sometimes with the same meecknesse , and mildnesse to convince him of an evill quality or pang , as choler , discontent , worldlinesse , censuring of others , rashnesse and the like , admonishing also to beware of the occasions which might lead thereto : wherewith shee herselfe should receive the like from him . Somtimes to win his adverse heart to a more entire love to Gods Sabbaths , to his word preached , to his faithfull Ministers , and servants : to affect them , to associate them , and to renounce all his old company and fellowship in evill . To be alway darting some savour of that which they have heard in publique , and prompting him with it , that the world eat not up all . Oh! these things come sweetly , as the latter raine , from a woman , who counts it her happinesse , to see her husband to bee brought home to Christ , who mournes for his rebellion , and rejoices to see his heart broken : As Mordecai told Ester , so should a good wife tell herselfe , who knowes , whether thou art come to thy place for such a season , even to bring home one sheep to Christs fould ? Doubtlesse if Satan were not a professed foe to such helpfulnesse , the worke would proceed with more ease and successe . So much for the first branch . The next head of the wives helpfulnesse is in matters of the world . Salomon as truly said of this as of any other vertue of the wife ; that , a wise woman buildeth her house . For , though it be little ( in comparison ) which a poore woman can add to the estate of her husband , yet she must bee all in all for the preserving therof . So that an improvident woman is next a waster in this only respect , and loseth much : But if she be also a spendthrift , and really wastfull , there is no end of her spoile , till she have brought all to nothing , and overthrowne both her husbands state and posterity . She is the Moth yea Canker of the marrow and beauty of his estate , and by insensible morsels , devours at length , the whole substance . And because there bee many queazy women , ( yet such as would be religious ) that thinke it a peece of religion , to be no housewives , let Bathsheba , a Queene , who might more stand upon her estate , then the proudest Dame may upon her dowrie ; in her instruction to Salomon speake . Shee describing a godly and helpfull wife , ( and not onely a thrifty one ) as it appeares from the 25. verse to the end of the Chap. doth couple her vertue and house wifery together : She openeth her mouth with wisedome , and the law of grace is upon her lips : ( there is her grace ) and she overseeth the waies of her houshold , and eateth not the bread of idlenesse : ( there is providence : ) And , lest any should thinke this latter might be spared , it s to be noted that she spendeth the whole Chapter in the description therof , by divers passages : wheras , the former she shuts up in the end of that Chapter in a verse or two , although the more necessary : as taking it to be more out of question , then the other ; nay note how the holy Ghost wil needs convey that instruction by the counsel of a woman , to all of her sex , to make the thing lesse subject to exception : pressing it strongly in an Idea of such an exact helper : and that with pleasing Rethorique and variety : Why ? save because she saw it a vertue meet to be urged , as being that which many women will not acknowledge . Neither can the greatnesse and wealth of wives controll this duty of Providence , and that not for shew neither , or complement , and praise , to let the world see what skill in spining , in needle worke , or in other matters , they have , but for conscience sake . In Bathsheba's daies , gold and silver were common , and as plentifull as the stones and figtrees : and therefore need there was not for Queenes or their maids to work so hard ; And yet , for the religion of the duty , she speaks so , as one who had experience of it in her owne princely person , and had the oversight also of her maydens in the handling of the wheele and spindle , for flax and wool . And surely in great families both sexes had need to be yoked , and awed from the sins which come from sloth and idlenesse , although I adde , in a mediocrity , lest they trench upon the contrary of covetousnesse . My meaning yet by all this , is not to allow any woman the liberty of any such peculiar housewifery by her selfe , apart from the common streame and welfare of the husband and family , but in common with , for , and under him , though in a way of her owne , best fitting her sex and education . For , I know there be housewives , who excell in providing for themselves , and ( like the Steward in the Gospell who to prevent beggery , when he should be turnd out of service ) can shift for themselves , who yet are but ill providers for the good of their husbands whom ( to use that Emperors comparison ) I may liken , to the Spleene in the Body , which when its fullest , makes the body emptiest , and so commonly , when the cofers of these Housewives are fattest , their husbands treasure is leanest and lankest : wheras shee should rather be a pipe to conveigh into his cesterne , then a sponge to sucke from , or a Channel to dreyne from his fountayne . This yet is a common vice : not only of second wyves prowling for their owne broodes , or kindred : But of all sorts of women ; and , is caused by pride of Birth , of dowry , education , or person : which to godlesse ones , are occasions to withdraw them from the yoke of supposed bondage , though if a Queen may judge of helpfull & houswifely providence . In some others its rather caused , by oldor late habits of luxuriousnes , riotous and lewde companionship : for now wee have meetings of Women-drinkers , Tobacconists and swaggerers , as well as men : lest Pauls Prophecie of the latter time should be falsified , and ( which is worst of all ) secret and stollen liberties . These vices , are like the daughters of the horseleach , crying , give , give , but like hell & the grave , never satisfied . In steed of the which licentious usurping over the husbands commodities , let women know , that although they have a true property and interest in their husbands Estates , yet when the use of the same comes into question , the Lord will have it , as wel as other things , ordered by the husband . Neither may the bad qualities of the man , as his churlishnes , Covetousnes , and Enmity to vertue , authorize the woman , to be her owne carver ; lest if this wicket be set open to good wyves , the bad ones throng in with them also ; and usurpe it to evill endes . Gods law is one , and concerneth all sorts indifferently . If women desire a stroake this way , ( as indeed some may more causedly plead in then others in shew ) let them labor by their good deserts , to prevaile with their husbands , and by their helpfulnesse and love to draw so good an opinion of themselves that they may with a willing mynd , yeeld this favor to their wives , as to use their pleasure in a sober manner . ( Provided that they spende it upon honest and religious objects . ) But , if God have layde another burden upon them ( as I noted in the former chap. ) of ill natured and straithanded husbands : let them take up and beare it , as the Crosse which God hath set apart for them , without discontent or grudging . Especially second wyves , having the charge of former brood depending upon them , ( further then by cheerfull consent of their husbands , they are allowed ) let them beware , lest herein they dishonor their Profession , by yeelding to the strong and tempting occasions , of needy , unruly , and burdensome children , supplying their want , by injurious pillage of the husband , and his posteritie . This by the way . To conclude the point , these three specialls concerne the womans providence ; first getting , then storing , and lastly dispensing those things which are committed to her charge . The first of these three , is proper onely to those women , who sell their husbands commodities , or are allowed to be chapmen of their wares , ( which is the case of few ) or such as by reason of some speciall skill in any crafts or manufactures , have some stocke allotted them by their husbands , to trade and traffique withall . In which way , they must use all good faythfulnes , neither selling to their husbands losse , nor for their owne secret gaine , nor the hurt of the buiers , all which rules , are in all tradings , usually transgressed . Besides the huswifery of many tradesmens wives , who learne their husbands skill , serve to the making of sundry wares , which serve to the upholding of the family , and estate . In which case ( as the other burden of family will admit ) they are to shew their best endeavor , both for the getting in of some part of the mayntenance , and saving it from being spent about such houshold expences , as , by paines and thrift at home might be spared . And this is that which Bathsheba most insisteth upon ; She laboureth cheerfully with her hands : she is like the Ships of Merchants : She bringes home her food from a farre : Shee ariseth while it is yet darkish , her candle goeth not out , she puts her hand to the wheele , and her handes to the spindle . She makes sheets and selleth them : and giveth girdles to the merchant . Shee considereth a field , and getteth it ; and with her hands she planteth a vineyard . This is the image of the stirring housewife . It were wel now a daies if women would abate of their superfluous ease and needlesse expences ( which they do the more easily lavish out , because they wholly relie upon their husbands purse ) and in stead of great merchandize and selling of wares abroad , apply themselves at home in private , about the supplying of the family wants , helping to cloath and lodge them by their diligence : for better and more enduring is that ware which is made , then that which is bought : taking occasion there by to busie their Children in meet employments , and to prevent sloth , ease , gadding , stollē liberties & vanities which the unbridled myndes of Maids , both of children , & servants , are in these daies pestred with , loathing labor & painfulnes , and exposing themselves to the vices issuing from thence . The second act of Providence in the wife , is , the Bestowing & safe storing up , preserving & improving those commodities which her husbād hath brought to her hand . Which , as it is fit they should be put to her trust , so ought she ( specially in her husbands absence ) to be carefull of them , that they decay notunder hand , that they be not open & exposed to the stealth or spoil of Servants , or violence of others . And herein , not onely her selfe in person is to be provident , but also to be carefull to oversee the waies of such servants or others , as are under her , as instruments to act that , which other busines , or infirmity hinders her selfe from performing . A wise housewife will contrive and dispose as well by sitting still , and using her brayne , as some other by bending the force both of soule & body . Her selfe cannot keep things frō putrefaction , from Rust , from fust and spoile , from motheatings and decaies : cannot perhaps do each inferour worke serving to keep all things neat and shining : but she may so oversee the waies of others , that they may prevent such losses , and procure such conveniences as are meet for the family . So that she may ease her husband from the inspection and care of such things , as concerne not his providence : to which taske , if he be put , either for the things themselves or for the seasonable dispatch therof , shee should much discredit her providence and prudence , and burthen her husband : whose worke lyes in a deeper and higher kinde . Not , as if the husband should ( as Laban of Jacob ) exact each penie of the wife which miscarieth , or be implacable for those losses which cannot bee avoyded , ( since his owne wisedome cannot prevent many . ) But , that shee by her care must serve providence that no such complaints bee heard of as might provoke him justly : As for losses which befall by the hand of God , both equally must patiently beare them : This is pithily alluded unto , in that simile , where Christ likēs a good scribe or Disciple taught to the kingdome of God unto the good houswife , which storeth up both old and new , that is family provision of all sorts , which she brings out in their season , for meet use . Otherwise , what comfort should the man have , in his bringing in supplies for family , household stuffe , bedding , linnen , Apparell , daily diet for the bodie , if he might not trust to her fidelity at home to preserve them , to menage , to dresse and proportion them to the use of the family ? And surely , if she do her part wisely herein , neither on the one side being so loose in her storings that every one may com by her commodities as freely and boldly as her selfe , to spend & spoile , to drinke & imbezel at pleasure ; nor on the other side abusing her authority , and the power of the Keyes , so that she straiten the family of their due , and strangers of their hospitall welcome , for her owne pinching and base endes : but go in a wise middle betweene both : I say , so doing , it may be saide , There goes no lesse care and praise in upholding an house built , then in building it from the ground : and she deserves , in her kind , equall commendation with her husband . The third therfore is her Dispensing , and bringing forth the provision thus stored up , for the good of the family in due season , due manner , and due measure . For why ? She is the mans steward and Pensioner , and Almoner in this kind , to divide the demensum to the family , and the poor of the place , And Bathsheba omits not this neyther in her Idea of the good housewife : saying , she feareth not the Snow , for her family is all clad in scarlet : By snow meaning whatsoever want or affront may betyde , and by scarlet , all defence or furniture for the family , and that which is not onelie for necessary , but sometime also for honorable and comfortable allowance . And againe , her husband is knowne in the gates , meaning by the livery which he disdains not to weare , because its the worke of her hands . And further , she giveth a portion to her household , and the ordinary to her maydes . In these three stand the womans thrift and Providence : which they who want , must learn , and count it worth a double dowry , as knowing that many a naked bare wife is better then some waster , clothed in velvet , with her weight in silver . To this pertaines the due observation of the seasons of the house : that inferior things prejudicate not the better , and more weighty matters of God , that all be done with foresight and forecast , that the members of the family want not that provision and due diet , attendance and nursery , which is meet for them , both in health , and sicknesse : the younger children ( under her care ) bee taught , trayned , directed , and furnisht , and the elder provided for according to their needes . And such wives , as have obtained , and do improove this gift well , must beware of pride , and selfeconceit , that they take not occasion hereby to swell , as if they were the props of the house : or else to cover themselves under it , when they bee reprooved for other foule blemishes ( for excellent parts in one kind are attended with sad corruptions : ) we read of Abner , the Captaine of Sauls army , and protectour of his house , that he was a great champion for Ishbosheth , a man of great courage and valour : But he was another way as Iewde , uncleane of body ; Ishbosheth , being too young a novice to deale with such a Politician chides him for it , why hast thou ( saith he ) gone in to my fathers Concubines ? Abner , privy to his deserts , could not beare it , but flourishes against him , and upbraydes him with his great exployts . Am I a dead dog , that thou so speakest to mee about this woman ? Is this the thanke I have for my great service to thy father and his house ? Must I be so taken up for halting ? Thou shalt know that I have beene thy Patron ! God do so to mee , and more , if I give thee not over , and turne to thine Enemy David ! Lo , how the Devill will so pride a man in any great gift , that he will take scorne to be found fault with , looking that his merits , should pleade pardon for all his defects . So it is with many women ( otherwise housewife like , and commendable ) that they are waspish , froward , holding their husbands at staves end , or otherwise taynted ! But , will they endure to be told of it ? By no meanes . Have I this ( say they ) for my providence & diligence ? Nay ( as Ioab despitefully told David in his heavinesse for Absalon , so they cast their husbands in teeth ) I see now , if I had beene wastfull and licentious , I should have beene better accepted ! yea truly , a waster is not much worse then a shrew : Thrifty or unthrifty thou art little accepted , except subject and peaceable . Rather thy one vertue , should make thee more studious of others , carefull to shunne other vices which should fully and darken them : But they run into another veyne , and aske their husbands , what if you had such a wife , so expensive and costly , as this or that man hath ! Alas ! what froth of a base heart is here ! Who will deny , but a vertuous wife may sometimes come short of an exact houswife ? Doth that argue , that such an housewife may plead it , to defend all her grosser Qualities ? The Town-Clerke sayd well to the people of Ephesus , Diana is a great Goddesse indeed , who can deny it ? But what 's that to this confused mutiny , and outcry ? So here . Therfore , O woman ! if thou bee so worthie , let thy right hand be ignorant , what thy left hand doth : let others prayse thee , not thy owne lips ! Thy bad qualities will sooner blemish thy good , then thy good excuse them . For who seeing a Ring of Gold in a swines snout , wisheth it not upon some fayre finger , rather then to be disgraced by the swine ! It s true , that a wastfull women is the bane of her husband in one kind , but so may the thrifty in another by her shrewishnes ; poison may kill , as well one , as kill many waies ? And what avayles it a man if he must die , that he rather is hanged , then beheaded ? they are but two waies to bring to one death ? And what folly is it to turne off the accusation of a fault which admits no defence , by that vertue which is neither blamed , nor aymed at ! Ioine other good parts with Providence , and then the lumpe shal be holy ! but one sinner destroyeth much good , one dead fly marres a great deale of sweet Oyntment ; as Salomon saith of two duties , so apprehend the one , as thou withdraw not thine hand from the other : So I say to thee , so , lay hold on providence , that yet thou renounce not thy subjection ! She that feares God shall come out of both extreames : There is no necessity that one be fallen upon by shunning the other ! Vngodly Improvidence is bad , and brutish drudgery is worse : The Droyle overloding herselfe with moiling and care , disables herselfe from goodnesse , and the improvident by her sloth , deprives her selfe of all opportunity , either of doing good , or taking it . The middle way is the golden way . Thus much of the second branch of the wives providence , in matters of the world The third and last followes , and that is , in the service of the married life , in the manifold passages of which , both towards his person , his state , body , life , health , name and posterity , she must be helpfull . To this end she was made ; Of all good couples that is verified , two are better then one ; because they have a good reward for their labour . Eccles . 4. 9. And if one fall , the other will lift him up againe : And if one prevaile against him , two shall withstand him : and , a threefold cord is not easily broken . Marke , the Lord hath appointed marriage , as the union of two weake ones apart , to become a strong twist in one cord , to make one strength . This is true of all combinations , two students , two partners , two travellers , two neighbours , two friends , but , above all , most true in the married estate . In the absence of the one , the other is present ; when one is downe and sicke , the other ( commonly ) is up : in the ignorance , doubts , inexperience , feares of the one , the other is an helper at hand . Two see more then one : by my wives ere , foot , hand , wisedome , I see , walke , worke , contrive and dispatch businesses which else I could not . No such Vicegerent , ●ojadjutor as the wife , whether together , or asunder . Though the head hath the leading part , yet the body hath the attending part , neither without other could effect ought . The acts of marriage are reciprocall : As we see in them that handle the long sawe , there must bee a paire of hands reciprocating the toole , through the timber , or else no sawing it into pieces . An helper without an head , is better then an helper alone . A little to insist upon each particular . First the wife is to be an helper to her husbands person : evē a Bulwarke , a Fort ( in distresse ) of safegard & defence . She is but a little one , but oh ! shall I not escape thither and be safe ? ( said Lot in that storme . ) So is she a covert under God against the storme and rayne : She is so under covert , that yet shee is a covert againe : She is not terrible as Banners , but she is a safe buckler of defence against any impression of danger , of Enemy : either foreseeing and preventing , or meeting & repelling it . Despise her not , there is a blessing in her . A woman once delivered a city : another overcame an army , a third slew a Tyrant : yet there was another , a wife , Abigail , who objecting her selfe betweene her husbands syde , and Davids blow , saved the one and the other from bloodshed . Such a prop was that poore Shunamite , who without any din or distemper , lockt up her dead childe , brought home the Prophet , who restored it to life . Shee is not as Dalila , who bringing Samson into a sleep upon her knee , betrayd his life , saying , the Philistins bee upon thee . Shee is a Micoll , who when her husband was escaped from Saul , layde an Image in the bed , to while the Pursuers as if he had beene in bed , but therby preserved his person from slaughter . She is a like preserver to his soule ( a little to harpe againe upon this string ) suggesting whole some counseil to it ; Her voyce is quite contrary to that of Iobs wife , Not Curse God and die : But , Continue ( deer husband ) in thy integrity ! Be thy Crosses what thy will bee , still trust , and wayt , deny not the Almighty ! we shall see a good end , one day . Shee is not as Iephthah said of his poore daughter , Among them that trouble him , that damne him , and lay a snare to entrap him in sin , or consenting to him in sin , as Sapphira to Ananias : nor yet carelesse which end goe forward , so shee may compasse her wicked content , as Jezabel , in Naboths death , made way , for her owne , and her husbands ruine . If shee can keepe him close to God shee will : but shee will never bid him curse God , renounce obedience and dye . Nextly shee is an helper to his bodily health , ( next under God ) by keeping the pretious castle of his body in good estate , for the health , strength and vigor therof . It s a Proverbe made in favour of a good wife , that if the husband looke well , they say I le hath a good wife . Shee is his nurse to dresse and provide him savory meate , such as his heart loveth : she knowes his body , to what ailes he is subject , his diseases , and distempers are knowne to her cheefly , she must order his diet , shee must disswade him from what is hurtfull , , present what is wholesome , and that not in a seeming curiosity , but in a reall , and cordiall carefulnesse . Shee must bee his welcomer to entertaine him , from his wet and cold journies , with warmth , with harbour , with comforts and refreshings : For his heart trusts to her for it , and no colds , wets , heates or ill jorneyes can be wearisome to him , having so helpfull a yokefellow at home to receive him . If he be sicke , shee is his best messenger to the Phisitian , best & tenderest keeper under his Phisick , best cook for kitchin Phisick at home , and must be the best instrument for recovery : For why ? she tooke him not only for health and prosperity , wherin he can provide for himselfe , but for sicknesse and disasters , wherin he relies upon her helpfulnesse . Ag●ine she is as the shield of his pretious Name , and good Report . Suffers no fly of her own to light upon that oyntment , is impotent to endure or put up any base aspersions upon it ; honors it , and the merit and repute of it hath a speriall facultie to commence and procure an high esteeme of his vertues in the hearts of all especialy in the hearts of such as are worthie to honor a man , and shuns all occasions which might cause the ●asest to defame him : she hath alwaya covering readie to carry backward upon his nakednesses and blemishes : such I say as are to be covered . And such , as shee is forced to confesse ( as Naba●s churlishnes and folly by Abigail ; ) shee is rather haled thereto by necessity then prone to it with delight : She abhorres them whose fingers alway itch at the disgrace of their husbands : She chuseth to come betweene his folly , and his shame by catching the wound upon her owne flesh , and leaving her own bleeding rather then violate his , for enduring others to derogate therfrom : she puts no great oddes betweene the one or the other : knowing that her owne cannot be entire , if his be hurt , much lesse thinking his losse to be her gayne . Fifthly to his family shee is an absolute helper by necessity , and cannot be spared : not onely in point of housewivery , but also in the dispencing the Affayres of it within . She crosses not her husband in any labor , and education of children , she traynes and instructs the tender fry ( fittest for her hand ) till meeter for his oversight : joines with him in his reproofes and corrections , ( knowing that Satan reignes in the children by the division of parents ) holdes not his hand from due stroakes , but bares their skin with delight , to his fatherly stripes ; defendes neither hers , nor his children in their sin . And yet , as the case requires , playes the kinde Mediator , alienating the extremity of both wordes and blowes lest they be discouraged , yet by cōsent , for the breaking of their hearts . She counts it her glory , by her lenity and love , with all innocency to keep accord betweene the children of divers broodes , indifferently ensuing both their welfare ; if not with equal nature , yet with the same consciēce ; not seeking to derive the current of her husbands heart to her own , but letting it have free passage to them who are equally his . She is not in words but in truth , not astepmother unto them : as loth to betray the one as the other to their fathers wrath , or to Gods : rejoicing when they are furthest off the dinte of eyther . Not as Eve , who first had inevitably betrayed all her posterity to ruine , together with her selfe , ere her husband knew it , and then himselfe . Not looking at her owne mayntenance , and holding the reine in her owne hand , without respect what become of them , or after the death of her husband , unnaturally suffring them to perish , while her cruell eies looke on : Moreover she sticks close to him in all difficulties , ( nay most then , that like to God , she may be most seene in the mounte ) aswell as when his successes are most prosperous ; In the affront of any ill newes , losses , discontents , injuries , she keepes off the dint of sorrow from his spirit , wypes away the teares trickling downe his cheeks , turnes off what might incense , ensues what might satisfie and give him content , and putting under her helping shoulders to beare any common burden , which must be borne . Although her own necke lie upon the blocke , and she suffer under any speciall vexation lying on her spirit , yet she abhorres to be moaned or eased by outcryes and dolours : rather taking it to her selfe , & biting it in to her owne regret : thē willing that for the sake of one , the whole Family should bee in disquiet , saying with that wise Shunamite , God can reconcile all disproportions , be quiet my soule , bite not upon the bridle , but wayte , and all shal be well . And as a branch heerof , adde this in the last place , that , if God frowne upon their estate , she makes no mutiny nor clamor against heaven or husband , her lot and ill Chance , ( for she knowes no such Goddesse as fortune , ) But rather by her own example in submitting to providence , to fare hardly , to be attried homely , when better supplie fayles ; she drawes her husbands spirit from impatience , and unequalnes , to equanimity and subjection . In submitting of her soule to God , even when his hand is sad , and the rod is sharpe , shee findes sensible ease : wayting meekly til God turne the wheele , & ( with Naomi ) bring her home to her wonted welfare . And this shall serve for a draught of the third branch of the womans helpfulnes in the conjugall conversation . Vse . 1 Now its time to finish the Chapter with some use . And first of sharpe reproofe . For to this end hath the Lord framed woman as I have sayd ; but shee hath found out new inventions ; and indeed shee was the first that set her wits on work in this kinde . Alas ! how many women have wee , helpfull to others with the hurt of their husbands ? others , helpfull to their husbands , with the hurt of others ? A third sort helpfull to themselves , whatsoever hurt befall their husbands ? And lastly , some neither helpfull to themselves , nor to their husbands , but hurtfull to all : but still the helpfull wife is rare to come by . And , as we see that first helper of man , created most perfect , yet instantly degenerated , and became the greatest hurt to him and his , so her Grand-children still tread in her steps , so that few husbands therebe , but may say with Adam ( and much more justly , ) The woman thou gavest mee hath undone me . If it had been a stranger , an Enemy , I could have borne it : but lo , she that are with me out of one dish , dranke out of one cup , dipt her morsels in the same vinegar , lay in my bosome , and , was one with mee , she hath beene as rottennes to my bones , as smoake to mine eyes , and as a continuall dropping . Oh! if the eye be blind , how great is that darkenes ? And , if shee who was made for the choysest helper ( for what earthly comfort is like her who is like her self ) proove a plague and hurt to a man , how great must that wound proove ? As the discord of brethren is therefore like the brasen barres of a Pallace , ( because they are in place of neerest lovers ) so the hurt of a wife is unspeakebly intolerable , because she breakes that law in pieces , which ordeyned her to the contrary . For , there is a cursed generation of women , out of measure sinfull , whose cheefe revenge is to whet their teene upon their husbands , and to kill their hearts , not onely with despitefull tongues , but also malitious attempts , professing , they do it to crosse them . Such as these I deny not to be helpers , for they helpe their husbands to a sad heart , to a weary life , to bitter complaints to such as they dare trust ( for if they had no bosomes to emprie it into , their hearts would breake ) to an empty purse , to a rotten name , to a ragged coate , they helpe them ( ere they have done ) ●o the sheete , to the stockes , to the Gallowes , to hell it selfe , without mercy , by their severall hurtfull inventions . Thus was not Abigail to Nabal , ( though a beast ) if she had scorned him so farre , as to renounce helpfulnes ; she would not have endangered her life for his safety ; but left him to shift for himselfe . But such presidents as Dalila , Iezabel , Jobs wife , and the like , helplesse , hurtfull wives , joying rather in their husbands harmes , and thrusting them forward , when they are falling , better sute to many of our wives , then that out worne end of Abigails . Alas ! such a patterne serves rather for wonderment , then honor & imitation . Do wee not see how jolly and proud Dames , set up a private wealth to themselves with neglect of the common good of husbands and families ? Have we not coy peeces , that affect a singularity of Diet , apparrel , company , losty carriage , above , and apart from their husbands ? Publique shame ( which yet now restrains most abuses ) not curbing these ! Are those helpers , that jolly it out and ruffle it in the misery , debts , banqueruptnes , and dejection of their husbands , brave in their ruffes and cloathes when they are all ragged , costly in their fare , when they are faine to bite short , sit at the upper end of the Table , when Tom foole must stand with finger in hole behind the doore ? Are these helpers , or harlots , trow you ! How else should it be verefied of women , which is foretold of al sorts by Paul , in these latter daies , They should be lovers of themselves , proud , unnaturall , trecherous ? What traitor is like a bosome one ? And , well might these proverbiall speeches arise , that A man may thrive , if he have his wifes good wil : Or , A mant hat marries a second wife with Children , need take no thought to purchase house and land . These argue that although the case may be otherwise in many wives , yet generally it is dangerous , especially in second marriages with widowes . Vse . 2 Secondly , be it exhortation to all that would bee good wives , that they be helpfull ones . As once that worthy Divine Master Perkins wrote upon his study doore , Thou art a Minister of the word , that doe : so should a good wife upon her palmes and fringes , for an helper thou wert made , this looke to , mind the end of thy creation , carry it with thee as thy charge , I was made for an helper . Not for an helper on way , and an hurter , ten : but an only helper . So that as Law is the soule of the state , the soule is wholly and in each finge of the body , so should my helpfulnesse begin at husband , and animate all the family . But especially it should be the life of my husband ; his soule I am bound chiefly to helpe , by godly counsell : his spirit I must helpe , by my cheerfull behavior : his body I must cherish with my best benevolence ; his name I must tenderly honour , his sorrowes I must wisely mitigate ; his joyes , I must sympathize ; his dangers , I must prevent , his health and state I must uphold : and when I have thus done , as the Bee gathering hony , as the Sheep bearing a fleece , as the Oxe plowing the ground , as the builder framing the house , not for their owne uses , but the commodity of others ; so must the helpfull wife , all these I have done , not for my selfe , but for my husband . Yea looke what instinct Nature , Art , hath put into these creatures , that hath grace and helpfulnesse put into me . An helper I was made for , this oh Lord , let me look to ! If I do it of a willing vertuous mind , there is praise ! If not , yet a necessity is layd upon me , and , wo to me , if I be not an helper ? who ever shunned or waived the end of their creation , but vengeance pursued them as traytors to Nature , to heaven ! I was not made for my selfe , but for another : each part of the house claiming a part of me . As he said once to a coy Virgin , thy virginity is not all thine to dispose of : in part it s thy parents , father hath a stroke in it , mother another , and kindred a third : Fight not against all , but be his , whom they would have thee . So say I to thee being a wife and an helper : Thy womanhood , thy helpfulnesse is not thine , it s thy husbands , his body , state , posterity claime it from thee : he laies claime to all , not as that Tyrant did , all thy wives silver and gold is mine : but as one that is invested in all thou hast by peculiar providence . I live not by rule or examples : the unhelpfull shall not teach me to be a hurter : the helpfull shall not so teach me as if I followed for their sake only , but for his , who hath subjected me to helpfulnesse . Vse 3 Lastly , its incouragement to all good wives , to looke off from the degenerate practice of this world , which might pull them from this vertue ; If she be such an helper to thee , oh husband , as I have said , comfort thy selfe in her , comfort and encourage her thy selfe against all dismayments . And if shee bee so towards a lewed companion who hath not the grace to prise her : let mee here from God encourage her . God requite thee poore soule , for the world cannot , thine husband will not . God make his way the strength of the upright , in the thankfulnesse of both : Thou canst doe no more then thou canst : If a bad husband will yet ruine all , well , yet as long as thou couldest , thou hast held carte on wheeles : The Lord shall be thy helper , the strong helper of an helpefull wife : Others shall helpe thee : Thou shalt not bee forsaken in thy greatest straits . And touching this second duty of the wife , viz. helpfulnesse , so much . CHAP. XV. Concludeth with the third and last Severall Duty of the wife , to wit , her Gracefulnesse . I Conclude now the discourse about the severall duties of the woman to the man : whereof this is the last , to wit her gracefulnesse . The former alone without this , will make a good drudge , but this added therto will make a good wife . They say , he who hath gotten both profit and pleasure together ( for they are not alway joined ) hath hit the naile on the head . But in a wife , I am sure it is so : if she be usefull by her huswifery , and cheerfull by her gracefull amiablenesse , she is right and straight indeed , and well accomplished . Some , yet none of the worst housewives are none of the most gracefull creatures : their droile alway hangs about them , as an ague in the bones : and others amiable and cheerfull enough , are yet none of the most huswifely and helpfull : as the apples of Sodom if they be but toucht with a finger to be usefull , they moulder to ashes . The former are good droiles to dispatch businesse , the other pretty Idols to looke on . But the compound of these two hath no fellow , to reconcile into one an helpfull gracefulnesse , and a gracefull helpfulnesse . Of all other duties , I need least insist , in prooving that this woman makes her marriage honourable : and therefore , that she is bound to improve her selfe in this kind to the uttermost , for the attaining of it . This vertue of it selfe speakes ( as Abel being dead ) without words . This third gift is nothing else , save that complexion and luster which ariseth and reboundeth from the mixture of the graces of a woman , duly compounded . As from the well mixt Elements ariseth bodily temperament , and from the blood well mixed in the face ariseth beauty : so from a well tempered spirit in a woman ariseth this gracefulnesse . As once that Philosopher said , if vertue could be seene with the eie , it would ravish a man with admirable loves of her : so the graces of a woman breaking through her , and appearing in the conversation , are able to ravish any spirit that is not a stoicke , a Nabal . A little then first of the Materialls , then of the true forme and temper it selfe of this gracefulnesse . For the former : Grace must needs be the matter of it . But , what grace ? Surely graces fly together as birds of a feather , and linke as the peeces of a chaine : yet there bee pearles which shine more then their fellowes : and some graces , doe more befriend , and beautifie a good wife then other . The first may be humility and a meeke spirit , for what is more unwomanly , unpleasing , then a mannish heart of stoutnesse and stomacke ? and what so decketh a woman , as that wherby she is of great esteeme with God himselfe ? So is shee that walkes in a due and daily sence of her infirmities , a modest concealement of her graces . Not Sauls talnesse , but hiding himselfe a way from honour did most grace him . Not a scholers art , open'd all at once , but the concealment of it , most graceth him . So , not a womans parts , but that so fraile a creature should bee above all that 's in her , is as the varnish which makes all the picture so amiable . Why doe wee thinke Greeke and Ebrew ill bestow'd upon a woman ? save , that its above her ordinary sex to know it , and to know her selfe too : yet if I should behold a woman of excellent parts of learning , and yet to bee as one that knew not her owne knowledge , but drown'd all in the spirituall sence of her corruption , I should thinke I saw a rare object . Shee is little in her owne eies : yet that littlenesse makes her greater in Gods eye , preciouser in mans , then that great gift with which she is furnished . A second grace is selfdeniall . A meere scholar is growne into a character of disdaine : and so is every other thing that is meer : a meer woman , is an homely sight because ordinary . But a woman above a woman , her wits , and abilities : and especially a woman above her wrath , envie , selflove and passions : a woman above her gaine , pleasures , earthly contents : having all , and yet above all : pestred with all , and yet overcomming all , is an object of admiration . The spirit of God to affect our spirits , presents strange objects in his word , women Captaines , warriours Cōquerors : what a pretty thing it is to se Iael to master a great Generall of the field with her Hammer & Naile ? Debora to sit and judge Israel ? what a miracle was our mayden Queen Elizabeth to the world ? Why ! but because wee thinke we see , and can scarce beleeve our eies in seeing those vertues which were admirable in the Man , to reside in a weake sexe , as it were out of place ? So , the Lord presents to us in his word his master-peeces , an Abigail without sword or bow , conquering a Conqueror , and leading him captive , with her self-denial , and wisedome . And in experience we see here and there one ( as a berry , or an olive , left behind ) who can master a fierce husbands anger , by her long suffring and selfdeinall : one that can rule her passions , which rule al sorts . Why ? save that we might admire our God as much in the Ants sagacity , as the Elephants strength ? If he who can overcome himselfe , then much more shee who can do so , is greater , then he who hath overcome a city ! Oh not alway in great things is goodnes : but alway in good is greatnes , especially when that good is also little ! A third grace of a woman is faith both for the t●u●h of it and for the life of it . For the former , what more worth then pretious faith ? Paul saith its not of all , women or men : it s a flower growing in the gardens , a pretious jewell worea in the bosomes of very few of this sexe . What can calme the soule save pardon and grace from the promise of a Father , the blood of a Mediator ? What can make a woman peaceable and of a quiet frame , save because all is well , betweene God and her selfe ? And what is that grace which settles the soule in this grace save faith , the fruite of the lips , and mother of peace ? They say there was once a famous Ladie in the English court , that calmed the differences of all the courtiers , and therfore they called her Ione-Makepeace . This ladie faith is that lady Ione : a meet ornament , not for court onelye but country also . Ione-Makebates each house is full of , but of Makepeaces , very few . Oh this graces absence , makes all amort ! womens unquietnesse of nature , wrath , scoldings and distempers , come not so much from outward causes , or inward humors , as for lacke of this lady faith . Their hearts are wicked , casting up mire and dirt in the family , like the raging sea , casting up her owne foame , and all , because the peace of God which passeth understanding , and settling the soule by faith , is wanting . Some what they once had , in creation , have lost it by corruption , cannot recover it by faith , and this disquiets them : the losse of a pig , a chicken will vexe by consent , because there is a worse vexer within . But , as wee know , if a woman had found a pearle worth an hundreth pound , shee would be overjoyed , ( Christ speakes but of a groate ) so that , if she should heare she had lost one of her goslings , it would little affect her : so , if this faith were within the bosome , the losses of toies , the occasions of common anger in the family would cease . That would change all , as Christ calmed the sea . And secondly , for the life of it , what gold is so precious , as is the triall of faith : Marriage is as full of troubles , as a Crowne of cares . Sorrow there is sufficient to each day : to a womā by name , breeding , bearing , bringing forth : many losses she meetes with , false aspersions , feare of debts , wrong of ill neighbors and enemies , deprivall of health , her deerest children , sundry diseases , ill successes : what were then the life of a woman under all these but miserie , if she beleeved not in the son of God , and hoped for a good end ? That although she cannot say , All is , yet she may say , All shal be well , when the houre of Redeemed ones is come . This life of faith wil make the bush though it burne , yet not to consume , and will bring the Son of God to walke with her in the hot fornace , who wil keep away the savor as wel as the power of fire from thē . Therfore Sara and the widow of Zarepta , and of Shunem , and Rebecca , are brought in as beleevers in that cloude of witnesses , as well as Abraham , and Isaac , and Iacob . So base is that speech of some Atheists , that women must meddle with no faith , but wrap themselves up in their husbands . A fourth grace is Innocency , and truth . A compound of two in one . The one is a brestplate of defence , the other a Golden Girdle to gird all other graces of Gods spirit close to her . These I grant are peeces or Armor for Champions : but I understand my selfe to speake of women Captains and conquerors , as I tolde you before : and you know fayth is no effeminate grace ( though feminine ) but overcomes the world . And why should a shield of Faith ( which serves to defend both the body and the Armour of it too ) go without a Brestplate , and a girdle ? Debora if shee will go into the feeld , shee must be armed , and a woman is not free from assaults , and perill , shot and darts , aswel as a man , in this feeld of the worlde : therfore must learne to put on this armour . God hath no other for men then women : though women must not put on mens apparrel , yet they must be clad in the same armor of light . That will make them shot-free . The Emperor Charles the 5. went among the thickest of his souldiers , and tolde his men , That a true Emperor was never shot with a Bullet . But I am sure of this , That this Brest plate is armor of proofe : An innocent , hermelesse , quiet woman , shall not be ashamed to meete her enemies in the gates , yea though it were of hell ; whē things come to be debated , her uprightnes and righteousnes shall deliver her : Innocency shal be her defence against evill tongues abroad , & truth against an ill conscience within ; wheras the guilty and treacherous woman will betray her selfe , and lose the day . That very harlot , true in nothing , but that shee was the infants mothe , ●by her truth escaped the swords censure . A miescheevous woman , or a woman-lyar , who can endure ? And who would not go or ride a far journey to see this other warlike woman . Those Heroines of whom story and Poëts so talke , as Penthesilea and the like , were not so gracefull a sight , nor those Amazons , that seared off one dug that they might shoot , were no such spectacles as these women , clad in innocency , and truthe . Their name is more fragrant , then sweet oyntment , and there is no dead fly to make it stinke . A fifth grace is zeale and prety . For the former , it serves to make the woman a stirring housewife for God , as Diligence makes her so for her husband . Meeknesse in her own matters , well becomes her who is earnest in Gods. If a woman man would be hot and fiery , let her turne it to God , and for his cause , and this will make her coole and calme in her own . As bleeding on the arme by art , stops unnaturall bleeding by fluxe : so zeale for God , cooles the heat of corrupt passion to man. This grace becomes this sexe , the rather , because it argues truth of grace : for else calmenesse of her frame , naturally carries her to flatnesse and fulsomnesse . It must be with a Christian woman , as it is in nature with the female sexe of the creatures . Nature hath put a fircenesse into the female because of the impotency thereof : therefore the she Beare , the Lyonesse , are the most raging , and cruell . But grace makes that naturall impotency of the woman , turne impotency for God : as to provoke her husband with sweet affections for his servants and worship . It was a great praise for the sexe , that God would send his Prophet in the famine , rather to try the piety of the widdow of Zareptha an heathen , then any of the sonnes of Israel . And it was the honour of those wealthy women Joanna the wife of Herods Steward , and other the like to be the pious supporters of the Lord Iesus his body , when hee had not whereon to lay his head . And at this day , if estimation be made , God is as much if not more honoured with the forwardnesse of women , then of men : their nature ( being fearfull ) hath ever beene proner to superstition : as in Ezekiel , those women that wept from Tammuz , those devout Grecian Gentlewomen stird up by the Iewes , against Paul : and where they are out of the way , none are worse : But grace overruling corruption , turnes superstition into zeale and devotion , into religion , and then its comely . Mens spirits are hardier , doe not so easily feare Majesty , tremble at judgemnts , beleeve promises , shun sinne , love good , as women : so that when they are in the way , none are better : none sooner embrace the Gospell , if it come a new to a place , none more readily joine together in communion , none more tender hearted to the distressed , and such as suffer for Christs name . God hath his women that wove scarlet and twined linnen for his Tabernacle , as Manasseh had for his Idolls . Oh! how sweet a sight is it to see these Votaries , not of the Pope , but the Lord Iesus ! who can thinke of that honorable Countesse of Richmond and Derby without admiration : the founder of so many Colledges and Hospitalls . I omit to speake of all : whose praise is in the gospell ? wee have many worthy momen in our daies , exceeding men in these pieties and zealous duties ? Oh goe on ! hold your daily entercourse with God! keepe quarter with heaven , have your conversation where your treasure is : and with that famous peece of devotion , old Anna , a widow who for above sixty yeere , dwelt in the Temple , and ceased not to fast and pray : goe on , some of you had need to doe it for your husbands and your selves too , for surely they doe it but little ! The closet of a good woman graceth her more to frequent , then her still-house , kitchin , or parlour : for therin she playes the good houswife for her owne soule ; being much in meditation there , in prayer , in brokennesse of heart , confession , renuing of Covenant . As for Micol , who scornes zeale in her husband , hath none in her selfe , oh let not thy soule come into her counsell . Sutable to this piety to God , is mercy and compassion to his Saints , when the former , Psal . 16. 2. falls short of God , let the later be tendered to his Assignes , and Attorneys , the Saints . So saith Bathsheba , she stretcheth out her hand to the poore , yea reacheth it farre to the needy . Some women cloth their owne with skarlet , but suffer the poore to goe in rags . Surely cotton or course cloath , or canvis , is due to these , if skarlet to them . Turne skarlet rather to common cloath , then the poore goe oaked . Women , especially Ministers wives ( who if bad , of all other commonly are worst ) must think themselves meant , when Christ saith , I was naked , hungry , in prison , poore , and sick ; and , you clothed , fed , visited , releeved mee ! Be blessed women if you bee wise . Your husbands make you their almoners and stewards , beware you proove not theeves , that the poore should curse you . A gift comes more tenderly from thee to a poore soule , then from thine husband . What sight of the basest Miser is so yrkesome , as of an hard harted woman ? And what ornament so becomming a tender sexe , as a mercifull heart , to give , and to give tenderly in compassion , abundantly to six and seven ? Both are Bowells : and a woman should have more ( by right ) then men . Tabitha began betimes , God would not have her die , perhaps lest wives might lose the honor and example of mercie . If being a maide shee had so many good workes to shew , of linnen clothes made for the poore , what did she being a wife ? And especially let women be harberours to all , which belong to the household of faith , but above all to poore of her owne sexe , women or widowes : It s no ill sight to see you in Prisons : But if you cannot go to others , send not them away empty , who come to you ! And to make an end , what grace should a Christian wife thinke strange ? But say as he once did , A man I am , and I deeme no gift of a man unbeseeming mee . So thou woman speake : I see not but it becomes mee to be loving , patient , wise , wary , prudent , thankfull : These are ingredients into the conversion , as those spices reckoned up by Moses , to make the holy oyntment , and to cause thee to smell sweetly in the nostrils of God , thy husband , and all sorts ! one other St. Peter mentions , confidence in God , the sister of faith even now mentioned : They trusted in God , and walked without amasement ( he meanes such carnall and distrustfull feares as that sexe is full of : ) Their daughters are you , if you tread in their steps . As the eye of thine owne handmaid is alway awefully carried to thee , wayting for acceptance , and , and then shee is safe : so let her teach thee ( as Gods handmayd ) to carrie thine towards him : for the support of thy Spirit , in the whole wheele of thy conversation , for all other Gifts aswell as these , to make it strong as the staves do the cart wheele , that it cracke not in peeces . More spices might have beene brought foorth : but by these you may guesse wherof a womans sweet powder is made : let us hast to the Confection . For , as , not the single spices , but the Apothecaries skill made Gods oyntments , so , not only these meer graces , but the medly of them , the temper of that spirit arising from them , is that thing which makes the wife so gracefull . This must come from that wise & alsufficient skill of the spirit of grace , which must teach her Reynes in the night season , and put into her the spirit of gracefulnesse : He who hath given a gift to the Bee to dispose that honey shee hath gathered from all flowers , in so wise a manner , that her workmanship makes all the beholders to admire it ; must in an higher kind teach her to make her graces into one compound and temper ; I say must enable her to lay them all so sweetly together , and order her whole marriage course by the helpe of them ; that both every one may afford her speciall influence into it , and all of them together may make her face to shine , and the beauty therof to appeare gracefull to all the beholders . Shee must beg of God this spirit by Prayer : and as all the loose flowers of the Nosegay must be wisely ordred and put together , and then bound together with a thred , that they scatter not : So the spirit of warinesse and wisedome must gird the loose loynes of her soule closely together , and teach her to accommodate her selfe to every occasion offered , in a sutable correspondence , that there be no gulfe nor interruption , no unequalnesse nor disproportion in her carriage . No man shall need to paint an exact beautifull face : nor teach her that is faire , to shew it forth , it shewes it selfe to all naturaly without trouble . As Paul told Lisias : That he was borne a free man of Rome , it cost him nothing : so where an heart is furnisht with grace , it will without any difficulty expresse it , and cast her savor abroad : That which will make an hypocrite to toyle and sweate , comes from grace with sweetnesse , and facility ; yet I deny not but as that Glyceris shewd great skill in compounding the flowers of her posies , and the Iewells of a Crowne must be skilfully set into it , to make it glorious : so , the more carefull the woman shal be to marke the circumstances , the seasons and all the occasions of her life so much the more wisely she shall be able to apply each of these graces to their objects , and shew forth the lustre of all in her generall carriage . And such as are the ingredients , such must needes the compound bee , if skill and discretion order it well . Now , the expression of all these in one is amiablenes : that is the way whereby she utters her selfe , and in it , the lovely blush of them all appears : humbly amiable , mercifully amiable , amiable in the comely carriage of all , ( as her bodie is in the wearing of the most costly and best suted attire ) most comely and pleasing . Especialy when the grace of this grace is added to it , that this is not in a pang , or good moode , when all goes well , but comes from a principle within , which causes her to goe on in an uniforme course : so that looke how you see her at one time , you see her at another : shee is alway her selfe : and as a Virgin of a comely face , although she bee all blubberd with teares , she loseth not her beauty , but by the contrary , doth commend it : so , although the occasions of her life are sad aswell as cherefull , yet the cloud doth not disanull the sun , but causes it to shine thorough with a more acceptable grace . So farre I say as weake flesh mixt with much corruption wil admit . And this forthe latter . What shall I then say for Conclusion of this former part of my text that the married wives must honor their Marriage by this amiable behaviour ? Surely it instructeth us in and about the variety of couples in marriage : The oddes is as great as the difference of the Prophets baskets of figs , very good and very naught , so that they could not be eaten . The gratious wife is not only an helper to the Estate of her husband ; ●ut shee is a Co●fort and contentment to his mind and spirit : shee lies in his bosome as a bag of sweet spices under his A●me●ol●s , as a perfumed garment to his nostrils , as the spikenard of the spouse in the Canticles which gave her savor to the beloved , when he lay upon his bed . Hence it is that Salomon , compares her not onely to the most costly , but especially to the most comely things which Nature hath made . All her teeth , her forhead , lips , necke , bosome , thighes , legges , yea even her very goings , are pleasing in his eye : he compares her to the lillies , to the washed sheepe , to the Roes of the Mountaines , to the Doves , to the Cedars , to the Curtains of Salomon , and every lovely , amiable thing : All to shew that amiablenes●e and gracefulnes is that principall excellency which commends a wife to her husbands esteem and affection : without the which the rest were little worth : In other things shee hath a mixture of her selfe : but in this she resembles him who hath restored her to her first order and comelinesse in her creation . A creation which no outward wealth or price can purchase ; nothing in the world can equall the reflexion of those graces , and the savor of that report which came from her . They are in her , not for her : as the flowers of a garden serve to garnish the house ▪ so these grow in her for his use ( her husbands ) to adorne and grace his person , that he may be knowne in the gates . All that City , which knew Ruth to be a vertuous woman , knew Booz to be an happy man in her : himselfe thinking no lesse when he told her so . Her vertues indeed shine within her owne sphaere and centre chiefly : yet , the influence therof , is as that oile of Aaron , which stayed not where it was first layd , upon his head , but wet the whole attire , and earth about . And , as that box of costly oyntment , though onely powred upon the feete of Christ , yet made the whole house savor of it : so the temper which ariseth of the simplieity , meeknesse , modesty of a good wife , makes her amiable to such as never saw her face . It s as the vices of the bad wife , which like oile in the palme of ones hand , cannot be hid . Contrariwise , an unhappy husband falles alone , nor in himselfe , so much , as in his vitious wife : who creates abroad dishonour , at home discontent to him . The best man , thus plagued shall hardly avoid one of these imputations , either that he is unworthy of a good one , because he makes her no better : or unhappy , because she is no better : the one is his sinne , the other his shame , both his sorrow . She is neither comfort to him at home , because he is an eie-witnesse of what he would not , nor abroad , being forced to stop his nose at the ill savour of he vices , as Ahigail at Nabals churlishnesse . Neither can hee be , but as the body sitting upon a rolling stone , which is never at rest but alway in conflict with himselfe , with wrath and despaire ; yet there is no way to bee rid of such , either in the getting , or having , except God shew a man favour , that a man fall not into her hands . So much for information . But from this another use arises . And that 's admonition to good wives and happy husbands , thus much : To the good wife , this , if God have thus graced thee , enjoy it not thy selfe , but set a Crowne upon thine husband , expresse the temper of thy inward vertues , in the amiablenesse of a loving and sweet carriag . Forget it not even in affliction , utter it even in the midst of bodily weaknesse : Let thy pleasing influence breake through all opposition and sorrowes , as the Sunne breakes through the thick mist , or darke cloudes , yea although eclipsed in part , yet shine in part , and let a glimmering appeare ; remember , thou art a true friend , made for the day of adversity ; it is not so thankeworthy for thee , to cheere thine husband , when he can cheere thee , or himselfe without thee while the day of prosperity lasts ; but then to play the sweet orator , and to make him merry , when all other comforts have forsaken him , in the sad season of sicknesse , of sorrow ; this is better then all musique and melody . Every base bird ( while summer lasts ) will chirp and chitter : But to sing upon the bare bow , or thorne bush , when the leaves are gone , and the cold winter approacheth , this argues a wife truly gracefull , truly amiable and cheerfull , and ( next to the Soules peace with God ) is the greatest content under the Sunne . I exhort no woman to play the hypocrite ( neither indeed can gracefulnesse be long acted by any apish imitator . ) But , I entreat her , whom God hath thus graced , to understand the use she serves for , not concealing her selfe , but to the uttermost to apply her selfe , to the comfort of her husband . And for himselfe , this I say , If God hath thus honored thee with such a wife , understand ( oh man ) thine owne happinesse , and digest it seriously , with thanks to him , who hath framed her so , and brought her so framed , into thy bosome ! Let her finde by good experience , there is no love lost ; but , let thy heart rest in her and trust to her : seale her a bond of thy sure and faithfull respect , againe , and let her see , she hath not a wearisome Nabal to do with , who cannot value that which is pretious in her at a due rate . Set her as a signet on thy right hand , and let her be neerer thine heart , then thy costliest jewell . Let it not be enough that thou canst love one , who hath honoured thee , more then all thy wealth , or birth could doe , but , procure her honour in all places , and suffer none to eclipse her worth . Give her of the worke of her hands , and let her workes praise her in the gates . And , so much bee spoken for the use of this third Branch , and so , touching the meane , to preserve the honour of Marriage , by the duties which concerne each party in severall . And thus , having at last absolved this Taske which I undertooke , to wit , to shew , how Matrimoniall honor may both bee purchased and preserved entire , viz : first by a wife Entrance marrying in the Lord , and aptly in the Lord ; as also by wise watching to the Duties , both of common nature , reaching to them both ; and in speciall , pertaining to either ; let mee conclude the whole treatise with an item to both sorts : First , all ye , that are apt , religious , joint worshippers of God , who love each other , are chast , and consenting in the generall : also who in speciall , are understanding , provident , respective husbands , subject , helpfull , gracefull wives : Let me say this unto you both , I doubt not , but in the reading of my former treatise , you willingly heare of other unhappy couples ; your selves better married : But , which of you in thus reading looke up to God , or acknowledge such a blessing , with due thankfulnes ? Which of you do but suppose , ( as it is not amisse to suppose , what might have bin or what may bee ) or say within your selves , If ●he Lo●d had not provided better for some of us , then we deserved , then we desired , given us good companions , before ever we knew what the misery of bad , or the worth of good ones meant : yea , if he had not beene better to us most unworthie , then he hath beene to more worthie then our selves , ( whom he saw fitter to beare , to profit by the crosse , then our selves were ) oh , what had become of us ? Oh! Nabals , La●ecs , Zippora's , Iebazels , had swallowed up our sou●s , spirits , peace , welfare , thrift and all ! The continuall vexitions of bad heads , daily dropping of bad wives had oppressed us ! Alas ? And why hath the Lord done this ? Surely not for any good hee saw , or foresaw in us , but because he knew how unmeet we were to honor him , under such a chaine ! Why then , do wee not more magnify his providence , and wonder at his love , who hath so guarded us ! There being so few apt couples in the world , that our lot should bee to light upon no unapter ; there being so many bad ones , that wee should light upon no worser ? Is not this mercy ? Was it a golden blessing at first , in our owne sense and confession , and is it become a leaden one now , after , ten , twenty , thirty ; yea fourty yeeres experience ? Doe rich Pearles fall in price ? Could such mercie be better spared now then it might thirty yeeres a goe ? Have we had the stock of good marriage now 20. yeeres , and come far shorter in the Tribute of praise , thanks , and fruit , then when we first entred ? There be 4. ages of each marriage , through the sin of the marryed , the first goldē , the next silver , the third brasse , the last yron ! At first couples begin with precious affectiōs to God , to each other , join much in duty , cleave closely each to other , mutually excite each other to zeale & good works , and pay their vowes : well then , nextly Gods part weaknes and decayes , and they hold mutuall marriage-love hardly . Then thirdly both Gods part and their owne faile too , and they waxe fulsome , and formall in both : But lastly , and before they die , the Devill will faile of his will but he will make them both , loose , carnall , profane and scandalous ! consider this ! how many Marriages of great hope and solemnity , have by these Declensions proved starke naught at last , when indeed they should have proved best , and by degrees come to perfection . Let it bee a sad Item to such as enter well , to beware , lest they trust too much to their owne wisedome and strength , which will lay them in the durt , ere they be a ware . Againe , how little do wee condole the unhappines of mismatcht couples ? Yea even Christians , better then our selves ? Rather readie to disdayne and scorne them , then to condole and pity them ? As those two Aaron and Miriam , fell a cavilling at Moses for his Aethiopain wife ? Why ? Had he not sorrow enough before ? Was this to mourne with him , or rather to adde more burden thereto ? Was it not from God ? And were they to quarrel at it ? Even so it fareth with many . That which should provok tēdernesse , love , fellow-feeling & compassion in men rather causeth disdaine , indignation , alienating and estrangement of heart , & deserting of fellowship ! Why I pray ? Do they stoop under their burden so deeply , that they are oft ashamed to complaine , and dost thou trample upon them ? Dost thou judge them afflicted of God , and humbled for sin ? Knowing thy wisedome and choice was no wh●t better ? Thy successe only was happier in providence ? No : but as thy selfe in the like affliction wouldst be handled , so deale thou ! Bear their burden , associate their persons , use all meanes to reconcile their spirits , to compound their differences , to reduce them to mediocrity and indifferency of aff●ctions ! many couples had prooved happier , if even such as were neerest them had not rather made them objects of abhorring , then of compassion ! A great sin ! and meane to aggravate , yea exasperate those seedes of evill , which disproportion at the first was like to kindle too much ! Pray , pray rather for mercie , and strength to guide , and carry them through ! For how hardly couldst thou digest those morsells once , which must bee their daily diet ? Wilt thou eate thy sweet bits alone , and so little wish them to such as want them wholy ! Once a man enjoying sweet marriage , thought seriously of another friend , that never married : a viling himself as base in respect of him that seemed to be above the need of that which himselfe could neither well want , nor thankfully improove ! How much more shouldst thou then pray for such as would faine enjoy , that which no creature can help them withall ? Moreover , if , not our worth , but rather our weaknes hath mooved the Lord to shew us this mercy , how doth the sense of our weaknes humble us ? How do we esteeme of the grace of God , in such , as although but ill married , yet do walke more wisely , under that crosse , and do grow daily , more humble and wary , and purge out much drosse out of themselves which perhaps the blessings of God purge not out of us , but rather make us sleep securely in the love of them ? As pride , hipocrisie , selflove and sensuality ? what if we whose portion is better , do yet make a slighter matter of it , and turne it into wantonnes ? How just were it with God , to bereave us of our sweet companions , leaving us to passe the rest of our daies , either in solitarinesse with snares ( so that we should bring our gray heads to the graves with dishonor , ( as many have done ) or in marriage more sad and sorrowfull the latter part of our life , then ever it was comfortable in the former part thereof ? Could we well brooke such sawce , and sower hearbs ? yet fit for such as have eaten our former dainties with such unthankfulnesse ? verily , the experience I have had of second or third matches which have betided some husbands have made mee to thinke of our Saviours words to Peter , when thou wert young , thou girdedst thy selfe , and went at thy pleasure : But when thou art old , another shall bind thee and lead thee whither thou wouldest not ! Surely when thou art old its ill ending , it were better beginning with it in thy youth , if God would ! Yet so it is , many have beene faine to hang up the harpes of their youth , upon the wislowes of sad marriage in old age , and sing , this new life requi●es other manners , other abearing : before , I was carried upon Eagles wings , now I must shift for my selfe : my battels were once wont to bee fought to my hand , but now , I must knowe warre , and fight my own . Now I am tried indeed , what is in my heart , what patience , what selfe-deniall is in it , yea my best wits to please , to conceale what I cannot amend , and all too little ! Doe you wonder ? Who should have told you , that a good wife was worth the thanks while you had her ? Or that she was any better jewell , then you thought you deserved , till she was taken away ? If nothing , but wanting can convince your folly , why should not medicine cure your maladie . To end this former branch . If your selves have sped well in a businesse of such hasard , why doe you not guide others by your experience to make a good choice ? you will say , marriage makings are thanklesse offices ! I grant it , that if all I have premised be true , I thinke some may con them small thanke , who have holpen them to their marriages : But , as hard as the world goes , and although all hopes must rest upon proofe , yet by your leave , some may give a shrewder guesse then others , and say more touching aptnesse or unaptnesse : howsoever , I say to you as those Lepers , having stored themselves with victualls and booty : wee doe not well to suffer our brethren to starve ! And although the best care may miscarry : yet the care is in no fault , but rather much worse it must bee , where Counsellors are wanting . Secondly , I say to all such good couples , be wise : l●ve , love , and leave . What hath a man of all his sore labours , under the Sunne ? or what profits it , to spend our life in needlesse toile and vexation ? Live first , in the joifull improovement of all those graces and blessings , where with God hath endowed you . Take and mutually possesse each others vertues : grow by the helpe of others more inward , holy , usefull in the communion of Saints . Let your streames flow to others , enjoy not all to your selves . Love secondly : endeere your hearts in each other mutually : Suffer not Satan to come betweene barke and tree , and through a satiety of Blessings , to turne all to wearinesse and fulsomenesse : to grow estranged in your affections : yea , ready to take pritches at each other , forgetting Gods love to you both : If some had those advantages we have ( should you say , of consent and peace ) oh ! what a close walking with God would it produce , without separation , whereas we vanish ? how would they settle religion , and government of family , which they would and cannot , wee might , and will not ? Leave lastly , each other , willingly and contentedly , when God shall determine your short pilgrimage ; which will so much the easilier be , if you have lived and loved before ! the parting will be bitter however : yet much worse , if all be to bee done at death : Sweeter will the parting be , upon experience of former marriage improovements ; then upon guilt of remedilesse errors ! But I say , the time is short , use the world , as if you used it not , buy as if you bought not , marry as if you married not ; doe all moderately : knocke off before , unloose in season : There hath beene a time of embracing , there must come another far from it . By that rejoicing you have had in Christ , die daily ; and tell each it other in your best rejoicing : I bid you not do as heathens , set a scul before you on your marriage day : with a Motto : What I have bin , thou art : and , what I am thou shalt be ! But know , marriage happines is but the liberty of a prison . Squeez it not too hard , lest you force blood : use it slightly and it will comfort you . Say not its good being here , build not Tabernacles , Matth. 17. 4. Let not death knocke unawares ; Its pitty , a man should be in love with shells on the shore , as to forget the sip , and be swept away : or love the husband here , forgetting Christ : a carnall relation , renonuncing an eternall ! Vse 3 This point also , ( to conclude all ) is instruction , to shadow out the priviledge of them who are united to Christ by the marriage of faith and the spirit . It s a mystery , as Paul calles it . And , as sometimes he teaches married persons their duties by the mutuall union of Christ and the Church : so also , another while he describes the true union and Amity of Christ and the spouse , by the samenes of flesh , which marriage causeth betweene husband and wife . A word or two of both : and first how Christ and his spouse meet . For , looke how Eli●zer was a spokesman between Isaac and Rebecca , to draw her into a marriage knot with him : and as he carryed the Bracelets and tokens sent in Isaac's name , to allure her to him : also declared the abundant wealth of Abraham , in cattel , gold and jewells , all to bestow upon his onely son Isaac : that so the richnesse and content fulnesse of the match might perswade Rebecca : So doth the Lord by his spokesmen the Messengers , reveale to his Church by his spirit , all his wealth and Treasures of wisedome and knowledge : all put into the flesh of the Lord Iesus , and tells her 1. Cor. 1. all the goods which he hath givē us in him : that he may therby surprise her heart , and gaine her to be his ; he sets out his son from head to foote in all amiablenesse of person and graces , that his eyes and looks might wound her , and steale her heart away from trash and toies of the world . It is he who not only so , but where as he found her unapt for himself , an Amorite , an Hittite , in her blood , a base Captive : he shaves off her hayre , pares her nailes , washes her , and makes her cleane : he bestowes her dowry upon her , ( not as men upon their wyves ) for they looke for it from them , thinking them little without it : he discovers the miserable , desolate , and forlorne life of her wofull vriginity , wherin as an orphan , she lay open to all enemyes , all wrongs and injuries : convinces her , that her support and welfare is meerly from himselfe : Nay tells her that shee was engaged before to a most cursed husband , who would have undone her : he undertakes to stab him , and to make her way cleer , for the marriage of himselfe , the old contract being dissolved : He becomes an earnest suiter , an hot lover of hers , and refuses no patience , to winne her : even till his locks be full of the dew of the night : All to make her his owne , his only one : that having renounced ( not only base qualities , but ) her own fathers house , her selfe , her name , and all her owne happinesse , he may be happy in her , and she in him alone , ( for he can endure no corryvall ) and so be married without any feare of ever being divorced . He causesher heart , by this Attractive , and these cords of a man , to resolve upon the match : Shee then enclines to him , shee can say neither more nor lesse save that it is from the Lord ; she begins to chide herselfe for her so long ignorance of his worth , unacquaintance with his excellencies : little enquiring after such a person : now he needs no arguments , for shee cannot pardon her selfe , that she knew him no sooner , she casts off all her colors and covers of shame , and resignes up her selfe fully , freely and for ever to be his : abhorring her selfe , and wondring that such a person can love such a sorry spouse , she compts all others as dung , they all stinke unto her in comparison of him alone : and therfore consents to his motion , beleeving shee shall find no other of him , then she hath apprehended him to bee . This touching the meeting . And upon this her consent Christ and his spouse live and love together : for Christ takes her to himselfe , from that day forward , even home to himselfe , and shewes her his dwelling , making her glad in the tents of her mother , as Isaac did Rebecca in Sara's tent : he marries her to himselfe in righteousnes , compassion , faythfulnes and love : he puts a robe about her , and a ring upon her hand , a tyre upon her head , shooes upon her feet : furnishes her with al his treasure : killes the fat calfe , makes her a roiall feast , of all fat things , of refined wines ; even his Sacraments : he endowes her with all he hath , takes her both for better , to rejoice in her graces : and for the worser to cover all her infirmities , to make a great praise of her poorest vertues , judging her by them , and not the other : undertaks for all her debts : none may sue her , but in his name , who answers all sutes & quarels : gives her himself , his heart and love , and all which is meet for her for need and comfort , for this life and a better , for why ? She is his Hephziba , and Beulah : In all her sicknesses , he assists and stands by her , he is afflicted , in all her afflictions , & his right hand saves , sustains and redeems her : Charges the daughters that they wake her not till she please , and his love is her banner and defence : And let none touch his beloved , for he toucheth the Apple of his eye : no wrong she receives of any , but he makes it good an hundreth fold , till shee be past all danger . And sutable ( in measure ) is the spouses carriage towards Christ , ( if shee bee not degenerate : Shee againe most deerly loves him , shee is in all things helpfull to him to his glory , to his contents , even as a wife of his desires : Shee is reverently and meekly subject to him , under all his commands , with most loiall awe , and yet with delight as under an easie yoke ; is most tender of his welfare , yea is glad , and thinkes not her selfe too good to wash the feet of his poorest servants : if her goodnesse cannot reach to him , she reaches it to his children , whom ( in his absence ) she nourishes , solaces her selfe in , beholds him in them , visits , clothes , and releeves them in their needs ; thinking them happy who may stand as servants in his presence : shee thinkes her selfe more happy in him , then if married to the greatest potentate upon earth : The spokesmen who treated with her about this marriage , are pretious in her eyes , yea their feet are beautifull to her , for the glad tidings they brought her : Shee compts no labor too much , no cost too deer for him : Even the costliest oyntment is not good enough for his feet . The reproaches of them that upbraid him , goe into the bowells of her belly , and dart to her heart : she walkes not only not rebelliously and contumeliously , but not uncomely , not slightly : But decks her selfe with all the gifts of the spirit , humility , wisedome and sweet tendernes of spirit , yea the spirit of grace is in her lips , that in all her behavior and converse shee may walke in and out gracefully and amially in his sight , in al long suffring and welpleasing : shee is faithfull to him in all his secrets , keeps his counsell : Dares not prostitute her selfe to any , not only lusts , but even liberties , or companies which shee thinkes may bee distastfull to him , yea but suspicious ; The tokens he sends her , as pledges of his favor , are most deere unto her . She seeks no priviate welfare of her owne besides his : She distrusts not his provision , but trusts him confidently , knowing shee shall not want : denies her selfe for his sake , & rejoices that by this , her loyall heart may be tried : Thinkes never the worse of him , because she suffers for him , but rather the more he costs her , the deerer he is to her : No husband of other women can staine hers , for hers is above all , the cheef of ten thousand ; the fashions , garish & whorish attires , paintings and spangles of harlots come not about her neck , nor wrestes But shee frames her selfe to his contents , in all chastity shee knowes his voice , but abhorres a strangers : Nothing greeves her , but his absence : All her longings , desires , and teares , are , that she might be with him , where nothing may ever divide her from him ! Let it teach us in the midst of our marriage contents to raise up our affections to the joy of this spirituall union : and in the midst of our discontents here , to make supply with the happines of this ! And this may serve for these two generall uses also , belonging to the whole discourse : In a word therfore , to conclude all ; If that , which I have at large sayde about Marriage duties , seeme to discourage any weake ones , as if their oile and meale could not reach out so farre ; they shall never attayne to this measure ; I will not answere them as once a Poët answerd one that asked him , why hee alway brought in women as very vertuous , alway commending them : but another presented them ( on the stage ) as vitious , alway traducing them : Oh saith he , I present them as I would have them , as they should bee : but he brings them in as they are commonly . So I might say , my discourse doth not presuppose eyther all husbands or wyves as they are , but as they should bee . Ayme at it as a marke : But I will answer as a learned heathen in his Epistle to his friend speakes , when he had received a very short letter from him , I have read over thy very short letter very often , and so often , that I have made it a very long one . So here : My large discourse may dismay some for comming so short of practice as they doe : Beseech the Lord therfore to behold thy defects with a mercifull eye , to read the short lines of thy obedience often over in the glasse and perspective of the Lord Iesus : and so , by his large interpreting , and much looking upon thine honest endeavour , it shal be esteemed as full and large . God helpe ! Our discourses of these matters , are far larger , then the practice of the most is : Our selves who write and ours , are poore , and unsutable to our Rules ! Bowbeit , not contrary , not wil●●ly opposite ! & where there is but endeavor , God will accept Give Lord power to do as thou directest , and command what thou wilt ! Speake and spare not upon these te●nes : for thy servants , handmayds , ( mouring for their deafe ●ares , and dead herts ) desire to hearken and to obey . Looke not at what is ours , its vile ! but at that which is thine in us , which is pretious ! In which happy desire , I conclude the Treatise . The End of the Treatise . THE APPENDIX to the treatise : Discovering the just vengeance of God upon all uncleane ones , especially Defilers of Marriage . Hebr. 13. 5. But , Whooremongers and Adulterers , God will judge . ITwas no part of my Purpose , ( good Reader ) to have used this text any further , then as I have already treated upon it . The occasion of adding this Discourse upon the latter part , was the private request of a friend to utter my minde unto him , and to satisfie his spirit , touching the haynousnes of uncleannes : whereof he desired his soule might throughly be convinced , ( as blessed bee God it was , through mercy concurring both with this , and other helps used to that purpose : ) which service I considering seriously of , tooke the latter part of my Text : as a ground of my project : even then , purposing ( since God brought it by that occasion to hand , ) to annexe it to my marriage . Treatise : as foreseeing , not only it would satisfy some to have the equall handling of both members of the Text : but that it might not be impertinent , as a spurre , to helpe the Application of the former treatise ; and as a disswasive to as many in this debauched age , ( who shall haply come to the reading of it ) if they bee not imperswasible , and hardned in the sinne , to weigh well their Estate , and repent : That so God speaking peace to them , they may no more return to folly . In which hope , I begin . Doctr. 2 The wordes ( as you see ) are , But whoore-mongers , and adulterers , God will judge . Explicat . Which addition , and denunciation fitly attends the wordes going before . I have opened the words in the beginning : all comes to this effect : God will blesse them that honor marriage , but such as violate and defile it , by what means soever , God will judge them . The course may seeme strange ( perhaps ) which here God takes , speaking to his church , so to threaten , and , to worke rather by downe right stroakes , then by oile and promises of love , to allure to Obedience . But even our God , ( marke the word ● he sayth not the wicked mans revenging God , but even our God , ) is a consuming fire . And our God sees it meet , even to appeare to his owne sometymes in this hieu , and in bloody colors when their spirits grow base , and sensuall : as this sin of Vncleannes of all other , infatuates the spirit most , and makes it insensible of commands , except the Lord should take up weapons , and flash hell fire in mens faces . That stupor of spirit wherewith David was led a whole yeere together , after he had committed this sin , notwithstanding it were accompanied with such killing circumstances , as to make a man drunk , and to murther him , because he would not cover the sin : these might alone have wounded him to death , if the sinfull sweetnes of it , had not bewitcht him so deeply : and the like we see in Sampson with Delila : and we know how terribly God threakens both and pursues them . Elija himselfe , if stoute , must have thunders and lightnings : Jonah must have a tempest mingling heaven and sea in one , and the jawes of a whale to gape for him , Iob must have affrightings by Leviathan and Behemoth : and Nahu● and Habbakuk must present God to the hard hearted Iews , in jealous wrath , fierce rending the rockes : in such a voice as makes the lips to quiver , the bones to be blasted with rottennes ; and all too little : who is a God , like to our God , ( saith Mica sweetly ) who passeth by the sins of his remnant ? But if all should use such pleasing wordes , cursed flesh would say , That God is like themselves . There is use of sweetnes , when the heart is wounded with sin and flayted with feares ; But rare is the man who is alway fitte to feed upon such honey without surfet . Too propense is , not onely a base heart of the godlesse , but the baser part of a Godly heart to turne grace into wantonnes . There is a slave within us which must have a whip , although the free borne be drawne by love . Each must have her diet : the one , lest it grow too ranke of Presumption , the other lest it be overwhelmd with Despaire . The Apostle Paul mixes threats and promises , to the choisest whom he writes unto . For this cause , comes the wrath of God upon the children of disobedience ? Be not deceaved , No whoremongers , Adulterers , &c. shall inherit the Kingdome of heaven . And such were ye ! why addes he this ? To shew us that even Gods people had need to be put in minde , what they were , what they have still a disposition to , to keepe them therby in some awe . So againe , let no man defraude his brother , for the Lord is the Avenger of all such . Many other such places there are . All to shew us , that God must sometime whip us to duty , and gaster us from evill , aswell as entise and draw us to or fro . Therfore , even so he urgeth these Hebrews to Chastity , saying , Whoremongers and Adulterers God will judge . The sin of adulterie then is hence concluded to bee a great one . Object . But here , some may object that charge of God to Hosea the Prophet : bidding him to take to himselfe a fornicatresse to wife , and so defile himselfe by getting children by her . Answ . But I answere , it was onely done in vision , and in protestation before the Israelits . If was onely typicall and parabolicall : neither agreeing to the Lord who charged , nor the Prophet who obeied : By the Prophets assuming to himselfe such a person , in Gods steed , he would teach the Iewes how woful dultery they were guilty of , in forsaking God for Idolls . The libertie taken by the Patriarkes in the point of many wives and concubines , was for a time , in the first furnishing of the Church with posterity . Else , from the beginning ( as Malach. 2. speakes ) it was not so . Nay this Command against pollution , hath herein a peculiar restraint from some other : that wheras in some cases , it was lawfull to take the goods of Egyptians from them by dispensation ; in this no such is granted , it being in no case or respect lawfull to commit uncleannes , no more then murther . And we see this point verified in Scripture at large . Reade these places , Levit. 20. 10. Deuter. 22. 22. for temporal plagues and for eternall to all sorts of impure ones , Rom. 1. 29. 32. 1. Cor. 6. 9 , 10. Galat. 5. 19 , 20. 1. Tim. 1. 9 , 10. yea the greatest delinquents in these kindes , even Kings and great persons , are not spared , as appeares 2. Sam. 12. 7. Matth. 14. 4. yea even such as have attempted it ignorantly , as Abimelec , Gen. 20. 3. yea Priests 1. Sam. 2. 22 , 23. all sorts , Numb . 25. 1. Ierem. 5. 7. Iudg. 20. 4. The which have their several judgments there applyed . And more of thē read , as of the old world , Gen. 6. 1. 2. the Sodomites , Gen. 19. The sin of self pollution ( which I wish may be observed well ) that of Er and Onan , Gen. 38. 9. She●bem , Gen. 34. 25. All summed up by the Apostle , Col. 1. Mortify your earthly members , fornication , uncleannes , effeminatenesse , unnaturall lust : for which the wrath of God commeth upon disobedient men . Doct. The point to be treated of , is , That God would have all sorts of uncleannes so layd open in their colours , that there might appeare as they all are , odious and terrible ! But , what odious colors are here ? I answer , Here is one terrible one , which imports all the rest . That which God himselfe will in person appeare against , and sit upon the judgment seate to enquire of , that must be a terrible crime ; But God himself , ( not his Deputies only , for all men are lyars ) will in person sit to judge it . Kings ( we know ) and Princes , come not ordinarily to the Starre chamber or to the Kings Bench in person , for slight crimes , but remarkable and notorious . When King Henry the 8. to please that bloody Tyger Gardiner , came in person to sit upon that holy man and meeke lambe of Iesus Christ , Iohn Lambert , how terrible was his appearance , and how frowning a brow cast he upon that innocent Martyr ? What then is the brow of that God , that must sit upon King Henry himselfe ? Only the difference is , Princes make a long and deep inquisition of matters , either really , or for shew , to boult out the truth ; But , the Lord proceeds ex officio mero , he needs no Informers , no Evidence , but is witnesse , Accuser , Iudge and all in one , because he knowes all without enquiry . A short count shall he make upon the earth ; how much more upon this or that man , and his crimes ? By name he will bee a swift witnesse against the Adulterer , as Malachi speaks ; And where the delinquent is his owne Accuser , what need long processe of law ? Such is the conscience of each sinner , and of this by name ! The Iudge then , comming in person making a swift worke of it , and having the sinner himselfe arraigned by his owne conscience , must needs set a terrible face upon the sin of uncleannes . Ere I go any further , since I wrap all uncleannes up in one bundle of wrath , I foresee that in this loose and lascivious age , many will taxe mee for speaking so indistinctlie of all sorts in this kind , fornicators and adulterers ; for the former of these had at the writing of this text , have still , and will have their patrones , not Papists only , but Protestants , to aleniate and qualifie them as lesse sinners , if not to bolster them as none . And surelie , in vaine do I urge Gods judgments upon that which is no sin : therefore observe ; first for heathens , who ( as Hierom saieth ) only condemned adultery , suffring youthes and maydes to defile themselves without restraint , as if not will , but worth made the sin , I say with him , Christs law is one , and Cesars another . Alas , that weake Relique of light which was in Heathens , was soone overshadowed : It caused the Apostles to forbid the converted Gentiles , the sin of fornication , and Idolls , as equally promiscuous among them . Their very Law givers permitted it as lawfull , and therfore St. Peter saith , That they wondred at the Christians , that they ran not with them into the same confusion of uncleannes . And no wonder if Pagans thought thus , when Papists openly write thus . For not to speake of their most uncleane Casuists who by their base particularising of the circumstances of filthines , noiso●●e to all ch●st eares , do shew themselves what tribe they are of ) one of them expressely writes thus : He is no heretique , that saith , Fornication is no mortall sin , because there it no Text of Scrip. that saith so . No is ? What meanes that then of Paul , Colloss . 3. 5. are not the wordes plaine , that wrath comes upon men for this ? Other Papists adde , That light of Nature condemnes it not ; and indeed , in such as themselves who by custome have lasht out their eye , its true , but not else ? And their Canonists write likewise . But let these masters of misrule go : let us attend what the God of Order speakes in his word , of which partly I have spoken in the proofe of the doctrine : adde therto that Deut. 17. 18. 1 Cor. 6. 18. Doubtlesse they who drive out the spirit out of their soules and dodies , sin mortally . So do they who shall burne in the lake of ●rimstone . Revel . 21. 8. The Fathers are all of this m●nde . Chrysostome , so oft as thou hast playd the fornicator , thou hast damned thy selfe . He also tells us the law of Nature , and conscience doth evince it ; we need not be taught what evill , incontinencie is and fornication : for we know it from the beginning , I doe not much desire to loade my reader with quotations save in cases controversall , to put all out of doubt . And the same Father , Lo ( saith he ) Paul saith not Absteine from fornication , but fly from it . Another of the Fathers makes a Beadroll of the Reproaches of fornicators , A fornicator is a filthy ignominious slave of sin , in whom the Devill doth knead in and imprint his loathsomnes : He is to be eschewed in the house , to be abhorred in meetings , he is the reproach of such as come , neere him , the opprobry of his enemies , the shame of kindred , the Execration of Neighbors , the sorrow of parents , &c. If he offer to marry , al reject him . So it was thē , but now it s no matter , so he have land or mony . So another , whoredome and fornication , are not counted among common sins . And Cyprian , That fornication , is a great sin , Paul shewes to the Corinth . He names that Text , All other sin is out of the body . To conclude Gregory ( a Pope himselfe ) single persons must be warned , that they mixe not themselves with harlots . Endlesse it were to mention the rest . And is there not great reason ? How wofull a mischeefe doth it reach to ? For the bastards begot by such vagrant lust , are wholly neglected , in point of Education , wanting the care of a father , and the cohabitation of parents , and so both an accursed posterity is begotten , and beggery encreased . Vagrant lust being justly plagued with a vagabond posterity . But the maine reason is taken from another ground . True it is , that the fornicator sins against his owne bodie , the bastard he begets ( an innocent patient , necessarily miserable ) the Common wealth and society : all bands of honesty : but especially he sins against that everlasting decree of the 7. commande of a most holy and pure God. And so much by the way for this point . Quest . But ( it wil be said ) how may this wrath and Iustice of God against these whoremongers appeare ? Answer . Answer . By a particular induction of those punishments which he hath inflicted upon all uncleane ones ? Which by and by I shall number up : but in the meane tyme , let mee not forget to premise some Reasons , why the Lord strives to put so odious an outside upon this sin of uncleannes : and these reasons , I desire may be marked for the whetting up of the Readers edge , upon the matter ensuing . I wil be short in all , remembring that I am now onely adding a little to the former Argument . Reason 1 First then this sin is a very ●e●r , naturall , and familiar corruption , to our nature , and as much nourisht and cherisht as any one , a true Ruben , the eldest child of old Adams strength , bearing name of the Mother , which is called in generall lust or concupiscence . Heathens esteeme those vertues which carry the name of the kind , ●o be eminent ones : as fortitude because it s called vertue , it s to be supposed to be Eminent , and to have most of the kind of good in it . So hath uncleannes the name , and most of the kind , because it s called lust eminently . The Mother and Daughter are bawdes mutually to each other . Now then , the Lord seeing how hardly those evills are shamed , and abhorred , which lye so neer our heart , and are so fomented by the influence of continuall corruption as the streame by her spring : seeing that this sinne is bred , and steepes in our bosome , as our sonne : doth so much the more set himselfe to deface , and make it odious . As a father , beholding some more naturall evill , lurking in the spirit of his childe , pride , drunkennesse , doth all hee can , to unmaske it , to discover that blind folding selflove which maintained it , and doth all hee can to bring it out of conceit with him , and make him loath it . Reas . 2 Secondly , men are marveilously given , ( although they do see and grant it to be evill ) yet to blanch it over , and make it as none , or very small ; by their slighting , and extenuating of it . So much the more doth the Lord strive to point it out in lively colours , and to aggravate it . The heathens ( such as all were , to whom Paul directs his Epistles ) had , by ill custome so far dasht out that dimme twilight of conscence left in them , that they deemed this sin , among others , a meere naturall , necessary appetite , and ( in a manner ) made as common of it , as of eating and drinking : In so much , that in that Epistle to the Corinthians , Paul hath much adoe to perswade them to see any shame in it . Nay , ( that they might adde drunkennesse to thirst ) lo , they began to make the more bold with God in this kinde , under pretended priviledge by the Gospell , as if Christ had come to proclaime liberty to all petty sinnes , for opposition to which unsavory basenesse , the Apostle is faine to alledge the wrath of God against it , even upon them who were his peculiar people the Iewes . The more wee slight sinne , the more is God faine to cast us in teeth , and upbraid us with it . Reas . 3 Thirdly , although we should come so farre , as in words to confesse it a sinne , yet the sensuality of our spirit , and the tickling pleasure of the flesh ( being as the belly which hath no eares ) inflaming and bolstring up it selfe by the lewd generall practice of base times , and the baites and objects of uncleannesse in every corner , spred as snares by Satan : is very propense , is very apt to forget that face thereof , which in the glasse of a royall law and the terror thereof , were presented unto us : Our carnall affections ( I say ) are so apt to take fire ( as dry gunpowder ) and to flash up , that they doe bribe our judgements dangerously , from a convinced perswasion of the loathsomnesse of it . And the divell is never farre off : but presents this butter in so Lordly a dish , that the soule spies not the hammer and naile in his hand , till hee have driven it into the temples . Who should have perswaded David , or Samson , that those amiable objects and delights of their eies , were so bainefull and odious , as they found them ? Saint Jude tells us , that those Idoll teachers , were so defiled with the flesh , that they bare downe their conscience in that which they knew to bee evill : and like sensuall bruite beasts , powred out themselves to their lust with greedinesse . Such a charming Syren there is in the soule , by this sinne , lulling it a sleepe as upon Dalilas knees , lest it should admit a thorough convincement thereof . The dead flesh then of this soare being so great , the corrasive had need bee smarty which should eate it out . Reas . 4 Fourthly , no sinne is so ready to hide it selfe under cloakes and excuses , as this : none so fruitfull in devising shifts and tricks that it might not bee discovered ; or evasions that it might not be punished . Whether we looke at the tricks and inventions , which the committers themselves devise to cover it ; yea the many desperate waies which they have to cloake it from the sight of men : or , whether we looke at the covers which the divell hath fitted for these cups : how many waies of commuting , how many wayes of recrimination , and turning the crime upon the accusers , so that they are more snarled then the accused ( for vice is manifold , vertue is simple ) how many waies of overthrowing witnesses , for lacke of narrow testimony ? how many commutings , dispensings , and pardonings of this sin ( a very mocking of God , and adding oile to the flame ? ) Look into the nature of the sin it selfe , it s a worke of darkenesse , and therefore as deepe as hell in the devising of waies to conceale it selfe . Sleidan hath a story of an adulterous Duke in Germany , who falling in love with his Dutchesses handmaide , and thereof had in deepe jealousy by his wife , devised a course politiquely to imbarque himselfe more deeply into his uncleannesse , and to elude his wives suspicion . He sent the harlot to a Castle , ( as if hee meant to cast her quite off , appointing a strait watch ( as he gave it forth ) that she might not be thought to escape , and after some time caused a report to be given forth in the Country that she was deadly sicke ( whether of discontent , or other disease : ) after this had a while possessed his Dutchesse , he caused it shortly after to be reported , that shee was dead : and left that might be suspected , hee tooke a solemne course for her enterrement ; he hired women for the nonce to conduct the corpes , appointed an Image ( such was the manner of the buriall ) to bee laid above the herse , openly to be seene , which should resemble to the eies of the beholders , the pale and consumed face of his lemman , as shee looked ●eeing dead : also witnesses hee suborned such as had tended her , to sweare it , a solemne funerall and a sermon , with a large dole to the poore ; all framed to give demonstration and assurance to the world , and his Dutchesse , of her death , that shee might no more be looked after . But still the harlot lived , prospered in health , still the Duke ( pretending other journeis ) haunted her company , burning in his l●st much the more : who sees not uncleannesse to bee as ingenious as the Poet describes the Parrat when she is hungry , or as the belly , which he calles a Master of Arts ? Therefore I say , the Lord deales accordingly with it ; That which we commit in secret , the Lord will revenge in the open view of the world , and reveale in the tops of houses ( as at the last this Dukes Villany : ) And by how much this sinne escapes the judgement of man , the more cunningly , and smoothly , by so much , God sets himselfe to meete with it , the more terrible , That so his method might make it the more hated : for his colours are in graine , layd in oile , and will soone wash out our false paint . Reas . 5 Fifthly , that either by this discovery the Lord might teach his people , the prevention of this sinne , before hand , rather then they should learne repentance too late ; having before polluted themselves ( and this he cheefly intends ) or else , if ( notwithstanding all his waies ) men will still try conclusions with him , their mouthes may bee stopt , and themselves put to silence , either from ability to excuse the fault , or decline the punishment . They cannot then pretend , that they were the bolder to commit it , because they thought it slight . They cannot ( with any forehead ) deprecate the punishment of that , which is so confessedly odious . Reas . 6 Sixthly , that those men , who are prone to live by sense in a course of sensuality ; might have aswell reall and sensible pulbacks from this sinne , ( by Gods abhorring and opposing it ) as by the beholding the examples of loose and dissolute offendors , to be tickled , and as it were to stand on thornes , till they be like them . The Lord tries us with this bitter sweet , that is whether his bitter or the worlds sweet be chiefe with us : if not , yet we shall not have all our will , nor all the sweet of our lust , but with it we shall have some sting and pricke in our flesh , to make vs sit uneasie upon our cushion , especially in this woefull world , degenerated to all licentiousnesse , as in other sinnes , so in this of uncleanesse ; which so overfloweth the bankes of countreys and townes in this declining age , that if examples may prevaile , there shall not want enough to corrupt the bodies , and defile the mannors of the most . Iust it is , that such as defile the ordinances with the scurfe of their owne inventions , should be given over with Papists , to the pollution of their bodies by all kinds of lust ; the outward uncleannesse having beene alway a brand of the spirituall . So much for reasons . Now , I returne where I left , to make fuller answer to that question , how it may appeare that God is such a Iudge of this sinne ? I say therefore , if wee shall consider these passages following , it may . First if wee shall consider that the Lord hath not spared to set his owne deerest people on the stage for this sin of uncleannesse . It s said that Joseph ( Maries husband ) was a just man , and was loth to defame her openly , when he perceived her to be with child , but meant privily to rid his hand of her . But the Lord is not as man , he is a just and jealous God , not sparing to exemplifie and traduce his best servants , that their blurre and penalty might scare all from venturing . A just King will begin with some servant or favorite of his owne , by making him the spectacle of his severity : when he would have all his subjects , put it out of question , that if they transgresse in the like , they shall not go guiltlesse . And , if this bee done in the greene tree , if the fire so easily kindle upon that , what shal be done in the dry ? If the very righteous be not free from being stigmatiques in the court of this justice , what shall become of the ungodly and wicked ? And , if Iudgment begin at the house of God , what shall be done with the rest , the stubble who are ready to be burned ? I say , what then shall become of the common rout of Sodomites , Adulterers , and fornicators ? Tremble oh ye uncleane wretches ! Do you see Lot , David , Salomon , Sampson sholled out from their fellowes for this , and looke you to escape ? Secondly , see what a judgement appeared upon the bastard of-spring of the Adulterer ? It might seeme unjust , that an innocent should be so plagued for the fathers uncleannesse , as to be shut out and cut off from the congregation to the tenth generation . Surely the taint was deepe , and the iron moll cankerfretted , which could so hardly be washt out : what did this argne , but that by so severe a sentence , ( not to be expiated by blood , or any other clensing ) the Lord would deterre men from such filthinesse ? That , if they durst not thus offend , they might tell themselves , they must cut off the fruite of their sin , from ever comming , where God and his people had to doe . Who should dare to be so profane , if yet the heate of his lust would permit him to think seriously , either of the hell which himselfe , or the excommunication and blasting curse which his bastarde child should incurre ! But , Alas ? It s to be feared that these thoughts are the first of those which these last thinke of ? Thirdly the penalty inflicted upon Adultery , was death without remedie . There were divers sorts of death inflicted upon malefactors by the law ; and some learned men question what this death was ? The agreed tenet is , that it was stoning , although strangling , and burning were used for some excesses in this sin , when it came to incest , or the unnaturall sins of sodomy , and bestiality . The theefe was not hanged , but spared by making restitution : ( and in single fornication , lesse penalties might be allowed ) but in these cases the Lord would allow none : as if the offer of a requitall in such cases were most unseasonable . No , but gave way to the jealousie of the husband , and himselfe admits no pecuniary mulct to redeeme that , which jealousy counts to bee above ransome ; yea , so terrible a law he ordeynd , for the uncleane harlot , ( upon the instance onely of a jealous husband ) that if she stood upon her triall , and gaynesayd the accusation , she should be set before the Priest , and there drinke a cursed water , and if she were guilty , shee was found out by the providence of God , and plagued with rotting of her belly and thigh , and so perished : So shee gat nothing by her concealment , for in stead of the peoples stoning , Gods hand seased upon her . And what is this , save Gods comming in person to judge a whore ? Fourthly , what severe judgments hath God executed upon uncleane persons ? Let first Scripture , then experience speake ; for Scripture , how did the Lord pursue David , for his Adultery ? First with the rape of Thamar , then the murther of Amnon , then the treason of Absalon , ( both whom he should have slaine and taken from the earth ) together with his just execution by Ioah : ( the child it selfe conceived in adultery should have beene the first ) the open defiling of all his Concubines in the face of the sun , as he had defiled others in secret : The perptuall unhappinesse of his course all his life to his dying day , never free from sorrow , and even then in the usurpation of Adonijah , what godly man ever suffred so in his children , himselfe living to see it , as hee ? why should God sit in judgment upon his owne favorite , for this sin , save to scare all to whom this story should come , even to the worlds end ? And , what became of Salomons glory ? Was it not all blasted , by this sin of uncleannesse ? Although he lived not to see it , yet what a spectacle of ruine did the Lord make Rehoboam ? Stripping him of the ten tribes , and of the richest kingdome in his fathers daies , making it the poorest that it had ever bine before ? What made Sampson of a judge in Israel , yea a Giant , a conqueror to become a foole in Israel : a blynde slave to grinde in a mill ? save the besotting of himselfe with lust ? How dealt God with those Israelits at Poor ? Did he not set his vicegerent Phinees on work , to thrug throusth the cheefe ringleaders , ere he could bee pacified ? And when the heate of wrath seem'd to be slaked , did it so vanish ? Did not the taile of that plague sweepe away foure and twenty thousand ? Coulde their priviledge of beeing Gods people save them ? Where is now thy mouth ( as he sayd ) who callest adultery , but a tricke of youth ? In steed of one cloake which men use to put upon it , of slightnesse ; what cloak doth the Lord put upon it ? Surely a Cloake bathed in the blood of so many thousand adulterers I was not this enough to drive men from such dalliance ? Who might not thenceforth call it by the name of a bloody sin , of a scarlet die ? What shall say of our own experiēce ? How many have we heard of , struck dead by the hand of God , taking thē in the act ? Not suffring them to go out of the bed of uncleannes , whether hath God come in person to judge such or no. And although many have bin suffred to escape such judgments , yet how many missing the Beare , have met with the Lion ? out of the horror of their conscience some dashing their braines against the walls , others stabbd ' , drownd ' , hangd ' themselves ? To penne out of severall writers who have written Theaters of Gods judgements , the examples of such as God hath plagued , is not my scope ! Alas ! these bee daies wherin men will rather sit upon God himselfe and scorne him to his face , then tremble at Gods sitting in judgement upon Adulterers . But there be books which doe at large supply us in this kind , if our hearts bee not quite sunke into a senslessenes of them . Even while I was writing this , lest I should want unsought presidents , a reporte came to mine eares of a Black-smith neer Colchester , ( whose wound is as it were yet bleeding ) who having made a Cheine to hang a woman , that had murthered her husband , fell into such suddeine terrors by Gods hand oppressing his conscience , for his Adulterous life , that he cried out , saying , that he was as wicked as shee for whom he had made the cheyne ; so , that he could not lin , till by cutting his own throate , he had made an end of himselfe . So the Lord pulles out some to be spectacles of reproach and detestation to the world , though thousands scape . All are not drag'd out by the hand of God openly as that bawdy Bishop at the Councell of Trent , whom Sleidan mentions , who creeping out of his window along the leades to the wife of the next house , was watcht by her husband , and catcht in a grinne or snare laid for him in his passage , and there hung by the neck , as a ridiculous object to all the beholders . But , I say , because men object , that thousands scape to some odde persons , whom vengeance intercepts : Tell me , what better portion have they who survive , then the other . What one sinne hath so manifold markes of wrath upon it , as this , upon the soule , body , or person sinning ? as by the sequell may appeare . First for soule , what sinne hath found lesse place for repentance then this ? Closenesse , secrecy , shifts , alway attending it , which keepe the heart from all tendernesse , yea defile and disable the soule from repenting , nay the curse of God sealing up that soule to impenitency : some walking , ten , some twenty , some more yeeres in the guilt hereof , yet with a smothered conscience : and although they be wounded , yet hardly healed in a kindly manner , but suffering their hearts to rankle inward , and outbidding all ordinances to their destruction ? How can it be , but such a sore must break forth all at once with such a forcible outcry , that nothing can still or satisfie it ? Secondly , what sinne hath so foule a blemish and dishonour cast upon the name of the committer as this ? With what a blot doe wee thinke or speak of Sampson , to this day ? And how many Divines ( though amisse ) have deeply questioned Salomons salvation ? Touching the outward name , what a blot and infamy do they for ever procure ? What an infectious plague hath it prooved in the stock of the Adulterer ? No space of time hath purged it , it hath beene as the fretting leprosie in the walls , which nothing could heale save pulling downe the whole race and family from the very foundations . Jeroboams name not being more prodigious , and odious in Israel , then an Adulterers in the Church of God : as if such or such a family had bought the staple of the trade ! So that it is observed that this sinne hath so defiled the blood of some families , that they are no sooner named , but their kind is offensive , scarse any in such families beeing noted to bee chast ? What a stinch might such cause , and even a taint to a whole Country ? How just were it for God to pull downe the whole houses of such , sticke and stone , no memory of such to bee left behind ? How just were it having first motheaten their name by dishonor , to come upon their persons as a Lyon and teare them in peeces ? Is not the finger of God here ( as they told Pharaoh ) when men on earth , who should have censured them , suffer these nasty creatures to lurke in their sties and dens , poysoning the Country with their breath , hath the Lord let them alone ? Hath he not beene fame to step in himselfe , and by suddaine vengeance to cut them off ? And , if such censures were in force as we are bidde● to pray for in the Church of God , such discipline I mean in the Church , could such a sin as this , escape the dint of Excommunication , the greatest dart of wrath ? Should we have had such notorious whoremongers brought forth in the famousest places in the land , to their penance , with such impudence or disdaine ? Not to speake of such great ones as for their villany in some kndes , not to be named , with their owne flesh , and forcers of their wives to yeeld to the lust of their servants , have been brought to open execution ? is it not pitty , that through the insolency of offendors , the sacred censures of Gods Church should be vilified and exposed to scorne ? To end this reproach of the name , it s an usuall saying , that the sinnes of seed and pollution , are punisht in the seed : one way or other , a tainted seed , bewraying it selfe : Saint Peter speakes of some sinnes , derived by tradition from the fathers to their children ; among which this is one , ( none of the pretious legacies ) as Iericho was built , so is adultery plagued , both in the eldest and youngest , it goeth through the race , till it have wasted all , and made an utter consumption . Some notorious monster in this kind , being as he , who puts a burning torch into a stacke of straw , so violently burning that there is no quenching of it . Thirdly God accurseth this sinne with beggery , and rags , wastings of state , open , or secret : no man can tell how , save that so it is , and by this privy plague , God hath discovered many wretches , in the eies of them , that else never should have suspected such . One of them upon his death confessed both of this and of other evills , I have spent many thousand pounds to damne my soule . Alas poore soule , it need not have cost thee a penny , save that the divell loves to have his bored slaves outvie Gods servants , and ( as one saith ) doe more for him that will shed their blood , then Christs servants will doe for him that shed his blood for them : When no cause , I say , hath appeared of such a mans wasting , but yet wasted he is , parsonage added to parsonage , great portion in mariage to former inheritance , great befallings of legacies by this meanes , and that yet none will serve the turne , but a canker fretting out the marrow of all ; no thriving in estate ; what doth it argue ? but that moth that eates out the foyson of all , and that fire that melteth all , as fat before the Sunne ! The sluggard and adulterer being commonly joined in one , pertake of one plague of penury . Goe over townes and countries , tell the choice buildings , lands and inheritances of them , and aske whose these were , all will tell you such a name , such an house enjoy'd them ; but now all is gone and embezzeled away , nor one acre remaining of foure or five thousand pound lands by the yeere ! And how ? Oh the fire of lust and burning concupiscence hath wasted all , and driven them out of their dwellings , as dogges or swine , so that all who come by may say , drunkennesse , riot , whoring , idlenesse , or malitious persecution of the Church of God , have beene the meanes to roote out the most families of this greatnesse and wealth : Truely methinkes when I passe by them they are as Theaters of vengeance , and judgement of God against adulterers and fornicators . Fourthly , the judgement of God appeares in the snaring of the sinner by this sinne . As is the whore , so is the adulterer : shee is a deep ditch to devoure , and he is a vast gulfe of lust and concupiscence . He is so drowned in his owne perdition , and cannot get out : snarled as a bird , so that the more she struggles , the worse shee is hampered , would unwind her selfe , but cannot . Oh! then what a judgement is this , neither to be able to be chast , nor endure to be unchast ? As the Poet said of the Paramour to his harlot , neither can I live with thee , nor without thee ! So of this lust : I cannot endure it , it is so dogging , so unsatiable , that it wastes my marrow in my bones , and causeth a perishing daily without death : it s a tyrant to me , forcing me to serve it , beyond my strength : And yet I cannot be without it neither , it hath so prevailed against me by the false sweet and cursed habit of it , that I cannot want it . One in this kind was so addicted to it , that even when he was spent to the very pith , yet had appointed his harlot to meet him , when death approached : and could not beleeve he should die , till want of breath intercepted his thoughts and trade . The soule in this plight sinkes deeper and deeper , one harlot makes way for another ; some one insatiable stallion in this kind having three foure , yea seven harlots to exhaust him . As he said merrily , so I here , such need no gout , dropsie , ague or consumption to bring them to their end , they have provided a speedier course . There is no end of sinning , and he must needs go whom the divell drives . Fifthly , it s the divels nestegge , and causes many sinnes to be laid , one to , and upon another . Looke upon the wofull cheine of Davids lust , how did one follow another , the act urged the concealment ; the eagernesse thereof provoked a suborning of Vrijah : that brought on the making of him drunk , when that will not serve turne then the innocent must be murther'd : any one of these odious in a wretch , how odious then are all in a Saint ? How many secret murthers of infants have beene caused by Popish Votaries , let the vaults , privies , fishponds , belonging to their lawlesse houses testifie ; nay their owne Pope Gregory , who tooke an order with them upon the observation of such villany I Oh the lies , shifts , perjuries , purgings by forsworne men , bribes given and taken , policies and tricks to cover , defend and make off such abominations ! So it must bee . I wonder that a man should be so debauched as to be a whoremonger , but being one , I wonder not , that he is , as such a one must bee : for can a bowle rolling downe the hill , stop her owne course , no more can hee who is in the power of his lust , doe as hee would , but as the force of ill custome , and the prevailing sweetnesse of his lust necessitates him unto . No sin goeth alone , but to be sure uncleanesse cannot avoid many to accompany it . Once over the shoes in this puddle , rarely will Satan leave off , till he have by degrees got thee over head and eares . Sixthly , what wofull consequences follow this sin ? As Salomon of the drunkard , whence are red eies ? To whom are woundes , blacke and blue cheeks ? So say I here , To whom are quarrels , Broyles , blood shed , Duells betweene Corrivalls of Harlots , with a raging heart never at peace : To whom ? To those whom the fury of harlots discontent hath incensed : what will not such doe to gratify their Mistresse ? Nay where doe Robberies by the high waies , and murthers and burghlaries begin ? Surely in the love of harlots , as much as in any other roote : It must be so , love will not be maintaind with nothing , this sin is and must be desperately wastfull : The old speech is , Venus must be nourisht with Ceres and Bacchus : infinite is the luxury and Riot of such , no end of expences in each kind : and as the grave , so the harlot insatiably cries , give , give , else she thinks her self scorned , and scornes her banquerupt lover . Now , then what doth satan drive them to ? To all violent , hideous waies , rather then want oile for this Lampe ? An harlot must be fed with the rapine of all sorts , and when she is rich upon the price of the soule of a man , shee is best content . How many come to untimely , shamefull ends this way ( especially of those Gentlemen theeves as wee call them ) by the just intercepting hand of Gods instrument , the Magistrate ? So that many have said with him , finding God to pursue them , just oh Lord are thy judgements ! Many have been executed for crimes , which they never committed ; but yet confessed , that God hath plagued them for such as man knowes not , such as the law cannot take hold of : secret Sodomy , Adultery , or other uncleannesse , which I never looked to have discovered . I did under a false title and crime , but not without due and just desert : man hath done me wrong , but God hath done me right : Oh what a just hand of God is here ? Vengeance will not suffer them to live . Seventhly , the body of the uncleane is judged : seldome is it free from diseases and distempers . Whence are such maladies , as poyson wife , child , and each one that drinke in their cup ? Who but God plagued that Army of the French with that loathsome disease , never before heard of ? Whence are inflamed , swolne , spotted faces , puft flesh , stinking breath , disguised body , putrefaction of the blood , rottennes of the carcasse , unsound health , speedy age , infinite infirmities ? Whence is that outcry which Salomon speaks of , when thy liver is darted through with an arrow , when thy strength is given to the cruell , and thou mourne when thy flesh and body are consum'd , then shalt thou crie out , how have I hated instruction ? Oh foole , and beast that I am , how am I led ●o the shambles as an oxe , and how to the stocks , like a ●ot ? When all thy honour is laid in the dust , thy friends are ashamed of thee , thy conscience flies in thy face , and thy harlot hath forsaken thee , and all is gone , then maist thou say , God is departed from me also , and leaves me hardned , and woe be to him that is alone ! And yet all which I have said , is but as the Adulterers prison and cheine , the cheefe Barre of judgement which hee must take sentence at , are , death and the last day : then will God judge whoremongers indeed , then he will be a swift witnesse to purpose , all his delayings and reprivalls of Adulterers , shall be recompenced with sweetnesse in kind : then shall flames revenge flames , and one fire punish another , and there shall bee an eternall heate of wrath , for the short and sweet pleasures of lust : For , without shall be Sorcerers , Murtherers , Dogs , Idolateors , Theeves , Lyars , and Adulterers ; this is the second death . This death , shall bee the reward of this sinne , and this is the last judgement from which no escape , no appeale shall bee admitted . And this bee sayd for Answer to the Question . Vse . 1 It s now time to hasten to use . And first let this be terror to all such , as thwart and contradict God in his course ; doth God all he can to terrifie Adulterers , and to make this sinne odious ? Woe be to them then that make an honorable thing of it ; I shall not need to seeke out as farre as Spaine , Italy , France to find out matter hereof , such as make bastardy a title of honor , covering it with greatnesse , so that a terme of dishonour with God , is with them a name of renowne ; woe be to them , who honour that which God abhorres ! To these adde the Papists ( toucht before ) who honour whores and concubines farre above lawfull wives in the Clergie , setting up open stewes , out of the which the Pope draweth an exceeding yearely tribute , ( for you must note , hee is not so holy , but he will take the price of an whore into his treasury , and savor it well ) justifying the lawfulnesse of such practices and tollerations of harlots , to the end forsooth , that the chastity of Matrons may bee preserved ! Are not these wise Proctors thinke wee for God and for his seventh Command ? To make the plaister of the rankest poison ? But who wonders that the great mother of spirituall whordomes , that old Bawd Circe who hath poysoned all the world with her double cup of doctrine and practise , should so tenderly nurse up the stewes ? Oh you harlots children , and seedplots of bastards , are you so carefull of Matrons ? and the safegard of their chastity ! No , rather your Banner and Buckler is for whores , then Matrons ! You care as much for your chastity , as Judas did for the poore ! whose successors you are , whiles for the filling of your bagges , you suffer any villany , and live upon the sinnes of the people . Once a young sparke sonne to an Emperour told his father , he wondred at him , that he would be so base as to exact tribute of the City for Vrine ! But he took a peece of that golden tribute , and put it to his nose , bidding him smell to it . Which he doing , he askt him , how it smelt ? he answering , well for ought hee felt , yet ( saith he ) it comes from the City urine . A base speech for a man of so incomparable worth ! But this tributemonger of soules is ten times worse ; for hell fire and all , do smell sweet in his nostrills , the smell of gaine from any thing favors well to him ; so he have it . To these adde such as slight this sinne , calling it but a trick of youth : such as blanch and colour these sinnes of all sorts , not to be named : never so rise in all estates , as now in this debauch't age ! Such as play the bawdes to their owne children , their owne wives , such as make a sport of it , and lay their bastards in their owne wives bosomes , forcing them to nurse them , or else turning them out of doores ? Casting darts and mortall things , and asking , am not I in sport ? Such as make a trade of this sin , serving the turnes of their commanders , as that hangby Hiram the Adullamite did the turne of Juda : Do these , or such as these ( for they are infinite ) beleeve these terrors of God ? Or do they take notice , that God will have this sin made odious and terrible , to gaster all from it ? Oh wofull Rebells , and Traitors to the edicts of Christ , beware , lest God come upon you , and tear you in peeces , and there be none to deliver you ! for so impudent a forehead of brasse , and daring to resist him in his own way ! If he aggravate , dare you alleniate ? surely he shall adde unto you all the plagues of his Book , and diminish your names from that other of life ! Vse 2 Secondly , if God so strive to make this sinne odious , consider in the feare of God , both upon what ground , and to what end he doth so . Surely it is not for nothing , that hee doth so . The ground is , that it opposeth his ordinance ; the end to prevent sinne . Branch 1 For the former , beware of defiling any ordinance of God! That which he hath put honor upon , put not you contempt upon ! Marriage is honorable , and the bed undefiled by an ordinance . It s like the decree of Medes and Persians , which alters not . Take not you away the honour therof , either by wilful abandoning of Marriage to live in lust unbridled ; or defiling marriage , to cover your filthinesse ! ( it was not made to such an end ) God will bee surely avenged upon all such ! It s the practice of Satan , and Antichrist his eldest sonne , to be Gods opposite to thwart an ordinance . What is so holy an ordinance , as the ministry of the word , the vse of Sacraments , the use of the Keies ? And , what doth hee more purposely contradict ? How basely speakes all this rabble from top to toe , of a Minister ? of preaching ? of our Sacraments ? our Communion table ! they jeere all , and oppose their Priesthood , Masse , Sacrifice , and Altar ! What so sacred a civill ordinance , as Magistracy ? They abhorre it , tread under feet all kinds , that crosse their owne Government : cursing , destroying , excommunicating , and murthering them at pleasure , if they can come by them ! What so pure an ordinance as marriage ? But what uncleannesse is there , which they preferre not before it ? Beware you rebels ! you fight against God , one that is stronger then you ! hearten not one another against this Ark , that is come into your Camp ! lest hee plague you , and make it too hot and too heavie for your keeping ! Call not those things common , and carnall , which he hath called pure ; honour that which God hath stamped : discerne the solemnes , the sacrednesse of it ; defile not mine ordinance , lest I make you your Sacriledge ! Branch 2 : Secondly , the end is , to stop and prevent the sinne it selfe : Beware then of all riot and excesse this way : you who formerly during your dissolute youth , have defiled your bodies , or since marriage have adventured to doe so : look backe and bethinke you , what you have done ! Tremble to think , that you dared to presume to sinne in that kind , which God hath gastred you from . Should Adam have ventured to breake into the garden againe , upon the shaken sword of a Cherubin ? But loe , the shaken sword of a greater then Cherubins are , is heere ! How just were it , that God had struck you dead in the act ? Still to strip you of all at once , and bring you into the pit of despaire ! To accurse your posterity , and to transmit your sin , through your race , to make you a by word as Jeroboam ! oh wonder that ever you got out of this pit ( if yet you be ) and take heed lest he who delights to see doggs and swine turn to their mire and vomit , pull you not into this ditch againe ! Taxe not God for his severe and hard sentence against such uncleane wretches , whose bodies have rotted in prison , persons beene ruin'd with penury , soules perisht in impenitency ! It were just with God , your owne should have suffered no lesse ! for such as despise his therrors , goe on still as the forlorne ranke in the mouth of the Canon , wrath hath alway swept them away ! as a man who is a●gry will smite him that is next , so hath he smitten some in their soules , in their names , bodies , estates , posterity , to flaite others . Else had hee beene unjust . Now then take warning : God aimes at the preventing of sinne : If you by these examples repent not , your selves shall goe in the drove , and bee made examples , that others may repent by yours . And to conclude , to both sorts , I say , knowing the terror of the Lord , desist from your uncleane course ! who shall stand when God shall come in person to judge ? It s said that when Jehu sent to the Princes of Samaria , Tutors of Ahabs Children , to set up one of their Masters Children and fight for him , they trembled , and said , two Kings could not stand before him , and can we ? Therefore they chose to cut off the heads of them , and send them in to him , rather then to try it out ! I tell thee , though the sonne of Nimshi were a furious marcher , the sonne of God is more ! Not two , or ten , but ten thousand Kings could never stand before his revenge : Hell is prepared for Kings , if uncleane and adulterous ? Stand not out , cut off the heads of these lusts , and thereby make way for pardon and attonement to thy selfe , if yet ever this wofull spot , and crocke of spirit may bee washt out , ( for there is but one thing , even the blood of this Iudge which can cleanse it ) and forgiven . Thinke not by peaking out of Gods sight for a while , to wind out , and bee forgotten ! So did Baalam , that Bawd of Peor , who curs'd Israel more by this Stumbling-block , then otherwise ! Oh! he went to his place , and lurkt in his nest , till the Lord in person came upon Midian , and then both the five Kings of it , and all those entising fornicatresses , and then Baalam himselfe was dragged out of his hole to execution ! verifying his owne Prophecie , who shall stand , when God doth these things ! will an innocent Lambe tremble before a Lion , and shall not guilty Adulterers , when God sits upon them ? Shall this be the fruit of Gods scaring of men , that with the new built house , they settle the more upon the frame when the wind most shakes them ? To runne to sinne , to snort in it with so much the more impudency , securely ? What is this save to mocke God , and play the Giants against heaven ? To dare him with a Babell , and try whether hee can confound us ! As those Philistians cried , now play the men , kill both Israel , and the God of Israel , if you can ! Be not so mad ! Time will make you thinke God is like your selves ! and he will neither doe good nor evill ! Because judgement is deferred , your hearts are set in you to play the whores and villaines still : But your damnation sleepes not ! he shall come upon you , and set your disordered waies in order before you , and bring ( as Salomon did Shemeis ) all your pranks , old and newe at one view into your eies , and then shall it not bee possible for your shoulders , your consciences to stand under your loade , nor endure those terrors that shall sting you , as the handsels of hell which is ready to devoure you ! Vse . 3 Lastly , let us all learne to be of Gods mind ; and so convince our hearts of the judgements of God , against uncleannesse ; as not to dare to think of committing it . I have seene many wretches , and one the other day ▪ whom flaited in his conscience by the feare of suddaine death , unloading his guilty spirit into the bosome of Gods Minister , even his filthy haunts with many close queanes , unsuspected : and under this he lay as long as the dint lasted : but having found no further favour with God , relapsed to his old course , as a cony though taken in her hole , yet if let goe , hath no shift but to runne to her old burrow and harbour ! If Christ be not the cover from the storme and raine , sinne must needes be ; and although it be but a sorry one , which will one day wet to the skin , yet it must serve the whilst . Subdue therefore thy soule with these terrors : as Christ saith , let them sinke deeply into thine heart ! It is thy selfe , it serves to keepe thee from the pathes of death . As our Saviour then when he bids watch : tell us he saith it to the Disciples , and to all : so , I wish that this watchword might reach to all , none excepted , even forward professors themselves . I much feare , this sin is rise among many even of such : for profession cannot alone quit us of secret profanenes . So neer is the flesh , so sly is Satan , so copious is a false heart of evasions , that no sort of people is free . There want not fearful examples at this day of each degree of men and women . I need not silence that which all tongues jangle , & the ears of the good might tingle withal : what debauched varlets there are of late brought forth from among thē , who have crept in amongst the zealous servants of Christ , and taken upon them to be the forwardest . To conceale , is now too late , too late to say , tell it not Gath : for its all over the places about their dwelling . One being reprooved for attempting the maides ( who came to his house ) to folly : answered , though I may not covet my neighbors maid , yet for his owne maides , or those that offred themselves , he thought he might . It s time now ( my brethren of of all sorts ) to cease striving , to hold ●●le in your palme ; it s rather time to apply corrasives . The best way now , is in taking notice of these , to say , they were among us : they were not of us , if they had , they would not so fouly have gone out of us . And yet ( were it not that I feare doing hurt ) I would adde , that I must not nor dare finally to censure every owne as lost , who is guilty of this sin : but I know , ten to one of these , are hypocrites , though for causes , God may leave some odde person , whose repentance he purposes to make as eminent , as ever his sinne was : and moreover , to use this sinne in others , as a forcible occasion to convert them from all sinne . But of this after . Of the hypocrites I say , let him that is filthy , be filthy still ; of the other , the Lord give them grace , with Achan in the midst of their reproach , to give glory to God : wofull creatures the whiles weltering in their misery from whom the unclean spirit seemed to bee cast out ▪ and they to have escaped the pollution of the world through lust : but through their loosenesse , the divell hath returned into their hearts , and brought seven spirits with him , worse then the former : so that if that stronger man throw not out this strong , the end of such will proove worse then the beginning . Consider all such , profession cannot dispence with you ! rather it shall make your sinne treble , and heate hell seven times hotter ! If wee never found any other effect of the sinnes of our ignorance , save shame and death : what are wee like to finde for sinnes against knowledge ! Truly men are strangely impudent and hardned in these daies ! this makes me insist as I doe ! Feare not him , who can destroy the body onely and not the soule : but him who can cast both bodies and soules into hell , I say , feare him ! Get we our spirits truely moulded into this terrour of God! Those Corinthians pretended the liberty of the Gospell , against the terror of the Law : But , how doth Paul answer them ? Surely by a fit instance of the Isralites in the wildernesse , committing filthinesse , at Peor . Are you better then they ? had not they the word , the ordinances , the cloud , the manna , and rocke ? but God was never the better pleased with them , for that I Their carcasses all fell , and were made dung in the wildernesse . Therefore deceive not your selves ; Be not you fornicators as they ● and were destroyed of the destroyer ; Their Angell of presence , turn'd their destroyer , for their uncleannesse . If this bee all the priviledge of your bare profession , let whose will venture , but venture not yee ! well ( may some say ) wee would faine bee of Gods minde , but our hearts are so giddy and slight in this point , that wee cannot get them to bee seriously awed by Gods judgements : I answer , I shall referre it to the Exhortation following in the next Chapter : in the meane time , consider what hath beene said in this . CHAP. XVII . And last ; Conteyning the use of Exhortation , with Counsells and Motives to preserve Chastity , and avoid uncleannesse . Vse . 4 I Finish the whole use of the point with Exhortation ; to this effect , that all who truely tremble at this judgement of God against Adulterers and fornicators , doe preserve their vessells with as much holinesse and honour as is possible . To all such ( as in the end of this point I shall touch ) belongs consolation : but let it lie by a while , untill thou be able to apply it to thy selfe by the experience of what I shall now say . Wherefore , I exhort all such , be chaste , and pure in body and spirit , passing the whole time of their conversation here in holy prevention and caution against uncleannesse . A sollemne duty , to bring a cleane body to the marriage bedde : to maintaine it so , and bring it so to the grave ! But how ( will some say ) may this be effected ? I answer , by observing three counsells : and first to Abhorre somewhat . Secondly to meditate upon somewhat . Thirdly by practising . Touching the first , Abhorre somwhat within , and somewhat without . In the prosecution of which three , if I shall haply trench upon any thing before touched , through the neernesse of the argument , let the reader consider , that when I wrote , that before upon the point of chastity , I intended not the handling of this latter part of the verse : but I hope , I shall avoid any purposed repeatings of ought , which the necessity of the order doth not inforce upon me , for the avoiding of any interruption . For the first of Abhorring : First with David , Abhorre thy selfe , that inward originall corruption of nature , the foment of this flame : he beginnes at the right end of the staffe , with that poison , wherewith his mother had warmed him in her wombe . Abhorring of some outward acts or penalties of this sinne , may goe without any loathing of the fountaine . Had it not beene ( saith David ) for my naturall staine , I had never committed such an actuall abomination as this . Alas ! as the feelde of a poore man vanishes in the Mappe of a whole towne , so doth this evill of concupiscence vanish in most mens eie , when they take a survey of sinne ; whereas this inward is the body : and that which we se breaking out , is but a member , as it might be here a toe , there a finger of defiled old Adam . Till then the mother bee abhorred , the daughter will never be renounced . Put case , thou couldest bitterly inveigh , yea incense thine heart , against some actuall filthinesse , yet , till this inward dunghill bee raked , which is able to steame forth into an hundered Adulterers , yea sinnes without number ; I say till this furnace kindled by hell , as ready to defile thee againe ( when thou hast seemed to wash out many stains as they appeare ) with ten fold more wickednesse ; looke for no redresse of thy disease . It s a running soare , an issue of uncleannesse , and must first bee dreined , eare the passages drie up : Theseely man who saw the streame of the River run very swift , sat him downe upon the banke and slept , thinking by that time all would bee run out , and he might go over dry shod ! Poore soule ! for that river ran still , ever did , and ever will. So is it here : till God dry up , or turne the current , it can be no otherwise . The due sight of this thy bent of heart , thy frame of spirit , alway inclining one way , never to Purity , first tiring thee as a traveller , wurry thee as a dog , pursue thee at heeles , as the Avenger of blood did the Man slayer ; is one of the best waies to quit thee of this mischeefe . Get an inward abhorring of thy selfe , see what an huge heap of filth lies there ; marke how it s like the doore rolling the same way on his hinges ; and this wearisome sight may ( perhaps ) drinke up thy spirit , and casheire all thy dawbings , colours , and excuses . I say , This may rase thy forte it selfe , and shake it from the foundations , and then the out works will soone yeelde and fall to the ground . Looke upon this sin in that Glasse with that eye , which Paul looked in , when he beheld lust forbidden : and , ( if any thing ) this shall swallow thy ship wholly up in the quicksands of selfe-abhorring . Say to thy soule thus , were I washt with nitre , yea scoured with sope , yet the clothes I weare will defile mee as fast : Alas ! I get nothing by all my outward abhorrings , lust will not bee scared away with Holy-water . I have a Bosome Orator within , which will draw mee to lust , twenty times , one after another , and pull mee faster to filth , then all my owne , or others disswasives can withdraw mee from it : Lord then , draine this flood and overflow ! teach mee to abhorre my selfe in dust and ashes , if ever I get victory over my actuall corruptions ! Secondly , abhorre thy inward Actuall thoughts , of contemplative uncleannes . Workmen proceeds according to an Idaea and platforme in his mind , set before him , in all his projects and attempts : so doth the Adulterer . The heart ( sayth our Saviour , ) is the Adulterer , all the mischiefe is hatcht there . What contemplations of villany , doth the forlorne stie of Thoughts nourish in many ? What uncleane man or woman is there , whose thoughts do not plod and contrive their meetings , the places , the tyme , manner , and circumstances ? What a Thoroughfare of such scurfe , is that defiled spirit of theirs , which they carry about them ? Once , a learned man was called a walking library : But of these , it may be sayd , They are a walking Stewes . It s as easie to pull their hearts out of their bellies , as to alter and turne the course of these suggestions : the Devill beeing the Presenter , and the fancie the Receiver . Mortify then and nip these thoughts ; which have the whole man at command : Senses do not so much hurt to thoughts , as thoughts to them and to the bodily performance . The loathing of base , vaine , wanton , and capering thoughts , in this kind , were halfe the cure . These vapouring up from the heart to the brayne , do so possesse and beleaguer it that the affections are fired , and on thornes , till they come to practise . Now , when the fewell is gone , or lessened , the fire must cease : let originall corruption be once abhorred truly , and this will follow . Thinke that God speaks to thee in St. Iames his phrase , clense your thoughts ye sinners , and purge your hearts , ye wantonly minded ● Howlong shall your uncleane thoughts abyde with and within you ? Know you not that Imaginations are the first moover of the whole frame of corrupt Nature ? If they moove , must not all inferiour ones dance after their Pipe ? And tell mee , when Satan fires the whole man , whither doth he inject first his fireballes ? Is it not into the thoughts ? If he would tempt , accuse , terrifie , how goes he to worke but by raysing up a commotion in the thoughts ? And in what part is hell fire kindled in the damned ? Is it not first in the thoughts ? Keep then thy thoughts with all diligence ! Forestall Satan and uncleannes by good thoughts , chast , pure , contrary thoughts ; let the Chambers of the thoughts be prepossessed with these guests : & they will sparre the doore from such encroachers . Especially if the pure spirit bee the usherer of them in , by the word . Thirdly , abhorre all those cursed colors , and mufflers of this sin : which the fertile heart , can devise abundantly , to alleniate and lessen this sin ! The Heart is the forge of all these tricks , and evasions . If the Lord have called this sin so terrible ; let it bee enough to thee ; abhorre the Divells figleaves ; & behold the filth of this skirte with detestation . Blaunch it not over with thy Nature , ( that worst of all ) the propension of thy constitution , the strength of allurements , the difficulty of preserving thy selfe , the Generality of the sin , the slighty opinion of the Multitude . Abhorre these cordially , or else the sin abides still , under dispensation and connivence . Then fourthly , as touching other inward fomenters of lust , ( of which I breefly speake because I have prevented my selfe in the point of Chastity before ) Abhorre thy covers and shelters , hope of impunity , hiding thine uncleannes under the shrowd of a married whore , or of thy wicked friends and Abettors ; such as the Devill will rayse up to sticke to thee , or any such as for a base bribe , will ayde thee , and keepe thee from open shame ; Such impunity being forecast in the minde is an hardnor of the Adulterer in his sin : Abhorre a luskish lasy heart , that delights in ease and ydlenes , loath softnesse , effeminatenes and impurity of spirit , ( a throughfare for lust ) Also unarmednesse of the Soule , lying open and exposed to occasion , empty , swept and garnisht , fit for the next Devill that comes : Abhorre rashnes and unstayednesse , which will on the suddeine betray thee , to the occasions of lust . Renounce all selfconfidence , and ventrousnes upon thy stength , as rather scorning to be snared , then humbly fearing snares , ( for Alas ! poore worme , who art thou , if left to thy selfe ? ) Know this , that lust will give small warning , it comes as a torrent : as the necessity of an armed man : There is the same mettal in thee , which is in others ; and they are soonest snared , who feare least . Beware of selflove , which gives it selfe Allowance of the largest sise , as loth to deny it selfe nothing which it covets , and counting nothing too pretious , no liberty or delight too deare for it selfe ; Abandon inconstancy and giddines of spirit , which cannot stand its owne ground , nor rest in one place , cleave to one taske . For the bent of spirit to one settled object , studie , calling , or lawfull object , will divert the vaine minde from frothie fancies , and ideas of uncleane thoughts , companies , and allurements . A spirit whose banks runne full of employment , will hardly be unsettled : but holdes Satan at staves end . Aske thy gadding , roaving heart , whither she will , whence shee comes , and what is her busines , ( as watchmen do Roagues ) Examine the ground and warrant of thy journeys , travailes , errands , and wandrings up and downe , forsaking thy station , and family : Set thy kinfe to thy throate , if thou bee an Athenian , dayly lusting after new places , companies , pleasures , meetings , and delight ? And whatsoever savors of carnall and sensuall desire , know it cannot , but threaten mischeefe , and dispossesse thee of thy watch : I speake still of such , as in appearance have given their names to Chirst , even these , ( for I judge none , let every man judge himselfe ) have so sarre taken liberties to themselves , in the brink , that they have fallen into the water . One of them once much pleasing himselfe in admiring the features and beauties of women , and stroaking the cheekes of one with Wantonnesse , was by his wiser neighbour warned therof , saying , These crimson faces ( so he cald them ) will sadly cost you the setting on , one day : and so it fell out soone after ; for such an aspersion was soone after cast upon him , whether true from man , or just with God ) as brought his hoary head to the grave with sorrow . To teach all such gnats to beware how neere they fly to the candle , lest they bee burnt . And thus much for inward abhorrings : As touching outward , I will repeat nothing before said , in the chastity of Prevention ; onely , whatsoever occasion , threatens any affront to the fort of Chastity , and the preseving of the whole man in integrity and honour , renounce it . And so much for the first of the foure heads of counsell against this sinne of uncleannesse , to wit , Abhorring of somewhat , be spoken . The second counsell is , to meditate of somewhat . And whereof ? Surely of such things as might helpe to quash and quell lust : and that partly concerning the sinne it selfe , and partly the penalties thereof . And both these specialls of Meditation , must be attended with two properties in generall . First , that this meditation be wise , and secondly , that it bee deepe . First I say , wise : for I would have this noted , that some things are of that nature , that some kind of musing of them , is rather an incensing of the heart unto the sinne , then any checking thereof . As are all such evills , as border upon the sensuall appetite , and concupiscible faculty : of which sort especially is this sinne of uncleannesse . Many complaine , that they muse much , of the odiousnesse therof , that so they might abhorre it . But they finde it more and more to follow their hand : and to snare their spirit . And so the remedy proves much worse then the disease . And it fares with such , as it doth with two men at variance : who put their quarrels to comprimise : But when wise men should set them at one , they fall on ripping up all circumstances of unkindnes , offered each to other , that they part worse enemies then they met , and so make the wound incurable . So here , men meditate of the sensuall and carnall occurrents of this sinne , their base meetings , words , gestures , unchaste lookes and acts , under pretence of a purpose more fully to detest and abhorre them : But by this meane , the divel casteth fire into the drie powder of their concupiscence ; and inflameth them to it the more . The reason is , because the sense and fleshly familiarity of the thoughts , doe prevaile against the spirituall hatred thereof . So it fares in other temptations , of an hideous nature , as Atheisticall thoughts against the Majesty of God , or blasphemous thoughts against the Scriptures , or the essence , and Attributes of God : the basenesse whereof the more we plod upon , ( especially while Satans wild fire is in the spirit ) the more we are snared therewith . Therefore in such cases as these , the practice of Elisha to the servant of Jehoram , is to be followed : Wee must pray against the tenacity thereof , and force our selves to handle such thoughts roughly at the doore ; and in no sort to give place to them : as knowing their Masters feet is not farre behind them . Tosse not thoughts off and on , about passages , which tickle the fancy , and wind in deeplier into it , then it can bee rid thereof , yea though they were most irkesome to it : But take up the sinne in the whole lumpe and bundle : muse of the bitter roote whence it comes , as David did , in his Meditations : Incense thy soule against the body of corruption , whence it flowes , that wherein thy Mother conceived thee ; and thence descend to the fruits of it , as , the wound which it leaves upon the conscence , the wrath of God , which it pulls upon it selfe ; the curse of it , how it makes all the soile barren , blastes and wastes the grace of God , or the least shew of any : Keepe it thus at staves end , but tamper not much with pitch , lest we be defiled . Such unwise meditation is not water to quench , but oile to encrease the flame . Secondly , let this meditation be deepe and solemne , both about the properties and the penalties of this sinne . Touching the former , the first meditation about it is , how spirituall a wickednesse it is , especially under the Cospell . It s like Absaloms incest commited shamelessely in the sight of the Sun ; before all Israel . It doth not onely sin against morall light of the naturall conscience , but also against the grace of God ; and the remedy offered therby . For the grace of God hath appeared to all , and teacheth them to denie all ungodlinesse , and fleshly lusts , and to live soberly , godly and purely in this present world . Davids adultery was a morall act ; but yet inseparable from spirituall wickednesse : for he resisted conscience in point ( not of morall light onely , as any heathen might doe ) but of grace , and mercy from God , teaching him to abhorre it . Yea , this very thing was the thing that made the Lord so severely punish it , both then and after ; even because hee fought against his spirituall light , embracing a lust , and the sweet of a base heart , with the losse of that sweet mercy of God , which he had tasted : Yea , against that sweet communion with God , which hee had formerly enjoyed : both which hee knew would bee wasted hereby , as also that hereby the spirit of God was displeased and vexed with this rebellion , and the effects thereof , and h●s conscience gulled downe and defiled with sensuality and security , yea hardned by the deceitfulnesse of sinne : And hereby the enemies of God were caused to blaspheme God , his worship and the generation of the righteous . For our better conceiving of this point ( in my judgement the most weighty of all to gaster a soule from such Abomination ) let us observe , how the holy Ghost hath described it . Read and ponder that Heb. 3. 12. where the Apostle in effect tells us , that this is the nature of all sinne committed against the light , and it hath these degrees : as the words doe expresse . Take heed , lest there be in any of you , an evill heart of unbeleefe , to depart from the living God , but exhort one another , lest you be hardned by the deceitfulnesse of sinne . Marke : first there is an evill heart of aversnesse from God , and enmity , or alienation from God , in each child of old Adam . Thus David confesseth himselfe guiltie hereof , in committing Adultery . Secondly , this being unsu●dued in the soule by the word , breaketh out into outward and morrall evills , as ill humors in the body , into soares and botches . So saith our Saviour , an evill man , out of the evill treasure of his heart brings forth evill things ; for out of the heart proceed all such draffe : that 's the nest and forge of them all . Both these make the heart , an evill heart . Thirdly , this evill heart and these evill workes , become evill workes of unbefeefe ! That is , whereas God hath ordeined a blessed remedy of pardon and clensing of both , loe , the love of an evill heart to her evill workes will not suffer it to parte with them , but chuseth rather to forsake mercy it selfe . They that embracelying vanities , forsake their owne mercy . And our Savior plainly , This is the condemnation of the world , that light came into the world : But loved darknes rather then light , because their workes were evill . Iesus Christ receaved by faith , would have destroyd such workes . But men loving them , and that darkenes which nourisht them , more then light , they added drunkennes to thirst , that is unbeleefe , to morral sins . And so sins which at the first were but dipped in the colour of Nature , beeing died in graine by contempt of light , became spirituall evills , consisting in a treacherous refusall of grace , that it might nouzle it selfe in sin more and more , which by embracing of grace , it might have beene rid of . So that this unbeleefe , defending it selfe , in the practise of darknesse , causeth the soule to be guilty of horrible villany against the grace of God , and that spirit of Christ , which offreth it selfe to purge and wash it from sin . Fourthly , by this meanes there followes a Delusion and Defilemen : of the soule : by the sweetnes and deceitfullnesse of sin . That is , a Desertion of the soule , wherby it s left by the just hand of God , to the errour of her own way , & choyce : to bee as it desired to bee : so , that it becomes of avoluntarily , a necessarily seduced heart , thinking evill to be good , feeding upon ashes , as a perverted appetite will do upon coales , or chalke ; it suffers conscience to be blindfolded and baffled , and the accusing power thereof , to become a defiled power ; so that though it know sin to be sin , ( as this of Adultery ; yet beeing luld asleepe upon Dalilas lap , it feeles no sting , but dreames of ease , as Samson and David , who differd not in this from Balaam , save onely in this that the spirit susteind and reserved their judegments , that they sinned not upon the last practicall understanding , and choice of free will , but by prevention and temptation ; But to their owne sense , they had shaken off the spirit . Fifthly , from hence proceeds hardning of heart in the sin , against the recourse and checks of conscience . Thus David , beeing once defiled and snared , so that he could go neither backward nor forward : he grew so hardned , that he resolved upō al those waies , wherby his sin might be concealed , extenuated , defended , and that with odious Circumstances ; which what was it save ( as much as in him lay ) to put off the spirit of God , and to fulfill his lust , providing that he might not be unsettled . And lastly , ( in some uncleane ones , although the Elect cannot goe so farre ) hence proceeds a departing from the living God , a disabling of the spirit from returning back to him again , through an heart which cannot mourne , relent & , repent : & so finally a powring foorth of the heart to all other sin , without controll , or restreint ; yea some go so farre herein , that they fight not only against the revealing light of the spirit but against the spirit it selfe , out of malice : And what wonder , if the restreyning power of the spirit be taken from such as have despised the saving power of it ? Now , to gather up all into one , how wofull an hazard doe all they run , as play the uncleane beasts under the cleere light of the Gospel ? How do they lay the stumbling blocke of their owne iniquities before themselves ? For although I deny not a possibility of returning , so long as the spirit is greeved onely , except it be despited also , yet who knoweth how farre he may go in his descent , beeing not able to stop himselfe ? And as for the Elect , how many beare themselves upon it , till they proove errant hypocrites ? This Meditation therfore , let all such ponder deeply , who are given to slight this sin ! what God may do for ignorant ones ( as Paul speakes ) I say not ( though we see but few of these repent . ) But for them , that sin wilfully after light , it s far worse . A second object of meditation , against this sin , is the Peculiarnesse of it from other sins . That of the Apostle is notable for this , fly fornication : why ? All other sins parte from the bodie , this abides in it : what 's that ? Other sins of wrath , theft , swearing , the like , abide not in , but passe away from the instrument acting them ; ( I say not in guilt but in act of cleaving : But this of uncleannesse as it leaves no lesse scarre in the Body then they , ( rather more ) so it leaves a far greater and more loathsome stayne in the body : causing it to bee a more yrkesome dwelling for the spirit of God , to bee more loathsome to it selfe , and beares marke in the open sight of others of it owne filthines . If God then have set such a mark of this sin upon the bodie , as upon no other : and now much more then when Paul speakes ; if other sins ( in comparison ) are without , but this within it : others by the body out of the body , this by et , and in it : that is , it is a more reall and bodily sin , requiring more of a sinner for the perfecting of it , then others , yea forfeiting a peece of the body , in the committing of it ; how odious is it ? Againe , if it bee a more fulsome vice , and hardlier washtout ( as before hath beene said ) If it shut God out of his Temple , yea , out of Poarch and all : I conclude , it behooves all , to beware lest they conceive that a more slight sin then others , which God hath branded with more peculiarnesse then others . I do not here speake of that loathsomnesse which followes the act : of that before ; But I say , The Lord loathes these leprous walles ; what should such a one have to doe with Praier , Reading , Hearing , Sacraments , whose lips , eys , handes , whole flesh is defiled with this sin ? Who sees not the unsutablenesse hereof ? So that as the leper was wont to be shut out of company , to have his lips sown up , scarse suffred to breath , & to try out , unclean so here . This sinner shuts out himself from God , in that he cannot approach to him with auy ) member without loath somns . I speak not this to exclud any Penitent from the free grace of God ( though God who gives each penitent , grace , gives not each sinner to be Penitent : ) for Rahab , Bathsheba , Tamar , yea a worse thē al Mary Megdalene found mercy , & sorecoverd the honour of each member : but I speak odious the sin is , in peculiar . Let it therefore bee a second Meditation against it . Thirdly meditate of that wofull seperation which it maks inwardly , betwixt God and the soule , Few see this . But if union with God , be the roote of all other Previledges , and a restoring us to our integrity : what then is seperation from him , and cutting off from the fountain , save a curse ? Now , who so is one with an harlot is cut off from God : For how can a man bee at once a member of an harlot , and a member of Christ ? Know you not , that who so is one with Christ , is one spirit ? And what is he then , who is one with an harlot ? Can he , with and in the same spirit , be united to one and to other at the same time ? Doth he not , what lieth in himselfe to disjoynt himselfe for ever from God , who is joined with an whore ? Is it so easy to unlinke the chayne of uncleannes , and to be knit to God , who is once enchained in the band of this sin ? Or , can there be communion and influence mainteyned with God , while fellowship continues with Harlots ? Is purenesse and filthines , so easily reconciled . A spirit of of hol●ies , with a spirit of Adulterie ? What communion betweene Christ and Beliall ? Or , how can two walke together , except agred ? If thē the spirit be sadded , & grieved , what joy can it have to walke with the soule ? Where was Davids fellowship with God become , when he had defiled himself ? with what a conscience ( thinke wee ) did he walke ? What peace , joy , going in and out with God , had hee ? Or , why doth he so crave for the spirit , and for washing , and renned grace , save that he felt them withdrawne from him ? And , if the Spirit of Christ be gone , what is the Name of Christ and of Communion , worth ? Perhaps many an Adulterer pleaseth himselfe in this , that he is not yet cast out from the church ! But why is he not cast out ? Is Gods judgment changed ? Where then is that censure become , of which Paul speaks of , That ye beeing gathered together with my spirit in the Name of the Lord Iesus , deliver such an one , ( an uncleane wretch ) unto Satan , for the destruction of the flesh , that his soule may be saved , in the day of the Lord Iesus . Is not here solemne excommunication against u●dcleannes urged ? Neither let any cavill and say , This was in a case of high degree of this sin . For Gods netres take all open sinners , in foule kindes , bee the degrees what they what else meaneth that speech , Withdraw your selves from every brother , who walketh inordinately ? How ? Except , by the censure , excommunicating him from Communion of Sacraments , and secret fellowship ? Thus once it was : But the sin of man interverting the Censure , disanulles not the Ordinance , If such bee not cast out , the greater is the shame of Neglecters , and the offender hath the greater wrong . And say , that he bee not formally cast out by Discipline : hath hee not really cast out himselfe by his Desert ? As he once sayde of his Bookes , That they were published , and they were not , in effect : for none could understand , or be the better for them : so say I. They are in Communion , and they are not : locally , by intrusion , not spiritually , not by acceptation , so that ( save for his pleasing himselfe sinfully ) he is never the better for it . For why ? Doth not Conscience within tell him , All who would thrive by the Ordinances , must cast up their gorge ? So saith Peter , Casting out all superfluity , as new borne babes , covet the sincere milk of the word to grow by ? And , are not all things uncleane to the uncleane ? Doth not such a mans spirit say to him , as God to Elya , what dost thou here Elia ? Why takest thou my word ( pure as my selfe ) into thy mouth , hating to be reformed ? Minister into thy mouth , hearer into thine eares , beeing both in thy body and spirit polluted ? Can wrath or doubting ( as the same Apostle speaks ) hinder the lifting up of pure hands , and must not an uncleane conscience much more ? Can such a swine , comming into the Assembly to Sermon , or Sacrament , thinke himselfe to bee in his place ? Doth he not tell himselfe , a Stewes , an whores bosome are fitter for thee , then such a place as Gods house ? Now , if outward Communion ( which yet many a sinner will buy with his mony , or thrust himselfe into boldly ) bee so unproper for him , what then is Communion with the Graces of God , with his Saints , with the Duties of both Tables ? Hath such an one any joy in his soule , peace with God , delight in his Service , exercise of graces , as seale , faythe , meeknes , compassion , patience ? Or can he lay claime to an holy example ? Are not these irkesome objects to such , more fit to teare them in peices to thinke themselves cut off , then to comfort them ! So then let this bee a meditation of great weight , to gaster the soule from all uncleannesse , or to humble it beeing fallen , to consider , what a Gulfe it sets betweene the Lord , and the soule , so that one cannot come at the other . And , woe bee to him , that is alone ! All ordinances , all duties , all graces , speaking thus to him , If God helpe not , how can I helpe thee , with the Barne , or the winepresse ? Influence being wanting , presence gone , what can second comforts availe ? Doe not all issue from union with the head ? Doe not all Conduit-comforts rise and fall with the fountaine ? Except then , thou carest not for God , for his spirit , or Christ , beware of uncleannesse . For that laies-all Channels of the spirit dry , embarrens the soule of all heavenly savour : making it , as carelesse to have it , as it is empty of it . And these three may serve for a short discription of the nature of this sinne , and how wee may derive Arguments from thence , to deterre us from it . Now to the penalties . Touching which , they are either spirituall , or outward . For the former , the Reader may partly gather what the spirituall burthen is , which God lates upon it , by that , which before I said of the nature of it : For , if it be so defiling , and hardning a sinne , and so seldome is found in the way of repentance , who should not be afraid of it ? Who is so stupid , as , seeing a drove of Adulterers going towards the den of the Dragon ( the Divell I meane ) with their foresteps , and observing so few backsteps comming from thenceward , would thinke any other , save that there they were devoured ? And , who would dare to hasard himself upon such a point , as whether he should come backe from tha●pit , from which its ten to one , if any at all returne ? That heathen Philosopher Xenocrates , may teach us wisedome herein : who was a Stoick of most exact cha●tity and morallity : He , having read to his scholers deep Lectures of austerity , and abstinence from all pleasures ; seeming to his Scholers to speak more then he had strength to performe : was attempted by them , what he was : they got an harlot of exquisit beauty , and laid her in his bed , to provoke him to folly . But he , according to his rules , abhorring the temptation , answered them , he would not buy repentance at so deere a rate : Surely , if he who had no more to lose , save his morrall conscience , and feared , lest the forfeit thereof , would prove so irrecoverable ; what should we Christians say who have our soules to lose , what should it profit , to winne the world and lose them ? or what shall bee given in exchange of them ? And , having no hope of recovering repentance any more , how should they tremble at so great a losse ? In one word , this I say , that this sinne hath a wofull spirituall giddinesse and drunkennesse annexed unto it , disabling the sinner from laying it to heart , except strange mercie prevent him ; so that as Salomon speakes , in comparing the two sexes , so may I say , in comparing these with other sinners , I have seene of them , one of a thousand to repent , but of this , scarse one of a thousand . It s the Lords course to give over these sinners to their haunt and custome . It s said of Queene Tomyris , that having overcome Cambyses a bloody Tyrant in battell , and surpris'd his person , she cut off his head , and sous'd in a barrell of blood , saying , satiate thy selfe , with that whereof thou hast beene alway so insatiable . So saith the Lord to the Adulterers , since fleshly pleasure hath beene that which thou hast alway so hunted after : fill thy selfe with it for ever . Split thy soule against the rocke and stone-wall of my seventh Command , at which thou hast so stumbled ; let that grind thee in peeces . This curse of God , sealing up the heart of the Adulterer , gives him over , to his owne sinfull sweetnesse ; so that , the surfet thereof , doth so wast , and embezell the spirit of such an one , that he walkes up and down staggering in the drunken pleasure of his uncleannesse : he is quite a sleepe as Jona under the hatches ; If any of Gods Marriners ( Ministers I meane ) cry out , Arise thou Adulterer , call upon God , and pray , if possi●ly this tempest of wrath may bee prevented ; Alas ! hee is as that fellow upon the top of the mast , ready to topple into the Sea , and yet neither awakes , nor feares any danger . Once I knew ( and still there bee some alive , who will beare me witnesse ) a most o●ious Adulterer , of seventy yeare old , who having long consumed his strength with harlots , ( as he in the Proverbs ) wasted himselfe and all ; at last being laid in a barne ( good enough for him ) for no man could endure the vermin and savour which came from his rotten body , was rèquested thus , Potter ( so was his forename ) call upon God : he replyed , with his ordinary oathes , Pox and woundes , is this a time to pray ? thus he spake at death : All his life long , the season of Praier , and Repenting , was not come ? And now at his death , lo , it s gone ! As he merrily sayd of Marriage , either it s not yet time , or past time ! Oh! its just with God to bereave such of all list to apprehend any sound notion of their misery ! they are held off , from capablenesse to mourne after God : and in a following deceipt of sin , even to death . I heard once an Oxford man of worthy Memory in a Sermon relate of two students of eminent parts in that Vniversity , who were sunke in a brutish Custome of Tobacco , and Sacke , and then , into a loathsome habite of uncleane Pleasures , and in time , grew into such a slavish Impotency of spirit in those waies ; that when Necessity urged them to returne to their Chambers , they could not there rest , till they had pitcht a new meeting , and so another ; till in time they grew so enfeebled and past all sense of Sobriety , that with their pipes and Pots at their mouthes , they were faine to be had into their beddes , and so miserably died . Alas no wonder ! If drinke and riot alone can do it , how much more when lust is added to it , as a threefold cord not easily broken ? Both streames meeting in one channel , to overflow the bankes ? This is that Arrow of God shot through the livor of all such uncleane ones ; to be so enthralled to their lust , that all sap of the spirit is dried up , and a kingdome of uncleannes set up in their hearts and bodies , to carry them beyond all hope of repenting . Muse of this seriously , if thou wouldest roote up the love of lust and kindle a deadly fewd with it , never to be razed out . Touching the outward Penalties , what should I say ? Or what can I adde to that I have already said of Gods judgments against this sin ? Looke to the former doctrine . Onely I adde this Exhortation , Suffer not thy selfe ( when thou readest the judgments of God , against the Name , body , person of an uncleane wretch ) to passe away without Meditation , till they have wrought thy heart to a due abhorring therof : yet , lest I might seeme to mention this point for nothing , let me adde one outward Penalty to all the former , and that is , That even Repentance it selfe is not able wholly to wast off the staine of this sin , from the Committers of it . Such is the wounde that those men give to the Name of God ; his religion and truth do suffer so deadly by their meanes , that God in justice suffers them to expiate it by an outlasting infamy . This was Gods threat to David , Thou hast made the Enemies of God to blaspheme , therfore , lo , the sword shall never depart from thy house , nor reproach from thy name . That same text which shall most eternize thee for a man according to Gods heart : shall againe crocke thee , saying ▪ Save in the matter of Bathsheba : That 's a back blow : yet just , for he thought his secret conveyance would cover all , but he saw not this ; That the thing he had done , displeased the Lord : therfore he must feele it to his smart ! His repenting God knew : but yet that must not serve to quit him of a worke of sorrow , as before I noted . He that comitteth folly with a woman , is destitute of understanding : his blot shall never goe out . Courts of men , absolve such from all aspersions , but when they are white and fayre in them , they are foule and blacke in Gods. No time , no concealment of witnesses , no dwelling farre off , no oaths of purging , no bribes must ever looke to doe it , when as Repentance cannot do it . Who should imagine a possibility of it , seeing what the name of David , Lot , Salomon , till this day , suffer for it ! As a blur in faire cambrique , so is this alway cast upon him as his shame . God doth not usually upbrayde his people : But this he alway casts him in teeth withall : yet this Caution I adde by the way , It is not lawfull hereby , to condemne whom God hath justified : but to cover it rather for our parts : But for caution to others , the Lord will rather make a Record of it , and hang it on the file , then it shal be forgotten . And when we heare the uncharitable imputations of men , fret not at them , but say , God is in it , he will keep it on foot : he will checke the soule with it , and caufe the guilty therof to possesse the sin of their youth , as Iob did . If God shall conceale the shame of any , guilty of this sin , let them prayse him , and make an end of all in his privy Chamber of mercy and Repentance , that so his open judiciall proceeding in court may be stopped . Let this also adde some weight of terror , and divorce thee from this sin : whip the slaves backe with this rod : But the son will be drawne by love . So much for this second of Meditation . The third and last is , to practise somewhat . And this is the mayne of all other helpes , to rid us of this muscheefe . And it consists of sundry particulars . Touching all which , let the Reader understand , that they properly concerne such as have beene actually defiled with uncleannesse in one kind or other . And these men , are either guilty of their Crime , during their estate of ignorance and unregeneracy ; or else , such as have revolted from that grace , which they have ( either soundly , or seemingly ) received . To both , I would give some advise ; and first to the former . To that then , which hath beene abundantly spoken of the Terrors of God against this sin , let this only be added , That all those men , whose hearts God shall touch for it , doe lay them close to their hearts , that as that pearking presumptuous Asahel was met with and pierced in the fifth rib by Abners speare ; so may these wild creatures be , in their ventrous provoking of God. Surelie , such a giddy lightnes is in every uncleane heart : yea the religious : they cannot be solid , when as they would , ( they are so drunken with this sin ) except the law , or else that old Simeon speakes of , which must open and let out the thoughts of many hearts , do let out these wild and unbrideled affections . And , as that Asahel , 2. Sam. 2. being once darted through , was tame enough , and stopt in his wantonnes ; so let thy soule be earnest with God to step out of his ordinary way , to make an high sence and sharpe hedge of Thornes , ( which he doth but for few in this kind ) yea to set an Angell before the doore of that harlot , shaking a sword , that thou mayst no more venture to returne . This will not bee , till a fire bee thrust into thy soule , to feele the intolerable wrathe of God , upon all Whoremongers ; which may so sting thee , that , as a man scalt or burnt , hath small joy or mirth , so the feeling of thy selfe in the suburbs of hell , may cause thee to feele small list or edge , to thy former occupation ! Hell ( my freind ) is no paynced sire on the wall , ( such as thou seest in Alehouses to make drunkards merry ) but is kindled with the breath of God , who hath vowed to bee a terrible judge , and consuming fire to all defilers of themselves with whores or harlots , single , or married : yet , entreat him , that this terror of his , may not be extreeme and desperate , ( as his was of whom I last spake ) ending in violent laying of hands upon himselfe , and preventing of Repentance ; but rather breake the force of lust , pull down thy jollity , that it may bee as sad an object to thee , as was the murthering of the Lord of life to Peters hearers , Act. 2. 37. And not onely so , but stoop and quaile under this terror of God ; wee see , prisoners at the barre , doe not descant or quarrell with the Iudge ; all their language is confession and supplication ; for why ? They know the Iudge hath them at advantage , their lives stand at his curtesie . Do thou likewise . Will God judge Adulterers ? Stoop then at his barre ; hee can save or destroy . Other Iudges admit appeale , themselves may , and must be judged : their judgements may bee questioned , disannulled , they sit but upon the breath and life of a man ; Not so the Lord : hee is Iudge of the high Court , a Soveraigne , King , and Iudge . If hee once passe sentence , no revocation , it toucheth the life of thy precious soule ! This should affright all uncleane persons ! What suing and seeking is there , to the Iudges of spirituall Courts , if they threaten but the sheet ? Oh! but here 's a greater Iudge , that can damne thee in hell for ever ! No bribes prevaile here : he is like that enemy of Babell , who should scorne all gifts , and bee above gold and silver . Submit therefore under his hand : confesse thy damnation is just : lie prostrate upon the earth , with thy mouth in the dust , and say , oh thou the Soveraigne God of the Creatures , enemie of all uncleane wretches , if thou send mee to hell , I have nothing to alleadge , if I perish , I may thanke my selfe , thou hast power to destroy ! Tremble at this Soveraignty , doe not quarrell , nor shift , with him , there is nothing to be pleaded save meere favour , I can say nothing , why the sentence of death should not be pronounced against me . Secondly , seeing all repentance stands not in a preparative , go on , be earnest with God , to give thee a glimpse of hope in the Lord Iesus , who was made all sinne , and this by name ( not onely for David , but for the nature of man , and for thine ) and hath satisfied the wrath of this Iudge , that he might say , deliver him , I have accepted a ransome . The law of Moses knew no such attonement : stoning and strangling was the end of it . As the Iudge tells some felons , that the law hath no mercy for them : their sinnes exceed it , so here . But the Gospell affords more grace : refuseth to pardon no sinne , no offence , which the soule can be humbled for : I grant this will not easily enter so debauch't a spirit , to dream of a possibility of such a grace ; For , when that conscience which was so deeply benummed , is once stirred to the bottom , it becomes as sensible , as ever it was senselesse before ; and while conscience holds under bondage , it s no easie thing to fee such an hope of grace by the Gospell . But yet , in this thy amasement , utter losse an despaire in thy selfe , thou must wait upon God , who can sustaine thy bottomlesse spirit , from sinking altogether ; till in due time , he open a crevis of light into thy dark dungeon . And , when it shall please him , to turne thine eie towards some likelihood of finding mercy , in the way of promise ; follow this worke hard . It belongs to the hopelesse : not to such as turne this hope to a snare . Beg of the Lord to turne a terrified heart , into a melting one : that it is , which must mould an uncleane soule , to a cleane , and chast one : no hammer can doe this : mercy must dissolve it in the fornace of grace . Lin not , till thou feele that heart , which hath beene drencht in the sweetnesse of lust , to bee steept in bitternesse , over head and eares , for thy wounding the Lord of life , and his Virgin-pure flesh , to death , by thy unclennesse . Looke not upon other sinners : thy selfe wert murderer sufficient of his sacred person : thou soughtest to destroy his Godhead as well as his flesh , if it had beene in the power of thy sinne ! though there had been no other sinner in the world , thou hadst beene enough . And shouldst thou not care ( for thy base lust sake ) to kill not a man onely , an innocent Vrija , but the person of the Sonne of God ? If this melting spirit be wrought in thee by the spirit of grace , thou shalt behold him , ' as pierced willingly and of his owne accord for thee ; who didst as little deserve it as Judas the Traytor , but yet , seeing thou hast a melting heart , which he wanted , and canst with Peter , weepe bitterly , it s a signe that the curse shall turne to a blessing ; yea thou shalt see God so ordering the matter for thee , and Christ so giving up his soule to the speares point of wrath for thee , that thine eie shall behold another sight , that is an enwrapped hope of forgivenesse in this satisfaction of his : and of life in his Resurrection : so that now thine horror shall turne to hope . And know it , only this glimpse of Sun-shine in thy dungeon of feare , can dissolve thy hard heart , and prepare thee for pardon . Thirdly , let this hope , rip up all the seames of thine uncleane heart ; and all that filth which lay hid in the entralls thereof , never like to have come to light , had not God revealed it , and uncased thee . Let , I say , this seed of hope discover that , which an habituall love of thy sinne would have smothered for ever . For , this opening and ingenuous confessing of thy sinne , will make way for further mercy . It s none of thy worke , but the spirit of grace , that makes way for it . Now a franke heart is put into thee , to be as open , as ever thou wert close before , yea and to take as much paines with thy selfe , how thou maist give glory to God , in a full confession , and turning up that cursed poake of falshood from the bottome , pouring out all thy sinne , as ever thou tookest care before to sweare thine heart to an hellish secrecy . It s with thee , as with a woman who hath many old peeces of gold and jewells lying by her , which she is loth to forgoe , although shee might thereby make a summe for the purchase of faire house and land , yet perhaps rather then quite forgoe the purchase , she will fetch them all , and poure them downe upon the table . So , when hope of mercy offers it selfe , oh the pearle thereof ( exceeding all petty shreds ) wil make thee freely disburden thy soule of whatsoever loads it , thy most beloved lusts : ( I speake not now of abandoning the habits of them , that 's mortification following after ; but of the cleere intention and meaning of thy heart to abandon without any base hollownesse . ) Oh! thou desirest now to spare God a labour of proclaiming thy sin before men and Angells ! and , if it were meet ( as it is , where Gods ordinance may prevaile ) thou wouldest chuse that place ratherest to shame thy selfe in , where the solemne presence of God , his Angels and Church are gathered together . Still I speake with caution , if thy sinne have broken out publiquely : but if thou hast kept it secret , thou art not tied to make thy self publique : nor to take witnesse , except thy hard heart require it , to confesse to others , for the breaking thereof ; the reason is , because the way of Church-correction for open sins , is one , and the Evangelicall correction of the spirit of Christ in private is another . But usually these sinnes are open : and therefore openly to be proclaimed in confession , as in the committing : If mercy have toucht thee at the heart never so little , it will worke in thee , as Gods voice in the Whale , when she vomited up Jona , upon the drie ground . thou shalt no more take care what become of thy lust , so thou maist be rid of it : nor who shame thee , so thou be shamed , and sinne have her due ! Thou takest more care , how God may be honoured , in the abhorring of thy rebellion : how others may be flaited from the like ; how thine owne heart may be melted upon melting : not , how thou may maist scape in an whole skinne , and lie hardened in thy stie of uncleannesse ! No , rather shall litter and whelpes , and all , be raked together , and cast to the dunghill . I tell thee of a sollemne thing , rarely seene : yet I will not say , I have not seene such a confessing spirit : Ephraim had it , when shee smote upon her thie , the Publicant , the Prodgall , the Theefe on the Crosse : and here and there ( as a berry left upon the bush ) I have seene such as u●fained Penitent , but , when I did so , I never pleased my selfe , with any object like it , I was almost ravisht with it ! and tooke it as a reall marke of the Lords pardoning of it , in heaven , which was so performed on earth . And good cause , for , what shouldst thou care to nourish that in thy selfe , which thou purposest for ever to be divorced from ! Therefore , here on Lord ( say thou ) comes the most tainted Adulterer that ever lived ! These were my first allurements to silthinesse , such and such companies , I haunted , such baites for my lust I maintained , so many base harlots , married , or single , I clave unto ! Such were the places I frequented , the filthie Sonnets I sang , the musique , dauncings , revellings , and wantonnesse I was defiled withall ! yea , such and such were the colors whereupon I hardned my heart in sinne , such fees , such bribes , such perjuries , such friends in Courts and Proctors I corrupted with mony : and in this confusion I had lien for ever , had not mercy cast an eie upon me ! No day , no Sabbath , or season of worship came amisse : no light of conscience could beare downe my sinne ; no shame of world , no patience of thine , long winking at me , no good education , no hope of my friends , no terror by thy judgments could disswade , I sinned against all . Here therefore , I uncase my selfe oh Lord ! Against thee , thee Lord , have I done this villany , in it selfe morall , in me spirituall , and in an high degree ! I was ever tainted , even from the womb , and this my sinne , is but one of a thousand , which the forge of my heart hath sent forth : If for this thou hadst drown'd me in perdition , even in the act , burying mee up in the bed of my lust , thou hadst beene just ; yea thy deserting of my spirit , cutting off my daies , and sending me into the hottest place of hell , had beene little enough for me ! But oh ! if thou shalt wash this spot away , and cleanse me with hyssop , I shall be whiter then the snow : what I am , is not the thing , confusion belongs to me for it , it s all I can plead : But there is mercy with thee , that thou maist bee feared : and some little hope hath opened my heart , to confesse my sinne , as , rather relying upon thy word , then upon my owne feares , that thou wilt deale rigorously , and , of mine owne mouth ( as thou moughtst ) condemne mee ! Fourthly , thou must not thus walke onely with thy Penance fagot upon thy shoulders , and the sheet of thy shame upon thy back , as one shut out , and excommunicated from the Assemblies , upon whose face thy father hath spit : But thou must set before thine eyes a double promise ; One this . That if the Lord shall once accept thee , all thy former sins shall never bee so imputed , as to cast thee off : Looke that place in Jeremy , full of Comfort , If an harlot be divorced from her husband , shall he returne to her any more ? No surely . But loe , thou Adulterer , thou harlot , you have defiled the B●d which I made Honorable ; yet , I will deale better with you ; returne , and I will accept you , sayth the Lord ! And what upon tha● ? Surely it shal bee with thee in my accompt , as if thou hadst never sinned . The Lord will open to such , a fountaine for sin and uncleannes ; This may seeme as a cable to the eye of a Needle ! such mercie for so gracelesse a wretch ! yes , bee encouraged : for the Lord lookes not at the greatnesse of the sin , ( if thy Traytors heart distrust him not ; ) but at the expression of his owne grace , and getting himselfe a name , in pardoning it ; that , where sin hath abounded , grace might abound much more . A dog will catch at this moisell , and poison himselfe , for he will sin , to try a conclusion : But this must not east off a poore penitent soule , who hath sinned alreadie , and beene carried by the streame of his Sensuality . Neither must an hypocrite be bolstred : nor yet the grace of God to his own frustrate . And secondly , consider , What thou hast beene , the Lord lookes not at : he beholdes thee in his Son , as washed , & purified , therfore wil bee honored , even by these members , which have most served the lusts of thy uncleannes . The Lord delights to see it so , if once the property bee altred . Witnesse Mary Magdalene , ( so highly honored by Christ , to bee the first witnesse of his Resurrection , ) and so enrolled in the book of God , that wheresoever the Gospell should come , her Name should be honorable . How did our Lord Iesus admit her to come to his body , and with those eyes , handes , wherewith shee had beheld , embraced , those tresses and forelocks which had allured so many uncleane lovers , yet he was content to be washed , annointed , and wiped ! what exceeding love is this , thus to restore an Adulterer to his blood , and to entertayne him , to that dignity and service , which he had forfeited ? Try thine owne heart , in this Case ; no other Medicine save this made of the blood of Christ , can satisfy for thy sin , nor wash off the guilt and stayne of it ! Beleeve this promise , apply this blood , and this wil bee a true seed of abhorring it for ever . Fayth will carry thee to the Crosse of the Lord Iesus , tell thee thus , I have seene him bleed and breath out his last conflict with wrath , and overcome it , for the full expiation of thy uncleannes : if it could have overcome him , thou hadst lost the day , for ever : but seeing he got the victorie , thy sin shall not damne thee , so long as he prevailed against death and hell for thee . Christ onely , can make a divorce between thee , and thy sin , Till he shed his pretious blood in the defiance of sin , the soule and sin could never be made Enemies . Onely death , which separated his soule and body asunder can divide them . If then thou seekest no other morrall shifts , nor carnall Popish waies of abhorring this sin , ( at least dost rest in no other ) all is well . Thou takest a sure course to part with it for ever I Come in therfore , and claspe to this pardon , offred thee in the promise , sue it out , and apply it to thy soule . Perhaps thy base heart will chuse rather to lose it then to take it Gods way : But consider , since God will not stoope to thy way , and there is but one way to come to him , bee it never so unwelcome , stoope to that way , and come in . Any way of thine own dawbing with untempered mortar , will please thy flesh better then this . But , seeing , in them thou must perish , by this thou maist bee saved , to use Esai's wordes , in the promises there is continuance ; in the other , lying vanity : cleave to this , and know , this onely can satisfy God , and change thy lepers skin , therfore venture upon this . If thou canst possibly perish in beleeving this , perish : yet know , much more sure it is , thou must perish , except thou beleeve . If thou ( like those nasty lepers ) sit still in the city , die thou must , no shift of it ; here thou mayst live ; value thy life at no greater rate , then the life of a desperate man is worth : if elswhere there were hope , thou mightst shrug at it : But , worse then thou art thou canst not bee ! if thou finde more favour , then thou deservest , count it for a vantage . But howsoever , do not preferre assured death , before hope of recovery : nor lose it for venturing . Fiftly , rest not here neither , but , if more mercy be shewed thee , then thou lookedst for , ( for God is best to a sinner , when he is past pleading ) then , let this perswade thee to follow him , for further Grace . I meane , when the guilt of thy Conscience is gone , sue to him for Repentance ; for the mortifying and subduing the rage , power , defiling and snaring property of thy sin : And begin with the roote , kill there first , begin not with Adoni-bezek , at the fingers endes : Christ stabbes the old man at heart first : As himselfe told the Pharisee , nothing , which comes from without can defile the man : But that which defiles the man , comes from within . From the heart proceed , as other sins , so uncleannes , and all the fruits : Therefore , either purge the roote first , or else let all alone . Thou shalt fynde this , a new worke ? Yet that faith , which hath washt thy Conscience and inner man from guilt and feare , and hell : Can purge thee a second way , from all slavery to thy lust . Mercy will act the part of a Priest , it will both set an eternall oddes , betweene thee and thy lust : And it will mortify thy Concupiscence dayly , till it be quite dead . It will trvely set thee on mourning ; Truely worke thee to an hearty indignation against thy selfe . It will teath thee the art of sinne detesting ; which no wit of man , no skill of hypocrites can teach thee . It will intercept all thy succours of lust , thy provision to fulfill thy lustes : When the Court is pulled downe who needes to feare suires in it ? It will cause thee , ( not , morally , but from a Principle of grace ) to shunne all meanes motives , provocations , and snares of uncleannes , which the Devill shall straw in thy way ! That so , the oile being gone , the flames may vanish . It shall change thy uncleane thoughts , affections , eyes , eares , into cleane and pure ones . If thy harlot meet thee , and say , It is I : thou shalt answer , but I am not I , not my selfe . Another is become that in mee which my cursed selfe was wont to bee . The signe is pulld downe , the Alehouse is let to a man of trade , no more harlots nor adulterers come there ; new Lords , new Lawes , all old things are done away , behold all things , are become new . I am redeemed with a price , not to be mine owne : if my Lord and Master will endure lust , if any accord betweene Christs body and an harlot aske him leave , and I obey : else , I am not my owne . Oh! this Grace , shall bring thy lust to the horns of the Altar , binde it thereto with cords , cut the throate of it , with the sacrificing knife of the Priest . Thy Priest will teach thee to do that office very handsomely , to let out the ranke blood of thy lust , and the strength and sway which it bare in thee ; yea , it shall drag thine uncleane heart to Golgotha , and naile it to the crosse of thy Priest , with the same nailes which nailed the body of Christ . It is happier to find out those Implements , Crosse , blood , nayles , tombe , and all , then ever Helen was , or any Popish relique-monger : and to make use of them too , to better end then at this daie that Popish Covent of Friats do , who have hired those places of the Turke , built Temples , Altais , and silver floores in honor of the Passion . It shall cry in thy soule , Oh lust , I wil bee thy death ! oh Concupiscence , I wil be thy destruction ! The sting of fin is death , and the strength of lust , is the law : But , thanks be to God in Iesus Christ , who hath condemned sin in the flesh , & mortified it by the flesh of his holy body ! hat neither guilt nor dominion might prevaile , Pursue the victory , the Lord is with thee thou valiant man , and in this thy strength , fight and lin not while through thy Captaine , both sin , and luste die in thee . Sixthly returne to the Lord , with full bent of soule to renounce all cleaving to the flesh , and to cleave to him , without seperation . That grace which hath killed lust , will quicken the life of purenesse in thy soule ; it will indeed make thee a t●ue Pentient , not only to renounce uncleanes , but to embrace a Chaste spirit , and live a Chaste life ; to returne to God in a contrary practice of unblameablenesse , all thy daies : so farre as weaknesse will permit ; As he tooke off from thy jawes the yoke of servitude : so he shall make his owne joake easie , and his burden light . He shal bee as one that layeth meate before thee ! thou shalt be so preserved by the sweetnes of grace , that all the sweetnesse of lust , of adultery , of lascivi usnes , shall stinke before thee ! so that they shall never have hope to recover thee into their possession any more . And what then remayneth ? but when lust knowes not what to doe with thee ; then thine eare be bored with Gods awle , that so thou maist bee his servant , and walke in purenesse and holines , all thy daies ! The Lord blesse this maine Direction , with all other unto thee , and remember , none but Christ can heale this sore . And so much for the former branch of Counsell , to them , who are onely guilty of the sin . I passe lastly to the other , who have revolted from this Grace once obteyned . Lastly therefore , if thy uncleannes be yet of a deeper die , as beeing a revolt from the Grace of God , and the vow of thy spirituall baptisme , once made ; then know , the Cure is somewhat different from the former ; Here then Remember that the seed of God in his , dyeth not : Therefore , if once God hath awakned thee out of this thy relapse , and the dead sleep of security under it , which if he love thee , he will do by some three string'd whip or other which hee shall make for thee , ( as once he did for those defilers of his Temple ) by some crosse or stirring terrors of the word in thy soule , then take Davids course . Beseech the Lord first that the despaire and extreame horror which an ill conscience ( sicke of a relapse ) might worke in thee , through unbeleefe added to it , may gratiously bee kept off and so , thine heart may be stayd from utter departing from the living God , upon feare that he is wholly departed from thee . Secondly , remember , that the covenant of God , cannot be repealed : it comprehends thee , when thou canst not it . Therefore apply those mercies of old , and be comforted . Thirdly , take heed , lest Satan confound and oppresse thy spirit by the conscience of thy base revolting , sinning against such mercies , and snarling thy soule with so many successive evills as thou hast heaped upon one another , without an heart to get out . For its an easie thing to lose a mans spirit and selfe in the divells maze . Fourthly , with a penitent heart for thy trechery , that thou shouldest kick up thy heele against former mercies and covenants ; behold that promise , of which I formerly spake , and apply it unto thy soule , as thou art able , knowing that ( whatsoever Satan hath to gainsay ) the Lord Iesus was made all sinne , both of rebellion against , and also revolt from God , that thou mightst be his righteousnesse , and recover it , having lost it . Fifthly , let the affliction of thy soule , so deeply cease upon thee , till ( through mercy ) it have soaked into thee , and pierced thee as deepe as thy sinne hath peirced God : as the tent must go as deepe as the sore is festered , and fetch out the bottome scurfe : content not thy selfe with such an humbling , as thy slight heart would admit : For this is one attendant of this sinne , to be light and wanton , and not to bee able to bee serious . Therefore , set thine heart to it , mocke not God : make not the remedy worse then the disease , that thou shouldest even be fetcht in againe by Satans clawes , ere thy repentance is finished , which were to unsettle the work of God in thee , and worke thy heart to a despaire of recovery . It hath beene the portion of many uncleane ones , never to get a serious spirit . If therefore thine heart be once downe , hold it , as if thou shouldst keepe corke under water , and trust it not : pray thus , withdraw from me all objects of vanity , and teach me thy law gratiously ! Arraigne , accuse , condemne thy selfe , judge thy selfe , lest God judge thee : and till God raise thee , be content to lye low , beare the indignation of the Lord , because thou hast sinned : and be glad , if any such veine of wrath may bee let into thy soule , as may truly subdue thee under the mighty hand of God , that he may raise thee up . Thinke not the time long , take leasure ; an heart long defiled , a vessell once fustie , will hardly change her hiew , nor bee sweetned . Sixthly , let faith alway come betweene thy sinning and thy repenting : soder not up a repentance of thine owne : its bad in any sinne , but deadly in this : such sudden leapings out of one contrary to another , may admit as easie a relapse from this to the former . And so thou maist make thy fall , to become a falling sicknesse , if the power of pardon and purging come betweene thy sin and thy redresse , then is the cure from God , and from Christ the sure Physition , whose healings are sound , and perfect . Let his blood come into thy nasty soule , come between thy sinne and thy spirit , loosening the sweetnesse and the defilement thereof from thee , or else it will returne . Morall plaisters may hold , while the soule is in feare : But when sensuality returnes , she breakes all such cords in sunder . Seventhly , when God hath healed thee , goe thy waies : and thinke thou meetest with him , that said , Sinne no more , lest a worse thing happen to thee , even an impenitent spirit : Let the experience of thy revolt , bind thee to a double care and feare of time to come : as that incestuous Corinthian , a kindly Convert ( and as fit an object as any , to bee set before a relapsing Adulterers eye ) approved his repentance , so do thou thine ! How rare a sight were it in these daies to see such an one , so swallowed up with sorrow , that the Church had need to comfort him , in all the haste , for feare of despairing ? Oh! mourne for the wasting of the spirit of grace , by an uncleane spirit of thine owne ! count thy selfe cut off , moane thy condition in the eares of God , and beseech him to set thee so in joint againe , that thine heart may bee stronger then ever , to resist : thinke thy selfe unworthy to be restored to the Communion of Saints : be as an excommunicate in thine owne eies : as those offenders in the ancient times , who were hardly and by degrees admitted to the Assembly : Then the judgements of the Ministers , were so harsh , as if such might not be admitted ; ( as Cyprian and others erroniously thought ) but to be sure , they were admitted with great difficulty , for feare of second relapses . But now our discipline is in a contrary extreame : be thou a law to thy selfe . Eightly , if thy revolt have been open and publique , let thy repentance be so : Thinke not , that remarkeable offences will be huddled up in the Court of heaven , without open repentance , and more then ordinary humiliation . Most mens plaisters are too narrow for their sores . But if wee observe Gods penitents , you shall see that their revolts were never so famous , as their repentings have beene eminent . Thou hast sinned with David : repent also with him , and let the Church bee well satisfied , she hath not lost a member . Ninthly , be content to beare the reproach of thy sin , for ever , as a burden , upon thy back : yea to carry it written in great letters upon the forehead , if God think meete to exercise thee in that kind . Not thou , but hee , must judge of the breadth of thine offence . It s to keepe downe thine heart , which would ever be pearking up , and floating aloft , and running to the like excesse . Better , have thy fagot alway upon thy backe . Tenthly , returne to so much the more close and narrow walking with God , watching to a chast and inoffensive course not only against open evills , but even secret-suspicions ; and learne to sanctify the marriage bed against such ●orraine provocations . But , if any desire to reade more of this Argument , I referre him to my Treatise of the Sacraments , part 2. and the Chapter of Sacramentall Repentance . So much here may suffice . Vse . 5 Fifthly , if God himselfe , be so severe a witnesse and Iudge of Adulterers , thundring out such threats against them ; let it bee a caveat to all Magistrates , and Governors , both Civill and Ecclesiasticall , who take upon them the censures of such Delinquents , to looke to themselves : you are in the place of Gods Officers , you should execute the authority of God : Doe in these cases , as the great judge would do : If he sate in judgement , he would verefy this threat here in my Text ▪ Perhaps its not in your power , to do as he would do , if he sate in Commission against Whooremongers ; But yet , as farre as lies in your power , shew your selves swift witnesses , against this crew , which doth now so swarme in Cities , great townes , and generally every where , and among all sorts , that they wil make the land rue it , & spew out her inhabitants , as once Canaā did hers . Consider what a vengeance this one sin ( not to speak of others , both spirituall & morall ) might justly bring upon this our land , which groaneth under it as much as ever Israel and Iuda did , to which God doth threaten such terrible plagues by Esay , Ieremy , and other Prophets , for their fulnes of bread , the sins of Sodō , & their neighinglike horses after their neighbors wives , or else after other harlots , which perhaps in England is the more frequent . Suffer not vile Adulterers ( making open profession of it ) to live with their Harlots and Bastards , under their noses , nay in the beddes of their wives , expelling them , and harbouring the other in their bosomes , with despite . Do not through bribes , and flattery , or an ill Conscience ( privy to the like evills ) through sloth and ease , or love of sin , seeke pretences , to shift your handes of censuring such , and so connive at them ! But by what meanes possibly you can , vindicate the honor of God , assoyle the land of the just plagues which shee is liable unto , for hatching such vipers in her Bosome . Bee vicegerents of God! will you not judge them ? Yes judge these sinners , I say not stone them ( for it s beyond your power , and the long impunity of this sin , hath hardned the hearts of men in their Impudence , ) but send them to the Carte , to the house of Correction , to the sheet and shame of their uncleannes ; to excommunication from the Sacraments , and the fellowship of Christians . Poste not off these men from one Magistrate to the other , as if neither were willing to brand them with shame , they have sinned both against Church and commonwealth , let them pay for both . But in no wise harden them by alaying , releasing , exchanging of Censures . If you discharge those , whom God holdes guilty , turning such heynous sins , to meer Pageants , huddling up that which the Lord would have proclaymed on the tops of houses , know it , your lives shall go for theirs : God will call you over himselfe , and when he punisheth Adulterers themselves , he will judge you , for not executing his judgement upon them : which have prevented it , and spared their soules . Lastly , let this Point be also Encouragement and Consolation , to all such as are pure in heart and bodie : without shall bee Dogs , and Swine , sensuall Epicures , uncleane persons : within shal bee all cleane and chast ones . And this conclusion , I cannot omit , as having before grounded it in the text . Marriage is Honorable , and the bed undefiled , and God will blesse all that so preserve it : But whoredome and Adultery are odious and base in Gods esteeme , and hee will judge all such as pollute themselves thereby : you see that the Parallel of the two members of the Text doth necessarily import it , Blessed art thou that fearest the Lord in this particular : Thy wife shal be as the vine about thine house : Thy Children as olive plants about thy Table : The Lord shall blesse thy Stock and store , thy goings out , and comming in : thou shalt eate of the fruite of thy labours , and see the travaile of thine hands : with peace and prosperity to Israel . As all the plagues of the uncleane shall pursue the former : so , shall all the blessinges of the cleane , follow thee . Thy body shal be cleane , thy health continued , thy posterity shal be pure and be free from pollution , as an holy seed : thy estate shall prosper : thy Name shal be savory , and as an Oyntment powrd out : Thy selfe shalt see God , for so shall all pure in heart do : and the Lord shall bring thee forth with honor one day with chast Joseph , whom God released from all false aspersions ; loe here are they that have washed their garments in the blood of the Lambe , walk undefiled , have not toucht any uncleane thing , therfore I will be a father unto them , and they shal be Sons and Daughters of the Lord Almighty : yea thy foule garments shal be all taken from thee , and the cleane linnen of the Saints shal be put upon thee , and thou shalt walk with Christ in white , for he hath c●unted thee worthy ! Onely , preserve thy soule in sutable purity with thy Body : keep both in holines and honor : and thou shalt inherit all the promises of God , made to such . The Papists do not so much magnify their vestall virgins , because they are not defiled with men ( though many of them are ) as the Lord shall honor thee before men and Angells , as his chast and undefiled spouse , and set a Crowne of glorie upon thine head . Thy marriage shall not prejudice nor stain this virginity , fear it not , such as have abused this honorable estate , calling it a life of the flesh , shall not come where thou hast to do , to interrupt , to disturbe thy happines . Enjoy this thy Comfort here : Seperate thy selfe from all uncleannes of body and spirit ; yea hate the Garment spotted with the flesh . Seperate the pretious from the vile , and thou shalt be honorable ! Oh ye Ministers of the Lord that carrie his vessels in your handes , and draw neer to him , bee ye cleane , and handle not his matters with unclean handes : defile not his Bible , his Church , ●acraments , Ordinances with polluted handes , bodies : and the Lord shall say to you as to his Prophet , you shal be precious ! Finaly , to conclude , All ye his people , who have got out of this depthe of uncleannesse , be truly thankfull to God , never cease to magnifie him , for so narrow a scape , and so great a Deliverance ; it s a thousand to one , that ever you got out of this pit : do not try conclusions , put it not to the venture , by sinning againe , whether God will plucke you out the second time . If you will try , know , that if ever at all , you get to heaven , you shall find it an harde worke . Play not the Mountebankes , to thrust your flesh through , because you have balme at command to thrust after it : you may perhaps misse of it when you would have it : and if God save you , it shal be as through fire : though God cannot repent , if ever you were his , yet he shall make every veine in your hearts to ake , ere you come to feel it : and that Kingdome of God , which else might have affoarded large entrance unto you shall now become a narrowe passage : If you love your soules , bring not such a needlesse sorrow upon your selves : It s enough , too much , that● you spent so much of your former daies , in the vanity of the flesh , & the service of your Iusts : spendther in holy awe , and godly fear ! Say with Hezekia and David , The living shall prayse , thee , the dead will not ; can not . But I will sacrifice to the Lord , with the voice of thanksgiving . Salvation is of the Lord. To him , Father , Son , and Spirit , Vnity in Trinity , and Trinity in Vnity , be all honor and prayse for ever ! Amen . A Table of the principall things of this Treatise Alphabetically framed . A. THe Analyse of the Text. Pag. 1. Admonition to prevent the dishonour of Mariage . 14. Admonition to the religious party Maried to the irreligious . 37. Advice of the most judicious friends requisite for marriage . 54. Aptnesse and sutablenesse required in marriage . 60. Acceptions against the generall rule . 62. 63. Who are Apt or unapt . 62. ibid. Admonition against overweening our owne strength in unapt marriage . 65. Affecters of unequall marriages , to learne to be wiser . 69. Admonition to all parties to beware of their marriage promises . 102. Admonition against discord in marriage ; Sundry Caveats . 1. Be not consident of your owne strength . 2. Pray for this Grace of Amiablenesse . 3. Put on the Lord Jesus Christ his meeknes . 4. Renounce not God to use Carnall shifts . 5. Each parts keep the severall bounds of their place . 6. Be prepared before for the hardest . 194. 195. 196. 197. 198. 199. 200. Instructions to forward Professors to beware of the sinne of Adultery . 352. Admonition to usurping women in matters of God , taxed . 284. Admonition to the wife against the evill of priding her selfe in her diligence and houswifery . 295. Attire of women subject to their Husbands direction . 275. Adultery a great sinne ; Objections against it answered . 329. God will have all uncleannes laid open in his colours us odious . 330. Reasons of the point . 333. 1. Vncleannesse is a very neere and naturall affection . 2. Men are very pro●e to blanch it over . 3. This sinne enchanteth and bribe●h the judgement . 4. Adultery is full of Colours and excuses to hide it selfe und●r . 5. Either for prevention of the sinne , or stopping the mouth of the Sinner . 6. that sensuality might have the more strong disswasives to 337. Gods judgements against Adultery and uncleannesse in many Branches . See , Judgements . Instructions to be subdued by the Terror of God against it . 315. Admonition to all uncleane ones . 348. in two Branches . 1. Desace not Gods way . 2. To preve●t the sinne . 349. B. IN Couples where both are Bad , the woman commonly is the worst . 24. in ●ine . Good admonitions to Bad Couples . 36. When the good and Bad joine together , seldome is the worse bettered by the good , but often the better is marrea by the worser party . 37. 38. C. COmfort and encouragement to good couples who honour their marriage . 17. Jewish Contracts what and how solemnized , Pag. vid. Contracts . Civill ones and no more , unsafe matches for religious ones . 33. Connivers onely at , and not approovers of religon in their Yokefelowes taxcd . 39. Comenders of religion in their wives for by ends reprooved . ibid. Counsell for such as draw in an evill yoake . Pag. 41. 1. Rip up thy state to God. 2. Red●eme old errors and pray for pardon 3. Passe by pardonable faults . 4. Fret not at thy Lot. 5. Vtter not thy greivances easily . 6. Justifie not th●ne owne sinnes by anothers . ibi & seq . Continency a rare gift of God , therefore to be sought for of him ▪ 49. No Curiosity to marry aptly . 64. Corruption alway affects a contrariety to the Law of apt marrying . 67. Contemners of equall marriage reprooved . 69. Counsell to such as are already unaptly married . 70. Contract and ●onsent of Parents in marriage handled . 71. Consent of Parents necessary for marriage , and why . 71. ibid. Exceptions against the strict rule of Parents Consent in marriage . 77. Childrens objections against Parents carelesnesse in their marriages answered . 79. Counsell given them what to do in their supposed wrongs . 80. Parents obstinate to Consent to be curbed . 81. Question about Parents Consent answered . 81. ibid. Cavills of such answered as plead for maintenance and respect from Parents whose consent they neglected . 84. Dissembled and forced consent of Parents by children is sinfull . 85. Halfe Consent of Parents , or consent after contract , is faulty . 86. Contract of marriage in what sence here used . 96. In what r●spects such Contracts may be said to be essentiall . 104. Contracts very antient and of generall use . 105. Jewish Contracts what , and how solemnized . ibid. Act and performance of a solemne Contract how to be done . 106. Disdainers of Contracts taxed . 121. Contracted couples must prise their Contract . 123. Speciall Counsell touching it . 124. Cause of the unhappy and unprosperous estate of many Couples is the want of their joint Religion . 137. Chastity the maine joint duty of marriage . 163. Proofes of it . 164. Amplification of the point . 166. Reasons for it . 1. Chastity is the main support of union 2. The de●ilement of each party , defiles the whole marriage . 3. God hath ordained one for one . 4. It covers all other defects , but is covered by no other endowments . 5. It is the corner stone holding in all the building . 6. Because it honours mariage in many respects . 1. In the fruitful●esse of the wombe . 2. Blessing of legitimation . 3. A curse is turned to a blessing hereby . 167. to 171. Chastity to be preserved and in how many things it consists 172. Chastity of spirit necessary , and why . 172. 173. ibid. Chastity of prevention necessary ; wherein it consists ? why here urged . 173. 174. 175. Chastity of Bed needfull ; heathen men shame Christians in this ▪ Two Extreames here to be avoyded . ibid. 175. 176. 177. 178. Some marks to know moderation . ibid. 178. Popish forced Chastity and affected abstinence from the benefit of the Bed , compared . 179. Inconvenience of both unjust abstinence , and excesse of liberty compared . ibid. Chastity of Body needfull : what is meant thereby ; Exhortation thereto . 180. 181. Consent between Couples a joynt duty and needfull . 184. Reasons . 1. by the experience , both bad of such as want it , and sweet of such as enjoy it . 2. The pretiousnesse of it . 3. It hath a divine instinct in it . 4. It brings God into the Marriage . 184. 185. 186. 178 ▪ 188. The praise of consent . 186. Consent stands in three things . 1. Consent of Heart . 2. Of speech . 3. Of Life . 188. 189. Consent exhorted unto and urged , 200. What ought to be done by both after their differences , with the conclusion of the point . 201. 202. Cohabitation of Husband with Wife a necessary duty . Many abuses of this kind taxed . Humiliation to such , 217. Reproach of seperaters . 218. Conditions requisite in a Wife in the acting of Gods matters . 286. Whether wives may give to Charitable uses or not . 272. The mothers Consent in Marriage not absolutely required . 81. Exhortation to Chastity to keepe our Vessels with holinesse and honour . 354. Three counsels propounded . To abhorre somewhat . 1. Thine owne selfe . 2. Thoughts of contemplative uncleanesse . 3. All colours and excuses of it . 4. All inward fomenters of it . 5. All outward Temptations . Counsell . 2. To meditate of Somewhat . 2. Properties of it . 1. That it be wise . 2. That it be deepe and serious ; About both the Properties and penalties of this sin . First the Properties and they are three . 1. the Spiritualues of this sin shewed in six steps or degrees . 1. An evil heart . 2. Evill works . 3. Vnbeleife . 4. Delusion and defilement . 5. Hardnes of heart . 6. Departing from the living God. Secondly , meditate of the peculiarnes of this sins evill . The third thing that it seperates from God ; And from Communion through Excommunication if not inflicted yet deserved . The spirit of God excommunicates him in the Court of his owne conscience . Then secondly meditate on the penalty of this sinne . 1. A giddinesse and drunken security , disabling the sinner to lay it to his heart . A wofull example of it , from 354. to 368. Then secondly temporall penalties of it . 369. The third Counsell to practise somewhat : and that concernes either such as have been only guilty of it , or else relapsed to it after conversion . For the former they must practise 1. Due humiliation and abasement , under the hand of God. 2. They must gather hope out of the promise of God to pardon it . 3. Glorifie God in the confession of it . 4. Set before thine eies the Promise in 4. respects . 5. Sue out the killing power of Christ to destroy lust . 6. Returne to the Lord in chastity for ever . Lastly such as have revolted to it againe , must take counsell in divers particulars . to 384. Encouragement to all undefiled ones . 385. Magistrates both Civill and Ecclesiasticall to whom the censure of lust pertaines , must be in Gods stead to judge and censure all uncleane persons . 384. D. DIverters of their wives from Religion to other matters reprooved . 39. Duties of Parents toward children unwisely suffered to linke themselves . 78. Dissentions of religious couples the shame of profession . 190. Difference in Couples , wherein it stands . 313. E. ENtrance into good marriage requires Marrying in the Lord , and apt marrying in the Lord. 21. Exhortation to it in many branches . 45. 46. 48. Error of the time and prejudice of outward complements must be abhorred by him who would marry in the Lord. 51. Exceptions against the generall rule of apt Marriage many . 62. Exhortation to Parents not to faile their Children in the busines of their Marriage . 95. Exhortation to all good couples , to close together in Religion both inward as Faith ; and outward in Family worship and private , 138. 141. 143. Exhortation to private intercourse with God. 145. Exhortation to wives to be helpfull in their places . 302. Encouragement to such . 303. F. FAith the maine Duty for couples to joine in : The infinite miseries of a married life , for lacke of it . 140. Family duties and private worship , necessary for the married to joine together , closely in . The causes why . The duty opened , urged . 141. 143. 144. Counsels about it . ibid. Forced and loveles marriages dangerous . 154. and in what respects . ibid. Howe farre the wife may undertake the service of God in her Family . 268. Of choice of wives out of Bad Families see Wife . Fornication a great sin . 331. G. GOd is seldome found out of his way . 26. Grace levels all disproportions in Marriage . 27. Grace must be preserved , yea all counted as drosse to Grace for a good Marriage . 52. Good Marriages must be bought . 53. Guardians and Governours and bound to looke to Orphans Marriages , aswell as Parents to Childrens . 73. How they fayle therein by sundry abuses . 93. The wofull fruit of it . 94. Gracefulnes , a third peculiar duty of the wife to her husband . 304. what this gracious virtue is , ibid. Two things in it . Matter , and that is Grace . Especially these 7. 1. Humility 2. Self deniall . The 3. Faith , & both in the truth , & in the life of it . A. 4. Innocency . 5. Zeale and piety . 6. Mercy and compassion . 7. Confidence with others as cheerfulnes & sincerity &c. from . 305. to 312. Secondly , The Forme or temperature of it , in what it consisteth . ibid. graceles and bad Wives what miseries to their Husbands . 314. Gracefull wives must expresse it to their Husbands . 315. Husbands that are happy in the grace of their wives , must returne the like . ibid. Generall uses arising from the whole Treatise . 316. Objection about degrees of Grace in either party of the Married . 56. H. HEathen opinions of fornication . 3. Honour of mariage upheld by two meanes , viz. Good entrance and good continuance . 21. Honour of mariage stands both in joint acts and several . 128. Motives to the Husband to love his wife . 160. To the wife to love him . 162. Humiliation meet for all couples who have lived in dissention . 192. the duty urged . 193. Ill Husbandry what it is . 233. Husbands especiall duty to bee a man of understanding . 203. What that understanding is ; what particulars it stands in . 1. In what not , viz. Not in an high spirit . 2. Not in a rash selfe-wildnesse 3. Not in knowledge without practice . 4. Not in yeelding to good counsell without imbracing it . 5. Not in giving counsell to others , taking none our selves . 204. 205. 206. Secondly , in what it consists ? 1. In renouncing our owne understanding . 2. To bee first subject to God , and so to guide the wife . 3. To be more sensible of a burthen , then of an honour . 4. To bee qualified with a spirit of Grace , for all ●ccasions . 206. 207. 208. Wastfull Heires overthrowers of their mariages . 232. Vnnaturall Husbands language . 244. Severall duties of the Husband to the wife . Looke Wise . Husbands though but meanly parted deserve subjection by the Ordinance . 260. Mens Hearts not so tender as womens if they bee right . vide Men. I. IEw confuted in his conceit of mariage . 2. Joint acts of the maried 4. 1. Ioint Religion 2. Ioint Love. 3. Chastity . 4. Consent . 128. Jealousie between couples most odious . p. 182. Remedy for the wronged party . ibid. The duty urged . ibid. Idlenesse in a mans calling to be avoided . 225. Ingrossing many farmes at once ill husbandry . 234. Impudency in usurping wives in matters of God taxed . 284. God deales with his owne by Judgements and threats , and why . 328. Godly persons have a slavish part in them as well as a free . 329. Judgements of God greivous against uncleannesse : In many Branches declared . 1. Gods dearest servants not excluded from this sentence of punishment . 2. The ofspring of the Adulterer excluded for many generations , from the Tabernacle or Temple worship . 3. The old penalty of Adultery , death without Remedy . 4. Severe Judgements executed upon Adulterers do shew it ; sundry of th●m in Scripture and from experience mentioned . 5. Manifold markes of wrath upon uncleannesse . 1. Vpon the Soule . 2. Vpon the Name : When men have have failed God hath struck in . 3. Beggery . 4. Coherence of uncleannesse . 1. Vpon the Soule . 5. It s the Divels Nest-egge . 6. Consequences of mischiefe upon it . 7. Vpon the Body . 337. to 346. Instruction to men to bee subdued by the terrors of God against it 351. L. COnjugall Love the second mutuall duty of the maried , handled . 146. Love Matrimoniall being preserved causeth mariage to be honourable . ibid. Love of the maried not onely bred by instinct , but oftentimes also by other occasions outward inducements and motives . 147. 148. Love conjugall neither onely a naturall , nor yet a religious thing , but a mixture of both . 150. Love necessary for sundry reasons . ibid. Love though a joint duty of both the parties , yet hath a different carriage in either , and what ? 152. Love will not nourish it selfe but must be nourished daily betweene couples . 155. and by what meanes it may be so . 156. Admonition to the joint practise of conjugall Love. 157. Danger of the breach thereof . 158. Exhortation to Love jointly . 159. M. MAriage is honourable : The maine doctrine proved and reasoned at large by 4. reasons 1. In respect of the party . 2. The nature of mariage . 3. The use of it . 4. The sacrednes from p. 4. to the 9. Mariage abhorred by the base life of many couples . 13. Mariage no buckler to fence off reproach in bad causes . 15. Mariage no loose nor idle way of service . 18. Encouragement to religious Maried couples . 19. Miseries shunned by good couples . ibid. Married couples must serve God in their time . 20. Marying in the Lord , what ? Some markes of it . 1. Sight of unworthinesse of this favor . 2. They see a reconciliation . 3. Their hearts are broken by it . 4. They being convinced of Gods ends beleeve it . 5. From hence they are encouraged to obey . Other lesser markes added . 22. to 24. Rash Matches unblest . 24. Iewels of the Marriage Ring 4. 1. Faith , with humility and selfe deniall . 2. Peace . 3. Purity . 4. Righteousnesse . 25. Trials of Mariages many . ibid. By ends in Mariage oft plagued by God. 26. Objections concerning Mariage answered . 28. 29. 30. 31. The Man having the leading hand in the onset of Mariage , had need be the wiser in his choice . 57. Touching Marying in the Lord three questions answered . 58. Apt Marying is as necessary for entrance , as Religious Marying . 60. Mariage must bee honoured in preserving the same unsteined during the conversation of it . 126. Maried persons who forsake their owne fellowship in worship , and run to strangers with complaints , faulty . 136. Mariage dishonoured by base trades and courses of life . 232. Mens hearts not generally so tender and zealous as womens if they be right . 309. Mariage is a shaddow of the spirituall union of Christ and the Church p. 321. 1. In their meeting and Mariage it selfe , and how . 2. In their mutuall converse . 1. What Christ is to his Church 2. What his Church is to him . 322. 323. Doubts concerning Marying in the Lord answered eight of them . p. 28. 1. Many do well wanting Religion . 2. It may grow in time afterward . 3. Many have failed in seking good wives . 4. Many Religio●s ones have perillous qualities . 5. What shall become of the It religio●s . 6. But we are snared already . 7. Very few such are to be found . 8. Parents crosse good Matches . p. 28. to 31. Papists taxed for their dishonouring of Mariage . 9. Papists have their personall Sacraments . ibid. Practice and life of Papisticall uncleannesse justly plagued by God. 10. Mariage with them that are only civilized , unsafe . 33. By-respects in Mariage , as Portion , and Beauty , and the like , oftentimes by the just judgement of God , proove unfortunate . 33. 34. 52. Advice to be taken in Marying . See Advice . Mariage why called a Match . 61. N. VVOmen ought to Nurse their owne Children . 279. O. OBservation of the spirits of each others , meet for such as would mary well . 55. Objection of the fruitfulnesse of hearts and the barrennesse of some chast wives answered . 170. The personall offices of each party , the husband and the wife . 203. P. PRophane scorners to mary in the Lord terryfied . 31. Prayer requisite for good mariage . 53. Parents cannot do as they would in matching of their Children . 73. Parents must observe the condition of their children . 79. Questions about Parents consent answered 81. Terrour to all Rebellious children who mary against their Parents consent . 83. Parents may be shy to rebellious children , and why 84. Exhortation to mary with consent of Parents . 87. Dignity of Parents . 89. Reproofe of them that neglect the care of their children . 89. Parents must walke in a middle way betweene austerity and folly towards their children . 89. Base shifts and respects of Parents in disregard of their children to be taxed . What those are . 90. Parents offence in the extreame of over-providing for children by undoing of themselves . p. 91. Two degrees of it . ibid. Promise of Mariage the Root of an explicate Contract . 97. To be very cautiously made . ibid. The properties of them , ibid. What Promise for mariage doth bind . 99. viz. A mutuall one . 2. A free one . 3. A plaine and undeceiving one , and what that is . 101. Rash inconsiderate promises of mariage very foolish and sinful . 103. Providence a second peculiar duty of the husband necessary . 219. Opening of the point . ibid. Reason of it . Because its honour to mariage , and how . 220. 221. Providence of the husband in what it consists . 1 In skill in the trade of his way . 2. Wisdome , insight and experience in it . 3 , Curiosity in Trades abhorred . 4. A stock necessary to occupy with . 5. Application of himselfe to his Object diligently . 221. 222. 223. Vusubjectednesse of mind to the rule of Providence , an ill signe of good husbandry . 235. Exhortation to husbands to be provident . ibid. Providence of the Wife in conjugall estate a third part of her helpfulnesse . 296. In what particulars it stands . 297. 298. 299. 300. Forward Professors to take heed of uncleannesse . vid. Adultery . Because Professors cannot dispence with this sinne . 353. Q. QVestion about publication of contract answered . 109. Question about marying by a Minister , answered . 110. Question whether Cozen-Germans may mary , answered . 111. Question wherein mariage and a contract differ . 115. Why a space is alotted twixt contract and mariage . 118. What space is most convenient . 119. Quest . what if either party defile him or herself after contract . 120. Three Questions touching marying in the Lord answered . 58. Q. Whether a Parents forbi●ding mariage with such a person upon his deathbed may be lawfull and binding , and how far . 81. 82. R. REligion the best object in mariage . 43. Reasons . 4. ibid. Reasons why maried persons must enter in the Lord are foure . 24. 25. 26. 27. Rationall respects , three in number of using a contract . 107. 1. The sutablenes of so weighty a thing . 2. The preventing of inconstancy . 3. Good of the parties so contracted . 108. Religion iointly used a maine preservative of the honour thereof . 128. In what it consists and the duty urged . 129. Six Reasons for it . 1. God is their mutuall God. 2. The grace of either furthers both . 3. They enjoy all things both good and had in common . 4. Religion is the Cement of all fellowship . 5. By instance of one joint necessity of trusting God. 6. Blessing annexed to it . 130. 131. 132. A Question what if one party Refuse to joine with the other . 133. Hinderers of each other in such joint Religion to be taxed . 135. Such as remaine in each others Religion taxed . ibid. Reproofe of wastfull wives . 300. S. SCorners to be drawn by their wives Religion , blamed . 40. 50. Single life more free from troubles then the maried condition . 47. Sound judgement , Selfe deniall and subduing of rebellious lusts meet for him who would prepare for mariage . 48. 50. Severalnesse in the maried sinfull , if affected , 133. Subjection of the wife to her husband , one principall part of her duty . 254. Reasons of the point . 1. From the law of Creation . 2. From the penalty of disobedience . 255. Proofes of the point . 256. Reasons . 3. Hereby she preserves the honour of her mariage . 258. Subjection what it is . 259. It is two fould . 1. Of the spirit . ibid. Objections against it answered . 260. Qualification of the wives Subjection in many respects . 1. In prompting the husband with religious counsell . 2. In Causes of difficulty . 262. 263. 264. Secondly , Subjection stands in his practice , wherein 3. particulars . 1. In matters of God. A Question answered , How far a woman hath liberty to performe the Service of God in Family . 266. 267. 268. If they bee denied this liberty by bad husbands they must be subject . 269. Secondly , Subjection in respect of their husbands estate . 270. Limitation of the womans Subjection in worldly businesse . 270. A Question answered . May the woman give to Charitable Vses ? Ordinarily not . How she may , in sundry respects , whereof seven are mentioned . 272. the occasion of this argument . ibid. The third branch of Subjection in mariage conversation in many things . 1. Attire and fashion . 2. Gesture . 3. Domesticall deportment . 4. Abroad . 5. In his tongue and company . 6. In Nursery . Vses 2. First , Admonition to shun rebellion against the Husbands . Secondly , Exhortation to embrace subjection . from 275. to 282. Wives not subject to the unlawfull commands of their husbands . 262. T. TErrors to all dishonourers of mariage . 9. Profaners of it . ib. & 12. Trials of mariage many . 25. Terror to affecters of unequall marriage . 66. Vnlawfull Trades to be shunned . 222. Curiosity of Trades to be abhorred . 223. Neglecters to learne the way of their trade reproved . 231. Rushing upon courses of manifold trading ill husbandry . 233. Tendernesse and respect due to the wife . Vide Wife . V. POpish magnifying of Virginity confuted . 11. Vowes of single life unwarranted . 49. Vulgar guise and garbe of the married , rude and barbarous , wholy unpeaceable , and without consent . 190. To be a man of understanding , what it is . 206. Vnderstanding in matters of God needfull for an husband . Instances wherein . 208. 209. For the managing of the soule of his wife many wayes . 210. Vnderstanding in other externals requisite . 211. Husbands not walking as men of understanding , blamed . 212. Husbands who cannot guide themselves , terrified . 213. Exhortation to husbands to be men of understanding . 216. Diligent improvement of the husbands vocation stands in eight things . 1. Begin with God. 2. Destroy not thine owne providence . 3. Picke not quarrels with thy calling . 4. Be subject to God in thy calling . 5. Ayme not at hoarding up or multiplying Riches . 6. Serve God with thy increase . 7. Take losses as well as gaines , patiently . 8. Be joyfull , and enjoy all thy labours under the Sun. From 224. to 229. Livers upon Vsury odious . 233. Neglect of ones calling under pretence of Religion , vicious . 231. We must not beweary of our Vocation by reason of some discontents that may fall out in it . 225. Vndiscreet wayes of improvidence , as overstocking , racke borrowing , underselling , and the like , signes of a bad husband . 233. Change of calling dangerous . 234. In what respect a man may change his calling . ibid. God will have all uncleannesse layd open in her colours . See Adultery . W. VVAnts and weaknesses of religious couples pardoned . 17. Women wooers threaten woe . 57. Wives doe oftentimes justly stumble at the folly of their husbands . 214. Passages of such folly named . ibid. Foure instances mentioned . 215. Careless deserters of their wives in the affaires of the family , odious . 230. Honour and respectivenesse to the wife the third and last personall duty of the husband . 236. The opening of the point . ibid. The root of this is union of two in one flesh . 237. Reasons of it . 1. Nothing gained by austerity . 2. Wise ones willingly beare with fooles . 3. Gods command requires it . 4. Wee owe it to a Christian , even to lay our life downe ; how much more here . 239. 240. Wives must not have any peculiar wealth apart from their husbands , but common . 289. If they desire any stroake that way , they must deserve it by their good carriage . 290. Womens providence and huswifery stands in three things . 1. In bringing in somewhat . 2. In storing safely that which he prepares . 3. In dispencing family expences and provisions . 291. 292. 293. What kinde of helpers wastfull wives are . 301. Provident wives must not bee conceited of their parts , nor proud and upbraiding : their right hand must not know what their left hand doth . 294. A pround woman can never be an obedient wise . 275. in fine . Wedding Ring , and the Jewels thereof . Vide Mariage A good wife not to be refused , though found in a bad Family , but rather to be chosen . 59. and preferred before one out of a good . ibid. And why . Tendernesse and respect to the wife . The true model of it is Christs tendernesse to his Church . 240. In what particulars it consists . 1. In tendering her Soule above al things . 2. Tendernesse to her person , to wit , in her estimation . 3. Integrity and openheartednesse . 4. Comfort in heavinesse . 5. Sparing her from excessive toile . 6. Indulgence in lawfull refreshings . 7. Connivence at unavoidable infirmities . 8. Commending her virtues . 9. Supply of necessaries and comfortable supports . 10. Respectivenesse must be the Counsellor . 241. 242. 243. 244. 245. 246. 247. 248. 249. 250. 251. Terror to all Nabals and blocks : their description . Counsel to the wronged party . 251. 252. Description of the husbands tendernesse to the wife . 245. Two extreames of tendernesse . viz. Roughnesse , Vxoriousnesse . 25. Respectivenesse to the person of the Wife consists in Protection . In preserving her reputation . In relieving her bodily infirmities . 242. No worke so honourable as to make the Wife a vessell of honour first , and then for mariage . 252. Duties from the Wife to the Husband three . 1. Subjection . 2. Helpfulnesse . 283. Wherein it stands . Answer in 3. Branches . 1. In Gods matters . 2. To the estate outward . 3. in respect of the maried condition . 284. 285. 286. 287. 288. 289. 290. 291. 292. 293. 294. 295. 296. 297. 298. 299. 300. 301. 302. 303. Y. YOuth ought to redeeme her golden season in respect of mariage , and how . 46. Yong wastfull Heires overthrow their mariages . 232. Admonition to Parents in that kind . ibid. FINIS . Notes, typically marginal, from the original text Notes for div A57529-e150 2 King 6. 13. Catull. Epigr. Castum esse decet , & pium Poetam , Ipsum : versic●los nihil necesse est . Camerar . fab . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luc. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 24. 2. Nunquam bibi●su vio em , &c. Scal. de arte Poetic . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 7. 29 , 30 Eccles . 3. 1. &c. 5. Matth. 22. 30. Notes for div A57529-e550 1 ▪ Cor. 1. 25. Si vis imperare , divide . Psal . 50. ult . 2 Tim. 2. 3. 5. Notes for div A57529-e1250 The scope of the Text. Chap. 12. Jew confused in his conc●●t of Marriage . 1 Tim. 4. 3. 1 Tim 4. 1 , 2 , 3. Heathens opinion of fornication . The Analis of it . The first point Marriage is honourable . How ? in foure respects . The first respect . Woman honourable . Prov. 19. 14. Marriage is from God , yea in innocency , and he still ordereth it : see Psal . 68. 6. God setteth solitary ones in families . Pro. 12. 4. Pro. 31. 10. Man honourable . 1 Cor. 11. 7. Pro. 17. 27. Gen 49. 3. Dan. 4. 34. Iob 42. 12. The second respect of honour . The Nature of Marriage . 2 Pet. 1. 2. 2 Sam. 18. 3. Gen. 1. 28. & 2. 18. Iohn 2. 5. Third respect : the use of marriage . The fourth respect of honour , viz. the sacrednesse . 1 Cor. 3. 17. Rom. 13. 5. Psal . 105. 15. 1 Sam. 26. 9. Pro. 6. 34. Terrour to the dishonourers of it . Against Papists . Papists have personall Sacraments . 1 Tim. 4. 2. See our learned writers . Centur. 2 Tim. 2. 17. The life and practice of Papists justly punished by God 1 Thes . 2. 15. Reuel . 18 2. Gen. 2. 18. 1 Cor. 7. 1. Popish magnifying of virginity confuted . Acts 19. 35. Mat. 19. 12. Acts 19. 15. 2. Branch of terrour against all prophaners of marriage . 1. Sam. 2. 23. 1 King 21. 25. Sam. 25. Marriage abhorred by the base life of some couples . Exod. 4. 25. Num. 25. 6. 14 Prov. 31. 10. Admonition to prevent the dishonour of marriage . Marriage no buckler to sence our selves in bad courses . 1 Sam. 2. 30. Conclusion . Comfort to good couples , who honour marriage . Wants of weak and religious couples shall be pardoned . Rom 12. 2. 1 Kings 8. Application of the comfort M●rriage is no loose nor idle , way of service . Encouragement to religious couples . Job 5. 24. Job 20. 17. Prov. 17. 6. Psal . 138. 3. Esay 59. 21. Ezra 8 9. Psal . 128. 6. Miseries shunned by good couples . Married couples must serve God in their time . 2. Sam. 19. 24. Amos 6. 6. Ioel 2. 16. Esay 26. 20. Luke 5. 34. Zach. 12. 17. Psal . 137. 5. Esay 4. ult . Revel . 3. Psal . 32. 6. Isai 26. 3. Malac. 3. Psal . 91. 7. Quest . How may married couples attain this honour ? Answ . By two things ; first , by good entrance : secondly , continuance The former part : to marry in the Lord. Entrance requires goodnesse and aptnesse . To marry in the Lord , what ? 2 Cor. 5. 20. Marks of it . 1 Sam. 25. The first sight of unworthinesse of this favour . The second : they see a reconciliation . Judg. 19. 3. Jer. 2. ● . The third ; their hearts●re broken hereby Zach. 10. 12. The fourth : they being convinced of Gods ends , beleeve it . The fifth : From hence they are encouraged to obey . Psal . 45. Eph. 6. M●●kes of a lower degree . Job 33. 23. Zach. 9. 9. Cant. 3. Reasons of this first branch The first : Rash matches unblest . The jewels of the marriage ring . Faith and humility . Peace . Ephes . 6. Purity . Righteousnes . Trials of mriage many . 1 Cor. 7. 35. God is ●eldom found out of his owne way . 2 Tim. 3. 3. Grace levels all disproportions . Objections and doubts answered . 1 King. 21. 25. 2 Kings 4. 27. Luk. 23. 31. Mat. 12. 35. Rom. 1. 13. Luke 9. 60. 1 Cor. 5. 10. Instan . Pro. 24. 34. 2 Cron. 19. 11. Eccles . 7. 26. Ephes . 4. 14. Esay 30. Vses of the point . 1. Terror and repr●ofe . Bran. 1. P●opnane scorners to m●rry in the Lord , terrified . 1 Kings 12. 10. Ju●g . 14 ▪ 3. Josh 23. 29. Prov. 9. 17. Jedg ult . As Gen. 6. 2 , 3 2. Branch of terrour . Marriages with them that are onely civilized , unsafe . Gen ▪ 6. 1. Ps●l 4. 8. Branch 3. Reproofe . Of such in which either partie is bad . 1 Kings 21. 25 cap. 21. ver . 7. 1 Kings 21. 7. Eccles . 4. 9. Judg. 11. 38. Mat. 23. 15. A villanous speech . Admonition to such . 2 Kings 1. 13. Psal . 39. 13. Iob 20. 11. Branch 4. Admonition to the religious married to the irreligious Bran. 1. Luk. 1. 6. 1 Sam. 18. 27. 1 Sam. 25. Job 1 ▪ 8 , 9. D●●● . 22. 11. 2 Cor. 6. 15. D●n 2 32. Prov. 19. 13. Job 2. 9. 12. 2 Sam. 6. 23. Luk. 1. 6. Luke 15. 28 Branch 2. Diverters of their wives from religion to other matters , reproved . Connivers only at the religion of their yoke-fellows , not approvers thereof , taxed . Commenders of religion in their wives for others re●pects , not for religion , blamed . 1 Pet. 3. 1. 1 Cor. 1. 25. 1 Cor. 7. 16. Luk. 10. 42. Scorners to be drawne by their wives religion , faulty . Counsell for such as draw in an evil yoke Gen. 41. 9. 1. Rip up thy state to God. 2. Redeem old errours , and pray for pardon Gen. 17. 18. Deut. 5. 28. 3. Passe by ordinary faults . 1 Pet. 3. 1. 4 Fret not at thy lot . Luke 21. 19. Esay 26. 20. Luke 5. 40. 5. Conceale grievances so long as is possible . Heb. 12. 13. Prov. ●8 . 10. Prov. 10. 29. 6. Justifie not thy owne errors , by others Instruction . What the best object of the ma●ried is . 1. Respect . Job 28. 18. Prov. 8. 11. 2 Sam. 23. 19. Prov. 19. 22. 2. Respect . 3. Respect . Jonah 2. 8. Ad monition against some errours herein . The first . The second . Gal. 6. 7. 3. Branch . ●ecles 9. 11. Exhortation to marry in the Lord in 3. branches ▪ Three branches of it . The first : Youth must redeeme her golden season for this end . Eccles . 12. 1. Mat. 12. 35. Luke 10. 42. Eccles . 12. 1. John 21. 18. Single life not like marriage in point of troubles , but more free . Read Prov. 5. 11. 12. John 3. 8. Gen. 6. 2. Lam. 3. 23. Esay 63. 9 , 10. Mat. 12. 45. Esay 57. 17. The second branch of Exhortation in many particulars . Duty 1. Selfe-deniall and trial what Gods minde is about our estate . Mat. 16. 24. 1 Thes . 4. 4. Mat. 21. 17. * All receive not this gift . Mat. 19 12. 1 Cor. 7. 8. 1 Cor. 5. 5. Continency being'a gift of God , must be sought for . 1 Cor. 7. 35. No vowes of single life w●●ranted . The second . Sound judgement , and subduing of a rebellious heart . Job 39. 9 , 10. 1 Cor. 7. 38. Luke 23. 21. Duty 3. Error of the time to be abhorred . Grace must be prefer'd to we●l●th , in marriage . 1 Sam. 25. 18. Good marriages must be bought . The fourth : pray hard for good marriage : pay and pray too . Mat 15. 18. Ezek. 36. end . Ps . l. 37. 5. 1 Sam 1. 27. Gen. 33. 5. Tit. 1. 15. 1 Sam 25. 1. Judg. 14. 3. Duty 5. Advice of the most judicious and impartiall friends requisite for good marriage . Joh. 14. 14 , 15. 1 Sam. 16. 6. Duty 6. Observing the sp●ttis of each other , meet for such as would marry in the Lord. Job 34. 3. Prov. 15. 22. 〈◊〉 . 1. 5. ●ob 32 8. 1 Cor. 2. 15. Exod. 33. 6. Rom. 12. 16. Acts 15. 15. Prov. 17. 24. Esay 65 8. Zach. 4. 10. Conclusion of this second duty . The man hath the leading hand , therefore ought to be wary . Women woers threaten woe . Touching marrying in the Lord : three questions answered . 1. Question answered . Psal . 37 5. 1 Pet. 3. 15. Psal . 37. 6. 2. Question answered . 1 Sam. 8. 5. Act. 10. 34. 1 Cor 14. 33. Gen ●● . Gen. 19. ● The third duty preparation betweene the contract and the marriage , necessary . The second generall for entrance , is , to mairy aptly . 1 Cor. 7. 35. * Jugai●s . Who are unapt Exceptio●s against the 〈◊〉 of 〈◊〉 aptnesse , many More exceptions . Phil. 4 8. Psal . 131. 1. Instruction . No cur●●si●y to mar●y aptly . Ex●d . 8. 3. Judg 21. 23. Admonition against overweening our own strength , in unapt marriage . Terror to affectors of unequall matches . Reproofe . Branch 1. Corruption alway affects a contrariety to the Ordinance . Prov. 30. 23. Branch 2. Reprose . Contemners of equall marnage reprooved . Exportation . Affecters of of unequall marriages learne to be wiser . Rom. 12. 16. 1. Sam. 18. 23. 1. Sam. 25. 41. Matt. 20. 22. Branch 2. Counsell to such as are already unaptly married . Iam. 4. 10. Occasion of this digression . For handling of Consent of Parents , and a Contract . Consent of Parents necessary for marriage , and why ? Parents cannot doe as they would in matching of their children . Guardians and governours are to looke to their orphans , as well as parents to children , in point of marriage . See these texts Deut. 7. 3. Ier. 29 6. Gen. 24. 3 , 4. Exod. 22. 16. Iudg. 14. 3. Verse 4 , 5. Gen. 21. 21. Further proofe of the point . Cornel. à Lap. Terent. Andr. Scen. 3. Confut. Exceptions against this generall rule . Exod. 22. 16. Duty of parents towards children unwisely suffered to link themselves . Num. 30. 4. Another exception . 1 Cor. 6. 36. Parents must observe the condition of their children . Childrens objections against parents carelesnesse in their marriages , answered . Counsell to such children . Mal. 4. ult . Parents obstinate in consent , to be curbed . Matt. 8. Mat. 16. 25. Questions about Parents consent , answered . Reproofe . Terror to all rebellious Children , who marry against their Parents consent . Cavills of such Children answered , as will be loose in du●ty to their Parents consent : yet will have their parents tyed to them , in meanes and maintenance . Ioh. 9. 5. Parents may be shy to disobedient Children , and why ? 2. Sam. 14. 24. Branch 2. D●ssembled and forced consent of Parents by children , is sinfull . Galat. 6. 4. Rom. 12. 9. Luc. 15. 12. Matt. 7. 2. Branch 3. H●lfe consent of parents , or con●ent af●er their contract , is faulty . Exhortation to marry with Consent of Parents . 1. Sam. 25. Pro. 10. Mica . 2. Branch 2. Dignity of parents . Vse of reproof to them that ●eglect the care of their Children . Parents must goe in a mid●le way betweene ●●usterity , and f●lly towards their Children . B●se shifts and respects of Parents in disregard of their Children . A contrary extreame of parents in overmuch love to Children . The 1. deg●e●● The 2. degree . Abuses of Guardians and Governors of Orphans in this kind of neglect sundrie waies . Wofull fruite hereof . Vse of exhortation of parents to attend their Children in this great work . Second digression to the point of Contract . Contract in what sense here used . Promises of marriage , the root of a contract . To be very cautiously made , and t●eir properties . Reall contacts as good as verball . What promise for marriage doth bind . A mutual one . A free or voluntary one . 3. A plaine one without deceit . What that is . Admonition to all parties to beware of their marriage promises . Ra●h and inconsiderate promises of marrage very foolish and sinfull . Whether a Contract be essentiall to Marriage . Contracts very ancient , and of general use . Iewish Contracts what ? Iosh . 15. 16. Action and performance of the Contract ●ow to be done . Rationall respects in which a Contract may be used . The 1. Sutablenes to the weight of the thing . The 2. To prevent inconstancie . Respect 3. The benefit of the parties contracted . Generall Touching questions . Whether publication of contract be necessary . What is to be thought of the marrying by a Minister . Whether Cosen Germans may marry answered . I make no quarrel , but o●ly shew my opinion , leaving ●thers to themselves . Wherin differss contractfrom marriage . God is in a contract for good , and not evill : but in marriage whether good or evill . One is better spoiled then 〈◊〉 . Why a space is alotted , twixt contract and marriage . What sp●ce is he most conven●en● . What if either party defile it selfe before marriage ? Of Reproofe , of all disdainers of Contracts . Exhortation . Contracted Couples prise your contract . 1. Sam. 13. 12. Iob. Heb. 13. 5. Zach. 12. end . 1. Cor. 7. Deut. 32. end . Luc. 22. G●lath . 6. Councells in peciall for such . The second generall preservation of the honour of Marriage in the conversation of it . 2. Iohn 8. Prov. 13. Honour of marriage to be preserved , partly by the joint acts of both , and partly by the severall acts of each party . Joint acts of the married fowre . Jointhes i● worship a main preservative of honorable marriage . 1. Sam. 25. Reasons of join● religion of couples . G●● is their mutuall God. Because the grace of each furthers both . They enjoy all things both good and bad in common . Religon is the Cement of all fellowship . From one instance , viz. their necessity of joint trust in God. Nothing hath such blessing annexed to it . What if he one party will not joine with the other ? Reproofe . Severalnesse of religion in the married sinful , if af●ected . Branch 2. Hindrers of each other in such joints religion , to be taxed . Branch 3. Such as dorest in each others religion , taxed . Married persons who forsake their own fellowsh●p , and runne to strangers , faulty . Cause or the unhappy and unprosperous state of many couples , is , want of mutuall religion . Exhortation to all good couples to be joint in their religion . Both inward , as in faith , and the like . Faith the principall prop of the married . Infinite miseries of the married through the distrust of Gods providence . Familie duties , and private worship , necessary for good couples to joine in closely . Needfnll to use private worship . Causes why it should be so . Great benefit of pr●va●e j●●●t wo●sh●p . Counsells about it . Exhortation to private en●●●ourse with God. The second joint office of the marryed , Conjugal love Love ought to be jointly preserved , for the honor of Marriage . Not only bred by peculiar instinct . But oftent●ms by outward occasions and motives . Conjugall love a mixt aff●ction . And how ? Reason of it . Ephe. 5. 29. Rom. 12. 20. Ephe. 5. 25. Tit. 2. 4 5. Conjugall love , though a joint duty , to be carried in a severall way . Psal . 134. 2. Tit. 2. 4. Ephe 5. 22. 24. What that way is . Reproofe . Branch 1. Forced and lovelesse matches dangerous . And in what respects . Reproofe . Branch 2. Love will not nourish selfe , but must be nourished dayly between couples . By what meanes love may be nourisht . Gen. 20. 16. Admonition to the joint practise of conjugall love . Pro. 23. 29. 30. 4. Iames : 1. Danger of brea●h of conjugall love is sad . 2. King. 7. 4. Iudg. 18. 23. 24. Exhertation to couples , to love joinly . John. 21. 15. John. 14. 15 John. 15. 12. 2. Gen. 23. Motives to thehu● band to love his wife . 1 Tim. 2. 15. 1 Sam. 25. 39. Motives to the wife to love him . 2 Sam. 12. 3. Thirde mutu● all duty of the marryed , Chastity . Chastity the m●yn joint duty of the Married . Proofes of it . Math 196. Mal. 2. 15. 2. Cor. 7. 2. 1. Tim. 3. 2. 1. Thes . 4. 4. 1. Cor. 3. 16. 17. D●ut . 21. 14. Gen 49. 4. Pro. 6. 33. Iudg. 11. 3. 4. Iudg. 16. 21. Amplification of this Truth . Levit. 14 44. 45. Chastity the mayne support of union . The defilement of each party , is enough to defile the whole state of marriage . God hath ordeined one for one . It covers all other defects . But it selfe can be covered by no endowments . It s the corner stone , which holds in the whole building . 1 Sam. 18. 28. ●e●●use in somerespects it makes marriag Honorable . 12 ps . 3. 8. 1. Fruitfulnesse of wombe . Numb . 5. 21. Isai . 56. 4. 2 Respect . Blessing of 〈◊〉 . Gen. 21. 10. 3. The curse of si● turned to blessing by Chastity . 13. Levit. 49. Tit. 1 15. Luc. 11. 41. How Chastity may be preserved . 4. wayes . 1. The spirit . 2. Prevention . 3. Bedd . 4. Body . Math. 12. 24. Pro. 2● . 26. The. 1. Chast●●y of spirit must be kept , against Contemplative uncleannes . Why so needfull . The. 2. Chastity of prevention necessary . What is ? 2. Sam. 11. 2. Gen. 34. 1. Why this is here urg●d ? 2 Cor. 12. 7. Iob. 31. 1. 1 Cor. 9. 7. The third , chastity of the bed . Two extremes here . The first . 1 Cor. 7. 3. The second . Levit. 20. 18. Gen. 26. 8. Heathens shame us Christians in this . Markes to know the moderation of the bed . Popish forced chastity . And affected Abstinence from the benefit of the Bed compared . Inconvēsence of both unjust abstinence and excesse of liberty compared . The fourth & last head of the mutuall duty , is the Chastity of Body . Gen. 39. 8. Exhortation to the duty of Chastity . Pro. 5. 〈◊〉 . and 9. Against base and unjust jealousie it is most odious . Pro. 31. 11. Remedy of the innocent party . The fourth generall and joint duty of the married consent . Branch 1. Experience of such as want it . Prov. 13. 12. Branch 2. The experience of such as enjoy it shew it to be worth the preserving jointly . Th price of this Iewell in her nature , deserves the carefull improoving of it . The praise of Consent . Consent h●th a Divine instinct in it . Psal . 133. 23. Consent brings God into the married . 12. Math. 26. 2. Cor 6. 15. A question Answered , Wherin Consent stands . In 3. ●h●●gs . 1 In consent of heart as cheefe Ezek. 1. 19. 2 Consent in speech , necessary for the married . 2. Kings 3. 7. Pro. 27. 19. 3 Consent in common life and occasions of it . 2. Sam. 3. 36. Reproofe . Vulgar guise of mar●yed ones , rude and rusticall . The Dissentions of religious Couples , the shame of profession . Amos. 3. 3. Pro. 26. 19. Hum●liation to all faulty couples . Prov. 20. 3. The duty urged . Luk. 6. 27. 28. 29. Admonition . 1. Bee not too co●fi●ent of your selves in a tempt of marriage . 2 King 8. 13. ●er . 31. 18. 19. Caveat 2. P●●y for this ●weet g●ft of 〈◊〉 & A●●ablenesse . Phil. 4. Lu● . 22. 19. Caveat 3. Put on the Lord Iesus his meeknesse . R●m . 12. end . Coloss 3. Mark. 4 39. 1. Sam. 4. 5. Iob. 1. 19. 1. King. 18. 44. Caveat 4. Renounce not God to use Carnall shifts . Caveat 5. Keepe each party the bounds of his place . Caveat 6. Bee prepared for the hardest , before . 1 Sam. 25. Exhortation to the married to use cordiall Consent . What is to be done by both after a difference , even to repent and be humbl●d . Iudg. 9. 9. 13. 1. King , 6. 7. Esay . 42. 3. 4. M●th . 18. 7. Exod. 8. 3. Philip. 4. 7. Conclusion of this mayne du●y . Coherence of the points . First Peculiar duty of the husband to be a man of understanding . With this is ? 1. Pet. 3. 7. Particulars wherin it consists . First in what it consists not . Dan. 4 30. Not in an high spirit . Pro. 17 27. Tim. 1. 3. 5. Not in a rash self willednesse Ioh. 19. 22. Psal . 12. 4. To know but not practise . Not to give way to good Counsell , but no following it . Nor to give Counsell to eth●r , and not to himselfe . Second branch what is to bee a man of understanding . 1 King. 3. 7. 9. To renounce our owne understanding . Pro. 30. 2. 1. Sam. 18. 18. 1. Sam. 25 41. To be first Subject to God , and so ●●govern others . Matth. 8. 9. The third . To be more sensible of a burden then of an honor . To be qualified with a Spirit of all sorts , as occasion requires Particulars of this generall , two . It appears in matters of God. Instances wherein . Cant. 8 3. The backwardnesse of most husbands in this kynd . Vnderstanding in matters outward requisite for the man. Reproofe . Husbands not walking as mē of understanding to be blamed . Pro. ●4 31. Terror . Husbands who cannot guide themselves worse . Instruction . Many waves justly stumble at the folly of their husbands . 1. Cor. 11. 14. Passages of folly in husbands . Instance . Instance , Instance . Instance . Conclusion with exhortation to husbands to bee men of understanding . Cohabitation of the man with the wife necessary . 1 Cor. 7 10. Humiliation to all that refuse to cohabite . Reproach of Seperaters . Ruth . 1. 16. Second severall duty of the Husband , Providence . Eccles . 2. 26. Iob. 5. 7. Math. 6. 25. 26 1. Tim. 5. 8. Prov. 27. 23. 1. Cor. 7. 33. Reason of it in generall , he honors his marriage by 〈◊〉 and how ? Ephes 3. 15. In what consists it ? First in the through skill in the Trade of his way . Prov. 6. 6. Shunning unlawfull trades . He must get wisedome & insight , not scorning them that can direct Curiosity in trades must be abhorred . There must be a stocke lesse or more to occupie . Iob. 7. 8. Application of himselfe to his Object , with diligence Prov. 10. 4. Rules for diligent improvement . Prov. 16 3. Begin it with God. Psal . 127. 1. Esay . 30. 7. Rule 2. Yet destroy not thine owne . Prov. 1. 32. Prov. 18 9. Rule 3. B●wa●e of p●king quareis with thy Calling . Rule 4. Subjection to God in a Calling . Deut. 33. 8. 9. 10. 1. Tim. 2 , 15. Prov. Rule . 5. Ayme not at b●arding up , ●r multiplying t●y estate . Rule 6. Serve God with thy encrease . Psal . 16. 2. 3. Eccles . 11. 1. Rule 7. T●ke losses as well as gaynes patiently and contentedly . Iob. 42. 10. Rule 8. Be jo●full in all thy labor u●der the sun . P●o● 5. 18. Iob. 31. 27. Deut. 26. Luke . 1. 46. 47. Heb. 3. 17. Reproofe . Branch . Carelesse deserters of their wives , odious . Branch . Neglecters of learning their Trade . Lyvers upon their usury odious . Improvidence under color of Religion vicious . Branch 4. 〈◊〉 ●●ing courses dishonor marriage . Yong heires , w●●stfull , overthrowing their Marriages . Digression admon tory to Parents . Branch 2. Vndiscreet borrowings , overstockings , u●dersellings , bad husbandry . Branch . 7. Ingrossing many farms at once . Branch . 8. Changing of Callings . In what respects a man may change or divert from his calling . Branch . 9. Unsubjection to the Rule of Providence . Exhortation . The 3. particular duty of the husband , respectivenesse . Gen. 2. 23. The opening of the point at large . Eph. 5. 18. 29. Union the roote of this tendernesse . 1 Pet. 3. 7. Nothing gayned by Austerity . Wise folks willingly beare with fooles . God his Commandement . Wee owe it to Christians . Wherin this honor and respectivenesse consists ? Ephes 5. The true Modell and role of tend●rnesse , is the tendernesse of Christo his Church . Particulars of the husbands Tendernes . Branch 1. Tendernes to the soule of the wife the first duty of the husband . Isa . 62. 4. 2. Sam. 13. 3. Branch . 2. Tendernes to the Person of the Wife necessary . In protection . In her repute . In her bodily in firmities . 2. King. 4. 21. Vnnaturall husbands language . Ruth . 3. 9. Cant. 2. 7. Description of the husbands tendernes to the person of his wife . Two extremes of Tenderns . Viz , Roughnes Vxoriousnes . Branch 3. Ingenuity and openheartednesse . Josh . 6. 8. 2. Sam. 20. 18. Branch 4. Comfort in heavinesse another peece of tendernesse . Iob. 33 24. Branch . 5. Spare her from excesse of toyl ▪ Branch 6. Indugence in all lawfull refreshings . Branch 7. Connivance at invincible infirmities . Branch 8. Commend her vertues . Branch 9. Supply of necessaries and comfortable supports . Branch . 10. Respectivenesse must be the Counsellor . Terror to all base Nabals , and a description of such . Counsell to the w●ongd party . The speciall duties of the wife to the husband three The first Duty of the wife , Subjection . The first Duty of the wife , Subjection . Ester . 1. 24. 1 Cor. 11. 8. 9. Mal. 2. 15. From the penalty of disobedience . Gen. 3. 16. roofes . 1 Tim. 2. 13. 1 Cor. 11. 7. 1 Pet. 3. 1. Ephes . 5. 21. 1 Pet. 3. 5. 6. Ca●ech . in part . 1. and 3. article . Colos . 1. ●0 . Hos . 2. 21. 2● . He hath recollected all things both in heaven and earth by Christ . Col. 1. 20. Pet 3. 4. Hereby she preserves the honor of her marriage . Ruth . 3. 11. Subjection what it is ? Subjection two-fold . 1. Pet. 3 4. Of the spirit . 2. Sam. 6. 20. Husbands though but meanlye parted , deserve subjection by the Ordinance . Exceptions in some cases against the womans subjection . In case of unlawfull commands . 1. Pet. 3● . 2. Further qualification of the womans Subjection . In prompting the husband with Religions Counsell . In cases of difficulty and hazard . Branch 2d Subjection of practice wherin three particulars . The 1. In matters of God. 1 Tim. 2. 11. ●2 . How far the wife may undertake the service of God in her family . Y●t with Cautions . Caution . 1. Women denied this libertie must be pacient . Exod. 21. 6. 2. Branch Of practice . Matter of the world . Limitations of subjection in worldly things . Prov. 31. May the woman of her selfe give to Charitable uses ? Ordinarily she may not . But in some cases she may . In publique miseries of the Church Decision of the doubt . 3. Branch Her subj●ction in marriage converse manifold . In Attyre . 1. Pet. 3. 3. In gesture and composition of body . Domesticall Converse must be subject . Rom. 12. Matt. 11. 30. Shee must hee subject abroad In her tongue and Company Subject . ● . In point of Nur●ery . Ruth . 4. 16. Admonition . Shun Rebel . Iron . Exod. 4. 25. 1. Cor 7 10. Exhortation of wyves to subjection . The second speciall Duty of the wife helpfulnesse . Gen. 2. 18. Wherein stands this vertue of helpfulnesse . In 3 Branches In Gods matters . Impudency of usurping women in matters of God , eaxed . Joel 2. 28. Admonition , to all usurping women in matters of God. Conditions of modest wives in act●ng of Gods matters . Judg. 13. 23. Sam 1. 25. 2. Generall . Helpfulnesse in matter of estate described . Prov. 31. Wives must not have any peculiar wealth apart from their husbands , but in common . 1. Tim. 3 , 1. 2. If they desire any stroake in dispensing the matters of the husband they must deserve it by good carriage . Three branches of womans providence . Act of Providence to bring somewhat in . Pro. 31. Women must bee their husbands storers and Treasurers . Matt. 13. ●2 . Is her Dispensing . Provident wives right hand must not know what their left doth . ● . King 3. Act. 19. 35. Admonition to the wife against this . Evill . Eccles . 7. Branch . 3 Of the womans providence , in the conjugall life . It stands in sundry particulars . To his person . Soule . Iob 2 9. Act. 5. 5. 1 Kings 18. To his health of body . His good Name . His family . In al difficulties . Bearing hardship . Reproofe . What kind of helpers wastfull wyves are . Ex●●rtation . Encouragement to helpfull wives . The third peculiar duty of the wife , gracefulnesse . W●v●s must be gra●●ous and gracefull . What gracefulnesse is . Two things in this . Matter of it , Grace . Humility . 1 Pet. 3. 4. Selfe deniall . Iudges 4. 21. Faith For the truth of it . 2. Pet. 1. 2. 2. The●● . 3. 2. For the life of ●t . Esai . 63. 3. Heb. 11. Grace . Innocency . Zeale and prety . 1 King. 17. 9. Luke 8. 3. Mens hearts not generally so tendet and zealous as womens , if they be right . Grace : Mercy and Compassion . Math. 25. 36. Act. 9. ●6 . Confidence with others . 1. Pet. 3. 5 , 6. Forme is temperature of them . Is , the sweete union of all into one compound . Act. 22. 28. Vse of this point . Instruction . D●fference of Couples wherin it stands . Cant. What a bad gracelesse wife is . Admonition . Gracefull wives must exp●esse it to then husbands . Husbands that are happy in the grace of the●r wives , must returne the like . Generall uses of the whole greatise . Reproofe and Admonition to good Couples . Branch 1. Look out and compare your lot with others . Condole the unhappines of others . R. R. of I. K. And bee h●mb●●d . Ioh 21. 18. Guide others to good Choice . 2. King. 7. Branch 4. Exhortation to live , love , and leave . 1 Cor. 7. 21. Eccles . 2. 5. Instruction . Marriage is a shadow of that spirituall un ō of Christ and the Church . In their meetings and marriage . And how , Their mutual Converse . What Christis ●o the Church What shee is to him . Conclusion of the Treatise . Notes for div A57529-e25130 Preamble to the Appendix : Why the latter part to this Text is handled . God deales wite his owne by Iudgments Heb. 12. ult . Nah. 1. 3. Nahum . 1 3. Habac. 3. 19. Mica . 7. ult . The godly have a slav●sh part in them and free . 1. Cor 6. 10 1● Eph. 5. 6. 1. Thess 4. 6. Adultery a great sin . God will have all uncleannes layd open in her colors , as odious . Mal. 3. 5. Digression , shewing that fornication is a great sin . Act. 15. 1. Pet. 4. 34. Homil. 22. in 2. ad Corinth . Homil. 12. ad popul . Antioch In 1. ad Corin ▪ homil 1. 18. Gregor , N●ssen 〈◊〉 1. ad Corinth . Tertull de pud●●t . cap. 1. Reason why . Vncleannesse is a very neer , naturall Corruption . Men are prone to blanch over this sin . 1. Cor. 10. This sinne inchan●eth and bribeth the judgement . Jude . 10. Adultery is very full of colours and excuses to hide it selfe under . Eith●r for p●evention or s●opping of mouth . That sensuality might have strong disswasives . Gods judgements against it . Branch 1. Mat. 1. 19. Gods deerest servants not exempt from this generall sentence . 1. Pet. 4. 18. Branch 2. The of-spring of the Adulterer excluded from the Tabernacle , many ages . Branch 3. Old Penalty of Adultery , death without remedy . Numb . 5 18. 19. Branch . 4. Severe judgments executed upon Adulterers . Both in Scripture . Num. 25 7. 8. And in experience . Branch 5. Marks of wrath ●pon , Soule . Name . When as men have failed , God hath struck in . 1 Pet. 1. 18. Marke 3. Beggery . Marke 4. Coherence of u●cleannesses ▪ Marke 5. It s the Divels nest egg . 2 Sam. 11. &c. Marke 6. Marke 7. The body . Prov. 5. 10. 11. 〈…〉 the uncleare . Pro. 26. 19. Admonition to all uncleane●nes . Deface not Gods way . To prevent the sinne . Conclusion of it . 2. King. 10. 3. 4. 5. Rev. 2. 14. 2 Sam. 10. 12 Instruction to be subdued by t'●ererrors of God. Mark 13. 37. Fotward professors beware of his snare . Profession cannot dispence with this sinne . 1 Cor. 10. 10. Exhortation . Councells three . First Counsel . Abhorring somewhat Thyne owne selfe . Things to be abhorred , Thoughts of Contemplative uncleannes . Iames 4. 8. Things to be abhorred , Colors and Excuses of it . All inward fomenters . All outward temptations . Second Counsell . Meditate of sóme what . 2. Properties of it . 1. It must be wise . Psal . 51. 2. Propertie . It must be deepe about the properties and pen●dties . Of the ●p●●itu ●●nesse of this sinne . Steps of spirituall sinne . An ev●ll heart . Evill workes . Unbeleefe . Iona. 2. 8. Ioh. 3. 9. Delusion and defilemen . Hardnes of heart . Departing from the living God. 1. Tim. 1. Things to be meditated of , the peculiarnefle of this sin . That other sins are out of the body , but this is ( as it were ) within it . Seperat●s , from God. 1. Cor. 5. And from the Church by Excommunication either inflicted or deserved . The spirit of God Excommunicates him in the Court of his owne Conscience . Secondly he must meditate of the penalties of this sin . In word . Awofu●l gid●y dru●k●nnes disabling the Sinner from repenting . A fearefull example of a debauched Adulte●er , urged . M. Bol. Meditation of the temporall penalties of uncleann●sse . Third Coun●●ll , P●●c●sing of somewhat . Whom this co●cernes especially . Viz. 2. Sorts . Such as are guil●y of it onely . 1. Branch . Adulterers ought to humble themselves for it . Luc. 1. An ●b●●sement under the migh●y h●nd of God. They must gather hope out of the promise to pardon it . See and consider . Jerem. 3. 2. 3. Branch 3. G●or●fie God in the confession of it . This is as their bringing of their curiot's books , and burning them . Act. And why ? Agravation o● sinne needf●●● for uncleane Penitents . Set before thine eies the promises . Ier. 3. 2. 3. The second . Beleeve the promise . Esay . 64 5. Hereby thy heart must be changed from it and part with it . Branch 5. Sue out the destroying power of sin from Christ . Return to the Lord , in chastity for ever . The second generall in practice for such as have revolted to it againe . 1 Counsell . What such are to do . 2 Counsell , 3 Counsell , 4 Counsell . 5 Counsell . 6 Counsell . 7 Counsell . John. 2 Cor. 7. 8 Counsell . 9. Counsel . 10. Counsel . Caveat . Magistrates to whom this work belongs must looke strictly to the Censure of God. ●er . 15. 19. Jonah 2. 8. 9.