A GOOD WIFE GOD'S GIFT: AND, A WIFE INDEED.  
Two Marriage Sermons.  
By THOMAS GATAKER B. of D. and Pastor of Rotherhith.  PROV. 12. 4. 
A virtuous Woman is a Crown to her Husband: But she that shameth him is as rottenness in his Bones.  
LONDON, Printed by JOHN HAVILAND for FVLKE CLIFTON. 1623.   

TO THE WORSHIPFUL MY LOVING COUSINS, Mr. JOHN SCUDAMORE of Kenchurch in Hereford-shire, and Mrs ELIZABETH SCUDAMORE his Wife, many happy days together, with all true Blessedness, both temporal and eternal.  
RIght dear, and unfeignedly beloved in Christ Jesus, I have a long time much desired some good occasion of testifying mine hearty affection to yourselves in particular among others of that Family, which I acknowledge myself so deeply indebted unto. And I seem now at length to have lighted on that, that I have so long longed for. Being to publish a wedding Sermon of a worthy Friend deceased, (which 
Mr. W. Br.  I wish, if God's good will had so been, he had lived to do himself) containing matter concerning the holy disposition & Christian managing of Marriage Feasts; I thought good to adjoin to it (being itself but short) some Meditations of mine own, of somewhat a near subject, the occasion of such Feasts, to wit, A good Wife, by Solomon said to be God's Gift. That which here I address unto you, as to remain a Monument of mine hearty wel-wishing unto you, so to abide by you, as a Monitor to put you both in mind, what a blessing of God you enjoy either in other, and what cause you have to be thankful to him either for other. Since it pleased God by his providence and your Friend's agreement to bring you together, and to knit that sacred knot between you, I have not yet been so happy, as to be an eyewitness of your Christian and religious cohabitation & conversation: but have by many been informed of it, to my great joy, that you tread both in the steps of your pious Parents, and therein show yourselves to be their Children, 
a Rome 9 3.  not according to the flesh only, but (which would have been their greatest comfort, had they survived to have seen it, and shall be your chiefest happiness both here and hereafter) according to the promise, even of eternal salvation, annexed to the gracious Covenant of Faith in Christ; which by your godly practice you show yourselves to have common interest in with them. And indeed to speak in the Holy Ghosts language, then 
b Eorum filij dicimur, quorum actus imitamur. Origen. in Ezech. hom. 4. & Greg. Rom. mor. lib. 20. cap. 17.  are we truly the Children of our religious Parents and Ancestors, when in goodness and godliness we take after those that we come of. 
c Job. 8. 39 Etiam virtus fecit mihi fratrem jesum, patrem Abraham. Origen. in Ez●ch. ●ō. 8. & in Rom. c. 4.  They are Abraham's Children, that do Abraham's works; and 
d Rom. 4. 12, 23. Israel spiritalis a carnali, non nobilitate patriae, sed novitate gratiae, nec gente, sed ment distinguitur. Aug. doctr. Chr. l. 3. c. 34.  that tread in the steps of Abraham's Faith, who is the Father of all the Faithful. Those that take other courses, and degenerate,) as 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eu●p. Heracl. High Demosthenes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristid. in cimon. Et inde diverbium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neminem prope magnorum virorum silium optimum reliquisse satis claret Tales plerique habuerunt, ut melius fuerit de rebus humanis sine posteritate discedere. Spartian in Severo.  too many do,) from the Faith and Piety of their Parents, are in God's account, as our Saviour termeth the Jews, but 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 12. 39 & 16. 4. Spuria soboles: ut rectè Piscat.  a bastardly brood; rather 
g Ezech. 16. 3. non de eorum semine, sed de imiatione generati. Greg. mor. l. 20. c. 11. quibus eos non necessitudo, sed morum similitudo iungebat. Origen. in Rom. 4.  Hittites and Canaanites, then 
h Rom. 6. 6, 7. Vide Aug. epist. 100  right Hebrews, or 
i john 1. 47.  true Israelites, though they come of Abraham or Israel either after the flesh. They are not 
k Galat. 6. 16. Psal. 128. 6. & 125. 5.  the Israel of God, unto whom the blessing is promised of mercy and peace; yea of 
l Esay 26. 3. & 57 19  peace, peace; that is, of 
m Psal. 119. 165.  much peace, 
n joh. 14. 27.  true peace, 
o Pacem omnimodam. jun.  all manner of peace, such peace as 
p Esay 48. 22. & 57 21.  no wicked one ever had or can have. Which 
q Philip. 4. 7.  peace far surpassing all humane conceit, that you may constantly retain in part here, and attain finally unto the full fruition of it hereafter; 
r Philip. 3. 16. Apoc. 3. 11.  hold on, I beseech you, in that good course, that by God's goodness you have already entered into, and have made some good progress in. Hold on, I say: yea 
s Heb. 3. 6, 14.  hold out: For 
t Matth. 24. 13. Apoc. 2. 10.  it is holding out to the end, that must bring you to 
u 1 Pet. 1. 9  the end of your Faith, the salvation of your Souls. And that you may so do; (because 
x Inter prosectum enim & defectum nihil medium r●peritur. Bern. ep. 254.  standing still is dangerous; and 
y U●… e duobus necesse est, aut profi●ere, aut prorsus deficere. Idem de diverse. 36.  unless daily we win ground, we soon fall behind hand and go backward;) let it be your continual care, and constant endeavour, 
z 2 Pet. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid. apud Aristot. Rhet. l. 1. c. 11.  to grow in grace and in the knowledge of our Lord and Saviour jesus Christ; to whom be glory both now and for ever: And to whose holy protection committing you and yours now and for ever, I take leave of you for the present, and rest in Him  
Your affectionate Kinsman and hearty wellwisher, Thomas Gataker.   

A GOOD WIFE GOD'S GIFT.  PROVERBS 19 14. Houses and Riches are the Inheritance of the Fathers: But a prudent Wife is of the Lord. 
THERE be two things especially that commend a work, 
a Author opus laudat.- Ovid. de pont. lib. 4. eleg. 9  the Author, and the Matter. Both of them conspire to commend this Book, as in the Title of it they are both expressed.  

b Prov. 1. 1.  The Proverbs, or Parables of Solomon, the Son of David, King of Israel.  
For the Author, (to omit the Principal, 
c 2 Pet. 1. 21.  God's Spirit: 
Author.  for, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 3. 16.  All Scripture is inspired of God:) the Penman of it was Solomon, 
e 2 Chron. 1. 12. 1 King. 3. 12. Matter.  the wisest mere man that ever was in the world since Adam, by the testimony even of wisdom itself.  
For the Matter; it is Proverbs or Parables, (as the word in the Original signifieth) 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & dominari significat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive dignitates, quae vitae Dominae & moderatrices esse dibent. Cartwright in Prov. Coherence.  Master-sentences, such as rule or sway, and are or may be of principal use in man's Life.  
Now consisting for the most part of such Aphorisms and short Sentences, from the beginning especially of the tenth Chapter; it is not necessary, that they should have any coherence one with another; neither indeed for the most part have they.  
Yet this and the next before it, have some connexion: 
g Vers. 13.  the former being of the inconvenience that cometh by a bad wife,  

h Vers. 14.  This latter of the benefit that a good wife, that a wise and a discreet woman bringeth with her.  
There Solomon compared two grand evils together, and made a bad wife the worse of the twain:  
Here he compareth two great benefits together, and maketh a good wife the better of the two.  
For the former; 
i Vers. 13.  A foolish son, saith Solomon, is his Father's sorrow: and a brawling wife is as a continual dropping.  

k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de tranquil. Dolores eo acerbiores, quo interiores. Aug. in Psal. 45.  Mala intestina gravissima. Evils are the more grievous, the nearer, and the more inward they are; as diseases in the entrailes. And 
l Molestissimum malum intestinum & domesticum. Bern. in Cant. ser. 29. & 33.  mala domestica, domestical evils, vex a man most, when 
m Matth. 10. 36. Mica 7. 6.  a man's enemies, as our Saviour speaketh, are those of his own house.  

n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. oper. Hinc Themistocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. apophth. Est vetns ver●…m, ●liquid maliessè propter vicinum malum. Plaut. Merc. act. 4. sc. 4.  It is no small inconvenience to dwell near a bad neighbour; were such a one further off us, he would be less troublesome to us. And surely if to have good neighbours be a matter of no small moment, than somewhat also it must needs be for a man to want such, and much more for a man to have them that dwell near him evill-affected toward him. An evil at the next door may be bad enough, and may prove over troublesome; an evil within doors, at home, in a man's own house much more.  
But again within doors there are degrees also: in a man's own family there are some nearer than others. A 
o john 8. 35.  son is nearer than a servant, and 
p 1 Sam. 1. 8.  a wife than a son. 
q Quo● s●rui, ●…hostes. Sen. epist. 47. Macrob. Sat. lib. 1. c. 10. & Fest. lit. Q. Quot scrui, tot fures. Seru. ad Virg. eclog. 3.  It is a sore cross to be troubled, and it be but with bad servants. It is no small vexation for a man to find untoward & unfaithful carriage toward him 
r Psal. 41. 9 john 13. 18.  in those that eat his bread, that feed at his board; much more to sustain it at the hands of her, that taketh up the same bed with him, 
s Mica. 7. 5.  that lieth in his bosom. No evil to a bad bedfellow, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aesopu● apud Gabriam. C●luber in sin●.  to a bosome-evill, to that evil that lieth next the heart, either within or about the breast.  
Again, though true mercy and compassion in some measure extend itself unto all those, whose miseries and calamities we are acquainted with: yet the misfortunes of our dear friends affect us more than of mere strangers: And 
t Qui ignotos l●dit, la●ro appellatur; qui ●micos, paulò minus quam paricida. Petron. satire.  the wrongs and injuries offered us by professed and pretended friends we are wont to take more to heart. 
u Ps. 55. 12, 13, 14.  It was not mine enemy, saith David, that did me this wrong; for than I could have borne it. But it was thou, o man, my companion, my guide, and my familiar friend.  
But Brethren are nearer than Friends. And howsoever Solomon truly saith, that 
x Prov. 18. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion. Chrysost. ●rat. 3.  a Friend sometime sticketh closer to a man than a Brother: yet in nature a 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; (Psal 133. 1.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. Vide Higher clen de amore frat●rn. & Muson. de lib. tollend. apud Stob. tom. 2. cap. 82. Hinc vetus verbum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato polit. 2.  Brother is nearer than any Friend is or can be. There is a civil knot only between Friend and Friend; there is a natural band between Brother and Brother. And therefore, 
z Prov. 18. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid. apud Plut. de frat. ●m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. p●lit. l. 7. c. 7.  A brother offended is harder to win than a strong City; and their contentions are as 
a Vectes arcis: qui ferrei aut aenei esse solent. Psal. 107. 16. Esai. 45. 2.  bars of brass. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. defrat. amor.  It is easier glewing again of boards together, that have been unglewed, than healing up the flesh that is gashed and divided: and the reason is, because 
c Contiguum ibi, istic continuum solvitur.  there was but an artificial connexion before in the one, there was a natural conjunction in the other: so it is easier reconciling of Friends than of Brethren, there being a Civil bond only broken in the disjunction of the one, a Natural tiall violated in the dissensions of the other.  
But Children they are yet nearer than either Friends or Brethren. They are 
d Parsque tui latitat corpore clausa meo. Ovid. epist. 2.  parts nostri, viscera nostra; they are as 
e Pignora nostra, Vis●era nostra; potius quam opes, 〈◊〉 Ovid. ep. 1. 2 Sam. 16. 11. Philem. 12, 20.  our very bowels, and part of ourselves. And therefore no marvel if Solomon say, that 
f Prov. 10. 1.  A foolish son is a sorrow to his father, and an heaviness to his mother. And, 
g Prov. 17. 21.  He that begetteth a fool, begetteth himself sorrow: and the father of a fool 
h Nemo quisquam ferè unquam fic dolet, ut non idem aliquando gaudeat. Sedenim qui omni momento dolet, is verè dicitur non gaudere. Drus. observ. lib. 1. cap. 22. Vise & Agell. noct. Attic. lib. 2. cap. 6.  shall have no joy.  
But behold here a further evil than any of the former. An evil wife, a contentious woman worse than any of them all. Husband and Wife are nearer than Friends, and Brethren; or than Parents and Children. Children, though they spring from their Parents, yet they abide not always with them. They are as 
i Prov. 5. 16, 1●.  rivers rising from one head, but taking several ways, making several streams, and running apart in several channels. But man and wife must bide by it. They are as two streams, that rising from several heads, fall the one into the other, 
k Prout Alpheu● Arethusae a●unt commis eri.  mingle their waters together, and are not severed again till they are swallowed up in the Sea. Children are as 
l Genes. 49. 22. Psal. 128. 3.  branches shooting out of one stem, divided and severed either from other, or as grifts and sciences cut off, or boughs and branches slipped off from their native stock, and either planted or engrafted elsewhere. Man and Wife are as the stock and sience, the one 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 11. 24.  ingraffed into the other, and so fastened together, that they cannot again be sundered; or as 
n Ezech. 37. 17. Vno Vt siquis gemin●s conducat cortice ram●s, Crescendo iu●g●, parite●que adolescere ce●…. Ovid. Metam. l. 4.  those two pieces in the Prophet's hand enclosed in one bark, and making both but one branch. And 
o Gen●s. 2. 24.  Therefore, saith the Holy Ghost, shall a man leave father and mother, and 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ch●●stus Mat. 19 5.  be glued unto, or 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses.  cleave fast to his wife: and They 
r Ita Mosen supplet Christus: quomodo & Matth. 4. 10. ex Deut. 6. 13. & 10. 20.  two shall be one flesh.  
The nearer the bond then, the greater the evil, where it falleth out otherwise than it ought. 
s Prov. 19 14.  A foolish son, saith Solomon, is the calamity of his father. And how is he his calamity? He is 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 105 & 17. 1. & 19 16. & 29. 15.  silius pudefaciens, such an one as shameth his Parents, and maketh them glad to hide their heads in the house. But 
u Prov. 19 13.  an evil wife is as the rain dropping in thorough the tiles, that maketh him weary of the house, that vexeth him so that it driveth him out of doors.  
Yea 
x Prov. 27. 15.  as a dropping in a rainy day, when it is foul without and it droppeth within. So that it maketh a man at his wit's end, uncertain whether it be better for him to be abroad in the rain, or to bide within doors in the dropping. And for this cause Augustine compareth an evil Conscience to a bad wife, (and it may seem that he pleased himself somewhat in the similitude, 
y August. in Psal. 33. & in Psal. 35. & in Psal. 45. & alibi.  he maketh use so oft of it:) which when a man hath many troubles and afflictions from without, and would look home, hoping for some comfort from within, is much more troublesome to him than any of those his outward crosses are; is as a rock or a shelf to Seamen in a storm, where they hoped to have found harbour and shelter against it.  
Yea further, not as a dropping only that driveth a man from his house and home, and that when it raineth; but 
a Prov. 19 13.  as a continual dropping in such a day: So that 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simonid.  a bad wife is worse than a quartane ague, wherein a man hath two good days for one evil. He that hath an evil wife, is as one that hath an evil soul, a guilty conscience, that evermore sticketh by him, that every where accompanieth him, is a continual evil companion with him 
c In cubi●ulo, in cubili ipso. Aug. in Psal. 45.  at bed & board, 
d Quam nec sugere, nec sugare licea. Bern. in ●ant. 33. & Lips. in politic. Conscient●am ●nim à Deo (comitem individu●m) accepimus, quae divelli à nobis non potest. Cic. pro Cl●●nt.  such as he cannot shift off or shun. And no marvel therefore if it be deemed the greatest temporal evil, because the most continual, and the most inward, for a man to be matched with an evil wife, or a woman with an evil husband: For what is said of the one, is as true of the other, the relation between them being alike.  
To draw all to an head then. An unkind Neighbour is a cross: but 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Sopho●. Antigon.  an unfaithful Friend is a great cross; an unnatural Brother a greater; an ungracious Child yet a greater: but a wicked, unquiet, or disloyal wife is the 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. Penus malerum est omnium mulier mala.  greatest of all, and if we believe Solomon, goeth beyond them all. In regard whereof he also elsewhere pronounceth, that 
g Prov. 21. 9 & 25. 24.  it is better to abide on a corner of the house top without, than to continue with such a one in a wide house: yea that 
h Prov. 21. 19 Sirac. 25. 18, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. Mala mul●er quavis s●ra tr●c●lcation. H. Steph. Sum.  it is better to live in the wilderness with the wild beasts, than with such.  
But to leave this that is without my Text, and yet next door to it, (so near here do good and bad neighbour together) and to come nearer home: Some it may be hearing Solomon speak on this manner, might say, as our Saviour's Disciples sometime said, 
i Matth. 19 10.  If the case so stand between man and wife, it is good than not to marry.  
Now to such Solomon seemeth to answer in the words of my Text, that It is not evil to marry, but it is good to be wary: that it is not the abuse or badness of some, that aught to make God's ordinance the less valued, or the less esteemed, being in itself and of itself a matter of great benefit: that as the inconvenience is great and grievous that a bad wife bringeth with her; so the benefit on the other side is no less that cometh by a good wife, by a wise and a discreet woman: who is therefore here commended as a special Gift, as a principal blessing of God, such as goeth beyond any other temporal blessing whatsoever. And surely 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sim●nid. apud Clem. Alex. ●●rom. l. 6. Sorspotior muliere proba non ●btigit unquam Vlla uno; 〈◊〉 mala nil t●trius isquam est. Erasm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. Salus & ex●…ium muli●r est 〈◊〉. H. Steph.  as there is no greater temporal cross or curse than the one; so is there no greater temporal blessing than the other.  
Now this Solomon to show, as 
l Vers. 13.  before he compared two great evils together, and found a bad wife to be the worse: so here he compareth two great benefits together, and affirmeth a good wife to be the greater.  
House and possessions, wealth and riches, land and living is 
m Psal. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antiphanes.- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sophocles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. Prima ferè vota & cunctis notissima templis, Divitiae ut crescant.- juven. sat. 10 Totus populies in aliis d●s●ors, in hoc convenit: hoc suspiciunt; hoc sibi, hocsuis optant. Sen. epist. 115. Meaning.  that, that most men regard, and look after: yea men are wont to seek wives for wealth. But saith Solomon, as 
n Prov. 22. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand.  a good name, so a good wife, a wise and a discreet woman is better than wealth; 
o Prov. 31. 10.  her price is far above pearls: For House and possessions are the inheritance of the fathers; but a prudent wife is of the Lord.  
Which yet we are not so to understand; neither the former part, as if worldly wealth, and riches, and possessions were not Gods gifts: for 
p Prov. 10. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pindar. Pyth. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aeschyl. Theb.  It is the blessing of God that maketh a man rich: 
q Psal. 127. 1, 2.  unless he build the house it will never be built: and 
r Deut. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P●●d. Pyth. 8.  it is he that giveth men power to gather wealth together.  
Nor yet again the latter part; as if Parents had no hand, right or power in disposing of their children, or in advising them and providing in that kind for them. 
s judg. 14. 2.  Samson requireth his Parent's consent. And 
t Deut. 7. 3.  God chargeth his people not to make matches between their children and the Canaanites, either by giving their daughters unto the sons of the Canaanites, or by taking the Canaanites daughters unto their sons: which he would not do, were not they at all to deal in the disposing of them. And many, no doubt, would they take advice of their Parents, and not follow their own fancies, and make their wanton eye, or their wand'ring lust, their chooser and counsellor in such cases, might do much better than for want hereof they do.  
But the meaning of Solomon is this only, that the one is a more special gift of God than the other; that there is a more special hand of God in the one than in the other. As that is a less benefit than this: so that is in man's power more than this.  
So that two points then here in Solomon's words 
Points 2.  offer themselves unto us:  
The former, that 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg Naz. Epit●p. Patr. Point 1.  A good Wife is God's gift.  
The latter, that God's providence is more special in a Wife than in Wealth.  
For the former. A good wife is God's gift. For a prudent wife, saith Solomon, is of the Lord. And 
x Prov. 18. 22.  He that findeth a wife, (that is, a good wife, as, a 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 7. 1. Prov. 22. 1. & Genes. 11. 4. 〈◊〉. lipsis, qual●● est & Esai. 1. 18. & Mal. 1. 14. Vise Camium ibid. Reason 1.  name for a good name, 
z Tanquam uxor mala ne uxor quidem sit. D●us. See A Wife indeed.  as if an evil wife were no wife, deserved not the name of a wife:) hath found a good thing; and hath obtained a special favour from God.  
It was one of the first real and royal gifts that 
a Genes. 2. 22.  God with his own hand bestowed upon Adam. And it must needs be no small matter that God giveth with his own hand. The King's Almoner may cast small silver about: but if the King give a man somewhat with his own hand out of his purse or pocket, it is expected it should be a piece of gold at least. The woman was Gods own gift to Adam. And she was God's gift bestowed on him, 
b Genes. 2. 18.  to consummate and make up his happiness. Though he were at the first of himself happy, yet not so happy as he might be, until he had one to partake with him in his happiness.  
It was God that at first gave Adam his wife; and it is God that giveth every man his wife to this 
Reason 2.  day. 
c Genes. 24. 7, 56.  God, saith Abraham to his servant, will send his Angel along with thee, and will prosper thee in thy journey; when he sent him about a wife for his Son Isaak. And 
d Matth. 19 6.  Those that God hath joined together, saith our Saviour, let not man sever. As Augustine saith, that 
e Qui creavit ●eminem sine homine, procreate ●ominem ex homine. Aug. de verb. Ap. 11. I●r. 1. 5.  He that at the first created man without man, doth now procreate man by man: so he that gave man a wife at the first immediately, doth still give men wives by means; 
f Prov. 18. 22.  good ones in mercy, 
g 〈◊〉. 7. 26.  evil ones in wrath; the one for solace and comfort, the other for trial, cure, correction, or punishment. 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Menalip.  No marriages are consummate on earth, that were not first concluded and made up in heaven: and none are blessed here, that were not in mercy made there.  
For the latter; There is a more special providence of God in a Wife than in Wealth. Humane wisdom 
Point 2.  and forecast, endeavour and industry, may strike a greater stroke, and have a more special hand in the one than in the other. Men of wealth may leave their heir's land and living; but 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. Haud facile coniugem nanciscier bonam. H. Steph. Reason 1.  they cannot so easily provide fit wives for them.  
For first, they may be deceived in their choice. Many have good skill in choosing of wares, in valuing of lands, in beating a bargain, in making a purchase, that are yet but blind buzzards in the choice of a wife. Yea the wisest that are may be soon here overreached. Since all is not gold, as we say, that glistereth. 
k jerem. 17. 9  The heart of man, saith the Prophet, i● deceitful above all things. And, 
l 1 Cor. 2. 11. C●rd● humana alienis oculis clausa sunt. Greg. Rom. mor. lib. 25. c. 9 Non est homini● scire quid sit in homine, nis●s●rte qui● ad hoc ipsum fuerit vel spiritu Dei illuminatus, vel angel●ca informatus industria. Bern. in Cant. 65. Reason 2.  None can tell what is in man or woman, but their own spirit that is within them.  
Secondly, they cannot link hearts as they list. A Father may find out a fit wife, and think such a one a meet match for his Son: and her Parents may be also of the same mind with him, as willing to entertain the motion as he is to make it; and yet it may be, when they have done all they can, they cannot fasten their affections. As 
m Fides suadenda non imperanda. Ber. in Cant. 66. Religionem imperare non possumus: quia nemo cogitur ut credat invitus. Theodoricus apud Cassiod. var. l. 2 ep. 27. Non est religion's c●gere religion●●, quae sponte suscipi debet. Tertull. ad Scap. Quis enim imponat mihi necessita●om vel col●…●uod nolim, 〈◊〉 velim 〈◊〉 〈◊〉? Lactant. 〈◊〉. l. 5. cap. 13. credendi. L●psius polit. l. 4. c. 4.  Faith, so 
n Nescit a●…r quo (non) libet cogi. Tertull. de pudic.  Love cannot be constrained. 
o Cant. 8. 6, 7.  As there is no affection more forcible; so there is 
p Non extorquehis ●m●ri. Cl●ud. Honor. Coss. 4. Non ut alia subiectis, ita a●●r imp●ratur. Neque est ullus affectus tam erectus & liber, & d●minationis impatiens, nec qui magis vices exigat. Plin. P●neg.  none freer from force and compulsion. The very offer of enforcement turneth it oft into hatred. There are secret links of affection, that no reason can be rendered of: as 
q Non 〈◊〉 te, Sabidi, nec passum dicerequare: Hoc unum possum dicere, Non 〈◊〉 te. Martial. ep. 33. lib. 1.  there are inbred dislikes, that can neither be resolved, nor reconciled. When Parents have a long 〈…〉 e beaten the bush, another oft, as we say, c●…th the bird: affections are set some other way, and cannot be removed. And things fall out many times so unexpectedly, such strong liking taken to some suddenly not once thought on before, and such strange alienation of affections, where there hath been much labouring to link them, and that where outward inducements of person, estate, years, etc. have concurred, that even a natural man's dim eye may easily see & discern a more special providence of God oft carrying things in these cases: And the tongues even of such are enforced sometime to confess, as the Egyptian Magicians of Moses his miracles, 
r Exod. 8. 19  Digitus Dei hic est, There is a finger of God here; so with rebekka's profane friends, in such Marriage matches; 
s Genes. 24. 50.  A Domino factum est istud; This is even Gods own doing; and there is no contradicting of it.  
To make some Use of these Points.  
First, Is a good wife such a special gift of God? 
Use 1.  Then is Marriage questionless a blessing, and no small one, of itself: one of the greatest outward Blessings that in this world man enjoyeth. 
t Psalm. 128. 1, 2, 3, 4.  Blessed is every one, saith the Psalmist, that feareth God, and that walketh in his ways. For thou shalt eat of the labour of thine hands: happy art thou, and it shall go well with thee. Thy wife ●…l be as the fruitful vine by the sides of thine house: and thy Children like the Olive plants round about thy table. Lo, thus shall the man be blessed that feareth God. In the first place cometh the Wife, as the first and principal blessing, and the Children in the next. And surely to reason backward to that the Apostle doth: 
u Rom. 11. 16.  If the root, saith he, be holy, the branches also be holy: and, If the branches, say I, be holy, than the root that beareth them much more. So here, If the branches be blessed, the root that beareth them much more. If Children be a Blessing, than 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierocles de nupt. apud Stob. ●●m. 2. cap. 65.  the root whence they spring aught much more to be so esteemed. 
y Psal. 127. 3.  Behold, Children and the fruit of the womb, are the gift of God, saith 
z Is enim ex titulo Autor videtur.  Solomon. Children are the gift of God; but the Wife is a more special gift of God: she cometh in the first place, they in the second: And gifts are usually answerable to the greatness of the giver. It was a witty answer of a great Prince, when he was disposed to be rid of a bold begging Philosopher: he asked a groat of him, and the King told him, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Drachmam dare non est regium.  It was too little for a Prince to give; he requested the King then to give him a Talon, and the King told him, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tale●tum p●tere non est Cynicum. Antigonu● Thr●syll● apud Plut. in ap●phth. Et Sen. de benef. l. 2. c. 17.  It was too much for a Beggar to crave. And surely God indeed in his special gifts to us, is wont 
c Non qu●ro quid te accipere deceat, sed quid me dare. Alexand. apud Sen. de benef. lib. 2. c. 16. Idem Perillo amic● cum ad silias ●l●cand●● taleta quinquaginta assignasset, is autem decem sufficere affirmasse●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. in apophth.  to regard not so much what is fit for us to ask or to expect, as what standeth with his goodness and greatness to give.  

d Genes. 1. 31.  God, saith Moses, looked upon all that he had made, and behold all was very good. And 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 4. 4.  Every creature, or ordinance of God, saith the Apostle, (and he had spoken of Meat and Marriage in the words before-going:) is good. All Gods Creatures and Ordinances are good then; but some are more excellent than others. And Marriage being of this latter sort, it is not holy only, but even honourable also. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 13, 4. Use 2.  Marriage, saith the Apostle, is honourable among all men: and no disgrace then to any man. So are we to esteem of it, and not to contemn what God hath graced, or to dishonour what he hath honoured. We shall but wrong the giver in debasing his gift.  
Again, is a good Wife such a special gift of God? Then if we find in marriage, inconveniences, hindrances, distractions, disturbances: Let us learn what we are to ascribe it unto: Not to God's gift or ordinance, but 
g Si Dei benefici● utentium pravitate perpendimus, nihil non nostro malo accepimus. Nihil invenies tam manifes●ae utilitatis, quod non in contrarium transferat culpa. Se●. quaest. nature. l. 5. c. 18.  to man's corruption abusing God's gift, perverting God's ordinance, and turning that to his own evil, that God hath given him for his good. For 
h jam. 1. 17. Si Deu● bonus, Diabolu● malus, nec à bono quicquam mali, nec à malo quicquam boni potest provenire. Aug.  there is nothing but is good as it cometh from God. But as pure water may take a taint from 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. de sens. c. 4. Cum ●qua ipsa nec saporem nec odorem habeat. Plin. hist. nat. l. 31. c. 3. Tales sunt ●quae, qualis terra per quam fluunt, qualesque herbarum quas lavant succi. Ibid. c. 4.  the earth that it runneth by, or 
k Si turbide & nebulose fluunt aqu●, aluei culpa est, ●on fontis: contra quam Hieron. in Apolog. ad Pammach.  the channel that it runneth thorough, or 
l Vitiatur aqua per plumbeas fluens fi●●ulas vitrum. Arc●it. l. 8. c. 7. Vide Mercurial. var. lect. l. 2. c. 8.  the pipe that conveyeth it, and 
m Tinguntur, eorumque trahunt si●ilitudinē, in quorum oram subeundo venere. Plin. gist. nat. l. 2. c. 18.  the Sun beams receive a tincture from the coloured glass that they pass thorough: so our foul hands and filthy fingers oft soil and sully God's Ordinances, and our filth and corruption doth oft so taint and infect them, that they lose not only much of their native grace, and are so strangely transformed, that 
n Esai. 58. 5. & 1. 11, 12, 14. Secundum libidinem suam celebrando, sua iam, non Dei fecerant. Tertull. advers. Marc. lib. 2.  God himself can scarcely discern his own in them, but they miss also of their fruit and efficacy, and 
o Improbo ●ihil prodest; quia quicquid ad illum pervenit, pr●uo usu corrumpitur. Senec. de benef. lib. 5. c. 21. Nihil potest ad malos pervenire, quod prosit, i●ò nihil quod non noceat. Ibid.  of good and commodious, through our own default, become evil and incommodious unto us. And as 
p Potestas à De●, abusus ab homine. Ant●●. sum. part. 3. tit. 22. c. 2.  Tyranny in government is not the fault of God's Ordinance, but of man's corruption abusing it: so in these cases, the evil and inconvenience is not the fruit of God's Ordinance, but of man's corruption accompanying it.  
If we shall find then in the married estate troubles and distractions, etc. (as 
q Qui non litigat coelebs est. Hieron. advers. Io●…. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Me●and. Semper babet lites alternaque iurgia lectus, In quo nupta iacet, minimum dormitur in illo. juven. sat. 6.  the single life is commonly commended for quietness;) 
r Non quer●mur de autore nostri Deo, si beneficia ei●● corrumpimus, & ut essent con●…is, efficimus. Sen. quaest. ●●t. l. 5. c. 18.  let us not accuse God; as Adam sometime closely did; 
s Gen. 3. 12.  The woman, saith he, that Thou gavest me; she gave me of the tree, and I ate: as if he had said, If thou hadst not given me the woman, she had not given me of the fruit; and if she had not given me it, I had not eaten of it. 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Iliad. γ.  God's gifts are all good. But let us lay the fault where it is; upon ourselves and our own corruption, that 
u Malus animus omnia in malum vertit; etiam quae optimi specie venerant. Sen. epist. 98.  turneth honey into gall, and good nutriment, 
x Tit. 1. 15. Vis● Galen. de facult. aliment. lib. 1. Dulcia se in bilem vertent, stomachoque tumultum Versa ferent. Horat. sat. 2. lib. 2. Quemadmodum stomachus morbo vitiatus & colligens bilem, quoscunnque accepit cibos mutat, & omne alimentum in causam doloris tra●it: ita animus caecus, quicquid illi commiseris, id onus suum & perniciem, & occasionem miseriae facit. Sen. de benef. l. 5. c. 12.  as the foul stomach into choler, or, 
y Quaecunque illis co●●●runt, in naturam suam vertunt, & ex se speciesa profuturaque, si meliori darentur, ill● pestifera sunt. ibid.  as the spider and toad, into venom and poison. Else shall we be like those of whom Solomon saith; 
z Prov. 19 3.  The folly of a man perverteth his way, and his foolish heart fretteth against God.  
Secondly, Is a good wife God's gift? then let those that want them, learn how and where to seek them. Dost thou want a wife, and wouldst have one, and such a one, as thou mayst have comfort in? Seek her of God, seek her with God.  
Seek her, I say, first at God's hands, seek her where she is to be had. Humble thyself in the sight of God, and betake thyself by prayer and supplication unto God. 
Use 3.  
a Iams. 1. 17.  Every good gift, saith james, is of God from above: and to be sought therefore at his hands: and if every good gift, this more specially, that is so special a gift, and of so principal use. And, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 4. 4.  Every Creature or Ordinance, saith Paul, is to be sanctified by prayer. And if every Ordinance of God should be sanctified by prayer; and it ought 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marc. regul. spirit.  to ushier all our actions, be they civil or sacred: then this also among others, yea this above and before others, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand.  as that which (through the blessing of God upon it) may prove a matter of the greatest benefit unto us, and without it a means of the greatest evil.  
Yea, seek her as of God, so with God. Ask counsel at the mouth of God, when thou goest about 
Use 4.  any such business. 
e 1 Tim. 4. 4.  The Ordinances of God, saith the Apostle, are sanctified unto us, as well by the word of God, as by prayer. Then are they sanctified unto us by prayer, when we crave leave for the use of them, and a blessing upon the use of them by prayer at God's hands. Then are they sanctified unto us by the word of God, when we have warrant, and take direction, for what we do in them, out of God's word, when we 
f Io●●. 9 14.  ask counsel at God's mouth. Then we seek them with God, when we seek them by good means, when we seek them in due manner.  
For when it is said that a good wife is of God; we are not so to conceive it, that we are in such cases to use no means at all; but that we are to use none but good and lawful means, such as God hath appointed, either prescribed or permitted. 
g 1 Cor. 7. 39  The wife is bound, saith the Apostle, while her husband liveth: but if her husband be dead, she is at liberty to marry where she will, but yet, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in Domino, in the Lord.  
Wherein they offend, either that go too near, matching within those degrees that 
i Levit. 18.  God hath inhibited: or that go too far off, matching 
k Deut. 7. 3, 4. 1 King. 11. 1, 2.  with such as for matter of religion they are prohibited to marry; and so transgressing those rules and directions that the word of God giveth.  
As also those that be under the government of others, or that desire those that be in the power of others to dispose of; they then seek in the Lord, when they advice with, and are content to be disposed of by those, whom God hath given power over them; or when they seek not to them in the first place, but to those, by whom God will have them to be disposed. That which not Gods people alone, but 
l Genes. 34 6, 11. Virginitas non t●ta tua est: ex parte p●… est; Altera pars patri, data par● est altera matri; Tertia sola tua est. Cattles. carm. nupt. Hinc Hermione apud Euripid. Androm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Spons●lia judicium spectat parentum: Nec est virginali● pud●ris eligere maritum. Ambr. de A●r. l. 1. ●9.  the Heathen also, by the light of Nature, saw to be equal and right. When they take other courses, they seek beside God, and cannot hope or expect any blessing from God, whose order and ordinance therein they break. In a word, wouldst thou be blessed in thy wooing, in thy wiving; Take God with thee in wooing, invite him to thy wedding. He, if he be pleased, will 
m l. b. 2. 9 Use 5.  turn thy water into wine; if he be displeased, he will turn thy wine into vinegar.  
Thirdly, learn hence what principally to aim at in the choice of a wise: to wit, at virtue and wisdom, discretion and godliness; for that is indeed true wisdom.  
Solomon saith not, a fair wife is the gift of God. And yet is 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act 7. 20 de Mose. di● in●… 〈◊〉. Beza & Pisc.  beauty God's gift; and 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. po 〈◊〉. lib. 3. ●ratior est pulchro zeniens in corpore virtus. Velut Pincia●●s, Gratio● & pull hro●… 〈◊〉 corpore virtus. Quod tamen taxat San. ep. 66. Hinc Aristoteles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stob. tom. 2. c. 63.  a gift of good regard. Neither saith he, a wealthy wife is the gift of God: And yet is 
p 1 Chron 29. 12, 14. 2 Chron. 1. 12.  wealth also God's blessing, where it is accompanied with well-doing. But, a discrcet, or a wise woman is the gift of God.  
Many indeed there are, that choose their wife by the eye: 
q Genes. 6. 3.  The Sons of God saw the Daughters of Men to be fair: and they took them wives of them where they liked: as if they were to buy a pictùre or an image to hang up in the house, or to stand somewhere for a show. But 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nescio quis apud Eusiath.  Beauty, saith the Heathen man, without virtue, is like a bait floating without an hook; it hath a bait to entice, but no hook to hold. And, 
s Prov. 11. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vet●res apud Eusiath. I●●d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Chrys.  A fair woman, saith Solomon, without discretion, is like a gold ring in a swine's snout. 
t Prou. 31. 30. Color terrae boni atis incertus est author. Pallad. de re rust. lib. 1. cap. 6.  Favour is deceitful, and beauty is but 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. paedag. l. 3. c. 1. Res est ●or●a fugax: quis sapiens bono Consulat fragili?- Sen. Hippol. Florem dec●…●inguli carpunt d●●s. Sen. Octau. Forma bonum fragile est; quantumque accedit ad annos Fit minor, & spatio carpitur ipsa suo. Ovid. art. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isocr. ad Demon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. orat. 31.  vanity: but a woman that feareth God is praiseworthy indeed.  
Others again regard wealth only; as if they went about a purchase, as if they were to marry not them but their money, 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. tom. 8. serm. 15.  as if they were to wed not the wife, but her wealth. But Solomon, when he saith, Houses and Riches are the inheritance of the Fathers: but a prudent Wife is of the Lord: he implieth that these things may be severed, the one may be without the other. Lands may come by inheritance; when 
y Virtus non est haereditaria. Non est res beneficiaria: non obvenit. Sen. epist. 90.  virtue may not. 
z Bona, unde bonumfacias, non unde bonus fias. Aug. de temp. 238.  Goods they are wherewith men may do good, but not such as make those good that have them. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Themistocl. apud Plut. apophth. Malo virum qui pec●●ia ●g●at, quam pecuniam quae viro. Cic. office l. 2.  Better it is, said the Heathen man, to have a man without money, than to have money without a man: so better it is to have a wife without wealth, than to have wealth without a wife. And surely, what comsort can a man have of wealth with such a wife, that shall be as a corrosive to his heart, 
b Prov. 12. 4. Sicut in lig●● v●●m●●, 〈◊〉 per●… virum su●… 〈◊〉 〈◊〉 〈◊〉. ●on●. 〈◊〉. l. 1. Use 6.  as corruption and rottenness in his bones?  
Again, let Parents learn here what to aim at in the education of their Children, whom they desire to dispose of, and to dispose of so as they may be a blessing, not a cross or a curse to those that shall have them: Not study only how to provide portions for them: though an honest care also is to be had in that kind. 
c 2 Cor. 12. 12.  Parents, saith the Apostle, aught to lay up for their Children. And, 
d 1 Tim. 5. 8.  He that provideth not for his issue, is worse than an infidel. Nor how to trim them up, and set them out, in whorish or garish manner, to make them baits to catch fools with; but labour to train them up in true wisdom and discretion, in the fear of God, and such graces, as may make them truly amiable, as 
e 1 Pet. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl●. Alex. paed. l. 3. c. 1.  well in God's sight as in man's eyes; in houswifrie, and industry, and skill to manage household affairs: that so they may be helpers to their Husbands, (and not hinderers;) as 
f Genes 2. 18. Use 7.  to that end they were made at first.  
Yea hence let the wise learn what she is to strive to, and labour for, that the may be indeed a good gift of God: 
g 1 Tim 2. 9, 10. 1 Pet. 3. 4, 5. Cultus magna cura tyb. magna 〈◊〉 tut● i●curia. Cato Cens. apud A●…. b●st. l. 16. C●… corpar●… nimius & ●●rmae cura prae●●●…rs animi defor●… Sen. been. l. 1. c 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●rates. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sophocl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lysander apud Plut. in precept rupt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. paed. l. 2. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. l. 3. c. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. lib. 2. cap. 9  Not so much to deck and trick herself up to the eye, as to have her inner man adorned with holy skill and discretion, whereby to carry herself wisely and discreetly in that place and condition that God hath called her unto: That she may with the wise woman, 
h Prov. 14. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand.  build up the house; and be 
i Prov. 12. 4. Digna suo coniux fida corona viro.  a crown, and 
k Prov. 31. 23.  a grace to him that hath her. That 
l Prov. 31. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. paed. l. 3. c. 11.  her Husband and Children may have cause to bless her, and to bless God for her; and count it a blessed time when they came first together.  
Let her consider what a fearful thing it is to be otherwise. For her that was 
m Genes. 2. 18.  made for a help, to prove not an help but an hurt: for her that was given for a blessing, to prove a cross and a curse. As one saith of Eve, 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. S●l. Use 8.  reaved from Adam as a rib, and shot by Satan at him as a shaft: bestowed on him by God to consummate his felicity, but made by Satan's slight and her own default, the means of his extreme misery.  
Fourthly, let men be admonished hence, whom to ascribe it unto, if ought have been done in this kind for them: even to God himself principally, whose special gift a good wife is. Let us take heed how in this case 
o Habba. 1. 16.  we sacrifice to our yearn, or burn incense to our n●t. Ascribe not what is done for thee, to the mediation of friends, or to thine own plots and policies, smoothness of language, fairness of look, or the like. No: acknowledge God to have been the principal agent in the business: regard man and thine own means, but as his Instruments. Of him she is, saith Solomon: not 
p Genes. 2. 22. & 1. 27.  as a Creature only made of him, but as 
q Genes. 2. 22.  one matched unto thee by him: nor ●s knit to thee by his ordinance, but as 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Torus ●●ri atque●●minae fa●al●t est. Aeschyl. Eumen. Haec s●…cet res v●a, si ulla, sato gubernatur. Dun●●● ad Lys. Use 9  assigned thee by his providence: For that is it, that Solomon here principally aimeth at.  
Yea, let them hence learn what they owe unto God, whom God hath vouchsafed such a blessing unto. Hath God bestowed such a Wife on thee, as Solomon here speaketh of? It is a precious jewel; such as thy Father could never leave thee. It is a greater Treasure than the greatest Prince on earth, than the mightiest Monarch in the world is able to bequeath to his Heir. We see how Parents are oft troubled in making search for their Sons, and yet when they have done their best endeavour, miss of that they desire. We might here rise by degrees on the better side, as we did before on the worse. As evils, so good things, the more inward the greater. A 
s Prov. 17. 2. & 14. 35. Luk. 1●. 4●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Meleagr. De beneficij● ac side servorum 〈◊〉 Dominos, consul sis Senec. de benef. l. 3. c. 18-27. Et Valer. Max. l. 〈◊〉. c. 8.  trusty servant is no small blessing; a 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He●●ed. Hinc de vicinis prosp. ci Cato praecipit, apud Plin. hist. nat. l. 18. c. 6.  kind neighbour is a great one; 
u Prov. 17. 17. & 18. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Amicus alter ipse. Zeno apud Laert. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anima 〈◊〉 corp●r●m duorum in●ol●. Aristot. ibid. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pi●d. Nem. 8.  a faithful friend a greater; 
x Prov. 10. 1. & v. 20 & 17. 6. & 23. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.- Menand.  a wise son yet a greater; and a prudent wife the greatest of all: a greater blessing than any of the former, that yet for temporal blessings may seem of the greatest. And how do married persons than stand engaged to God above others, whom he hath blessed in their choice? A great measure of thankfulness owe they unto him, proportionable in some sort to the blessing bestowed on them.  
Yea, as there is a greater measure of thankfulness required of them, than of others whom God hath not blessed in that manner: so there is a peculiar kind of thankfulness required on their part. All Gods favours require thankfulness: and the more favours the more thankfulness: but some special favours require some peculiar kind of acknowledgement, proportioned to the quality of the favour received. 
y Psal. ●27. 3. Genes. 33. 5.  Children are God's gift: and our thankfulness to him for them is to be showed in such duties, as he requireth of us in the behalf of them, 
z Ephes. 6. 4.  in the careful education and training them up in good courses. In like manner: Thy Wife thou hast of God's gift: and thy thankfulness to him for her, must be showed in the performance of such duties, as he requireth of thee in regard of her 
* Ephes. 5. 25, 28, 29, 33. Coloss. 3. 19 Use 10. , as of love, of kindness, of concord, counsel, contentment, etc.  
Fiftly, Is the Wife given unto her Husband by God? then must she resolve to give herself wholly to him as her Owner, on whom God hath bestowed her, to whom he hath assigned her. When Parents have put out their Children, the Children must be content to be guided by those to whom they commit them: and when God hath given a Daughter, she must be content to live with him, and be guided by him, whom God hath given her unto. Neither is she to forsake him. For 
a Matth. 19 5, 6.  they are not to be sundered, nor severed, whom God hath conjoined and made one. And there is a foul brand therefore upon her, 
b Prov. 2. 17.  that for saketh the guide of her youth, and forgetteth the Covenant of her God. Nor to refuse to be ruled by him: but 
c Ephes. 5. 22. 1 Pet. 3. 1.  submit and subject herself unto him, unto whom God hath given her: for 
d Col●…. 3. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that is comely, saith the Apostle, in the Lord: and to be embraced therefore of her, as her Lot by God assigned her.  
Yea, is the Wife given the Husband by God? 
Use 11.  then should he esteem her as a gift of God: and 
e 1 Pet. 3. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  live with her, as with one given him and bestowed upon him by God. 
f D●num quis aegr● despici non ●er● suu●?  We cannot abide to see any thing that we have given another evill-used. And it be but a dog, an ●ound, or a whelp, if we see it neglected, where we bestowed it, we are wont to take it evil. But 
g Brads●. Prepay. to Lords Sup. part. 1. c. 4.  if we should see a jewel of some value, bestowed by us on a friend as a token of our love toward him, set at light by him, or should find it cast aside in some corner, would we not much more be grieved at it, and judge that he set as light by our love, as he doth by our love-token. And hath no● God then just cause to take it evil at thy hands, when he shall see his gift abused, evil entertained, and worse used; when he shall see her misused of thee, whom he hath as 
h Pro●. 〈◊〉. 1●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a special favour bestowed on thee, and hath therefore given thee 
i Ephes. 5. 33. Coloss. 3. 19  a special charge well and kindly to use? How are we wont to be grieved, when we see matters fall out amiss, where we have been means to make the match? If the wife be misused, that we have holpen one to, we are wont to count it a wrong to ourselves. And no marvel then, if God himself take to heart the wrongs done by us, to those that he hath joined to us, if 
k Malach. 2. 13, 14, 15.  he have a quarrel against him that shall transgress against her, whom he hath inseparably joined to him, to be his Companion and his wife by 
l Pactum salis, pr● s●r●sanct● invi●●●bili. Numb. 1●. 19  a Covenant of Salt.  
Lastly, if a good Wife be such a special gift of 
Use 12.  God, than a good Husband is no less. For 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. Eudem. l. 7. c. 5.  the Husband is as needful for the Wife, as the Wife is for the Husband. 
n Genes. 3. 16.  Thy desire, saith God, shall be unto him. And if the Husband then be so to esteem of his Wife, and to be thankful to God for her; then is the Wife no less to esteem so of her Husband, and to be thankful likewise to God for him.  
In a word, let both man and wife so esteem either of other, as joined by God's counsel, as given by God's hand; and so receive either other as from God, be thankful either for other unto God, seek the good either of other in God; and then will God undoubtedly with his blessing, accompany his gift to his own glory, and their mutual good.  
FINIS.   

TO THE RIGHT WORSHIPFUL, AND his loving Kinsman, Sir ROBERT HARLIE Knight of the BATH; And to the right worthy and religious, the Lady BRILLIANA his Wife.  
RIght Worshipful; A former Sermon of mine concerning matter of Marriage being now the second time called for to pass the Press; In stead of adding to that, which some desired, I was advised and requested rather by others to annex this. Whereunto having yielded, I knew not which way better to direct it than to yourselves; ut whose happy conjunction some part of it was preached, the residue through streits of time being for that time suppressed. What then you should have heard, if the time had permitted, both yourselves may now read (if you please) with some further enlargement, and others also (if they think it may be of use to them) under your Names. Therein, as in a Glass, as you, Worthy MADAM, may (I doubtnot) see yourself lively deciphered; so you, Blessed SIR, yea thrice blessed in this your happy choice, might learn, but that (I know) you are not now to learn it, what a precious jewel God hath in her bestowed on you, and how great a measure of thankfulness you owe to him for his mercy to you therein. Yea both of you may behold here, what a blessed estate and condition of life it is, that GOD hath pleased to call you unto, where the same is managed through his grace according to his will; notwithstanding those vile and foul aspersions here in part laid open, that those of that Romish faction are wont to cast upon it. If of those that abuse this holy and divine Ordinance, and carry themselves otherwise therein than they ought, there seem to any a Censure over-harsh here to be passed; Let them consider that it is no other than God's word giveth good warrant for; and let them take heed, lest by censuring it, they give suspicion that themselves come within compass of such Censure. To yourselves (I am assured) no Apology shall need either for it, or mine addressing it to you. But hoping it will be accepted, as it is intended, as a testimony of my sincere and entire affection to you both; with hearty prayers to GOD for your happy cohabitation to be long continued to his greater glory, your mutual comfort, and the further benefit of those that may have dependence upon you: I commend you to 
Act. 20. 32.  him, and his gracious Word, who vouchsafe thereby to build you further in those good graces that he hath begun in you, that you may have inheritance with those that are here truly sanctified, and shall hereafter be eternally saved.  
AMEN.  
Your Worships to be commanded in the Lord, THO. GATAKER.   

A Wife in Deed.  PROV. 18. 22. He that findeth a Wife, finds Good; and obtaineth Favour of God. 
THis Book of the Proverbs is the 
Proverbs.  Christian Man's Ethics: And it hath this preeminence above most, if not all, the Books in the Bible; that many of them are Sententious, 
a Totus liber, quantus quantus est, nihil nisi graves & illus●res sententiae sunt. Th. Cartwr. in Prov. 1.  this consisteth all of Sentences. For what are Divine Proverbs, but 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. Caes. hom. 12.  select and choice Sentences. So that we need not stand picking or culling here: As he said of Cyrus his Court, (and I wish might be said of ours) 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenoph. ●yri paed. l. 8.  though a man should seek or choose blindfold, he could not miss of a good man; though we go here at adventure, we cannot do amiss, we are sure to meet with some choice matter or other. It is the manner of the Learned in reading of Authors, to set 
d Mittam ipses tibi l●b●os: & n● multum operae imp●nda●, impon●m notas, ut ad ea ipsa protinus quae pr●b● & a●…or, 〈◊〉. Sen. epist. 6.  marks in the margin, upon such passages as are most remarkable. But there is Gods own Mark set upon every Sentence in this Book, not by Solomon only, but by the Spirit of God himself.  
Among the rest of these select Sentences, there are some, and those not a few, that contain matter 
Matter, General:  concerning Marriage, either the Praise and commendation of a good Wife, or the dispraise, discommendation, yea and detestation of a bad.  
The Sentence contained in my Text, is concerning the former, though not wholly without some 
Special.  secret intimation of the latter; as in the opening of it shall appear.  
And in it we may observe these Particulars; 
Distribution. Branches 5.   

1. The party commended; a Wife:  
2. The commendation given her; Good:  
3. The means of compassing her, by seeking, implied in the word, Findeth:  
4. The principal Donor or Giver of her; God:  
5. The nature and quality of the gift; a Favour.   
For the first of them: A Wife? may some say, What? Is every Wife, or every woman then such as 
Branch 1. Objection.  Solomon here saith? yea, doth not the same Solomon himself elsewhere say, that some Wife there is, 
e Prov. 14. 1.  that pulleth down the house? that is, not as a corrosive at her Husband's sides, but 
f Prov. 12. 4.  as corruption in his bones? or 
g Prov. 19 13. & 27. 15.  like a continual dropping in a rainy day, that maketh a man weary of his home, and either driveth him out of doors, or will not suffer him to rest within? And that 
h Prov. 21. 9  it is better for a man to dwell on the house top, exposed to wind and weather; or 
i Prov. 21. 19  to live in the wilderness 
k Sirac. 25. 20.  among wild beasts, than to keep house with such an one.  
To this there are diverse answers given. 
Answer. Solution 1.   
For first some say, that 
l Vxor, quamdiu uxor, quamdiu non adultera, licet difficilis morosa, contentiosa, rixosa, in bonis, in beneficij● est numeranda. T. Cartwr. in Prov.  a Wife so long as she continueth a Wife; that is, so long as she is not disloyal, but is honest, as we say, of her body, though she be never so contentious, unquiet, or inconvenient otherwise, is to be esteemed as a Benefit. As 
m Malus etiam Princeps nullo melior. P. Martyr. i● jud. 19 Rejection. Exception 1.  a bad Magistrate, say they, is yet better than none: (
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristoxen. apud Stob. c. 41. Et Sopocl. Antig●n. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Exception 2.  Better a Tyranny, than an Anarchy:) so a bad Wife is yet better than none at all.  
But this seemeth scarce sound.  
For first, it were but a very sorry commendation of a Wife, to say, Better such an one than none at all. 
o Quale bonum, quod bonum non censetur nisi comparatione maioris mali? Suspecta est mihi bonitas eiu● rei, quam magnitudo alterius mali malum esse c●gi● inferius. Hieron. in jovin. l. 1.  What manner of good call you that, saith Jerome, and before him 
p Tertull. ad ●xor. l. 1. Quale bonum est, quod mali comparatio commendat? Et in exhort. cast. Quale bonum, quod melius est poena?  Tertullian, that is not deemed or termed good, but in comparison of some greater evil? That is not good, to speak properly, but 
q Prout 2 Pet. 2. 21. Bonum ita est, si per se nomen hoc obtiet. Cae●erum si per mali collationem cogitur sic dici, non tam bonum est, qua● ge●●s mali inferioris, quod à superiore malo obscuratum, ad nomen boni impell●tur. Vt cum d●●itur, Melius est uno oculo carere quam duob●●. Idem ibid.  less evil only.  
Again, when Solomon saith, that 
r Prov. 21. 9  it is better to live on the housetop, or abroad 
s Prov. 21. 19  in the wild wilderness, than with such an one, he plainly implieth, that (as 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. erotic. Solution 2.  Sophocles saith of some friends) it is much better to be without her than with her; to live solitary, than to live with such.  
Secondly, the answer of some others is, that 
u M. Cope on the Proverbs.  Solomon speaketh this in regard of the end for which the woman was made, and for which God gave her, which was 
z Genes. 2. 18. Rejection. Exception 1.  for man's good.  
But neither doth this satisfy.  
For first, Solomon seemeth to speak here rather of the fruit and benefit that cometh by a Wife, where she is such as she should be, than of the bare end for which she was made, or is given: And greater is 
Exception 2.  the evil, if being made and given for such an end, she prove contrary thereunto.  
Again, howsoever 
cc Genes. 2. 1●.  the Woman was at first made for man's good: Yet is not every Wife given of God for good, but some, as Solomon saith, 
† Eccles. 5. 13.  of worldly wealth, 
* In malum habentis.  for the evil of him that is to have her: as 
x 1 Sam. 18. 21.  Saul sometime gave Micol his Daughter to David, that she might be a snare to him. As Rulers are sometime given in wrath: 
y Hosh. 13. 11. De● iratose●u●dum ●…erita nostrae rectores ●…pimus. Greg. moral. l. 25. c. 20.  I gave them, saith God, a King in my wrath: so are Wives also sometimes given not in mercy, but in wrath. 
z Eccles. 7. 28. & Prov. 22. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. Stob. c. 70. Solution 3.  The Sinner, saith Solomon, and he that God is angry with, shall light upon such.  
Thirdly, others answer, (and their answer is more probable) that it is 
a Piscat. in Proc. Synecdoche Generis pro specie.  a Synecdoche, a putting of the general for the special; or 
b Mercer in Prov.  an Ellipsis, a defective speech; that there wanteth the word good: as 
c Esai. 1. 11.  wool, for white wool; and 
d Malach. 1. 14. & R. Kimchi ibid.  a Male for a sound M●le: so 
e Levat. in Prov.  a Wife for a good Wife; which the vulgar Latin therefore hath put into 
f Bonam Vxorem. Lat. vulgata. Exception. Solution 4.  the T●xt.  
This may well seem somewhat: but yet this is not all: there seemeth somewhat yet more in it than so.  
A Wife, saith Solomon; or, 
g Absolute, Mulier dicitur. Lava●.  a Woman: I need say no more; 
h Tanquam uxor mala, nec uxor sit. Drus. in Prov. clas. 2. lib. 1. & in d●…g. Ben-Syr.  as if an evil Wife were not a Wife, an evil Woman were no Wife. As in the jewish Talmud, an ungracious Sonn● is called 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 fili●● pro filio perdieu & ●…gato. Drus. 〈◊〉 Adag. Ben-Syr.  a Son no Son; and in Scripture, a foolish People is called 
k De●●. 3●. 21.  a People no People. And in the Greek Riddle, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pan●●r. apud Athe●. 〈◊〉. o●. 〈◊〉. 10. ex Cl●. 〈◊〉 de griffin. & Suid. post Platen. de repub. l. 5.  an Eunuch, a Man no Man; and the B●t, or the Flittermouse, a Bird no Bird: and the Ferula, or Giant Fennell, a tree no tree; and the P●mice, a stone no stone: So a bad Wife in Salomon's reckoning, a Wife no Wife.  
It is like that of S. john: 
l 1 john 2. 4.  He that saith, I know him, and keepeth not his Commandments, lieth. But what then? Doth every one that knoweth God, keep his Commandments? Doth not S. Paul say of some, that 
m Rom. 1. 21.  when they know God, they glorified him not as God? yea, but 
n Hinc ●…r A●r●ae. Vbi non est p●…a, non est ●…a. Drus. apoph●h. l. 1.  su●h knowledge, in S. john's account, is as no knowledge: it is at least 
o 2 Pet. 2. 21. Rom. 1. 18. 〈◊〉. 12. 47. ●●m 4 14.  as good as none. So, 
p ●sa●. 56. 1. Psal. 106. 3. M●…a. 6. 8.  Execute judgement, saith God; and he saith not, right judgement; because 
q Pervers●… Iudic●…, ●●m est ●…cium sed vit. 〈◊〉. Aug. de 〈◊〉. p. 2●6.  Wrong judgement is no judgement, but misjudgement, saith Augustine. And 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jun. pro beno nomine. Mercer. ●…rus. Prov. cl. 2. l. 1.  a Name, saith Solomon, (and he saith not, a good Name; as if an evil Name were no Name) is 
s 〈◊〉. 〈◊〉. 1.  better than riches; or 
t E cles. 7. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mer●●●.  than a good ointment. And those rebellious builders of the Tower of Babel; 
u ●…s 11. 4.  Let us get us a Name: and those great ones before the Flood, 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V●… 〈◊〉. Gen. 11. 4.  Men of Name, or renow●…. And on the contrary, we say of some, that they are 
y N●. 〈◊〉. 〈◊〉. o●er. l. 1. & ●omer. 〈◊〉. 〈◊〉.  Men of no note, or no Name; that is, 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eustath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. D●… 〈◊〉. ●…p. 4.  of no great note, of no good Name; as it other than such were none. And in like sort here Solomon, He that findeth a Wife, meaning only a good Wife; as if none but such deserved that Name.  
So that the Point of Instruction which we observe hence is this, that She that is not a good Wife is as good as no Wife.  

a Non ego illam mihi duco dotem esse quae dos dicitur; Sed pudicitiam, & pudorem, & sedatum cupidinem, Dei metum, parentum amorem, & cognatum concordiam. Plaut. Amph. 2. 2.  I count that no Dowry, saith one that is commonly 
Doctr. 1.  so called; 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nicostrat. Stob. c. 72.  nor doth the Spirit of God count her a Wife, though she be usually so reckoned; where piety, honesty, sobriety, modesty, and wisdom are wanting. 
c Vxor mala, ne uxor quidem. Drus. Reason 1.  A bad Wife is as no Wife in God's account.  
And that not without good Cause.  
For she is but a Shadow without Substance; she hath 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de Sen. polit. Titulum ●●●e re. Nihil autem oportet esse sine causa, id est, sine re. Quia si sine causa ●it, perinde est atque si non sit, non habens rei causam rem ipsam. Tertull. in Marc l. 1.  a Title without Truth: She beareth the Name; but doth not the Work of a Wife. For what is a Wife, but 
e Gen. 2. 18.  a Woman given to Man to be an Help and a Comfort to him? But as 
f Pater stulti non gaudebit. Prov. 17. ●1.  the Father of a fool shall have no joy of him: So the Husband of a bad or a foolish Woman, is like to have little joy, or help, or comfort of her. And how is she a Comforter, that yieldeth no comfort? How an Helper, that affordeth no help? They are 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid.  Friends in Name, saith one, but not in deed, that stick not by a man, but fail him, when he standeth in need of them: So is she 
h Quomodo de musto, a● passo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. de meteor. l. 4. c. 9 videatur Macrob. Saturn. l. 7. c. 7.  a Wife in Name, but not in Deed, that affordeth not her Husband that Help and Comfort that a Wife ought, and that at first she was intended for.  
The Prophet styleth some 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zech. 11. 17.  Pastors, Idol-Shepherds. And why so? Surely, because they are as Images or Idols, that 
k Solent Imagines earum reru●… nominibus appellari, quarum sunt Imagines. Aug. ad Simplic. l. 2. q. 3. & in Levit. q. 57 & epist. 23. & 102.  bear the Names, but have not the Nature of that whereof they are Images; 
l Dicuntur, & non sunt. 1 Cor. 8. 5. Iren. contr. Val. l. 3. c. 6. & Tertull. ad Marc. l. 5. c. 13. Non est id quod dicitur. 1 Cor. 10. 4. August. de verb. D●●. 6.  they are not in truth that that they are termed: 
m Psal. 115. 5, 6, 7. & 135. 16, 17.  they have mouths, and speak not; eyes, and see not; ears, and hear not; hands, and feel not; feet, and walk not: they have the limbs and lineaments of a Man, but without motion and action: And so those; 
n Esai. 56. 10.  they are called Seers; but they see not; and watchmans, but they watch not: 
o Ezech. 34. 3. Locum pastoris tenent, & non pascunt: praedicatores dicuntur, & non praedicant: doctores, & non docent, Rad. Arden's in Vigil. Ascens.  they bear the Name of Feeders; but they feed not; they have the Titles of Teachers and Preachers indeed; but they neither preach, nor teach at all. In like manner well may she be termed an Idol-wife that beareth the Name of a Wife, and sitteth in the house as 
p Quod de Marito sene decrepito ille, Plaut. Merc. 2. 2. Ta●tunde est quasi sit signum pictum in par●ete. Vnde & Vidua dicitur puella juncta tali. Milit. glor. 4. 1.  the Image of a Wife, but doth no part of the office or duty of such an one. Surely, as St. james saith, that 
r jam. 2. 26. Reason 2.  Faith without Fruits is liveless and dead, as 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sine balitu. Spiritus hîc non anima, sed balitus, seu ●●atus. Et aptè comparat opera flatui; non quasi opera forma sint fidei, sed quia fidem comitantur, sicut balitus vitam corporis. Vt enim corpu● animalis, si non spirat, mortuum e●…; ita sides, si non paritopera. Caietan. in●acoh. 2.  a Body without Breath: such Faith is 
t Cum fides mortua sit ●…ra opera, jam nec fides est: nam nec mortuus homo, homo est. D●dym. in ●a●. 2. Ille verè credit, qui exercet operibus quod credit. Gal. 5. 6. Hieron. apud Thom. Angl. in 〈◊〉. 2.  no Faith indeed, but a mere 
u Cadaver fidei. Tuke ibid.  Carcase of Faith: So a Wife without Works, she that beareth a Wife's Name, but doth not a Wife's work, is no Wife indeed, but a liveless Image of a Wife, or (as 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vmbra ipsius. Gen. 4. 19  Lamech's second Wives Name importeth) 
y Quomodo Menand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d●xit. P●. 〈◊〉. de●…ic.  a shadow only of such an one.  
And if she be so that performeth not the Office of a Wife; what is she then that doth the contrary? Who when she should be 
a Genes. 2. 18.  an Helper, proveth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Nazianz. epitaph. Patr.  an Hinderer; in the best things especially: like 
c Sirac. 6. 9  the Friend, that proveth a Foe, when he should show himself a Friend? when she should be a comsort, proveth a cross, a curse, a discomfort? She that was made and ordained 
d Genes. 2. 18.  for Man's special good, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. Sel. homil. 3. Quomodò Hera●li●us dixit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eustatb. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  crossing the end of her own Creation, and God's Ordinance therein, proveth the means of his greatest evil? Like the Scribes and pharisees, that 
f Matth. 23. 2.  sat in Moses Chair, professing themselves and pretending to be 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Pastors of God's People; but, as our Saviour telleth them, were indeed 
h john 10. 8, 10. Reason 3.  thieves, and Robbers, and 
i Zech. 11. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. hom. 25. Dicimini pastors, cum sitis raptores. Sermo in Concil. Remens'.  Murderers of them, 
k Acts 20. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epictet. apud 〈◊〉. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. ubi sup. Non se lupis opponunt, sed lupos agunt. Cypr. nomine de dupl. Mart. Nen lupis gregem exponunt, sed lupos ipsi se exhibent. Bern. de convers. c. 13.  Wolves either 
l 2 Cor. 11. 14.  in Shepherd's weeds, or 
m Ma●th. 7. 15. Huic scitum illud Aug. deserm. in mont. l. 2. Non ideò debent oves ●disse vestimentum suum, quia plerumque illo se occul●ant lupi.  in Sheep's clothing, such as not only fed not, but 
n Zech. 11. 5. Parum est nostris vigilibus, quod non servant nos, nisi & perdant. B●rn. in Cant. 77. Non instituunt, sed prostituunt; non pascunt, sed maciant & deverant. Ibid.  killed and destroyed those, 
o Ezech. 34. 2.  whom they ought to have fed and saved. And certainly the good Wife is not so great a Blessing, but the bad is as great a Crosse. 
p Eccles. 9 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simonid. ab Hesied● mutuatus. Clem. Alex. storm. l. 6.  No greater Comfort under the Sun than the one, 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. ab Orphe● mutuatus, qui, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Clem. ibid.  nor discomfort than the other.  
Again, A Wife is as 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. t●m. 8. serm. 15.  a part, or a limb of her husband. As Children are said to be 
s Parsque tui latitat corpore cl●usa meo. Phyllis Ovid. epill. 2.  part of their Parents; because they have their being originally from them: So the Woman may well be said to be a part or limb of Man, because she had her beginning and her being originally from him. For 
t 1 Cor. 11. 8.  The Woman is of the Man, saith the Apostle; and not the Man of the Woman: as Children are of their Parents, and not their Parents of them. The 
u Gen. 2. 22. Vnde 〈…〉. l. 3. 〈◊〉. 5. Di●…m p●r co●… s●… ad 〈◊〉 Ad●… mi ascend 〈◊〉.  Woman was made of the Man's rib. She was at first 
x Gen. 2. 23. Ide● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d●…a ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uti Vira a V●ro. F●minas enim antiqui Viras app●llaban. Fest. Pomp. Hinc Basil. Sel. h●m. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  taken out of man; and is therefore by Creation as a limb rest from him. And the was afterward joined again in Marriage with Man, that by Nuptial conjunction becoming 
z Genes. 2. 24. Matth. 19 5, 6.  one flesh with him, she might be as a limb restored now and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genes. 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 19 5. Ephes. 5. 31.  fastened again to him.  
Every Wife should be then as a part of her Husband; as a limb of him that hath her. But the Woman that beareth the Name, and standeth in the room of a Wife, but doth not the office and duty of a Wife, is but as 
a Ocu● exemptiles, quales Lamiae singuntur. Plu●. de ●urios. Reason 4.  an eye of glass, or a silver nose, or an i●orie tooth, or 
b Qualis nuper depre●ensa fertur 〈◊〉 m●lite ad Bergam Somianam caeso.  an iron hand, or 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qualis Arcadici Va●…s apud Hero●…. Plut d●… srat. char.  a wooden leg, that occupieth the place indeed, and beareth the Name of a limb or a member, but is not truly or properly any part of that body whereunto it is fastened; it is but 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. 〈◊〉  equivocally so called.  
Yea, those artificiali and equiuoca●●●imbs, though they be not properly parts, nor stand the body in much stead: yet are they rather helpful, than hurtful or harmful any way to it; they help to supply a place defective, that would otherwise stand vacant, and by supplying it, to conceal in part such 
e Legatur 〈◊〉. de curt. ch●…g. lib. 1. cap. 2, 3, 5.  blemishes, as would otherwise lie more open to the eye of others.  
But with a bad Wife, an undiscreet woman, it is far worse. She not only standeth her Husband in no stead, but thee is 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An●….  a sore burden, and a foul blemish, and not an eye sore only, but even an heartsore to him that hath her. 
g Prov 13. 4.  She 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shameth him, saith Salomo●, and is 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S●…ut de I●…, Pro. 14. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz in B●sil.  as rottenness in his bones. And she may therefore be compared rather to 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. praece●● 〈…〉.  a wart, or a wen, and that sited and seated in some conspicuous part; (for 
l Prov 27. 16.  she is as ointment in ones hand that cannot be concealed) which as it is no benefit, so it is a burden and a blemish to the body; or to a wolf, or a cancer, that 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈…〉 o●…er. l. 1. Plu●. de ●…irt & vit. & de ●ua●it.  consumeth the flesh, wasteth the vital parts, and eateth even to the very heart. For 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Sophoel. Antig●….  no sorer ulcer than a bad friend, in Sophocles his judgement; than a bad wife, in Salomon's account.  
Well saith 
o August. ad illud 1 joan. 2. 19 Exicrunt à nobis, sed ●on erant è ●obis.  Augustine of ungodly and bad-lived Christians, that 
p Etiam quando in●er nos erant, ex nobis non cram. Idem de corr●…. & great c. 9  though they be in the body of the Church, yet are they no part of it: they are but as excrescencies, or as excrements, or 
q Sic sunt in corpore Christi, q●…do ●umores mali Aut in m●… sumus, aut in 〈◊〉 hum●ri●us. Qu● see i● melius 〈◊〉. 〈◊〉. in corpore ●e●brum est: qui in malitia permanet, humer m●lies est. Idem in 1 john. 〈◊〉. 3.  as bad humours in man's body: the Body is but the worse for them; and 
r H●…mores mal● cum cu●muntur, corpus rel●…tur. Ibid.  were better without them. And the like may be said of such Wives as these are. The one are in the House, as the other are in the Church: (Such 
s V●…r in d●me, 〈◊〉 in ligno. H●…m. a●v. ●●vi●. l. 1. ex Graee. Vers. Prov. 12. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a Wife in the house, as a worm in wood, saith Jerome:) wasters and consumers both of the Husband and of it. And if the Wife be one, as Solomon telleth us, that helpeth to 
t Prov. 14. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Me●and.  build up the house: surely she that helpeth to pull down that that the Wife buildeth, may well be ●uled, 
u Prov. 14. 1.  a foolish woman, if you will, but no Wife.  
Augustus Caesar used to term his three untoward Children, his 
x Tres vomicas, tria carcinomata. Sueton. Aug. c. 65.  three materie impostumes, or his three ulcerous cancers. And if foolish and ungracious children may well be so termed, as 
y Gen. 26. 34, 35. & 27. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Sophocl. Antigon.  being no better to those that breed them: much more may a perverse Wife, being no better even in 
z Prov. 12. 4.  Salomon's judgement than either of those to him that hath her; the rather since that as she came from a part nearer the heart than they, so her perverseness may well go nearer the heart with him, than their untowardness with them.  
As well therefore may a wart, or a wen, or a wolf, or a cancer be termed a part of the body, as that woman be termed a Wife, that is but a blemish, as a wart; or a burden, as a wen; or a continual heartsore, as a wolf; or corruption and rottenness, as a cancer or a gangreane, in the bones of him that hath her. And no marvel then, if a bad Wife be not accounted with God as a Wife, when she is (not only as good as, but) far worse than no Wife; when it is so much better to be without her, than with her.  
Now this Point then may serve,  
First for Examination for women hereby to examine 
Use 1. Examination.  themselves, whether they be Wives or no.  
But, What needs that? may some say. 'tis well 
Exception.  enough known already, that we are wives and married women. We were contracted before company; and married openly in the face of the Congregation, all ceremonies and circumstances observed that could be required, or are usual in such cases. And the Church book where we were married, will testify as much.  
I answer. All this may be, and yet thou no Wife 
Answer.  for all that. A married woman thou mayst be, and yet no Wife. For, though thou wert contracted 
a Coram mille testibus.  before a thousand Witnesses; and married publicly in the frequentest and most solemn assembly, not by the hand of an ordinary Minister, but of a Bishop or an Archbishop, no rite or Ceremony omitted, either the Wedding Ring, (that Tertullian 
b Annulus pronubus, Tertull. de Idololatr, & in Apolog. Etiam nunc sponsae annul' ferreus mittitur, idque sine gemmâ, Plin. hist. nat. l. 33. c. 1. Atqui aureus is Tertulliani tempore; prout & nobis nunc dierum.  more than once mentioneth, and 
c De nullius idoli honore descendit. Tertul. de Idolatr.  freeth from taint of Superstition) or any other: Yet art thou no Wife, if thou dost not the duty of a Wife; if thine Husband have not that good of thee that God's Spirit here speaketh of.  
Let me show it thee by the like.  
The jews were all circumcised; and yet God saith by jeremy that 
d jerem. 9 25, 26.  he will visit all those that are uncircumcised, and 
e Futile enim commentum est quod Autor libri Aruch habet, de circumcisis cum praeputio, hocest, gentibus quae circumcisae cum olim fuissent, iam ritum illum abiecissent; quod Drusius tamen amplexus est. Videndus Cunaeus de repub. Hebr. l. 3. c. 5.  the jews among the rest. Why? might some men say; were not the jews circumcised then? No; saith the Prophet; 
f jer. 9 26.  Those other Nations are uncircumcised in the Flesh; and you jews, though circumcised in the Flesh, yet are uncircumcised in spirit. And 
g Rom. 2. 28.  that outward Circumcision of the Flesh, saith Saint Paul, it is nothing, without the inward Circumcision of the Spirit. And, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 2. 25.  Circumcision is accounted no other than Uncircumcision, if a man be not a keeper of the Law. Or, to come nearer home: 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 3. 21.  Baptism saveth; saith Saint Peter. But what then? might some think: Are all that are baptised sure to be saved? yea undoubtedly, 
k Marc. 16. 16. Si per●ectum est in cord, quod factum est in corpore. Aug. in 1 joan. 3. 9 Nec sane, hoc sensu, haereticum aut erroneum illud joviniani; Qui plena fide in baptismate renatus est, à Diabolo subverti non potest.  all that are effectually baptised: But the Baptism that I speak of, saith the Apostle, is 
l 1 Pet. 3. 21.  not the putting away of the filth of the Body, but 
m 1 Pet. 1. 22.  the purging and cleansing of the Soul. As a man then, though he have been dipped over head and ears in the Font, may yet in God's reckoning remain still unbaptized, even 
n 1 Tim. 〈◊〉. 8.  as much as any Infidel, Heathen or Pagan, that was never offered unto Baptism; In like manner may a Woman be joined to an Husband, yea and live long with him as a Wife, and yet for all that be in God's estimation as no Wife.  
But how may a Woman know then whether she 
Quest.  be a Wife or no?  
I answer: Read over the Rules that 
o 〈◊〉. 5. 22, 23, 24, 33. Colos. 3. ●8.  S. Paul 
Answ.  and 
p 1 Pet. 3. 1. 6.  S. Peter prescribe Married Women; and examine thyself by them. Read over 
q ●●ou. 31. 10.  the Description that Salomon's Mother maketh of a good Wife; and compare thyself with it. There is set down a Pattern and a Precedent for thee. There is 
r jam. 1. 23, 25. In Scriptures quasi in speculo quodam homo considerare se potest, qualis ●it, Aug. de temp. 112. Sit tibi tanquam Speculum Symbolum tuum, Idem hom. 42. Mandata Dei, ●ive cum leguntur, ●ive cum memo. id r●…ntur, ●…am Speculum 〈◊〉 est. Idem in Psal. 118. Euangelium Speculum veritatis nemini ●…tur, neminem 〈◊〉 it. Talem se in eo quisque rep●ri●t, qu●…●●erit. Nos autem sic in ●o nos 〈◊〉, ut ex ●o p●●siciam●s, & 〈◊〉 ●…sam 〈◊〉, siqua in nobis corrigenda deprehend m●s. Bern. de temp. 78. P●… d●… specula s●nt, 〈◊〉 quibus se animae ●…ter 〈◊〉, ex quibus ●…las su●● cog●…ant, vi●… 〈◊〉. Idem de m●d. vi●.  a Looking Glass for thee (as S. james speaketh of God's Word in general) to see thyself in, and to show thee what thou art. And it were to be wished that as 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrates apud Laert. S●… Socrates discipulis 〈◊〉, 〈◊〉 〈◊〉 in●…lo 〈◊〉 larentur, etc. Apul. apolog. Sed & 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stob. c. 21.  the Philosopher willed his followers to view themselves oft in a glass, that if they found themselves fair and comely, they might be careful to have their carriage and courses correspondent, if otherwise, they might strive by moral abilities to make amends for and recompense what were wanting that way: so that every Married Woman did, if not once a day, or once a week, yet once a month at least seriously look herself in this Glass. Which it is to be feared that too many are theresore very loath to look into, because they know how they shall find themselves there beforehand: And as 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De Laide Plato. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I●l●ā. Anthológ. l. 6. c. 8.  that old withered Harlot therefore cast away her looking Glass, because she could not therein see herself such as she would; so they shun this Glass, not affecting it, because they cannot see themselves therein such as they should. But 
u Scriptura sacra quasi Speculum mentis oculis opponatur, ut in ea facies interna videatur. Ibi sentiemus, quantum profici●us, ibi, quantum à profectu distamus. Greg. Mor. l. 2. c. 1. Speculum hoc habet splendorem non mendacem. Formosus es? formosum ibi te vides. Foedus es? soedum. Sed cum foedus accesseris, & soedum ibi te videris, noli speculum accusare. Non te fallit speculum: tu no●● te fallere. Red●adie, judica de te: contrif●are de foeditate tua, ut cum discesseris tristis foedus, correctus possis red●… 〈◊〉. Aug. de temp. 235. Sed & idem epist. 205. Epistola haec tibi Speculum sit, ubi qualis sis ●●deas, ubi d●…s qualis esse debe●s. Et Hieron. ad Occan. Speculum proponitur. jam in potestate & consc●… singuloru● est, quales ibise aspiciant, ut vel d●lere ad deformitatem, vel gaudere ad 〈◊〉 〈◊〉 p●ssint. Et Bern. de Consid. lib. 2. Admovi Speculum. Foedus se in eo vultus agnoscat. S●d & 〈◊〉 dissimilem inveniri se gaudet, in●●●ciat, ne fort & si sit ●nde placeat sibi, etiam in quo debe●●●…cere, non desit.  let us set the Glass before them that they may look on it, and view themselves in it if they will: which if it shall show them themselves far other than they would seem to be, it is not the fault of the Glass, but their own; let them blame themselves, and not it.  
A Wife then, say those Apostles, is one, that is 
a Ephes. 5. 22, 23, 24. 1 Pet. 3. 1, 5, 6.  subject and obedient to her Husband, as her Head.  
But many by this Rule, will hardly prove Wives; being 
b Non uxor, sed Do●…. Hieron. adv. jovin. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. tom. 8. serm. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epictet. Enchir. c. 60. 〈◊〉 Domina: celebrandus natalis. Theophr. de nupt. Hinc to●●es Ovid. Nu●iet 〈◊〉 〈◊〉 Domina●● ven●sse. Trist. 3. 3. Inque 〈◊〉 Dominae cons●…sse meae. Ibidem 4. 8. Et, 〈◊〉 〈◊〉 Dominae natalis honorem exig●. Ibidem 5. 5.  Mistresses (as Jerome speaketh) rather than Wives, to those that have them, or rather 
c Quemodo Aristippus de La●de, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laide. & Athen. l. 12. Habeo La●dem, non habeor à Laide. Cic. ep. 26. l. 9  whom they have; 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar 〈◊〉 〈◊〉 1●. l. 8. 〈…〉 quam ea quo ad Laert. 〈◊〉.  being married rather to them, then having married them, as he speaketh. So that their Husbands (if they may so be termed that are so mated) may say, that 
e Argentum accept, 〈…〉 1. 1. 〈…〉 quidam 〈◊〉 non acceper● de 〈…〉 libertatem 〈…〉  when they received their Wife's 〈◊〉, (if they ●ad aught at least with them; for even 
f 〈…〉  those that bring nothing oft are as 〈◊〉 in this kind, as those that bring most) there sold away their own liberty, and took in 
g 〈…〉  a M●…e in ●…d of a Wife; as the Cynics Master d●● 
h 〈…〉  a Ma●…r in stead of a Servant; and Nazianzen saith that 
i 〈…〉  some Wives do in stead of an Husband: One that will 
k 〈…〉  rule and overrule them, as he said that 
l 〈…〉  Queens, or 
m 〈…〉  Queans rather 
n 〈…〉  of 〈◊〉 condition, their Concubines did Kings; and of the Persian Monarches, when that State most flourished, it was a common byword, that 
o 〈…〉  there were Ma●●ers of the whole world, and their wives their Ma●…, not unlike Cato his complaint also sometime of his Countrymen; 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cato. Plut. apophth.  All Men rule their Wives, we rule all Men; and our Wives rule us; One that will guide and govern him that should be 
q Prov. 2. 17.  her Guide, yea and, it may be, command him 
r Verum itaque hic illud A●brosij exhort. virg. Mcliori conditione Mancipia, quam Coniugia comparantur. Et Pallad. anthol. l. 1. c. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  more imperiously than many a Master would his Slave. They are 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de virt. & vit.  no Men, saith one, but Bondmen to their Wives, or 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem paedagog. Vide & Aristot. Ethic. l. g. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to their Portions at least, that endure it. And they are no Wives sure, but Mistresses, or more than Mistresses, that offer it.  
Again, she is a Wife, as 
u Prov. 31. 10.-  Salomon's Mother describeth her, that is not a good Housewife only in the House, but a good Wife also to her Husband; that 
x Prov. 31. 11.  doth him good all his days, all the days, at least, that she liveth with him.  
She is a Wife then indeed, and none but she, in whom these two concur, that she is both a good Housewife, and a good Wife too to him that hath her. But how many Married women are there, in whom neither of these are? how many in whom they meet not? How many are there not Housewives, but 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl. epist. 42.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simonid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plut. de virt. & vit.  Drones rather? living wholly on the sweat of their Husband's brows, as the Drone doth on the honey that the Bee maketh and bringeth in? How many though not Drones, yet Droiles rather than Wives? that will toil and moil indeed about the house, as we say, like horses; but are withal 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simonid. Stob. c. 71.  of so crooked and crabbed a nature, of so currish, unquiet, and contentious a disposition, that their Husbands can have no joy, nor comfort at all of them: there can be no comfortable cohabitation or conversing with them.  
There may be good cause therefore even for married Women to examine themselves whether they be Wives or no: since that if they answer not that, which Gods word and will, yea which the very Name given them, requireth of them, they are as no Wives in God's account.  
But here a Question or two would be answered. 
Questions 2. Quest. 1.   
For first, may some say: If such a Wife be no Wife, may a Man then lawfully put away such a Wife?  
I answer; No: As the Rabbins speak, 
a Os, quod in sort tua cecidit, rodas. Drus●in Adag. Ben-Syrae.  The 
Answ.  bone thou must gnaw, that is fallen to thy Lot. There is 
b Pactum Dei. Pro. 2. 17.  a knot of God between you, that cannot be unknit. 
c Matth. 19 6.  God hath joined her unto thee either in mercy, or in wrath; to be, as he saith of Rulers, 
d Bonus si fuerit, qui tibi prae●st, nutritor tuus est: malus si fuerit, tentator tuus est. Aug. de Verb. Dom. 6. Answ.  either a Nurse to thee, or a Scourge. And 
e Matth. 19 6.  Those that God hath joined together, Man may not sever.  
Yea but, may not a Man forbear to do the Duty 
Quest. 2.  of an Husband to such an one? For 
f Ita legit jun. verba Domini, jer. 31. 32. Et ego ill●● Maritus essem? ut concil●et, cum Hebr. 8. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic Cic. Phil. 2. Non tr●ct●bo ut Consulem: ne ille m● quidem ut Consularem. Et Crassus Philippo, Non es m●hi, Philippe, Consul, quia noc ego quidem tibi Senator sum. Val. Max. lib. 6. cap. 2. & Cic. de Orat. lib. 3. Sed & Christiane parum. jul. Scalig. de Eras●…o Epist. 15. Si non est mihi Christianus, ●ur ego illi sim?  why should I, will some say, be an Husband to her, if she be not a Wife to me?  
I answer; No: 
g ●eb●s Deo.  Thou owest it to God. And it is not default of duty on her part, that can discharge thee of thy debt to him. As Basil saith of Rulers, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Caesar. Rom. 13. 5. 1 Pet. 2. 13, 14.  We must obey, the good as God, the bad for God. And S. Peter of Masters, that 
i 1 Pet. 2. 18, 19  Servants must for 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  conscience sake be subject to the froward as well as the courteous. So must thou do the duty of an Husband as well to a bad as to a good Wife, for conscience of God's command. Do thou thy duty for God, and thou shalt have thy reward from God. As our Saviour saith 
l Luk. 14. 14.  of those that relieve the poor, though they cannot requite them, yet God will reward them; so though she do not with kindness answer thee, God will requite thee, in the Resurrection of the Righteous.  
And so much briefly for Answer to those two Questions.  
Secondly, this Point may serve as for Examination, so for Premonition, to those that are to enter into 
Use 2. Premonition.  this estate, that they consider seriously beforehand, what they undertake, that they weigh well what they go about: Not think as many do, that they marry for their ease, or they marry to be maintained; to be maintained in sloth and idleness, or in vanity and pride: like those, who, as Bernard speaketh, 
m Tum demum sine curis victuros se sperant, postquam ad curas pervenerint. Bern. epist. 42.  think to live without Care, when they have gotten a charge or a cure.. No: thou mariest to be a Wife; and that is not 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. Apolog. Nu●um nomen. Quomodo Apul. in Apolog. Nuptiarum titulus falsus & imaginarius.  a naked Name, or a bare title; it is the Name of an Office, that hath many Duties annexed to it. 
o Gen. 2. 18.  It is not good for man to be alone, saith God; I will make him an Help. He doth not say, I will make him a wife: or, I will make him a woman, that may be an Help to him: though he meant so to do: but, I will make him an Help. So that A wife is a Woman joined to Man to be an Help to him: And for a Woman to be a Wife, is to be an Help to her Husband. But wherein to be an Help? 
p 1 Tim. 5. 14.  Let the younger Women, saith the Apostle, marry, 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quo loco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includit, quod & exprimitur, cap. 5. 10. quo modo & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 con. prehendit. cap. 2. 15.  breed, (that is, bear, and bring up) children, and govern the family. That is the end of their Marriage: and to do that, is to be a Wife. And that therefore must every woman that intendeth to marry, forethink of, resolve on, and make account of before hand, if ever she mean to be a Wife.  

r Hebr. 13. 4.  Marriage is honourable, as the Apostle saith: And the Name of a Wife is an honourable Title. We are wont to give them place before those that be yet unmarried, unless they be far unequal otherwise. But 
s Henos omnis & o●●●●…um habet. Bern. epist. 42. Nec datur beneficium nisi propter officium. Reg. jur. Can. Et, Rationi congruit ut succed●t in onere, qui substituitur in honore. Bonif. in 6o. reg. jur. c. 77. Use 3. Admonition.  every dignity hath some duty annexed unto it. And 
t Non est dignum ut inde exigas honorem unde refugi● laborem. Bernard. epist. 87.  it is not equal that those that refuse the one, should expect ever to enjoy the other. Yea, the greater the honour is, the greater is the dishonour, if the duty be not done that that honour exacteth.  
Thirdly, it may serve, as for Premonition, so for Admonition; for premonition to those that intent or desire to enter, for admonition to those that are entered already. Art thou a married woman then? As jerom saith to the Monk; 
u Lege quod appellaris; es●o quod diceris. Hieron ad Nepol. & ad Rus●ic. Cura esse quod audis. Horat. epist. 16.  Read what thou art here called, and be that that thou art styled. Thou art styled a Wife. But thou art no wife, if thou dost not a Wife's work: no more than 
x Zech. 11. 5. 16, 17. Non omnes Episcopi Episcopi sunt. Hieron. ad Heliodor. Nec est verus sacerdos omnis qui sacerdos nominatur. Gratian. d●●r. d. 40. c. 12. Nec Episc●pus enim aut presbyter est dicendus, cum non si, qui praeesse velit, prodesse nolit. jewel. apolog.  the Shepherd is a Shepherd if he feed not his flock. Consider therefore well what the duty of a Wife is, that thou mayest indeed faithfully and conscionably perform it; that thou mayest make good what in that Name is required of thee. Else as one saith well, that 
y Ipsum rea●… 〈◊〉 est ●ium non. en. Sal●ian. de provident. l 4.  the very title of godliness maketh the ungodly man guilty: so 
z Magis enim est damnabilis malitia, quam titulus bonita●is accusat. Ibid.  the very Title that thou art called by, will one day condemn thee. And it had better for thee never to have taken that Name on thee, if thou dost not that that the Name importeth. For as it were no sin for a man not to feed a Flock, if 
a Ezech. 34. 2, 3. Locum pastoris tenent & non pascunt; stipendia praedicatoris accipiunt, & non praedicant: doctores vocari volunt, & non docent: qui meritò securi aeternae damnationis succid●nd● sunt, quia terram occupant, & fructum non faciunt. Rad. Arden's in Vigil. Ascens.  he did not bear the Name, and take up the place of a Pastor, if he were not called so to do: So it were no sin for a Woman, not to be in this manner an Helper to Man, if she did not bear the Name, and supply the place of a Wife, if she were not called to be such an one.  
And this is a great fault, with much grief to be spoken of, among many Professors, that they seem very careful of the observance of the general duties of Christianity; but are too too careless of performance of the special duties of their particular states and places: Forward Christians (to see to) in the general; but failing foully and fearfully, when it cometh to the particular; careless householders, (and you know what 
b 1 Tim. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Author. quaest. orthodox. apud justin. quaest. 3.  the Apostle saith of such;) fond Parents; negligent and undutiful servants; no good Husband to Wife; no good Wife to Husband: like a blind Eye in the body, that hath sense and motion, the general faculties, common to it with the other parts, but wanteth sight, that is 
c Rom. 12. 4, 6. Singula suum membra habent o●●i●iū: ●culus videt, & non audit; auris audit & non videt; manus operatur, n●c audit, nec videt; p●s ambulat, nec audit, nec videt, n●c facit, quod facit manus. Aug. in Psal. 130. Videmus hominibus inspiratam velut aurig●m rectricemque m●mbrerum animam, sensusque inj●c●os ad ea dis●er●●●da, quae ●actu, naribus, auribusque & oculis i●dagantur, pedes ad progressum compositos, brachia ad complexum, etc. nihil aures agere valent, quod oculorum est, nihil oculi, quod aurium. ●…m. d● re ●ust. l. 3. c. 10.  the proper function and office of it: or a lame hand, that is as sensible, yea more sensible it may be than any other part of the body, but either cannot, or doth not any work. That which bringeth a foul scandal oft upon Christian profession; when we shall hear, as many complain, that they have found more faithful and diligent service in such servants as have given little show of saving or sanctifying grace, than in such as have made great profession of piety; so others again, that more loving and kind carriage, and more dutiful demeanour towards their Husbands, is found in diverse women, though well natured, yet not religiously nurtured, than in many that would seem to have made great progress in piety: when many mere civil persons live more lovingly, more comfortably, more contentedly together, than not a few of those do, (wheresoever the fault be, sometime in the one party, and sometime in both,) that are otherwise very forward and eager professors. As 
d Plus in bono valere vires ingeni Quam Gratiam, infirmat valorem gratiae.  if Nature were able to do more than Grace could do: or as if true piety and godliness did not exact of Men and Women, a diligent, careful, and conscionable performance of good Duties, 
e Quaedam De● praecepta sunt communia omnium, non specialia aliquorum. Vt ergò audacem r●um temeritatis suae patenti objectione conveniat, non cum praecepta communia, sed propria & singularia contemps●sse demonstrat. Greg. in illud 1 Sam. 13. 13. Non obseruas●… manda●●● D●i, quod mandavit tibi. Use 4. Information.  as well in the one kind as in the other.  
Fourthly, it may serve for Information, to inform us how God esteemeth of such as are faulty or defective this way. Art thou a Wife; but not a good Wife? God esteemeth thee as no Wise; yea, as no Woman; for 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. ●t & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graec.  the same word signifieth either.  

g I●rem. 5. 1.  Search, saith God to jeremy, all jerusalem thorough, if thou canst find a Man; or if there be any one that dealeth uprightly: as if the rest, those that were not such, or did not so, were no Men. As 
h Ab Olympi●s l●●●s reversus, ●t Laert. è ●alnco prod●…s, ut Hecato in Chrij●; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Cynic sometime said, that there was a great throng of folk where he had been at a solemn meeting, but few Men; and having called Men to come to him, when many came flocking about him, he beat them away, and said, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert.  he called Men, and not them; thereby implying that they were not such Men as he meant. And surely, as such Men were no Men in his account: yea, bad Men are in truth no Men, how soever they seem to be such: 
k Erras, si istorum, qui occurrunt tibi, vultibus credis. Hominum effigies habent, animos serarum. Senec. Epist. 103. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex Empeda●le Theoph. epist. 44.  You are much mistaken, saith he, if you take them all for Men that you meet with. They are Men in shape, but beasts in mind; 
l Omnes homines nati sumus: sed non omnes homines homines sumus. Quidam homines non sunt homines. Est homo homo: & est homo non homo, homo serpens, Matth. 3. 7. homo equus, jer. 5. 8. homo jumentum, Psal. 49. 20. Secundum exteriorem hominem homo, s●c. interiorem non homo, sed serpens, etc. Origen. in Ezech. homil. 3.  Men outwardly, 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Luc. 13. 32. etc. Epictet. Arrian. l. 1. c. 3. Hos, ut ait Salustius, ventri obedientes, animalium loco numeremus non hominum. Sen. ep. 60.  Beasts, if not 
n jerem. 10. 14. Ipsis ●estijs b●●lialior est homo ratione vigens, & ratione non vivens. Bern. de bon. deser.  worse than beasts, inwardly. 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lycurg. apud Stob. c. 2.  All the difference, saith one, is, that the one goeth upright, (and yet 
p O curuae in terras animae. Pers. sat. 2. & Lact. instit. l. 2. c. 2. In recto corpore curua est anima. Anon confunderis sursum caput habere, qui sursum cor non habes? corpore recto stare, qu● cord repis in terra? An non in terra est repere, carnem sapere? etc. Bern. de diverse. 12.  some will hardly grant that too) whereas the other groveleth upon the ground. So bad Wives are no Wives in God's account, nay, nor Women; but wild beasts, as 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert. Intrat bestia non puella: dis●urr●t fera, non foemina. Pet. Chrysolog. serm. 127.  the Cynic sometime spoke, in the likeness of Women; yea worse rather than such, as Solomon also plainly implieth, when he saith, that 
r Prov. 21. 19 Sirac. 25. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pseudo-Chrysost. tom. 7. serm. 99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. apud Anton. Meliss. l. 2. c. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Ph●ni●.  it is better to abide with wild beasts in the wilderness, than to be tied to keep house with such.  
And the like may and must be said of the other party. As the Wi●e is no Wife, i● she be not a Good Wife: so is the Husband no Husband, if he be not a good Husband. He is 
s E● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in 1 Cor. hom. 26. Quomodò ●us●●. p●●p●r. Evang. l. 7. 〈◊〉. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  no man, but a beast, saith Chrysostome; a wild beast rather than an Husband, that is not kind and courteous, that i● ha●s● and currish to his wife. He is no husband, if he do not the duty of an husband; as she is no wife, if she do not the work of a wife.  
And 
t Quod Aug. de alij● quibusdam; Si am●● tal●s sunt, c●i●ges, 〈◊〉 is vocentur, non suat, de nupt. & concupisc. l. 1. c. 15.  where both parties are herein faulty, and 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uti scitè Themist. apud Stob. c. 67. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lycurg. ibid. c. 68 Use 5. Caution.  rather bide than live unquietly together, we may well say of them, 〈◊〉 we use to say, that they live together, as Dog and Cat; not as Man and Wife, but as bruit beasts, or not so well rather, as even 
* Ipsae ferae saevissi 〈…〉 genus proprium p●ce quadam custodiunt, coeundo, gignendo, partendo, ●oetus ●ov●ndo atque e●…do, cum s●nt alioqui insociabiles, & s●livagae. Quae enim tigris non filijs suis ●●tis 〈◊〉, & pa●●ta 〈◊〉 blanditur? Quis 〈◊〉 us, qu●… 〈◊〉 〈◊〉 〈◊〉 circumvolet, non ●…gium 〈◊〉 pulat, ni●●m congerit, 〈◊〉 constult, pull●s a●●t, & quasi ●um sua 〈◊〉 ●●cietatem domesticam qu●●ta potest pace conservat? Aug. 〈◊〉 〈◊〉. 〈◊〉. 19 c. 12.  wild beasts are wont to do. They are no better at all in God's sight than such: and they must look one day to answer, not only for the wrong that they do either to other, but for the wrong also that they do unto God and his ordinance, by bringing through their fault a foul imputation upon it.  
Fiftly, this may serve for a Caveat to such as are yet to choose. Dost thou want a Wife, and wouldst have one? Make enquiry for a good Wife; else thou wert better have no Wife; better without her, if she be a bad one, than with her.  
Oh could I but get 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A●…r. 〈◊〉. 46. Protinus ad censum; de moribus vl●●ma ●iet Quaestio. juven. Sat. Ma●a cu●…a, ubi dos est, facile nubitur: Du●● does si●, nullum vitium vitio vortitur. Plaut. Pers. 3. 1. C●…●…d foemina, quaeritur pecunia. jul. Seal. epido●p. l. 4.  a rich Wife, a wealthy one, saith one; I were well, I were made for ever. And, Let me have 
y Formosa virgo est, dotis dimidium vocant Isti, qui dotes negligunt uxorias. Afran. Virgo sormosa, etsi sit oppidò pauper, abunde tamen dotata est. Apul. in apolog.  a fair one, saith another, and I care for no more. 
z judg. 14. 7.  Give me the woman, saith Sampson, for she pleaseth mine eye. But as that worthy Grecian once said, that he would rather have for his Daughter, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. vita Themisto●l. & in apophth. Malo virum, qui pecunia egeat, quam pecuniam quae viro. Cic. office l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Androm.  a Man without money, than money without a Man: So better were it for thee to have a wife without 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diodor. Stob. c. 76. Does est magna parentum virtus, & metuens alterius tori certo soedere castitas. Hor. carm. 3. 24. Dummodò morata rectè veniat, dotata est satis. Plaut. Aul. 1. 4.  wealth or 
c Prov. 11. 22. Mulier nequiequam exornata est b●nè, si morata est malè. Plaut. Most. 1. 3. Pulchrum ornatum turpes mores pe●…s coeno collinunt: Lepid● mores turpem ornatum sacilè sactis comprobant. Idem. Poen. 1. 2.  beauty, than to have wealth or beauty without a wife; and so 
d Quomodò Teles avaros dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stob. c. 95.  be as far from having the comfort of a Wife, as if thou hadst no Wife at all. 
e Multos tibi dabo, qui non amicis, sed amicitia caruerunt. Senec. epist. 6. Multi more isto atque exemplo vivunt, quos cum ●enseas Tibi amices, reperiuntur falsi falsimonijs, Lingua factiosi, ineries opera, sublesta fide. Plaut. Bacch. 3. 6.  A man, saith one, may have many Friends (
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. Symp. probl. 4. 1. Sic illum amicum vocasti, quo modo omnes candidatos bonos viros dicimus; quo modo obuios, si nomen non succurrit, Domi●os salutamus. Sen. epist. 3. Non de vulgari ego amicitia, sed de vera loquer, qualis eorum qui pauci nominantur, suit. Cic. de Amic.  such as we commonly call friends) and yet among his many friends, he may find little friendship. And so may a man have many a Wife, such as usually bear the name of Wives, and yet find little enough of that good in any of them, that Solomon here intimateth to be in a Wife.  
If thou wouldst have a Wife then, 
g Vbi quaeret quis uxorem, videar an nuptias suas amet, an nihil pluris faciat marito, an misericors sit, an fortis sit, si quid viro inciderit mali, una tolerare. Si his bonis fuerit instructa, dotata est. Sen. contron. 6.  seek thee a good Wife; seek thee a fit Wife. For if she be not a good Wife, and a fit Wife; (and she is no good ●●fe for thee, if she be not fit for thee;) thou shalt have no Wife of her. As a learned man said sometime of Rome having been somewhile there, that a man might 
h Spurcum cadau●t prist●●ae venustatis: Ne●●oma Romae compot, & tamen Roma: Sed Roma quae praestare non pote● Romam. Ius. Scalig. Vtpote ubi, Nec somnium, nec umbra, nec s●nus Romae. jul. Stalig. po●m. Et jan. Vital. Qui Romam in media quaeris novus advena Roma, Vt Romae in Roma nil reperis media 〈◊〉 Roma siquidem Roma non est, nihil h●bens praeter ruinas ruderaque, priscae calamitatis ci●atrices ac vestigia. Erasm. ciceronian.  Seek Rome in Rome, and yet not find her there; Rome was so much altered from that that it had been: And the Orator of Sicily, after Verres had governed there, that men 
i Vt in vberrim● Siciliae parte Sici●am quaereremus. Cic. in Verr. 3.  sought Sicily in Sicily, it was by him so impoverished: And a Reverend Prelate of ours, of Bellarmine's latter works, that many 
k Bellarm●… quaerunt in Bellarmino. Lancel. iam w●nton. E●… in desens. Reg. co●tr. Bell. apol. Ita H. Steph. de Pseud●-Gell. Titulis, Gellium se in Gellio desiderare.  miss Bellarmine in Bellarmine; they were so much unlike to, and came so far short of his former. So mayest thou find much want, and miss of a wife in a wife, if thou makest thy choice amiss. And so consequently do thyself exceeding great wrong, embracing, with 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Videndus Eus●ath. ad Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian. in De●r. dialog. & Seru. ad Aen. 6.  Ixion, a cloud in stead of juno, or 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Hel●n. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lycophr. Cass. i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut ex Stes●… Tzetz.  with Paris, 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prov. Grae●.  a shadow without substance, a sorry help, 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.- Lycophr. ibid. ex Sophocl. Antigon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.-  a cold comfort, a wife, and yet no wife, in regard of any joy or comfort in her, in regard of any help or furtherance from her. And were it not much better for one to be altogether without? For what can be more miserable than to have a Wife, as 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bion apud Laert. Nec habendi fru●tu soelix, & cupiditate quaerendimiserrimus. Val. Max. l. 9 c. 4. Hinc 10. Parkust in epigr. Est asino similes, qui obs●nia portat, au●rus: Oneratur eyes, non vescitur. Et Plut. de auar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  covetous wretches have wealth; to have the burden of a Wife, and to want the benefit of her, to have the care, and not the comfort? whereas the man that liveth single, as he misseth of the one, so he is yet withal freed from, and eased of the other.  
Lastly, Is such a Wife in God's account as no Wife? Let such then never look for respect or regard with 
Use 6.  God, for any recompense or reward from God. If thou dost not a Wife's work, never look for a Wife's wages, never look for a Wife's reward. There is no Christian Servant, that serveth his master faithfully and conscionably, but 
q 〈◊〉. 3. 23, 24.  he shall for the same from God receive a royal reward. And much more the Christian Wife, that doth carefully her duty to him, whom God hath joined her unto. Such as they be 
r 1 Pet. 3 6.  Daughters of faithful Sara; so they shall have their part and portion with her. But for the rest, since 
s Avidus ad merc●de, piger ad lab●rem, qua fronte sp●ras quod promisit Deus, qui non facis quod iussit Deus? Prius audi monitiones, & sic exige repromissiones. Prius audi iubontem, & sic exige poll●…em. Aug. de sanct. 4.  they refuse to do the work, they have no reason to expect or look for the wages. Their wills they may have with their Husbands while they live here; but they are never like to have any reward at God's hands. How can they hope that he should reward them as Wives, who reputeth them as no Wives? yea 
t Ideò d●ter. 〈◊〉 sumus, quia ●…res esse d●…. Saluia●, de Provide. lib. 4.  worse therefore than no Wives, because they ought to have been Wives, and did bear the Name of such.  
In a word; wouldst thou be a Wife in God's account? Thou must then be a Wife not in Name, but in Deed. For, 
u Rom. 2. 28, 29.  He is not a jew, saith the Apostle, that is a jew outwardly: 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oecum. s●h●. ●d Phil. 3. 3. Circumcidens cor, non metens carnem. Tertul. ad Marc. lib. 5. Illam enim non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, s●d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolus appellat: quo modo Diogenes Zen●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & E●…dis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit. Laert. vide jerem. 9 25, 26.  Nor is that Circumcision, that is outward in the Flesh. But he is a jew, that is a jew within: and that Circumcision that is in the heart and the Spirit is the Circumcision, whose praise is not of Man, but of God. So she is not a Wife, that is, a Wife is Name; but she is a Wife, that is, a Wife in Deed: She is that Wife, 
y Pr●u. 31. 31.  whose praise and reward is both of Man and God; or if not of Man, yet doubtless of God: From whom, as she doth the work of a Wife, so she is sure to receive the reward of a wife, though Man should not yield it.  
And so pass we on to the second Point; from the 
Branch 2.  Party Commended, to the Commendation here given her.  
A Wife then (such an one as deserveth the Name 
Doctr. 2.  of a Wife, as is a Wife not in Name only, but in Deed, not in Title barely, but in Truth) is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hip●…. apud Sto. c. 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clement. A●ex ex Eurip. Paedag. l. 3. c. 11.  an exceeding great Benefit, a means of much good to him that hath her: He that findeth a Wife, findeth Good, saith Solomon. Good; that is, much good, exceeding great good: (For it is spoken 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by way of excellency or eminency;) as if he could not well tell how to express how much good might by her accrue to the Husband of such an one. And, 
c Prov. 31. 12.  She will do him good, saith Salomon's Mother, and no evil, so long as ever they shall live together. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. Benefits 6.  An whole treasury of good there is in a good Wife.  
To point only at some general Heads of this Good, that such a Wife bringeth with her. For the Time will not suffer me to insist long on aught.  
First, for Society: 
d Ad ineundam societatem homo naturae suae 〈◊〉 sertur. August. de Civitat. lib. 19 cap. 12.  Man naturally affecteth company 
Benefit 1. Society.  and Society; and 
e Nature s●l ●…ium n●●il ●mat. ●…ero. de A●…. Quon ●do ●…tudo in odio est; 〈◊〉 in ●…titio s●cietatis. S●nec. Epist. 9  shuneth Solitude. 
f 〈…〉 potest 〈◊〉 〈◊〉 socio vita 〈◊〉? ut ait 〈◊〉. Cic. de Amic. solemn ●aque è 〈◊〉 ●ell●re ●…ntur, qui amicitiam è vita to●●unt, qu● nihil à This 〈◊〉 hab●●us, nihil 〈◊〉. Ci●. ibidem. Sine qua vitae ●…ditatem sirmam ac ●er●etuam ●●nere non po●…. Idem de F●●. lib. 1. Summus autem 〈◊〉 〈◊〉 gradut est soedus coniugale. Mel●…th. Loc. Co●mun.  Society is the very Soul and Life of Man's Life. 
g Nullu●s b●m sine socio j●cunda possessio est. Sen. Epist. 6. Nihi● est ●omini amicum 〈◊〉 〈◊〉 〈◊〉. A●g. Epist. 121. cap. 2.  There is no comfortable fruition, or delightful possession of aught without it. But 
h Societate sublata, omnis est è vita sublata jucunditas. Cic. de amic. Sine hac enim nulla potest esse jucunditas. Idem pro Planc.  Solitude is uncomfortable: 
p Eccles. 4. 11.  There is no warmth in it, saith Solomon.  

k Gen. 2. 18.  It is not good, saith God himself, for Man to be alone. For some other Creatures it may be; but for him it is not, being 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierocl. de nupt.  of a sociable Nature, as 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. hist. animal. l. 1. c. 1.  many of them are not: And yet even those also, though waving others, yet 
n Vide Aug. de Civit. l. 19 c. 12. ad Vsum 4. Doct. 1.  admit and affect some kind of Society, as that by name that we now entreat of.  

o Eccles. 4. 9  Two therefore, saith Solomon, are better than One: in mankind especially naturally so made. And Adam in Paradise, though he were truly happy, yet was he not fully Happy: his Happiness was not complete; he was nothing so well yet as he might be, while he was yet without a Mate. Yea 
p Nec in coelo sine socio jucundè satis acturum se, Laelius apud Cic. de amic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. Ethic. l 8. c. 1.  the Heathen man thought that though a Man were in Heaven, he would have little joy or comfort, the less at least, of his being there, unless he had some there like himself to converse with.  
There is 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. ad Eudem, lib. 7. cap. 1.  much want of comfort then in Solitude; much Comfort in Society. But 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antipat. de nupt.  there is no Society more near, more entire, 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. (Infra Benef. 3.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Muson. de coniug. Philos.  more needful, more kindly, more delightful, more comfortable, more constant, more continual, than the Society of Man and Wife; the main 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierecl. de nup. Prima naturalis humanae societatis capula vir & uxor est. Aug. de ●on. coniug. c. 1. Prima societas in ipso fit conjugio, proxima in liberis. Cic. Offic. lib. 1. Coniugium principium urbis est, & quasi seminarium, Ibid. Benefit. 2. Assistance.  Root, Source and Original of all other Societies: 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Ethic. lib. 8. cap. 12.  Which of all others therefore Man is naturally most inclined unto: And without which therefore even the Heathen held 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierocl. de nupt.  the House and Family half unfurnished and unfinished; and 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sophocl. apud. Stob. c. 65.  not fully happy, but half happy, though otherwise never so happy, till therewith it became complete.  
Secondly for Assistance. 
a Gen. 2. 18.  It is not good, saith God, for Man to be alone: I will make him an Help, or an Assistant; not a Mate only, but an Help; not a Companion only, but an Assistant too. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. histor. animal. lib. 1. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem Polit. l. 1. c. 2. & l. 3. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem Ethic. l. 8. c. 12.  Man being a Creature of the kind, not of those that love only to flock, and feed, and bide, and live together, as Daws and Stairs do; but of those that desire to combine, and work and labour also together, as the Bee and the Pismire; he stood in need, as of Society, so of Assistance. 
c Adiutorium bonitas prosp●xit, liquid non boni. Tertull. advers. Marc. l. 2.  God of his goodness therefore provided such a Mate for him, as might also be 
d Homo in adiutorium generatus est. Sen. d●…ra. l. 1. c. 10.  an Help and an Assistant unto him. And if Man before his fall in the state of innocence stood in need of help, when his labour was no toil to him, no pain, but a pleasure; then much more since his fall, now that his travel is become toilsome unto him, and the fruit of his sin hath brought so many burdens upon him, which he was not before, nor ever should have been encumbered with, had he continued in his first estate.  

e Societa● nostra lapidum fornicationi simillima. 1 est, que casura, m●●invi. 'em obstarent, hoc ipse sustinetur. Sen. ep. 95. Quo enim alio tuti sumus, nisi quod mutuis j●vamur officijs? Fac nos singul●s, quiasumus? praeda animalium. Caeteris animalium in tutel●m sui satis virium est: hominem imbecillitas cingit: nudum & infirmi● societas munit. Haec nos res fortes facit. Senec. de Benef. l. 4. c. 18.  Much need therefore hath Man of help. And, 
f Eccles. 4. 9 Vnde proverbium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vnus homo pronullo est. Dion Chrys. orat. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid. Heracl.  Two therefore, saith Solomon, are better than one: not only because 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they impart comfort and courage mutually either to other: (for, 
h Eccles. 4. 11.  if two lie together, saith he, they have the more warmth:) but because they may help and assist either other: for 
i Hinc diverbium ex Hom. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. Ethic. lib. 8. cap. 1. & Cic. samil. ep. l. 9 & ad Attic. l. 9 ep. 4.  if two go together, it giveth the more strength: 
k Eccles. 4. 10.  if the one fall, the other may help him up again: and 
l Eccles. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nec Hercules contraduos. Plato Phaed.  two may stand, where one may fail; and 
m Eccles. 4. 9  doing the more work, they may earn the better wages. Now behold here a fit, and a ready Help. A fit Help, I say, for Man: For who fitter to help Man, than she, whom God himself hath fitted for man, and made for this very end to be a fit help for him? 
n Gen. 2. 18.  I will make him such an Help, saith God, as shall be 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Drus. quaest. l. 1. q. 59  meet for him: one that shall be as his match, as 
p Malac. 2. 14.  his mate; one that being in all parts and abilities in a manner as himself, shall furnish him with 
q Ephes. 5. 28. Quod de amico ille, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alter idem, ●ive, Alter ipse. Zeno apud Laert.  a second self, that may better and more fitly steed him, than any other help in some kind can; that being 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 19 5. Ephes. 5. 31.  glued as it were to him, and so becoming 
s Matth. 19 6.  one with him, may make him as two, who before was but one, as 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antipat. de nupt.  seeing, saith the Heathen Man, now with four eyes, working with four hands, walking with 4. feet: whereof 
u 〈…〉  the one pair 〈◊〉 watch, while the other (if need be) take rest the one pair may work and walk, if the other ●aint and f●ile.  
Ye● an Help, as fit, so really at hand at all times, upon all occasions at all assays. 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. dipno●…h. l. 4. Non sunt 〈◊〉, 〈◊〉 qui de●… 〈◊〉. Sed & 〈…〉 fr●… procul 〈◊〉 〈◊〉 Hebraeorum 〈◊〉.  Friends that dwell a far off, saith the Greek Proverb, are as good as no Friends: because they are out of the way when a man standeth in need of them, when he hath occasion to make use of them; so that a man cannot have their help, when he would. But here is 
y Q●…●e vete●…, praesto est: nullo loco exclud●●ur. Nuquam 〈◊〉, nunquam 〈◊〉 est. Itaque non ●qua, 〈◊〉, non 〈◊〉, ut 〈◊〉, frequent 〈◊〉 u●●mur. Cic. 〈◊〉. Benefit. 3.  an Help ever at hand; as ready at all times to attend thee, as the Hand is to help the Head, or any other part of the Body is to do service unto it. And certainly 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P●…. 〈◊〉. ex H●m. O●…. 〈◊〉.  as there are offices not a few, that none can in many cases so fitly perform about a Man, as a Wife may: So there is no help that he hath, or ordinarily can have, so ready at hand at all times as this help, because none so continually conversant with him as She.  
Thirdly, for Comfort and Solace. Society is at all times very pleasing and delightful: But in times of grief and heaviness, as the more needful, so the more grateful because greater need and use of comfort 
Solace.  then. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉.  The very ●…t of a Friend is amiable, and his company acceptable at all times; but 
b 〈◊〉. 17. 17. 〈…〉 & 88 18.  never more useful than in times of cross and calamity, in times of danger and distress. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉. 31.  The access of a mere stranger is at such times oft unwelcome: 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand.  the presence of a Friend never more welcome than then. It putteth heart and courage into a man, when he is ready to sink down with despair: 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philem. S●ob. c. 112. Hinc Socrat. dictum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It putteth life into him and reviveth him, when he is in a manner as a dead man, to see a Friend at hand, one that may either help to relieve and release him, or bear part of his burden with him, or 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem apud Plut. de adul. & consol. ad Apollon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand.  comfort and cheer him up in the bearing of it, yea, or that may but bemoan him, and weep together with him: For 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. ●az. in Caesar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem de Amor. Pauper.  even that also is no small comfort sometimes.  
And of Help and Assistance the same may be said. 
h Officijs vita humana constat mutuis. Omnisque ratio & institutio vitae adi●menta desiderat. Cic. office. l. 2.  A man hath need of it at all times. We are as 
i Rom. 12. 4. 1 Cor. 12. 20, 21, 22.  limbs and members of one Body, that have need one of another, and cannot so well at any time be without either other. But 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pind. Nem. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid. ap●d Plut. de adul●t.  help is nothing so needful when we are free from adversity and afflictions. 
l Psal. 22. 11. & 38. 20, 21.  It is never more necessary than in time of trouble and distress. 
m V●se Aug. in Psal. 130. & 〈◊〉. 15.  When a member is evil affected, it hath more need of aid from it fellow-members, both to ease it of that labour that it was wont to take, and to procure and apply what may be needful for it.  
Here is then a third Benefit that a good Wife affordeth. For 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; M●son. de 〈◊〉. P●…s.  who is nearer at hand, or fitter to minister comfort in such cases, to cheer up a man in grief and heaviness▪ as 
o 1 Sam. 16. 23.  David's Harp did Saul, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●lem. Alex. S●r. l. 2.  to accompany him, and attend him in sickness and weakness, as 
p 1 King. 1. 4.  A●ish●● did David; to be a● a Musician to him in the one, as a Physician in the other: as 
q ●●●lip. 4 4. ●nde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Con 〈◊〉 〈◊〉; E● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Con●ugium.  to draw in the same yoke with him, in his labours and travels, so to bear part of the burden with him in his crosses and troubles, which if 
r Ga●●●. 6. 2. ●hil▪ 1. 7. 〈◊〉. 10. 3●.  all true Christians in general do mutually with their Christian brothers, Christian Man and Wife much more.  
This use of a Wife, Paradise was not acquainted withal. 
s 〈◊〉 nu●●a est 〈◊〉 s●…o, ubi nulla est ●…o. B●r●. de 〈◊〉. 22. ●●m q●i 〈◊〉 〈◊〉 ●git, s●l●… 〈◊〉 〈◊〉. 〈◊〉. benefit 4. 〈◊〉.  There is no Consolation, where there is no desolation; saith Bernard. There is 
t Mis●ri●●rdia●…s 〈◊〉 〈◊〉. Bern. de temp. 35. At cess●t 〈…〉. Aug. d● 10. 〈◊〉.  no need of mercy, where there is no mierie; nor use of comfort, where no cross is. And i● in Paradise then, a place all of delight, 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. 8. & 13. 10.  a garden of pleasure, there was yet need of he●pe and society, and of the help and society of such a one, whom yet there was not then this use of: How much more than in this world, in this 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. Ps●l. ●4. 6. 〈…〉 ergastulo, 〈…〉. Bern. d● don. S●●r. sanct.  vale of tears, where crosses are so rife, which there were not, and where the more crosses Man is encumbered with, and hath to encounter withal, the more need of Comfort and Assistance he hath?  
Fourthly, for I●●ue. 
a Psalm. 127. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. H●…. de nupt. Co●… stor●s. 〈…〉. l. 2. c. 〈◊〉. fru●●us. ●e●tull. ad●. Marc▪ l. 4.  Children, saith the Psalmist, and the fruit of the womb, are an Inheritance of the Lord. 
b Genes. 1. 28.  God blessed them, saith Moses, when he said, Increase, and multiply; and by so saying conferred a power of propagation upon them. For 
c Deus cum benedicit, facit quod di●it. Aug. Dei benedicere nihil est aliud quam bene●acere. Thom. Aquin. in 2 Cor. 1.  God▪ saith Augustine, when he blesseth, he doth what he saith. 
d Genes. 9 1.  The power of propagation than is God's blessing. And indeed what greater blessing could God bestow upon Man? what greater honour & dignity could he endow man withal▪ than this, to make him an able Instrument of procreating and producing one in all respects like himself, 
e Psal. 8. 5, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Gen. hom. 8.  the chief of God's works; of 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aris●ot. Ethic. l. 8. c. 12. & l. 9 c. 2.  giving being to a Creature endowed with God's Image, wherein himself had been created?  
It hath been held as great, if not a greater honour, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ditare regium mage quam dites●cre. P●olom. Lag. Plut. apsphth. Et Man. Curius Samnitibus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. Ibid. Non aurum ●abere pr●clarum; said eyes, qui aurum haberent, imperare. Cic. de sene●●. Malle lecuple●ibus imperare, quam ipsum ●i●ri locupletem. Valer. Max. l. 4. c. 3.  to enrich, as to be rich; and 
h Habere regnum cas●● est, virtus dare. Sen. Thyest. 3. 2.  to make a King, as to be one. It was Man's pre-eminence above the rest of God's Creatures, that 
i Gen. 1. 26, 27. & 9 6. 1 Cor. 11. 7.  he bore by Creation the Image of his Creator; which none of them did, (the 
k Inane siquidem est quod Chrysost. in Col. hom. 3. & serm. de Trinit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Angels alone excepted) but he only. It was a second honour, little inferior, if at all, to the former, (and 
l Neque enim solidum est quod Greg. Nyss▪ tradit de Angelorum propagatione & multiplication. li●. de hom. opific. c. 17. In Ang●lis siquidem non est naturae propagatio. Me●anct●. loc. come.  wherein Man outgoeth even the Angels themselves also) to be enabled by procreation to produce such another as God himself had created; and by so doing to come 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. hom. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. p●dag. l. 2. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo de decalog.  to imitate and to resemble God 
n Eccles. 12. 1. Genes. 9 6.  ●is Creator, and 
o Esai. 64. 8. Malac. 2. 10. Matth. 23. 9 Luke 3. 38.  his Father, not in Name and Title only, but in act, and in truth.  
This was a great Be●e●●t before Man's fall. In some respects it is far greater since his fall. Man was then immortal: 
p Psalm. 49. 20. & 89. 48. & 146. 4. Eccles. 3. 19  he is now become mortal and corruptible. And want of issue is consequently now more uncomfortable, when men are subject to mortality, than it had then been, when Man was himself, to have lived always. 
q Genes. 15. 2.  Good Lord, saith Abraham to God, what wilt thou give me, when I go childless? 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pindar. Olymp. 10.  He had little comfort of all his 
s Genes. 13. 2.  great wealth and store, (
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. M●nand. S●o●. c. 73.  which is wont to make sterility the more uncomfortable, the greater it is) so long as he wanted an Heir to leave it unto, when he should leave this World himself. And it was that in all likelihood that made 
u 2 King. 20. 1, 2. Esai. 38. 1, 3.  the Prophet Esayes' message so harsh and heavy to King Ezekiah, when he brought him word that he should die; 
x Flevit fletu magne, quia eo tempore ●●li●s non●abebat. Hiero●. i●●sai.  because had he then died, he had died without issue: For his Son Manasses that succeeded him, having 
y 2 King. 20. 5. ●sai. 38. 5.  fifteen years at least survived that fit of sickness, was but 
z 2 King. 21. 1. 2 Chron. 33. 1  twelve years old at the time of his Father's decease. But by means of propagation Man attaineth to 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pla●o Sympo●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem d● leg. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. O●conom. l. 1. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I●●●inian. apud Duaren. disput. l. 1. c. 40. Et ante illum Augustus apud Dion. l. 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quibus gemina Pl●t●nis qu●dam apud●●ē. Alex. leg●tur 〈◊〉. l. 2.  a kind of immortality, to a kind of eternity; and 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost tom. 5. serm. 49. In prole se rel●nquit, se scrit parens. jul. Scalig. ep●…rp. l. 1.  in his posterity surviveth himself. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aeschyl. Chereph. Quae ta nen S●phocli tribuit. Clem. Strom. l. 2.  The Father, we say, is not dead, as long as the Son liveth. A Man is not utterly extinct, so long as any one remaineth of his race.  
To have issue then is a great Blessing. And it is 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. de pace. 2. Benefit 5. Remedy.  a greater honour, saith Gregory Nazianzen, to be Father of one Son, than to be Master of a thousand servants. And 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Strom. l. 2.  if issue be such a blessing, what is the means of obtaining it? If the 
d Psal. 127. 3.  Fruit be so blessed, what is the 
e Psal. 128. 3.  root then that beareth it, and without which it cannot with comfort be had? For 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. Oeconom. l. 1. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isidor. Pelus. l. 3. ep. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Strom. l. 2.  without a Woman, issue cannot at all, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Muson. de napped. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. paedag. l. 2. c. 10. Hinc D●mosib. in Ne●r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  without a Wife it cannot lawfully, without such a Wife it cannot comfortably be had. And indeed what comfort can a man have either of such issue as is a fowl stain and a reproach to him, the sight whereof cannot but minister continual matter of remorse to him, and renew the memory, so oft as he seeth it or mindeth it, of his sin and of his shame; or of issue by such an one, who when she should be 
* Prov. 5. 19 Ezek. 24. 16.  the light of his eyes, and the joy of his heart, is as a thorn continually in his eyes, and a sting at his very heart?  
Fiftly, for Remedy against Incontinency. A benefit likewise that before Man's fall was not, because then there was no need of it. 
h Matth. 9 12.  The whole, saith our Saviour, need no Physician. Nor needed Man therefore 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys●. 〈◊〉. 5. s●…. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ante l. ps●…●●ni● adoss●…; po●●●…sum aegrotis ad●…um. Aug. de Gen. ad lit. l. 9 c. 7. & I. Lombard. 〈◊〉. l 4. d. 26. B.  then this Physuke, while he was yet in perfect health. It is now otherwise with him; And, 
k 1 Cor. 7. 2.  to avoid fornication therefore, saith the Apostle, let each Man have his Wife, and each Woman her Husband.  

l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. Ethic. l. 3. c. 11. Hoc est naturâ commune omnium ani●…tium, ut habea●t ●…em pro●…. Cic. offi●. l 1.  There is in most Men and Women naturally an inclination and propension to the ●…ll conjunction. 
m Requirit Vir costam suam: requirit Foemina sedem suam. Hinc Ruth. 3. 1, 9 An non q●…m ti i req●…? Et Aben-●zra, Non est req●… 〈◊〉 〈◊〉 〈◊〉. D●…. ibid.  The Man seeketh his rib, say the Rabbins; and the Woman the Man's side. The Man misseth his rib, and seeketh to recover it again: and the Woman would be in her old place again, under the Man's arm or wing, 
n Genes. 2. 21, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉. 12.  from whence at first thee was taken. 
o 〈…〉 Aug. nomine de bon. 〈◊〉. cap 8.  Nor is this affection and disposition at all evil simply of itself. But since that sin came in by the fall of our first Parents, Mankind having lost that power and command of itself that before it had; this affection is not only 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉. 12.  tainted and mixed generally with much silth, but it is grown so 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. Pelus. l. 3. epist. 12 Sed & Chrysost. & O●…. ad 1 Cor. 7. 9  violent, impetuous and headstrong with the most, that it is ready to break forth into grievous inconveniences, if some course be not taken for the repression and restraint of it. Now 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys●st. de Oz●…. 3. 〈…〉 in Gen. ad lit. l. 9 c. 7.  for remedy hereof in part hath God appointed this his Ordinance. Which cannot therefore but be esteemed as a singular Benefit and Blessing of all those that find such infirmity and 
s 2 Cor. 7. 1.  defect in themselves; and howsoever they may be able so to contain themselves that it shall never break forth into any gross impure act, yet desire to keep themselves 
t 2 Cor. 7. 1.  unspotted as well in soul as in body, and to approve themselves unto God in all purity, as far as may be, even there also, where 
u 1 Sam. 16. 7. Corda enim aliena humanis oculis clausa sunt, 1 Cor. 2. 11. Greg. Mor. l. 25. c. 9 Benefit 6. Honour.  none seeth but he himself.  
Add we hereunto in the last place, that a wise Woman, a discreet Wife is no small 
x Prou. 31. 23.  grace and Honour to her Husband. And surely if any 
y ●●●er 5. 11. Esay 39 2.  outward thing may help to grace a Man, apparel, jewels, plate, hangings, house-furniture, attendants, followers, retinue, revenue, issue, etc. then a worthy Wife as much as, yea much more than any such. 
z Sirac. 26. 14.  No greater grace to a Man, than to have a discreet Wife, as no greater 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prou. 12. 4.  disgrace than to be matched to a fool.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Paedag. l. 2. c. 8. Vxor corus●●t radijs mariti. justin. Authent. collat. 〈◊〉. tit. 3.  The Husband, saith Clemens of Alexandria, is a Crown to his Wife. And, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prou. 12. 4. Digna suo coniux fid● cor●n● viro. W. Couper.  A worthy Woman, saith Solomon, is a Crown to her Husband: 
d Non annulus, non ●●rques aur●us, non ●onile, sed corona. Tho. Cartwr.  Not a gold-ring on his finger; (and yet 
e Gen. 41. 42. ●●t. 3. 10. Luc. 15. 22. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jam. 2. 2. Ci●●r●ni nemo ducentos Nunc dederit nummos, nisi fulserit ●n●ulus ingens.- Ideò conducta Paulu● agebat Sard●nyche; atque ideò pluris quam Cossus agebat. juvenal. sat. 7. De iure annuli aur●i. Plin. hist. nat. l. 33. c. 1.  that is accounted some grace too:) nor 
f Prou. 1. 9  a Chain of gold about his neck; (that is somewhat more in the eye, and is 
g Genes. 41. 42. Hinc Manlius Torquatus à torque aure● quem 〈◊〉 superato detraxerat. Liv. hist. l. 7. Plin. hist. Nat. l. 33. c. 1 Et ex Cl. Quadrigari● Gell. ●●st. Attic. l. 9 c. 13.  usual only with great ones:) nor a brooch in his Hat; but 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uti Prou. 4. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. tom. 8. serm. 15.  a crown upon his Head: even a crown of gold upon the Head of her Husband, her Head: an ornament more conspicuous and eminent than any of the former; the proper and peculiar 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 21. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 12. 30.  attire of Princes; the principal 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ester 1. 11. & 2. 17. & 6. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gregor. Naz. pro pauper.  ensign of the highest Honour.  
The Roman Lady 
l Cornelia Gracchorum matter cum campana hospita ornamenta illi sua ostenderet, traxit eam sermone qu●usque è schola redirent liberi, & Haec, inquit, ornamenta mea sunt. Ex Pompon. Rufi. collect. Val. Max. memorab. l. 4. c. 4.  Cornelia counted her two worthy Sons her chiefest jewels, whom she showed therefore to a stranger lodging with her, that desired to see what jewels she had: as of 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex Serini memorab. Stob. c. 73.  a Spartan Woman also the like is reported. Her 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.- Euripid. Meleagr. Maxima ornamenta matr●●is liberi. Val. Max. l. 4. c. 4.  Children were the richest jewels that she had; She the preciousest jewel that her Husband had. They were her Crown; as 
o Prov. 17. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. paedag. l. 2. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Sophocl. Antigon.  Solomon also termeth them; She his. Well might She be termed her Husband's Crown, who for his sake and her children's good, 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. in Grach.  refused a Crown offered her after his decease. And well may the Husband of such a Wife esteem her as his choicest jewel, who by the testimony of God's Spirit doth as much grace him that hath her, as a Crown doth him that weareth it.  
And thus you see some few Branches, and rude 
Conclusion.  Lineaments of that goodness and beneficialness of this divine Ordinance, which the Spirit of God by the Pen of Solomon here pointeth us unto. A good Wife being, as you have heard, 
The best Companion in Wealth;  
The fittest and readiest Assistant in Work;  
The greatest Comfort in Crosses and griefs;  
The only warrantable and comfortable Means of Issue and posterity;  
A singular and sovereign Remedy ordained by God against Incontinency;  
And the greatest Grace and Honour, that can be, to him that hath her.  In regard whereof even 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theogn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.- Hesiod. apud Clem. Alex. Strom. l. 6. Greg. Naz. epitaph. Patr. & Stob. c. 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apollonid. apud Clement. paedag. l. 3. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.- Euripid. Oedip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.- Homer. Odyss. 〈◊〉. Hierocl. de nupt. & Plut. erotic. & Clem. Alex. Strom. l. 3. Use 1.  the very Heathen themselves also, though led by the ba●e Light of Nature alone, yet have admired the excellency of this divine Ordinance, and have worthily preferred it before all other external and temporal Blessings whatsoever.  
Now the due Consideration hereof may well serve;  
First to control those of the Church of Rome, who labour so by all means to vilify, depress and debase this Divine Ordinance, as if they strove who should cast most muck, and dirt, and dung, and filth in the face of it. Nothing is more odious and contumelious among them than the Name of a Wife, or a Wived Person in some. The Name of a Concubine (as we shall show) is more acceptable with them, and more gracious in their Eyes.  

k Hebr. 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Marriage is Honourable (saith the Spirit of God by the Apostle) and that among all Men. Yea 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Tit. hom. 2.  so Honourable (saith Chrysostome) that a man may with it ascend to the Episcopal Chair; the highest Honour in the Church. 
m 1 Tim. 3. 2. Tit. 1. 6.  Let a Bishop (saith the Apostle) be the Husband of one Wife. Which he may well be, and yet 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tit. 1. 6.  unblameable; as is there also implied. And, 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Synodo Nicena. Paphnutius asseruit. Sozom. hist. l. 1. c. 23. Socrat. hist. l. 1. c. 8. & Gelas. Cyz. act. Syn. Nic. c. 33. Honorabiles professus est nuptias, & Cas●tatem cum propria coniuge concubitum. Cassi●d. h●st. Tripart. l. 2. c. 14. & Grat. d●●t. 31. c. 12. C●… bene utitur Castitas coniuga●is. August. de Tri●●. l. 13. c. 18. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Paedag lib. 2. c. 10. Pud ci●ia est unius scientia viri. Donat. in Ter. Sanct●…mum 〈…〉 que ●…um coniugium, Eras●…de Conscr. epist.  The Marriage Bed (saith the same Apostle) is of itself free from filth. 
p I●… & inde surgen●es. 〈◊〉 peccat. inde n●n tr●…es. Prim●s & 〈◊〉 in Hebr. Hinc Thea●o Pythagorae uxor interragata, e●q●ando 〈…〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. lib. 8.  It is so; and they are so, that rise from it, saith Primasius: it is no Sin or Blame; and consequently no blemish or stain to them. 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. 〈◊〉. 〈◊〉. 12.  What need they be ashamed (saith Chrysostome) of that that is honourable? What need they blush for that that defileth them not? As for 
r H●br. 13 4.  Whore-mongers and Adulterers; God indeed will 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. 〈◊〉, vel his ●…is temporalibus, vel in futuro 〈◊〉. Piscat. in Hebr.  judge, and 
t Ephes. 5. 5, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Hebr. hom. 33.  be avenged on such.  
But saith the Spirit of Satan speaking by these Men or Beasts rather; 
u 〈…〉: Nec quisqua● omni●ò ad S●… in perpetuum vitam coelibem profiteatur. Gregor. 7. Pp. Lambert. S●…. ●n. 1079. Ide●que populo denunciat, ut Sacerdotes coniugat●s velut s●eleratos atque impi●s devi●…: 〈…〉, coll●quia, sermons, convivia, haud aliter quam contagionem fugiant. Qu●s & Nicolaitas appellat, 〈◊〉 condemnat, devovet, Curiasacerdotum movet, etc. joan. 〈◊〉. l. 5. Si p●st ord●●ationem suam Ministr●s contigerit propriae uxoris cubile invadere, sacrar. jeon entreat limi●a, neque sacrar● portitores s●…t, neque altare contingant, neque oblationem suscipiant, neque ad Domini●i corporis portionem accedant, neque propinent, neque urceum vel cal●cem ad altare sugg●…t. Lucius Pp. Dist. 81. c. 19  Marriage is dishonourable: disabling men to holy Offices. For, 
x Qui in carne sunt, D●● placere nonpossunt. Syric. Pp. ep. 1. c. 7. & Innocent. Pp. ep. 3. c. 1.  Those that be in the Flesh (so misapply they the 
y Rom. 8. 8.  Apostles words) cannot please God. And, 
z Co●…gium legitimum & copulam maritalem, co●…●…quinationem, contaminationem, immunditiam, 〈◊〉, etc. 〈…〉 1. c. 7. & ep. 4. c. 9 & apud Grat. Dist. 82. c. 3 4. I●…. Pp. ep. 2. 〈◊〉. 9 & ●p. 3. c. 〈◊〉. & 〈◊〉 Gr●t 〈…〉 3.  The Marriage Bed is filth, luxury, uncleanness, pollution, obsceneness, etc. (Albeit Ignatius saith, that they have 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. ep. ad Philadelph.  the Devil in them that so say.) And, 
b Coniugia quorundam esse Adulteria, ex Pseudo-Ambr. ad Virg. l●ps. Adulterijs peiora, ex Pseudo-Aug. de Bon. vid. cap. 11. asserunt Hosius Confess. Petric. cap. 26. & Harding contr. Apolog. p. 2. c. 8. Et Coster. Enchir. tr. de Caelib. c. 17. prop. 9 Sacerdos si fornicetur, aut domi concubinam ●●veat, & si gravi sacrilegio se obstringat, gravius tamen pecca●, si contrahat matrimonium.  It is better for some men to commit Whoredom, than to contract Marriage. For it is not 
c Minus malam. Harding ib. p. 4. c. 1.  a less Sin only (as some mince it) but 
d Dicunt, honestius esse pluribus occuliè implicari, quam aperiè cum unâ ●●gari. Huldric. ep. ad Nicol. Pp.  an honester matter for them, to be naught with many secretly, yea 
f Melius esse, si votarius continere non valens, centum habeat concubinas, ex ordine tamen & successiuè, quam si unam uxorem ducat: Scriptor quidam Coloniensis teste Chemnit. exam. p. 3. tit. 2. c. 8.  to keep (as it were) an Hundred Whores one after another, than to take openly one lawful Wife. 
g Gra●issima scortatoribus, quibus pro una uxore sexcentas mulieres inire licet. Aventin. Anal. l. 5.  A point (to use Aventine's words) well pleasing Whoremaster Priests, who in stead of one Wife, might have dealing with six hundred Harlots.  
Again, 
d 1 Cor. 7. 9  It is better, saith the Apostle, to marry, than to burn. And, 
e Ibid. Eyes qui se non continent, expedit nubere. Aug. ad Poll. l. 1. c. 15.  Let those therefore marry, (that have not 
f Ibid. 7.  the gift of Continency,) that cannot contain. 
g Aut nubant, si non possunt continere; aut contineant, si nolunt nubere. Hieron. ad Demetr.  Let them contain, saith Hierome of Virgins, if they will not marry; or let them marry, if they cannot contain. For that is 
h Melius enim nuberent, quam urerentur. Aug. de Virgin. c. 34.  the better course for them, saith Augustine, and long before him Cyprian, 
i Si perseverare aut nolunt, aut non possunt, melius est ut nubant, quam in ignem delitijs suis cadant. Cyprian. l. 1. ep. 11.  if either they cannot or will not continue as they are. Yea not of Virgins barely, but of Votaries Epiphanius, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epiphan. Haeres. 61.  Better it is for one of them to take openly a lawful Wife, than to be wounded daily (
l i. Quam occulta flamma concupiscentiae in ipsa conscientia vastarentur. Aug. de Virgin. c. 34.  inwardly) with unseen shafts.  
Nay, say these Men, 
m Vtrumque malum est, & nubere & uri. imò peius est nubere. Bellarm. de monach. c. 30.  Both are bad, but the latter is the better: (as if they strove directly herein t●…oppose the Apostle) 
n Quae nubit post votum, aliquo modo magis peccat, quam quae fornicatur: quia reddit se impotentem adseruandum votum, quod quae fornicatur non facit. B●ll ibid.  It is better for some to burn, than to marry, yea to do that that is far worse. For by Marriage their Votaries, Monks, Friars and Nuns, are disabled, saith Bellarmine, to the keeping of their Vow, which by Fornication, yea or a worse matter they are not. And, 
o Bigamia metaphorica, uti Hier. Llamas appellat; similitudinaria, ut Tole●us, irregularitatem induci. Llam. sum. part. 1. c. 12. §. 3. & Tolet. instruct. sac. l. 1. c. 67. §. 7.  by contracting Marriage, their Priests, they say, become Irregular: Whereas, as 
p Plures concubinas habens non incurr●t irregularitatem bigam●ae. Innocent. Pp. decret. l. 1. 22. c. 6.  by Whoredom, and Adultery, yea or 
q Excepto homicidio v●luntario, nullum occultum crimen, etiam omnium gravissimum, irreg●…m inducit, nec S●d●●ia ipsa vel Bestialitas. Llamas sum. part. 1. c. 12. §. 32. & Co●arr. in Clem. part. 1. §. 60.  Sodomy and 
r De qua Levit. 18. 23, 22. & 20. 15, 13.  Bestiality, though never so oft committed, if the fact be not notorious, they do not. So that, 
s Rhemists on 1 Cor. 7. 9  Marriage in such, as our Rhemists say, is the very worst kind of Incontinency: worse belike indeed with them then either of those are. 
t Novum prorsus conversionis genus. Licita non faciunt; illicita commi●●unt. Quid agis ●●ult● persuasio? Salu. de provide. lib. 5.  A foolish persuasion, (to use Salvian's words; yea a sottish superstition:) to forbear, (nay, to condemn) that that is lawful, and commit that that is unlawful: to abstain from the marriage Remedy, and to run out into all impurity; as Bernard complaineth that 
u Multi enim, non tamen omnes; sed tamen multi, cer●… est; nec latere queunt prae multitudine, nec prae impudentia querunt; &c. abstinentes remedio 〈…〉, in omne deinde s●●gitium effluentes. Bern. de convers. ad Cler. c. 29.  so many of them in his time did, that neither for multitude they could be concealed, nor for shamelessness did they seek to be unseen. 
x Peccata interdixit Deus, non matrimonia. Salvian. de provide. l. 5.  It is not Marriage, saith he, but Adultery that God condemneth. And, 
y Quid simile uxor & Scortum● Hieron. ad Ocean.  what comparison is there between a Wife and an Whore or an Harlot? saith Jerome.  
But thus they strive 
a Quod de bostibus suis David, Psalm. 62 4. Contraillud, Act. 10. 15.  to dishonour that that God hath ●●onoured, to disgrace that that he hath graced; 
b Hinc in Concil. Bru. Episcopi de Gregor. 7. Pp. Suaviss homo int●r coniuges divortia fac●l: Sacerdo●●s qui uxores habeant legi●imas Sacrisices esse pernegat. Interim tamen Scortatores, Adulieroes, Incestu●sos aris admovet. Avent. annal. l. 5. Et in Concil. Wormat. Maritos ab Vxoribus separate: scorta pudicis con●ugibus; stupra, incestus, adulteria casto praefrrt connebio. Ibid.  preferring that before it (it is no new, butan old complaint) that 
c Levit. 18. 24, 26, 30.  God most of all detesteth and abhorreth. In so much that the Glossers on their Canon Law confess, (a 
d Nota mirabile.  strange matter, say they, and it is more than once in them:) that 
e Quod plus ●uris habet Luxuria▪ quam Castitas. Gloss. ad Grat. dist. 34. can. 7. Et ad Decretal. l. 1. t. 22. c. 6.  Luxury hath more favour than Chastity in their Law.  
And so indeed hath it; For, 
f Cum secundas nuptias expertus nen sucrit castitatem tamen cum priorinon servaverit coniugio, ut ad Diaconatus ordin●m possit provehi, ●oncessimus. Pelag. Pp. Gratian. dist. 34 c. 7.  He is admitted into the Ministry, that hath had a Wife and an Harlot, when he that hath had two lawful Wives successively, is excluded. Where, 
g Castus repelleretur, si convixisset cum s●cunda; ●id foraicator non. Gloss. ibid.  he that hath lived chastely (saith the Gloss) with a second Wife is refused, when a Fornicator is not. And, 
h Cum plures habentes concubinas irregularitatem bigamia non incurrerint, cum eis tanquam si● plici fornicatione notatis, quoad executionem saccrd●tal●● officij poterit dispensari. Innocent. 3. decret. Greg. l. 1. t. 22. c. 6.  He may be dispensed with for continuance in his office, that hath kept many Queans, when he that hath married a second wife may not. Again, 
i Videantur Greg. Syric. & Innocent. supr.  A married Priest may by no means be endured. For, 
k Constitutus in sacris contrabens matrimonium ipso facto perdit beneficia. Abbas de Cler. Coniug. c. 1. num. 7.  if any Priest either openly or privately contract Marriage, he is ipso facto deprived; and therefore 
l Quicunque aut clam aut palam marrimonium contraxerunt, ab Ecclesia & Ecclesiastico benesicio sunt omninò removendi. Othon. constitut. de uxor. à been. remov. c. 1. Omnibus modis submovendi sunt. Innocent. Pp. ep. 3. c. 1.  must by all means be removed. But, 
m Episcopi●s non tenctur deponere Clericum Concubinarium. Abbas de cohab. cler. & mul. c. 6. num. 3.  An Whoremaster Priest the Bishop is not bound to depeses. And though some 
n Secundum Canones Apostolorum debet deponi. Grat. dist. 81. c. 12, 13. & d. 82. c. 5. Et Concil. Aurel. 5. ibid. d. 81. c. 10. Et Nicol. Pp. ibid. d. 50. c. 33.  Old motheaten Canons will that such be deposed: yet those are now worn out of date; and 
o Di●unt hodiè pro fornicatione nei●●nem deponendum, nisi in 〈◊〉 perdieu et: 〈◊〉 qui● b●die frag 〈◊〉 so 〈◊〉 co●por● nost●a q●… m●…m era●t Gl●●● ad Grat. d●st 82 c. 5.  They say now adays, (saith the Gloss, and they father it upon 
p juxta ●utoritatem B. Sylvestri. Grat. dist. 82. c. 5.  Blessed Saint Sylvester, though 
q Hoc 〈◊〉 haben▪ in c●rpore C●nonum B. Syle estri. Glass. ibid.  among his Canons it be not found) that no man is to be deposed for Fornication, unless he continue still in it; because men's bodies are more frail now than formerly they have been. And, 
* Communiter dicitur, qu●d pro simple ci for●…atione quis deponi non debet: cum pa●…i sine illo vitio inveniantur. Gloss. ad Grat. d●st 81. c. 6.  It is commonly held, saith another Gloss, that for simple Fornication one ought ●…t to be deposed: since that few are found free from that vice. Indeed, 
r Si concubinas publi. èdetincnt. Othon. constit. de Cl●r. Com●…bin. remov.  if they keep Harlots openly, (for here the Rule holdeth that the Gloss giveth, that 
s Si non cas●e 〈◊〉 caute. Gloss. ibid.  if they live not chastely, yet they must do that they do closely) or 
t Captus & convictus. Extra de judic. G●…ss. ad Grat. d. 81. c. 12.  he be caught in the manner, and evidently convict of it, (but 
e Sed qualiter Lai●i pr. babu●…●…ud esse, cum non possint testari contra C●●ricum. Gl●ss. ibid.  how can that be, saith another Gloss; when no Layman's witness may be received, 
f Non ●r●●ctur Laicis de 〈◊〉: quia La●●i ●…pidò nobis infesti sunt. jiud.  nor may they be believed deposing aught against a Priest, since they be their professed enemies; unless they will themselves 
g Per S●mentiam, vel consessionem propriam, etc. Ibid.  confess it?) 
h Eas intra mensem à se removea●t p●nitus, aut ab officia & benefici● usque ad condignam satisfactionem suspendantur. Othon. constit. de Cler. concub.  then unless within a month's space (for some time of respite they must have) they put their Queans away from them, suspended they may be from office and benefice, until they have done due penance. And yet is that accounted 
i Rig●rosa esset ●●c 〈◊〉, nisi ess●● pre ad●lterio v●l incestu, etia●: si Ep●… esset 〈◊〉 ●●bens. Gloss. ibid.  too rigorous a course too, saith another Glosser, unless it were for incest, or adultery at least, albeit the delinquent were (not a bare Priest, but) a Bishop. Again, 
k 〈◊〉 v●orem, abjurare tene●ur: non qui co●cubi●am 〈◊〉. Abbas de Cier. coniug.. & Gloss. ad Othen. constit.  The Married Priest must be 
l Quod●… quam in co●jugium sibi copulavit, abjarare fecis●i Subdiaconum: pr●… tiam ●…in commendamus. V●ban. Pp. C●●●m. Ep. Decretal. l. 4. l. 6. c. 2.  compelled to abjure his Wife; but 
m Clericos qui publicè tenent Concubinas, ad eas abjurandas nolumus compell●. Alexand. Pp. decretal. l. 3. tit. 2. c. 3.  the Whoremaster Priest may by no means constrained to abjure his Whore: yea 
n Non debet abjurare. Gloss. ad Grat. caus. 35. q. 6. c. 9  he ought not to abjure her. I might add that those that have been principal enacters, eager urgers, and severe executers of these their Canons against married Priests, have yet made no bones of living otherwise indeed loosely and filthily themselves. Witness 
o joannes Cremensis Apostolicae sedis Cardinalis ubi in solemni apud Londonias Concilio de uxoribus Sacerdotum serenissimè tractasset, dicens summum esse scelus de latere surgere meretricis ad corpus Christi conficiendum; ipse cum die illa corpus Christi consecrasset, cum meretrice post vesperam interceptus est. Henric. Hunting. hist. l. 7. Koger. Hoveden annal. part. 1. Matth. Paris. in Henric. 1. & Matth. Westmonast. Florib. hist. lib. 2. an. 1125.  Pope Honorius his Legate, who in a Synod here at London, having inveighed most bitterly against Priest's Marriage, and made a solemn Decree against it, was the very next night taken himself with a Whore. As also Bishop Hulderick, who telleth Pope Nicholas in an Epistle of his to him, that 
p Cum quidam Episcopi & Archidiaconi ita praecipites sint in libidinem, ut neque adulteria, neque incaes●us, neque masculorum turpissimos amplexus sciant abhorrere, tamen casta Clericorum conjugia dicunt sibi foelere, & ab eis jabent & cogunt clericos abstinere. Hulderic. epist. ad Nicol. Pp.  their Bishops and Archdeacon's that make Priests marriage so unsavoury, and compel them to leave their Wives, are yet so leacherously given themselves, that they neither abhor or forbear adultery, no, nor incest, nor Sodomy. But one Instance more of their Iniquity in this kind shall suffice. They have a Canon, that 
q Bigamum censendum, nec ordinandum esse, qui uxorem unam ante baptismum, alteram post baptismum habuerit, statuit Innocent. Pp. apud Grat. dist. 26. c. 3. epist. 2. c. 6. & ep. 22. c. 2. & ep. 24. c. 6.  if a man shall have had two Wives successively, the one before Baptism, the other after he was baptised, he shall by the Apostles Rule, (as they 
r Ne bina pariter aut trina conjugia sartiantur: sed ut singulas uno tempore uxores habeant. Hieron. ad Ocean. Neque enim secundum reiecit Matrimonium, qui illud saepe iussit fieri. Theodoret. in 1 Tim. 3.  mis-expound it;) 
s 1 Tu●. 3. 2. Tit. 1. 6.  The Husband of one Wife, be made uncapable of holy Orders: Which yet 
t Posse fieri aiunt, si concubinam, non uxorem habuisset. Hieron. ad Ocean.  he should not have been, had he before Baptism in stead of taking that one Wife lived never so loosely otherwise. And the Reason they give for it is, 
u Quod peccatum non fuit, non est di●… in bap. ibid. Et Inno▪ ent. ubi sup.  because the one being Sin, was in Baptism done away, the other being no Sin, was not. This when it was questioned in jeromes' time, what saith he (though one otherwise 
x Durior in Matrimomum, & Nupt●js iniquior. Erasm, prafat. in lib. contr. Iov●.  not so equal to the Married estate) to it? 
y Rem novam audio. Quia peccatum non fuit in peccatum reputabitur. Hieron. ad Ocean.  This is new learning, saith he, that something shall be reckoned therefore for sin, because it is not sin. 
z 〈◊〉 s●orta, & publica colluvionis sordes, imp●etas in Deum, parricidium, & incestus in parentes, atque in extraordinarias voluptates utriusque sexus m●●ata natura, Christi sonte purgantur? Vxoris ●nbaerebunt maculae? Et lupanaria thalamis praefer●●tur? Ibid.  Are all Whoredoms, defilements with common Queans, impieties, parricides, incests even with parents, the unnatural pollutions of either sex by extraordinary lusts, washed off in Baptism? And do the stains of a lawful Wife stick on still? And are the Stews then preferred before the Bride-chamber? That 
a Praet●reunt quod non licet; & objiciunt quod concessum est. Ibid.  they pass by that that is not lawful, and object that that is. Or 
b Tam ma●ulosum nomen uxoris non potest ulla novitate deleri. Ibid.  is the Name of a Wife so foul a matter, that nothing can wipe it away? Belike 
c Audiant Ethnici, etc. audiant Catechumeni, qui sunt fidei candidati: Ne uxores ducant ante baptisma, ne honesta jungant Matrimonia: sed promis●uas vx●res hab●ant, in▪ ò caeveant qual●cumque vocabulum Coniugis; ne postquam in Christo crediderint, noceat eyes, quod aliquandò non con●●binas, nec meretrices, sed uxores habuerint. Ibid.  Men had need to take heed how they take wives before Baptism, and contract honest Marriage; Yea they were better to live as those that have Wives in common; or rather by all means avoid any Name of a wife whatsoever; lest that after they come to believe in Christ, it become prejudicial unto them that they had not Queans, or Harlot's beforetime, but Wives. 
d Vere Scribarum & Pharisaeorum similes: culicem liquantes, & camelum glutientes. Ibid.  These are like the Scribes and pharisees indeed, straining a Gnat, and swallowing a Camel. 
e Imputatur infoelicitas coniugis mortuae: & libido meretricia coronatur. Ibid.  They punish Martage; and (not pardon only, but even) crown Whoredom. 
f Iu●scriptum est, Honorab●les Nuptiae, & cubile i●…aculatum. Tibi jegitur, F●rnicatores autem & Adult●ros iudicabit Deus. Ibid.  Whereas of the one it is said, Marriage is Honourable, and the Marriagebed is undefiled; of the other, Whore-mongers and Adulterers God will judge. 
g Quomodò tuae sordes lu●ae sunt, & meae munditiae sordidatae? Si sordes ●mundantur, quanto magis munditiae non co●quinantur? Ibid.  Sure, if that that is filthy be cleansed in Baptism, that that is clean is not thereby defiled. And if for this one Particular Jerome charge them so deeply: how much more, all considered that before hath been said, may they be truly charged (as their own Glossers being Canonists also themselves confess of them) to show more grace and savour to Incontinency, than to Chastity, and to set lawful Wives behind Concubines and Queans? So that if it were, as these men seem to say, nay as they peremptorily avow, it were not only no great good, (as being no furtherance, but a main 
h Sunt opera bona, quae tamen maiora bona impediunt ut ducere uxorem. Bellarm. de Menach. c. 15.  hindrance to greater good things;) but a grievous and a foul evil, that God's Spirit by Solomon here so highly commendeth.  
But herein indeed they are not alone; they tread in the steps of diverse old 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nuptias damnant, & aversantur; paresque eas omn●. ò formcalionibus al●jsque corruptionibus faciunt; Saturniani, G●os●ici, Adamiani, Tatiant, Encrat●…ae etc. Ir●n. adv. Valent. l. 1. c. 31. Cl●m. Alex. 〈◊〉. l. 3. Epiphan. haer●s. 23. & 46. & 47. Aug. de haeres c. 25. & 31. Conc●bitum spu●ci●iae nomine, ut in. pudi●…ae negotium damnant Marcionitae. Tertull ad. Marc. l. 1. Stupri assine est Matrimonium: Nupt●aeque exeo constant, quod est stuprum Tert. ipse Montanizans exhort. cast. Coniunctio maritalis malum est apud Deum: Et quantum ad natura reiipsius peccatum est. Author oper. imperf. in Mat hom. 1. Non concubitum, sed nuptias probibent Manichaei. Aug. de mor. Man. l. 2. c. 13.  Heretics, long since condemned, who then spoke of it, as they now do. And it is no marvel therefore if God justly punish them for this their contempt of, and contumely offered to that his holy Ordinance, by giving them up, as did the 
k Rom. 1. 24. 28.  Heathen sometime for their unthankfulness, and those ancient 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epiphan. de Origenianis haer. 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem de Gnosticis haer. 26. Qui & 〈◊〉, a & 〈◊〉 〈◊〉 Haeretic● antedictis p●ssim comen. orat.  Herctikes, whom therein they concur with, to the committing of such filthiness 
Use 2.  and beastliness, as is 
m Ephes. 5. 3, 4.  scarce once to be named, that which even their own 
n P●rro paucissimis Veneri bellum indicentib●s, quibusdam castitatem iactantiae quaestus ergô simulantib●, maxima pars sub honesto castimoniae nomine stupra, incesius, adulteria passim & impune com●ittunt. joan. Avent. Annal. l. 5. Sacerdotes moderni per luxuriam sunt Daemones Incu●i, (quod & Chaucer noster, No other Incub●… there was than he:) & sacerdotes Priapi. Rob. Holcet in Sap. Lect. 182. Episcopi & Sa●erdotes huius temporis, in repr●bum sensum traditi, faciunt quae ●en conveniunt. Quae enim in occul●o siunt ab Episcopis turpe est dicere. Sed non verecundab●r dicere, quae ipsi non ver●cundantur facere: Masculi in masculo● turpitud●… operantes. Sermoin ●…il. Rem●ns. Falsa specie continentiae a● hominibus place●e volunt, gravi●ra committunt, patrum uxores subagitant, masculorum ac pe●udum amplexus non abhorr●…. Huldric. ep. ad Nicel. Pp. Ab Episiopis & Sacerdotibus nostris etiam in sacras aedes sit irruptio; ab illis etiam abiguntur faeminae ad ●urum libidin●s oxplendas: sed & pueri meritorijà parentibus commodantur & condo●…, qui & postea ad Sace●…otierum gradus promoventur ae●…is flore transacio iam exoleti. joan. Pi●●ss ep. ad Leon. Pp. & Concil. Lateran. Petrid●mus polluta fluenti Marcescit luxu●n●lla hic ar●ana revelo; Nenign●ta loq●or; liceat vulgata refer: Sanctus ager scurris, venerabilis ara Ci●…dis Seivit, hon●randae Vivum Ganymedibus aed●s. Man●…. de Mandi calamit.  Authors themselves, not a few, confess of them.  
Secondly, Is a Wife such a Benefit, where she is such as she should be? This may serve to put us in mind of the great corruption of Man's Nature, what a miserable depravation Sin hath brought upon Mankind, even to the inverting and corrupting of the greatest Blessings of God both on us and in us.  
For 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Anuphan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epicharm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. M●nand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem St●b. c. 66.  what greater curse, or heavier cross befalleth a Man oft than a Wife? Or what one thing produceth more mischiefs and miseries than Marriage doth, where the parties are mismatched? Many a one 
* Sylla Foelix si non habuisset uxorem. Et Comi●us fortunatum putat, qui nunquam uxorem duxerit. Hteron. in jovin. l. 1. Mitio●s Terentiani vox est. Anonymus quid●… Graecus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  never knew what misery meant, till he came to know what a Wife was.  
And whence cometh all this but from Man's corrupt Heart, that 
b Apes ex herbis etiam acrioribus mel dulcissimum exprimit. At quae apes in liquorem meilisluum transfundit, aranea in venenum transmutat. Spinae. de provide. Pravo nihil prodest: quia quicquid ad illum pervenit, pravo usu corrumpitur. Sic stomachus morbo vitiatus, quos●unque accepit cibos mutat, atque omne alimentum in causam doloris trahit. Sen. de benef. l. 5. c. 12.  like a Toad or Viper, turneth all that it taketh, and the juice of all that it feedeth on, though never so good and wholesome of itself, into rank poison? This their corrupt nature therefore must married folks seek to quell and to kill, if they desire to find that fruit in, and reap that benefit by this Ordinance, that Solomon here speaketh of, and to enjoy that sound comfort either in other, that Christian Man and Wife ought to do. And this their Corruption must they ascribe it unto, if they meet with the contrary, and find aught otherwise therein. 
c In moribus culpa est, non in aetate; in senum stultitia, non in vitio sen●ctutis. Cic. de Senect. Use 3.  It is not old Age, saith he, but the solly of old Men that maketh Old Age so burdensome as it is unto many: Nor is it Marriage itself, but 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierocl. de nupt. Vitium est hominum, non culpa nuptiarum. Aug. de hon. coniug. c. 6. Gratian. c. 32. q. 2.  the folly of Married Persons, that maketh the married estate so cumbersome to many: it is not the having of a Wife, but either thy Fault or hers that maketh her so burdensome unto thee.  
Thirdly, Is a Wife such a Benefit, where she is a Wife indeed? No marvel then if we find 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so much evil, where it is otherwise. 
f Optimi corruptio pessima.  The best things become worst, when they are once corrupted. The strongest Wine maketh the sharpest Vinegar. No Creature more lovely than Man, while he liveth: and none again more ghastly to look on when life is once gone. Yea 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. polit. l. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. Legatur Author oper. imperf. apud Chrysost. bomil. 24. ad illud Christi Matth. 10. 17. C●vete ab ●ominibas.  no creatire more cruel or savage than Man, when he degenerateth from his kind: no Beast more beastly than Man, when he turneth 
h Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristol. Ethic. l. 〈◊〉 c. 1, 5.  Beast. No marvel therefore if a Wife, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. & Simonid. Clem. Alex.  as she is one of the greatest goods while she so continueth, proveth on the other side one of the grtevousest evils, when she ceaseth to be such.  
Again, all evils, as the 
k Elementum in locosu● non ponderat. Simple c. & Coelo l. 4. §. 46.  Elements, are most cumbersome and burdensome, when they are out of their proper place; as Impiety in Professors, Injustice in judges, because 
l Criminosior est culpa, ubi honestior est status; & atrocius sub sancti nominis professione peccatur. Salvian. de Provide. l. 4.  Impiety is in the proper place of Piety in the one, 
m Eccles. 3. 16. Vbi, qui sedet crimina vindicaturus, admittit. Cyprian. ad Donat.  Iniquity in the proper seat of justice in the other. In like manner from a Wife is matter of discomfort more grievous, because discomfort there is in the proper place of comfort, a great evil in the native seat and soil of a great good. And what greater judgement can befall any Man, than to have those very things turned to his evil, that were at first ordained for his good; those things especially converted, or perverted rather to his greatest evil, that were created for his chiefest good? To have 
n Psal. 69. 22.  his Table made his snare, 
o Buccella dominica fuit judae venenum. Aug. in joan. 26.  his bread his bane, 
p Psal. 73. 18. &. 102. 10.  his raising his ruin, 
q Prov. 1. 32.  his delights his destruction; 
r Ezra. 6. 11.  the wood of his own house a gibbet to hang him on; his wife, that should be 
s Prov. 5. 19 Ezech. 24. 16.  
Use 4.  the light of his Eyes, and the joy of his heart, to be such a continual Eyesore, such a perpetual Heartsore unto him, as 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lycurg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Orest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antiphan.  neither he is able well to endure, nor by any means may be rid of.  
Fourthly, Is a Wife such a Benefit, as is here implied. Then those that have been careful in making their choice, and have in good likelihood compassed 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. A●t tollendum, aut ferendum vilium coniugis. Varro. Gell. 1. 17.  such an one as is here intimated, they may with comfort, cheerfulness and confidence enter upon this estate, 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hipponax.  with good hope and assurance of finding much good in it, of reaping and receiving much benefit thereby.  
It is the conceit of many that when Persons enter upon Marriage, they do but plunge themselves into 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philippid. To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. Itaque Thales interrogatus cur non duceret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anaxandrid. Qui non litigat, coel●ls est. Var. Gemin. Hieron. in jov. l. 1. Semper habet lights, alternaque iurgia lectus, In quo sponsa iacet: minimum dormitur in illa. juven. sat. 6. Light sugant nuptaeque viros, nuptasque mariti. Et, does est uxorialites. Ovid. art. l. 2.  a world of cares, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl. epist. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aesehyl. Sup.  an Ocean of troubles, an inextricable Labyrinth of inconveniences and annoyances. As if that estate like 
z Genes. 3. 18. Hebr. 6. 8.  a cursed soil, yielded nothing, though never so well manured and managed, but thorns and thistles, but briers and brambles, but hemlock and henbane, and the like noisome weeds. As if all the good and joy of a man's life were gone, when he had once gotten this good; all the comfort of it were over, when this Comforter once came; and 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simo●…d.  a man were never like to live merry day, yea or merry hour after: And that 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. M●…nd. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philippid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philet.  if a man would live merrily and comfortably therefore, he should never marry.  
To omit what might here be said, that 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aphthon. Progy●…. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nulla alauda sine crista. Simonid. apud Plut. in ●imol. & de ubel. ex inimic.  no course 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isidor. Pelus. l. 2. ep. 136. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. Clem. Strom. l. 2.  of Life is free from Crosses: and that 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aphthan. ibid. ●…torem non jugat à f●ro d●…tor: Bost ●…fragium ma●●a te●…ur; post mal●m ●liam segetem ser. tur. C●…o ●…rti o●i● vita ●…pebit, si ●…nqu, 〈◊〉 aut ●m ●… est, quicq●…●…dit. Se●…. ep 81.  men do not yet therefore either shun or abandon other courses of Life in regard of those Crosses that either are incident unto them, or that occur in them.  
It is true indeed that Marriage bringeth many more Cares, as more Charge, with it, than the single life is ordinarily encumbered withal. But yet are † those Cares countervailed with many singular Comforts that the single life is bereavest of: and 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. is 〈◊〉. Co●… qua 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉.  such as may well weigh down whatsoever of that kind may rise up in opposition to cause discouragement in any that are to enter thereupon, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid. Orest.  if they be fitted either for other, that they may live as Man and Wise should together. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. de rupt.  From the want whereof the annoyances, inconveniences, mischiefs and miseries against this estate objected do for the most part arise; either because the parties matched sort not well together, or want wisdom and discretion to carry themselves as they ought, either toward other.  
Not to add, that in regard of some such cares and encumbrances as necessarily accompany that estate, to abhor and abandon Marriage, being otherwise so beneficial, and so excellent an ordinance of God, is as Clemens well observeth, a note but of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Strom. l. 2.  a nice and effeminate Disposition, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Ibid. Use 5.  well beseeming those Philosophers that referred all to ease and pleasure, and placed their whole felicity and happiness therein; who therefore advised also their followers to forbear 
c Hinc illud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Magistracy and Marriage; but as misliked by 
d Contra Plato, Aristoteles, Peripatetici, Stoici.  others of them that were of a more generous disposition, so unbeseeming Christian men that are, or should be of a far other Spirit; and 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. idem. ibid. l. 3. Use 6.  savouring too much both of disreputation of that divine Ordinance, and of unthankfulness to the Author of it.  
Fiftly, let the married Wife learn hence what to apply herself unto, that she may be a Wife indeed. The more 
f Prov. 31. 12.  good she doth her Husband, the more Comfort he receiveth from her, the more Benefit he reapeth by her; the more she doth the office of a Wife, the more she answereth the Name she beareth.  
And on the other side 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nicostrat. Stob. c. 72.  she ceaseth to be a Wife, yea to be a Woman, when she ceaseth to be a means of good to Man: Since that the Woman was not made but 
h 1 Cor. 11. 9  for Man, and 
i Genes. 2. 18.  for his good; and therefore she answereth not her original, if she be not so. And in vain will it be for her to bear the 
* Quid enim proderit appellari quod non es? Quid nomen prodest, ubires non est? Aug. in 1 joan. tr. 5.  Name of that she is not.  
Lastly, hence may the Married Man also learn his lesson. For how ought he to make much of her, that is a mean of so much good to him? 
k Prov. 31. 31.  Give her, saith Solomon, of the Fruit of her Hands: requite her in the same kind again. If 
l Prov. 31. 12.  she do thee good all thy days; then oughtest thou all thy days by all means in all kinds to seek her good, her temporal, her spiritual, her eternal good. For 
m Ab alio officia pos●ens, promittit sua. Sen. de been. l. 2. c. 18. In lusu est aliquid pilam scitè excipere; sed non dicitur bonus lusor, nisi qui apt è & expeditè remisit quam exceperat. Ibid. c. 32.  good requireth good; and one good-turne, we say, asketh another.  
Otherwise if thou be'st found failing herein, her goodness to thee shall one day witness against thee. And the better ●he is to thee now, the worse it shall go with thee then. Better it were for thee to have no Wife, or one as good as none, if thou be not an Husband to her, as well as she is a Wife to thee; if thou be'st not an instrument of good unto her, as well as she is unto thee. For look 
n Sunt partes mariti, sunt & uxoris-invicem parem ista desiderant regulam. Sen. de been. l. 2. c. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isidor. Pelus. lib. 3. ep. 12. Branch 3. Question.  what is required on her part toward thee, is required the same on thy part toward her: which unless thou answer her with, thou art no more an Husband to her, than she, if she should fail therein, were a Wife unto thee.  
But how may a man come by such a Wife, as is here spoken of? may some say: such a one as shall be a means of so much good to him that hath her?  
She must be sought; saith Solomon. For 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sopho●l.  finding 
Answer.  implieth seeking. And 
p Luk. 11. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sopho●l. Plut. de fortune.  He that seeketh, findeth; saith our Saviour. We must not think, because Salomen elsewhere saith, that Houses and inheritance are of the Fathers, but a good Wise is of God; that therefore no industry is to be used on our part, but that men should lie still, or sit them down, expecting that God should drop Wives down out of the clouds for them, as Towns were said to come into 
q Quem aemuli ipsius dormientem pin●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. Sylla. Vnde enatum Proverb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prout Liv. hist. l. 7. Nihil agenti sibi de coelo devolaturam in sinum victoriam censet. Et Ter. Adelp. 4. 5. Quid? credebas dormienti tibi haec confecturos Deos. Doct. 3.  Timotheus his toils, while he slept. No; unless we seek, we are not like to find. And if by seeking we may find, if after much search made, we may light on such an one, we are well.  
Such a Wife then must be sought.  
And so sent 
r Genes. 24.  Abraham his Servant to seek a Wife for his Son Isaak. So 
s Ruth 3. 1, 9 Reason 1.  Naomi telleth Ruth her Daughter in Law, that she will seek out some fit match for her.  
There is good Reason to seek such an one in two Respects:  
First in regard of the Rarity, the Difficulty. Because such are not easily found. 
* Genes. 41 38.  Where may we find such a Man? saith Pharaoh of joseph, implying that such an other as he could very hardly be found. And, 
t Prov. 31. 10.  Where may a Man find such a Woman? saith Solomon. As he saith elsewhere of a faithful Friend; 
u Prov. 20. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. ut Laert. ex Favorin. comment. l. 2. Vbi tamen Casaubon. legit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In quam sententiam explicatius quidam ex Eudem. l. 7. c. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sed Ethic. Nicom. l. 9 c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Omnes ami●i & omnes i●imi●i: omnes necessarij, & omnes adversarij. Bern. in Cant. 33. Fidem plaerique verbis ostentant, opere destruunt: quod genus nulli rei est nisi ad loquendum. Symmach. epist. 31. lib. 1.  Many men will boast, each one of his honesty; but where shall a man find a Friend truly Faithful; 
x Nimium di●…cile est reperiri amicum ita ut nomen cluet, cui cum rem tuam credideris, sine omni curâ dormias. Plaut. Trinum. 3. 1. Homini amico, qui est amicus, ita uti nomen possidet, Nisi D●…s e●nihil praestare. Idem Bacch. 3. 2.  one that indeed deserveth that name? So many Women may promise great matters of themselves, or others undertake for them: But it is 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diphil.  no easy matter, for all that, to find out a good Wife, one that answereth the Name she beareth. 
* Multi Sacerdotes, & pauci Sacerdotes: multi in nomine, pauci in opere. Chrysost. nomine Author oper. imperf, hom. 43.  Many Priests, and yet Few Priests too; saith one of the Ancients: many in Name, but few in effect. So many Women, and few Wives, may one well say; few such, among many, as Solomon here entreateth of. 
z Rara avis bona & suavis uxor. Theophr. Hieron. ad. jovin. l. 2. Rara avis in terris nigroqu● simillima cygno. juven. sat. 6. vel corvo rarior albo. Ibid. 7.  Good Wives are rare Creatures, as well as 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de amic, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theogn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem. Reason 2.  trusty Friends are. And though I dare not say of them, as Elihu of 
b job 33. 23. Vnu● è millibus. Vbi perperam vulg. quem Greg. sequitur, Vnus è similibus.  an able Pastor, Solomon of 
c Eccles. 7. 30.  a Wise Man, and some other of 
d Arcanum tuum uns è millibus concredas, licet pacem cum mul●… colas. Ben Syr. & Sirac. 6. 6. Millibus è multis ●…us vix fidu. 〈◊〉. Hic ●lbo cor●o rarior esse solet. Drus. in Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ammien.  a true Friend; One such of a thousand. Yet may I well and safely say, that as well here as elsewhere, 
e Mayor p●rs vin it meliorem. Rari quippe boni. Iuv●n. sat. 13. Nec●… tam foe●…ter actum est, ut meliora pluribus placerent. S●u. de beat. c. 2.  The greater Part exceedeth the better: there is 
f ●…sdr. 8. 2.  more drossy matter than pure mettle; more pebbles than pearls. As the Cynic sometime 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de Diogene Laert. C●… ille 〈◊〉 hominom inven●re cupiebat, lucernam meridie cir●…ens. Tertu●. adv. M●…dr. fab. 58. Aesop●, medi● Sole quid ●um lumine? Hominem inquit, quaer●.  sought for a Man in a multitude of Men: so may such a Wife as Solomon here speaketh of, be sought, yea and scarce found sometime, among a multitude of Women.  
Secondly, In regard of the worth and dignity. It is well worth a man's labour. He need not think much of his search, if he have good success in it. As the difficulty of finding requireth it; so the dignity of the thing sought requiteth it. 
h ●…habere ●●gas: Et stultus labor est ineptiarum. Martial. l. 2. epig. 86.  It is no wisdom indeed to seek after toys and trifles, matters of no moment, that will not recompense a man's pains, when without much difficulty they cannot be had. But a worthy Woman is a matter of worth. She is well worthy the seeking. She is 
i 〈◊〉. 19 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nicostr. t. Stob. c. 72.  a greater blessing than either House or Inheritance: and 
k 〈◊〉. 31. 10.  her price is aboue Pearls. And if there be 
l Psal. 4. 6.- itum est in viscera terrae: Effodi●ntur opes. Ovid. M●t●m. l. 1. Omnesque terrae fibras exquirimus. Plin. hist. l. 33 Quin & maris etiam gurgites omnes. Quest. Answ. Means 1.  so much seeking generally on all hands after the one, much more may there justly be as much after the other.  
But how must she be sought then?  
I answer: First 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Antipat. de convict. ●…marit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. oper. Means 2.  by due and diligent consideration of, and careful search and inquiry into the nature, quality, and disposition, and into the life, courses and conveisation, of the party motioned or affected for Marriage: whether she be so qualified as a Wife ought to be, and as is fit for one to be that should be thy Wife. For 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Callicratid. Stob. c. 68 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid. Antiop. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ettacus apud Laert. ex Callimach. & Plut. Paedag. Tu tibi sume parem. Quam malè inaequales veniunt ad aratra juvenci? Si qua voles ap●è nubere, nube pari. Ovid. Epist. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. nupt. praec.  fitness in special, as well as goodness in general, is one main ground of the good and benefit that a Wife is to bring to him, whom she is matched unto.  
Secondly, by using the help and taking the advice of Friends. A course especially to be embraced and entertained of those that are themselves unexperienced, or that are yet under the power of others. So did 
o Genes. 28. 2, 5. & 29. 18.  jacob herein follow his Father isaack's advice; contrary to 
p Genes. 26. 34. & 27. 46.  the practice of his Brother Esau And 
q Ruth 3. Means 3.  Ruth was content to be ruled by her Mother in Law Naomi, though having not the power over her of a natural Parent.  
Thirdly, by seeking unto those that are the Parents or Governors of such as they affect or desire, being yet under the power of such. So did 
r Genes. 24. 48, 49.  Abraham's Servant deal with the Friends of Rebekka. And 
s Gen. 34. 4, 6, 8.  Sichem (though 
t Gen. 34. 2, 7.  he had been before indeed too forward) with the Brethren of Dinah, and with her Father jacob, by his Father Hamor; the very light of Nature leading and directing them thereunto.  
Fourthly and principally by Prayer to 
Means 4.  God. As did 
u Gen. 24. 12, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. tom. 8. serm. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid.  Abraham's Servant, when he was sent to seek a Wife for his young Master: And as 
x Gen. 28. 2, 3. Branch 4. Doct. 4.  Isaak did when he dismissed his Son jacob with Instructions and charge what course to take concerning a Wife.  
For (and so pass we to the next Point) God is the principal Donor here. He that will find a Wife, saith Solomon, must obtain her of God. And, 
p Prov. 19 14.  House and inheritance are of the Fathers; but 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simonid. Stob. c. 71. Reason 1.  a prudent Wife is of God. From God therefore it is that a Good Wife must be had. And no marvel.  
For first, 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pindar. Nullum bonum quod non à summ● bono. Aug. de diverse. 3. Quisons est & origo bonorum omnium. Salvian. de provide. lib. 4.  All good is of God. 
s jam. 1. 17. Reason 2.  Every good Gift, saith S. james, is from above. And if every good Gift, than this also among the rest doubtless, if not above the rest, being so principal a good.  
Secondly, 
t Psal. 127. 4.  Children, saith the Psalmist, and the fruit of the womb is God's Gift. And, 
u josh. 24. 3, 5.  I gave Abraham Isaak; and Isaak jacob and Esau, saith God by joshua. And, 
x Genes. 33. 5. Reason 3.  They be the Children that God hath given me; saith jacob to Esau. If Children be his gift, the Wife is much more. Neither can we have them without her; not her without Him.  
Thirdly, Every good Woman is God's Daughter: as 
y Luke 3. 38.  Adam is said to be God's Son: 
z 2 Cor. 6. 18.  You shall be my Sons, and my Daughters; saith God. He hath a special interest, more than ordinary, in them: and they cannot therefore be had without him.  
Fourthly, 
a Conjugium non facit sola copula carnalis. Nuptias non concubitus, sed●consensus facit. Ulpian. reg. jur. leg. 31. Matrimonium non facit de floratio virginitatis, sed pactio nuptialis. Ambr. instit. virg. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. anal. pri. l. 2. c. 22. Branch 5. Doct. 5.  Marriage requireth a conjunction of Minds, of Affections, of wiles. And 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Muson. de nupt. scop. Stultum est, venatum ducere invitas canes. Hostis est uxor, invita quae ad virum nuptum datur. Plaut. Stich. 1. 2.  better it were, 
Reason 4.  that Men and Women should never come together, unless they bear hearty affection either to other, unless they join hearts as well as hands. But as 
c Prov. 21. 1.  the King's Heart; so 
d Solus Rex mentium Deus. Aug. in joan.  the hearts of all Men and Women are in God's hand. As 
e Psal. 33. 15.  he made them all, and 
f Acts 15. 9 & 1. 24. 1 King. 8. 39  he alone knoweth and 
g Psal. 33. 15.  understandeth them all; so 
h Ezra 7. 27, 28. Nehem. 1. 11. Psal. 106. 46.  he windeth and turneth them all which way he will, nor can any win or wind the Heart of any contrary to his will.  
Now, as such a Wife is of God; so (which was the last Particular)  
It is a special favour of God for any Man to obtain such an one.  
As 
i Prov. 8. 35.  the Man that getteth Wisdom; so the Man that getteth a Wife, 
k Prov. 19 14.  a wise Woman, (for there is 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the same Phrase used in both places) hath obtained a special favour (that is, 
* Vnde sufficiam ad enarrandam soelicitatem ●jus matrimonij, quod Ecclesia conciliat, oblatio confirmat, obfignatum angeli▪ renunciant, pater raro babet. Tertull. ad uxer. l. 2.  a singular Blessing, and such as he is wont to confer on such as he specially favoureth) at God's hands. 
m Psal. 128. 1.  Blessed is the Man that feareth God, saith the Psalmist, and that walketh in his ways. And 
n Psal. 128. 3.  his Wife the fruitful Vine, cometh in in the first place, as one of his chief Blessings; and his Children, the fruit of this precious plant, in the next. And, 
o Sirac. 26. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem.  He is a blessed Man, saith the Son of Syrach, that hath lighted on a ●ood Wife; and 
p Sirac. 25. 8. Foelices ter & ampl●is, Quos irrupta ten●t. ●opula; ne● m●…is Divulsus qu●… H●rat. ●a. m. 1. ●3. Reason 1.  that liveth with an understanding Woman.  
Now this we may further and better conceive by the Contrary.  
It is an effect of God's anger to light on a bad Wife: 
q Prov. 22. 14. Syrac. 26. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pallad antholog. l. 1. c. 17. Et ibid. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He that God is angry with, shall fall (into that snare, or) into that pit. And 
* Sirac. 26. 3, 14, 24. Reason 2.  a fruit therefore of God's favour to light on a good Wife.  
Yea it is a special favour of God to miss of the one. (
r Eccles. 7. 28. Vt contra Eur●p. Alcestis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Reason 3.  He that is good in God's eye, that is, is in favour with God, shall escape her, saith Solomon) and a special favour of God then to light on the other. There is a single Benefit in the one; 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. quod Athenis in nup●…s di●…litum. Zenodot. Prov.  a double Blessing in the other.  
Again, It is a special favour of God: For as it is a favour, that cannot be had without him: so it is a favour, that 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid.  he doth not ordinarily vouchsafe unto every one, no not unto every godly one. Many a good 
t 2 Sam. 6. 20.  David is matched with a scoffing Micol. Many 
u job 2. 3, 10. & 19 17.  a just and religious job, with a foolish and unkind Woman (if Woman at least) rather than Wife. We see many daily mismatched, and 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 6. 14.  unequally yoked, 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Muson. de nupt. scap.  to their great grief. And our ears are too frequently filled with the complaints of such, as can show where 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. Aemil. ajud Plut. Soccus hic quem cerni●i●, no●●s & elegans: sed nemo s●itpraeter me ubi me premat. Hieron. ●n Io●in. l. 1.  the shoe wrings them, but neither can tell, nor be told which way to find ease.  
And as it is a favour somewhat 
a Quam sit rarum tales inventri, norunt qui duxerint. Hieron. in jovin. lib. 1.  rare, that God vouchsafeth not every one; so it is 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid. Menalip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sophocl. Phaed. Uses 6. Reprehension Use 1.  a Blessing of 
Reason 4.  much moment, where he pleaseth to vouchsafe it. It is a Blessing that bringeth a kind of Heaven upon Earth; as the contrary produceth a kind of Hell here out of Hell: according to that which the Heathen Man well saith, that 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand.  every Man when he marrieth, bringeth either a good or an evil Spirit into his house; and so consequently maketh his House, to himself at least, either an Heaven or an Hell.  
Now the Consideration of these Points may well serve, 

Partly for Reprehension, and  
Partly also for Admonition.    
For the former; It may first serve to reprove the Practice of those that seek not at all; make no search or enquiry; but take Wives as they stumble on them hand over head, (as many do 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I'lut. de amic.  Friends, whom a pint of wine drunk together, or a game at tennis, or a set at Maw maketh Friends;) as if they drew cuts, or 
e Sic Plato de repub. l. 5. & in Timaeo sort dari praecipit civibus suis uxores. Et apud Plautum de Cosina ducenda servi duo sorti●ntur. Et sortc Martam jos. phe obligisse Epiphanium tradidisse (sed falsus ipse) Interpres opinatus est.  cast Lots for them, as some sometime have done. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysoll. tom. 8. ser●●. 15.  If thou wert to take an house, or to hire but a servant, saith Chrysostome, how careful wouldst thou be to make diligent enquiry of the commodities and discommodities, conveniences and inconveniences, easements and annoyances of the one, who hath before dwelled in it, what neighbourhood about it, and the like; and of the qualities and conditions, vices or good parts of the other, whom he had formerly served, how behaved himself in their service, how likely to prove fit for thy service, and the like. And 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. ibid.  hast thou not much more cause to be careful, yea curious in thine enquiry concerning her, whom thou mayest chance to make thy Wife? That so 
h Sirac. 6. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●heophr. apud Plut. de fratr. amor. Cum judicaveris diligere oportet, non cum dilexcris judicare. Ci●. de amic.  judgement, as it should do, may go before and lead Affection, and not follow and come after it. The rather since that 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys●st. ubi sup.  thine House if upon trial thou mislike, thou mayst leave; or thy Servant, if he please thee not, thou mayst put off again, upon a quarter, or half a years warning at most. But 
k Matth. 19 5, 6. Rom. 7. 2. 1 Cor. 7. 10, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. paedag. Vincu●um est conjugium, quo alligatur nupta vir●, quo nup●ae vir as●rin●itur. Eonum vinculum, sed vinculum tamen, de quo cum velit e●uere se nupta 〈◊〉 possit. Ambr. ex●ort. virg. Tol●end●●● aut serendum vit●um conj. gis. Varro. Gell. n●ct. l. 1. c. 17. ●t●que, D●l b●…m est d●u, quod sta●… dum est semel.  thy Wife there is no casting off again: she must all thy days abide by thee, all hers at least, like enough to last as long as thou livest. Nay there is 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diegen. apud L●ert. Nulla est vx●ris electio. Eq●…s, asi●…, bos, canis, & man ip●…a, 〈◊〉 qu●q●e & 〈◊〉, sedueligne●m, c●…x, & ur●eol●● 〈◊〉, probantur p●… & si●…: S●… uxo● non ostenditur, ne ante displi●eat, quam da● atur. Th●…. Hi●ro 〈◊〉. ad 〈◊〉. l. 1. Atqui ap●d Eut●… 〈◊〉 suos secus fieri sing●● M●rus, quem 〈…〉.  no woman almost so unwise or unwary, that will buy an earthen pitcher, or and it be but an halfpenny pipkin, but she will view it well first, ring it, and try it whether it be sound and whole or no: much less will they put any precious liquor into bottle or vessel, but they will first sound it and smell to it whether it be sweet or no, and 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. de garr●l.  try it with water ere they trust it with wine. Whereas Husbands and Wives, Men and Women take at adventure, without any kind of inquiry; and they have but a fair outside, that is all they regard: It was 
n Genes. 6. 2, 3.  the fault of those before the Flood, and 
o Foecunda culpae secula ●●p●ias Primum inquinavere, & genus, & do●●s: Hoc fonte derivata clades In patriam populumque fluxit. Horat carm. 3. 6.  the root and ground of that excess of evil that brought in that universal Deluge. Nor is it to be marvelled, if such rash and hasty proceeding produce hasty repentance 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philem. Et Socrates interrogatus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert. & Stob. c. 66. Use 2.  in these cases as in matter of 
q Ad poenitendum properat, caò qui judicat. P. Syr.  judicature, and 
r Temerè consulta celerem poe●…tentiā, sed eam seram & inu●ilems qut. Daemocritus Aetol. apud Liv. hist. l. 31.  other affairs oft it doth: If affection soon alter, where it was never well rooted, or sound settled: if 
s Ita Eques quidam Komanus uxorem prid●è sortitione ductam postridiè repudiavit. Su●ton. Tiber. c. 35.  such as cast Lots for Wives this day, be willing the next day to part with them again.  
Secondly, it serveth to reprove those, that seek indeed, but seek amiss; that seek without light, yea that refuse to use such light as would be lent them, and is tendered unto them, and that, when they have more need of it then they are, it may be, aware of. Such are they, the younger sort especially, that think scorn to take advice of their Friends, imagining themselves 
t Cons●…j satis est in me mihi. Ara●hne apud. Ovid. Metam lib 6.  wise enough to advise themselves, and to make their own choice. 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierocl. de nupt.  That that proveth the very bane, and utter overthrow of many an one, that might well have done well, if they would have been ruled by those that wished them well, and were both able and willing well to advise them: but refuse to hearken to any good advice, till it be too late, when they come to be scourged sound with a rod of their own making.  
Thirdly, it serveth to reprove others that seek 
Use 3.  amiss in another sort: they knock at the wrong door, they go not the right way to work; that seek 
x Genes. 34. 3.  by indirect courses to ensnare the hearts and entangle the affections of those whom they desire, being under the power of others, passing by their Parents, or others under whose power they are; and whom as 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hier●cl. deliber. office erg. par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Itaque Mand●t●m 5. de Parentibus observandis Tabulae priori adjudicat Philo jud. sacitque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uti est reverá, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Use 4.  God hath set in his place, so he hath in part imparted to them his power of disposing. Such cannot expect any blessing from God on their seeking, seeking contrary to his word and will.  
Fourthly, those especially come here to be reproved, that pass wholly by God, never look up to him: use their own industry, it may be, and take advice of their Friends, but never think on or look after him that ought to be their principal adviser, their chief Counsellor, their best Friend, either to crave his advice or to ask his good will. And no marvel, if so much neglecting him, they speed accordingly, they miss of that 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Menalip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aes●hyl. Eumen.  that without him cannot be had. 
a Nam nec interri● liberi sine consens●● patrum rite & jure nubent. Tertull. ad uxorem l. 2. Verb● aureis literis seribenda. Rhenan. in annot. Hinc piè virgo orthodoxa a● Haeretic● solicitata, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clen. Alex. Stro. l. 3. Admonition. Use 5.  Thou wouldst take it evil, that any man should be a Suitor to thy Daughter, and never come to ask thee thy goodwill. Much more may God take it evil that thou shouldest seek to win his Daughter's love without craving his good leave.  
Fiftly, Is such a Wife a special Favour of God? Then be careful to reconcile thyself in the first place unto God, if thou wouldst hope, or dost dedesire to have such a special favour at his hands. If thou desirest a Man's Daughter, thou wilt seek to get her Father's goodwill: And if there have been any breach formerly between thee and him, thou wilt use all good means of working an accord and agreement between you, ere thou wilt come to make suit to him, to bestow his Daughter upon thee. For little hope couldst thou have to prevail with him in a suit of that nature, 
b Legantur quae de Scipionis filia Tib. Graccho desponsa Liv. hist. l. 18. Val. Max. l. 4. c. 2. & Gell. noct. Attic. l. 12. c. 8.  
Use 6.  so long as there were jar and enmity between you otherwise. And how canst thou hope to obtain the like favour at God's hands, if there be enmity and hostility between him and thee?  
Lastly, let such married persons as God hath blessed in this kind, learn hence what cause they have to be thankful to God either for other. Yea let the jars and discord that they see between other Men and Women mismatched, and the cross and cursed carriage of them either toward other, together with the manifold annoyances and grievous mischiefs and inconveniences that ensue ordinarily thereupon, be a means to put them in mind of God's great mercy and goodness to them, and of his special favour towards them; and to make them the more thankful unto him for the same.  
And since that they have received either other from God, let them herein strive to show their thankfulness unto God, by endeavouring to bring either other nearer unto God, by 
c Hebr. 12. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz in Basil & in Athenas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem in Maccab.  helping either other forward in the good ways of God: Do either with other, as Anna did with her Son Samuel, as 
d 1 Sam. 1. 11, 27, 28.  she had him of God, so she bestowed him on God again; return either other again to God, and labour to return them 
e Ita Socrates Aes●hini, qui se ei dono dederat, Habebo curae, ut te meliorem tibi reddam, quam ac●epi. Senec. de beni. l. 1. c. 8.  better than they received them. The better they shall make either other, the better shall they enjoy either other: and the nearer they shall bring either other to God, the more good, through God's Goodness, shall they have either of other. The more Man and Wife profit in the Fear of God, the more comfortably and contentedly shall they live together, the better shall it be for them both.  
FINIS.