TWO MARRIAGE SERMONS: THE FORMER ON PROV. 19 14.  
By THOMAS GATAKER B. of D. and Pastor of Rotherhith.  
THE LATTER ON JOHN 2. 1-12.  
By that learned and judicious Divine Mr WILLIAM BRADSHAW some time Fellow of SIDNEY COLLEGE in CAMBRIDGE▪  
LONDON, Printed by Edward Griffin for Fulke Clifton, and are to be sold at his shop on New Fish-street hill under Saint Margerets Church. 1620.   

A Good Wife God's Gift.  
A MARRIAGE SERMON ON PROV. 19 14.  
By THOMAS GATAKER B. of D. and Pastor of Rotherhith.  
LONDON, Printed by EDWARD GRIFFIN for FVLKE CLIFTON. 1620.   

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, 
Mr. W. Br.  (which 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 well-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 Friends agreement to bring you together, and to knit that sacred knot between you, I have not yet been so happy, as to be an eye-witness of your Christian & 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 Rom. 9 8.  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 joh. 8. 39 Etiam virtus fecit mihi fratrem jesum, patrem Abraham. Origen. in Ezech. hom. 8. & in Rom. c. 4.  They are Abraham's Children, that do Abraham's works; and 
d Rom. 4. 12, 23. Israel spiritalis à 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Heracl. Hinc Demosthenes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristid. in Cimon. Et inde diverbium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neminem prope magnorum virorum filium 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 imitatione 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. 200.  right Hebrews, or 
i joh. 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 Esai. 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 no 
* Esai 48. 22. & 57 21.  wicked one ever had or can have. Which 
p 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; 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 hold out: For 
q Matth. 24. 13. Apoc. 2. 10.  it is holding out to the end, that must bring you to 
r 1. Petr. 1. 9  the end of your Faith, the salvation of your Souls. And that you may so do; (because standing still is dangerous; and 
s Vnum è duobus necesse est, aut proficere, aut prorsus deficere. Bern. in Cant.  unless daily we win ground, we soon fall behind hand and go backward;) let it be your continual care and constant endeavour 
t 2. Pet. 3. 18.  to grow in grace & 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.   

Faults of moment to be amended.  
Pag. 5. lin. 5. for clipped read slipped. p. 6. l. 4. after those put in his. p. 7. l. 2. for her read here. p. 21. in marg. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

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, 
Author.  (to omit the Principal, 
c 2. Pet. 1. 21.  God's Spirit: 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.  the wisest mere man that ever was in the world since Adam, by the testimony even of wisdom itself.  
For the Matter; 
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 debent. Cartwright in Prov.  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 an other; neither indeed for the most part have they. 
Coherence.   
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 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. serm. 29.  mala domestica, domestical evils, vex a man most, when 
m Matth. 10. 36.  a man's enemies, as our Saviour speaketh, 
Mica. 7. 6.  are those of his own house.  

* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. oper. Hinc Themistocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. 〈◊〉. Et v●tus verbum, Aliquid mali esse propter vici●um malum. Plaut. Merc act 4. sc. 4.  It is no small inconvenience to dwell near a bad neighbour; were such a one further of 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 son is nearer than a servant, and a wife than a son. 
n Quot serui, tot hosts. Sen. epist. 47. Macrob. Sat. lib. 1. c. 10. & Fest. lit. Q. Quot. serui, 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 to find untoward and unfaithful carriage toward him 
o Psal. 41. 9 joh. 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, 
p Mica. 7. 5.  that lieth in his bosom. No evil to a bad bedfellow, 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aesopus apud Gabriam. Coluber in sinis.  to a bosome-evill, to that evil that lieth within or about the breast.  
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 
r Qui ignotos laedit, latro appellatur; qui amicos, paulò minus quam pari●ida. Petron. satire.  the wrongs and injuries offered us by professed and pretended friends we are wont to take more to heart. 
s Psal. 55. 12, 13, 20.  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 
t Prov. 18. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion. Chrysost. orat. 3.  a Friend sometime sticketh closer to a man then a Brother: yet in nature a 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; (Psal. 133. 1.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. Vide Hieroclem de amore fratern. & Muson. de lib. to leend. apud. Stob. tom. 2. cap. 82 Hirc 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, 
x Prov. 18. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. polit. l. 7. c. 7.  A Brother offended is harder to win then a strong City; and their contentions are as 
y Vectes arcis: qui ferrei aut anei esse solent. Psal. 107. 16. Esai. 45. 2.  bars of brass. It is easier glewing of boards together, that have been unglewed, again; then healing up the flesh that is gashed and divided: and the reason is, because 
z Contiguum ibi, istic continuum soluitur.  there was but an artificial connexion before in the one, there was a natural conjunction in the other.  
But Children they are yet nearer than either Friends or Brethren. They are 
a Parsque tui latitat corpore clausa meo. Ovid. epist. 2.  parts nostri, viscera nostra; they are as 
b Pignora nostra, Viscera nostra; potius quam opes, v●i Ovid. ep. 1. 2. San. 16. 11. Philem. 12, 20.  our very bowels, and part of ourselves. And therefore no marvel if Solomon say, that 
c Prov 10. 1.  A foolish Son is a sorrow to his Father, and an heaviness to his Mother. And, 
d Prov. 17. 21.  He that begetteth a Fool, begetteth himself sorrow: and the Father of a Fool 
e Nemo quisquam ferè unquam sic dolet, ut non idem aliquando gaudeat. Sedenim qui omni momento dolet, is verè dicitur non gaudere. Drus. observ. l. 1. c. 22. Vise & Agell. nect. Attic. l. 2. c. 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 
f Prov. 5. 16, 17.  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, 
* Prout Alpheum Arethuse aiunt commisceri.  mingle their waters together, and are not severed again till they are swallowed up in the Sea. Children are as 
g Genes. 49 22. Psal. 128. 3.  branches shooting out of one stem, divided and severed either from other, or as grifts and sciences cut of, or boughs and branches clipped of from their native stock, and either planted or engrafted elsewhere. Man and Wife are as the stock and sience, the one 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rome 11. 24.  ingraffed into the other, and so fastened together, that they cannot again be sundered, or as 
i Ezech. 37. 17 Vno Vt siquis geminos conducat cor●●ce ramos, Crescendo iungi, pari●erque adoles●ere cernit. Ovid. metam. l. 4.  those two pieces in the Prophet's hand enclosed in one bark, and making both but one branch. And 
k Genes. 2. 24.  Therefore, saith the Holy Ghost, shall a man leave Father and Mother, and 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus Mat. 19 5.  be glued unto, or 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Moses.  cleave fast to his wife: and They 
o Ita Mosen supplet Christus: quomodo & Math. 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 then it ought. 
p Prov. 19 14.  A foolish Son, saith Solomon, is the calamity of his Father. And how is he his calamity? He is 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 10. 5. & 17. 2. & 19 26. & 29. 15.  filius pudefaciens, such an one as shameth his Parents, and maketh them glad to hide their heads in the house. But 
r Prov. 19 13.  an evil wife is as the rain dropping in through the tiles, that maketh him weary of the house, that vexeth him so that it driveth him out of doors.  
Yea 
s 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 whither 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 badwife, (and it may seem that he pleased himself somewhat in the similitude, 
t 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 & afflictions from without, and would look home, hoping for some comfort from within, is much more troublesome to him then any of those 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 
u Prov. 19 13.  as a continual dropping in such a day: So that 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 everywhere accompanieth him, is a continual evil companion with him 
x In cubiculo, in cubili ipso. Aug. in Psal 45.  at bed and board, 
y Quam nec fugere, nec fugare licet. Lips. in politic. Conscientiam enim à Deo (comitem individ●ā) accepimus, quae divelli à nobis non potest. Cic. pro Cluent.  such as he cannot shift of 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 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 
2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. Penus malorum est omnili mulier mala.  greatest of all, and if we believe Solomon, goeth beyond them all. In regard whereof he also elsewhere pronounceth, that 
z Prov. 21. 9 & 25. 24.  it is better to abide on a corner of the house top without, then to continue with such a one in a wide house: yea that 
3 Prov. 21. 19 Sirac. 25. 18, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. Mala mulier quavis fera truculentior. H. Steph.  it is better to live in the wilderness with the wild beasts, then with such.  
But to leave this that is without my Text, and yet next door to it, (so near her 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, 
a Matth. 19 10. Sum.  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 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simonid. apud Clem. Alex. storm. l. 6. Sors potior maliere proba non ●btigit unquam Vlla viro; contraque mala nil tetrius usquam est. Erasm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. Salus & exitium mulier est aedibus. H. Steph.  as there is no greater temporal cross or curse then the one; so is there no greater temporal blessing then the other. 
c vers. 13.   
Now this Solomon to show, as 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 
d Psal. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antiphanes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sophocles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. Prima ferè v●ta & cunctis notissima templis, Divitiae ut crescant.- juven. sat. 10. Totus populus in aliis discors, in hoc convenit: hoc suspiciunt; hoc sibi, hoc suis optant. Sen. epist. 115.  that, that most men regard, and look after: yea men are wont to seek wives for wealth. But saith Solomon, as 
e Psal. 22. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand.  a good name, so a good wife, a wise and a discreet woman is better than wealth; 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, 
Meaning.  neither the former part, as if worldly wealth, and riches and possessions were not Gods gifts: for 
f Prov. 10. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pindar. Pyth. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aeschyl Theb.  It is the blessing of God that maketh a man rich: 
g Psal. 127. 1, 2.  unless he build the house it will never be built: and 
h Deut. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pindar. 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. 
i judg. 14. 2.  Samson requireth his Parent's consent. And 
k 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 then 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 offer themselves unto us:  
The former, that A good Wife is God's gift.  
The latter, that God's providence is more special in a Wife then in Wealth.  
For the former. A good wife is God's gift. 
Point 1.  For a prudent wife, saith Solomon, is of the Lord. And 
l Prov. 18. 22.  He that findeth a wife, (that is, a good wife, as, a 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 7. 1. Prov. 22. 1. & Genes. 11. 4. Ellipsis, qualis est & Esai. 1. 18. & Mal. 1. 14. Vise Camium ibid.  name for a good name, 
n Tanquam uxor mala ne uxor quidem sit. Drus.  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 
* 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. 
Reason.  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 
o 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 day. 
p 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 
q Matth. 19 6.  Those that God hath joined together, saith our Saviour, let not man sever. As Augustine saith, that 
r 〈…〉 ●●minem sineh mine, procreate hominem ex homine. Aug. de verb. Ap. 11. jer. 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; 
s Prov. 18. 22.  good ones in mercy, 
t Eccles. 7. 26.  evil ones in wrath; the one for solace and comfort, the other for trial, cure, correction, or punishment. No marriages are consummate on earth▪ that were not first concluded and made up in heaven: and none are blest here, that were not in mercy made there.  
For the latter; 
Point 2.  There is a more special providence of God in a Wife then in Wealth. Humane wisdom and forecast, endeavour and industry may strike a greater stroke and have a more special hand in the one then in the other. Men of wealth may leave their heir's land and livings but 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand Haud facile coniugem nanciscier bonam. H. St●ph.  they cannot so easily provide fit wives for them.  
For first, 
Reason.  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. 
n jerem. 17. 9  The heart of man, saith the Prophet, is deceitful above all things. And, 
x 1. Cor. 2. 11. Corda humana alienis oculis clausa snut. Greg. Rom. mor. lib. 25. cap. 9 Non est hominis scire quid sit in homine, nisi forte quis ad hoc ipsum fuerit vel sti●itu Dei illuminatus, vel angelica informatus industria. Bern. in Cant. 65.  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 
y Fides suadenda non imperanda Eern. in Cant. 66. Religionem imperare non possumus: quia nemo cogitur ut credat invitus. Theodori●us apud Cassiod. var. l. 2. ep. 27. Non est religionis cogere religionem, quae sponte suscipi debet. Tertull. ad Scap. Quis enim imponat mihi necessitatem vel colendi quod nolim, vel quod velim non colendi? Lactant. institut. l. 5. cap. 13. credendi. Lipsiu● polit. l. 4. c. 4.  Faith, so 
z Nescit amor quo (non) libe● cogi. Tertull de pudic.  Love cannot be constrained. 
a Cant. 8. 6, 7. non extorquebis amari. Claud. Honour. Coss. 4.  As there is no affection more forcible; so there is 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 
b Non amote, Sabidi, nec possum dicere quare: Hoc unum possum dicere, Non amote. Martial. ep. 33. lib. 1.  there are inbred dislikes, that can neither be resolved, nor reconciled. When Parents have a long time beaten the bush, an other oft, as we say, catcheth 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, 
c Exod. 8. 19  Digitus Dei hic est, There is a finger of God here; so with rebekka's profane friends, in such Marriage matches; 
d 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, 
Use 1.  Is a good wife such a special gift of God? then is Marriage questionless a Blessing, and no small one, of itself: one of the greatest outward Blessings that in this world man enjoyeth. 
e Psal. 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 shall 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: 
f Rome 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 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●●rocles de nupt. apud Stob. ton. 2. cap. 65.  the root whence they spring aught much more to be so esteemed. 
h Psal. 127. 3.  Behold, Children and the fruit of the womb, are the gift of God, saith 
i 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, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Talentum petere non est Cynicum. Antigonus Thrasyllo apud Plut. in apophth. Et Sen. d● 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 
m Non quaero quid te accipere deceat, sed quid me dare. Alexand. apud Sen. de benef. lib 2. c. 16. Idem Perillo amico cum ad filias elocandas talenta quinquaginta assignasset, is autem decem suffi●ere affirmasset, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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.  

n Genes. 1. 31.  God, saith Moses, looked upon all that he had made and behold all was very good. And 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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; 
Use 2.  but some are more excellent than others. And Marriage being of this latter sort, it is not holy only, but even honourable also. 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hebr. 13. 4.  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 
q Si Dei beneficia utentium pravitate perpendimus, nihil non nostro malo accepimus. Nihil invenies tam manifestae utilitatis, quod non in contrarium transferat culpa. Sen. 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 
r jam. 1. 17. Si Deus bonus, Diabolus malus, nec à bono quicqnam mali, nec à malo quicquam bon● potest provenire. Aug.  there is nothing but is good as it cometh from God. But as 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. de sens. c. 4. Cum aqua ipsa nec saporem nec odorem habeat.  pure water may take a taint from the pipe that conveigheth it, and 
t Tinguntur, eorumque trahunt similitudinem, in quorum oram subeundo venere. Plin. hist. nat. l. 2. c. 18.  the Sun beams receive a tincture from the coloured glass that they pass through: 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 so strangely transformed, that 
u Esai. 58. 5. & 1. 11, 12, 14. Secundum libidinem suam celebrando, sua iam, non Dei fece●ant. Tertull. advers. Marc. lib. 2.  God himself can scarcely discern his own in them, but they miss also of their fruit and efficacy, and 
3 Improbe nihil prodest; quia quicquid ad illum pervenit, pravo usu corrumpitur. Senec. de benef. lib. 5. c 21. Nihil potest ad malos p●rvenire, quod prosit, imò nihil quod non noceat. Ibid.  of good and commodious, through our own default, become evil and incommodious unto us. And as 
4 Potestas à Deo, abusus ab homine. Anton. 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 
x Qui non litigat caeleb● est. Hieron. adv. I●vin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. Semper habet lites alternaque iurgia lectus, In quo nuptaia●et, minimum dormitur in illo. juven. sat. 6.  the single life is commonly commended for quietness;) 
y Non queramur de autore nostri Deo, si beneficia eius corrumpimus, & ut essent contraria, efficimus. Sen. quaest. nat. l. 5. c. 18.  let us not accuse God; as Adam sometime closely did; 
z 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. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  God's gifts are all good. But let us lay the fault where it is; upon ourselves and our own corruption, that 
b Mal●● animu●●mnia in 〈◊〉 verti●● 〈◊〉 quae optimi specie venerant. Sen. epist▪ 98.  turneth honey into gall, and good nutriment, 
c Tit. 1. 15. Vis● Galen. de facult. aliment. lib. 1. Dulcia s●in bilem vertent, stomachoque tumultum Versa ferent. Horat. sat. 2 lib. 2. Quemadm●d●m stomachus morbo vitiatus & colligens bilem, qu●scunque accepit cibos mutat, & ●mne 〈…〉 causam doloris trahit: ita animus ca●us, quicquid illi 〈…〉 suum & perniciam, & occasionem miseriae facit. Sen. de benef. l. 5. c. 12.  as the foul stomach into choler, or, 
d Quaecunque illi● contigerunt, in natura●● suam vertunt, & ex se speciosa profuturaque si meliori darentur, illis pestifera sunt. Ibid.  as the spider and toad, into venom and poison. Else shall we be like those of whom Solomon saith; 
e 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, 
Use 3.  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. 
f jam. 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, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marc. regul. spirit.  too ushter all our actions, be they civil or sacred▪ than this also among others, yea this above and before others, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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. 
Use 4.  Ask counsel at the mouth of God, when thou goest about any such business. 
i 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 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 we are to use none but good and lawful means, such as God hath appointed, either prescribed or permitted. 
k 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, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in Domino, in the Lord.  
Wherein they offend, either that go too near, matching within those degrees that 
m Levit. 18.  God hath inhibited: or that go too far of, matching 
n Deut. 7. 3, 4. 1. King. 11. 1, 2.  with such as they are by religion 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 
o Genes. 34. 6, 11. Virginitas non tota tua est: ex parte parentum est; Altera pars patri, data pars est altera matri; Tertia sola tua est▪ Catull. carm. nupt.  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 turn thy water into wine; if he be displeased, he will turn thy wine into vinegar.  
Thirdly, 
Use 5.  learn hence what principally to aim at in the choice of a wife: 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 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 7. 20. de Mose. divinitus venustus. Beza & Pisc.  beauty God's gift; and 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. polit. lib. 3. Gratior est pulchro veniens in corpore virtus. Hinc Aristoteles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idemque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stob. tom. 2. c. 63.  a gift of good regard. Neither saith he, a wealthy wife is the gift of God: And yet is 
r 1. Chron. 29 12, 14. 2. Chron. 1. 12.  wealth also God's blessing, where it is accompanied with well-doing. But, a discreet, or a wise woman is the gift of God.  
Many indeed there are, that choose their wife by the eye: 
s 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 picture or an image to hang up in the house, or to stand somewhere for a show. But 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nescio quis apud Eustath.  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, 
u Prov. 11. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Veteres apud Eustath. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Chrys.  A fair woman, saith Solomon, without discretion is like a gold ring in a swine's snout. 
x Prov. 31. 30. Color terrae bonitatis incertus est author. Pallad. de re rust. lib. 1. cap. 6.  Favour is deceitful, and beauty is but 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. paeag. l. 3. c. 1. Resest forma fugax: quis sapiens bono Confidat fragili? Sen. Hippol. Florem decoris singuli carpuntdies. Sen. Octau. Forma bonum fragile est; quantumque accedit ad annos Fit minor, & spatio carpitur ipsa suo. Ovid. art. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocr. ad Demon.  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, 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 
a Virtus non est haereditaria. Non est res beneficiaria. Sen. epist. 89.  virtue may not. 
b Bona, unde bonum facias, 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. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Themistocl. apud Plut. apophth. Malo virum qui pecunia egeat, quam pecuniam quae viro. Cic. office l. 2.  Better it is, said the Heathen man, to have a man without money, then to have money without a man: so better it is to have a wife without wealth, then to have wealth without a wife. And surely, what comfort can a man have of wealth with such a wife, that shall be as a corrosive to his heart, 
d Prov. 12. 4. Sicut in ligno vermis, ita perdit virum suum uxor malefica. Hieron. cont. jovin. l. 1.  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, 
Use 6.  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. 
e 2. Cor. 12. 12.  Parents, saith the Apostle, aught to lay up for their Children. And, 
f 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 
g 1. Pet. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clen. Alex. paed. l. 3. c. 1.  well in God's sight as in man's eyes; in houswifry, and industry, and skill to manage household affairs: that so they may be helpers to their Husbands, (and not hinderers;) as 
h Genes. 2. 18.  to that end they were made at first.  
Yea hence let the wife learn what she is to strive to, 
Use 7.  and labour for, that she may be indeed a good gift of God: 
i 1. Tim. 2. 9, 10. 1. Pet. 3. 4, 5. Cultus magna cura tibi magna virtutis incuria. Cato Cens. apud Ammiam. hist. l. 16. Cul●us corporum nimius & formae cura prae se ferens animi def●●mitatem. Sen. been. l. 1. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Crates. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sophocl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lysander apud Plut. in precept nupt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. paed. l. 2. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. l. 3. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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, 
k Prov. 14. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand.  build up the house; and be 
l Prov. 12. 4. Dignae suo co●iux fida corona viro.  a crown and 
m Prov. 31 2●.  a grace to him that hath her. That 
n Pro. 31. 28.  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 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel.  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, 
p Gen. 2. 18.  reaved from Adam as a rib, 
Use 8.  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 
q Habba. 1. 16.  we sacrifice to our yearn, or burn incense to our net. 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 
r Gen. 2. 22. & 1. 27.  as a Creature only made of him, but as 
s Gen. 2. 22.  one matched unto thee by him: nor as knit to thee by his ordinance, 
Use 9  but as 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To●us utvi atque foeminae fatalis est. Aes●hyl. Eumen. Hae● scilicet res una, si v●a, fato gub●rnatur. Dunaeus ad Lys.  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 
t Prov. 17. 2. & 14. 35 Luk. 12. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Mel●agr. De beneficijs ac fide servorum in Domin●s, consul sis Senec. de benef. l. 3. c. 18. 27. Et Valer. Max. l 6. c. 8.  trusty servant is no small blessing; a 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. Hinc de vicinis prospici Cato praecepit, apud Plin. hist. nat. l. 18. c. 6.  kind neighbour is a great one; 
x Prov. 17. 17. & 18. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Amicus alter ipse. Zeno apud Laert l 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anima una corporum duorum incola. Aristo● ibid. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pi●d. Nem. 8.  a faithful friend a greater; 
y 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, then 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. 
a Psal. 127. 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, 
b 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, 
c Ephes. 5. 25, 28, 29, 33. Coloss. 3. 19  of love, of kindness, of concord, counsel, contentment etc.  
Fiftly, 
Use 10.  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 
d 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, 
e Prov. 2. 17.  that forsaketh the guide of her youth, and forgetteth the Covenant of her God. Nor to refuse to be ruled by him: but 
f Ephes. 5. 22. 1. Pet. 3. 1.  submit and subject herself unto him, unto whom God hath given her: for 
g Coloss. 3. 18.  that is comely, saith the Apostle, in the Lord: and to be embraced therefore of her, as her Lot by God assigned her.  
Yea, 
Use 11.  is the Wife given the Husband by God? then should he esteem her as a gift of God: and 
h 1. Pet. 3. 7.  live with her, as with one given him and bestowed upon him by God. We cannot abide to see any thing that we have given an other evill-used. And it be but a dog, an hound, or a whelp, if we see it neglected, where we bestowed it, we are wont to take it evil. But if we should see a jewel of some value, bestowed by us on a friend as a token of our love toward him, set 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 not 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 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 our 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 salu, pro inviolabili. Num. 18. 19  a Covenant of Salt.  
Lastly, 
Use 12.  if a good Wife be such a special gift of God, than a good Husband is no less. For the Husband is as needful for the Wife, as the Wife is for the Husband. 
m Gen. 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.   

A MARRIAGE FEAST. A SERMON ON THE FORMER PART OF THE SECOND CHAPTER OF THE EVANGELIST JOHN;  
By that learned and judicious Divine Mr WILLIAM BRADSHAW sometime Fellow of SIDNEY COLLEGE in CAMBRIDGE.  
LONDON, Printed by EDWARD GRIFFIN for FVLKE CLIFTON. 1620.   

TO THE WORSHIPFUL AND RELIGIOUS, Mr GEORGE WILMER Esquire, and Mrs MARGERET WILMER his Wife, increase of spiritual grace, and mutual comfort in CHRIST JESUS.  
WORSHIPFUL AND beloved in Christ; At the solemn knitting of you together, was this Sermon preached by that worthy Servant of God, and our common friend, now with God, than first (as I have heard him say) performing that office that then he did. Which of late lighting upon, among other his loose papers, I thought it would not be amiss rather to send it abroad, then to suffer it (as it might soon perhaps otherwise) to miscarry and so perish▪ The piety and pithines of the discourse itself seemed to require no less of me: that which any indicious & religious, I assure myself, will with me easily acknowledge. The rarity likewise of the subject the rather encited me thereunto. He treadeth a track not so usually beaten. Of Marriage Sermons, that entreat of Marriage duties, there are extant not a few. Such as handle the religious managing of Marriage Feasts, I suppose not many; I remember not to have seen any. It is that, that this holy Man of God doth here principally insist upon: and it is a point very necessary, and of no small use. For to let pass that gross abuse, too too frequent among the prophaner sort, that esteem such meetings never well seasoned, or aright celebrated, unless filthy discourse and 
a Qualia fuerunt veterum quorundam Epithalamia: & jescenini versus de quibus Festus & Servius ad Aen. l. 7. non, ut illi, ab opido Campano; nec à fascino, credo, depellendo sic dicti; sed à fascino, quod obscoenitatis notio●em habeat apud Horat. epod. 8. & Varro orig. lib. 6.  obscene songs be as common as any ordinary service; as if they were not dealing with a sacred ordinance of God, but were about the sacrilegious rites of some impure Idol; and so, like the idolatrous jews, that turned ᵇ Bethel into ᶜ Beth-aven, making a Brothel-house of a Bridehouse: As also to pass by the brutish and swinish disposition of those that think there is no true welcome, nor good fellowship, as they term it, unless there be deep carousing and drinking of healths to Bride and Bridegroom, and every idle fellow's Mistress, till the whole companies wits be so 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes. de insom. Mergit mentem extrema potatio. Sen. ep. 12. Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit Pythagoras; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysippus; Ebrietatem insaniam voluntariam Augustinus ad sacr. virg. & Basilius Ebrium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  drowned in drink, that not religion only, but 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. quod de Ira. nescio quis apud Plut.  reason itself is utterly exiled, and the meeting may well seem to be rather a drunken match then a Marriage Feast. To let pass, I say, the palpable looseness and lewdness of such: even the best at such meetings are too prone by oversight, and forgetfulness of their duty to over-shoot themselves, and to exceed that Christian decorum that in such solemnities ought to be observed. It was not without cause that 
e job 1. 5.  job was so jealous of his Children, what time they held their mutual meetings of somewhat the like nature. 
f Eccles. 11. 7, 10.  Youth, and 
g Prov. 23. 31, 32  wine, and mirth, and other delights, are pleasing and enticing objects, and 
h Hinc Proverbium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vinolentia clavum non habet. Eustath. Odyss. l. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Insanire facit sapientes copia vini. Sthenelus apud Athen. dipnos. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer.  carry the wisest oft unawares further than Religion well warranteth. 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clom. Alex. paedag lib. 2. cap. 1. L●gatur Plut. sympos. lib. 7. cap. 5, 7, 8.  Which yet is not spoken simply to condemn such solemnities: (It was wisely and wittily said of the Heathen Man, that 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Demoerit.  Amans life without festivities, 〈◊〉 like along and wearisome w●● without Inns:) but to show what need there is o● direction and admonition for Christian carriage in that kind. 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de and. poet.  Lycurgus did not well nor wisely, when he cut down all the vines in his country, because the wine that came of them was too much abused by many. Neither ought Marriage Feasts to be utterly abandoned, nor Music, or other honest mirth be exiled and banished from them, because too many ordinarily exceed in the one, and not a few wretchedly abuse the other. Yea, if mirth and festivity be ever seasonable, it is at such times: 
m Math. 9 15. & 22▪ 1, 2. Genes. 29. 22. jer. 7. 34. & 16. 9 & 25. 10 & 33. 11. Legatur Plutarch. sympos. l. 4. c▪ 3.  Christ himself and the Spirit of God yield and approve it. Only Christian 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hi●rax de justitia apud Stob▪ cap 5.  Sobriety ought then to be both our 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. loan. 2. 8, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. sympos. l. 1. c. 4. qui tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pronunciat. Arbiter bibendi Horat. ●arm. 1. 3. In convivijs potandi (malè, putandi) Modiperat●res magistri. No●nius ex Varrone rerum human. lib. 20.  Feast-Master, and our Mirth-Master, our Lord of Rule, not of Misrule, to moderate both our diet and our mirth at such meetings. And the rather should Sobriety and Modesty be at such times observed, not only in regard of 
p Heb. 13. 4.  the holiness and honourablenes of that blessed Ordinance of God that then we deal with, that we may 
q Act. 10. 15.  not pollute that, that God hath purified, nor dishonour that, that he hath honoured; but for that also we are then laying as it were the first foundation of a new Family: and 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Herc. fur.  the building proveth commonly as the foundation is well or evil laid. 
s In solido extruendum. Vitruu. architect. lib. 1. cap. 5. & lib. 3. cap. 3.  It is evil building on a quagmire; and laying a foundation in wet weather. A sober and a modest entrance giveth good hope of the like progress; as 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hinc Diogenes stolido & amenti adolescentulo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ebrius pater te genuit. Plut. de liber. educ.  the contrary is a foul presage of evil after-demeanure. This how to prevent is briefly, but effectually here showed. That which I have therefore thought fit to present You rather with, than any other of the Author's friends; that under your names that might come abroad to the use of others, that was principally at the first intended for your good; and partly also thereby to renew with you the remembrance of him, by whose holy hand you were publicly at first joined together. Which conjunction God in mercy of his good pleasure long continue, and so bless and sanctify unto you, that you may have mutual comfort either in other by sincere holiness here, and eternal conjunction either with other in perfect happiness elsewhere.  
Yours in Christ, Thomas Gataker.   

A MARRIAGE FEAST.  JOH. 2. 1— 12. 
1. And the third day there was a Marriage in Cana of Galilee; and the Mother of jesus was there.  
2. And both jesus was called and his Disciples to the Marriage.  
3. And when they wanted Wine, the Mother of jesus said unto him; They have no Wine.  
4. jesus said unto her; Woman, what have I to do with thee? mine hour is not yet come.  
5. His Mother said unto the Servants; whatsoever he saith unto you, do it.  
6. Now there were set there six water-pots of stone, after the jewish manner of Purification, containing two or three firkins apiece.  
7 jesus said unto them; Fill the water-pots with water. And they filled them up to the brim.  
8 And he said unto them; Draw out now and bear unto the Governor of the Feast. And they bore it.  
9 When the Ruler of the Feast had tasted the Water that was made Wine, not knowing whence it was, (but the servants that drew the water knew) the Governor of the Feast called the Bridegroom,  
10. And said unto him; Every man at the beginning setteth forth good wine; and when men have well drunk, then that that is worse: but thou hast kept the good wine till now.  
11. This beginning of Miracles did jesus in Cana of Galilee; and manifested forth his glory: and his Disciples believed in him.  
I Cannot handle every thing in this Story, which shall offer itself: But must only insist upon those parts thereof, that may most directly concern this present solemnity.  
The main scope & drift of this whole Narration seems to be this. 
Scope.  To show, what an honourable estimation and account our blessed Saviour jesus Christ, doth make of the holy and honourable estate of Marriage, notwithstanding that himself was borne of a Virgin, and did himself in his own person live and die a Virgin.  
This honourable estimation of his, is manifested, In his gracing and countenancing, the solemnisation of this special Marriage, mentioned in this Story.  
Our Saviour graceth and countenanceth it two manner of ways.  

1. By his presence and company at the Feast.  
2. By working a miracle at it, and that the first miracle that ever he wrought.   
Of both these in order; omitting to speak any thing, of the matters that pass between Christ and his Mother, between Christ's Mother and the Waiters, between Christ and the Waiters, and between the Governor of the Feast and the Bridegroom. Because the Doctrine flowing from these particulars, is not so pertinent to this present Occasion.  
But before that we descend into particulars, let us first in the general observe from the main scope and drift of this Story, this instruction.  
That the more that Satan and his accursed Imps, 
The general Doctrine.  shall labour to disgrace and discountenance any sacred Ordinance of God; the more will God grace and honour the same.  
The truth of this appears in no one thing more, then in this matter of Marriage. It is wonderful to consider, how the Devil hath ever laboured to disgrace and put it out of countenance: How he hath made the day of ones Marriage, as ignominious and reproachful, as if it were the day of ones public penance or execution; what laughing and scoffing, what flearing, jering, and nodding the head is there, not only of such as are yet single, but of those that are themselves married persons; not only of profane swaggerers, and those of the damned crew (as they are called) but of those (many times) that have the reputation of Civil honest men, yea of Professors of Religion. In so much, as if those that are to be knit together in this sacred bond, were to measure their estate by the minds, words, and ordinary behaviours of the Spectators, yea many times of those, who seem to honour the Solemnity with their presence and attendance: It were better for them to stand as long in a white sheet, or to be carted thorough the streets, then to present themselves into the Congregation to knit this holy and inviolable knot. For in that case lightly you should have none but unhappy boys, and such persons as are naught themselves, to make signs of disgrace; good minds use to pity them that are so publicly (though deservedly) disgraced. But here, for the most part, all, good and bad, old and young, set themselves, though not with their hands, yet with their hearts, countenances, and words, to cast dirt and puddle water in the faces of those that are to enter into this Calling, as if they were to enter into a Calling most sinful, and shameful, and most odious and vile both in the eyes of God and man.  
This is indeed a hellish and damnable iniquity; but behold yet a greater iniquity than this: Satan hath so woven his own impurity, with the pure Ordinance of God, that a Marriage, is accounted no Marriage, if it be not solemnised with beastly and profane Songs, Sonnets, Ijggs, indicted by some hellish Spirit, and chanted by those, that are the public incendiaries of all filthy lusts; and these are ordinarily made in the scorn and derision of this Holy Estate, to delight and solace the Guests withal. But indeed they tend to no other end, but to despite and disgrace this worthy Ordinance of God, and to make it seem in the eyes of men, nothing else but a matter of obsceneness and filthiness. So that if God himself had not had a special care, to uphold, to grace and countenance this Estate, by how much more Satan laboureth to make it odious and vile, all the world long before this, had been a very Stews and Brothel-house. See then, the care that God hath to honour this ancient Ordinance of his; how (notwithstanding that Satan hath ever done his uttermost to disgrace it, and make it vile) God subjecteth the whole world unto it, not fools only, but wise, not poor, but the richest, not profane persons only, but the holiest and the religiousest that ever were, not base persons, but Kings and Emperors: So that not only all sorts and degrees of men, but in a manner every man and woman in the world, he bringeth under this yoke; so that the whole world (to account of) is as it were, but a married person: And this is so much the more to be wondered at, that the Devil can make that so shameful, which is so common. It is not so in sins, nor it would not be so in this, if it were not a special divine Ordinance.  
This should encourage us, 
The Use.  with all alacrity and confident Spirits, to submit ourselves to any of God's Ordinances, and with so much the greater courage and heart, by how much the more contemptible, & despised, they shall appear to be amongst men. For the more that men do despite God's Ordinances, the more will God honour the same, and those that with honest hearts shall undergo the same. You may see Gen. 2. that the very first work that God did, after the very first creation of man and woman, was his marrying of man to woman: and you see here, that one of the first Wonders that Christ wrought was in honour of a Marriage.  
We come now to the first point, wherein Christ graceth and honoureth Marriage, and that is, by vouchsafing his presence at the solemnisation of it, or at the Marriage Feast.  
Wherein these two points are to be considered in order.  

1. The inviting of Christ unto the Marriage.  
2. His coming unto it, being invited.   
From the first point let us learn these Instructions in order. 
Invitation.   
That the Marriage Feasts, 
The 1. Doctr. in special.  and Solemnities of Christians, ought so to be ordered, that nothing ought to be done or committed therein, that may not beseem the presence of our Saviour Christ.  
Of this judgement and affection were these Parties, that at this time invited our Saviour Christ, else they would never have invited him. For far be it that we should think, (yea the Story shows the contrary) that these Persons called Christ to this Feast, to vex and grieve his Soul, with scurrile and ribald merriments, and with wanton and unchaste sports & delights; or that for reverence of Christ's presence, they excluded and laid aside any lawful delights fitting such an Exercise; and therefore, though there was a solemn Feast at this Marriage, and though out of question the day was spent in delights and pleasures, (as is most meet for such matters) yet they were such delights and pleasures, as they durst call our Saviour Christ unto, yea and make him a partaker of.  
Fie therefore and a shame of such mirth as doth not beseem the presence of Christ, 
The Use.  of such words, as beseem not his ears, of such actions and exercises as beseem not his holy eyes; such mirth and pastime is not befitting any Solemnity, much less so honourable a Solemnity, as Marriage is or aught to be, which is a sacred knot, whereby two persons are inviolably knit together by the hand of God. As therefore this day, many of you are called to feast and rejoice with these Parties, that are to be united in a faithful bond: So I beseech you, as you will answer it before the Lord, and look for a blessing upon these Parties, in love of whom you are assembled, that you would look to your mirth, and see whether it be such, as in your Consciences you are persuaded, that Christ jesus himself, if he were present, would not be offended, but well pleased with it. Consider whether thy mirth and laughter be such, as Christ jesus would be delighted therein with thee: For Christ our head, mourneth with those that mourn in him, and rejoceth with those that rejoice in him: Otherwise assure thyself, that that pleasure of thine, with which Christ jesus is displeased, shall be turned into pain; that that joy of thine, wherein Christ doth not joy with thee, shall be turned into sorrow; that laughter of thine, that is offensive to him, shall be turned into tears. There cannot be a greater wrong offered▪ to a man, then for any to make themselves merry with that, which shall grieve and vex him: How much more is it an heinous wrong unto God, when men shall be assembled to solace & delight themselves in those things, which do anger and displease him. Especially at such a time, when he should be moved to bestow a blessing upon the Parties married; and then, when we beg all joy and comfort for them at the hand of God. Verily, the monstrous profane abuses that ordinarily use to be upon such Occasions, are no doubt the special causes, of so many curses, that the Lord layeth upon many that enter into this honourable state, when the same shall in such vile manner be profaned and abused by them.  
Secondly, 
The 2. Doctr. in special.  the example of these virtuous persons that were married in Cana, and of them that made this Feast, is to be imitated of all true Christians, that have given their names to jesus Christ: they must call Christ jesus to their Wedding, they must invite him to their Marriage Feast.  
And great reason it is, that among others, nay above all other Guests, Christ jesus should be one.  
For 1. 
1. Reason.  If you that are to be married be Christians, Christ jesus is the greatest friend that you have in the whole world, in heaven, or in earth: And nature and custom hath taught men this, to call their chiefest and best friends to their Weddings. So that inviting others and passing by him, it shows that they make higher account of others then of him, and that (at the least) he is none of their dearest friends. And they are deadly enemies to Christ that take not him to be their dearest friend.  
2. 
2. Reason.  As Christ is the dearest friend to every true Christian, so is he the nearest neighbour: Thou needs not send far for him, he is dear always, and at hand to those that call upon him: And it is the use ever to invite our nearest neighbours, if they be our friends. Now the Devil is his Inmate, who hath not Christ for his nearest neighbour.  
3. 
3. Reason.  There is none hath more interest in the Bride and Bridegroom, than Christ jesus. He first gave them both to their Parents; He hath kept and preserved them to this estate; He it is that hath given them their health, wealth, strength, beauty, & whatsoever is worthy or lovely in them: He could take it away at his pleasure again; yea he could in a moment take the Bride from the Bridegroom, and on a sudden, and in the twinkling of an eye, turn all this preparation of joy into heaviness and grief.  
4. 
4. Reason.  All Christians, are the Sons and Daughters of God, and they are married in the house of God: Their Parents upon earth are but God's deputies. What a shame were it then to exclude Christ jesus, and not to invite him?  
5. 
5. Reason.  He sends all those things, wherewith thou solemnizest thy feast: they are all his presents. And wilt thou fail to invite him, that sendeth provisions in so frankly and liberally to thee?  
6. 
6. Reason.  Who is it but Christ jesus, that can bless any Marriage, and make it comfortable and joyful to the Parties? Who but he can curse it, and make it an iron yoke to both the parties? Therefore great cause there is to invite him above all other.  
But alas (it will be said) Christ is now in heaven, and will not come, though he should be invited; That for our parts we would count ourselves happy, if he would vouchsafe to come to us.  
I answer, that though Christ jesus be locally absent in regard of his body, yet in regard of his Spirit he is present: and if men's hearts were set upon him, as they ought to be; if they did but desire his presence, they should find his presence, even in as comfortable a manner, as if he should descend from the Right Hand of his Father, and in his body, go with the Bridegroom and Bride to Church, and sit down at the table with them.  
You therefore that are interessed in this present Action, 
The Use.  where so many Guests are invited, examine your own Souls and Consciences, whether you have not forgotten the principal Guest: It were better that the day of thy Marriage had been the day of thy Burial, then that it should be said, Thou wast married, and Christ jesus not remembered: And therefore if your Consciences smite you in this, see that before you go out of this place you invite him: It is not too late; thou art now in his presence, lift up thy heart and mind, and desire him, that he would be present, and that thou mayst have his blessed company; and than you shall be sure of a blessed and joyful issue.  
Thirdly, 
Doctr. 3.  Christians that would have Christ jesus present, at their Feasts and Mariage-Solemnities, may learn hence, what persons they are to invite to keep Christ company. For in the Text it is specified of this Wedding, that the Mother of Christ was there, and the Disciples of Christ; all godly persons, all special friends unto Christ. We say in the Proverb, It's merry when friends meet; And we know by experience, that if men invite their special friend, they will have a care what company they entertain him withal. If it may be, they will take order that some that they know he loveth shall be invited to keep him company, at least such as they think he doth not hate. Neither can a man do his friend a greater wrong, then to invite him to feasting and merriment, when together with him, he inviteth such as will by all possible means disgrace & despite him.  
Beloved, 
Use.  Christ jesus is the dearest friend thou hast in the world, what interest he hath to be a bidden Guest, to all Christian Marriages, I have showed before. There's none but will say, they have called Christ jesus to their Marriage, and do desire above all things, that he would bestow a blessing upon them; you come to the Church in this solemn manner, to that very end and purpose to call him: But how do Christians use Christ jesus at such times? Certainly men usually provide Christ such companions, as if they should rake hell for them. Such as set themselves, by blasphemy, ribaldry, and all kind of profaneness, to despite Christ jesus, and to offer all indignities possible to Him and his Religion. Is it therefore any wonder, that Christ his own ordinance to some should prove a curse; when he himself, in the solemnisation thereof, shall be in such a manner cursed and blasphemed, and when men at such times in steed of inviting the Mother of Christ and his Disciples, to keep Christ company, shall bid Annas, and Caiphas, and Malchus, and other such like mates, whom they know will set themselves to disgrace and scorn jesus by all possible means.  
In the second place it is to be considered, 
Christ's presence.  that Christ cometh to the Marriage Feast being called.  
Whence in order, let us observe these Instructions.  
First, 
1. Doctr.  the wonderful meekness and lowliness of jesus Christ; that being called, would vouchsafe his presence, to countenance and grace the marriage of these two Persons, who as it seems were but some poor couple, else they would in all likelihood have forecast to have had wine enough. It would be thought a folly worthy to be chronicled, if a Swineherd or a Shepherd, should presume to invite the King, and his Council, to his wedding. All the Kingdom would be in a wonderment, if being so invited, they should come and grace his Marriage with their Presence and with Gifts. Is it not much more to be wondered at, that the King of Glory, the Eternal Son of God should descend so low, to grace with his high and holy presence, so base and lowly a Couple.  
As Christ was, 
Use.  so ought much more all his Ministers to be: Kings and Princes may and aught in such Cases to keep State; but it must not be so with the Ministers of Christ; They must be as Christ and his Apostles were, 
1 Cor. 9 22.  All unto all, that they may gain some. Though they ought to rebuke Kings and Emperors when they are called unto it, yet they ought also to subject themselves to the meanest and lowest of God's people, and should not think much to go to the meetings of the meanest, if a Christian Soul should desire it.  
Observe secondly, 
2. Doctr.  what a wonderful grace and countenance herein Christ showeth to this Ordinance. Verily, if he had done no more, but this, to sit down at the Table with them, to eat of their meats, and to drink of their cups, it had been a far greater honour, then if he had sent a Company of Angels from heaven visibly to have waited upon and served the Bridegroom and Bride, that same day. If the Antichristian Papist had but such a precedent, to grace their impure Votaries, their Monks, and their Nuns▪ if Christ had but gone in that manner, being invited, to a Monastery, a Priory, a Nunnery, or a Hermitage, it had been enough to have cried down Marriage for ever, and to have advanced their loose single life infinitely above it.  
This should teach us to make the same use of it for the magnifying of Marriage, 
Use.  which they would have made of it, if they had it for their counterfeit Virginity; though its most probable, that the Papists would not have showed themselves so forward for it, if they should have perceived that Christ had been such a friend unto it.  
Note thirdly from hence, 
3. Doctr.  that Christ jesus is no enemy to honest mirth & delight, at such meetings and solemnities as this, but hath by his own presence and precedent approved it. Though we do not read in the Scripture, that Christ ever laughed, yet we need not think that he was so rigid and austere, that he could endure no mirth and delight; As though men in his Presence were in their silent dumps, and made dumb shows only one to another. Surely then would not Christ have been so often invited to Feasts as he was; or if he had, he would not have frequented them so often: For the special use of Feasts are for friends to rejoice and make merry together in; and therefore in the Holy Tongue have their 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaggim.  name, from leaping and rejoicing.  
So that we see hence, 
Use.  That there is a season and a time when Christians may rejoice together, yea and that in the presence and before the face of Christ jesus himself; he sitting by, and looking on. Servants use to be most merry amongst themselves, and the presence of Master and Mistress damps their mirth. But the Servants of Christ may be as merry in his presence as behind his back. Yea they are more merry when he sits at table with them, than when he is absent.  
I observe this the rather, to cross an illusion of Satan, whereby he usually persuades the merry greeks of the world; That if they should once devote themselves to the Service of jesus Christ, that then they must bid an everlasting farewell to all mirth and delight; that then all their merry days are gone; that in the kingdom of Christ, there is nothing, but sighing and groaning, and fasting and prayer. But see here the contrary: even in the kingdom of Christ, and in his House, there is marrying and giving in marriage, drinking of wine, feasting, and rejoicing even in the very face of Christ. Nay it's not possible, that any person upon earth, should joy as the servants of Christ do. Do but consider the joy of a condemned person, when at the place of Execution he hath received a pardon: Such is the joy of Christ's servants, especially then, when Christ comes unto them. For before he uses to come, he suffers men to be as persons at the point of Execution, he brings them even to the pit of Hell, to Hell mouth, and then when he comes to them, he brings a Pardon with him. Christ's servants indeed have many griefs, and qualms come over their heart; but it is then with them, as with women near their time of bringing forth; they are in travail with some joy. Clean contrary it is with wicked ones; who have ofttimes many flashings of joy: but when they are in the height of it, they are then big-bellied, and ready to travel of some sorrow: and their own woeful experience makes them expect it. For it's very usual with them in the extremity of their mirth to say, I pray God I hear of no sorrow, I have been this day so merry. And good cause they have so to fear, that cannot be merry, except the Devil play the Musician; that cannot sing, except the ditty be made in Hell. Let all our jolly Gallants and merry Companions therefore know, That the Children of God can be merry and pleasant, though they cannot cog, lie, swear, swagger, talk lasciviously, and filthily, etc. And they shall then be everlastingly merry, 
Esai. 65. 13, 14, 18, 19  when the wicked that now seem to be made of nothing else but mirth and pleasure, shall gnash their teeth and howl in Hell for ever and ever.  
4ly. 
4. Doctr.  Sith Christ is ready to come to our Marriages and Weddings; This should teach us, to provide for him, those dishes, that himself best loves, and that he useth most to feed upon. In which provision, thou needst not to put ever the more in the Pot for him, or upon the Spit, or in the Oven. But the Table that thou art to spread to Christ must be in thy heart; see that thy heart stand sincerely affected unto him; yea thou must dress and prepare thy Soul for him. 
joh. 4. 32, 34.  For as the special meat that he prepared for himself to feed upon, was, his doing of his Father's will; so the best dish that thou canst prepare for him, is, Thy obedience to his will.  
Those therefore that call Christ to their lewdness, 
Use.  ribaldry, blasphemy, etc. they call him to a banquet of Carrian, or a worse matter than that; and offer him a bowl of vinegar and gall to drink.  
The second means, 
Miracle.  by which Christ dignifieth Marriage, is, by working a Miracle, yea the first Miracle that ever he wrought, a Miracle whereby he turns water into wine, yea into most excellent wine. I must in regard of Time, handle all these points together confusedly.  
1. 
1. Doctr.  Hence observe that Christ being called to the Marriage, cometh thither God as well as man; yea and graceth the Marriage with the manifestation of his Deity; so that those that have this grace to call Christ jesus to their Marriage, (and all such call him, as heartily call upon him,) they shall feel his presence, yea and his divine power in his presence; for Christ never comes being called, but he leaves behind him some prints of his Godhead & divine power.  
And this may be a sign unto thee; 
Use.  That thou never didst heartily call Christ jesus, unto thy house, and unto thy table, if thou hast had no sense and feeling of his divine power, doing a greater work and more powerful within thyself, then is the turning of water into wine.  
Secondly, 
Doctr. 2.  Observe how Christ recompenseth those that are kind unto him, how in their necessity he worketh a Miracle to supply their want. So that they, that have this grace, to invite Christ jesus, and to call him to their Feasts, rather than they shall want any thing needful for them, he will work Miracles.  
What greater encouragement can men have then this, to make Christ jesus always their chiefest Guest? For then, rather than they shall die for hunger or thirst, he will rain milk, and honey, and Quails from Heaven, to feed and nourish them.  
Thirdly, 
Doctr. 3.  In that Christ upon present necessity turns Water into Wine, the present Feast requiring it; It teacheth us, That Christ's extraordinary works are not for gazing and wonderment, but for special use, according to the several necessities of his Servants. They wanted wine, the soul and life of a Feast; and Christ by Miracle makes wine.  
And first this again, 
Use 1.  should be a wonderful encouragement, especially to persons entering into the state of Matrimony, which seemeth to bring many necessities with it, to make special account of such a Guest, who will not only supply their wants in general, but their special wants, belonging to their special places. He that but in a matter of ceremony and compliment, turned water into wine, that there might be no dishonour to that Feast, where he was a Guest: Will he see any needful thing wanting to them that marry in his fear?  
Secondly, 
Use 2.  this should comfort men against the overmuch cares of this world, for Wife, and Children. He that now turned water into wine, can turn stones into bread▪ lead into silver, brass into gold, & will do it rather than thou shouldest want, and if in his wisdom he did see it good for these he can also as, easily turn a bad Husband into a good, and a bad Wife into a good, a Poor man into a Rich, a Base man into a Noble, a Cottage into a Palace etc. Make much therefore of Christ. For on the contrary side, exclude Christ out of your Feasts, and he will turn thy wine into water, if not in the glass, or in thy mouth, yet in thy stomach; so that it shall do thy Spirits no more good, then if thou hadst drunk a cup of cold water.  
Thirdly, 
Use 3.  this should teach us to imitate Christ. Doth he in this manner honour Marriage by a Miracle? Surely, those persons that are married, should honour him with the like-Miracle. They should endeavour also to turn water into wine. But how? Surely, whereas their former lives and conversations have been unto Christ but (as it were) a cup of heartless water; they should be unto him by their amendment, as a cup of wine to cheer up his heart.  
FINIS.