GOD'S Arithmetic.  
WRITTEN By Francis Meres, Master of Art of both Universities, and Student in Divinity,  
Hebr. 13. Honorabile est coniugium inter omnes, & cubila eorum mundum est: scortatores autem & adulteros iudicaturus est Deus.  
August. in Psalm. 99 Coniugium humile melius est virginitat● superba.  
Printed at London by Richard johnes 1597.   

To the right Worshipful M. john Meres Esquire, High Sheriff of Lincolneshier, Francis Meres wisheth the true felicity of this life, and eternal happiness in the other.  
THere be four parts of Arithmetic, Addition, Multiplication, Substraction, and Division, whereof the first two take their beginning from the right hand, and do multiply and increase: and these be GOD'S numbers: the other two begin from the left, and do subtract and divide, and these be the Devils. When God had married Adam and Eva together, God said to them both, increase, multiply and replenish the earth: this is God's Arithmetic. But when the Devil substracted Dalila from Samson, the levites wife from her husband, and divided Micholl from David: this was the devils Arithmetic. Divisum imperium cum jove Daemon habet, two parts for God, and two for the Devil. En quatuor ●ras. Ecce duo tibi Deo, duoque altaria Daemoni. Addition and Multiplication belong to God, but Substraction and Division belong to the Devil. In God's house are Companies, Armies and Troops, but in the devils desolation, solitude and destruction. In God's house dwell Adam, Noah, Lot, Seth, Enoch, Abraham, Isaac, jacob, joseph, Moses, josua, David, Ezechias, josias, the Apostles of Christ, all which by Multiplication replenished the earth, and by Addition enriched God's Kingdom. But in the Devils dwell the Nicolaitans, the Marcionites, the Saturnites, the Tatians, the Adamites, the Encratites, the Manichees, the mahometans, the anabaptists, & that great Dragon of Rome Pope Gregory the seventh, otherwise called Hildebrande, all which by Substraction either condemned, or by Division contemned God's Arithmetic, and banished out of the bonds of Christianity, that most famous and glotious empress Lady Matrimony and exalted in her Throne feigned Dame Chastity, which being pure is not to be preferred before holy Wedlock, except we will say that the Daughter hath a pre-eminence above her mother, for Virginity is the daughter of Marriage, and through marriage is made a Citizen and In-dweller of Paradise, which also without marriage, should neither be, nor yet possess Paradise.  
The ancient Fathers and Philosophers have singularly extolled the knowledge of human Arithmetic, being one of the seven liberal Sciences, when they considered the deep devices, the profound practices, & cunning conclusions therein contained: and also that it is the Key and entrance into all other Arts and Learning: as well approved the noble Philosopher Pythagoras, who caused this Inscription to be written upon his School door (where he taught philosophy) in great Letters: Nemo Arithmeticae ignarus hic ingrediatur: Let none enter here, that is ignorant in Arithmetic.  
But the commendation of this heavenly Arithmetic, is so excellently depainted and dignified in Scripture, that it needeth neither the pen of Father nor Philosopher, nor the praise of Angels. Not Romulus of Rome, not Solon of Athens, not Minos of Crecte, not Lycurgus of Sparta, nor unsatiable Art-searching Aristotle did institute it, nor any other Creature either in heaven or in earth, but God himeselfe that most high Majesty, who after he had created Man and Woman in his own Image, he commanded neither angel nor Archangel to marry and couple them together, but he himself, as I may so speak, supplied the place of a Minister, and married Adam and Eva together.  
Neither was it instituted in this wretched and wicked world, which is nothing but a vale of tears and sorrows, but in Paradise, that Garden of most sweet and joyful pleasures. Upon which holy and honourable estate the holy and blessed Angels attend, as we may see in the story of Abraham and Sara, concerning the having of a son, and in the book of judges, how the Angel of the Lord came to the wife of Manoah about the birth of Samson, and in the first of Luke, how Gabriel the Angel brought word to Zacharie, how his wife Elizabeth should bring forth john Baptist.  
We read also how the reverend patriarchs, the sage judges, the noble Kings, the holy Priests, the heavenly inspired Prophets were all married, which examples do not a little grace this estate. In the new Testament we read, that the Saviour of the world was born of a Virgin espoused and married, & graced this his Father's ordinance with the first-fruits of his miracles, himself being present with his Mother and his Disciples. Whereupon Saint Augustine saith in his book De bono coniugali: Bonum coniugii Dominus in evangelio confirmavit, non solum quia prohibuit dimittere uxorem, nisi ex causa fornicationis, sed etiam quia venit invitatus ad nuptias. The Lord in the Gospel doth commend the goodness of marriage, not only because he will have no ●vorce, but for fornication, but also because he cometh unto a marriage being invited. Marriage also is an holy Mystery of the Union of Christ and his Christian Congregation.  
Therefore exceeding Derogatory to the Wisdom of God is that Canon of the Council of Trent which maketh Chastity and priests marriage opposite, quite contrary both to the commandment of God, and the practice of his Saints. God hath done that for the matrimony of priests, which he never did for the Matrimony of King or Kesar, or of any other mortal creature. For in his holy Law given by Moses, he appointeth evidently what Woman the priests should marry. Are not these his words Leuit. 21.? Let not the priest take a wife, that is an adulteress, or defiled, nor put from her husband, for such an one is holy unto his God. He shall take a Maid unto his Wife: but a Widow, a divorced woman, or an Harlot he shall not marry, but shall take a Maid of his own people to wife. By the Prophet Ezechiell he saith also, Chap. 44. The priests shall marry no Widow, neither one that is put from her Husband: but a Maid of the seed of the house of Israel. Saint Paul also setteth forth what manner of wives the spiritual Ministers should have. Their Wives must be (saith he, 〈◊〉. Timoth. 3.) honest, no evil speakers, but sober and faithful in all things.  
For the practice of God's Saints, the holy Scriptures and ancient writings make manifest. The priests of the old Testament were married, and their Children succeeded them in the Ministry. jeremy the prophet, who was sanctified in his Mother's womb, was Helkiah the priests son. Ezechiel the Prophet, to whom marueysous Visions and great Mysteries were revealed, was Buzi the priests son.  
In the new Testament, Saint john the Baptist, of whom Christ giveth this wttnes, that he was more than a Prophet, and that among them, which were borne of Women, arose not a greater than he, was the son of Zachary the Priest. The Apostles of Christ were married men, as the Monuments of the ancient Writers testify. Saint Matthew, Saint Mark and Saint Luke make mention of Peter's wives mother. The Histories declare evidently, that Saint Petronilla was Saint Peter's Daughter. And there are that writ, that Saint Mark the Evangelist was Saint Peter's natural Son. Saint Paul in his first Epistle to the Corinth. Chap. 9 testifieth, that the Apostles, of Christ led their wives with them, when they went about preaching the Word of God. Saint Luke Acts 21. maketh mention of Philip the Evangelist, and his four Daughters which were Virgins and did prophecy.  
If we search the Histories of ancient writers, we shall see that many reverend Bishops and virtuous ministers were married in the primitive Church, & many hundred years after. Spiridion Bishop of Cyprus was married, and had a Daughter called Irene. Pelagius Bishop of Syracuse had both wife and children: Gregorius Nazianzenus was a bishops son, and succeeded his Father in place and Office: Polycrates Bishop of Ephesus said: Seven of my Forefathers by order were Bishops of this See, and I am the eight: Philogonius was a married Bishop, as Chrisostome testifieth. Cheremon a Bishop in Egypt of the City Nilopolis was married: Philias also both Bishop and Martyr was married. Adolphus Bishop of Colen had a Wife: The Ancient Doctor Tertulian was mariyed. Saint Hillary having wife and Children was made Bishop of Pictania: Basilius Magnus was a married Bishops son, and Epiphanius Archbishop of Constantinople was a married priests son.  
The gravest and prudentest among the Heathen, as the Romans & Grecians, have greatly reverenced and honoured marriage. The Romans made a Law, that such as lived among them vamaried till they were aged, should pay certain great sums of money for the defence and maintenance of the common weal, and that they should be judged and counted the enemies of the state. The noble Lacedæmonians made a Law, that if any among them remained unmarried, till he was passed 37. years of age he should by no means be suffered in Summer time to come unto the plays, Pastimes, sports & such other public spectacles or fights, as were used among them for their solace and delight. The Grecian Ladies (as Homer reporteth) count their age from the time of their marriage, not from the day of their birth, and if they be demanded how old they be, they begin to reckon from their marriage, & so answer accordingly, for then only, say they, we begin to live. And surely there is nothing in this world that makes a life more vital and pleasant, than this society doth. Without friendship and love no Man can live either in prosperity or adversity. It is friendship that maketh prosperity more glorious, and adversity more tolerable. But in no kind of society hath this friendship more gloriously appeared, nor more constantly continued, then between man and wife. Which we shall presently yield unto, if we go no further then to the stories of the Heathen: The friendship of Pylades and Orestes, of Damon and Pythias, of Achilles & Patroclus, so much admired and extolled of the Grecian Writers, for continuance was never more stable, for mutual duty and help more requisite, or for tenderness of affection and sincerity of true and unfeigned love and loyalty more commendable, than the love of Alceste to her husband Admetus, who underwent the weighty burden of death for him. Or of Tiberius Gracchus to his wife Cornelia, who for her tasted of the same cup, that Alceste did for her husband, so that it is a matter undecideable, whether Alceste loved her husband, or Gracchus his Wife better. Damon and Pythias are much commended for being each others pledge in a capital case, and for the return at the prefixed day: But if you poised with Damon and Pythias the love of the Mynian wives to their Husbands, and the love of the wife of Theopompus the Lacedaemonian to him, the women's scale will far prove the weighty.  
Achilles' hearing tell of the death of his friend Patroclus, so miserably lamented his loss, that he could scarcely be restrained from laying violent hands upon himself. But Plancus the Roman for the death of his dear Orestilla could not be restrained. Panthea killed herself upon the carcase of her slain husband: Portia the Daughter of Marcus Cato, hearing of her Brutus death, swallowed hot burning Coals to follow him.  
For brevity sake I refer the admirable love of the Indian Wives to their Husbands, to be read in the fift Book of Tully's Tusculan.  
Exceeding admirable was the love of Camma the Galathian to her Hushand Sinatus, as appeareth by revenging his death upon the murderer Sinorix with the loss of her own life.  
But that I may not be too tedious in rehearcing examples, which are almost innumerable, I hear break of, and briefly conclude, that there is no friendship more true, nor amity more honourable, nor any societiy more sacred or profitable, then that which is coupled together by marriage bonds. Therefore very truly speaketh Propertiu: 
Omnis amor magnus, sed aperto conigue maior,  
Great is all love, it maketh sweet man's life:  
But greater is the love between man & wife:   
And those most sweet plangors and lamentations even harkened too of infernal spirits (if we will hear the Poets) of Thr●acian Orpheus for his dearest Wife Eurydice, do testify this to be true.  
But least this Epistle be scoffed at, as Di●genes scoffed at the Gates of the City Myndus, I refer your Worship to the present discourse, which by proof of sacred Scripture shall lead you to a due estimation of this honourable Ordinance, and do wholly dedicate and bequeath both the Censure of it, and of myself to your Religious and virtuous Patronage: having a longing desire to make known your Worship's courtesies extended to me at your House at Auborne, your forwardness in preferring my successless suit to Master Laurence Meres of York, sometimes of her majesties Counsel established for the North, and your willingness and readiness for my longer abode and stay at Cambridge.  
Thus in all humility and thankfulness, I beseech jesus Christ, the great Shepherd of our souls to endue and bless you with the rich Gifts of his heavenly grace, and with continuance of prosperous health both of soul and body, to his honour and glory, your own desire and comfort, and to the profit of this your native Country. From my Chamber in Saint Marie Buttolph-lane, near London-Stone this 10. of October. 1597.  
Your Worships wholly to command. Francis Meres.   

God's Arithmetic.  
Two are better than one. Eccles. 4. 9  
THat there is a good in human society (if men can hit upon it) Solomon in this place is plain, when he saith, Two are better than one; concerning which speech, some offence at a blush may arise, as if it did befit neither the gravity of the Preacher, nor the reverence of the Scripture, nor the Wisdom of Solomon. For what shall we call it? doth Solomon here set out an Arithmomachia, a combat of numbers? doth he after a fantastical manner compare number with number? or Poetlike for trial of his wit, doth he oppose Unity against duplicity, one against two, and two against one, to make one and two to fight together? or as he wrote of Trees, Birds, Beasts, and Fishes, so did he writ of numbers too? Or was there an error in them that gathered his writings together to foist in this saying of Solomon the Philosopher, amongst the sayings of Solomon Ecclesiastes the Preacher, and so to mingle his philosophy with his Divinity? Surely no, there is no such matter, but it is even the saying of that sober spirit, which said Gen. 2. It is not good for man to be alone, let us make him an help meet for him; equivalent and of like force and sense with this, Two are better than one, as if he should say, while a man is one and alone, it is not well with him, but when a help is made, it is better for him; Therefore have we in this Scripture three things to consider.  
First, that society is good.  
Secondly, that it is bester than Unity.  
Thirdly, a care that since God hath ordained it unto good, that we use the means to direct it unto good.  
For the first, that society is good, is inferred by the very words, for he that saith it is better than unity, implies it is good, for in reason whatsoever is good in comparison must needs be good of itself, and so is society a good thing, ordained for the help, the health, the comfort, and good of man, therefore saith David Psalm. 133. Behold how good a thing it is for Brethren to dwell together in unity, not expressing the measure, but admiring it, as if he could not say how good it were: it is like a pleasant ointment affecting the sense with delight, it is like the dew of Hermon replenishing the fields with profit, if ye feel it, it is profitable: if ye taste it, it is sweet: if ye behold it, it is beautiful: but if ye have it, there is no treasure like it.  
Ask the Beasts (saith job Cap. 12.) & they shall tell thee, or the fowls and they shall show thee; so say I, if ye will know how good, and what a good society is, ask the Beasts and Fowls and they will declare to thee. The Grasshoppers have no King, yet go they forth in bands, a wonder to see so silly a worm by society should become a soldier in the field. Beside in observation we find, that the most innocent and harmless creatures are by nature sociable, therefore Christ exhorts his Disciples to imitate those creatures, which were sociable and loving one to another, such as are sheep which go together in flocks, such as are Doves, which fly together in companies, he resembles them to doves, he calls them sheep, for those be in deed the harmless creatures: but Wolves, and Owls, and Lions, which live apart and run into wild and desert places, those be they, which meditate on mischief: Thou leadest thy people like sheep (saith the Psalmist) by the hands of Moses and Aaron Psal. 77. But of the wicked saith Eliphas: thou scatterest them as the lions whelps, job. 4. God's people are like sheep, the wicked as Lions; these lead, they scattered: these flocking together, they divided a sunder.  
How well God liked of society, is seen by the creation, for why did God make men and Angels, but to join them to himself, and that which God the Father liked, Christ his son disliked not, for why came Christ from Heaven, but to seek that one sheep which was lost, and bring it to the fold? Luke the 15. or why did he yield himself to die, but to gather together into one the children of GOD, which were scattered. john. 11.  
The great difference between Christ and the Devil, is this, that Christ gathereth things together: O jerusalem, jerusalem, how often would I have gathered thee together, but the Devil divides and scattereth them in sunder, for he is that Wolf that catcheth the sheep and scattereth them, john 10. It was he that carried that one sheep into the Wilderness Luke 15. it was he that carried the possessed into the mountains and into the graves; Mark. 5. It was he that led Christ into the wilderness, into the mountains and to the pinnacle of the Temple, Math, 4. If the Devil see four together, he is never well till he hath brought them to three, for when Noah and his three sons were together he culled out Cham from among them, Gen. 9 Or if he see three together, he is never well till he hath brought them to two, for it was he that divided the prodigal child from his Father, and from his elder Brother Luke 15. Or if he see two together, he is never well till he hath brought them to one, it was he that divided Lot and Abraham asunder Gen. 13. for in the devils Arithmetic three are better than four, and two are better than three, and one is better than two, whereas God saith: Two are better than one, therefore it is well said that Addition and Multiplication belong to God, but Substraction & Division belong to the Devil. The Devil is like a Canonstone, that makes two walls of one, but Christ is like a Corner stone, that makes one Wall of two,  
It was given for a sign of Christ's government, that when he came, the Wolf should dwell with the Lamb, the Leopard with the Kid, the Cow with the Bear, and the Calf with the Lion, Esay 11. that things of unlike nature should join in peace, and couple by his coming: but the Devil by his coming divides a sunder things of like nature, it was he that divided the stars from the stars, Apoc. 12. it was he that divided the Angels from the Angels when they fell from Heaven; it was he that set Ephraim against Manasses, and Manasses against Ephraim, the Father against the Son, & the Son against the Father, it was he that divided Di●ah from jacob, Demas from the Apostles, Paul from Barnabas, and judas from Christ, in a word, it is he that by pride divides a man from God, by covetousness divides him from his neighbour, and by anger divides him from himself. In the Canticles, the spiritual beauty of Christ and the Church, is compared to troops of horses, to clusters of Grapes, to bundelles of Myrrh, to heaps of wheat, to flocks of sheep, and Canticles 6. what shall ye see in the Shulamite but as the company of armies? They that be of Christ's Church, they go together in troops, in clusters, in bundles, in heaps, in flocks, in armies, that is, they be loving and sociable one with another, & whosoever is not so, he is hateful and despised of what state or calling soever, yea, though he be a King, yet if he have not a smiling face, a cheerful eye, an affable tongue, if he be not fo●able and familiar in behaviour every man will detest him, it had like to have cost David his Kingdom, that his son Absalon was more affable and pliable to the people than he: that he stood at the Gates to welcome them as they came.  
In a Minister, nothing more commendable then to be affable, to confer, consort, and acquaint himself familiarly with the people.  
I like not this same grum clergy, that hang down their heads, and lock up their lips, and look demurely, as if there was no way to be counted a Saint, but by looking like a Sot. john the 3. the Disciples of john Baptist told him, that the man beyond jordan, meaning jesus, that he baptized, and that all men came to him, putting john in a fear that he had lost all his followers, now what was the reason of that, but because john was a man of the Wilderness, a sour austere man, that did neither eat nor drink with the people, and therefore the people said plainly, that he had the Devil, for so it is Matth. 11. john came neither eating nor drinking, and they said he had the Devil, whereas Christ did not carry himself strangely among the people, but came to their houses, did eat and drink with them, help them, heal them and talk with them.  
Among civil men, if any man behave himself unneighbourlye among neighbours, he is but an Owl, he is like Ishmael, he cares for no man, and no man cares for him. God hath made us all members of one body, and it agrees not with Christianity that the eye should say, I have no need of the hand, or the head should say, I have no need of the feet, 1. Corinth. 12. H● that lived in the graves was possessed, Math. 8. and had the Devil, therefore when thou findest a man affecting solitariness, hating the society of men, and living to himself, then mayst thou save, that man is possessed, and that the Devil is in him to lead him to the Graves, a place where Christ would not be sought, why seek ye the living among the dead, resurrexit, non est hic, he is risen, he is not here, Luke 24. But especially, if thou see any man (under a pretence of devotion) dividing himself from the society of men, as do the Brownistes and Familistes, with the rest of the separation, who say they be too holy to mingle themselves with every profane Assembly, take heed of them, for they be Hypocrires that say, Stand apart, touch me not, come not near me, for I am holier than thou, Esay. 65. for were a man never so holy, yet that is no reason to divide himself from the society of men, for what saith S. Bernarde: Si de fatuis virginibus ●s, congregatio tibi necessaria est, si de prudentibus tu congregationi, every man is either a wise Virgin or a foolish, if thou be of the number of the foolish Virgins, then haste thou need of the wise, but if thou be of the number of the wise virgins, then have the foolish need of thee, therefore separate not thyself from the communion of Sainets lest the communion of Saints separate itself from thee, for the society & communion of saints is an Article of the Creed, and he that comes not to the communion of Saints shall never come to the remission of sins.  
Now unto this consideration, that socyety is good, it shall not be amiss to add the next, that it is better than unity, for the holy Ghost is not content with a simple commendation, as to say, two are good, but two are better than one. And certainly I do find in Scripture, that the works of God do wonderfully affect this number, and when I find it, I attribute it to his Wisdom, of whom it is said, that he made all things in measure, weight and number. Begin at the creation, and ye shall see what honour God gave to this number, for when he had made one single man, he (as it were) corrects himself, as if he had not done well, and saith It is not good that man should be alone, and then he made another to him. In Gen Cap. 1. 3. God made a light. and then as if one light was not sufficient, verse 16. he ●adet woe great lights the one to rule by day, & the other by night. In the body, the per●ectiōs of beauty are more eminent in those whereof there were two, therefore GOD made two eyes, and not one eye, and so in the rest,: and of these parts was Christ chiefly enamoured of his Spouse, as Cantic. 5. and 7. Thy two breasts are like young Roes, thine eyes are like Doves, thy cheeckes like a bed of spices, thy lips like Lilies, thy hands like rings of Gold, thy legs like pillars of Marble.  
In the old Law all ran upon twoes, like a door upon two hinges, the Sacrifices were most of them offered by twoes, ye shall offer two Sparrows, two Doves, two Goats, two Oxen, two Rams, two Lambs. In the Law two Tables, in the Tabernacle two Altars, in the Temple two Pillars, on the Ark two Cherubins, In the Church two People, in the Gospel two Sacraments, in Christ two Natures.  
And Christ reckoneth up his Disciples by twoes, Peter and Andrew, james and john, Philip and Bartholomew,. Math. 10. 2. And he sent out his Disciples before him by two and by two, like pairs of Oxen to plough up the Church before him, Luke 10. 1. as the Beasts came into Noaths Ark by two and by two, Gen. 7 9  
And to end with that wherewith we began, when God made mankind, he made him neither under nor over, but he made them just two, for when he was but one, God said it was not good, and when he was three, it was stark nought, for it was set as a brand o● shame upon Lamecht head, that he was the first that married two wives, Gen, 4. and so brought three into one flesh: and where it was said, that two shall he one flesh, it should seem that an unmarried man is but half a man, for if two must concur to make one flesh, then where there is but one, there is but half a man.  
If any man think I strain this Scripture out of the right sense, to refer that unto marriage particularly, which was spoken of all society generally, I will even from thence take my defence, from whence I am accused, for if Solomon spoke of all society generally, then is marriage included, which is one society among the rest, but that marriage is not only generally included, but particularly intended, I refer you to the next verse going before, where Solomon reckoneth among the miseries of this life, to see one single man, that had neither Brother, nor son labouring for the world, and defrauding his soul of pleasure and then inferreth this upon it: Two are better than one, as if he meant, that he who is married had a son, for whom he laboured, and therefore defrauded not his soul of pleasure. Of the single life saith S. Paul, It is good: It is good for a Man not to touch a Woman 1. Cor. 7. but of marriage he saith, It is honourable. Heb. 13. To be good is the smallest commendation that can be given to any thing, for God made nothing but was good and whatsoever is not good, is of the Devil,  
But to be honourable is the excellency and perfection of good, and strives among other goods, like the Sun among the stars, which when it appears, they are not known to be. But what if S. Paul said, the single life was good? that proves not that marriage is not good, nay wherein is the single life so good, but marriage is as good? It is good for a Man not to touch a woman: how means he that? doth he mean it is good generally for mankind? No: for Christ saith, all men cannot take that gift, Math. 19 but it is good particularly for this man, or for that man, for thee or for me, but marriage is good generally for mankind, and who prefers not a common good, before a private, and the single life but a private good? for when he saith, It is good for a man not to touch a Woman, he meaneth, it is good for that man that he can abstain from marriage, that is yet more plainly, that it is good for himself, because he feeds none but himself, he clothes none but himself. But herein doth marriage excel, because it doth good to other, first to her, whom he takes into his protection, which if all men should abhorred to do, than might women go with Iephthes Daughter, to bewail the days of their Virginity. Secondly, it doth good to the Church, in begetting an holy seed to the kingdom of Christ. Thirdly it doth good to all the world, in replenishing it with people, and Lots Daughters chose rather to lie with their Father, then to leave the world unpeopled, therefore Two are better than one. But wherein doth the single such good to himself? ye will say in easing himeselfe of care, because he hath none to labour for but himself, but look verse 8. and Solomon reckoneth that among the miseries of this life to see a man labouring and traveling for the world, and knows not for whom, and in deed it is an ease and comfort amidst our labours, that when we are gone, we have to whom to leave them, which no man hath that is alone, therefore two are better than one. Or will ye say the single life is freer from temptation, for that when the sword comes, when affliction or when persecution comes, thou haste none to withdraw thee from GOD, thou haste no wife to tempt thee with tears, thou haste no children to pierce thy soul with pity, thou haste no hindrance to hold thy heart in thrall. I answer again, that as the temptation is less, so the glory shall be less, for he that forsook more, he loved more, and what is more admirable in the Church of God, then to see a man for Christ's sake & for religions sake, forsake wife and children? For there is nothing that calls so importunately upon the heart of man, as the cry of nature in the tears of wife and children, and it is a thing at which the Barbarous Tyrants are many times amazed, to think what religion should be, when they see that for love of it, men forsake wife and children, it makes them think that there is somewhat in the peace of GOD, which passeth all understanding; Or which of ye all is there, who if ye saw two Martyrs at a stake, whereof the one was single, the other had wife and children, would not conceive more reverently of him that was married, because he overcame the greater temptation, in leaving wife & children, which the single martyr could not, because he had them not to leave? therefore in him that is mathe patience is more admirable: the victotie more honourable, the reward more glorious, the wages better, therefore two are better than one, for Solomon here saith, they shall have better Wages for their labour: Well, ye will grant all this, that the victory is more glorious in them that are married, when they do overcome these temptations, but that they seldom overcome them, because of the clog. Surely this were somewhat if it were true, but amongst other slanders against this honourable ordinance of God, I must needs avouch this to be one, for let your single Saints come in, and spread forth the Ensign of their honour, what ever was done by men not married, but the married have done as much as they, yea I say, as much, as often as honourable? If ye speak of patience, whom have ye to come into the balance with job, & he married, ifyee speak of obedience, whom have ye like David, a man after Gods own heart, and he married, if of Faith, whom like Abraham, if of Wisdom's, whom like Solomon, if of courage, whom like Samson, and all married, and it is no small commendation of marriage, to see all the patterns of perfection in men that were married. If ye speak of perfect sortitude in contempt of the world, marriage hath been no hindrance, but the married have hazarded as much as any: Where ever saw ye such a sacrifice as that of Abraham, who sacrificed his own son for God's sake? or when ever heard ye such a work as that of judah & Benjamin, who thrust away their own wives for God's sake? or who ever left more than Peter, who left all he had for Christ's sake? and they all married. The Prophet Ezechiell, Cap. 14. reckoneth up the three worthies of the world, Noah, Daniel & job, though these three men Daniel, Noah & job were among them, yet should they save but themselves, there were but three worthies in the world, and two of them, Noah and job were married, and marriage had the odd one. Nay what honourable thing achieved in Scripture, but the married had a hand in it? or what honour in Scripture ascribed to any, but the married had a share in it. The translation up to heaven in Enoch, who was married, the building of the Ark, & preserving of the world in Noah and his three sons, all married, the building of the Temple in Solomon, who was married. If ye speak of vision and revelation then against Daniel in the old Testament, and john in the new, I oppose jacob among the Patriatkes, Samuel among the judges, Ezechiel among the Prophets, and Peter among the Apostles, who had as many revelations, and saw as many visions as any. Or if ye speak of Paul the Apostle of the Gentiles, of whom it is like he was not married, against him I oppose Moses the leader of the jews, who in deed was married, & what was there in the one, which was not in the other? Paul was a great Scholar, a Pharisee, & brought up atthe feet of Gamaliel, Acts. 22. so was Moses a man well seen in all the learning of the Egyptians, Act. 7. to show that marriage is no enemy to learning. Paul was a man fervent in prayer, for by his very prayer he healed the sick, Acts. 28. so was Moses a man vehement in prayer, for he prayed forty days and forty nights, Deut. 9 to show that marriage is no enemy to a man's devotion. Paul fought with Beasts at Ephesus and overcame ●em, 1. Cor. 15. so did Moses with fiery Serpents, with Sehon King of the Amorites, and Og that Beast of Basan, Nomb. 21. to show that marriage is no Enemy to honour and victory. Paul wish: himself eternally separate from God for the jews sake, Rom. 9 3. so did Moses, If thou wilt not pardon them, then blot my name out of thy book, Exod. 32. 32. to show that marriage is no enemy to a Pastoral care in a spiritual function. Paul was rapt up into the third Heaven, 2. Cor, 12. but God came down from Heaven to talk with Moses in the Mount, Exod. 24. and me think his honour was the greater, for Paul went up to God, but God came down to Moses, to show that marriage is no enemy to vision and revelation.  
Or if ye will object out of Matth. 22. that the state of single men is like to the Angels, because Christ saith of the dead, phat they neither marry, nor are given in ma●age, but are as the Angels in Heaven, and therein conclude that the single life is so much to be preferred, above marriage, as the Angels above carnal men, then look how much you prefer the Angels, who are not married, above mortal men, who are married, so much will I prefer Christ, who was married, above the Angels, who were not married, for Christ was and is married, the book of the Canticles, is the book of his love. Math. 22. 2. God is the King, whose son was said to be married and Christ is the son of that king which was married, and Apoc. 19, 7. Christ is that Lamb, whose marriage was said to be come, and we are that spouse, which was said to make herself ready, therefore if an Argument from resemblance may do any thing, then since the single state is but like to the Angels, and marriage like to Christ, I conclude that this is better than that, and two better than one.  
If ye ask me wherein marriage exceeds, I answer for company, for comfort, for help, First for company, for before Eva ●as made, there were a great many creatures in the world, and yet Adam was still said to be alone, because the other crea tures were no fit companions for him, and company is a thing that in nature pleaseth, as we see that fowls of a feather flock together, even for companies sake, though they receive no other benefit one by another, & the same is in the nature of man, which delighteth in a companion, but to have him or see him, though he reap no other good by him. But marriage is good not only for company, but also for comfort too, therefore faith Solomon, if two sleep together, there shall be heat, but to one how should there be heat, by heat understanding comfort, which is like a warming in a cold day, and certainly there is no comfort like the comfort of a good wife, only the holy Ghost excepted, which saint Paul calls the God of all comfort and consolation, because of that unspeakable peace, which it worketh in a man's conscience, but set that a side, and there is no peace or comfort like this: Wither it be in the infirmities of the body, no hand so welcome to apply the medicine as the wives, or whether it be in the maladies and perturbations of the mind, no tongue so gracious to assuage the grief as the wives, for that by a secret power they have in nature given them, they do I know not how slily and smoothly encroach & steal upon a man's affections, and surprise his whole heart before he be aware. The presence of the wife, is like the Angel in the midst of the fiery Furnace, that alleys the fury of affliction when it comes: The hand of the wife is like the hand of Moses in Rephidim that drives away distress, when she but holds it up; The tongue of the wife is like the Harp of David in the ear of Saul, that expelles the spirit of anguish from the heart of man, therefore two are better than one, better for company, better for comfort, yea & better for help too: For when one is overcome, yet two shall stand, and do we not live in a world of contention, wherein we have need of continual help? is not the world a pitched field unto us? are not our enemies encamped round about us, before and behind us, with out and with in us? & the Devil the ringleader of them all, is he ●ot daily at our doors? and have we not then need of a Helper? seeks he not continually by power and by policy, by presumption and despair, by terrors & temptations to overthrow us? doth he not assay us in all subtlety, seeks he not all auan●ages against us, and is it not like than he will set upon us, when we be alone, as by all probability he set upon Eva, when she was alone, and upon Christ, when he was alone, in the wilderness, in the mountain, on the pinnacle of the Temple, where no man could come at him, and have we not then need of a Helper? The Devil is like that Egyptian, Exod. 2. that singled out one Israelite and smote him when he was alone, but when Moses came to assist him, that Egyptian was slain: So is the Devil in a single combat valiant, yea many times victorious, but when a second comes to assist, he takes him to his flight. What saith S. Bernarde, Malum quod nemo vidit, nemo arguit, & ubi non timetur reprehensor, securus accedit tentator, the sin which no man seethe, no man reprehendeth, & where there is no fear of a reprehender, the devil comes boldly to as salt, & who is so fit to reprehend thee as thy Nay who will reprehend thee but thy wife, yea though thou sin with greediness? thy superiors care not, thy inferiors dare not, thy friends remember not, thine enemies vouchsafe not, and strangers will not, but thy wife hath a privilege to reprove thee, beside she is always at thine elbow, and when she fiudes thee either saying what is not seemly, or doing what is not comely, she pulleth thee by the sleeve, and saith, Husband remember thyself, therefore provide thee a Helper, and the Devil will be afraid of thee, because of her, and when he finds thee married to her, he will take it as a discharge to be gone.  
But be sure then that she be a Helper, be sure she be good, for if she be nought, then can I not say that two are better than one, but that one is better than two, and that it were good for such a man to be alone. And certainly that men complain of marriage as a cause of evil, it is because themselves be evil, for what a blasphemy is this, that men shall make this honourable ordinance of GOD, as a cause of their sin, that Adam should say to God, the woman which thou gavest me, that whereas God had given him the woman as a gift worth all the world, he returns it to God in great reproach? And we are all the sons of Adam, for it after marriage there come a storm, that things run not right, why then the woman, which thou gavest me, and had I been single, my woe had not been so singular, and the woman is the cause of all woe: No, thyself ar● the cause, either because thou didst not chose her well, or else because thou dost not use her well, but observe these two points, and marriage is good, otherwise even this ordinance of God shall turn to thy evil, as to the Egyptians the pure waters were turned into blood. And where it is said, two are better than one, I would have ye therein to consider, that all society was ordained for good, and therefore you that be husbands remember that, and you that be wives remember that, that marriage was ordained for good, and when I say it was ordained for good, I would not have ye to mistake me, as if I meant for goods, for that was a pleasant point for them that pray upon silly women. A certain rich man being asked what his religion was, made answer good enough, meaning that if he had gold he had his God, & that all his religion was in his riches, and there be a great ●any such husbands in the world, who if ●ee ask them what they chiefly desire in a ●ife, they will answer good enough. Such husbands are like Idolaters, for as job saith of them, that they say to a wedge of gold, thou art my God, so say these to a wedge of gold, ●hou art my wife, for in truth they are married to gold, & not to a wife. I would have such men to remember, that when Eva was brought to Adam, she brought nothing but herself, for all the world was given to Adam before she was made, and if all was his before, what had she to bring that came after? In old time jacob served seven years for Rachel, and bought his wife by his service, but now men must be hired to take wives, as if to take a wife, were to take up a cross, and hence it oft times comes to pass, that marriage is not good, because the end of it is for goods, and not for love, and where there is no love, there can be no joy, there can be no peace, but as the yelling of a Lion and a Bear, so it is in such unkindly, ungodly matches, they loath and detest one another, and then is one better than two, and it were good to be alone.  
Beside if thou desire thy marriage should be for thy good, take heed of thine eye, for as thy heart in covetousness may corrupt thee, so may thine eye in Beauty blind thee. He that had seven hundred Concubines, and three hundred Wives, which makes up a thousand women, he saith, Eccl●s. 7. that among a thousand Women he found not one good.  
One being asked why amongst all creatures so few women were good, made answer, because so many of them seemed so good, all is not gold that glisters, if she whom thou lovest be fair with out, have a care that she be so with in, and think that she may be like nabuchadnezar's Image, if her head be of gold, sure her feet or soms part is of clay, for an evil woman is like a painted cloth, which if thou beholdest on the one side, thou shalt see Kings royally painted in their Robes, but if on the other, it is all patches and rags, and what a match then haste thou made, when thou hast got a picture to thine eye, and a horror to thy heart, golden fetters, a painted serpent, a silken snare? It was the chief corrupting of the children of God, and the first cause of their Apostasy, that they chose their wives by the eye, for so it is Gen. 6. When the sons of God saw the Daughters of men that they were fair, they choose them wives of all that they liked, and by choosing such wives, they lost the favour of God, for God brought the flood upon them for it, therefore rather than to come into such a yoke, it were better to be out of the yoke, and one were better than two. But if thou be once yoked, then must thou bear what thou canst not for bear, and suffer patiently against what thou haste no remedy, if thy wife be good, then mayst thou give God thanks, and say what the wise Solomon could not say, that thou haste found one good woman, but if thy wife be bad, yet must thou give God thanks too, and say thou haste found a trial for thy patience, for an evil wife makes her husband a figure of the militant Church. One boasting in glory of his felicity that he had a good wife, answer was made again, that he could not therefore come to Heaven, meaning that a good wife was like Heaven, and since there is but one heaven, he that hath it here shall hardly have it hereafter, therefore by a consequent of opposition, if a good wife be like Heaven, than an ill wife is like hell, therefore think she is thy patience, and that God in her hath chalked thee out the way to Heaven, for he that finds Hell here, hath a promise of heaven hereafter. And to you wives likewise let this remembrance be directed, that marriage was ordained for good, and apply yourselves that it may be so, for I know no great care or study that belongs unto you, for so said Solomon of the good wife, that she will do her husband good and not evil all the days of her life Prov. 31. good in his body by cherishing it, good in his mind by yielding council and comfort to it, and good in his substance by preserving and maintaining it. If her husband be in affliction, she must not do as jobes' ●ife did, to come in for the devils attorney, (& make him murmurre against God, but she must pacify him with words of grace, and use those pleasing parts, which God hath given her for his appeasement. Or if her husband be about a good work, she must not discourage him, as Micholl did to David. Or if he be about an ill work, she must not encourage him, as jezebel did to Achab, for than I cannot say that Two are better than one, but that one is better than two, & it were good for such a man to be alone. Nor she must not be a railing wife like Zipporah, if her husband displease her, to break out into cruel and bloody speeches; Thou art in deed a bloody husband to me. Nor she must not be a heade-strong wife like Vasthi, her husband sends for her to come, and she sends him word plainly, she will not come, as if she was not made out of his ribs, but he out of hers, for then one is better than two, & it were good to be alone. Nor she must not be a sumptuous wife, by excess of diet or pomp in apparel to consume her husband. Solomon saith of the good wife, that she is profitable, she spinneth wo● with her hands, & layeth her hands to the and so do our women now a days to th● wheel, for they make all run on wheels, they turn spinning into spending, & look how much one is worse, or less than two, so much they make a rich husband worse or less than one, they make him none, for they undo him. It is true of the proud wife, that Solomon saith of the profitable (though in an other sense) that she is like a Merchant's ship, for so is a proud woman vain, foolish, fantastical, & carried with every wind, every fancy it must be hers, every new sangle it must be hers, & if she have it not, then is she like Rachel for her children, give it her or else she dies, & if she have it, she loathes it, while she looks upon it. The Poets prettily scoffed at the vanity of women in a fable of Mercury & the Moon, for when Mercury had taken measure of the moon to make her a coat, he could never make it fit, but it was always either too large, or too scant, because she was always either increasing or decresing: & so it is with you, your fancy will not hold, while the coat is in fashioning: and well ye may be said to be like a Merchant's ship, for before ye can be full fraught and furnished, ye must have one thing from Egypt, another thing from Spain, and another from Italy, you must have your bracelets from one country, your girdle from another, and your perfumes from another, and all the world must be traveled too, to rig out one woman, & when she is once furnished, than she cuts her Anchor, all a flaunt under sail, and abroad she goes like a Giant to run her race: Of such an unprofitable wife I must needs say, one is better than two. I know of all points it pleaseth not to write against the pride of women, and if I tempered my pen to please, I would write none of this, but I must needs write, because I see that many; who otherwise are good and virtuous, are overtaken here. Nay, which of ye all is there, (if ye will shrive yourselves who is not longer in tricking up yourselves, then at your prayers, and what a shame is that among Christian women? Solomon was 20. years in building the Temple and his own house, but he was but 7. years in building the Temple, and 13. about his own house, and what a foul odds was that? thirteen for himself, & but seven for God, but it is not so well with you, for if you di●de the time of your attiring and your 〈◊〉 is into twenty parts, I think your ●ing hath nineteen, with such trimming 〈◊〉 setting, and smoothing and correcting, ●yee meant immediately to have your pictures taken, with such waiting, attendance, and solemnity, as if there were some solemn sacrifice to be performed, & ●yee do, for ye make Idols of yourselves, and set up your Image in a glass: Well, will ye have a glass to look in, then ●oke upon Sarah, Abigall and Rebecca, & ●n them ye shall see what is amiss in yourselves, for what should I write of many other women more? of Rachel, of Leah, of Ruth and Deborah, of Annah and Penni●ah, in them ye shall see how to behave yourselves toward God. In Rebecca ye shall see how to behave yourselves toward your children, in Sarah how toward your husband's, if they be good, in Abigall, how, 〈◊〉 they be bad, for love, wisdom and obedience is the perfect beauty of a woman, ●nd all other beauty is blackness, if ye be ●ot saife with in, which if ye be, then shall the King have pleasure in your beauty, and it shall appear that ye came out of Paradise, and that ye be wives of Gods making, and as in this life ye were joined with an earthly companion, so in the ne●, ye shall be joined with Christ the Husband of the Church. Therefore love your husbands here, and if they reward it not, it shall be rewarded in Heaven, be obedient to them here. and ye shall be made equal with them in Heaven: be humble and lowly here, and ye shall be exalted in Heaven, be clothed with modesty here, and ye shall be clothed with honour in Heaven, be patiented here, and ye shall be crowned with glory in Heaven, and as here for your bettering you did tutne one into two, so there for your further bettering you shall turn two into one, and have unity and society with Christ for ever.  
FINIS.