THE GREAT ADVOCATE AND ORATOR for WOME●  
Or The Arraignment, Trial 〈◊〉 Conviction of all such wicked H●●bands (or Monsters) who hold 〈◊〉 lawful to beat their Wives or to demean themselves severely and Tyrannically towards them.  
where: Their crafty pleas are fully heard a●● their Objections plainly answered an● Confuted: And the 〈…〉 Condemnation passed 〈…〉 the Law of Nature: the Law 〈…〉 Policy (or Morality:) the Civil and Canon Law: and the Law of God.  Coloss. 3. 19 Husband's Love your wives and be not bitter 〈◊〉 them. Prov 16. 27 An ungodly man diggeth up 〈…〉 and in 〈…〉 there is as burning 〈…〉 froward 〈…〉 man soweth 〈◊〉. 
A. D. 1682.   

The Contents.  

CH. 1. The Introduction.  
CH. 2. That it is not lawful for husbands to beat their wives proved from the law of Nature.  
CH. 3. The same confirmed by the Laws of Morality or of civil Policy.  
CH. 4. The same argued and cleared up, from the civil & Canon Law●  
CH. 5. The same evinced from the Law of God.  
CH. 5. The Conclusion.    

To all married Women whose ●usbands rule over them with rigour and severity; (And likewise a word to all such irrational husbands)  
Ladies and Gentlewomen.  
THE wiseman tells us that a word spoken 〈…〉 like apples of Go●●● 〈◊〉 pictures of Silver; 〈…〉 to yourselves to judge how oppo●●●●●ely this Treatise comes unto your hands, whose tendernicks are galled by your wearisome uneasy yokes. ● hope these few sheets may some what revive your drooping Spirits, ●t being no small comfort when you have a friend at hand, whose tender compassion towards your tender Sex makes him deplore your sad case and Plead your cause with such affection, as if it were his own.  
Me thinks I see how strangely your (heart-breaking) husbands, are hurried by the violent Whirlwind of unbridled Passion: me thinks I hear their loud murmurings their angry voice, together with the echoing sound of servile blows, wounding my sorrwfull ears more than the dreadful noise of the disquieted seas, more dangerous than their forming rage, more amazing the● Aetna's wrath whose wide throat ●●●gorgeth smokes, flames, and ●under at one breath: methinks 〈◊〉 see their shadow swiftly drawing on you, like the black terrifying Hierricane, that makes the tende● Reeds (whose nature yields to every gentle gale) lie prostrate, croud● together and whisper in trembling fear. I am sensible how thei● austere demeanour and tyrannical behaviour have plunged divers 〈◊〉 you into a deep and dangerous Gulf of sorrow, and disparation, who not finding peace and content at home, are in an exorbitant manner seeking it else where; and like persons (disarmed of sense and reason by this Paroxysm of fear) are Acting directly contrary to your own genuine and inclinations etc. Now alltho I dare not justify such enormities of yours, (but as a faithful friend exhort your speedy Repentance, and Amendment,) yet I lay the guilt (though not sufficient to excuse your fact.) in a more peculiar manner to your husband's Charge, and (as the wicked Instrumental cause of sins in you) I Summon him (without a deeper Repentance) to prepare to Answer before the Great Tribunal judge, both for himself and you.  
Others there are (more virtuosly inclined) who are desponding in solitary corners, and whose best remedy is to seek out some melancholy cave or desert place, that may entertains their pensive minds, whilst their distracted thoughts are feeding o● soliscitude, and care; who instead o● teaching their eyes to weep, are endeavouring how to wiipe off their Crystal tears (as pure and clear as is their Innocency) without the discovery of their grief. On whose pale ey● lids sits a sad messenger of woe, more unwell come then the harbinger of death itself.  
For such, this book was chiefly designed, and to every such desponding wife, I now address myself, advising you to try (once more) what influence the violent cords of your laborious Love may have upon your misguided husband; Take him by the hand, and fall about his neck with sweet embraces hold him fast, and compel him (alltho against his will) by all the rhetoric you have, and by all the charming Eloquence of your loyal and constant Love, etc. ●f this prevail not with him, then conjure him by all that's dearest unto himself, that he would please to condescend to walk along with you ●nto this Temple of Eroto (or the Muse of Love) which is erected for your sakes alone. Perhaps it may proeve (and who knows but it may? O would to God it might,) such as was the Temple of the Goddess Viri placa in Rome of whom Livy writes, that whatever man and wife came to sacrifice Therein, alltho never so much at strife and variance before, yet they always returned home again in Love and unity.  
And that I may help one lift forward I desire now to speak a word or two to your contentious husbands, whose words are fire brands, arrows, and death, (or that which is much worse) my advice to such shall be no other than th●t wise man's council. Prov. 25: 8. 9 Go not forth hastily to strive lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame: debate thy cause: By long forbearing is a Prince persuaded, and a soft tongue breaketh bone itself. Suppose thy wife to be (what thou wouldst have all men think she is) wilful froward and perverse; consider whither thou hath not made her so? doth her affections fit loose to thee, examine well the grounds, debate the matter with thyself; Go notes forth hastily to trive with any person: no not thy adversary, much less with thy friend and least of all with her who lieth in thy bosom, and should be dearest to thy heart, nay who should be as dear unto thee as thy Life, for as much as she is thy very self. If a King (with whom is commanding Majesty and power,) will be persuaded by a wise deportement, how much more than will thy lowing wife, whose tender Sex doth naturally dispose her to such sweetness, softness, Gentleness such melting and relenting tears such heart winning demeanour, etc. that the mollifying hand of Love may mould her into any stamp that virtue forms; and who recoils at nothing more than ragged usage, because it is so directly contrary to her soul whose essence is compacted of ardent Love, stronger than death itself, and which many waters cannot quench.  
From this time forward therefore go thy ways, and reconcile thyself to thy offended self, then let hand join in hand, & haste, both of you to pay your Sacrifices to this Temple of unfeigned Love, that when you return from thence, Heart may then join in Heart, and both of you may be willing to live no longer, than you live united in One soul; which will redound to both your peace and tranquillity here on earth, and your future happiness in the world to come, and crown your names to there present, honour, and my cordial wishess with that palm of victorious and triumphant Success, which is the earnest desire of  
your assured Friend.   

CHAP. I. An Introduction to the following discourse.  
ALltho we all know that unto women the world oweth half of its life and man is indebted the greatest part of [his love next unto God] yet now a days it is grown a custom so common to undervalue the worth of that sex (because of the lewd and almost unparrald lives and examples of some) that every rymer hath a several libel to impeach their name; and every person a poem to accuse them of unfaithfullnes &c: The Courtier, though he weaus his Mistress favour, yet upon slight occasions (nay sometimes none at all) Sticks not to sing her shame; And the cobbler (though in himself deserving greater disgrace, yet) wants not a ballad to reproach their name; And as this course is usual with most men, so the cause here of is manifect unto all: The 
† Seneca. 5. 13. ep. 89.  fairest Mark (you know) is most often aimed at, and the goodliest star is mostly gazed upon, so Woman the beauty fullest creature of all the visible creation is most of all Observed, and 
b Tacit. hist. 3. lib. ad princip.  Observation as it is sometimes the guide unto honour, so often also is it the mother of disgrace. Particular reasons hereof, may be collected out of the several humours of such who stand out in disloyalty with them; for some men will dispraise that woman whom before they adored, because her modesty hath repelled their un chaste desires. Some will turn their amorous terms of wooing into a barbarous stile of railing, because for want of desert they obtain not how to love them, and the greater part of men, being evil themselves, love but few things that are good, and so perchance hate women also. Some likewise pretend a real dislike of women (unto whom themselves are all the while real stranger (to make Ostentation of their wit, before the public stage of the world, few upon good show of reason. and fewer yet upon just grounds, and these sort of persons have filled the world with Pamphlets, things most idle in themselves, and most disgraceful unto women: But O unmanlike men and slaves of your sex! Is this a point of your man hood, or any ornament of your valour, to buisy yourselves for the disgrace of women, whom nature hath disarmed of corporal strength, and education disenabled of mental courage for revenge? Is this the thankful tribute you repay unto the author of your beings? Is this the best embraces you bestow on the paps that gave you suck? Is this the grateful allowance you afford them for their sorrow, pains at your birth, for their care and diligence in your youth? And for that labour of love which they have bestowed upon you, throughout the several periods of your life? All such 
a Ausoni 9 the great. action: ad Augst.  courtesies (methinks) should not be forgotten in such an ungrateful manner, much less injuriously remembered. But why talk I with these men of gratitude (the greatest of virtues) who never were acquainted with any virtue at all? And therefore, had it been the highest of women's misfortune to have been traduced by this in famous crew. they might easily have smiled it out, counting it no dishonour to be evil spoken of by such, who never learned to speak well of any: But now this bad cause hath gotten better Patroness, especially when in the universities, their names are mentioned in their 
b D. G. in his Act at Oxf. 1608.  Acts and public disputations, their capacities thought unfit for learning or ever attaining to the speculative knowledge of the liberal Arts and sciences. Nay if this were all, their blind ignorance might be passed over in judicious silence, but when they shall adjudge them worthy of blows, what more strange and prodigious Paradox than this? What opinion more unnatural and uncivil then that of theirs, that it is lawful for a husband to beat his wife?  
Most impure heart, which didst first 
c Chrys: homil. 57 on Gen. 29.  conceive, and move the most barbarous tongue which did afterwards bring forth such a 
c Cyclopes furiunt isti ut quidem Doctiss. virjs conj●ciunt ex. Homer. l. 9 Odi●si:  Monster of opinion! Had I but one word to Speak, unto mankind before I yielded up my breath, and but one only line to write, I would both Speak and write in Defiance thereof.   

CHAP. II. That it is not Lawful for a husband to beat his wife proved by reasons drawn from Nature.  
ANd to begin first, whence we all began, from Nature self; Her eternal Laws stamped from the world's beginning in all her creatures, witnesseth such a sovereign Union of male & female that in all kinds between them there is found no unkindness 
No Lion's rage against the Lioness  
The Tiger to the Tigress is not fierce  
No eagles do their fellow birds oppress. 
Transt. ex Strozio Laur. post.   
The Hawk doth not the Hawk with talents pierce  
All couples live in love by Nature's love  
Why should not man and wife do thus, and more?   
Man, the great Creator's greatest creature, endued with Remembrance, a Register to recount former events, with wisdom, a Glass to behold the present state of things, with Providence an Oracle to conjecture of future accidents, and above all with Reason, a Balance to weigh out all his actions, must now become more cruel and tyrannous, nay more savage and barbarous then very beasts, who neither have remembrance of things past, wisdom in things present, nor providence of things to come, nor reason in any thing at all. 
Plin. nature. hist. l. 10. c. 24. & 29.  The Doves are observed to be most exquisite in their love, and at the fatal departure of one the other pines to death with sorrow. The Nightingale makes pleasant melody in his love's welfare, but in her distress he mourns in sadder tunes. The Swan is of a nature suitable to his feathers, white and fair, and all his fear is to keep his mate from fear, Go therefore into the fields, and the Doves will teach thee a lecture, of Love, return into the woods, and the Nightingalles' will sing thee madrigals of love: walk by the water, and the Swans will school thee the art of love; Every where such loving couples of brutish beasts will shame the disagreeing matches of reasonable creatures. For, shall the bare instinct of a sensible nature work so powerfully in this case with beasts and shall the help of a purer essence work a contrary effect in man and shall not such men be adjudged worse than beasts by many degrees? The Lion that barbarous Creature, 
Plin. hist. nat. l. 1.  who spareth no shape, is said to tremble at a woman, and hardly proffereth her that violence, which usually he doth to man, as though Nature had taught him a more gentle behaviour towards so fair a Personage, or his own heroic Spirit the shame of so base a victory.  
For never gotten was immortal fame 
Transt. ● Virgil.   
By working of the weaker Sexes shame  
The Viper, 
S. Ambrose tom. 1. l. 5. c. 7.  a beast more vile than the vilest, poisonous by nature, and spiteful, 
Hex. m. & Arist. de hist, animal.  odious to be seen and hateful, yet when the time of his breeding approacheth, withdraws himself unto the sea, or river side, and by the Gentle murmur of his known hiss calleth forth the Lamprey with whom his nature is to engender: the Lamprey being so kindly invited, doth as kindly repair unto him, whom when he perceiveth coming to accept of his love, vomiteth forth all his poison, doing reverence (as it were) unto his nuptial rights, and casting away his natural corruption, meeteth his spouse in his cleanest perfection. Man would scorn to be thought worse than a Viper, and why then scorneth he not to cast out of his heart all his cankered poison of anger, of strife, variance, quarrelling and contentions, when he cometh into his Mistress presence, and especially whilest-he is lying in his Nuptial bed? A dog will not so much as snap at his mate, and cease to bite her, and will not every sober person esteem of that monster in Man's shape to be worse than a savage beast, who shall snarl and snap at his wife, and most especially if he shall attempt such an unnatural act as to beat her, though never so much provoked?  
It may well be the world's motto, All things have Nature for their guide, and amongst these All, man the world's commander surely aught to be accounted one; which we may observe as in the common course of Life: in ordering his diet, in his apparel, in taking his rest, so likewise in the perfect habit of Sciences, in his smoothing Rhetoric in his solid disputations, in his profound Philosophy, in all which the greatest pre-eminence Art can challenge, is to add perfection where Nature hath laid a foundation. The law then being an artificial collection of natural precepts, how can it dispense with so unnatural an action. as for a husband to beat his wife, the one part of himself, or his better half? No man did ever willingly hurt himself, or if any man hath, certainly he may justly beheld a mad man, of all men living; and therefore what mutual blows can lawfully pass between man and wife, who are one and the self same? Their minds inseparably One in their choice, their houses individually the same, in their children and posterity. Indeed some ancient ages of barbarism (before either civility was fully embraced, or Christianity firmly establissed) seemed to draw from Nature the practice of some such Tyranny, so 
a a lib. pol. cap. 1.  Aristotele reports of the Sythians, 
b 6. Tacit. lib. de mor. Germ.  Tacitus of the Germans, 
c lib. 10. c. 2. de Rom. Antic.  Gellius of the Romans Caesar, of the French, with who it was a received custom to dispose of their wives, 
d Comment de bello Gallit.  life and liberty according to their pleasure, and hence it was that a Doctor seemed to allege his history of 
e Stobaeus ex quorecitat Patr. lib. 4. in 3. & Bodin. de rep. 1.  Publius sempronius who divorced his wife for seeing a play; of 
f Plin. l. 14 cap. 13.  Egnatius Mecennius who beat his wife for being found in his Cellar: 
g Arnobius lib. 5. contragentes.  of Faunus who killed his wife for drinking a cup of wine; fit proofs for confirmation of his argument (forsooth) that a man may beat his wife, are they not? Recount the time when these things were done, I pry, it was in paganism, and barbarism; observe likewise the persons, they lived as mirrog of rigour and cruelty, and are registered as monuments of murder and tyranny; Weigh the reasons that moved them thereunto, they willsooner make you laugh, then persuade imitation; Lastly judge of all, and it is but as though a Physician should go into an Apothecary's shop, where is variety of wholesome medecines, yet prescribes he some poison or drug to strengthen his patient, even so, they who having travailed over divers histories, and read diversity of good examples, yet are possessed with such a Diabolical opinion, have picked out the worst and most poisonous drugs, that they can find to cure the rage and violence of their burning Frenzy, of which contagion, their diseased souls are sick.  
But how much better and with greater safety might these fanatics be cured of their epidemical distemper, if they applied to themselves the famous examples of loving husbands towards their wives, and of loving wives towards their husbands, or of both, loving towards one another? How great and precious an Antidote would the very name of Hector have been to all such Infected-soules as these? who in the destruction of Troy did bewail the death of Priamus, the sacking of so great a city, the spoil of so many dear and valiant brethren, the funerals of so fair and large an Empire, but exceeded all excess in lamenting Andromache his wife, 
Hom. illd. 5.  and desired (saith Homer) to forsake heaven, (being already seated amongst the Gods) to defend Andromache distressed here on earth. How pleasant had been the rehearsal of 
a Zeno ph: in Cyrosuo.  Tigranus love, who with his beloved Queen being taken prisoner by Cyrus, made a free and liberal promise of his life, to purchase her ransom? What good entertainment had the story of 
b Martrialls Epigr.  Calenus (think ye) by those sort of men who have mustered up those few execrable examples before mentioned? He thought he lived no longer then when he looked on his beloved wife: what would 
c Tit. Liv. in divers. historicis ab urb. cond.  Livy have said of such a monstrous opinion, who makes mention of Augustus, of Antonius, of Scaevola, of Aruntius of Scipio, of Marius, with great reverence, as well for their endeared affections to their wives, as for other heroical virtues; I might also instance other 
d Frontinus in 4. lib. strat. de P. sew. suet. in Tiberi● de C. Altili●.  histories of infinite number who in like manner sound forth their worthy praises upon this same account, and whom for this cause posterity hath advanced above men, if not honoured as Gods.  
And though the woman's sex is accounted the weaker, yet not their love, for that exceeds the man's; witness 
e Lucan:  Cornelia who so dearly affected her Pompey, that she would not suffer him to go into the wars (though he were the world's terror) unless herself in presence might wait upon him: witness also 
f D. Hieromus.  Demotia, who having lost her Leosthenes, could not find herself, and therefore through solitariness made a speedy voyage after him. Witness 
a Plin. l. 10. c. 3.  Sulpitia likewise, who being adjudged to stay, and watched that, she should stay at Rome, when her husband Lentulus was banished from Rome, yet (notwithstanding the Senate's command, her princely father's charge, the love of her city and country, the loss of friends and family) she alone exposed herself unto the danger of the night, beguiled the watchful eyes of her strict guard, broke forth of the city, and traced along the fields to seek him, until she became the joyful companion of his woeful banishment; so little she esteemed all the world's felicity in regard of one Lentulus, so willingly she incurred whatsoever misery. Witness b Panthea also, Rhodogune, Laodemia, Martia, Valeria, Portia, Lucretia, 
c De qua D. Hieron. to. 2; l. 1. contra jovicanum Ovid. in Ep. pen. ad ulis.  Penelope, 
d Ou. Metum. l ●1. fab. 10.  Alcinoe, and Millions of like whose singular fame herein, is hath caused antiquity to invest them in the eternal shrines of honour, so might likewise their rehearsal enforce posterity to receive them as the fruitful Patterns of imitation.  
But to return to the barbarous Histories before alleged by some, (whose Characters my ink cannot sufficiently Blacken, unless I hazard putting myself and reader into a Paroxysm of trembling horror, and pale fear, like such inconsiderate brains who raise Ghostly features which they themselves do dread to converse withal, or indeed so much as to behold:) Is not that a weak structure whose very foundation needs such under proppings as Those? and they also, so feeble by the gnawings of chankring, Obloquy, as well as mouldering time, that the building shakes at every blast; Grant those incredible stories to be true, yet how can any person in his right wits prove from their inhuman Actions that such deeds are Lawful? Since all was done unadvisedly, without discussing of the matter, and wrongfully themselves alone (and in the height of passion too) being doth their wife's Accusers, their Jury, their Judge, and their cruel Executionners likewise; O horrendum nefas. Let this not onces more be mentioned amongst us, who bear the name of Christians, these being savage and heathenish murders both against Nature, and the Law of God, o● Reason. of Religion, and of Nations. Let me demand who ever stained their Names, their Relation, their City, Country, Age, or Generation with greater shame and Ignomy, [leaving such an indelible Stigma of their just disgrace to all posterity that nothing can wipe out] except such inhumans' monsters of humane kind as shall adventure to vindicate their Acts, or from this day forward walk in their untrodden steps? Who received the greater foil, those tyrannous husbands, who in their excess of rage and madness did so rashly abuse their own flesh and blood, or those modest wives, who with such patience did endure? If any yet dare vindicate the former, I le remove the case into the Court of Morality, or civil Policy, where if the Jury pass on their side, such shall have cause still to embrace their diabolical suggestions, but if They find them Guilty nothing more remains then to lop off such Gangreend members of an unhappy state or Kingdom, lest they infect the whole Body with such a fatal Distemper, as will prove mortal and destructive to all humane societies, with whom they shall converse.   

CHAP. III. The same confirmed by the Rules of Morality or Civil Policy.  
MArriage of all humane actions is the one and only weightiest: It is the present disposal of the whole life of man: it is a 
a Boindus de Repub. l. 1.  Gordian knot, that may not be loosed but by the sword of Death: it is the Ring of union whose Poesy is Pure and endless; In a word it is that state which either imparadiced man in the Eden of felicity, or else exposeth him unto a world of misery. 
b D. Casus observat▪ ex vet●rib. in come. in Oecon.  Hence it is that so mature deliberation is required, before such an eternal Bond be made. The mutual affection of each party, 
Arist. lib. 2.  the consent of parents, the approbation of friends, the trial of acquaintance, besides the especial observation of disposition, kindred of education, of behaviour; Now then, if a man solemnize marriage upon these due respects he can hardly make his choice amiss, because he is guided by virtue, which never faileth her followers. But if not, he may well be styled a fool, because he is carried away by passion, which easily imprisoneth the best designs. The man therefore who is truly wise cannot but choose a virtuous wife, and so by consequence live quietly and comfortably with her; And if any take a vicious woman, it argues his own ●olly, and so by good reason may patiently endure her; for now he hath but what before he desired, and he desired that which then he fancied; though indeed not from the informace of a true judgement, but by the inducement of a giddy affection.  
And yet in this infortunate case, it is the greatest folly of all follies, for a man to aggravate and multiply his own misfortunes, by quarrelling with his own choice, for that dissension takes away the very end and use of marriage, debarreth from all comfort and enjoyment thereof, banisheth its joy and felicity: no man is so ignorant but he may well know, none so obstinate but he must needs acknowledge the truth of what I say; What wife is there so absolutely void of all passionate spleen, who will so lovingly perform her marriags-rites, so carefully bring up her children, so providently order her house, so diligently direct her servants, for a preevish and waspish husband, as for a sweet and loving one? 
a Plautus in Pleudolo  Who will buy blows so dear as she will pay for Love? Or what husband is there so clear from all, that will so intentively augment his patrimony, so warily employ his stock, so diligently follow his affairs, so well in all things use his uttmost diligence for a wife whom he loutheth, as for her whom he entirely loveth? 
b Tacit. annal. l. 2.  Who will be as devout a Beadsman to the saint he fancyeth not, as to Him whom he chiefly adoreth? So that indeed, neither (as they should) caring for the other, both receive an unparndled damage to themselves, and for their posterity leave it most unfortunate. Infortunate in their birth, for fear their dissentious parents derived to them their dissentious spirits; in fortunate in their education, for fear their Back ward parents hindered their instruction; unfortunate in their estate for fear their careless parents diminish their Portions; unfortunate in their credit, unfortunate in all, for fear lest all their parents faults redound unto the children's grief. When as in agreeing matches, where man and wife make up the sweet harmony of mutual Love, in a reciprocal consent and union, you may observe a heaven like government, the husband intent on his business; the wife employed in her house, their children brought up religiously, their attendants their servants and every one (as Virgil's common wealth of Bees busyed in their proper place, 
Virg. Aenead lib. 1.  and work, whence towards the Autumn of their years they gather in the fruitful harvest of true friendship, of competent riches, of good estimation, and (what excels all) of sweet self content, and satisfaction.  
But let us turn our eyes away from beholding these blessed fruits and advantages (for some time at least) and suppose every married woman, not as a wife but as one of the female sex; Tell me then (I pray) since 
§ Arist. l. 3 eth. cap. 1  every action of man must be tutored by some virtue or other what appearance of virtue can it be for a man to demean himself in a Lordly or surly manner towards a woman, in a sour stern romose way, and behaviour? But especially what ease or pleasure can it be to a soul that's endued with the least spark of reason or morality, to beat a woman, or offer her any violent injury at all? It is not 
a Cicero in offic. lib. 10. de fortitud: ●  valour, because that demands equality of Combatants it is not 
b idem. ib. 2. Offic. ad princip.  Wisdom, because that depends on a stayed carriage; It is not 
c idem lib. 1. Offic. circa medium.  Justice, because that requires a serious deliberation It is not 
d idem. l. 2.  Temperance, because that wants unsettled passion, and if none of these than no virtue at all; for all other 
e idem. l. 1. tract. de fortitudine.  virtues are comprised under them, as some lesser dignity under a more ample stile; Tell me likewise to what end should men attempt such violence? If a woman be perverse she thereby amendeth not, if gentle she deserves it not; if any seek praise thereby, they will certainly merit laughter; if reward, they shall besure of shame. And whereas such are guided by no virtue, nor directed unto any end; who but fortish persons, and stony hearts will lay their violent hands on a woman, the Pattern of Innocence, the Queen of Love, the Picture of Beauty, the Mistress of Delights? who could with blows deface those rich ornaments of nature? Who could quarrel with her cheeks so purely mixed with lilies and roses? who could violate those eyes the spheres of light, and love stones of affection? who could wrong those lips, the two folding gates of precious Rubies? who would not imagine those ivory arms fitter for embracing then buffeting? And who but would think those snowy hands and fingers of theirs more fit to embroider the outward fonnes of those admirable Ideas within their ravishing fancies and sparkling souls rather than to handle a fencer's cudgel to secure their lives, and those Liberties which God, Nature, and their own choice merits, (by the consent of all men's Reason in its due exercise) hath by so many pledges and signals confirmed on them from time to time, as Their true and undoubted Right?  
Beauty must not acquaint herself with wars 
Translat. e Petron:   
And therefore hates such men as love such Jars  
And though all women are not beautiful, neither hath nature bestowed all perfeactions every wife, yet a true loving husband must imagine them. All centring in his truly beloved wife for Love esteems not a thing beloved, 
S. ph. Sydney's Arcadia. l. 2.  as in itself it is but as it appears in the lover's eye and therefore a woman that is not fair may make a fair wife, to that husband in whose thought she is fair for he sees her with his own not with another's eyes, loves her only with his own heart, and not another's, and enjoys her only to his own content; in her then whom need he please besides himself? So that if thy wife be not fairer to thyself, than other women are, thou lovest her not truly; and if thou lovest her not, why didst thou make choice of of such a companion whom thou lovest not? why didst thou dissemble with God before whom thou didst profess a love? why didst thou lie unto Man, in whose presence thou promisedst Love? Or if she be (as indeed she ought to be) fairer in thy own eye, because dearer to thy own heart, with what countenance, with what arts with what vain pretensions canst thou turn rebel unto love? and presently hate her whom but now thou lovedst? Or with what face canst thou look upon thy beloved spouse and instantly beat her? No: no: heaven may as soon sink into hell, as perfect Love turn into hatred, and whole rivers of water may as well spring out of flames of fires, as rigid behaviour, or violent blows proceed from fervent Love. In a word, therefore, if thou lovest not thy wife, thou hast played the hypocrite, and so canst not beat her but thy actions must needs aloud proclaim thy guilt and shame, thy perpetual disgrace and Infamy. But if thou lovest her, thou hast only performed thy vow and solemn marriage Covenant, and so with due respect than must honour her all the days of thy life.  
Neither may it be thought a small reason to deter all husbands from such unworthy demeanour, and brutish violence to forecast the dangers that may ensue thereof; for divers women being of a divers Stature, strength, complexion, and disposition, there must needs fall out a divers event of such an action. If such men schould chance to marry with as stout and valiant women as 
a Virg. Aene●d.  Panthiselca was amongst the Amazons, or the Lady 
b Cip. hill Sydney's Arcti. lib. 3.  Pathenia of Greece, or the Empress, 
c Aerodius verum jud▪ catarum l. 8. c. 8.  Livia in Rome, or some other of far less valour and after a while from Cupid's wars fall unto Martial arms, I question whither their Pigwigg in valour, would save them from Myrmidon like blows. If I should marry a weak and feeble wife, such a one whose courage is daunted with a word, whose Innocence is her defence, ●hose yielding her resistance, and ●et play the Tyrant still, and so make ●er field a 1000 deaths in life, and at 〈◊〉 satisfy her long lingering hopes ●●ith the well come approaches of be●●ved death, I am certain my own ●ad humour and obstinate will, cannot ●●ee me from the great Tribunal of ●eavens sacred Law; and though I ●ight skinn over the deep wounds ●f an exulcerated conscience, with ●ome pïtty: full inconsiderable, and ●ivolous Excuses, yet all would not groove a sufficient plaster to remove ●●at indelible Stygma which God and ●an the Laws of reason and humanity would most undoubtedly imprint with Capital Letters on my ●●re head; and Let all such Catne-like dispositions look to it, for certainly ●engeance must and will pursue such ●●en, and overtake them, though they ●ay per chance escape man's Scourge. suppose I should marry a modest ●nd virtuous wife, whose speech, ●hose gate, whose carriage, and behaviour are as clear as Crystal, 〈◊〉 without blemish, and yet all plased me not without some civil uncivil wars, how should I live Offensive to my friends, by some of them up●● braided, by others of them scorne● and contemned, by my enemies reproached and reviled, hated of mo●● men, and be loved of none? And I should light on a light huswife wh●● yet being 
† And yet no contented Cuckold all this while.  civility treated and might civilly demeans herself, but being trodden upon (as every worm 〈◊〉 will turn again, how justly how deservedly-might 〈◊〉 wear 
a Vid. Herodit. in M●lpomene.  Vulcan's night cap● on my paperskull, 〈◊〉 
b T Livius lib. 45. histor. ab urbe cond. ad finem.  fools holiday, and in 〈◊〉 devotion (peel-garlick like) do perpetual homage (whither with devout zeal● or not, that matters nothing) unto 
c v. Ovid. Amorum. 2.  Cynthia's budding Homes? Now therefore ● far safer course it is for us to lay aside ●ur learned weapons and rest in terms 〈◊〉 and arms) of Love, then to venture ourselves on this double jeopardy, the event whereof at the very best will be but base, and dishonourable; And let our wives be what they be, it is our wisdom now to love them, since it was our Lott to have them, and that our marriage was made in heaven's Court, (whither we have many friends in that place or not, yet) it is no less our wisdom than it is our duty, to rest contented in the declared mind and will of God; If we have good wives, le's bless god, and study to walk answerable to so Choice a mercy (one of the greatest comforts ●onder heaven,) and if we have bad ●ones, le's endeavour with meekness, and Christian Charity to cover their multitude of Sins, with the Azure (victorious) Mantle of true Love, ●or if that cannot be, yet at least let us endeavour to make the best improovement of that sore Affliction, and pray to god for faith and patience quietly to bear that Cross; remembering all this wile, that whatsoever moats we spy in them, yet tha● many beams remain still in ou● eyes.  
And as the private event of these unnatural variances and discourse must needs be inconvenient to ourselves, so the public Example thereof is no● less pernicious to the Common and Public good, for whatsoever in this kind is committed within our own family, is acted (as is were) upon an open Theatre where we have many sorts of spectators, (and each severally affected to us) our Children, servants, neighbourhood sometimes our nearest kindred, and often times our dearest friends. Who perchance (as most men are) being ready to follow the ill example of others may prove by little the very abstract of impiety. Especially in this case when we have experience of so many cruel and execrable murders. Some through open Tyranny, as of 
a Juven. satire. 13. Velocius and citius nos corrumpunt vitiorum exempla domesticae etc. Plut. in lib. connub.  Pompeja, by Nero, some thro' secret Villainy, as of 
b Vives ita re citat in lib. de off. ma●. ex Staba.  Apronia by Sylvanus: some thro' strangling, some thro' false accusing, too too many by languishing away of their husband's monstrous unkindnesses. With all which kinds I could wish that this our white Albion had never been bespotted. Now in those hainouse-Crimes, though divers perchance abhor to be Actors yet not unlike but there are some, who secretly hold the principles, which breed these sad conclusions, and are Abettors of These Crimson coloured crimes and secret encouragers of those Tyrannical husbands who are thus presumptuously bold to disturb the common peace of humane life, and turn (what in the● lies) the very course of Nature into a Confused Chaos of contention and disorder; Let all such persons know● that even they themselves who are the Secret contrivers how to dissolve● this Economical Harmony between man and wife and thereby to Crack● the Axeltrees of our Microcosm 〈◊〉 under, with whose ponderous weigh● the burdened Earth begins to Sink● into the Gulf of dark Confusion etc.) as well as the notorious Actors of this sad Trigaicall Dissension, are both equally and a like guilty in the sight of God, as well as man, and in due time will receive the reward of their Unrighteous Actions;  
Besides, suppose all such persons real Atheists in principle as well as in life and conversation, and expected neither a heaven to reward the good, nor yet a hell to punish their black deeds, and let us take our arguments to convince their reason (if they ●ave any left, for to be sure their Conscience is wasted every inch) ●●om that which respects the advantages and benefits of this life; What great hindrance must this needs 〈◊〉 to any public Preferment? for ●ow can he be thought fit to manage the affairs of a Kingdom, in any place of eminent trust, who is not able to keep order in his own house? how can the Magistrate safely confide in that man's integrity, who deals so treacherously which the wife of his Covenant? nay more, with his own Conscience, and his Sacred Vows unto Almighty God? How can he well preserve peace amongst the multitude (of various humours and inclinations) who is at daily strife in his own family, and with the wife of his bosom? Her who ought to be his dearrest and most entirely beloved? 
S. Hieron. l. 1. tom. 2. cont. Julianum.  Gordias' the Rhetorician made an Oration to the greeks who were at that time in some disorder amongst themselves to persuade the● unto Concord, and having genera●●ly won the hearts of both sides Melanthius his adversary replye● O ye foolish Greecians, is this fellow fit to persuade you to agreement, who lives himself in perpetual dissension? Can he rule the whol● City (think you in peace, where are so many divers minds as ther● are divers men, and yet was neve● able to govern his house in quiet 〈◊〉 where are none but himself and hi● wife? Which speech of his to this effect, so possessed the people, that what before they were fully persuaded of, they now but faintly believed, and so by degrees falling into perfect relapse of discord, and whereas at the beginning they entertaine● him with good applause, in the end they hisd him from the bar, with this acclamation, Gordias' rule thyself first at Rome, then after rule us at Olympia. Neither was this Gordias fortune only, but is a common brand of infamy to all his followers, who always by their evil carriage in private draw unto them suspicion of their like public government.  
Wherefore antiquity hath been very provident heerin, 
† Heroditus in Clio.  when as the chief quests at their marriage feasts, used to offer sacrifice for those who were married: But before they come unto the Altar, they purified their Oblation from its gall and spiced it with fragrant odours A Custom in my opinion not so ceremonious as judicious whose moral is given by the 
* Plutarch. in Connubial.  best moralist to prevent a duty of man and wife, that in them should be no gall or bitterness, but the sweet relich of pleasing love. They themselves should bear 
* Virg. Elog: 6.  Virgil's vine and Elm, the tend ernes of the one supported by the others strength; Their hearts as 
* Ovid. met. lib. 6.  Leda's twins both interchangeably embracing each other: Their house as a 
* Plato in lib. 1. de rep. sive de justo.  Plato's city, wherein nothing must be called mine or thine but all things common unto themselves, nothing peculiar to the husband, nothing proper to the wife, which upon either's occasion is not to be imparted to the other. And if those singular parts, and parabels of friends (whose fame with golden wings flies throughout the world) had nothing that was singular, but all things mutual In prosperity mutual Joy, in adversity mutual sorrow, in adventures mutual aid in victories mutual Triumph, in all things mutual Love, the mother of this mutuality, how much more may we rationally expect should be in marriage? If possible a stronger bond of friendship, where besides the present fruition of a mate ordained by God to be a real and meet help at need, is added the hopeful expectation of future issue. Now we never read or heard that any of those inseparable friends (fitly compared to Aeneas and Achates &c.) who gave a blow unto each other, nor so much as stirred up to attempt such a thing by the wirlwinde of tempestuouse Passion, or otherwise induced thereunto by any occasion whatsoever, and why then should husbands sue for a toleration to beat their wives, to whom as they are in Society more early linkd, so in love more dearly engaged then to their dearest friend? their wifes being one individual person with themselves. Many are the friendly offices of thy friend, but many more of thy wife, the friend of thy bosom, who sits at thy table, and lies nearest to thy heart; She it is who shares with thee in all thy grievances, and lessens thy burden, she partakes of thy joy and augments thy chiefest pleasures; in matters of doubt she is thy Counsellor in distresses thy Comforter, she is a Copartner with thee in all the Accidents of life. Neither is there any sweeter taste of friendship, than the coupling of souls in this mutuallity either of condoling or comforting, where the oppressed mind finds itself not all together miserable, since it is sure of one who is feelingly sorry for his misery. And the joyful spends not his joy either alone, or there where it may be envied, but freely sends it to such a well grounded object from whence he shall be sure to receive a sweet reflection of the same joy, and as in a clear mirror of sincere good will, see a lively picture of his own gladness. For which cause especially (as I conceive 
* Isocrates in Symm.  Isocrates condemned him for a person most lewdly disposed, who by his fair speech and Proteus like behaviour, hath wooed a virgin, and in pomp and Joviality married her his wife, and yet will in his folly, thro' anger and variance live discontentedly with her; 
* Seneca l. 11. ad Gallicum de remediis fort.  Seneca terms brawls in marriage worse than divorce from marriage; 
a Pu. in vita Censorry Cat.  Cato plainly calls it Sacrilege for a husband to beat his wife; Such as the soul (saith 
b Plutarch. in preceptis connub.  Plutarch.) in regard of the body, such is the husband in respect of his wife, both do live in union, in disunion both do perish. 
c Lods. Vives in lib. de off. mar.  True love is the best amatory, or chiefest medicine to breed true love; 
d Sen. Epist. 9 ad Lucillum.  And therefore if thou look truly to be loved of thy wife, first love her truly, for else how canst thou require that from her for thyself, which thou afford not from thyself to her? She may in this case answer thee as 
e Valer. l. 6. cap. 2.  L. Crassius the Senator replied to L. Philippus the Consul, how should I show myself a Senator unto you whereas you behave yourself not as a Consul unto me? How should a wife prove loving unto her husband, when as a husband proves not loving unto her? for both in Love and friendship the demand of Martial unto his Marcus stands with good reason.  

a Mart. Epig. l. 6.  If Phylades thou wilt me have,  
Then (Mark) I'll thee Orestes crave  
And not in words thou must it prove  
Wilt be beloved? then thou must love.  
Love is a relation and must have two Subjects for its residence as well the husband as the wife: if it find not good entertainment with one, it departs from both: Both therefore must be like Crateres and Hyparchia, 
b Lud. Vives de offic. mar.  who where said to see with double eyes because in mutual love they acquainted one the other with all passages and events that concerned themselves: So that as the Prophets in Israel were sacredly entitled 
c Sam. 9 6.  Seers, because they had a double sight, from nature and from God; so was Crateres in Athens jestingly termed a Seer, because he used a double fight, his wives and his own.  
And how soever we exclaim against women, that they are unworthy of such respect, by reason of the multiplicity of their supposed infirmities; such words often flash forth indeed, but from the pregnancy of wit, not from the soundness of judgement, spoken either from a prejudicated opinion, which ever miscarrieth, or from particular Example, which never concludeth. For instance, we may hold them unconstant in their resolutions, shallow in their judgement lavish of their tongue, and with so many weaknesses beweaken this weak Sex, as that we may revive that old Theorem hissed long ago from of the stage of virtue 
Of women kind found good there's none  
And if perchance there be found one  
I know not how it comes to pass  
The thing's made good that evil was.   
As likewise this following.  
Men have many faults, Women have but Two,  
There's nothing good they Say,  
There's nothing good they do: etc.  
A flat impiety against the all Creators all sufficiency, who when he had built this world's fair house, looked in every corner thereof, and saw that All was good, yet they in the fairest room of all, have found that all is naught▪ And if you fly from their first unspotted Creation, unto their now corrupted disposition, what privilege have men beyond women they are both made of one metal, cast both in the same mould: all are not good, nor the most the best, but if any might challenge pre-eminence it should seem the woman might, whose complexion is purer, which argues a richer 
* Contrary to that Proverb. fair and foolish,  wit, whose passions are stronger (viz of Fear, Joy, Grief, and so by consequence of Love itself, pure innocent and strong as death, that many waters cannot quench,) which proclaims a much better disposition, then is in man, and is the Top Gemm (of the largest size) and appears more beautiful than any of the rest in the Crown of Virtue. In short, dislike them we cannot whom Nature hath so curiously composed, and hath sh'ewn (as we may say) the Perfection of his glorious Workmanship, that so their Illustrious Souls, in which so great a Spark of the Divinity hath lodgdit self, might have a Choice cabinet or Receptacle, whose out side Splendour and beauty might be such as bears some proportionable shadow and resemblance of that Heavenly-Ghuest within; Dislike women now who can? since in disliikning them (if any such there are) they more dislike themselves, for Nature hath every way much more curiously framed them then us, (poor men) who are the moments of her rougher Workmanship.  
Yet for your pleasure's sake, suppose women to be as bad as some would make them, say they are passed all virtuous modesty, swear they are beyond all hopeful recovery, etc. be it so, I demand, wherefore should they be beaten? 
† S. Aug. l. 19 de Civitat. Dei.  None but final punishment in such cases should be inflicted, where the person punished cannot be amended Women (say some) are past amendment, and therefore they are past punishment; It is an 
a Arist. in lib. 1. Phys.  axiom in Philosophy that where the Cause is taken away the effect ceaseth, 
b Senec. l. 1. de clementia Gell. noct. Attic. l. 6. c. 4.  and it is again as firm a position in humanity that amendment is the Chief (if not sole) cause of every such punishment. There being then no hope of the one, there ought likewise to be exaction of the other. Now that women will never be amended it is as common a phrase (in some persons mouths) as what lack ye, in the Exchange, so that it was grown long since to a proverb 
They wach a jet, 
b Transt. prov.   
and make it white as snow  
Who women beat,  
To make them vice forgo.   
Aristotle in Oecon. lib. 1. c. 3. and 4 (whose words are maxims in Philosophy, and his Ipse dixit an authentic proof) seems heerin to soar above himself, and leaving his wont School of humanity to speak from out of the sacred Chair of Divinity when he said, The divine Providence, so framed man and woman, that of necessity they must be of one Society, otherwise how could they perpetuate the world by their offsprings succession, since neither without woman, nor woman without man can have any Issue? wherefore they were made both alike, and yet dislike, alike in specifical nature, and alike in the features and liniaments of their bodies, and their souls of the same Essence: Dislike in the Individual, the one hotter and drier, the other colder and moister, that out of this disagreeing concord of a divers temper should proceed the sweet Harmony of Agreeing of Love; The one valiant and laborious in the fields the other mild and diligent within the doors, that what the one had painfully gotten abroad, the other might carefully preserve at home. The one fairer, and as a delightsome Picture of beauty, the other more esteem, and as a mirror of manhood: The one more deeply wise the other of a more quick and pregnant wit: Both which being by the sacred power of marriage made but one, the first condition of their Union is, 
* Arist. in Oe con. c. 4. ubi leges mariti erga uxorem constituit.  that no wrong should be done by either to the other. For, by the Pythagorean Law of hospitality it was decreed, that none who enters into another's house should for the time of his abode there suffer any injury upon any occasion or pretence whatsoever (Plat. in Gorgia, and Arist. hoc in loco. A husband taketh his wife from her friends estrangeth her from her relations, and former acquaintance, the barreth her from her parent's sight, and alienateth her from whatsoever was dearest unto her, he takes her into his own hospitality, receives her into his own protection, and himself becomes her sole Guardian, wherefore now to beat and abuse her, to carry himself unkind, and stern to her, is certainly the greatest injury that can be against the Law of Hospitality. This Law we read was so religiously observed by Antiquity, that had any one come under their roof (though he were their mortal enemy) yet dared they do no other but entertain him with fair language and send him away with safe Conduct. And hence it was that 
* Aristot. ibid.  Themistocles being banished from Athens, and pursued by the Athenians, was forced to fly for rescue to the house of that Citizen, who had ever been his mortal enemy, and at that time the present cause of his banishment, where into nevertheless being entered, he was courteously received, and delivered in a friendly manner from his immediate danger etc. Should then a Christian deal more roughly with his wife, than the heathen would with their Enemy? Surely the world would condemn us for men of little wisdom, or else it would never have commended them for their laudable custom.  
Let me further add to Aristotle, a follower of his, a worthy Philosopher, and famous Doctor, whose opinion is, that wives are to be persuaded by reason, and not compelled by violence, and authority, led on by persuasion, not screwed by compulsion, induced by lenity, not constrained by Severity, for they are one flesh, and one mind together with us, and alltho this mind be full of perturbations, and this flesh be wounded with affections, yet should we seek some Cordial to heal that, not a Corrosive to afflict them, for by afflicting them we afflict ourselves;   

CHAP. IV. The same discusd by Civil and Canon Law.  
AS the Law in general is held by all to be the ground work and foundation of a common wealth in whose bosom Justice is Seated, the sole preserver of government, so the Canon and civil, of all other Species are by most approved (yet how justly I cannot tell) the Chiefest forms thereof. Wheter it be for its largeness and universality, because observed in all most all our Christian world, or for its plainness and perspicuity, because it is applied all most to each particular case, and suits every state and condition of man Nevertheless in these (according to my apprehension) ● have found a certain kind of ●●riktness and Obduritie against no condition more than against mar●ed women; As for instance, 〈◊〉 decrees, a 
a Auth. Const. Noop. lib. 3. rubrica 46. Item Auth. qu. 32. n. 2.  wife shall ●ose her dowry for giving 〈◊〉 lascivious kiss: 
b Jason in l. de Art. ff. Idem Dracon in tit. soluto matrimon.  That 〈◊〉 wife is legally bound to allow her husband wand'ring at his pleasure from ●itty to City, 
c Patr. de Anchasuper decret. in c. n. 16.  be it ●●om one land into an●ther region, 
d Alcit. c. a.  be it ●om her own country into ●●nishment itself. 
e D. Alcisius de le. in li. ad L. Jul. 5. l. 4.  Especially if it be in pilgrimage ●nto the Holyland: 
f Com. Op. li. 5. ut de nup. 2.  That ●●e wife is only dignified ●y the husband, and not ●ny ways the husband graced ●y the wife: 
g De●. V●vii li. 2. deci. 241. n. 4.  That the husband's mere suspicion of ●is wife's lightness, may be ●ufficient ground for her expulsion from his company▪ and last 
h Bald. & Aug. Art. in L. Imp. ff. de sta●u homin.  if a wife pla● the Adulteress (a fault in● deed deserving no excuse● her husband may then brin● her forth to public Judgement, and Condemnation deprive her of her promise● dowry, and expose her 〈◊〉 perpetual divorcement. 
i Cod. lib. 9 Co. 7. add le. de adult.  Bu● if the husband commit the like offence, though it were as open as the su● and as odious as hatred itself, ye● the wife may not in public 〈◊〉 much as open her mouth against it & 〈◊〉 and very many such like, which 〈◊〉 my opinion are very hard imposition● for so weak a Sex, and such as have long since deplored by Syra in th● Comedian.  

a Transt. ex Plauto in come. Mer.  Alas we women live 〈◊〉 Servile awe  
But men enjoy a freedom o● the Law.  
For if a husband Serve in Venus pay  
Apparently the wife must nothing say  
Yet if a wife by chance steal wantonness  
The Law is open for the man's redress.  
But were the Laws equal to both the same,  
We Soon should see who most deserveth blame.  
If the adultery of the wife be a wrong to the husband, why not the adultery of an husband an injury to the wife? Or if Suspicion only may discharge a man of his wife, who is more happy than the jealous husband (according as the world now adays account of happiness) who as often as his mind changeth, may therewithal change his wife? Or if all the lustre and glory of wedlock descend only from the husband to the wife and none reflecteth again from the wife upon the husband, it then hard to be conceived how the● can be a true society, or at least fit and equal match? The like ma● be said of the rest. But all are ●palpably against reason, that there● no rational man, who will seem 〈◊〉 reason for them.  
Now the rigour and Severity 〈◊〉 these and the like laws against wo● men, are supposed by 
* Vid. Tyraquillum de legibus connub.  some to have proceeded from the Law giver's ignorance, no● hatred; Who for th● most part (call together the Cànonists) being single and unmarried men● knew not so well the State and mystery of marriage, and so conceiving perchance no better of a wife, than a● a man's best servant, rank them in 〈◊〉 degree of two low Servility. Neither is their reason unprobable, for wh●● can discern the Sun's brightness tha● never saw the light? who can judge 〈◊〉 a pure lily white, or Scarlet etc. ●ho never was acquainted with the ●●fference of colours? who can give true censure in Scholar Ship, who ●as never so much as baptised at the muse's font, even so, who can rightly ●●timate the Sacred Rites of Marriage, ●ho never knew the happiness there●●?  
But I Accuse not the Law for these ●●rmer positions are (for the most ●art but deduction from thence. ●either do I take upon me to reprehend these Law givers, for they ●ere ancient Trophies of yet living ●ory, yet for all I cannot choose ●ut find fault with some of the Interpreters of their Laws, who fit the square unto the timber, not the timber 〈◊〉 the Square; working the Law ●●ther and thither as a nose of wax, ●nd according as the tide and tempest ●f their brainesick fancy drives them, schich is no were more apparently ●een, then in the case we have in hand; for in the whole body of Can● or Civil Law, I have not yet foun● nor do I think any man hath 〈◊〉 down in these, or equivalent term or otherwise passed by any positive Sentence or verdict, that it is lawf● for a man to beat his wife. B● whatsoever is cited thence, are either far fetched conclusions, or unfriend● Sequels, which hang as well together when touched by a judicious Tryal● as the joints of a rotten carcase gib●beted together, when tossed with 〈◊〉 violent wind.  
There being nothing then directly against us in the substance of the Law● let us see what the Shadows thereo● (I mean the Interpreters thereof) please to determine: whose opinions I find as various, as they make th● Subject of their opinion unconstant● and therefore I must place them i● their several ranks.  
In the first rank are such who yet peremptorily ●old it lawful. 
a Glost. in l. & si quemeunque parag. ul. in fi. ff. ad ad L. st qu. Alb. grand. in tract. malef. de pae. reo in col. uls. Lucas Pen. in lib. quicunque Col. 2. & 3. C. de Mil.l. 12. Jo. Andr. in d, c, lit. Ille col. 2. in u, in certis: hic col. penul, vers. Actureae qu. l. 3. quaest. 18. n. 9 & 10. Alexand. Cons. 123. col. 1. 2. v. 3. Bald. Cons. 176. Bonti. sup Dec. 2. de jnrejurando.  But finding themselves oppressed with contrary reasons; as ●en all together desperate use such turnings and wind●ngs, such sorry evasions and contradictions, such ●oor shifts and trivial Sophisms as the learned may owel laugh at, the ignorant and malicious admire. If you have seen a mill horse spacing his circle, or a Spannel turning round after his tail, you may justly conceive how those men tread the mare of their uncertain opininion. Some of them, (and amongst these bad, the best,) hold it lawful but not convenient. Some a little more hardy and bold then the first, think it both lawful convenient, but it must be but a little (f● sooth) slightly, and but seldom, having indeed fo●●gotten, or else having neve● learned that circumstance● can but lessen a fault, never of a● action absolutely evil convert it into good. Some other there are th● overgrown Monsters of Tyranni● who proclaim it with their open mouth (for fools proclaim their own folly, etc.) that a husband may beat his wife much or little according to his own pleasure, and as he sees occasion; nay that he may publicly shame her, and if he like imprison her too, but these are such men who seem to have banished all humanity, of an iron heart, of a brazen brouw, and so cankered with vice (and the dangerous rust of Passion) that virtue can take no impression in them. For, what is that letheth lose the reins of fury, and gives madness its full Scope? what is it that violates the holy rites of marriage? what is it that infringeth the sacred bonds of Love? what is it that breeds horrid and domestical massacres? what is it that abolisheth all virtuous and matrimonall Society, if this doth not?  
In the Second rank are those, 
a Donellus de Jure Civili 13. c. 21. Decianus leg. 9 c. 11. num. 17. Tyraquillus de leg. connub. aureum opus. Anchar. Cons. 408. n. 3. Jason. Luppus Angelus  who out of a stayed judgement and upright mind, hold it not only unlawful, but an odious, Unmanly, and Unseemly thing. Odious in respect of the breach of their faith given in wedlock: Unmanly in regard of the woman's weakness and imbecility; Unseembly for examples Sake, and therefore upon all these considerations that it is all together unlawful. 
b Aretinius Tur. vid. gl. de leg. co●●.   

b Transt. e Sta. ubi incipit Quorum Sacra tenat Sacris rodimita etc.  Whose praise the sacred boddesse of Eternity  
Keeps hallowed in the Eternal Shrine of fame  
Virtue doth build Them Trophies: Dignity  
Crowns their desert and waits upon their Name  
And worthy are they of a marble Stone  
Made blessed by an Homer's pen, or none,  
In the third rank are such, 
c Bursaius' seq. aur. imperialis aulae Com. Com. Palestin. in magn. op. Guido a Bayso Valfost. Barbat. Bo lognet. D. de Rota Decius, & maxima sane pars in utreque Jure periti.  who though they have written whole Tracts and large Volumes concerning the Estate of wives, of their dowries, of their inheritance, of their portions, of their vows, of their divorcements, and many other circumstances, yet have not a word of this question, nor do they vouchsafe to grace it with a graceful term; Perchance because they thought it so heinous and ugly a paradox as unfit to be matched with so many honest and goodly precepts of the Law, or else so vile a position, as unworthy to be affirmed by a Lawyer.  
These are the Opinions, so disagreeing (you see) and all together contrary, that whosoever weigheth that in the true scales of an upright judgement, cannot rest satisfied: for where truth seemeth to have taken up her Habitation, Their Authority hath disguised her, and where she cannot be found there fancy must needs attempt to describe her; Every man making an Idol of his own conceit, and partially impairing another man's judgement. Not finding (therefore in them the certainty we seek for, let us therefore compare reason unto reason, and Oppose Lawyer unto Lawyer, confer Opinion with opinion: And drawing from the law itself certain grounds and foundations in this point, by a full and free discussing of the matter we shall give the reader a clear and fair Light, by which every one that runs may read the truth of what we are maintaining.  
My first grounds shall be the 
a Cod. lib. 6. tit. 46. leg. 5. etc.  superiority of husbands over their wives, where unto answereth the 
b Ibid. subseq. verbis.  reverence of wives towards their husbands; This Supperitie appears first in the manner of their wedlock, wherein the woman was made 
c Gen. 2. 22.  out of man, and 
d Ch. 2. 20.  for man, and 
e v. 23.  given in Tuition by God unto man. Secondly in the difference of their sex, because Nature, and the God of Nature in every kind hath given pre-eminence unto the male. Thirdly in man's universal sovereignty which he received over all creatures, 
f c. 1. 28.  when God installed him his Viceroy over all the visible Creation. And yet for all it was not so absolute a prerogative of his fellow-woman, as it was in respect of others, because she was joined in commission with him, 
g S. Chrysost. hom. 9 in Gen. Rupertus l. 2. de Trinitate.  yet such it was as might well be are the title of Superiority for the man, and require of the woman a duty of reverence. But neither is the one so predominant, nor the other so servile, as that from them should proceed any other fruits but of a royal Protection, and legal Subjection.  
My second ground shall be the 
h Digest. l. 38. tit. 1. leg. 48. Cod. loco superius citato, & Inst. 2.  power and command of husbands over their wives. Whereunto answereth the Obedience of wives toward their husbands. 
i Ibidem ut jure etiam Bald. in C. 1. tit. An mariti suc. uxor. Aug Aretin.  And here I need not weary out my pen, in deciding the controversies touching the authority of husbands concerning their wife's goods possessions, lands, dowries etc. Only pertaining to my purpose is the command over their persons. 
k Justt de SC. Bar. in d, li. 1. parag. 〈◊〉 ff. de injur.  Which the Law determines to consist, partly in imposing on them convenient labours for the supportance of their Estate, Chiefly in exacting the rights of marriage for the procreation of Children and avoidance of lust. To the former, as much as in her lieth, the wife must yield obedience, To the latter (unless or some restrictions which my modesty forbears to mention) she is legally bound to give contentment. Nevertheless in both, hard it is to be judged whither the husband should command with greater Obeisance, or the wife obey with greater command, so both entirely strive to express the lively effects of so perfect an Union, and so both interchangeably labour for the building up of the Temple of Love.  
My third ground shall be, the correction lawfully used by the husbands against their wives, where unto answereth the submission required of wives unto their husbands. This correction being a punishment, must (according to the rule of law) be proportioned unto the fault punished. The faults of wives towards their husbands are all comprised under three several Degrees, and therefore the punishments must likewise be of three several sorts.  
In the first and highest degree, are faults all together inexcusable, never committed by any virtuous or modest wife: never to be endured by any loving or honest husband, such are defiling of his marriage bed, or any treacherouse exploits against his life and person; Now for these the Law sets down direct punishments. For the former, divorce from the bond of marriage for the Second expulsion from the Community of wedlock: And in neither case are the husbands engaged for the payment of their dowry, or any ways bound for the relief of their poverty. Mistake me not I only intent that the prosecution hereof lieth in the husband's power, not the execution; for that must be consummate in lawful manner, the fact proved by lawful witness: the verdict given by a lawful Judge; So that the Jealousy of husbands touching their wife's incontinency, or suspicion otherwise concerning their disloyalty, etc. before they are actually proved, are not to be accounted actual faults of the wife, but to be adjudged as the brain sick fancies of their husbands. Be the suspicion of the one vehement, it beareth indeed the better colour and deserveth the sharper trial; But for the jealousy of the other, it is a common ill humour, and therefore in wisdom nothing at all to be esteemed. Jealousy is a Child conceived of self unworthiness, and of another's worth, at whose birth fear made it an abortive in nature, and a monster in love: for the jealous man unworthily loving a worthily beloved Object, stands in fear of communicating his good unto another more worthy; So that neither is his love perfect because mixed with fear, (which love abhorreth) nor his fear medicinable, because conjoined with love, which fear impoisoneth. But of both ariseth this mongrel kind of Jealousy, a loving fear or a fearful love; where in (contrary to all other actions of man) we bend all our diligence, and carefulness to obtain the full sight and perfect assurance of our own misery: we would needs (for sooth) know ourselves to be Such Homed rationals, as we fear ourselves to be, for of prevention there is no hope, as our English worthy can tell us.  

† S● Ph. Sydney's Arcad. lib 3.  Sure t' is no jealousy can that prevent  
Wherein two persons one be full content.  
Seeing then that these imaginations of husbands are not in law the fault of a wife, and when it appears by evidence that they are guilty of such heinous crimes, the Law determines their proper Punishment whatsoever is added beyond that, is Illegal, and more than the Law requires.  
In the second degree are faults of another nature, far inferior to the former, and it of real moment too, such as may be their backwardness in the religious service of God, Carelessness in managing their house hold affairs; Ill behaviour, towards their neighbours and friends misdemeanure of themselves towards their husbands, etc. These, I conceive to be as so many roots of weeds planted in the fair garden, plot of a woman's mind, spreading itself into many Crooked branches, and bearing much bitter fruit. 
* Tex. in parag. necesse est 47. dist. & facit C. indignantur in fine, 32. q. 6. Gloss in l. si quacunque parag. ult. in f, ff. ad l. Aquil. Tiraq. l. 1. P. con. 9 l. 1. Par. 2.  In such cases therefore the Law alloweth husbands to use reprehension either sharper or milder according to the nature and quality of the offence, and as their own modest discretion finds convenient. Yet nevertheless these faults are not so absolutely evil, but that they might admit some kind of excuse, according to the several circumstances, that may happen between loving husbands and their loving wives, only serving thereby some what to extenuate these faults, though not peremptorily to defend them, and thereby to vindicate their spottless Innocence.  
For the first, there is no man so irreligious, but commends a religious especially a religious wife, in whom religion is especially needful, both for instruction of her maids, and the education of her children. But if in such, an imagination of religion fall into some peevish zeal thro' ignorance, or through some small measure of knowledge amount unto womanish resolution, it had been better they had been less studious in those points, where the best fruits of their labours is a plentiful Sheafe of Errors. Wherefore for my own part; I could never yet bring myself to approve those too too holy women-gospellers, who wear their testament at their apronstringes (instead of Scissors) and will weekly Catechise their husbands, citing places, clearing difficulties, preaching holy sermons etc. when the spirit of their devotion moves them. For, sure I am the Scripture (and the examples of antiquity who observed that Rule) held silence to be a woman's Chiefest Eloquence, and thought it their part to hear more then to speak, and to learn rather than to teach. As well then too much curiosity of Religion, as too much neglect is a fault in women; So that if their frailty lead them into either extremes, the husband hath the power of reprehension to keep them in the golden mean.  
Again, if a wife be over frugal, it may be supposed it is for the augmenting of her husband's estate, and the benefit of his children: If she be very bountiful, it may be thought she intends her husband's credit, and supportance of his estimation Likewise if others mislike her carriage, it may be her modesty seems proud unto them, or her familiarity otherwise breedeth contempt. Lastly, if thro' infirmity she fall into any inconvenience, some thing is to be imputed to the weakness of her sex, some matter of excuse there is in the reveness of such an offence. In all, or either of these aggrievances the husband hath always the privilege of reproove, which yet ought to be given at all times (and in the circumstances and occasions under present consideration) with such a spirit of wisdom, meekness, tenderness, and discretion, as that one soft word may sooner persuade and work upon her mind then a frowning Countenance, and a frown of his sooner than a sour and austere demeanour; and than what more Sovereign Balsam can there be in this world, than the tender reprehension of a loving husband? this must needs be so far from wounding that it softens, cleanseth, heals, and strengthens, and yet the very wounds of a real constant and long approved friend, (we read) are more to be preserved then the kisses of an enemy, and if this be true (as most undoutedly it is,) how highly is the Precious Oil of soft reproof to be prized when dropping so sweetly (like that honey) from those life breathing lips of a dear and tender Spouse, studying with greatest diligence what may make for the real prosperity of his wife's outward and inward man, with all present and future hppynes that can attend her wish, in whose felicity the welfare of his own Soul and life is so much bound up; Certainly there can not be found any woman so devoid of reason and judgement, but that she will embrace such inestimable Tokens of truest and noblest Love, with greater fondness and affection, that the long and Sikly seafareing Mariner, welcomes the heart-reviving Odours of the Arabian Spices, that send forth their fragrant breath, whilst they are sailing thro' the Indian Seas.  
In the least and lowest degree are some small and trivial faults; Indeed virtues in their own nature, but in their practice perchance are tainted with some savour of vice; Such may be the nimbleness of women's tongues, which although may sometimes be employed to their husband's disturbance, yet for the most part are husbands good: In merchandizing for their profit, and in refreshing their wearied Spirits, often ●times in entertaining their friends with the courtesy of compliments, whilst she is performing many offices that belong to her sphere, or that capacity wherein she is called to act. Of this sort likewise, are women's affected curiosity of apparel, their over nice standing on place and pre-eminence, their womanish dislikings, and their fond longings with other such inconsiderable and trivial errors. Oblequys of nature, rather than faults in manners. All which a husband might easily reform either by his wisdom in not stooping so low as to take notice of them, or from out of his love, but mildly to touch them. How ever, all that can or aught to be allowed the husband for redressing these small inconveniences (not worth disturbing a wise man's thoughts,) is only 
* juristonf. ff. in l. ult. ff. Si quis aliq. test. prohib. S. Bernard. in op. ad Rayn. und. de re fam. Vide Tyraq. il. Connub. gl. 1. par. 1:  Admonition [and that alone too for most odious is that reproof, that's given before others, and especially before their servants) who thereby take occasion to despise both their reproving master, and their reproved mistress.] And as this is the softest and fairest kind of correction, so it takes the best effect in any good nature. You know that many sorts of soft waters, will pierce deeper than the edge of hardest steel, and many things by mildness have been accomplished, which thro' violence could never; the hardest flints are sooner broke upon a bed of down then if laid upon a rock: Policy goes beyond force in martial actions, wisdom beyond rigour in domestical affairs, and 
* Plut. in praeconnubialibus.  far safer is the obedience yielded upon fair terms, then that which is constrained on foul conditions, for the one proceedeth from love, and is even fidiall, the other cometh of fear and is only servile.  
Now that there cannot be thought any misdemeanure of a wife towards her husband, not comprised under these Three, is (by what hath been already said) most plainly manifest; And that there ought not to be used by a husbands towards his wife any other Correction besides these Three, shall evidently be proved;  
Concerning the former, our women haters have indeed well imitated the old Tragedians whose Use it was, when they were setting forth any odious Scene, to pluck down the ears of their auditors into hell, to invocate the furies, to muster up ●ursed spirits, and whatever was most ugly to the eye of their understanding, to the end they might ●ender their expressions more vehement, and leave a deeper impression behind them. They likewise are well skilled in this excellent Art of ●ailing They conjure up whole catalogues of vices, they number out numberless obliquities, and rake together as many Sins as the whole world is guilty off, fastening all on women as if they were the authors and actors of them all. 
a Myogenes quidam cujus totam spurcam and impuram delamationem recitat Tiraq. 2. l. congl. par. 1.  Pride (say they) and greater than a common pride, the pride of selfe-worth in unworthiness: Avarice, anger, luxury, gluttony, stothfullness, envy, etc. are the usual inhabitants of a woman's mind; It much offendeth not● that they are ungrateful to their friends, impatient in their choler, babblers of their tongue, witty in their deceits▪ wilful in their resolutions, ambitious▪ flattering, Lustful, dissembling: bu● that they will also prove the cutthroats of friendship, and yet seem to be our friends: A punishment for man, and yet an inevitable punishment, a tempetation to man, and yet a natural temptation: a calamity to man, and yet a desired calamity: an absolute and yet a necessary evil. etc. Infinite are their reproaches, in so much that if I speak any farther in their foul language I should forget my Office of pleading in behalf of women, who have undertaken to become their Advocate.  
First then, let me give These Cynics to understand that their trade is now so good as they could with it were, for their sourrilous detraction ●rom the real worth of women (who ●eserve their and our good esteem) 〈◊〉 held but for children's rhetoric; And Invectives are counted the ●orest and meanest part in learning. They are the froth not of wit, but of apish invention, the purge of an idle ●nd impostumated head, and addled ●raine, the falling sickness of a giddy ●itt, flat Heresies in true Schollers●●ip; For when they have spoken all ●hat malice can invent against women, what yet have they spoken that may ●ot be applied to men? Sir you may remember is of the Neuter Gender, ●nd therefore neither hatheth the one ●exe, nor cleaveth to the other, but 〈◊〉 too familiarly acquainted with both masculine and femine. Was Lais a ●hore? she was but one, many men 〈◊〉 Athens were her minions, but I ●raine not the comparison.  
All women you (say some) are all together evil, but of men some are ●ood (say they.) And are all women evil? then how came it to pass O grav● 
a Plut. de clar. faemin.  Plutarch that thy wisdom so failed thee? O 
b Hesiod. de mulier heroid.  Hesio● who corrupted thy matu● Judgement? 
c Caelius li. lection antiquar.  Caelius, wh● beguiled thy wit? 
d Chancer li. saem. encom. 1. Et alterum, de Cland. bon. faemin.  Chause● how chance thy golden pe● so miscarried? And yo● holy and learned Saint● ᵉ St. Hieron. 
f St. Greg. Syntagm. de musis. St. Cypria. de singularitate faem.  St. Gregory, g St▪ Cyprian, 
h St. Chrys. in hom. de collat. 10. baptista.  St. Chrysostome● who deceived you all? fo● deceived you all are if thi● position be received, wh● have severally written divers Treatises in honour o● honourable and deserving women, what are they 〈◊〉 evil? How came the whol● world to be so besotted 〈◊〉 to record a famous memory of so many thousands o● them? Of, Cannonized Saints, of constant Martyrs, of grav● matrons, of chaste Virgins, of mos● virtuous and unspotted wives? Neither are such as I speak of Phoenices rare and but seldom found; Search all histories, travail with the Sun round about the earth, recall the former days, even from the world's minority, and compare them with the latter times unto this present age, (we shall find that the number of virtuous women may well equalice (if not exceed) the number of men that have been virtuous. And how be it I cannot say there is any woman such a perfect Paragon of Virtue, who is void of all vice, [Venus had her mole, the brightest Sun and Moon have their dark sports, and both suffer an Eclipse, the purest Gold is not without some dross, nor the best of women free from all reproof] yet, to collect what vices soever have been in all the worst sort of women in the world, and to apply them to every women in particular (though never so virtuous and deserving) is most injurious, and indeed ridiculous, to humane reason, and contradictory to the experience of the wiser & more learned sorts of men in divers ages of the world. Were such a Conclusion of any force, I would thus dispute, Catline was a Traitor, Verres a Thief, Nero a murderer, Aegistus an adulterer. machivel atheistical, Jovianus heretical, Battus a fool etc. Thief all were men: Mysogenes was a man: therefore Mysogenes is a traitor, a thief, a murderer, an adulterer, atheistical, heretical a fool etc. would not the meanest swain, conclude I was out of my senses to argue thus? and laugh me to scorn for a dunce in Logic? The argument now is the same with theirs, which if they shall dislike, than they themselves clear women of whatsoever is here spoken against them, if they (notwithstanding all that hath been said) shall approve of the argument, they have all this while travailed with the Pelican, and the birth of their own Child, will be their own destruction, and if not their absolute ruin, yet at least their perpetual disgrace and infamy.  
By this time perchance their heat is allayed, and they who before this were apt to think all women absolute evils; yet now (blushing for shame) they may recant their error, and refining their phrase, may term them at best but 
* Quod vetus apud Graecos proverb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  necessary evils. This indeed is a too common speech, and most men think they have judiciously spoken, when they have thus defined the matter; That they are necessary I will readily grant, since He that made man saw it was not good that man should be without such meet helps as these; That they are evils (in that abstract) I utterly deny, since he that made the woman saw that all he made was good, and besides his general blessing given unto all his works, he gave Adam a peculiar blessing and distinct from all, which was in that fruitfulness of procreation which could not be without that woman's help; Is woman Good then, in the judgement of God, and in your opinion necessary? then once again you must alter your stile, and henceforth denounce her a Necessary Good, For these very terms Necessary and Evil are inconsistent one with an other, and imply a contradiction in terminis, both being repugnant to each other; All things that are necessary for man are Good, food is necessary, apparel is necessary, the fire, air, earth, water, etc. are all necessary, therefore food, raiment fire etc. and women also being necessary, though the real being, and well being of man's life, are also good Otherwise we must suppose God hath tied man to most rigid terms and conditions, that some things are made necessary to his very being, and yet that thing should in itself be evil; in this we highly impair that wisdom's of God, and detract from his Holiness, and goodness; But to satisfy some Chief authors of this receivid opinion I will acknowledge that some women are less Good than others, and thence they incur the name of evil, and nature requiring a necessity of them, thence they receive that title of necessary: and from both they are branded with the infamy of Necessary Evils. An attribute yet not appropriated unto them alone, but usually also applied unto men. 
a Lex de eo narrat Aelius Lampid.  Alexander Severus the Roman Emperor called his Counsellors (who surely were or aught to be men of the greatest abilities,) Necessary Evils: The Officers in his court Necessary Evils: 
b Stra. lib. 14.  Hybicus likewise called Euthidamus his friend, his Necessary Evil: 
c Varro.  Varro his testy brother, his necessary evil. 
d Martial de se ipsis narravit.  Martial his angry brother his necessary evil, with whom (saith he) I can neither, live well, nor yet live without him.  
But to break off this idle cavile, which hath too long detained me from my purpose, Let Mysagenes steep his quill in the of Invection, let him speak with as open mouth as ever satire did, yet all that can be alleged, as offences of wives against their husbands, are only such as are either expressly mentioned, or else directly may be reduced unto my three former heads.  
Secondly then, that the corrections lawfully used by a husband unto his wife, aught to be no other than I have prescribed, remains yet to be more amply proved. For the first, that Divorcement in cases prefixed are the sole and only lawful punishment, the Law itself affords such fair testimonies, and the practice of all lawyers hitherto have given such full confirmation, that now it is too late either to be denied or gainsayed. For the two other M. Aurelius a Consul Sometimes, and counsellor shall speak for me. A wife (saith he) is often to be admonished, to be reprehended but seldom, but never to be dealt ' withal with violent hands. Where you see not only a flat denial of any rigorous sort of correcting wives, but withal a plain assertion of my prescribed punishments, admonition and reprehension.  
Admonition is that which with a soft and tender hand bindeth up the bruises of a friend, and therefore most needful in marriage, the nearest of any friendships Hence the 
* Juris cens. in l. ult. ff. Siquis. aliq. test prob.  Law enjoins us to deal with our wives in mild terms, in sweet words, affectionate and pathetical persuasions, powerful and attractive arguments, and exhibit to them such winning examples of our kind demeanour, etc. That whereas by nature women are mild, loving, gentle and fair there might not be the least inclination in them to refuse a firm complyall unto That meek spirit which is so like their own good Genius, especially when so powerfully invited thereunto, (and constrained, if that word can be proper in this place) by the golden twist of heart uniting Love. Mercury (saith Plutarch) was seated the next God unto Vénus, 
a Plut. l. de prae●onnub.  because in marriage, there is always need of settled reason, and a fair language. Mars was then ushering of Jupiter in a place remote, because wars are only fit for kings and States.  
Reprehension we have added in the second place, that whereas Admonition, with its smooth carriage prevaileth not, the rereprehension with sharper entreaty might take effect. Hence the 
b v. Tyraquil. d. li. connub. gl. part. 1. &. Greg. M▪ Moral. lib. 20. par. 20. par. 4. c. 11.  Law counseleth, that overmuch lenity is to be mixed with some few grains of Severity (not rigour etc.) and of them both to be made a third temperature, or golden compound called Mediocrity: By which in all our reproves we shall be so guided, as neither using too much exasperation or indulgence, we may soon reform whatsoever Offence we seek to redress. God commanded that in the Ark of the Tabernacle directly over his two Statute Tables Manna should be preserved, but, together with Moses rod 
c Livi● l. 8. hist. ab urb. cond.  Papyrius set up before the Senate house in Rome the image of Mercy, but also placed the image of Justice by.  
In both which kinds of Correction the success will be far more effectual if we lead the way before by our example, which by our words we persuade our wives to follow; for the abbreviarie of a husband's words and actions is as if it were the Chamber-glasse by which the wife should take direction to Dress herself, from top to toe; At his tongue she should learn to speak, by his carriage she should compose her behaviour. And a 1000 times safer way it is (as in a Case not much different. ᶜ 
d v. Trag. loco Supr. citato.  Pucatus told Theodosius) to govern by example, then by Soverity. Every good example is a most pleasing invitation unto virtue, where the eye is guided unto present action, not the ear fed with feigned speculation. And heerupon was 
e Petrarch. lib. de rem. adv. from.  Petrarch his opinion grounded, that a mimical husband will make a lascivious wife, a riotous husband avoluptuous wife, a proud husband a proud wife, a modest and honest husband, a modest and honest wife. Wherefore it is St. 
a St. Aug. in C. Simo dictur 23. q. G.  Augustine's council, that such as we would have our wives appear unto us, the same we should first approve ourselves unto them. Would we have them chaste, civil in Carriage, courteous, and obliging, pure and unspotted in the world? we then must walk before them as the patterns of Chastity, of Civility, of obsequiousness, and of irreprehension. For what reason have we to expect more of them, than we can perform ourselves? It is a silly master that offendeth in those faults for which he is offended with his pupil. So is it an impudent and impious fellow (saith 
b Sen. ad Lucil. Ep. 94.  Seneca) who of his wife requires an undefiled bed, and yet he himself defiles it. By our virtuous demeanour then, we must direct them in the way of virtue, for there are none of them so vicious who will stick to tell us we are their masters, and aught to lead them an example. It is reported by 
c Guil. de Monte laud in Cl. cum ex eo Cardinal. Florm. 1. appo desener come.  esteemed authors, that in some places the husbands only are punished, for the faults of their wives. In Catalonia whosoever is Cuckoled payeth a Sum of money: in Parrice he rideth in disgrace through the City, the crier proclaiming these words before him, So do, so have. In some parts of England I have seen a custom not much different. All which though they are well near worn out of date, yet their primary intent was virtuous, being to restrain husbands that they may love none but their own wives, and dwell with them, so that neither should need any other company, but by their mutual example one should be a precedent to the other of true Chastity, and Affection.  
Thus then (to draw to wards my end) and only thus, may a husband lawfully correct his wife. Admonition is his first degree for smallest faults, and this must proceed from a patient love, or a loving patience▪ The next is Reprehension, in greater offences, which must aim at the amendment of the faults, not offending of the faulty. And both of these must be seconded by our good example that the world may see us do those things which we would have done by others. Lastly in the last and highest degree is Divorce in Such cases as are before alleged. Now for further satisfaction to prove that the Laws allow not any verberall Correction, I have added these few reasons.  
First, if a husband may lawfully beat his wife, then is the wife legally bound to endure his beating: for the Law gives not authority to the punisher, but there with enjoins Obedience on the punished, But the Law binds not the wife to such blockish patience; for in such a case it 
a Aegid. in Cura Par. Praes v. 2. q 195. 117.  allows her to depart from her husband, 
b Vincent de Franc. decis. 144. n. 4.  and to obtain sufficient maintenance of her husband in the time of her absence; 
c Petr. de Ferrar. in aur. pr. p. 124. n. 4.  Neither doth it limit her any time to return, if she fear his Tyranny: nor yet 
d Durandus in Spec. Juris l. 1. de off. judge. par. 2. n. 8.  constrains her to live again with him, unless for her good usage good security be given her. In answer whereof that shift will not serve, to say the Law authorise the man to beat his wife but slightly, and not with such cruelty as may cause her to depart; This is too course a salve for such a sore, for a little beating to same women, is more then much unto others, and therefore it will breed the same or worse effects: and how little soever it is, they are not bound to take it.  
Secondly, a 
e St. Bon. l. 4. dist. 38. art. 2. q. 2.  The Law decrees that he Less grievously offends who killeth his mother, than he who killeth his wife, though both be most heinous and execrable sins. He by rule of disputation, I conclude, therefore also he less grievously offends that beats his mother than he who beats his wife. But what a horrid and barbarous Crime is it for a man to beat his mother (judge you) and then also judge what the other is which is worse than that.  
And whatsoever is said by Lawyers of the first proposition, some plainly affirming it, others mincing it which distinction, availeth nothing, for if (as many do) you hold the offence greater in respect of the greater punishment allotted it by Law, but less in itself, and of his own nature: I would demand of you, whither the Law doth not proportionate every punishment to the quality of every offence? To small offence▪ light punishments to greater, punishments of a greater nature, and to those that are most heinous, punishments of the Severest kind? Which if you grant, you must necessarily acknowledge the truth of the first proposition, if you deny this, you accuse the law, of Injustice; Or otherwise if your reply be (as most men's is) that heerin the Law was most especially mindful, and because men are more prone to injure their wives then their parents (as very sad accidents do most usually testify) therefore for greater terror to such offenders, and more Evident Examples to other spectators, the law more severely punished the one than the other. If thus you plead, I then join hands with you, and in the present case give the same sentence. Because men are more prone to beat their wives then their parents, therefore in law the act shall be held more hay noose, because by law the punishment must be more grievouse.  
Thirdly the name of a wife is a name of dignity; The Law styles her thy familiar friend, thy equal, thy associate, the Mistress of thy house; to speack all in one word the same person and Inviduum (as it were) together with thyself. If therefore she bear the name of dignity she is to be respected: If thy familiar friend, she is to be embraced: If thy equal associate she is to be equally regarded If thy Mistress she is to be honoured: if thy very self, she is as entirely and dearly to be beloved as thyself. All which duties of an husband are necessarily intended by the law, and are as contrary to the rough and unkind usage of a wife, as fire unto water, heaven unto earth.  
And for the mitigation which is here by some men interposed in way of answer unto this Objection (which is, that in the strictness of law it is lawful for a husband to beat his wife but it is very inconvenient and undecent etc.) it is a plain and peevish contradiction, and injuriously robbeth the law, of the great end, wherefore it was instituted. For the end of the law is the happy government of a Nation, and families, (of which a State or Kingdom is constituted) which happiness is in nothing more eminently Seen, then in the decent conformity of manners, and orderly behaviour in all estates. And hence it is that the Lawyer as a laborious traveller goeth through all estates to bring all unto decency. He ordereth the estate of Monarches and Princes, of Peers and Nobles, of Magistrates and Subjects, of parents and children, of husbands and wives, of masters and servants. And in the whole body of a Kingdom or Commonwealth, whatsoever is out of its due temperature, must by the 
* Plat. Li. de justo. Finem legis dicit convenientem Seware Ordinem, odisse malum▪  Law be ordered, as a sick part is cured by physic in a natural body. So that then an absolute indeorum in manners (as they confess the beating of a wife to be) is an absolute breach and violation of the Law, this being one of the greatest disturbances to man's peace and quiet that can be offered, nothing more disordering every faculty of a man's soul, nothing more afflictive to each Passion, and nothing more injurious to every Sense, then when a man shall be taken in Such a raving Fit of tearing, rending, beating and devouring his own flesh and blood, that none are found guilty of, but those who are possessed with the foul tormenting Spirit of the evil Angels taking up their habitation in their Souls.  
Lastly, Correction by way of beating is merely Servile, say the best of it that any can, and in many men's judgements so in human as that a wise man (whose actions flow from discreet premeditation,) will not exercise it upon his very slaves or Swains. But servility is only to be imposed on Such as be Servile, and therefore not on wives, who are in the Law free burgesses of the same City where of their husbands are free: both participating the same Rights, both enjoying the same Liberties.  
But here again riseth a cavil touching the precepts of the Law and permissions of the Law; They say that though indeed the Law comandeth not a man, yet it permitteth him to beat his wife. Their reason is because it sets down no precise penalty in such a case, and whatsoever the law doth tolerate it not unlawful and therefore this action also is lawful, though not by precept yet by permission of the Law. Whereunto I reply, first to say that the law sets down no preciçe punishment in this case is a proposition not simply true, for the grounds before in my-first reason alleged: Again I hold 〈◊〉 ●o be a position absolutely false to affirm that whatsoever the law doth tolerate is lawful: The Law heerin shall be judge of the law, which doth say, that those things are not without vice (therefore unlawful) which are permitted or pardoned by the law and not commanded. The law omitteth some things in some good respects, and those things which we omit (saith S. Chrisostome) we unwillingly permit, and what we unwillingly permit we by no means would have committed, but this only do we because we cannot (as we would) restrain the unbridled affections of the many. Many things therefore are permitted by the law upon necessity, many things pardoned by the law upon indulgency, which yet are directly against good manners, an● simply sins in themselves: I will instance a case; A widow that marr●●eth within her year of mourning, is by the law free from infamy, bu● by the law also adjudged unworthy of matrimonial dignity. A Virgin that espouseth herself without her parents consent, is by the law, lawfully, yet by the law also unhonestly espoused. A husband taking his wife in adultery might lawfully kill her, yet not without the guilt of heinous offence. The Jews might lawfully crave a bill of divorce, and put away their wives upon any mislike: but Christ tells that it was granted by Moses for the hardness of their heart, being yet a thing most unlawful, and therefore not to be practised from the beginning; And lastly we have a notable instance Once for all in 
* Math. 1. 19 Joseph being a just man, and not willing to make her a public etc. a Strange expression.  Joseph, who when he thought his wife had commited adultery (and therefore according to the law of God was to be brought forth and stoned to death for a public example according to the Law of God) yet that Joseph was willing to put her a way privately, and not expose her for a public Spectacle of Justice (as the law severely commanded) is recorded in Sacred writ, as a commendable act, and praise worthy in him, nay as a piece of Justice too. In which, and all other cases of like nature, though an evil custom or peculiar permission may save a person from the punishment of the Law, yet it can never clear them from any Unlawful Act;  
And here I purposely omit many eminent and pregnant proofs that might be added, for what need I light so many torches to the noon day? or propose such multiplicity of reasons too prove a truth so ma●nifest? If any person yet remaine● unsatisfied (as I would hope ther● is none) I will remove my plea ou● of this court into the Highest Cour● of all (because they shall have all th● fairest Trial that can be, and all the advantage ground to make the be●● defence they can, in Such a weak and unrighteouse Cause which the● attempt to vindicate,) hoping tha● when they are really convinced o● their stung delusion, [or if that wil● not be, yet at least that their mouths are constrainned to Close in shameful silence] Our Nation will never more be so unhappy as to shelter any persons of such monstrous shape and features as these, who not only declare it lawful for husbands to demean themselves rigorously and severely (even unto buffet and blows) towards their wives, but upon every impetuous gale of head strong lust and drunken passion of theirs, put their detestable principles into practice. Reader, whoever thou art, observe that in THIS HIGH TRIBUNAL SEAT, God sits the Judge: his Word the Law, his Saints and Angels the Witnesses, thy own conscience shall be the Jury, and eternal Truth (which never did deceive, nor can be deceived attends upon the Sentence.   

CHAP. V. The same evinced by the Law of God.  
NOw I must crave leave to rest myself a while, and entertain my reader with historical discourse: to sit me down in the bloomy shade of Paradise, and contemplate the monuments both of woman's first Creation, and first instetution of her marriage; For in the infancy of all things, when God had framed the world's compass and bespringled it which glittering Stars, when he had fastened the Centre of the earth, and girt it about with Crystal floods, when he had finished his glorious work, and 
a Gn. 1. 28.  deputed Man his last creature, to be the Commander of all the visible Creation, at lentgh he took a general surview of his labours, and found them all the fit remainders of so perfect a workman; Only man was excepted, who was yet but alone Creature, 
b Ruper in li. de Trinit▪ ej. 9 openb. 9  without any companion to whom he might communicate his joys, or impart his mind, or 
c S. Tertul. li. 2. advers. Martion.  of whom he could either hope for comfort in his life, or expect continuance of his posterity. 
d v Sequenti pagina.  So that man seemed not more happy in his ample dominion, then unfortunate in his solitary eslate; For what could the 
e Josephus Antiq. l. c. 2.  Subjection of all things unto himself profit him? where in could pleasures of Paradise delight him? what joy could he take in his angelical perfection, when he had none to converse withal? but with beasts, trees, Stones, or such like who could neither understand his reports, or return him contented answers? Wherefore He who before saw all his works good, saw now that it was not good for man (whose soul was fitted for communion) to be alone, but said, 
f S. Bafil. Rom. 11. in Genes.  letus make him a helper like unto himself. Where the All-eternall Creator who created all other things as he spoke the word (for he but 
g Gen. 2. 18.  spoke and they were forth with made) doth now in this particular take 
g Gen. 1.  deliberation (as it were) and calleth to council the whole Trinity, 
h S. Greg. mor. l. 9 c. 27.  denothing that He had in hand a more divine work, and was to frame a creature of dignity. He taketh ⁱ 
implieth S. Basil. hom. 9 in Gen.  reason to his assistance, and wisdom, to manifest that now he was labouring most curiously to frame a Microcosm, or such an Epitome of his own divine Excellency and perfection as should startle all the visible creation, and render its self the Object of its own admiration; in short, to Create Such a Miror of humanity, with such excellent qualifications (or faculties of a Rational Souls) as might sew for the ELOHIM to behold the shadow or Image of himself Therein. Now Observe, after what glorious manner God created the man, in the same manner God proceedeth in the creation of the woman, whom he made as an equal associate and fellow helper for man: 
a Orig. hom. 1. in Gen.  For so God is pleased to call her name, who best knew her nature.  
Poor Adam, let the world now judge whither then thou needest not a Helper, when heeing the world's sole heir unto the world's Diadem, thou hadst not so much as any friend to speak a word unto, or a servant to obey thy rational and wise commands.  

b Translat. ex prud.  No bended knee did to thee homage then  
Nor creeping courtier fawn upon thy State  
Beasts were thy Savage Guard instead of men  
Whose senssless Sense could neither love nor hate.  
Yet-again, most blessed fortunate Adam, for God out of thy own dear self, created a meet helper for thee, more dutiful than any Servant, more dear than any friend 
c Hugo de. S. V. ingen 2.  That whatsoever was deficient to the perfection of thy felicity, might in this new and last addition be fully accomplished. That instead of Solitariness thou mightest enjoy a joyful companion, and in Stead of barrenness thou mightest be eternally honoured for the world's Grandsire. This was thy last but thy greatest of any mortal endowment. 
d St. Chrysos. hom 8. in geu. Damascen in l. 2. de Gen. 12.  Neither was it without cause that she was last of all made, for as Princess preparing to come unto her imperial city, hath her harbingers sent before, her house adorned and beautified, her court replenished, her attendants ready, and all things for her due entertainment prepared, so it was convenient, that before the Queen of the great world was created, the world (her receptacle) should first be perfected 
* Joseph. 1. antiq. c. 2. Tertul. l. 2. adv. Martion.  Paradise the Metropolitan city of her residence finished, and all things else ready furnished to her hands.  
Thus God vouchsafed to honour the first birth of his fairest creature, nothing at all less than that of man's, and in some things also far beyond him. 
a Gen. 2. 7.  Adam was moulded out of the dust and clay of the earth, 
b Ch. 2. 22.  the womam was framed out of the purified body of man: 
c Petr. Lomb. 2. dise. 18.  Neither was she made of the lowest part, that so she might not seem inferior to him, nor yet out of the highest part, that so she might not challenge Superiority, but out of the middle of his body, of a ribh taken out of his left side, that thereby she might appear not only his equal, but be most dearly esteemed as the great Guardian of his Heart, and vital parts, Supplying the office of that left rib, (in whose place and stead she was created) which defends the heart who in that 
d S. August. 12. de Civ. Dei c. 21. & 26.  privy chamber rests itself, and which the arm as his beloved darling naturally embraceth: To teach obdurate man that woman is the Goddess, to whom (of all creatures) he ought to Sacrifice his own heart love; that she is the Chiefest Object on whom he should bestow the chaste embracements of his arms; or thus much else to intimate, 
e S. Basil. hom. 12. in gen.  that as it is woman only, whose love (of all creatures) should inherit the heart of man, so it is especially woman whose defence should merit the arm of man.  
Woman therefore by the divine power of creation was made of man: 
f Gil. ant. incerp. in Gen. cap. 1.  and man by a strange kind of Metamorphosis converted into woman. For when that death had ceized on Adam, and God had taken forth his rib, 
g Idem ib. & Brunus in Gen. 1.  he closed up the breach with tender flech instead of the hard bone, to the end that as his heart had now a more soft pillow to rely itself upon, so his mind should now become more mollified, and instead of its natural fierceness be-begin now to assume a natural mildness; Which speedly took effect, for as soon as he was awaked, he aknowled head himself divided and turning unto this now beature perclived himself imparted unto her. Wherefore his first words and moming song were words of amity, and a fong of love, 
a Gen. 2. 23.  this nowiss bone of my bone and flech of my flech.  

b Transt. ex Bart. Per. 1. Sil●. ●n opere di●● 6.  For God so lihe●ly graved on this bone  
All Adam's beauties that but hardly one  
Could have the liver from his love descried  
Or known the bridegroom from his gentle bride  
Saving that she had a more Soaring Eye.  
A Smother Chin, a Cheek of purer die.  
A fainter voice, a more enticeing face  
A deeper tress, a more delightful grace,  
And in her bosom more than lily white  
Two swelling mounts of ivory panting ligh  
Spring of all joys Sweet He she coupled One  
Thy Sacred birth I never think upon  
But (ravished) I admire how God did then  
Make two of one, and One of Two again.  
For no sooner were these of One divided into Two and made distinct and personal, but straghtways again they were of two, contracted into One, and made the same and individual: Their creation was presently accompanied with institution of their marriage, where in Adam received his own again with rich advantage. He lost 
c Gen. 2. 21.  (as far as we read) but a bare bone, 
d S. Damas' ceng. in li. 2. ad Gen.  he received it again branched into many bones, wrapped up in tender flesh, twisted on curious joints, full of lively Spirits flowing with youthful blood, characterized with azure veins, in proportion absolute, beautiful in colour, lovely to the eye, delightful to be talked withal, In a word his very like. 
e Peretius in hunc locum & Erunus ibid.  He lost his bone without any Sense of pain, he received it again with an ecstasy of joy. In regard of which blessed and happy surprisal, he is established for himself and all Succeeding ages, an eternal Law, 
a Gen. 2. 24.  Therefore shall a man leave his father and his mother, and cleave unto his wife and they two, shall be One flesh. This was his Hyminall Song, this was the first Stature of Adam made here in Paradise, when he was pure (as the Angels themselves) in perfection. 
b Damascen. in lib. 2. ad Gen.  Then was not his reason over cast with any clouds of Sensuality, his judgement not tainted with error, his Affections not disturbed or diverted by sinful temptations, and there by alured to sin on other Objects, of delight and pleasure, his Conscience not stained with Sinn, the eye of his understanding Clear, like the Sun in its strentgh and beauty, the propension of his will free: and then we may assure ourselves his was most exquisite, and his words the true Oracles of Wisdom.  
In this so absolute and Angelical an estate (which now the nature of man can no ways pretend unto) see how the Proper state and first venture or marriage, ratifyeth and Confirmeth the amiable Bond, and indissoluble knot, the firm conjunction, and perfect Union of Man and Wife. Man shall leave his father and mother and cleave unto his wife. 
c Exod. 20.  Parents (there is no man doubts) are to be regarded with all filial and reverential duty: they should be the Second in our honour, as they are the Second causes of our being. Yet as though there were a Nescio quid in marriage, some higher mystery, and a relation more essential, we are authorized to relinquish them, (and therefore much more all other friends and acquaintance or whatsoever love, the love of God only excepted) and to live with our companion who is our Second self. An absolute Law (we see) for Adam, and for all his, posterity of men (therefore shall a man, etc.) not enjoining this condition to Eve, or to the after posterity of women kind, that they should leave their father and mother and cleave unto their husbands, no: (but for this cause shall a man leave, etc.) It may be that his prophetical soul saw the future obdurity of man would prove to be so stony, as it might stand in need of Laws to mollify it: but woman's nature to be so gentle, so affable, so Obsequious, so compact of Love, that her choice affections would easily prevent any law for the increase or continuance of her, Sympathising Love, stronger than death itself, and which many waters could not quench.  
And in this nearest of all near affinities, if 
* See Chrysost. c. 1. hom. 38. in Genes.  Concord be our protector, though we live not in the glory of the world though we be as poor as imagination can conceive though prosperity shines not in at our windows, and pleasures, honours, riches and vanities, attend not at our gates; Notwithstanding all we have an Asylum at home, or Refuge, whereunto when we retire ourselves, we are sure to find sincerity of Love standing on the treshold of our door, ready to welcome us and true Contentment within to entertain us.  
The council-house may prove distasteful to us, the city may perchance deride us, the court peradventure not smile upon us: the fields thro' Solitariness may possibly feed and nourish our melancholy, the streets-trough popularity may displease us, all things abroad may not relish with us, nay gold and silver (if we had abundance of it) might distract our minds yet after all, our comfort lies in this, that at our sweet home, we have Sovereign Physic, a choice Cordial, a most admirable Antidote (viz the Quintessence and highest Elixir of pure and spotless Love) to recover our diseased minds, and to revive our drooping Spirits a present Restorative for every malady we must withal in this Cretd, dust and infectious air where in we live●,  
But where discontent, and Discord sways, though our posessions knew no other limits than the Arctic and Antarctic Poles of Earth, our attendants as numberless as Xerxes' Army, our fate as costly and luxurious as Heliogabalus, our house and furniture as glorious as Salomon's Temple, etc. yet all this is but poor and beggarly riches, or a rich beggary. Where as our mind (which is the seat of true peace and content) is all this while inhabited by the outrageous Spirit of strife and contention, and is a fit habitation for no other Objects than such who devour and prey upon each other, with the ravenous appetite of hatred, envy, malice, murders and revenge. Suppose flattering Prosperity were thy conse●nt Minion, and gave thee the whole world at thy command, let the rich Indies overly thy floors and every thing thou hast with purest gold, The Choicest Gems and Oriental pearls of richest worth, prostrate themselves before thy feet, and Cohabite in thy arms, and the sweet Arabia perfume thee with its costly odours, let the Sea, the air, the land, bring their rarest offerings to the honour of thy exalted name, and let Ivory beds (nay massy beds) of gold or silver enshrine thee from the dismal night, yet when thou returnest home unto thy own bosom, thou shalt then find a hell of Torments, and that bitter root of the Colliquintida of strife and emulation, which empoisons all the rest.  
Farr from the example of the first institution was any such enormity. It was here decreed They two shall bee-one flesh. Here was an Union proclaimed, their bodies are one flesh, their Souls one Spirit, themselves no more destinctly two, but perfectly united into One. And if we may be so bold to draw the comparison from God himself, I would affirm (with reverence) that man and wife are real shadows or Pictures of the most Sacred Trinity, where there is a distinction of Persons, but an Unity of Essence, even so man and wife all though two Several persons, yet ought they to abide as one Individuum, or one entire Soul, Spirit, and Affection; One and the self same great end (each others mutual good, and furtherance of their outward and inward happiness.) and one and the self same Méanes in order to that sole end (viz. in being and continuing a mutual de light and Satisfaction unto each others mind centring both in Unity of Love)  
On this bargain, our first parents agreed, and the terms and conditions they truly performed in their first state of Innocency, when as the Soul of man was enamelled only with the flowers of virtue, no thistles were then grouwing, no thorns or briars were then planted: Passions of Anger fear, guilt and shame were not yet borne, nor Vice her daughter then begotten. This was once the Age whereof we have read.  

* Descriptio aurei Seculi translata ex Ovid. & aliis:  The first, and best of times were pure: a golden age  
Next to the Gods, and farthest from tempestuous rage  
Of vice. No other Empress of the world was known  
As yet, but Sacred Virtue: she ruled then alone.  
Then was eternal Spring; the earth with richest flowers  
Was always richly clad: which (when the Crystal showers  
Performed their morning Sacrifices) gave such breath  
As though the Gods had daily new perfumed the Earth.  
The Sister air a virgin for th● piercing gun  
The mother earth, not yet was wounded by her son  
The iron instrument. The rugged Ocean's back  
Not Saddled with the pine, to bear the Merchants pack  
Yet then the Earth, the Sea, the air, untouched did yield  
More fruits than laboured now, doth air, or sea, or field etc.  
Bellona had not yet in sanguine field displayed,  
Her sable arms; nor Vulcan on his anvil played  
Music unto the Gods, whiles forged was the sword  
Which now with sharp revenge Seconds each hasty word  
No trumpets then to stir up wars were heard; no strif:  
But in this Golden Age they lived a golden life.  
And parallel also to the purity of this golden age was the perfection of man and woman's soul, For when their bodies were first framed, God created there in a lively soul, which he styled the breath of life, 
* Aristot. li. dranima. cap. 6.  and that Spirit being of an Angelical Essence diffused itself into each part, giving motion, sense and reason to the whole. Now in this natural marriage of Souls and body the Soul acts the body, and the body supports the soul. The Soul brought with her a rich dowry for the body, quick apprehension, deep understanding, and a treasury fraught with memory. The body brought a fair possession for the soul, and received her within his habitation, and Seated her with in the warlike castle of his heart, fortified her with the thick bulwark of his breast, attended her with waiting faculties as a family of so many servants, made his eyes her watchmen, his tongue her Orator, his ear her sentinel, his hands her Champions, his feet her lackeys his common parts her common vassals:  
Now whosoever we please to take a review of woman's first Creation▪ equal unto man's, having the same maker the same manner of making, better than man's, because framed of a better Substance, in a place more Excellent, and at a more remarkable time; and of the Original of marriage equal to both, in as much as both were one flesh and one nature: more expressly binding the man unto the royal Law of Love, Lastly, of the purity of that age, from whence all these testimonies are drawn, he will easily Conclude, what I have been endeavouring to confirm; That man and wife here lived a peaceable life, they enjoyed a loving union, they lived in purest Love; if ever there was made an absolute Law, if ever Statute of such perfection, as neither error could corrupt it, nor vice deprave it, we are sure This was it, where God in the ●irst Creation was the Law giver, & man in his first perfection the Law receiver, and Obedient Conformist Thereunto. Now whereas our imitation is to be drawn from the best patterns, Here may we rest ourselves, as at the mouth of God, and draw sweet waters from the very Fountain head of truth itself; And that we may not waver and fructurate as at uncertainties, God hath pleased farther to confirm us in the due esteem of this Sacred Bond of Love, by the Testimony of his spirit speaking likewise by the mouth of his great Apostle Paul, who tells us that Marriage is a Type of that Mystical Union that is between Christ (our great Husband,) and his Church (the Spouse) being indeed the strictest Injunction of mutual Love where was not to be so much as a secret thought, or word touching rigorous Predomination (our Lord Christ himself, all though the head of dear Spouse, yet became a Servant to her in the highest and most eminent offices of Love) nor of unkind pre-eminence, (for he endowes his church with the same privileges of Adoption, as Himself received in being his father's first born and beloved child, in giving unto her likewise the same glorious Inheritance, which his father invested Him withal;) It was (saith St. 
* August. l. de cont. 14.  Augustine) a Mystery of Union, a Sacrament of Love, a Bond of fidelity, a heavenly Paradise of peace for term of this present life, and the way unto perfection in that better life to come.  
But man (you will say) by occasion of the woman fall from this integritue, and therefore women are not now to expect from men such duties of amity. True it is, the Serpent by long persuasions induced her to a delightful sin of eating the forbidden fruit, yet she showed a stout resistance before she yielded; She made a short and sharp answer to the Serpent's cunning demand, (
* Gen. v. 1.  hath God forbidden you to eat of the fruit of the garden? Implying a plain falsification in his close assertion,) 
* v. 2. 3.  we may eat of the fruits of the garden, but of the fruit of the tree in the midst of Paradise God commanded us not to eat we may not eat lest we die. From hence she drove the old cunning Serpent to his natural shift, and open traode down right lying, 
* v. 4.  you shall not die the death etc. Adding there with all' a vain hope of her knowing some thing which being discovered to her would much add to the beauty and perfection of her State, and made as if God for that reason had withheld it from her, 
* v. 4.  for God doth know that in the day you eat thereo● ye shall be as Gods (viz as the Elo him, 〈◊〉 knowing good and evil. Thus in 〈◊〉 fair combat, for a fair time sh● stood out at staffs end with him, til● by his stratagems at length got the glory of the day.  
But Adam, as soon as the fruit was proffered unto him did not make any demur at all, not so much as once questioned the matter, but straight way 
* v. 6.  tasted the sweetness thereof, whose bitter relish remains in us to this day. I see no reason then but that man (all though he was not first in the trangression) should have an equal blame with the woman and perhaps more, for the woman was drawn on, and deceived with much greater difficulty, than the man who suddenly and with less deliberation yielded unto Sin.  
Especially when that general Prohibition of eating this forbidden fruit, was not given unto the woman, but to the man, 
a Gen. 2. 19  THOU shalt not eat of the Tree etc. And howsoever 
b Greg. l. 39 Moral. c. 16.  St. Gregory, hath it, you shall not eat thereof (as if it were spoken to both man and woman) yet the original reads it in the singular number: And St. Austin tells us, 
Aug. li. 8. Gen. ad lit. c. 17.  that by tradition the woman received this commandment from the man, and not immediately from the mouth of GOD, as Adam did; This I willingly do grant, and thence also conclude that for this reason (which hath weight in it) the woman might Chance, more easily to break this Law, than the man, Since the Allglorious Majesty of God Commanding, can not but have a stronger influence on Adam, than Adam's command (who was but a fellow-creature, and One with herself) could have upon Eve his wife; Now the woman was indeed the Occasion of man's sin, but not the real cause, and if Adam had but observed the command of God (To whom it was in a distinct and particular manner enjoined,) though his wife had broken it ten thousand times, yet we had not tasted death, and as this is the Common received Opinion of the learned School men, and other Interpreters, so the Apostle Paul makes the matter (I think) beyond dispute, where he says, that by 
* Rom. 5. v. 12. 14. 15. 16. 17. 18. 19 it is 8 or 9 eims repeated▪ that the Original Cause of the world's sin was by One. and that was Adam sin.  One man sin entered into the world, and death by sin, and in Adam (as our first Root and common head) we all Sinned &c. not mentioning Eve as the Cause all though she was first caught in the transgression;  
However the case stood between Adam and Eve, I verily persuade myself, that the same Serpent who was both their Tempter, was likewise the first sower of dissension between man and wife: Doubtless it never proceeded from God, who bound them in so strong a bond of love. It never proceeded from man, who so strongly, established his love: If neither from God nor from man, from whom then I pray you but from the Devil Who is that grand hater of Love and lover of hatred? Neither is this position a child of my own fancy, 
* Hoc enim acutissime Observavit generosissima &. doctiss. foeminae jo dovena in Oratione sua apologetica profoeminis.  or the conceit only of some other far more learned wit, 
a St. Chrysos. hom. 57 in Gen. 29.  St. chrysostom is the author, Satan (saith he) cunningly insinuated himself into the company of man and wife, and craftily and wickedly disjoined their hearts whom God before had joined, where by strife and contention do do now oft times reign with them in Stead of love and contentment. May it please you therefore who are rigorous husbands to your wives, or such as are maintainers of this strife engendering Opinion to take notice of the Author thereof. A worthy patron (believe it) for unworthy a practice, a famous founder of such impious and inhuman acts. Heaven abhors it, the earth, was not so base to invent it, Hell must be sought, and the Devil found out for the first broacher thereof. I think then is no man so shameless, but would blush. (or at least might be ashamed) to take his practice a notorious wicked man who is abominable to God and all sober men, and will there be found (afterall all that's said) any monsters who will be Apprentices to the Devil, to learn a Trade from Him? Were there no other reason in the world to deter (if not persuade) men from this hateful Impiety but only this, that it hate. THE DEVIL for its Author, methinks this might be Sufficient motive, to raise up a real indignation and abhorrency thereof especially when it is so detestable to God, and to his sacred Laws, so opposite to the Law of Nature (and that instinct planted in bruit beast so Contrary to the being, life and welfare of mankind, so destractive to Reason, such a professed Enemy to true Religion; In a word the public shame and disgrace o● such wicked men and the grief and lamentation of all that are good.   

CHAP. VI The Conclusion.  
MY conclusion shall therefore be, an earnest request unto all married persons, that as they are bound by the Laws of Reason and humanity, by the laws of God, and man, and as they have most solemnly given their plighted faith one to an other in the Church of God, and before his all seeing eye, so that they would both conscientiously make it their care and study how to Honour God in this honourable Estate of theirs, and if contention must arise, let it be a godly and zealous emulation who shall exceed each other in all the duties of Love, according to that mutuall' obligation one towards the other in that Sacred Bond of Mystical Union where in they stand; Husbands love your wives, as Christ loveth his Church; count not that all you can do or suffer for their good can be too much, Christ loves his Church with the dearest of all loves, he thinks nothing too good, too choice, too dear for them provided they do but all their endeavour to walk answerable to this Love; Resolve yourselves what due authority God hath given you over your wives, and in extraordinary and difficult circumstances etc. try that utmost of your lawful bound but never Stepp into that thorny field of rigour, Severity, sullen morosity, or cruel Tyranny, which all sober ingenious and godly men have shunnd, and fixed a brand of perpetual shame and ignominy on every person's forehead, who shall be found walking in that Aceldama (or field of blood) and unto whom God hath denounced a certain curse; Wives Love, honour, and obey your husbands in the lord, (as the church Loves Christ) and learn how to rule and reign [for so Christ promiseth his Church shall 
* Revel 5. 10.  Reign with him] by a dutiful, a humble meek and wise subjection unto his golden Sceptre of purest love; And as undefiled love is the Church's greatest glory, so should it be the greatest honour and dignity to every wife to fix an Imperial and sparkling Diadem of Flaming love upon her husband's head, which as this Crowns his sovereign brow with victorious laurel, so likewise doth it blazen forth her worth, and by so much the more exalts her praises; Both husbands and wives, live together as One, in that Unity of Soul, as you are pronounced to be One in the unity of body and flesh; husbands condescend to please your wives in all that with Deciency you may, and be not bitter or rigid to them, and you wives submit ●nto your husbands in whatsoever lawful commands, and so the God of Love and peace will delight to take up his habitation in your houses (when you lie down he will defend you, when you sleep, he will command his Angels to protect you, when you awake he wil● meet you and converse with you he will teach and instruct you in all his ways, and choose the path he would have you walk in, and hold up all your steps in those his paths and open fountains of his refreshing Love to your thirsty souls, when 〈◊〉 wearied in you pilgrimage thro●●● this 〈◊〉 solitary and desolate wilderness and will never leave you, nor forsake you, but build you up as living and precious stones, in his Spiritual building, to your own mutual comfort and peace, the good of your friends and acquaintance, the usefulness and benefit of the Church of CHRIST, and of your generation, the everlasting happiness and welfare of your preciouss and immortal souls, both in this life, and in the life to come. Which hath no▪  
FINIS.