A GOOD WIFE GODS GIFT.

THERE be two things especially that commend a worke, Autor opus lau­dat.-Ovid. de pont. lib. 4. eleg. 9. the Autor, and the Matter. Both of them conspire to commend this Booke, as in the Title of it they are both expressed.

For the Autor, Autor. (to omit the Principall, 2. Pet. 1. 21. Gods Spi­rit: for, [...]. 2. Tim. 3. 16. All Scripture is inspired of God:) the Pen­man of it was Salomon, 2. Chron. 1. 12. 1. King. 3. 12. the wisest meere man that euer was in the world since Adam, by the testimonie euen of wisedome it selfe.

For the Matter; Matter. it is Prouerbs or Parables, (as the [Page 2] word in the Originall signifieth) [...] à [...] quod [...] & domi­nari significat. [...] sive dignitates, quae vi­tae Dominae & mo­deratrices esse de­bent. Cartwright in Prov. Master-sentences, such as rule or sway, and are or may be of principall vse in mans Life.

Now consisting for the most part of such Apho­risms and short Sentences, from the beginning espe­cially of the tenth Chapter; it is not necessary, that they should haue any coherence one with an other; neither indeed for the most part haue they. Coherence.

Yet this and the next before it, haue some con­nexion: vers. 13. the former being of the inconuenience that commeth by a bad wife;

vers. 14. This latter of the benefit that a good wife, that a wise and a discreet woman bringeth with her.

There Salomon compared two grand euils togi­ther, and made a bad wife the worse of the twaine:

Here he compareth two great benefits togither, and maketh a good wife the better of the two.

For the former; vers. 13. A foolish Sonne, saith Salomon, is his Fathers sorrow: and a brawling wife as a continuall dropping.

[...]. Plut. de tranquill. Dolores eo acerbio­res, quo interiores. Aug. in Psal. 45. Mala intestina grauissima. Euils are the more greiuous, the neerer, and the more inward they are; as diseases in the entrailes. And Molestissimū ma­lum intestinum & domesticum. Bern. in Cant. serm. 29. mala domestica, do­mesticall euils, vex a man most, when Matth. 10. 36. a mans ene­mies, as our Sauiour speaketh, Mica. 7. 6. are those of his owne house.

[...]. He­siod. oper. Hinc The­mistocles [...]. Plut. [...]. Et v [...]tus verbum, Aliquid mali esse propter vici [...]um malum. Plaut. Merc act 4. sc. 4. It is no small inconuenience to dwell neere a bad neigbour; were such a one further of vs, he would be lesse troublesome to vs. And surely if to haue good neighbours be a matter of no small mo­ment, [Page 3] then somwhat also it must needs be for a man to want such, and much more for a man to haue them that dwell neere him euill-affected toward him. An euill at the next dore may be bad enough, and may proue ouer troublesome; an euill within dores, at home, in a mans owne house much more.

But againe within dores there are degrees also: in a mans owne familie there are some neerer then others. A sonne is neerer then a seruant, and a wife then a sonne. Quot serui, tot hostes. Sen. epist. 47. Macrob. Sat. lib. 1. c. 10. & Fest. lit. Q. Quot. serui, tot fu­res. Serv. ad Virg. eclog. 3. It is a sore crosse to be troubled, and it be but with bad seruants. It is no small vexation to finde vntoward and vnfaithfull cariage toward him Psal. 41. 9. Ioh. 13. 18. in those that eat his bread, that feed at his bord; much more to sustaine it at the hands of her, that ta­keth vp the same bed with him, Mica. 7. 5. that lieth in his bo­some. No euill to a bad bed-fellow, [...]. Aesopꝰ apud Gabriam. Co­luber in sinis. to a bosome-euill, to that euill that lieth within or about the breast.

Though true mercy and compassion in some measure extend it self vnto all those, whose miseries and calamities we are acquainted with: yet the misfortunes of our deere frends affect vs more then of meere strangers: And Qui ignotos lae­dit, latro appella­tur; qui amicos, paulò minus quàm pari [...]ida. Petron. satyr. the wrongs and iniuries offered vs by professed and pretended frends we are wont to take more to heart. Psal. 55. 12, 13, 20. It was not mine enemy, saith Dauid, that did me this wrong; for then I could haue borne it. But it was thou, ô Man, my companion, my guide, and my familiar frend.

But Brethren are neerer then Frends. And how­soeuer Salomon truly saith, that Prov. 18. 24. [...]. Dion. Chrysost. orat. 3. a Frend sometime sticketh closer to a man then a Brother: yet in nature a [Page 4] [...]; (Psal. 133. 1.) [...]. Me­nand. Vide Hieroclē de amore fratern. & Muson. de lib. to l [...]end. apud. Stob. tom. 2. cap. 82 Hirc vetus verbum, [...]. Plato polit. 2. Brother is neerer then any Frend is or can be. There is a ciuill knot onely betweene Frend and Frend; there is a naturall band betweene Brother and Brother. And therefore, Prov. 18. 19. [...]. Aristot. po­lit. l. 7. c. 7. A Brother offended is harder to win then a strong Citie; and their conten­tions are as Vectes arcis: qui ferrei aut anei esse solent. Psal. 107. 16. Esai. 45. 2. barres of brasse. It is easier glewing of bords togither, that haue bin vnglewed, againe; then healing vp the flesh that is gashed and diuided: and the reason is, because Contiguum ibi, istic continuum sol­uitur. there was but an artificiall connexion before in the one, there was a naturall conjunction in the other.

But Children they are yet neerer then either Frends or Brethren. They are Pars (que) tui latitat corpore clausa meo. Ovid. epist. 2. partes nostri, viscera nostra; they are as Pignora nostra, Viscera nostra; po­tius quàm opes, v [...]i Ovid. ep. 1. 2. Sā. 16. 11. Philem. 12, 20. our very bowels, and part of our selues. And therefore no maruaile if Salomon say, that Prov 10. 1. A foolish Sonne is a sorrow to his Father, and an heauinesse to his Mother. And, Prov. 17. 21. He that begetteth a Foole, begetteth himselfe sorrow: and the Father of a Foole Nemo quisquam ferè vnquam sic do­let, vt non idē ali­quando gaudeat. Sedenim qui omni momento dolet, is verè dicitur non gaudere. Drus. observ. l. 1. c. 22. Vise & Agell. nect. Attic. l. 2. c. 6. shall haue no ioy.

But behold here a further euill then any of the former. An euill wife, a contentious woman worse then any of them all. Husband and Wife are neerer then Frends, and Brethren; or then Parents and Children. Children, though they spring from their Parents, yet they abide not alwayes with them. They are as Prov. 5. 16, 17. riuers rising from one head, but taking seuerall wayes, making seuerall streames, and run­ning apart in seuerall Channels. But man and wife must bide by it. They are as two streames, that rising from seuerall heads, fall the one into the other, [Page 5] Prout Alpheum Arethuse aiunt commisceri. mingle their waters togither, and are not seuered againe till they are swallowed vp in the Sea. Chil­dren are as Genes. 49 22. Psal. 128. 3. branches shooting out of one stemme, diuided and seuered either from other, or as grifts and siences cut of, or boughes and branches clipped of from their natiue stocke, and either planted or engraffed els-where. Man and Wife are as the stock and sience, the one [...]. Rom 11. 24. ingraffed into the other, and so fastned togither, that they cannot againe be sun­dred, or as Ezech. 37. 17 Vno Vt siquis geminos cōducat cor [...]ce ra­mos, Crescendo iun­gi, pari [...]er (que) adole­s [...]ere cernit. Ovid. metam. l. 4. those two peeces in the Prophets hand inclosed in one barke, and making both but one branch. And Genes. 2. 24. Therefore, saith the Holy Ghost, shall a man leaue Father and Mother, and [...] Christꝰ Mat. 19. 5. be glewed vnto, or [...]. Moses. cleaue fast to his wife: and They Ita Mosen sup­plet Christus: quo­modo & Math. 4. 10. ex Deut. 6. 13. & 10. 20. two shall be one flesh.

The neerer the bond then, the greater the euill, where it falleth out otherwise then it ought. Prov. 19. 14. A foolish Sonne, saith Salomon, is the calamitie of his Fa­ther. And how is he his calamitie? He is [...] Prov. 10. 5. & 17. 2. & 19. 26. & 29. 15. filius pudefaciens, such an one as shameth his Parents, and maketh them glad to hide their heads in the house. But Prov. 19. 13. an euill wife is as the raine dropping in through the tiles, that maketh him weary of the house, that vexeth him so that it driueth him out of dores.

Yea Prov. 27. 15. as a dropping in a rainy day, when it is foule without and it droppeth within. So that it maketh a man at his wits end, vncertaine whither it be better for him to be abroad in the raine, or to bide within dores in the dropping. And for this cause Augustine compareth an euill Conscience to a badwife, (and it may seeme that he pleased himselfe somewhat in the similitude, August in Psal. 33. & in Psal. 35. & in Psal. 45. & alibi. he maketh vse so oft of it:) which [Page 6] when a man hath many troubles & afflictions from without, and would looke home, hoping for some comfort from within, is much more troublesome to him then any of those outward crosses are; is as a rocke or a shelf to Sea-men in a storme, where they hoped to haue found harbor and shelter against it.

Yea further, not as a dropping onely that driueth a man from his house and home, and that when it raineth; but Prov. 19. 13. as a continuall dropping in such a day: So that a bad wife is worse then a quartane ague, wherein a man hath two good dayes for one euill. He that hath an euill wife, is as one that hath an euill soule, a guilty conscience, that euermore sticketh by him, that euery-where accompanieth him, is a con­tinuall euill companion with him In cubiculo, in cubili ipso. Aug. in Psal 45. at bed and bord, Quā nec fugere, nec fugare licet. Lips. in politic. Con­scientiā enim à Deo (comitē individ [...]ā) accepimus, quae di­uelli à nobis non po­test. Cic. pro Cluent. such as he cannot shift of or shun. And no mer­uaile therefore if it be deemed the greatest temporall euill, because the most continuall, and the most in­ward, for a man to be matched with an euill wife, or a woman with an euill husband: For what is said of the one, is as true of the other, the relation be­tweene them being alike.

To draw all to an head then. An vnkind Neigh­bour is a crosse: but an vnfaithfull Frend is a great crosse; an vnnaturall Brother a greater: an vngra­tious Childe yet a greater: but a wicked, vnquiet, or disloyall wife is the [...]. Menand. Penus malorum est omnili mulier mala. greatest of all, and if we be­leeue Salomon, goeth beyond them all. In regard whereof he also els-where pronounceth, that Prov. 21. 9. & 25. 24. it is better to abide on a corner of the house top without, then to continue with such a one in a wide house: yea that Prov. 21. 19. Sirac. 25. 18, 22. [...]. Menand. Mala mulier qua­uis fera truculen­tior. H. Steph. it is better to liue in the wildernes with the wilde beasts, then with such.

[Page 7] But to leaue this that is without my Text, and yet next dore to it, (so neere her do good and bad neighbour togither,) and to come neerer home: Some it may be hearing Salomon speake on this manner, might say, as our Sauiours Disciples some­time said, Matth. 19. 10. Summe. If the case so stand betweene man and wife, it is good then not to mary.

Now to such Salomon seemeth to answer in the words of my Text, that It is not euill to mary, but it is good to be wary: that it is not the abuse or badnes of some, that ought to make Gods ordinance the lesse valued, or the lesse esteemed, being in it selfe and of it selfe a matter of great benefit: that as the inconueni­ence is great and grieuous that a bad wife bringeth with her; so the benefit on the other side is no lesse that com­meth by a good wife, by a wise and a discreet woman: who is therfore here commended as a speciall Gift, as a principall Blessing of God, such as goeth be­yond any other temporall Blessing whatsoeuer. And surely [...]. Hesi­od. [...]. Simonid. apud Clem. Alex. strom. l. 6. Sors potior ma­liere proba non [...]b­tigit vnquam Vlla viro; contra (que) ma­la nil tetrius vsquā est. Erasm. [...]. Menand. Salus & exitium mulier est aedibus. H. Steph. as there is no greater temporall crosse or curse then the one; so is there no greater tempo­rall blessing then the other. vers. 13.

Now this Salomon to shew, as before he compa­red two great euils togither, and found a bad wife to be the worse: so here he compareth two great benefits togither, and affirmeth a good wife to be the greater.

House and possessions, wealth and riches, land and liuing is Psal. 4. 6. [...]. Antiphanes. [...]. Sophocles. [...]. Hesiod. Prima ferè v [...]ta & cunctis notissima templis, Divitiae vt crescant. -Iuven. sat. 10. Totus populus in alijs discors, in hoc convenit: hoc suspiciunt; hoc sibi, hoc suis optant. Sen. epist. 115. that, that most men regard, and looke [Page 8] after: yea men are wont to seeke wiues for wealth. But saith Salomon, as Psal. 22. 1. [...]. Menād. a good name, so a good wife, a wise and a discreet woman is better then wealth; her price is far aboue pearles: For House and possessions are the inheritance of the Fathers; but a prudent wife is of the Lord.

Which yet we are not so to vnderstand, Meaning. neither the former part, as if worldly wealth, and riches and possessions were not Gods gifts: for Prov. 10. 22. [...]. Pindar. Pyth. 8. [...]. Aeschyl Theb. It is the bles­sing of God that maketh a man rich: Psal. 127. 1, 2. vnles he build the house it will neuer be built: and Deut. 8. 18. [...]. Pindar. Pyth. 8. it is he that gi­ueth men power to gather wealth togither.

Nor yet againe the latter part; as if Parents had no hand, right or power in disposing of their Chil­dren, or in aduising them and prouiding in that kinde for them. Iudg. 14. 2. Sampson requireth his Parents consent. And Deut. 7. 3. God chargeth his people not to make matches betweene their Children and the Canaanites, either by giuing their Daughters vnto the Sonnes of the Canaanites, or by taking the Canaanites Daughters vnto their Sonnes: which he would not doe, were not they at all to deale in the disposing of them. And many, no doubt, would they take aduice of their Parents, and not follow their owne fancies, and make their wanton eye, or their wandring lust, their chooser and counsailer in such cases, might do much better then for want hereof they doe.

But the meaning of Salomon is this onely, that the one is a more speciall gift of God then the o­ther; that there is a more speciall hand of God in the one then in the other. As that is a lesse benefit [Page 9] then this: so that is in mans power more then this.

So that two points then here in Solomons words offer themselues vnto vs:

The former, that A good Wife is Gods gift.

The latter, that Gods prouidence is more speciall in a Wife then in Wealth.

For the former. A good wife is Gods gift. Point 1. For a prudent wife, saith Solomon, is of the Lord. And Prov. 18. 22. He that findeth a wife, (that is, a good wife, as, a [...] Eccles. 7. 1. Prov. 22. 1. & Genes. 11. 4. El­lipsi [...], qualis est & Esai. 1. 18. & Mal. 1. 14. Vise Camium ibid. name for a good name, Tanquam vxor mala ne vxor qui­dem sit. Drus. as if an euill wife were no wife, de­serued not the name of a wife:) hath found a good thing; and hath obtained a speciall fauour from God.

It was one of the first reall and royall gifts that Genes. 2. 22. God with his owne hand bestowed vpon Adam. And it must needs be no small matter that God giueth with his owne hand. Reason. The Kings Almoner may cast small siluer about: but if the King giue a man somewhat with his owne hand out of his purse or pocket, it is expected it should be a peece of gold at least. The woman was Gods owne gift to Adam. And shee was Gods gift bestowed on him Genes. 2. 18. to consummate and make vp his happinesse. Though he were at the first of himselfe happy, yet not so happy as he might be, vntill he had one to partake with him in his happines.

It was God that at first gaue Adam his wife; and it is God that giueth euery man his wife to this day. Genes. 24. 7, 56. God, saith Abraham to his seruant, will send his Angell along with thee, and will prosper thee in thy iourney; when he sent him about a wife for his Son Isaak. And Matth. 19. 6. Those that God hath ioyned togither, [Page 10] saith our Sauiour, let not man seuer. As Augustine saith, that [...] [...] ­minem sineh mine, pr [...]creat hominem ex homine. Aug. de verb. Ap. 11. Ier. 1. 5. He that at the first created man without man, doth now procreate man by man: so he that gaue man a wife at the first immediately, doth still giue men wiues by meanes; Prov. 18. 22. good ones in mercy, Eccles. 7. 26. euill ones in wrath; the one for solace and comfort, the other for tryall, cure, correction, or punishment. No mariages are consummate on earth▪ that were not first concluded and made vp in heauen: and none are blest here, that were not in mercy made there.

For the latter; Point 2. There is a more speciall prouidence of God in a Wife then in Wealth. Humane wisedome and fore-cast, endeuour and industry may strike a greater stroke and haue a more speciall hand in the one then in the other. Men of wealth may leaue their heires land and liuings but [...]. Menād Haud facile coniugē nan­ciscier bonam. H. St [...]ph. they cannot so easily prouide fit wiues for them.

For first, Reason. they may be deceiued in their choise. Many haue good skill in choosing of wares, in va­lewing of lands, in beating a bargaine, in making a purchase, that are yet but blind buzards in the choise of a wife. Yea the wisest that are may be soone here ouer-reached▪ Since all is not gold as we say, that glistereth. Ierem. 17. 9. The heart of man, saith the Prophet, is deceitfull aboue all things. And, 1. Cor. 2. 11. Corda humana alienis o­culis clausa snut. Greg. Rom. mor. lib. 25. cap. 9. Non est hominis scire quid sit in homine, nisi forte quis ad hoc ip­sum fuerit vel sti­ [...]itu Dei illumina­tus, vel angelica informatus indu­stria. Bern. in Cāt. 65. None can tell what is in man or woman▪ but their owne Spirit that is within them.

Secondly, they cannot lincke hearts as they list. A Father may finde out a fit wife, and thinke such a one a meete match for his Sonne▪ and her Parents may be also of the same minde with him, as willing [Page 11] to entertaine the motion as he is to make it; and yet it may be, when they haue done all they can, they cannot fasten their affections. As Fides suadenda nō imperanda Eern. in Cant. 66. Religi­onem imperare non possumꝰ: quia nemo cogitur vt credat invitus. Theodori [...]ꝰ apud Cassiod. var. l. 2. ep. 27. Non est religionis cogere re­ligionē, quae sponte suscipi debet. Ter­tull. ad Scap. Quis enim imponat mihi necessitatem vel co­lendi quod nolim, vel quod velim non colendi? Lactant. institut. l. 5. cap. 13. credendi. Lipsiu [...] polit. l. 4. c. 4. Faith, so Nescit amor quo (non) libe [...] cogi. Tertull de pudic. Loue cannot be constrained. Cant. 8. 6, 7. non extorquebis amari. Claud. Ho­nor. Coss. 4. As there is no affe­ction more forcible; so there is none freer from force and compulsion. The very offer of enforce­ment turneth it oft into hatred. There are secret lincks of affection, that no reason can be rendred of: as Non amote, Sa­bidi, nec possum di­cere quare: Hoc vnū possum dicere, Non amote. Mar­tial. ep. 33. lib. 1. there are inbred dislikes, that can neither be resolued, nor reconciled. When Parents haue a long time beaten the bush, an other oft, as we say, catcheth the bird: affections are set some other way, and cannot be remoued. And things fall out many times so vnexpectedly, such strong liking ta­ken to some sodainly not once thought on before, and such strange alienation of affections, where there hath bin much labouring to linck them, and that where outward inducements of person estate, yeeres &c. haue concurred, that euen a naturall mans dimme eye may easily see & discerne a more speciall prouidence of God oft carying things in these cases: And the tongues euen of such are enforced sometime to confesse, as the Aegyptian Magitians of Moses his miracles, Exod. 8. 19. Digitus Dei hic est, There is a finger of God here; so with Rebekkaes prophane frends, in such Mariage matches; Genes. 24. 50. A Do­mino factum est istud; This is euen Gods owne doing; and there is no contradicting of it.

To make some Use of these Points.

First, Vse 1. Is a good wife such a speciall gift of God? then is Mariage questionles a Blessing, and no small one, of it self: one of the greatest outward Blessings [Page 10] [...] [Page 11] [...] [Page 12] that in this world man enioyeth. Psal. 128. 1, 2, 3, 4. Blessed is euery one, saith the Psalmist, that feareth God, and that wal­keth in his wayes. For thou shalt eat of the labour of thine hands: happy art thou, and it shall goe well with thee. Thy wife shall be as the fruitfull vine by the sides of thine house: and thy Children like the Olive plants round about thy table. Lo, thus shall the man be blessed that feareth God. In the first place commeth the Wife as the first and principall blessing, and the Children in the next. And surely to reason back­ward to that the Apostle doth: Rom 11. 16. If the roote, saith he, be holy, the branches also be holy: and, If the branches, say I, be holy then the roote that beareth them much more. So here, If the branches be blessed, the roote that beareth them much more. If Children be a Blessing, then [...] [...]rocles de nupt. apud Stob. tō. 2. cap. 65. the roote whence they spring ought much more to be so esteemed. Psal. 127. 3. Behold, Children and the fruit of the wombe, are the gift of God, saith Is enim ex titulo Autor videtur. Salomon. Children are the gift of God; but the Wife is a more speciall gift of God: shee commeth in the first place, they in the second: And gifts are vsually answerable to the greatnes of the Giuer. It was a witty answer of a great Prince, when he was disposed to be rid of a bold begging Philosopher: he asked a groat of him, and the King told him, [...]. Drachmam dare nō est regium. It was too litle for a Prince to giue; he requested the King then to giue him a Talent, and the King told him, [...]. Talen­tum petere non est Cynicum. Antigo­nus Thrasyllo apud Plut. in apophth. Et Sen. d [...] benef. l. 2. c. 17. It was too much for a Begger to craue. And surely God indeed in his speciall gifts to vs, is wont Non quaero quid te accipere deceat, sed quid me dare. Alexand. apud Sē. de benef. lib 2. c. 16. Idem Perillo amico cū ad filias elocan­das talēta quīqua­ginta assignasset, is autem decem suffi­ [...]ere affirmasset, [...]. Plut. in apophth. to regard not so much what is fit for vs to aske or to expect, as what standeth with his goodnes and greatnes to giue.

[Page 13] Genes. 1. 31. God, saith Moses, looked vpon all that he had made and behold all was very good. And [...]. 1. Tim. 4. 4. Euery creature, or ordinance of God, saith the Apostle, (and he had spoken of Meat and Mariage in the words before-going:) is good. All Gods Creatures and Ordi­nances are good then; Vse 2. but some are more excel­lent then others. And Mariage being of this latter sort, it is not holy onely, but euen honorable also. [...]. Hebr. 13. 4. Mariage, saith the Apostle) is honourable among all men: and no disgrace then to any man. So are we to esteeme of it, and not to contemne what God hath graced, or to dishonor what he hath honoured. We shall but wrong the giuer in debasing his gift.

Againe, is a good Wife such a speciall gift of God? Then if we finde in mariage, inconueniences, hinde­rances, distractions, disturbances: Let vs learne what we are to ascribe it vnto: Not to Gods gift or ordinance, but Si Dei beneficia vtentium prauitate perpendimus, nihil non nostro malo ac­cepimus. Nihil in­venies tam manife­stae vtilitatis, quod non in contrarium transferat culpa. Sen. quaest. natur. l. 5. c. 18. to mans corruption abusing Gods gift, peruerting Gods ordinance, and turning that to his owne euill, that God hath giuen him for his good. For Iam. 1. 17. Si Deus bonus, Dia­bolus malus, nec à bono quicqnā mali, nec à malo quicquā bon [...] potest prove­nire. Aug. there is nothing but is good as it commeth from God. But as [...]. Aristot. de sens. c. 4. Cum aqua ipsa nec sapo­rem nec odorem ha­beat. pure water may take a taint from the pipe that conveigheth it, and Tinguntur, eo­rum (que) trahunt si­militudinē, in quo­rum oram subeundo venere. Plin. hist. nat. l. 2. c. 18. the Sunne beames receiue a tincture from the coloured glasse that they passe through: so our foule hands and filthy fingers oft soile and sully Gods Ordinan­ces, and our filth and corruption doth oft so taint and infect them, that they loose not onely much of their natiue grace, and so strangely transformed, that Esai. 58. 5. & 1. 11, 12, 14. Se­cundum libidinem suam celebrando, sua iam, non Dei fece [...]ant. Tertull. advers. Marc. lib. 2. God himselfe can scarcely discerne his owne in them, but they misse also of their fruit and effi­cacie, [Page 14] and Improb [...] nihil prodest; quia quic­quid ad illum per­venit, prauo vsu corrumpitur. Senec. de benef. lib. 5. c 21. Nihil potest ad ma­los p [...]rvenire, quod prosit, imò nihil quod non noceat. Ibid. of good and commodious, through our owne default, become euill and incommodious vnto us. And as Potestas à Deo, abusus ab homine. Antō. sum. part. 3. tit. 22. c. 2. Tyrannie in gouernment is not the fault of Gods Ordinance, but of mans corru­ption abusing it: so in these cases, the euill and in­conuenience is not the fruit of Gods Ordinance, but of mans corruption accompanying it.

If we shall finde then in the maried estate trou­bles and distractions, &c. (as Qui non litigat caeleb [...] est. Hieron. adv. I [...]vin. [...]. Menand. Semper habet lites alterna­que iurgia lectus, In quo nuptaia [...]et, minimum dormitur in illo. Iuven. sat. 6. the single life is com­monly commended for quietnes;) Non queramur de autore nostri Deo, si beneficia eius corrumpimus, & vt essent contra­ria, efficimus. Sen. quaest. nat. l. 5. c. 18. let vs not ac­cuse God; as Adam sometime closely did; Gen. 3. 12. The woman, saith he, that Thou gauest me; shee gaue me of the tree, and I ate: as if he had said, If thou hadst not giuen me the woman, shee had not giuen me of the fruit; and if shee had not giuen me it. I had not eaten of it. [...]. Homer. Iliad. [...]. Gods gifts are all good. But let vs lay the fault where it is; vpon our selues and our owne corruption, that Mal [...] animu [...] [...]mnia in [...] verti [...] [...] quae optimi specie venerant. Sen▪ epist▪ 98. turneth honie into gall, and good nutriment, Tit. 1. 15. Vis [...] Galen. de facult. aliment. lib. 1. Dulcia s [...]in bilem vertent, stomacho (que) tumultum Versa ferent. Horat. sat. 2 lib. 2. Quemadm [...]d [...]m stomachus morbo vitiatus & colligens bilem, qu [...]scun (que) accepit cibos mutat, & [...]mne [...] causam doloris trahit: ita animus ca [...]us, quicquid illi [...] suum & perniciam, & occasionem miseriae facit. Sen. de benef. l. 5. c. 12. as the foule stomacke into choler, or, Quaecun (que) illi [...] contigerunt, in natura [...] suam vertunt, & ex se speciosa profutura (que) si meliori darentur, illis pestifera sunt. Ibid. as the spider and toade, into venime and poyson. Els shall we be like those of whom Solomon saith; Prov. 19. 3. The folly of a man perverteth his way, and his foolish heart fretteth against God.

Secondly, Is a good wife Gods gift? then let those that want them, learne how and where to [Page 15] seeke them. Doest thou want a wife? and wouldest haue one, and such a one, as thou maist haue com­fort in? Seeke her of God, seeke her with God.

Seeke her, Vse 3. I say, first at Gods hands, seek her where shee is to be had. Humble thy selfe in the sight of God, and betake thy selfe by prayer and supplica­tion vnto God. Iam. 1. 17. Euery good gift, saith Iames, is of God from aboue: and to be sought therefore at his hands: and if euery good gift, this more specially, that is so speciall a gift, and of so principall vse. And, [...]. 1. Tim. 4 4. Euery Creature or Ordinance, saith Paul, is to be sanctified by prayer. And if euery Ordinance of God should be sanctified by prayer; and it ought [...]. Marc. regul. spirit. to vshter all our actions, be they ciuill or sacred▪ then this also among others, yea this aboue and before others, [...]. Menand. as that which (through the blessing of God vpon it) may proue a matter of the greatest benefit vnto vs, and without it a meanes of the greatest euill.

Yea, seeke her as of God, so with God. Vse 4. Aske counsell at the mouth of God, when thou goest a­bout any such businesse. 1 Tim. 4. 4. The Ordinances of God, saith the Apostle, are sanctified vnto vs, as well by the word of God, as by prayer. Then are they sanctified vnto vs by prayer, when we craue leaue for the vse of them, and a blessing vpon the vse of them by prayer at Gods hands. Then are they sanctified vn­to vs by the word of God, when we haue warrant, and take direction, for what we do in them, out of Gods word, when we aske counsell at Gods mouth. Then we seeke them with God, when we seeke them by good meanes, when we seeke them in due manner.

[Page 16] For when it is said that a good wife is of God; we are not so to conceiue it, that we are in such cases to vse no meanes at all; but we are to vse none but good and lawfull meanes, such as God hath appoin­ted, either prescribed or permitted. 1. Cor. 7. 39. The wife is bound, saith the Apostle, while her husband liueth: but if her husband be dead, shee is at liberty to marry where she will, but yet, [...]. in Domino, in the Lord.

Wherein they offend, either that goe too neere, matching within those degrees that Levit. 18. God hath in­hibited: or that go too far of, matching Deut. 7. 3, 4. 1. King. 11. 1, 2. with such as they are by religion prohibited to mary; and so transgressing those rules and directions that the word of God giueth.

As also those that be vnder the gouernment of others, or that desire those that be in the power of others to dispose of; they then seeke in the Lord, when they aduise with, and are content to be dispo­sed of by those, whom God hath giuen power ouer them; or when they seeke not to them in the first place, but to those, by whom God will haue them to be disposed. That which not Gods people alone, but Genes. 34. 6, 11. Virginitas non tota tua est: ex parte parentū est; Altera pars patri, data pars est altera matri; Tertia sola tua est▪ Catull. carm. nupt. the Heathen also, by the light of Nature, saw to be equall and right. When they take other cour­ses, they seeke beside God, and cannot hope or ex­pect any blessing from God, whose order and ordi­nance therein they breake. In a word, wouldst thou be blessed in thy wooing, in thy wiuing? Take God▪ with thee in wooing, invite him to thy wedding. He, if he be pleased, will turne thy water into wine; if he be displeased, he will turne thy wine into vinegar.

[Page 17] Thirdly, Vse 5. learne hence what principally to aime at in the choise of a wife: to wit, at virtue and wis­dome, discretion and godlines: for that is indeed true wisedome.

Solomon saith not, a faire wife is the gift of God. And yet is [...]. Act. 7. 20. de Mose. divinitus venustus. Beza & Pisc. beauty Gods gift; and [...]. Me­nand. [...]. Plat. polit. lib. 3. Gratior est pulchro veniens in corpore virtus. Hinc Aristoteles, [...]. Idem (que) [...] Stob. tom. 2. c. 63. a gift of good regard. Neither saith he, a wealthy wife is the gift of God: And yet is 1. Chron. 29 12, 14. 2. Chron. 1. 12. wealth also Gods blessing, where it is accompanied with well-doing. But, a discreet, or a wise woman is the gift of God.

Many indeed there are, that choose their wife by the eye: Genes. 6. 3. The Sonnes of God saw the Daughters of Men to be faire: and they tooke them wiues of them where they liked: as if they were to buy a picture or an image to hang vp in the house, or to stand some­where for a shew. But [...]. Nescio quis apud Eustath. Beauty, saith the Heathen man, without virtue, is like a baite floating without an hooke; it hath a baite to entice, but no hooke to hold. And, Prov. 11. 12. [...]. Veteres apud Eustath. Iliad. [...]. Eurip. Chrys. A faire woman, saith Salomon, without discretion is like a gold ring in a swines snout. Prov. 31. 30. Color terrae bonitatis incertus est autor. Pallad. de re rust. lib. 1. cap. 6. Fauour is deceitfull, and beauty is but [...]. Clem. Alex. paeag. l. 3. c. 1. Resest forma fugax: quis sa­piens bono Confidat fragili? Sen. Hippol. Florem decoris singuli carpuntdies. Sen. Octav. Forma bonum fragile est; quantum (que) accedit ad annos Fit minor, & spatio carpitur ipsa suo. Ovid. art. l. 1. [...] Isocr. ad Demon. vanitie: but a woman that feareth God is praise-worthy indeed.

Others againe regard wealth onely; as if they went about a purchase, as if they were to mary not them but their money, as if they were to wed not the wife, but her wealth. But Solomon, when he saith, [Page 18] Houses and Riches are the inheritance of the Fathers: but a prudent Wife is of the Lord: he implieth that these things may bee seuered, the one may bee without the other. Lands may come by inheri­tance; when Virtus non est haereditaria. Non est res beneficiaria. Sen. epist. 89. virtue may not. Bona, vnde bonū facias, non vnde bonus fias. Aug. de temp. 238. Goods they are wherewith men may do good, but not such as make those good that haue them. [...]. The­mistocl. apud Plut. apophth. Malo virū qui pecunia egeat, quam pecuniā quae viro. Cic. offic. l. 2. Better it is, said the Heathen man, to haue a man without money, then to haue money without a man: so better it is to haue a wife without wealth, then to haue wealth without a wife. And surely, what comfort can a man haue of wealth with such a wife, that shall be as a corrosiue to his heart, Prov. 12. 4. Sicut in ligno vermis, ita perdit virum suum vxor malefica. Hie­ron. cont. Iovin. l. 1. as corruption and rottennesse in his bones?

Againe, let Parents learne here what to aime at in the education of their Children, whom they de­sire to dispose of, Vse 6. and to dispose of so as they may be a blessing, not a crosse or a curse to those that shall haue them: Not studie onely how to prouide portions for them: though an honest care also is to be had in that kinde. 2. Cor. 12. 12. Parents, saith the Apostle, ought to lay vp for their Children. And, 1. Tim. 5 8. He that pro­uideth not for his issue, is worse then an Infidell. Nor how to trim them vp, and set them out, in whorish or garish manner, to make them baites to catch fooles with; but labour to traine them vp in true wisedome, and discretion, in the feare of God, and such graces as may make them truly amiable, as 1. Pet. 3. 3. [...]. Clē. Alex. paed. l. 3. c. 1. well in Gods sight as in mans eyes; in houswifry, and industry, and skill to manage houshold affaires: that so they may be helpers to their Husbands, (and not hinderers;) as Genes. 2. 18. to that end they were made at first.

[Page 19] Yea hence let the wife learne what she is to striue to, Vse 7. and labour for, that she may be indeed a good gift of God: 1. Tim. 2. 9, 10. 1. Pet. 3. 4, 5. Cultus magna cura tibi magna virtutis incuria. Cato Cens. apud Ammiā. hist. l. 16. Cul [...]us corpo­rum nimius & for­mae cura prae se fe­rens animi def [...]mi­tatem. Sen. ben. l. 1. c. 10. [...]. Crates. [...]. So­phocl. [...]. Lysander apud Plut. in prae­cept nupt. [...]. Clem. Alex. paed. l. 2. c. 12. [...]. Ibid. l. 3. c. 2. [...]. Ibid. c. 11. [...]. Ibid. lib 2. cap. 9. Not so much to decke and tricke her selfe vp to the eye, as to haue her inner man a­dorned with holy skill and discretion, whereby to cary her selfe wisely and discreetly in that place and condition that God hath called her vnto: That she may with the wise woman, Prov. 14. [...]. [...]. Menand. build vp the house; and be Prov. 12. 4. Dignae suo co [...]iux fida corona viro. a crowne and Prov. 31 2 [...]. a grace to him that hath her. That Pro. 31. 28. her Husband and Children may haue cause to blesse her, and to blesse God for her; and count it a blessed time when they came first to­gither.

Let her consider what a fearefull thing it is to be otherwise. For her that was [...]. Basil. Sel. made for a helpe, to proue not an helpe but an hurt: for her that was giuen for a blessing, to proue a crosse and a curse. As one saith of Eve, Gen. 2. 18. reaft from Adam as a rib, Vse 8. and shot by Satan at him as a shaft: bestowed on him by God to consummate his felicitie, but made by Sa­tans slight and her owne default, the meanes of his extreame misery.

Fourthly, let men be admonished hence, whom to ascribe it vnto, if ought haue bin done in this kinde for them: euen to God himselfe principally, whose speciall gift a good wife is. Let vs take [Page 20] heede how in this case Habba. 1. 16. we sacrifice to our yearne, or burne incense to our net. Ascribe not what is done for thee, to the mediation of frends, or to thine owne plots and policies, smoothnes of language, fairenes of looke, or the like. No: acknowledge God to haue bin the principall agent in the busines: regard man and thine owne meanes, but as his In­struments. Of him shee is, saith Salomon: not Gen. 2. 22. & 1. 27. as a Creature onely made of him, bnt as Gen. 2. 22. one matched vnto thee by him: nor as knit to thee by his ordi­nance, Vse 9. but as [...] To [...]us vtvi at (que) foeminae fatalis est. Aes [...]hyl. Eumen. Hae [...] scilicet res v­na, si v [...]a, fato gu­b [...]rnatur. Dunaeus ad Lys. assigned thee by his prouidence: For that is it, that Solomon here principally aimeth at.

Yea let them hence learne what they owe vnto God, whom God hath vouchsafed such a blessing vnto. Hath God bestowed such a Wife on thee, as Salomon here speaketh of? It is a pretious Iewell; such as thy Father could neuer leaue thee. It is a greater Treasure then the greatest Prince on earth, then the mightiest Monarch in the world is able to bequeath to his Heire. We see how Parents are oft troubled in making search for their Sonnes, and yet when they haue done their best endeuour, misse of that they desire. We might here rise by degrees on the better side, as we did before on the worse. As euils, so good things, the more inward the greater. A Prov. 17. 2. & 14. 35 Luk. 12. 42. [...]. Menand. [...]. Eurip. Me­l [...]agr. De beneficijs ac fide servorū in Domin [...]s, consule sis Senec. de benef. l. 3. c. 18. 27. Et Valer. Max. l 6. c. 8. trusty seruant is no small blessing; a [...]. Hesiod. Hinc de vicinis pro­spici Cato praecepit, apud Plin. hist. nat. l. 18. c. 6. kinde neighbour is a great one; Prov. 17. 17. & 18. 24. [...]. Amicus alter ipse. Zeno apud Laert l 7. [...]. Anima vna corporum duo­rum incola. Aristo [...] ibid l. 5. [...]. Menand. [...]. Pi [...]d. Nem. 8. a faithfull frend a grea­ter; [Page 21] Prov. 10. 1. & v. 20. & 17 6. & 23. 15. [...]. Me­nand. a wise sonne yet a greater; and a prudent wife the greatest of all: a greater blessing then any of the former, that yet for temporall blessings may seeme of the greatest. And how do maried persons then stand engaged to God aboue others, whom he hath blessed in their choise? A great measure of thankfulnes owe they vnto him, proportionable in some sort to the blessing bestowed on them.

Yea as there is a greater measure of thankfulnesse required of them, then of others whom God hath not blessed in that manner: so there is a peculiar kinde of thankfulnes required on their part. All Gods fauours require thankfulnes: and the more fauours the more thankfulnes: but some speciall fauours require some peculiar kinde of acknow­ledgment, proportioned to the quality of the fauour receiued. Psal. 127. 3. Genes 33 5. Children are Gods gift: and our thank­fulnes to him for them is to be shewed in such du­ties, as he requireth of vs in the behalfe of them, Ephes. 6. 4. in the carefull education and training them vp in good courses. In like manner: Thy Wife thou hast of Gods gift: and thy thankfulnes to him for her, must be shewed in the performance of such duties, as he requireth of thee in regard of her, Ephes. 5. 25, 28, 29, 33. Coloss. 3. 19. of loue, of kindnes, of concord, counsell, contentment &c.

Fiftly, Vse 10. Is the Wife giuen vnto her Husband by God? then must shee resolue to giue her self wholy to him as her Owner, on whom God hath bestow­ed her, to whom he hath assigned her. When Pa­rents haue put out their Children, the Children must be content to be guided by those to whom they commit them: and when God hath giuen a [Page 22] Daughter, she must be content to liue with him, and be guided by him, whom God hath giuen her vnto. Neither is she to forsake him. For Matth 19. 5, 6. they are not to be sundred, nor seuered, whom God hath conjoy­ned and made one. And there is a foule brand there­fore vpon her, Prov. 2. 17. that forsaketh the guide of her youth, and forgetteth the Couenant of her God. Nor to refuse to be ruled by him: but Ephes. 5. 22. 1. Pet. 3. 1. submit and subiect her self vnto him, vnto whom God hath giuen her: for Coloss. 3. 18. that is comely, saith the Apostle, in the Lord: and to be imbraced therefore of her, as her Lot by God assigned her.

Yea, Vse 11. is the Wife giuen the Husband by God? then should he esteeme her as a gift of God: and 1. Pet. 3. 7. liue with her, as with one giuen him and bestowed vpon him by God. We cannot abide to see any thing that we haue giuen an other euill-vsed. And it be but a dog, an hound, or a whelp, if we see it ne­glected, where we bestowed it, we are wont to take it euill. But if we should see a jewell of some value, bestowed by vs on a frend as a token of our loue toward him, set light by him, or should finde it cast aside in some corner, would we not much more be grieued at it, and iudge that he set as light by our loue, as he doth by our loue-token. And hath not God then iust cause to take it euill at thy hands, when he shall see his gift abused, euill entertained, and worse vsed; when he shall see her misused of thee, whom he hath as a speciall fauour bestowed on thee, and hath therefore giuen thee Ephes. 5. 33. Coloss. 3. 19. a speciall charge well and kindly to vse? How are we wont to be grieued, when we see matters fall our amisse, [Page 23] where we haue bin meanes to make the match? If the wife be misused, that we haue holpen one to, we are wont to count it a wrong to our selues. And no maruaile then, if God himselfe take to heart the wrongs done by vs, to those that he hath joyned to vs, if Malach. 2. 13, 14, 15. he haue a quarrell against him that shall trans­gresse against her, whom he hath inseparably joyned to him, to be his Companion and his wife by Pactum salu, pro inviolabili. Num. 18. 19. a Coue­nant of Salt.

Lastly, Vse 12. if a good Wife be such a speciall gift of God, then a good Husband is no lesse. For the Husband is as needfull for the Wife, as the Wife is for the Husband. Gen. 3. 16. Thy desire, saith God, shall be vnto him. And if the Husband then be so to esteem of his Wife, and to be thankfull to God for her; then is the Wife no lesse to esteeme so of her Hus­band, and to be thankfull likewise to God for him.

In a word, let both man and wife so esteeme ei­ther of other, as joyned by Gods counsell, as giuen by Gods hand; and so receiue either other as from God, be thankfull either for other vnto God, seek the good either of other in God; and then will God vndoubtedly with his blessing, accompanie his gift, to his owne glory, and their mutu­all good.

A MARIAGE FEAST.

I Cannot handle euery thing in this Storie, which shall offer it selfe: But must only insist vpon those parts ther­of, that may most directly concerne this present so­lemnitie.

The maine scope & drift of this whole Narration seems to be this. Scope. To shew, what an honourable estimation and account our blessed Sauiour Iesus Christ, doth make of the holy and honorable estate of Mariage, notwithstanding that himselfe was borne of a Virgin, and did him­selfe in his owne person liue and die a Virgin.

This honourable estimation of his, is manifested, In his gracing and countenancing, the solemniza­tion of this speciall Mariage, mentioned in this Storie.

Our Sauiour graceth and countenanceth it two manner of wayes.

• 1. By his presence and companie at the Feast.
• [Page 3] 2. By working a miracle at it, and that the first miracle that euer he wrought.

Of both these in order; omitting to speake any thing, of the matters that passe betweene Christ and his Mother, betweene Christs Mother and the Wayters, betweene Christ and the Wayters, and betweene the Gouernor of the Feast and the Bride­groome. Because the Doctrine flowing from these particulars, is not so pertinent to this present Occasion.

But before that we descend into particulars, let vs first in the generall obserue from the maine scope and drift of this Storie, this instruction.

That the more that Sathan and his accursed Imps, The generall Doctrine. shall labour to disgrace and discountenance any sacred Ordinance of God; the more will God grace and honour the same.

The truth of this appeares in no one thing more, then in this matter of Mariage. It is wonderfull to consider, how the Diuell hath euer laboured to disgrace and put it out of countenance: How he hath made the day of ones Mariage, as ignomini­ous and reprochfull, as if it were the day of ones publique penance or execution; what laughing and scoffing, what flearing, jering, and nodding the head is there, not onely of such as are yet single, but of those that are themselues maried persons; not only of profane swaggerers, and those of the damned crue (as they are called) but of those (many times) that haue the reputation of Ciuill honest men, yea of Professors of Religion. In so much, as if those that are to be knit togither in this sacred bond, were [Page 4] to measure their estate by the mindes, words, and ordinarie behauiours of the Spectators, yea many times of those, who seeme to honor the Solemnitie with their presence and attendance: It were better for them to stand as long in a white sheet, or to be carted thorow the streets, then to present themselues into the Congregation to knit this holy and invio­lable knot. For in that case lightly you should haue none but vnhappy boyes, and such persons as are naught themselues, to make signes of disgrace; good mindes vse to pitie them that are so publikely (though deseruedly) disgraced. But here, for the most part, all, good and bad, old and young, set themselues, though not with their hands, yet with their hearts, countenances, and words, to cast durt and puddle water in the faces of those that are to enter into this Calling, as if they were to enter into a Calling most sinfull, and shamefull, and most odi­ous and vile both in the eyes of God and man.

This is indeed a hellish and damnable iniquitie; but behold yet a greater iniquitie then this: Sathan hath so wouen his owne impuritie, with the pure Ordinance of God, that a Mariage, is accounted no Mariage, if it be not solemnized with beastly and profane Songs, Sonnets, Ijggs, indited by some hel­lish Spirit, and chaunted by those, that are the pub­lique incendiaries of all filthy lusts; and these are ordinarily made in the scorne and derision of this Holy Estate, to delight and solace the Guests with­all. But indeed they tend to no other end, but to despite and disgrace this worthy Ordinance of God, and to make it seeme in the eyes of men, [Page 5] nothing else but a matter of obscenenesse and fil­thinesse. So that if God himselfe had not had a spe­ciall care, to vphold, to grace and countenance this Estate, by how much more Sathan laboureth to make it odious and vile, all the world long before this, had bin a very Stewes and Brothel-house. See then, the care that God hath to honour this ancient Ordinance of his; how (notwithstanding that Sa­than hath euer done his vttermost to disgrace it, and make it vile) God subjecteth the whole world vnto it, not fooles onely, but wise, not poore, but the richest, not profane persons onely, but the holiest and the religiousest that euer were, not base persons, but Kings and Emperors: So that not onely all sorts and degrees of men, but in a manner euery man and woman in the world, he bringeth vnder this yoke; so that the whole world (to account of) is as it were, but a maried person: And this is so much the more to be wondred at, that the Diuell can make that so shamefull, which is so common. It is not so in sinnes, nor it would not be so in this, if it were not a speciall diuine Ordinance.

This should incourage vs, The Vse. with all alacritie and confident Spirits, to submit our selues to any of Gods Ordinances, and with so much the greater courage and heart, by how much the more contem­ptible, & despised, they shall appeare to be amongst men. For the more that men do despite Gods Ordinances, the more will God honour the same, and those that with honest hearts shall vndergo the same. You may see Gen. 2. that the very first worke that God did, after the very first creation of man [Page 6] and woman, was his marying of man to woman: and you see here, that one of the first Wonders that Christ wrought was in honour of a Mariage.

We come now to the first point, wherein Christ graceth and honoureth Mariage, and that is, by vouchsafing his presence at the solemnization of it, or at the Mariage Feast.

Wherein these two points are to be considered in order.

• 1. The inviting of Christ vnto the Mariage.
• 2. His comming vnto it, being invited.

From the first point let vs learne these Instructi­ons in order. Invitation.

That the Mariage Feasts, The 1. Doctr. in speciall. and Solemnities of Christians, ought so to be ordered, that nothing ought to be done or committed therein, that may not beseeme the presence of our Sauiour Christ.

Of this iudgement and affection were these Par­ties, that at this time invited our Sauiour Christ, else they would neuer haue invited him. For far be it that we should thinke, (yea the Storie shewes the contrary) that these Persons called Christ to this Feast, to vex and greiue his Soule, with scurrile and ribald merriments, and with wanton and vnchast sports & delights; or that for reuerence of Christs presence, they excluded and laid aside any lawfull delights fitting such an Exercise; and therefore, though there was a solemne Feast at this Mariage, and though out of question the day was spent in delights and pleasures, (as is most meete for such matters) yet they were such delights and pleasures, as they durst call our Sauiour Christ vnto, yea and make him a partaker of.

[Page 7] Fie therefore and a shame of such mirth as doth not beseeme the presence of Christ, The Vse. of such words, as beseeme not his eares, of such actions and exer­cises as beseeme not his holy eyes; such mirth and pastime is not befitting any Solemnitie, much lesse so honorable a Solemnitie, as Mariage is or ought to be, which is a sacred knot, whereby two persons are inviolably knit togither by the hand of God. As therefore this day, many of you are called to feast and rejoyce with these Parties, that are to be vnited in a faithfull bond: So I beseech you, as you will answer it before the Lord, and looke for a blessing vpon these Parties, in loue of whom you are assem­bled, that you would looke to your mirth, and see whether it be such, as in your Consciences you are perswaded, that Christ Iesus himselfe, if he were pre­sent, would not be offended, but well pleased with it. Consider whether thy mirth and laughter be such, as Christ Iesus would be delighted therein with thee: For Christ our head, mourneth with those that mourne in him, and rejoceth with those that rejoyce in him: Otherwise assure thy selfe, that that plea­sure of thine, with which Christ Iesus is displeased, shall be turned into paine; that that ioy of thine, wherein Christ doth not ioy with thee, shall be tur­ned into sorrow; that laughter of thine, that is of­fensiue to him, shall be turned into teares. There cannot be a greater wrong offred▪ to a man, then for any to make themselues merry with that, which shal greiue and vex him: How much more is it an hai­nous wrong vnto God, when men shall be assem­bled to solace & delight themselues in those things, [Page 8] which doe anger and displease him. Especially at such a time, when he should be moued to bestow a blessing vpon the Parties married; and then, when we begg all joy and comfort for them at the hand of God. Verily, the monstrous profane abuses that ordinarily vse to be vpon such Occasions, are no doubt the speciall causes, of so many curses, that the Lord layeth vpon many that enter into this honou­rable state, when the same shall in such vile manner be profaned and abused by them.

Secondly, The 2. Doctr. in speciall. the example of these virtuous persons that were maried in Cana, and of them that made this Feast, is to be imitated of all true Christians, that haue giuen their names to Iesus Christ: they must call Christ Iesus to their Wedding, they must invite him to their Mariage Feast.

And great reason it is, that among others, nay aboue all other Guests, Christ Iesus should be one.

For 1. 1. Reason. If you that are to be maried be Christi­ans, Christ Iesus is the greatest frend that you haue in the whole world, in heauen, or in earth: And nature and custome hath taught men this, to call their cheifest and best frends to their Weddings. So that inviting others and passing by him, it shewes that they make higher account of others then of him, and that (at the least) he is none of their dearest frends. And they are deadly enemies to Christ that take not him to be their dearest frend.

2. 2. Reason. As Christ is the dearest frend to euery true Christian, so is he the neerest neighbour: Thou needs not send far for him, he is deere alwayes, and [Page 9] at hand to those that call vpon him: And it is the vse euer to invite our neerest neighbours, if they be our frends. Now the Diuell is his Inmate, who hath not Christ for his neerest neighbour.

3. 3. Reason. There is none hath more interest in the Bride and Bridegroome, then Christ Iesus. He first gaue them both to their Parents; He hath kept and pre­serued them to this estate; He it is that hath giuen them their health, wealth, strength, beauty, & what­soeuer is worthy or louely in them: He could take it away at his pleasure againe; yea he could in a moment take the Bride from the Bride-Grome, and on a sudden, and in the twinckling of an eye, turne all this preparation of joy into heauinesse and greife.

4. 4. Reason. All Christians, are the Sonnes and Daughters of God, and they are married in the house of God: Their Parents vpon earth are but Gods deputies. What a shame were it then to exclude Christ Iesus, and not to invite him?

5. 5. Reason. He sends all those things, wherewith thou solemnizest thy feast: they are all his presents. And wilt thou faile to invite him, that sendeth prouisions in so franckly and liberally to thee?

6. 6. Reason. Who is it but Christ Iesus, that can blesse any Mariage, and make it comfortable and joyfull to the Parties? Who but he can curse it, and make it an yron yoke to both the parties? Therefore great cause there is to invite him aboue all other.

But alas (it will be said) Christ is now in heauen, and will not come, though he should be invited; That for our parts wee would count our selues [Page 10] happy, if he would vouchsafe to come to vs.

I answer, that though Christ Iesus be locally ab­sent in regard of his bodie, yet in regard of his Spi­rit he is present: and if mens hearts were set vp­on him, as they ought to be; if they did but desire his presence, they should finde his presence, euen in as comfortable a manner, as if he should descend from the Right Hand of his Father, and in his bo­die, goe with the Bridegrome and Bride to Church, and sit downe at the table with them.

You therefore that are interessed in this present Action, The Vse. where so many Guests are invited, examine your owne Soules and Consciences, whether you haue not forgotten the principall Guest: It were better that the day of thy Mariage had bin the day of thy Buriall, then that it should be said, Thou wast married, and Christ Iesus not remembred: And therefore if your Consciences smite you in this, see that before you goe out of this place you invite him: It is not too late; thou art now in his presence, lift vp thy heart and minde, and desire him, that he would be present, and that thou maist haue his blessed companie; and then you shall be sure of a blessed and joyfull issue.

Thirdly, Doctr. 3. Christians that would haue Christ Iesus present, at their Feasts and Mariage-Solemnities, may learne hence, what persons they are to invite to keep Christ company. For in the Text it is specified of this Wedding, that the Mother of Christ was there, and the Disciples of Christ; all godly persons, all speciall frends vnto Christ. We say in the Prouerbe, Its merry when frends meet; [Page 11] And we know by experience, that if men invite their speciall frend, they will haue a care what company they entertaine him withall. If it may be, they will take order that some that they know he loueth shall be invited to keepe him company, at least such as they thinke he doth not hate. Neither can a man doe his frend a greater wrong, then to invite him to feasting and merri­ment, when togither with him, he inviteth such as will by all possible meanes disgrace & despite him.

Beloued, Vse. Christ Iesus is the dearest frend thou hast in the world, what interest he hath to be a bid­den Guest, to all Christian Mariages, I haue shewed before. There's none but will say, they haue called Christ Iesus to their Mariage, and do desire aboue all things, that he would bestow a blessing vpon them; you come to the Church in this solemne manner, to that very end and purpose to call him: But how doe Christians vse Christ Iesus at such times? Certainly men vsually prouide Christ such companions, as if they should rake hell for them. Such as set themselues, by blasphemie, ribaldrie, and all kinde of profanesse, to despite Christ Iesus, and to offer all indignities possible to Him and his Re­ligion. Is it therefore any wonder, that Christ his own ordinance to some should proue a curse; when he himself, in the solemnization thereof, shall be in such a manner cursed and blasphemed, and when men at such times in steed of inviting the Mother of Christ and his Disciples, to keepe Christ com­panie, shall bid Annas, and Caiphas, and Malchus, and other such like mates, whom they know will [Page 12] set themselues to disgrace and scorne Iesus by all possible meanes.

In the second place it is to bee considered, Christs pre­sence. that Christ commeth to the Mariage Feast being called.

Whence in order, let vs obserue these Instru­ctions.

First, 1. Doctr. the wonderfull meeknesse and lowlinesse of Iesus Christ; that being called, would vouchsafe his presence, to countenance and grace the mariage of these two Persons, who as it seemes were but some poore couple, else they would in all likely­hood haue forecast to haue had wine enough. It would be thought a folly worthy to be chronicled, if a Swineheard or a Shepheard, should presume to invite the King, and his Councell, to his wedding. All the Kingdome would be in a wonderment, if being so invited, they should come and grace his Mariage with their Presence and with Gifts. Is it not much more to be wondred at, that the King of Glory, the Eternall Sonne of God should descend so low, to grace with his high and holy presence, so base and lowly a Couple.

As Christ was, Vse. so ought much more all his Mi­nisters to be: Kings and Princes may and ought in such Cases to keep State; but it must not be so with the Ministers of Christ; They must be as Christ and his Apostles were, 1 Cor. 9. 22. All vnto all, that they may gaine some. Though they ought to rebuke Kings and Emperors when they are called vnto it, yet they ought also to subiect themselues to the mea­nest and lowest of Gods people, and should not [Page 13] thinke much to goe to the meetings of the meanest, if a Christian Soule should desire it.

Obserue secondly, 2. Doctr. what a wonderfull grace and countenance herein Christ sheweth to this Ordi­nance. Verily, if he had done no more, but this, to sit downe at the Table with them, to eat of their meats, and to drinke of their cups, it had bin a far greater honour, then if he had sent a Companie of Angels from heauen visibly to haue waited vpon and serued the Bridegroome and Bride, that same day. If the Antichristian Papist had but such a president, to grace their impure Votaries, their Monks, and their Nunns▪ if Christ had but gone in that manner, being invited, to a Monasterie, a Priorie, a Nunnery, or a Hermitage, it had bin enough to haue cried downe Mariage for euer, and to haue aduanced their loose single life infinitely aboue it.

This should teach vs to make the same vse of it for the magnifying of Mariage, Vse. which they would haue made of it, if they had it for their counterfeit Virginitie; though its most probable, that the Pa­pists would not haue shewed themselues so for­ward for it, if they should haue perceiued that Christ had bin such a frend vnto it.

Note thirdly from hence, 3. Doctr. that Christ Iesus is no enemie to honest mirth & delight, at such meetings and solemnities as this, but hath by his owne pre­sence and precedent approued it. Though we doe not read in the Scripture, that Christ euer laughed, yet we neede not thinke that he was so rigide and austere, that he could indure no mirth and delight; [Page 14] As though men in his Presence were in their silent dumps, and made dumbe shewes onely one to an­other. Surely then would not Christ haue bin so often invited to Feasts as he was; or if he had, he would not haue frequented them so often: For the speciall vse of Feasts are for frends to rejoyce and make merry togither in; and therefore in the Holy Tongue haue their [...] Chaggim. name, from leaping and re­joycing.

So that we see hence, Vse. That there is a season and a time when Christians may rejoyce togither, yea and that in the presence and before the face of Christ Iesus himselfe; he sitting by, and looking on. Ser­uants vse to be most merry amongst themselues, and the presence of Master and Mistris damps their mirth. But the Seruants of Christ may be as merry in his presence as behinde his backe. Yea they are more merry when he sits at table with them, then when he is absent.

I obserue this the rather, to crosse an illusion of Sathan, whereby he vsually perswades the merry Greekes of the world; That if they should once devote themselues to the Seruice of Iesus Christ, that then they must bid an euerlasting farewell to all mirth and delight; that then all their merry dayes are gone; that in the kingdome of Christ, there is nothing, but sighing and groning, and fasting and prayer. But see here the contrary: euen in the kingdome of Christ, and in his House, there is marrying and giuing in mariage, drinking of wine, feasting, and rejoycing euen in the very face of Christ. Nay its not possible, that any person vpon [Page 15] earth, should joy as the seruants of Christ doe. Doe but consider the joy of a condemned person, when at the place of Execution he hath receiued a par­don: Such is the joy of Christs seruants, especi­ally then, when Christ comes vnto them. For before he vses to come, he suffers men to be as persons at the point of Execution, he brings them euen to the pit of Hell, to Hell mouth, and then when he comes to them, he brings a Pardon with him. Christs seruants indeed haue many greifes, and qualmes come ouer their heart; but it is then with them, as with women neere their time of bringing forth; they are in trauaile with some joy. Cleane contrary it is with wicked ones; who haue oft­times many flashings of joy: but when they are in the height of it, they are then big-bellied, and ready to trauell of some sorrow: and their owne wofull experience makes them expect it. For its very vsuall with them in the extremitie of their mirth to say, I pray God I heare of no sorrow, I haue bin this day so merry. And good cause they haue so to feare, that cannot be merry, except the Diuell play the Musitian; that cannot sing, except the dittie be made in Hell. Let all our jolly Gallants and merry Companions therefore know, That the Children of God can be merry and pleasant, though they cannot cog, lie, sweare, swagger, talke lasciui­ously, and filthily, &c. And they shall then be euer­lastingly merry, Esai. 65. 13, 14, 18, 19. when the wicked that now seeme to be made of nothing else but mirth and pleasure, shall gnash their teeth and howle in Hell for euer and euer.

[Page 16] 4 ^ly. 4. Doctr. Sith Christ is ready to come to our Mariages and Weddings; This should teach vs, to prouide for him, those dishes, that himselfe best loues, and that he vseth most to feed vpon. In which prouision, thou needst not to put euer the more in the Pot for him, or vpon the Spit, or in the Ouen. But the Table that thou art to spread to Christ must be in thy heart; see that thy heart stand syncerely affected vnto him; yea thou must dresse and prepare thy Soule for him. Ioh. 4. 32, 34. For as the speciall meat that he pre­pared for himselfe to feed vpon, was, his doing of his Fathers will; so the best dish that thou canst prepare for him, is, Thy obedience to his will.

Those therefore that call Christ to their lewdnes, Vse. ribaldrie, blasphemie, &c. they call him to a banket of Carrian, or a worse matter then that; and offer him a bowle of vineger and gall to drinke.

The second meanes, Miracle. by which Christ dignifieth Mariage, is, by working a Miracle, yea the first Mi­racle that euer he wrought, a Miracle whereby he turnes water into wine, yea into most excellent wine. I must in regard of Time, handle all these points togither confusedly.

1. 1. Doctr. Hence obserue that Christ being called to the Mariage, cometh thither God as well as man; yea and graceth the Mariage with the manifestation of his Deity; so that those that haue this grace to call Christ Iesus to their Mariage, (and all such call him, as heartily call vpon him,) they shall feele his presence, yea and his diuine power in his presence; for Christ neuer comes being called, but he leaues behinde him some prints of his Godhead & divine power.

[Page 17] And this may be a signe vnto thee; Vse. That thou neuer didst heartily call Christ Iesus, vnto thy house, and vnto thy table, if thou hast had no sense and feeling of his diuine power, doing a greater worke and more powerfull within thy selfe, then is the tur­ning of water into wine.

Secondly, Doctr. 2. Obserue how Christ recompenceth those that are kind vnto him, how in their necessitie he worketh a Miracle to supply their want. So that they, that haue this grace, to invite Christ Iesus, and to call him to their Feasts, rather then they shall want any thing needfull for them, he will worke Miracles.

What greater incouragement can men haue then this, to make Christ Iesus alwayes their cheefest Guest? For then, rather then they shall die for hun­ger or thirst, he will raine milke, and honie, and Quailes from Heauen, to feede and nourish them.

Thirdly, Doctr. 3. In that Christ vpon present necessitie turnes Water into Wine, the present Feast requiring it; It teacheth vs, That Christs extraordinarie works are not for gazing and wonderment, but for speciall vse, according to the seuerall necessities of his Ser­uants. They wanted wine, the soule and life of a Feast; and Christ by Miracle makes wine.

And first this againe, Vse 1. should be a wonderfull in­couragement, especially to persons entring into the state of Matrimonie, which seemeth to bring many necessities with it, to make speciall account of such a Guest, who will not onely supply their wants in generall, but their speciall wants, belon­ging [Page 18] to their speciall places. He that but in a matter of ceremonie and complement, turned water into wine, that there might be no dishonor to that Feast, where he was a Guest: Will he see any needfull thing wanting to them that marry in his feare?

Secondly, Vse 2. this should comfort men against the ouer-much cares of this world, for Wife, and Chil­dren. He that now turned water into wine, can turne stones into bread▪ lead into siluer, brasse into gold, & will do it rather then thou shouldest want, and if in his wisedome he did see it good for these he can also as, easily turne a bad Husband into a good, and a bad Wife into a good, a Poore man into a Rich, a Base man into a Noble, a Cottage into a Pallace &c. Make much therefore of Christ. For on the contrary side, exclude Christ out of your Feasts, and he will turne thy wine into water, if not in the glasse, or in thy mouth, yet in thy stomack; so that it shall do thy Spirits no more good, then if thou hadst drunke a cup of cold water.

Thirdly, Vse 3. this should teach vs to imitate Christ. Doth he in this manner honour Mariage by a Mira­cle? Surely, those persons that are maried, should honour him with the like-Miracle. They should en­deuour also to turne water into wine. But how? Surely, whereas their former lives and conversati­ons haue bin vnto Christ but (as it were) a cup of heartlesse water; they should be vnto him by their amendment, as a cup of wine to cheere vp his heart.