A memorable saying of one that light vpon a fit wife 20 The beginning of the ring in mariage 20 Why mariage doth come of Nuptiae 22 Maides must speake like an Eccho 24 A lesson for the married drawne from the name of wedding garment 33 The man and wife like Cock and Dam. 32 Mariage compounded of two loues 36 The best policy in mariage is to begin wel 37 They must learne one anothers nature 38 A sweet example teaching how couples shall neuer fall out 39 Man and wife like two partners 42 Abraham bid to leaue all but his wife 44 Why wiues are called huswiues 50 When the Man is away the wife must liue like a widow 52 Why a wife was called the contrary to a husband 52 The cause whie manie despise their Husbands Other obseruations Many obseruations vpon seruants 56 The master must correct his men mistresse her maides 62 Children like mediators betweene a man and his wife 63 Adulterie like the disease of Mariage and diuorcement like the remedie 70 Why adulterie should dissolue mariage more then any thing else 69 A sentence for the maried to thinke vpon 71 A PREPARATIVE TO MARIAGE YOu are come hither to be cōtracted in the Lord that is of two to be made one for as god hath knit the bones sinews togither for the strengthening of mens bodies so he hath knit mā womā togither for the strēgthening of their life because two are firmer thē one therfore when God made the woman for man he said I will make him a helpe shewing that man is stronger by his wife Euery mariage before it be knit should be cōtracted as it is shewed in Exo. 22. 16. Deu. 22. 28. which stay between the contract and the mariage was the time of longing for their affection to settle in because the deferring of that which we loue doth kindle the desire which if it came easilie and speedily vnto vs would make vs set lesse by it Therfore we read how Ioseph Marie were contracted before they were married In the contract Christ was conceiued and in the marriage Christ was borne that he might honor both estates virginity with his conception and mariage with his birth You are contracted but to be married therfore I passe from contracts to speake of marriage which is nothing else but a communion of life betweene man and woman ioyned together according to the ordinance of God First I will shew the excellencie of marriage then the institution of it then the causes of it then the choise of it then the duties of it and lastly the diuorcement of it Well might Paule say Marriage is honourable for God hath honoured it himselfe It is honorable for the author honorable for the time and honorable for the place Whereas all other ordinances were appointed of God by the hands of men or the hands of Angels mariage was ordained by God himself which cannot erre No man nor Angell brought the wife to the husband but God him selfe so marriage hath more honor of God in this then all other ordinances of God beside because he solemnized it himselfe Then it is honourable for the time for it was the first ordinance that God instituted euen the first thing which he did after man and woman were created and that in the state of innocencie before either had sinned like the finest flower which will not thriue but in a cleane ground Before man had anie other calling he was called to be a husband therefore it hath the honour of antiquitie aboue all other ordinances because it was ordained first and is the auncientest calling of men Then it is honourable for the place For whereas all other ordinances were instituted out of Paradise mariage was instituted in Paradise in the happiest place to signifie how happie they are that marrie in the Lord they do not onely marrie one another but Christ is married vnto them and so marriage hath the honour of the place aboue all other ordinances because it was ordained in Paradise As God the Father honoured marriage so did God the Sonne which is called the seed of the woman and therfore Marriage was so honored amongst women because of this seed that when Elizabeth brought foorth a sonne she sayd that God had taken away her rebuke counting it the honour of women to beare children and by consequence the honour of women to be married for the children which are borne out of mariage are the dishonor of women and called by the shamefull name of Bastards As Christ honoured Mariage with his birth so he honoured it with his miracles for the first miracle which Christ did he wrought at a mariage in Canaan where he turned their water into wine so if Christ be at your mariage that is if you marie in Christ your water shalbe turned into wine that is your peace and your rest and your ioy and your happinesse shall begin with your Mariage but if you marie not in Christ then your wine shall be turned into water that is you shall liue woorse hereafter then you did before As hee honoured it with miracles so hee honoured it with praises for he compareth the kingdome of God to a Wedding and he compareth holinesse to a wedding Garment And in the fifth of Cāticles he is wedded him selfe We reade in Scripture of three Mariages of Christ The first was when Christ and our nature met together The second is when Christ and our soule ioyne together The third is the vnion of Christ and his Chruch These are Christs three wiues As Christ honoured Mariage so do Christs Disciples for Iohn calleth the coniunction of Christ and the faithfull a Mariage And in the one and twentith of the Reuelation and ninth verse the Church hath the name of a Bride whereas Heresie is called an harlot Further for the honour of Mariage Paul sheweth how by it the curse of the woman was turned into a blessing for the womans curse was the paines which she should suffer in her trauaile Now by mariage this curse is turned into a blessing for children are the first blessing in all the Scripture And therefore Christ saith that so soone as the mother seeth a manchilde borne into the world shee forgetteth all her sorowes as though her curse were turned into a blessing And further Paul saith that by bearing of children if she continue in faith patience she shall be saued as though one curse were turned into two blessings For first she shall haue children and after she shall haue saluation What a mercifull God haue we whose curses are blessings So he loued our Parents when he punished them that he could scarce punish them for loue and therfore a comfort was folded in his iudgement To honour mariage more it is sayd that God tooke a
THE SERMONS OF MAISTER HENRIE SMITH GATHERED INTO ONE VOLVME Printed according to his corrected Copies in his life time ANCHORA SPEI AT LONDON Printed by Richard Field for Thomas Man dwelling in Pater Noster row at the signe of the Talbot 1593. NOBILISSIMO VIRO GVILIELMO CECILIO EQVITI AVRATO BARONI BVRGHLEIENSI SVMMO ANGLIAE THESAVRARIO ET CANTABRIGIENSIS ACADEMIAE CANCELLARIO HENRICVS SMITHVS HAEC PIGNORA IN GRATI ANIMI TESTIMONIVM CONSECRAVIT THE SEVERAL TEXTS and titles of the Sermons contained in this Booke A Preparatiue to Mariage A treatise of the Lords supper in two Sermons I. Corinthians 11. 23. 24. c. The Lord Iesus in the night that he c. The Examination of Vsurie in two Sermons Psalme 15. 1. 5. Lord who shall dwell in thy Tabernacle c. The benefite of Contentation 1. Timothie 6. 6. Godlinesse is great gaine if a man be c. The affinitie of the Faithfull Luke 1. 19. 20. 21. Then came to him his mother and his c. The Christians Sacrifice Prouerb 23. 26. My Sonne giue me thy heart The true triall of the Spirits 1. Thessalonians 19. 20. 21. 22. Quench not the Spirit c. The Wedding garment Romans 13. 14. Put ye on the Lord Iesus Christ c. The way to walke in Romans 13 13 Let vs walke honestly as in the day c. The pride of Nabuchadnezzar Daniel 4. 26 27. At the end of twelue moneths he c. The fall of Nabuchadnezzar Daniel 4. 28. 29. 30. While the word was in his mouth c. The Restitution of Nabuchadnezzar Daniel 4. 31. 32. 33. 34. And at the end of these daies c. The honour of Humilitie 1. Peter 5. 5. God resâ—steth the proud and giueth c The Young-mans Taske Ecclesiastes 12. 1. Remember thy Creator in the daies of c. The triall of the righteous Psalme 34. 19. Many are the troubles of the righteous c. The Christians practise Romans 12. 2. Be ye changed by the renuing of your c. The Pilgrims Wish Philippians 1. 23. I desire to be dissolued and to be with c. The Godly mans request Psalme 90. 12. Teach vs O Lord to number our daies c. A Glasse for Drunkards in two Sermons Genesis 9. 20. 22. 23. 24. 25. 26. 27. And Noah began to be an husband c. The Art of Hearing in two Sermons Luke 8. 18. Take heed how you heare The Heauenly Thrift Luke 8. 18. Whosoeuer hath to him shall be giuen c. The Magistrates Scripture Psalme 82. 76. I haue sayd Ye are Gods but ye shall die c. The Triall of Vanities Eccle. 1. 2. Vanitie of vanities sayth the Preacher The Ladder of Peace 1. Thess 15. 16. 17. 18. Reioice euermore c. The betraying of Christ Math. 27. 1. 2. 3. 4. When the morning was come and the c. The petition of Moses Deut. 3. 23. 24. And I besought the Lord the same c. The Dialogue betweene Paul and Agrippa Act. 26. 27. 28. 29. O King Agrippa beleeuest thou the c. The Humilitie of Paul Rom. 12. 1. 2. I beseech you therefore brethren c. A looking Glasse for Christians Rom. 12. 3. I say through the grace that is giuen c. Foode for new borne babes 1. Pet. 2. 2. As new borne babes desire the sincere c. The banquet of Iobs Children Iob. 1. 4. 5. And his Sonnes went and banqueted c. Satans compassing the Earth Iob. 1. 7. 8. Then the Lord sayd vnto Satan c. A Caueat for Christians 1. Cor. 10. 12. Let him that thinketh he standeth take c. To the Reader BEcause sicknesse hath restrained mee from preaching I am content to doe any good by writing Happie is that author which is instead of other that after his booke is read men need read no moe of that matter I go vpon a Theame which many haue trauersed before me prolixly or cursorily or barrenly If I haue performed by studie any more then the rest let my Reader iudge and giue glorie to him which teacheth by whome he wil What I haue endeuoured my selfe do feele and others know We are ignorant of many things for a few that we vnderstand but I haue bin alway ashamed that my writings shuld weigh lighter for want of paines which is the bane of printing and surfetteth the Reader Now I send thee like a Bee to gather hony out of flowers weeds Euery gardeÌ„ is furnished with others so is ours Read pray and meditate thy profit shall be little in any booke vnlesse thou read alone and vnles thou read all and record after as the Bereans did the sermons of Paul It is one of the births of my fainting therfore take it with a right hand and if thou find any thing that doth make thee better I repent not that others importunitie hath obtained it for thee Farewell As Iacob blessed his sonnes when he left them so now I must leaue my fruit to others I pray God to blesse it that it may bring forth fruit in other and be the sauour of life to all that reade it Thine in Christ H. S. THE EPISTLE TO THE TREATISE OF THE LORDS SVPPER IN the first sermon the aduersary is confuted In the second sermon the Communicants are prepared In both are manie obseruations and the wordes of the Text expounded Now labour for thy selfe as I haue laboured for thee I would haue thee profit somewhat more by this book because it hath weakened mee more then all the rest Farewell The principall contents of this Treatise THe cause of contracts before mariage 1 Three honors giuen of God to mariage 2 Three causes of mariage 9 Whether Ministers may marrie 12 Whether an olde man may marrie a young woman contra 13 Whether Protestants may marrie Papists 31 Whether children may marrie without Parents consent 31 Whether husbands may strike their wiues 44 Whether the vse of mariage be sinne 18 Whether mothers should nurse their Children 63 How children should be brought vp 64 Fiue markes in the choice of a husband or wife 26 The husbands duties 40 The wiues duties 47 Their duties to their seruants 56 Their duties to their children 62 Three examples of good parents 66 Of Stepmothers 67 Of Diuorcement 69 Other obseruations that fall in handling the parts MAriage the first ordinance of God and calling of men fol. 3 Christs first miracle at a mariage 4 Three mariages of Christ 4 By mariage the womans curse turned to two blessings 5 A note of Adams sleepe 6 Another application of the rib whereof was made the woman 7 The day of mariage counted the ioyfullest day in mans life 7 Fornicators like the diuell 12 No bastard prospered but Iephtah 12 A married Fornicator like a Gentleman theefe 13 A wife is the poore mans treasure wherein onely he matcheth the rich 16 Two spies for a wife discretion fancie 17 The wife must not onely be godly but fit 18
rib out of Adams side thereof built the woman He is not said to make man a wife but to builde him a wife signifiing that man and wife make as it were one house together that the building was not perfect vntill the woman was made as well as the man therefore if the building bee not perfect now it must be destroyed againe Before God made the woman it is sayd that he cast the man into a sleepe and in his sleepe he tooke a rib out of his side and as he made man of earth so hee made the woman of bone while Adam was a sleepe This doth teach vs two things as the first Adam was a figure of the second Adam so the first Adams sleepe was a figure of the second Adams sleepe and the first Adams spouse was a figure of the second Adams spouse That is as in the sleepe of Adam Eue was borne so in the sleep of Christ the church was borne as a bone came out of the first Adams side so blood came out of the second Adams side As Adams spouse receiued life in his sleepe so Christs spouse receiued life in his sleepe that is the death of Christ is the life of the Chruch for the Apostle calleth death a sleepe but Christ which died is called life shewing that in his death we liue Secondly this sleep which the man was cast into while his wife was created doth teach vs that our affections our lustes and our concupiscences should sleepe while we goe about this action As the man slept while his wife was making so our flesh should sleepe while our wife is choosing least as the loue of venison wanne Isaack to blesse one for another so the loue of gentrie or riches or beautie make vs take one for another To honour mariage more yet or rather to teach the married how to honour one another it is said that the wife was made of the husbands rib not of his head for Paul calleth the husband the wiues head nor of the foote for hee must not set her at his foote the seruant is appointed to serue and the wife to helpe If shee must not matche with the head not stoupe at the foote where shall he set her then Hee must set her at his hart and therefore she which should lie in his bosome was made in his bosome and should be as close to him as his rib of which she was fashioned Lastlie in all Nations the day of mariage was reputed the ioyfullest day in all their life and is reputed still of all as though the sunne of happinesse began that day to shine vppon vs when a good wife is brought vnto vs. Therefore one saith that mariage doth signifie merrie-age because a play-fellow is come to make our age merrie as Isaac and Rebecca sported together Salomon considering all these excellencies as though we were more indebted vnto God for this then other temporall gifts saith House and riches are the inheritance of the fathers but a prudent wife commeth of the Lord. House and riches are giuen of God and all things else and yet hee saith house and riches are giuen of parents but a good wife is giuen of God as though a good wife were such a gift as we should account from God alone and accept it as if he should send vs a present from heauen with this name written on it The gift of God Beastes are ordeined for food and cloathes for warmth and flowers for pleasure but the wife is ordeined for man like litle Zoar a Citie of refuge to flie to in all his troubles and there is no peace comparable vnto her but the peace of conscience Now it must needes bee that Mariage which was ordeined of such an excellent author and in such a happie place and of such an auncient time and after such a notable order must likewise haue speciall causes for the ordinance of it Therefore the holy Ghost doth shew vs three causes of this vnion One is the propagation of children signified in that when Moses saith He created them male and female not both male nor both female but one male and the other female as if he created them fit to propagate other And therefore when he had created them so to shewe that propagation of children is one ende of mariage he sayd vnto them Encrease and multiplie That is Bring forth children as other creatures bring forth their kinde For this cause Mariage is called Matrimonie which signifieth mothers because it maketh them mothers which were virgins before and in the seminarie of the world without which all things should be in vaine for want of men to vse them for God reserueth the great Citie to himselfe and this Suburbes he hath set out to vs which are Regents by sea and by land If children be such a chiefe ende of mariage then it seemes that where there can be no hope of children for age and other causes there mariage is not so lawfull because it is maimed of one of his endes and seemes rather to be sought for wealth or for lust then for this blessing of children It is not good grafting of an olde head vpon young shoulders for they will neuer beare it willingly but grudgingly Twise the wife is called The wife of thy youth as though when men are olde the time of marying were past Therefore God makes such vnequall matches so ridiculous euerie where that they please none but the parties themselues The second cause is to auoyd fornication this Paul signifieth when he saith For the auoyding of fornication let euerie man haue his owne wife He saith not for auoiding of adulterie but for auoiding of fornication shewing that fornication is vnlawfull too which the Papists make lawful in maintaining their stewes as a stage for fornicators to play vpon and a sanctuarie to defend them like to Absaloms tent which was spread vpon the top of the house that all Israel might see how he defiled his fathers concubines For this cause Malachie saith that God did create but one woman for the man hee had power to create moe but to shew that he would haue him stick to one therfore he created of one ribbe but one wife for one husband And in the Arke there were no mo women then men but foure wiues for foure husbands although it was in the beginning of the world when many wiues might seeme necessarie to multiplie mankinde If any might haue a dispensation herein it seemes that Kinges might bee priuiledged before any other because of their succession to the Crowne if his wife should happen to be barren and yet the King is forbidden to take many wiues in Deut. 17. 17. as well as the minister in 1. Tim. 3. 2. shewing that the danger of the state doth not counteruaile the danger of fornication For this
the worst like them which call good euill and euill good He praieth Not to be lead into temptation and leadeth himselfe into temptation Surely he doth not feare sinne which doth not shun occasions and hee is worthie to be snared which maketh a trap for himselfe When Salomon the mirror of wisedome the wonder of the world the figure of our Lord by Idolatrous concubines is turned to an Idolater let no man say I shall not be seduced but say how shall I stand where such a Cedar fell The wife must be meet as God sayd Gen. 2. 18. But how is she meet if thou be a christian she a Papist We must marry in the Lord as Paul saith but how doe we marrie in the Lord when we marrie the Lordes enemies Our spouse must be like Christs spouse but Christs spouse is neither harlotte nor heretike nor atheist If she be poore the Lord reproueth not for that if she be weak the Lord reproueth not for that if she be hard fauoured the Lord reproueth not for that all these wants may be dispenced with but none giueth anie dispensation for godlinesse but the diuell Therefore they which take that priuiledge are like them which seeke to witches and are guilty of preferring euil before good This vnequall mariage was the chiefe cause that brought the floud and the first beginning of Giants and monstrous births shewing by their monstrous children what a monstrous thing it is for beleeuers and vnbeleeuers to match together In Matth. 22. Christ sheweth that before parties married they were woont to put on faire and new garments which were called VVedding garmentes a warning vnto all which put on wedding garments to put on truth and holinesse too which so precisely is resembled by that garment more then other It is noted in the fourteenth of Luke that of all them which were inuited to the Lordes banquet and came not onely hee which had married a wife did not desire to be excused but said stoutly I cannot come Shewing how this state dooth occupie a man most and draw him often from the seruice of God and therefore we had not neede to take the worst for the best are combersome enough In the second of Iob it is obserued of the patient man that he did not curse the day of his birth vntill his wife brake foorth into blasphemie shewing that wicked women are able to change the stedfastest man more then all temptations beside Sampson would take a Philistian to wife but he lost his honor his strength and his life by her least any should do the like But what a notable warning is that in the 2. Chro. 21. 6. where the holy Ghost sayth Iehoram walked in the waies of Ahad for he had the daughter of Ahad to wife as though it were a miracle if hee had bene better then he was because his wife was a temptation Miserable is that man which is fettered with a woman that liketh not his Religion shee will be nibling at his praier and at his studie and at his meditations till she haue tyred his deuotions and turned the edge of his soule as Dauid was tired of his malapert Michol she mocked him for his zeale and liked herselfe in her follie Many haue fallen at this stone Therefore as Christ saith Remember Lots wife so when thou marriest remember Iehorams wife and bee not wedded to her which hath not the Wedding garment but let vnitie goe first and let vnion follow after and hope not to cōuert her but feare that she will peruert thee least thou saie after like him which should come to the Lordes banquette I haue married a wife and cannot come Luke 14. 20. Yet the chiefest point is behinde that is our duties The dueties of marriage may be reduced to the dueties of man and wife one towarde another and their dueties towarde their children and their duetie toward their seruants For themselues saith one they must thinke themselues like two birdes the one is the cocke and the other is the dam the cocke flieth abroad to bring in and the dam sitteth vpon the nest to keepe all at home So God hath made the man to trauell abroad and the woman to keepe home and so their nature and their witte and their strength are fitted accordingly for the mans pleasure is most abroad and the womans within In euerie State there is some one vertue which belongeth to that calling more than other as Iustice vnto Magistrates and Knowledge vnto Preachers and Fortitude vnto Souldiers so Loue is the Marriage vertue which signes Musicke to their whole life Wedlocke is made of two loues which I may call the first loue and the after loue As euerie man is taught to loue God before hee be bid to loue his neighbour so they must loue GOD before they can loue one another To shewe the loue which should be betweene man and wife Mariage is called Coniugium which signifieth a knitting or ioyning together shewing that vnlesse there be a ioyning of hearts and a knitting of affections together it is not Mariage in deede but in shew and name and they shal dwel in a house like two poysons in a stomacke and one shall euer be sicke of another Therefore first that they may loue and keepe loue one with another it is necessarie that they both loue God and as their loue increaseth toward him so it shall increase each to other But the man must take heede that his loue toward his wife be not greater than his loue toward God as Adam Sampsons were for all vnlawfull loue will turne to hatred as the loue of Amon did toward Thamar and because Christ hath forbidden it therefore hee will crosse it This made Vriah so fearful least the pleasure of his wife should withdraw his heart from God that he would not goe to his owne house so long as he had cause to mourne and pray although he had a wife which feared God like himselfe that you may see it is no cheape dalliance for the husband to make the wife or the wife to make the husband lesse zealous then they were In Deut. 13. the wife which did draw her husband from God is condemned to die therefore good wiues when their husbands purpose any good should incourage them like Iacobs wife which bade him do according to the word of God and if they see them minded to doe any euill they should stay them like the wife of Pylate which counsayled her husband not to cōdemne Christ For seeing holinesse is called the Wedding garment who shall weare this wedding garmēt if they weare it not which are wedded When one holy hath found another then the holiest seemeth to make the Mariage and his angels come to the feast To passe ouer sleights which seldome prosper vnlesse they haue some warrant The best pollicie in mariage is to
her peace to keepe the peace Therefore they which keepe silence are well said to hold their peace because silence oftentimes dooth keepe the peace when wordes would breake it To her silence and patience she must adde The acceptable obedience which makes a woman rule while she is ruled This is the wiues tribute to her husband for shee is not called his head but he is called her head Great cause hath man to make much of his wife for great and many are her duties to him for Paul saith Wiues submit your selues vnto your husbands as to the Lord. Shewing that shee should regard his will as the Lords will but withall as the Lord commandeth onely that which is good and right so she should obey her husband in good right or else she doth not obey him as the Lord but as the tempter The first subiection of woman began at sinne for when God cursed her for seducing her husband when the Serpent had seduced her he said He shall haue authoritie ouer thee And therefore as the man named all other creatures in signe that they should be subiect to him as a seruant which commeth when his master calleth him by his name so did he name the woman also in token that shee should be subiect to him likewise And therfore Assuerus made a law that euery man should beare rule in his owne house and not the woman because she sinned first therefore she is humbled most euer since the daughters of Sara are bound to call their husbandes Lords as Sara called her husband that is to take them for their Lords for heads and gouernors If ye disdaine to follow Abrahams spouse the apostle biddeth you folow Christs spouse for he saith Let a wife be subiect to her husband as the church is to Christ A greater loue then this saith Christ no man can haue So a better example then this no woman can haue That the wife may yeeld this reuerence to her husband Paul would haue her attire to be modest and orderly for garish apparell hath taught many gossips to disdaine their husbands This is the follie of some men to lay all their pride vpon their wiues they care not how they slouen themselues so their wiues iette like Peacockes But Peter doth commend Sara for her attire and not Abraham shewing that women should braue it no more then men and God made Eues coat of the same cloath that he made Adams They couered themselues with leaues and God derided them but now they couer themselues with pride like Sathan which is fallen down before them like lightning ruffe vpon ruffe lace vpon lace cut vpon cut four twentie orders vntil the woman be not so precious as her apparell that if any man would picture Vanitie he must take a pattern of women or else he cannot draw her likenes As Herodias was worse for her fine dauncing so a woman may haue too many ornaments frisled locks naked brests painting perfume especially a rolling eye are the forerunners of adulterie and hee which hath such a wife hath a fine plague Once women were maried without dowries because they were well nurtured but now if they weighed not more in golde then in godlinesse many should sitte like Nunnes without husbands Thus we haue shadowed the mans dueties to his wife and the womans to her husband After their duties one to another they must learne their duties to their familie One compareth the maister of the house to the Seraphin which came kindled the prophets zeale so he should go from wife to seruants and from seruants to children and kindle thē in the zeale of God longing to teach his knowledge as a Nurse to emptie her brests Another sayth that a maister in his familie hath all the offices of Christ for he must rule and teach and pray rule like a king and teach like a prophet and pray like a Priest To shew how a godly man should behaue himself in his houshold whē the holy Ghost speaketh of the conuersion of any housekeeper lightly he saith That the man beleeued with all his houshold As Peter being conuerted must conuert his brethren so the maister being conuerted must conuert his seruants For therfore God said that he would not hide his counsel from Abraham because he would teach his familie and surely all dutie which is not done of conscience is but ey-seruice and fayleth at most need as Ziba betrayed his mayster when he should haue defended him Therefore before Onesimus was conuerted Paul said he was an vnprofitable seruant but whē hee was conuerted he calleth him more then seruant because such a seruant is better then many seruants Therfore though Laban was wicked himselfe yet hee reioyced that Iacob his seruaunt was godlie because God blessed him better for him Ioshua sayth I and my houshold will serue the Lord. Shewing that maisters should receiue none into their houses but whome they can gouerne as Ioshua did and if any haue crept into their doores then they must put him foorth againe for Dauid sayth I will not suffer a lyar to stay in my house Psal 101. 7. Hee sayth not a swearer nor a theefe but a lyer as if he should say I will rid him out of my doores before he be a swearer and a theefe for a lyer will grow to a swearer and a theefe in a daye as a Dicer groweth to a begger in a night Therefore it is noted of Cornelius that all his houshold serued God himselfe This is reported also of Ioseph and Marie for an example that they went vp euery yeare with all their families to worship at Ierusalem that their children their seruants might learne to know God as well as they These examples be written for housholders as others are for magistrates ministers and soldiors that no calling might seek further then the Scripture for instruction Wherefore as you are maisters now and they your seruants instruct them and train them as if you would shew what maisters they should be hereafter After the care of their soules they must care for their bodies for if the laborer is worthie of his hire which laboureth but a day what is the seruant worth which laboureth euery day Therefore Paul is so earnest with Philemon to make much of Onesimus his seruant that he desireth Philemon to receiue him as he would himselfe Therfore because cruell greedie masters should not vse them too hardly God remembred them in his creation and made euery weeke one day of rest wherein they should be as free as their maisters so God pittieth the labourer from heauen and euery Sabboth lookes downe vpon him from heauen as if he should say one day thy labors shall haue an end and thou shalt rest for euer as thou restedst this day By this we see as Dauid did limit
cause wee reade of none but wicked Lamech before the floud that had more wiues then one whome Iouinian calleth a monster because he made two ribbes of one And another saith that the name of his second wife doth signifie a shadowe because she was not a wife but the shadow of a wife For this cause the Scripture neuer biddeth man to loue his wiues but to loue his wife and saith They shall be two in one flesh not three nor foure but onely two For this cause king Salomon calleth the whorish woman a strange woman to shew that she should be a stranger vnto vs and we should be strange to her For this cause children which are borne in mariage are called Liberi which signifieth free borne and they which are borne out of mariage are called Bastardes that is base borne like the Mule which is ingendred of an Asse and a Mare Therefore adulterers are likened to the diuell which sowed another mans ground other sowe for a haruest but they sowe that which they dare not reape Therefore children borne in wedlocke are counted Gods blessing because they come by vertue of that blessing Increase and multiplie But before Adam and Eue were maried God neuer sayd Increase shewing that he did curse and not blesse such increase Therefore we reade not in all the Scripture of one Bastard that cam to any good but only Iephtah and to shewe that no inheritance did belong to them in heauen they had no inheritance in earth neither were counted of the congregation as other were Deut. Chap. 23. verse 2. Now because Mariage was appointed for a remedie against fornication therefore the law of God inflicted a sorer punishment vpon him which did commit vncleannes after mariage then vpon him which was not maried because he sinned although he had the remedie of sinne like a rich theefe which stealeth and hath no need Now if mariage be a remedie against the sinne of fornication then vnlesse Ministers may committe the sinne of fornication it seemes that they may vse the remedie as well as other for as it is better for one man to marie then to burne so it is better for all men to marie then to burne and therfore Paul saith Mariage is honourable amongst all men And againe For the auoiding of fornication let euerie man haue his wife And as though he did foresee that some would except the Minister in time to come in the first Epistle of Timothie the third Chapter and second verse he speaketh more precisely of the Ministers wife then of any other saying Let him be the husband of one wife And least ye should say that by one wife he meaneth one Benefice like the Papists he expoūdeth himselfe in the fourth verse and saith that hee must bee one that can rule his house well and his children Sure God would not haue these children to be bastardes and therefore it is like that he alloweth the Minister a wife Therefore Paul said well that he had no commandement for Virginitie for Virginitie cannot be commaunded because it is a speciall gift but not a speciall gift to Ministers and therefore they are not to be bound more then other A peculiar gift may not be made a generall rule because none can vse it but they which haue it And therefore in 1. Cor. 7. 17. he saith As God hath distributed to euery man so let him walke That is if he haue not the gift of continencie he is bound to marrie therfore Paule commandeth in the seuenth verse whether he be minister or other If they can not abstaine let them marrie as though they tempted God if they married not The Lawe was generall It is not good for man to be alone exempting one order of men no more then another And againe Christ speaking of chastitie saith All men cannot receiue this thing Therefore vnlesse we knowe that this order of men can receiue this thing Christ forbids to bynde them more then other and therefore as the Priests were married that taught the Law so Christ chose Apostles that were married to preach the Gospel Therefore the doctrine of Papists is the doctrine of deuils for Paul calleth the forbidding of marriage the doctrine of deuils a fit title for all their bookes Lastly if marriage be a remedie against sinne then Marriage it selfe is no sinne for if marriage it selfe were a sinne we might not marrie for anie cause because we must not do the least euill that the greatest good may come of it and if marriage be not a sin then the duties of marriage are not sinne that is the secret of marriage is not euill and therefore Paule saith not onely Marriage is honourable but the bed is honourable that is euen the action of marriage is as lawfull as marriage Besides Paule saith Let the husband giue vnto the wise due beneuolence Here is a commaundement to yeeld this dutie that which is commaunded is lawfull and not to do it is a breach of the commaundement Therfore marriage was instituted before any sinne was to shew that there is no sinne in it if it be not abused but because this is rare therefore after women were deliuered God appoynted them to be purified shewing that some staine or other doth creepe into this action which had need to be repented and therefore when they praied Paul would not haue them come together least their prayers should be hindered The third cause is to auoyd the inconuenience of solitarinesse signified in these words It is not good for man to be alone as though he had said this life would be miserable and irksome and vnpleasant to man if the Lord had not giuen him a wife to companie his troubles If it be not good for man to be alone then it is good for man to haue a fellow therfore as God created a paire of all other kinds so he created a paire of this kinde We say that one is none because he cannot be fewer then one he cannot be lesser then one he cannot be weaker then one and therfore the wise man saith Woe to him which is alone that is he which is alone shall haue woe Thoughts and cares and feares will come to him because he hath none to comfort him as theeues steale in when the house is emptie like a Turtle which hath lost his mate like one legge when the other is cutte off like one wing when the other is clipte so had the man bene if the woman had not bene ioyned to him therefore for mutuall societie God coupled two together that the infinite troubles which lie vppon vs in this world might be eased with the comfort and help one of another and that the poore in the worlde might haue some comfort as well as the rich for The poore man saith Salomon is forsaken of his
vnnaturall they may say thou followest thy mother for she was vnnaturall first in locking vp her brests from thee and committing thee forth like a Cuckow to be hatched in a Sparrowes nest Hereof it comes that we say He suckt euill from the dug that is as the Nurse is affected in her bodie or in her minde commonly the childe draweth the like infirmitie from her as the egges of a Henne are altered vnder the Hauke yet they which haue no milke can giue no milke But whose breastes haue this perpetuall drought Forsooth it is lyke the goute no beggers may haue it but Citizens or Gentlewomen In the ninth chapter of Hosea thy brestes are named for a curse what lamentable happe haue Gentlewomen to light vpon this curse more then other sure if their breasts be drie as they say they should fast and pray together that this curse migro be remoued from them The next dutie is Catechize a childe in his youth and he will remember it when he is olde This is the right blessing which fathers and mothers giue to their children when they cause God to blesse them too The wrong mother cared not though the childe were deuided but the right mother would not haue it deuided so wicked Parents care not though their children be destroied but godly parents would not haue them destroyed but saued that when they haue dwelt together in earth they may dwell together in heauen As the Midwife frameth the bodie when it is young and tender so the parents must frame the minde while it is greene and flexible for youth is the seed time of vertue They which are called fathers are called by the name of God to warne them that they are in stead of God to their children which teacheth all his sons What example haue children but their parents and sure the prouidence of God doth ease their charge more than they are aware for a childe will learne better of his father than of anie other And therefore wee read of no Schoolemaisters in the scripture but the Parents for when Christ saith to the Iewes If yee be the sonnes of Abraham yee will doe the workes of your Father Abraham he sheweth that sonnes vse to walke in their Fathers steppes whether they bee good or bad It is a maruellous delight to the father and mother when people say that their children are like them but if they be like them in godlinesse it is as great delight to other as to the parents or else we say that they are so like that they are the worse for it Well doth Dauid call children arrowes for if they be wel bred they shoote at their parents enemies and if they be euill bred they shoote at their parents Therefore many fathers want a staffe to stay them in their age because they prepared none before like olde Eli which was corrected himselfe for not correcting his sonnes Are not children called the fruite of their parents Therefore as a good tree is knowne by bringing foorth good fruite so parents should shewe their godlinesse in the education of their children which are their fruite For this cause the Iewes were wont to name their children so whē they were borne that euer after if they did but thinke vppon their names they would put them in mind of that religion which they should professe for they did signifie some thing that they should learne An admonition to such as call their children at all aduentures somtime by the names of dogs euen as they proue after In 1. Kings 2. 2. we haue Dauid instructing his sonnes In Gen. 39. Iacob correcting his sonnes and in Iob. 1. Iob praying for his sonnes These three put together instructing correcting praying make good children and happie parents Once Christ tooke a childe and set him in the midst of his disciples and sayd He which will receiue the kingdome of heauen must receiue it as a little childe shewing that our children should be so innocent so humble and voide of euill that they may be taken for examples of the children of God Therefore in Psalme 127. 4. children are called the heritage of the Lord to shew that they should be trained as though they were not mens children but Gods that they may haue Gods heritage after Thus if you doo your seruants shall be Gods seruants and your children shall be Gods children and your house shall be Gods house like a little Church when others are like a denne of theeues Now I speake to one which is a mother so soone as she is married therefore peraduenture you looke that I should shewe the dutie of stepmothers Their name dooth shewe them their duetie too for a stepmother doth signifie a stedmother that is one mother dieth and another commeth in her stead therefore that your loue may settle to those little ones as it ought you must remember that ye are their stedmother that is in sted of their mother and therefore to loue them and tender them and cherish them as their mother did She must not looke vpon them like Rehoboam who tolde his people that hee would be worse vnto them then his predecessour for then they will turne from her as his subiects did from him but she must come to them as Dauid came to the people after Saules death and sayd Though your master Saul be dead yet I will raigne ouer you so she must say to them though your mother be dead yet will I be a mother so the children will loue her asmuch as their father Further these children are orphanes and therefore you must not onely regarde them as children but as orphane children Now God requireth a greater care ouer widowes and Orphanes than ouer anie other women or children Lastly you must remember that saying As you measure vnto other so it shall be measured vnto you againe that is as you intreate these children so another may come after and intreat your children for he which hath taken away the first mother and sent you can take away the seconde mother and sende a third which shall not be like a stepmother to yours vnlesse you be like a stepmother to these If these duties bee performed in marriage then I neede not speake of Diuorcement which is the rod of mariage and diuideth them which were one flesh as if the bodie and soule were parted asunder But because all performe not their wedlocke vowes therfore hee which appointed mariage hath appointed diuorcement as it were taking our priuilege from vs when we abuse it As God hath ordained remedies for euery disease so he hath ordained a remedie for the disease of mariage The disease of marriage is adulterie and the medicine hereof is diuorcement Moses licensed them to depart for hardnesse of heart but Christ licenseth them to depart for no cause but adulterie If they might be separated for discord some
astonish me because the Iudges sonne is my aduocate the diuel doth not amaze me because the Angels pitch about me The graue doth not grieue me because it was my Lords bed Oh that Gods mercy to me might mooue other to loue him for the lesse I can expresse it the more it is The Prophets and Apostles are my fore-runners euery man is gone before me or else he will follow after mee if it please God to receiue me into heauen before them which haue serued him better I owe more thankefulnes vnto him And because I haue deferred my repentance till this houre whereby my saluation is cut off if I should die sodainly Lo how my God in his merciful prouidence to preuent my destruction calleth me by a lingering sicknes which staieth till I be ready and prepareth mee to my end like a preacher and makes me by wholesome paines weary of this beloued worlde least I should depart vnwilling like them whose death is their damnation So he loueth me while he beateth me that his stripes are plasters to salue me therefore who shall loue him if I despise him This is my whole office now to strengthen my body with my heart and be contented as God hath appointed vntill I can glorifie him or vntil he glorifie me If I liue I liue to sacrifice and if I die I die a â—acrifice for his mercy is aboue mine iniquitie Therefore if I should feare death it were a signe that I had not faith nor hope as I professed but that I doubted of Gods truth in his promise whether he will forgiue his penitent sinner or no. It is my father let him doe what seemeth good in his sight Come Lord Iesus for thy seruant commeth I am willing helpe my vnwillingnes Thus the faythful departe in another sort with such peace and ioy round about them that all which see wish that their soules may followe theirs A Letter written to ones friend in his sicknes BEloued I maruel not that you haue paine for you are sicke but I maruel that you couer it not for offence because the wisdome of a man is to bite in his griefe alwaies to shew more comfort in God than pain in suffering Now God calleth to repetitions to see whether you haue learned more constancie than others if sicknes be sharpe make it not sharper with frowardnes but know this is a great fauour to vs when we die by sicknes which maketh vs ready for him that calleth vs â—ow you haue nothing to think vpon but God you cannot think vpon him without ioy your griefe passeth but your ioy will neuer passe Tell me patient how many stripes is heauen worth Is my friend onely sicke it the world or his fayth weaker than others You haue alwayes prayed Thy will be done now are you offended that Gods wil is done How hath the faithful man forgotten that all things euen death turne to the best to them that loue God Teach the happy O Lord to see his happines through troubles Euery pain is a preuention of the paines of hell and euery ease in paine is a fore-taste of the ease and peace and ioyes in heauen Therfore remember your own comforts to others before and be not impatient when there is most neede of patience but as you haue euer taught vs to liue so nowe giue vs an example to die and deceiue Satan as Iob did FINIS ReuereÌ„dum Couerdalum excipio Eccle. 9 9. Gen. 2. 18. Exo. 22. 16. Deu. 22. 28. Why contracts goe before mariage Mat. 1. 18. * That is betweene y e contract the mariage Luke 1. 27. 42. 49. c. What mariage is The parts of the treatise Heb. 13. 4. The excellencie of mariage Act. 7. 53. Heb. 2. 2. Gen. 2. 22. Mariage the first ordinance of God Gen. 3. 15. Luke 1. 25. Deu 32. 2. Christes first miracle at a Mariage Ioh. 2. 8. Mat. 22. 2. Verse 11. Cant. 5. 9. Three mariages of Christ Reue. 19. 7. Reu. 21. 9. Reu. 17. 1. By mariage the womans curse turned into two blessings Gen. 3. 16. Gen. 1. 28. Ioh. 16. 11. 1. Tim. 2. 15 * For those paines wil trie her faith Note Gen. 2. 22. A note of Adams sleepe Gen. 2. 21. 1. Cor. 15. 22. 45. Eph. 5. 14. Ioh. 14. 6. A note of Adams sleepe Gen. 27. 3. A note of Adams rib Gen. 2. 22. Eph. 5. 23. The Fathers obseruation Pro. 14. 14. Thus Adam doth Gen. 2. Gen. 29. 20. Three causes of mariage Gen. 2. 7. Gen. 1. 28. Why mariage is called Matrimony This is signified in Deu. 23. 1. Prou. 5. 18. Mal. 2. 15. The second cause 1. Cor. 7. 8. Papists stewes 2. Sa. 16. 22 Mal. 2. 15. Deu. 17. 17. 1. Tim. 3. 2. Gen. 4. 23. Mat. 9. 5. Prou. 2. 16. Gen. 36. 25. Fornicators like the diuell Mat. 13. 22. Psa 128. 4. Gen. 1. 28. Bastards Iudg. 11. 1. They might be saued but they had the marke of the curse Leu. 20. 10. Deu. 22. 22. Maried fornicators Mariage of Ministers 1. Cor. 7. 9. Heb. 13. 4. 1. Cor. 7. 1. Tim. 3. 2. 1. Cor. 7. 6. 1. Cor. 7. 17. Gen. 2. 18. Mat. 19. 11. 1. Tim. 4. 3. Rom. 3. 8. * Be not thou vain and these words will not be offensiue Heb. 13. 4. 1. Cor. 7. 8. Leuit. 12. 4. 5. c. 1. Cor. 7. 5. The third cause Gen. 2. Eccl. 4. 10. Pro. 19. 6. Pro. 27. 10. 1. Sam. 14. 7 A wife is the poore mans riches Prou. 21. 9. 1. Sa. 16. 14 The choise Deut. 1. 23. 4. Two spies for a wife Zach. 5. 7. 1. Reg. 3. 9. Gen. 24. 12. Godly fitte Ephe. 5. 29. Cant. 6. 8. Psal 45. 9. 1. Sa. 16. 7. 1. Cor. 13. 13. A fit wife The ceremonie is not approued but the inuention declared 1. Sa. 2. 35. The saying of a godly man Gen. 2. 18. 2. Cor. 6. 14. Gen. 2. 22. Phil. 4. 3. Ezec. 16. 44 Fiue rules in the choise of a good wife Psal. 11. 26 Pro. 10. 7. Mar. 14. 9. Luke 6. 26. Iohn 15. 19 Iohn 8. 46. Luke 16. Eccle 8. 7. Esay 3. 9. Acts 3. 2. Gen. 24. 65. To Adam first and to Moses after Maids must speake 〈…〉 Mat. 12. 34 Mat. 12. 36 Pro. 18. 7. Pro. 17. 23. Eccl. 12. 10. Pro 19. 15. Nu. 19. 15. Luk. 16. 19. Mar. 1. 6. 2. King 1. 8. 1 The. 5. 22 Rom. 12. 2. 1. Reg. 12. 8. Pro. 1. 11. Psal 6. 8. Gen. 24. 50. Parents consent in Mariage Exod. 20. Gen. 2. 22. Exod. 22. Num. 30. 6. Deut. 7. 3. 1. Cor. 7. 38. Iob. 1. 3. 10. Gen. 29. 18. 1 Sam. 18. 17. â— Gen 28. 6. Gen. 34. 9. Gen. 24. 51. 52. 53. Iudg. 14 2. Mariage with Papists c. Gen. 24. 3. Exo. 34. 16. Gen. 28. 1. Mal. 2. 11. Ezra 9. 12. Gen. 34. 14. The similitude holds in their saying not in their meaning for they spake truely but they ment