A Preparatiue to Mariage The summe whereof was spoken at a Contract and inlarged after Whereunto is annexed a Treatise of the Lords Supper and another of Usurie BY HENRIE SMITH Imprinted at London by Thomas Orwin for Thomas Man dwelling in Paternoster row at the signe of the Talbot 1591. NOBILISSIMO VIRO GVILIELMO CEcilio Equiti aurato Baroni Burghleiensi summo Angliae Thesaurario Cantabrigiensis Academiae Cancellario Henricus Smithus haec tria pignota in grati animi testimonium consecrauit To the Reader BEcause sicknesse hath restrained mee from preaching I am content to doe anye good by writing Happye is that Author which is in stead of other that after his Booke is read men neede reade no moe of that matter I goe on a Theame which many haue trauersed before mee prolixely or cursorily or barrenly If I haue performed by studie any more than the rest let my reader iudge and giue glory to him which teacheth by whome he will What I haue endeuored my selfe doo feele and others knowe We are ignorant of many things for a few that we vnderstand but I haue bin alwaye ashamed that my writings shoulde waigh lighter for want of paines which is the bane of Printing and surfetteth the Reader Now I send thee like a Bee to gather Honie out of slowers and weedes Euery Garden is furnished with others and so is ours Reade pray and med 〈…〉 thy profit shall be little in any booke vnlesse thou reade alone and vnlesse thou reade all It is one of the births of my fainting therefore take it with a right hand and if thou finde 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 fruite to others I pray God to blesse it that it may bring foorth fruit in other and be the sauour of life to all that reade it Thine in Christ H. S. The principall contents of this Treatise THE cause of contracts before Mariage Fol. 2. Three honours geuen of God to Mariage Fol. 3. Three causes of Mariage Fol. 13. Whether Ministers may marry Fol. 19. Whether an old man may marry a young woman contra Fol. 14. Whether Protestants may marry Papists Fol. 47. Whether Children may marry without Parentes consent Fol. 45. Whether Husbands may strike their Wiues Fol. 69. Whether the vse of Mariage be sinne Fol. 23. Whether Mothers should nurse their Children Fol. 99. Fiue markes in the choise of a Husband or Wife Fol. 35. The Husbands dueties Fol. 62. The Wiues dueties Fol. 74. Their duties to their Seruants Fol. 68. Their duties to their Children Fol. 77. Of Stepmothers Fol. 105. Of Diuorcement Fol. 107. Other obseruations that fall in handling the partes MAriage the first ordinance of God and calling of men Fol. 4. Christs first myracle at a Mariage Fol. 5. Three Mariages of Christ. Fol. 6. By Mariage the Womans curse turned to two blessings Fol. 6. A note of Adams sleepe Fol. 10. Another application of his rib whereof was made the woman Fol. 11. The day of Mariage counted the ioyfullest day in mans life Fol. 11. A good Wife like little Zoar which Lot sled to from Sodom Fol. 12. Without Mariage all things should be vaine Fol. 14. Fornicators like the Deuill Fol. 18. No Bastarde prospered but Iiphtah Fol. 19. A maried sornicator like a Gentleman theese Fol. 19. A Wife is the poore mans treasure wherein only he matcheth the rich Fol. 26. Two spies for a Wise Discretion and Fancie Fol. 27. The Wife must not onely be godly but sit Fol. 28. A memorable saying of one that light vpon a sit Wife Fol. 32. The first beginning of the Ring in Marige Fol. 31. Why Mariage doth come of Nuptiae Fol. 37. Maides must speake like an Eccho Fol. 38. A lesson for the married drawne from the name of Wedding garment Fol. 52. The Man and Wife like cock and dam. Fol. 54. Marriage compounded of two loues Fol. 55. The best pollicie in Marriage is to begin well Fol. 58. They must learne one anothers nature Fol. 59. A sweete example teaching how coples shall neuer fall out Fol. 61. Man and Wife like two partners Fol. 66. Abraham bid to leaue all but his Wife Fol. 66. Why Wiues are called Huswiues Fol. 79. When the man is away the Wife must liue like a Widdow Fol 81. Why a Wife was called the Contrary to a Husband Fol. 82. The cause why many despise their Husbands Fol. 86. Many obseruations vppon Seruanntes Fol. 88. The Maister must correct his men and the Mistresse her maides Fol. 97. Children like mediators betweene a man and his Wife Fol. 98. Adulterie like the disease of Marriage and diuorcement like the remedie Fol. 107. Why Adulterie should dissolue Marriage more than anye thing else Fol. 110. A sentence for the Married to thinke vppon Fol. 111. A Preparatiue to Marriage YOu are come hether to bee contracted in the Lord that is of two to bee made one for as GOD hath knit the bones and sinewes together for the strengthening of the bodie so he hath knit man and woman together for the strengthening of this life because two are stronger than one and therefore when GOD made the Woman for Man he sayd I will make him a helpe shewing that man is stronger by his Wife Euerie Marriage before it bee knit should bee contracted as it is shewed in Exo. 22. 16. and Deut. 22. 28. which stay betweene the Contract the Marriage was the time of longing for their affections to settle in because the deferring of that which wee loue doth kindle the desire which if it came easilie and speedilie to vs would make vs set lesse by it Therefore wee reade how Ioseph and Marie were contracted before they were married In the Contract Christ was conceaued and in the Mariage Christ was borne that he might honour both estates Virginitie with his Conception and Marriage with his Birth You are contracted but to bee married therefore I passe from Contracts to speake of Mariage which is nothing els but a communion of life between man and woman ioyned together according to the ordinance of God First I will shewe the excellencie of Marriage then the institution of it then the causes of it then the choise of it then the dueties of it and lastly the diuorcement of it Well might Paule say Mariage is honourable for God hath honoured it himselfe It is honourable for the author honourable for the time and honorable for the place Whereas all other ordinaunces were appoynted of GOD by the hands of men or the hands of Angells Marriage was ordained by God himselfe which cannot erre No man nor Angell brought the Wife to the Husband but GOD himselfe so Marriage hath more honour of God in this than all other ordinances of God beside because he
bird that defileth his owne nest and if a Wife vse her Husband so how maye the Husband vse the Wife Because this is the qualitie of that sex to ouerthwart and vpbraide and sue the preheminence of their Husbands therefore the Philosophers coulde not tell how to define a Wife but called her The contrarie to a Husband as though nothing were so crosse and contrarie to a man as a Wife This is not Scripture but no slaunder to many As Dauid exalteth the loue of women aboue all other loues so Salomon mounteth the enuie of women aboue all other enuies stubborne sullen taunting gainsaying outfacing with such a bitter humour that one would thinke they were molten out of the salt pillar into which Loths Wife was transformed We say not all are alike but this sect hath manie Disciples Dooth the ribbe that is in a mans side fret him or gall him no more should she which is made of the ribbe Though a woman bee wise and painfull and haue many good parts yet if she bee a shrewe her troublesome iarring in the end will make her honest behauiour vnpleasant as her ouer pinching at last causeth her good huswiferie to be euill spoken off Therefore although she be a Wife yet sometime she must obserue the seruants lesson Not answering againe hold her peace to keep the peace Therfore they which keepe silence are well sayd to holde their peace because silence oftentimes doth keep 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 she is not called his head but hee is called her head Great cause hath man to make much of his wife for great and many are her dueties to him And therefore Paule saith Wiues submit your selues vnto your Husbands as to the Lord. Shewing that she should regarde his will as the Lordes will but withall as the Lord commandeth only that which is good right so she should obey her Husband in good and right orels she dooth 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 sayd He shall haue authoritie ouer thee And therefore as the man named all other creatures in signe that they should bee subiect to him as a seruant which commeth when his Master calleth him by his name so he did name the woman also in token that she should be subiect to him likewise And therefore Asuerus made a lawe that euery man shoulde beare rule in his owne house and not the Woman Because she sinned first therefore she is humbled most and euer since the daughters of Sara are bound to call their husbands Lords as Sara called her husband that is to take them for their Lords for heads gouernours If ye disdaine to followe Abrahams Spouse the Apostle biddeth you followe Christs Spouse for he saith Let a wife bee subiect to her husband as the Church is to Christ. A greater loue than this saith Christ no man can haue So a better example than this no Woman can haue That the Wife may yeeld this reuerence to her Husband Paule would haue her attire to bee modest and orderly for garish apparell hath taught manie gossips to disdaine their husbands This is the folly of some men to lay all their pride vpon their wiues they care not how they slouen themselues so their wiues iet like Peacocks But Peter doth commend Sara for her attire and not Abraham shewing that women should braue it no more than men and God made Eues coate 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 vpō cut foure and twentie orders vntil the woman be not precious as her apparell that if any man would picture vanitie he must take a patterne of women or els he cannot drawe her likenes As Herodias was worse for her fine dauncing so a woman may haue too many ornaments frisled lockes naked breasts painting perfume and especially a rowling eye are the forerunners of adulterie and hee which hath such a wife hath a fine plague Once women were married without dowries because they were well nurtured but now if they waighed not more in gold than in goodnes many should sit like nuns without husbāds Thus we haue shadowed the mans dueties to his wife and the womans to her husband After their dueties one to another they must learne their dueties to their familie One compareth the master of the house to the Seraphin which came and kindled the Prophets zeale so he should goe from wife to seruants and from seruants to children and kindle them in the zeale of GOD longing to teach his knowledge as a Nurse to emptie her breasts Another saith that a master in his family hath al the offices of christ for hee must rule and teach and pray rule like a King teach like a Prophet pray like a Priest To shewe how a godly man should behaue himselfe in his household when the holy Ghost speaketh of the conuersion of any housekeeper lightly he saith that the man beleeued with al his houshold As Peter being conuerted must conuert his brethren so the master being conuerted must conuert his seruants For therefore God sayd that he would not hide his counsell from Abraham because hee would teach his familie and surelie all duetie which is not done of conscience is but eye seruice and faileth at most neede as Ziba betraied his master when he should haue defended him Therefore before One simus was conuerted Paul said he was an vnprofitable seruant but when hee was conuerted hee calleth him more than a seruant because such a seruant is better than many seruants Therefore though Laban was wicked himselfe yet he reioyced that Iacob his seruant was godly because GOD blessed him better for him Ioshua saith I and my houshold will serue the Lord. Shewing that masters should receiue none into their houses but whom they can gouerne as Ioshu◠did Therefore it is noted of Cornelius that all his houshold serued God like himselfe This is reported also of Ioseph and Marie for an example that they went vp euerie yere with all their familie to worship at Ierusalem that their childrē and their seruants might learne to know God as well as they These examples bee written for householders as other are for Magistrates and Ministers and Souldiers that no calling might seeke further than the Scripture for instruction Wherefore as you are masters now and they your seruants so instruct them and traine them as
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 as if hee should send vs a present from heauen with this name written vpon it The gift of God Beasts are ordained for foode and cloathes for warmth and flowers for pleasure but the wife is ordained for man like little Zoar a Citie of refuge to flie to in all his troubles there is no peace comparable vnto her but the peace of conscience Now it must needes be 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 ordenance of it Therefore the holie Ghost doth shewe 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 saide vnto them Increase and multiplie that is bring forth children as other creatures bring forth their kinde For this cause Marriage is called Matrimonie which signifieth Mothers because it makes them Mothers which were Virgins before and is the seminarie of the worlde 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 suburbs he hath set out to vs which are regents by sea and by lande If children be such a chiefe end of Marriage then it seemes that where there can be no hope of children for age or other causes there Marriage is not so lawfull because it is maimed of one of his ends and seemes rather to be sought for wealth or for lust than for this blessing of children It is not good grafting of an olde head vppon 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 old the time of Marrying were past Therefore God makes such vnequall matches so ridiculous euery where that they please none but the parties themselues vntill the time of their dotage be expired The second cause is to auoide fornication this Paule signifieth when he saith For the auoiding of fornication let euery man haue his owne wife He saith not for auoiding of adultery but for auoiding of fornication shewing that fornication is vnlawfull too which the Papists make lawfull in mainteining their Stewes as a stage for fornicators to play vppon and a Sanctuary to defende them like Absoloms Tent which was spread vpon the top of the house that all Israel might see how he defiled his fathers concubines For this cause Malachi sayth that God did create but one Woman for the man he had power to create moe but to shewe that he woulde haue him sticke to one therefore he created of one ribbe but one wife for one husbande and in the Arke there were no moe women than men But foure wiues for four husbands although it was in the beginning of the world when many wiues might seeme necessarie to multiply mankinde If any might haue a dispensation heerein it seemes the King might be priuiledged before any other because of 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. Timo. 3. 2. shewing that the danger of the state doth not counteruaile the danger of fornication For this cause we reade of none but wicked Lamech before the Flood that had moe wiues than one whome Iouinian calleth a monster because he made 2. ribs of one And another saith that the name of his second wife doth signifie a shadowe because she was not a wife but the shaddowe of a wife for this cause the Scripture neuer biddeth man to loue his wiues but to loue his Wife and sayeth They shall be two in one fleshe not three nor foure but onely two For this cause Salomon calleth the whorish woman a strange woman to shew that she should be a stranger to 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 marriage are called Bastards that is base borne like the Mule which is ingendred of an Asse a Mare Therefore adulterers are likened to the Deuill which sowed another mans ground other sowe for a Haruest but they sowe that which they dare not reape Therfore children borne in Wedlocke were counted Gods blessing because they come by vertue of that blessing Increase and multiplie But before Adam and Eue were married God neuer sayd Increase shewing that he did cursse and not blesse such increase Therefore we reade not in all the Scripture of one Bastard that came to any good but onely Iphtah and to shewe that no inheritance did belong to them in heauen they had no inheritance in earth neyther were counted of the congregation as other were Deut. 23. 2. Now because Marriage was appointed for a remedie against fornication therefore the lawe of God inflicted a sorer punishment vppon them which did commit vncleannes after Marriage than vppon him which was not married because he sinned although he had the remedie of sinne lyke a rich theese which stealeth and hath no neede Now if Marriage be a remedie against the sinne of fornication then vnlesse Ministers may commit 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 marrie than to burne so it is better for all men to marrie than to burne and therefore Paule sayth Marriage is honourable amongst all men And againe for the auoiding of fornication let euery man haue his Wife And as though he did forsee that some woulde excepte the Minister in time to come in the first of Timo. 3. 2. hee speaketh more precisely of the Ministers wife than of any other saying Let him be the husband of one Wise and least ye should say that by one wife he meaneth one Benefice like the Papists He expoundeth himself in the fourth verse and saith that he must be one that can rule his house well and his children Sure God would not haue these children to be Bastards and therefore it is like that he aloweth the Minister a Wife Therefore Paule 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 therfore they are
not to be bound more thaÌ„ other A peculiar gift may not be made a general rule because none can vse it but they which haue it And therfore in 1. Cor. 7. 17. he saith As God hath distributed to euery man so let him walk That is if he haue not the gift of continencie he is bound to marrie and therefore Paule commaundeth in the seuenth verse whether he be Minister or other If they cannot abstaine let them marrie as though they tempted God if they married not The Law was generall It is not good for man to be alone exempting one order of men no more than an other And again Christ speaking of Chastity saith All men cannot receiue this thing Therefore vnlesse we knowe that this order of men can receiue this thing Christ forbids to binde them more than other and therefore as the Priests were maried that taught the Lawe so Christ chose Apostles which were maried to preach the Gospell Therefore the doctrine of Papists is the doctrine of Deuils for Paule calleth the forbidding of mariage the doctrine of Deuils a fit title for all their bookes Lastly if Mariage be a remedie against sinne then Mariage it selfe is no sinne for if Mariage it selfe were a sinne we might not marrie for any cause because we must not do the least euill that the greatest good may come of it and if Mariage be not a sinne then the dueties of Mariage are no sinne that is the secreate of Mariage is not euill and therefore Paule saith not only Mariage is honourable but the bed is honorable that is euen the action of Mariage is as lawfull as Mariage Besides Paul saith Let the Husband giue vnto the Wife due beneuolence heere is a commandement to yeeld this duety that which is commanded is lawfull and not to doe it is a breach of the commandement Therefore Mariage 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 appointed them to be purified shewing that some staine or other doth creep into this action which had neede to be repented and therefore when they prayed Paule would not haue them come together least their prayers should be hindered The third cause is to auoid 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 irkesome and vnpleasant to man if the Lord had not giuen him a wife to company his troubles If it be not good for man to be alone then it is good for man to haue a fellow therefore as God created a paire of all other kindes so he created a paire of this kinde We say that one is none because he cannot be fewer than one he can not be lesser than one he can not be weaker than 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 hee hath none to coÌ„fort 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 cut off like one wing when the other is clipt so had the man bin if the woman had not bin ioyned to him therefore for mutuall societie God coupled two together that the infinite troubles which lye vppon vs in this world might be eased with the comfort and helpe one of an other and that the poore in the world might haue some comfort as well as the rich for the poore man saith Salomon is forsaken of his owne brethren yet God hath prouided one comforter for him like Ionathans armour-bearer that shall neuer forsake him that is another selfe which is the only commoditie as I may tearme it wherein the poore doe match the rich without which some persons should haue no helper no comforter no friend at all But as it is not good to be alone so Salomon sheweth That it is better to be alone than to dwell with a froward Wise which is like a quotidian ague to keepe his patience in vre Such furies do haunt some men like Saules spirit as though the Deuill had put a sword into their handes to kill themselues therefore choose whome thou mayest enioy or liue alone still and thou shalt not repent thy bargaine That thou mayest take and kepe without repentance now we will speake of the choice which some call the way to good wiues dwelling for these flowers grow not on euery ground therefore they say that in wiuing and striuing a man should take counsell of all the world As Moses considered what spies he sent into Chanaan so thou must regarde whome thou sendest to spie out a Wife for thee Discretion is a warie spie but fancie is a rash spie and liketh whome she will mislike againe In Zacharie Sinne is called a woman which sheweth that women haue many faults therefore he which chooseth of them had neede haue iudgement and make an Anatomie of their bodies and minds by squire and rule before he say This shall be mine For the wisest man sayth I haue found one man of a thousand but a woman among them all haue I not sound as though there were a dearth of good women ouer the worlde For helpe hereof in 1. Cor. 7. 39. wee are taught to marrie in the Lord then we must choose in the Lord too therefore we must begin our Mariage where Salomon began his wisedome Giue vnto thy seruant an vnderstanding heart so giue vnto thy seruant an vnderstaÌ„ding wife If Abrahams seruant praied the Lord to prosper his businesse when hee went about to choose a wife for another how shouldst thou pray when thou goest about a wife for thy selfe that thou maiest say after My lot is fallen in a pleasant ground To direct thee to a right choice herein the holie Ghost giues thee two rules Godlines and Fitnes Godlines because our Spouse must bee like Christs spouse that is graced with gifts imbrodered with vertues as if wee did marrie Holinesse her selfe For the mariage of man and woman is resembled of the Apostle to the Mariage of Christ and the Church Now the Church is called Holie because she is holie In the 6. Cantie she is called Vndefiled because she is vndefiled In the 45. Psalme she is called faire within because her beautie is inwarde so our Spouse should bee holie vndefiled and faire within As GOD respecteth the heart so we must respect the heart because that must loue and not the face Couetousnes hath euer been a suter to the richest and pride to the highest and lightnesse to the faâ—rest and for reuenge hereof his ioye hath euer ended with his wiues youth which tooke her beautie
father thought none fit to bee his nurse but the Virgin his mother The fountaines of the earth are made to giue water the breasts of women are made to giue suck Euery beast and euery foule is bred of the same that did beare it onely women loue to be mothers but not nurces Therefore if their children prooue vnnaturall they may say thou followest thy mother for she was vnnaturall first in locking vp her breasts from thee and committing thee foorth like a Cuckowe to bee hatched in the Sparowes nest Hereof it comes that wee say he suckt euill from the dugge 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 a Hawke yet they which haue no milke can giue no milke but whose breasts haue this perpetuall drought Forsooth it is like the Gowte no beggers may haue it but Citizens or Gentlewomen In the 9. of Hosee drie breasts are named for a curse what lamentable hap haue Gentlewomen to light vpon this curse more than other Sure if their breasts bee drie as they say they should fast pray together that this curse might bee remooued from them The next duetie is Catechize child 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 child were diuided but the right mother wold not haue it diuided so wicked parents care not though their children be destroyed 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 yong and tender so the parēts must frame the mind while it is greene and flexible for youth is the seede time of vertue They which are called fathers are called by the name of God to warne thē that they are in stead of GOD to their children which teacheth all his sonnes 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 any other And therfore we reade of no Schoolemasters in the Scripture but the parents for when Christ saith to the Iewes If ye be the sonnes of Abraham ye will doo the workes of your father Abraham He sheweth that sonnes vse to walke in their fathers steps whether they be good or bad It is a merueilous delight to father mother when people say that their children are like them but if they be like them in goodnes it is as great a delight to other as to the parents or els wee say that they are so like that they are worse for it Well doth Dauid call children arrowes for if they bee well bred they shoote at their parents enemies if they be euill bred they shoote at their parents Therfore 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 fruit of their parēts Therfore as a good tree is knowne by bringing foorth good fruite so parents should shewe their goodnes in the good education of their children which are their fruite For this cause the Iewes were wont to name their children so when they were borne that euer after if they did but thinke vppon their names they would put them in minde of that religion which they should professe for they did signifie somthing that they should learne An admonition to such as call their children at al aduentures sometimes by the names of doggs euen as they prooue after In the 1. King 2. 2. wee haue Dauid instructing his sonnes In Gen. 39. Iaacob correcting his sonnes and in Iob. 1. Iob praying for his sonnes These three put together Instructing Correcting and Praying make good children and happie parents Once Christ tooke a child and set him in the middest of his Disciples and sayd He which will receiue the kingdome of heauen must receiue it as a little child Shewing that our children should bee so innocent so humble and voide of euill that they may bee taken for examples of the children of God Therefore in Psal. 127. 4. children are called the heritage of the Lord to shewe that they should bee trained as though they were not mens children but Gods that they may haue Gods heritage after Thus if you doo your seruants shall bee Gods seruants and your children shall bee Gods children and your house shall be Gods house like a little Church when others are like a den of theeues Now I speake to one which is a mother so soone as she is maried therefore peraduenture you looke that I should shewe the duetie of stepmothers Their name dooth shewe them their duetie too for a stepmother dooth signifie a stedmother that is one mother dyeth another commeth in her stead therfore that your loue may settle to those little ones as it ought you must remember that you are their stedmother that is in sted of their mother therfore to loue them and tender them and cherish them as their mother did 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 Widdowes and Orphanes than ouer any other women or children Lastly you must remember that saying As you measure vnto other so it shall be measured to you againe That is as you intreate these children so an other may come after and intreate your children for he which hath taken away the first mother and sent you can take away the second mother and send a third which shall not bee like a stedmother to yours vnlesse you be like a stedmother to these If these dueties bee performed in Marriage then I need not speak of Diuorcement which is the rod of Marriage and diuideth them which were one flesh as if the bodie and soule were parted a sunder But because all performe not their Wedlocke vowes therfore hee which appoynted Marriage hath appoynted Diuorcement as it were taking our priuiledge frō vs when we abuse it As God hath ordained remedies for euery disease so he hath ordained a remedie for the disease of Marriage The disease of Marriage is Adulterie and the medicine hereof is Diuorcement Moses licenced thē to depart for hardnes of heart but Christ licenseth them to depart for no cause but Adulterie If they might bee separated for discorde some would make a commoditie of strife but now they are not best to bee contentious for this lawe will hold their noses together till wearines make them leaue strugling like two spaniels which are coupled in a
summe of all these words is the institution vse of the Lords Supper First Paule sheweth the author of it The Lord Iesus then the time when it was instituted in the night that he was betraied then the manner how he did institute it he tooke bread and when he had giuen thankes he brake it and gaue vnto his disciples c. then the end why he did institute it for a remembrance of his death Touching the author he which is signified by it was the author of it The Lord Iesus hath bid vs to Supper I am not worthie sayeth Iohn to loose his shoe so wee are not worthie to waite at his trencher and yet he will haue vs sit at his table To him belongeth the power to ordaine Sacraments in his Church because he fulfilled the Sacramēts of the Law When Christ came the Passeouer ceased because he is our Passeouer that is the Lambe by whose blood we are saued When Christ came Circumcision ceased because he is our Circumcision that is the purifier and clenser of our sinnes Now these two Sacraments are fulfilled he hath appoynted two other Sacraments for them in sted of the paschal Lambe which the Iewes did eate he hath giuen vs an other Lambe to eate which Iohn calleth the Lambe of God that is himselfe vppon whome all doo feede whosoeuer doo receiue this Sacrament with an assured faith that Christ died to possesse them of life The breaking of the bread doth signifie the wounding of his bodie the powring of the Wine dooth signifie the shedding of his bloud The eating of the bread and drinking of the Wine dooth signifie that his flesh and bloud do nourish in vs life eternall as the bread and Wine doo nourish the life present Instead of Circumcision which began at Abraham he hath ordeined Baptisme which began at Iohn a more liuely representation of the true circumcision of the heart because it representeth vnto vs the blood of Christ which washeth our soules as the water in Baptisme washeth our bodies Touching the time In the night saith Paule therefore this Sacrament is called The Lords Supper because it was instituted at night when they vsed to suppe But what night euen that night sayth Paule when he was betrayed that night which he should haue cursed as Iob did the day of his birth if he had suffred against his will that night when he should haue thought to destroy men as men conspired to destroy him that night saith Paule this Sacrament of grace and peace and life began Euen that night when we betrayed him Many nights did he spend in watching and praying for vs and is there a night now for vs to kill and betray him That was a dark night when men went about to put out the Sunne which brought them light Who can but wonder to see how Christ and they for whome Christ came were occupied at one time when they deuised mischiefe against him and sought all meanes to destroy him then he consulted how to saue them and instituted the same night this blessed Sacrament to conuay al his graces and blessings vnto them Euen that night when they betrayed him The reason why this action was deferred vntill night is because that was the time appointed by the Lawe to eate the Passeouer which was like a predecessor of this Sacrament The reason why he deferred vntill his last night was because the Passeouer could not be ended before the fulnesse of time and the true Paschall Lamb were come to be slaine in stead of the other Therefore how fitly did Christ end the Passeouer which was a signe of his suffering so presently before his suffering And beside how sweetly did hee confirme his Disciples faith when as they should see that the next day performed before their eyes which ouernight both in the Passeouer and in the Sacrament was so liuely resembled vnto them If any from this do gather that we ought to eate the Lords Supper at night as Christ did he must vnderstand that we haue not the same cause to doe so which Christ had because of the Passeouer And therefore the Church which hath discretion of times and places hath altered both the time and the place vsing the temples in stead of the chamber and the morning in stead of the euening for indifferent things are ruled by order and decencie Touching the manner He tooke bread and when he had giuen thankes he brake it and gaue it vnto them He would not eate it nor breake it before he had giuen thanks to God What neede he which was God giue thanks to God but to shew vs what we should do whē we eate our selues In all things giue thanks saith Paule whereby we declare that all things come from God but the wicked beleeue easier that God doth take than that he doth giue and therefore they neuer pray hartely vnto him for any thing nor feelingly thanke him for it For which the Lord complaineth saying I haue loued you yet yee say wherein hast thou loued vs shewing that wee are worse than the Oxe which knoweth his feeder And if wee acknowledge all things frō God yet we do like Lot Is it not a little one saith he when hee craued to goe vnto Zoar as though it were not much which he asked so we mince and extenuate the gifts of God before we receiue them and after like them which haue a grace for dinner and none for breakefast as though they had their dinners from God and breakefasts of their owne Our example did not so Although it was but bread which he receiued yet he was more thankefull for bread than many which burie the fowles and fishes and beasts in their belly for if a count of all were kept for one that prayeth Giue vs this day our dayly bread a hundreth take their bread and meate and sleepe too which neuer pray for it After he had giuen thankes hee brake it and gaue vnto them and sayd Take eate for when he had giuen thanks to God then it was sanctified and blessed and lawfull to eate So when thou seruest God then it is lawfull for thee to vse Gods blessings then thou mayest eate and drinke as Christ did but not before for these things were created to serue them which serue God if thou doest not serue him for them thou encrochest vppon Gods blessings and stealest his creatures which are no more thine than thou art his for the good God created all things for good men as the diuels possessions are reserued for euill men Therefore as Christ would not breake the bread before he had giuen thanks to the founder so know that there is some thing to be done before thou receyue any benefite of God and presume not to vse his creatures with more libertie than his Sonne did which did not eate without giuing thāks nor rise againe without singing
bodie to the earth then thy bodie is set in order when thou bequeathest thy soule to God then thy soule is set in order when thou bequeathest thy goods to the owners then thy goods are set in order therefore if thou die with other meÌ„s goods in thy hand then thou diest before thou haue set things in order and then thou diest in thy sinnes and then no promise in all the Scripture appertaineth vnto thee because nothing is promised vnto sinners but vnto penitent sinners Therefore that you may not die in your sinnes it is necessary to make restitution before you die or els you die in your sinne and are crossed out of all the ioyes of heauen Therefore as Abner saide to Ioah Knowest thou not that it will be bitternes in the latter end So remember whether this course will bee sweete or bitter in the end Thus you haue heard the definition of Vsurie and the deriuation of it and the vnlawfulnes of it and the kindes of it and the punishment of it and the arguments which are alleaged for it what may bee thought of them which doo not take Vsurie but giue Vsurie and what they should doo which haue got their liuing by Vsurie Now seeing you may not bee Vsurers to men let euerie man hereafter bee an Vsurer to GOD which promiseth If thou leaue father or mother or wife or children or house or land for him not ten in the hundreth but an hundreth for ten nay an hundreth for one and in the world to come life euerlasting that is a thousand for one That we may receiue this Vsurie let vs pray that the wordes which wee haue heard out of this Psalme may dwell with vs till we dwell in heauen FINIS Reuerendis CouerdaluÌ„ excipio Gen. 49. 1. 2. Cor. 2. 16. Eccle. 9. 9. Gen. 2. 18. Exo. 22. 16 Deu. 22. 28 Math. 1. 18. * * That is betweene the Contract and the Marriage Luc. 1. 27. 42. 49. c. What Mariage is The parts of this treatise Heb. 13. 4. Three excellencies of Mariage Act 7. 53. Heb. 2. 2. Gen. 2. 22. Mariage the first ordinance of God 3. Gen. 3. 1â— Luk. 1. 25. Deut. 23. 2. Christs first myracle at a Mariage Iohn 2. 8. Mat. 22. 2. Verse 11. Cant. 5. 9. Three Mariages of Christ. 1. 2. 3. Reuel 19 7. Reuel 21. 9. Reue. 17. 1. By Mariage the womans cursse turned to two blessings Gen. 3. 16. Gen. 1. 28. Iohn 16. 21. 1. Timo. 2. 15. * * For those paines will try her saith Note Gen 2. 22. A note of Adams sleepe Gen. 2. 21. 1. Cor. 15. 22. 45. Ephes. 5 14. Iohn 14. 6. A note of Adams sleepe Gen. 27. 3. A note of Adams ribbe Gen. 2. 22. Ephe. 5. 23. The Fathers obseruation Pro. 14. 14. Thus Adam doth Gen. 2. Gen. 29. 20. Three causes of Mariage Gen. 1. 27. Gen. 1. 28. Why Mariage is called Matrimonie Without Mariage all things should be vaine This is signified in Deut. 23. 1. Prou. 5. 18. Mala. 2. 18. The second cause 1. Cor. 7. 2. Papists Stewes 2. Sam. 16. 22. Mal. 2. 15. 1. Pet. 3. 20. Deut. 17. 17. 1. Tim. 3. 2. Gen. 4. 23. Math. 9. 5. Prou. 2. 16. Gen. 36. 24. Fornicators like the Deuill Mat. 13. 25. Psal. 128. 4. Gen. 1. 28. Bastards Iud. 11. 1. They might be saued but they had the marke of a cursse Leuit. 20. 10. Deut. 22. 22. Maried fornicators The mariage of Ministers 1. Cor. 7. 9. Hebr. 13 4. 1. Corin. 7. 1. Tim. 3. 2. 1. Cor. 7. 6. 1. Cor. 7. 17. Gen. 2. 1â— Math. 19. 11. 1. Tim. 4. 3. 〈◊〉 3. 8. * * Be not thou vaine and these words will not be offensiue Hebr. 13. 4. 1. Cor. 7. 3. Leuit. 12. 4. 5. c. 1. Cor. 7. 5. The third cause Gen. 2. Eccl. 4. 10. Pro. 19. 7. Pro. 27. 10. 1. Sam. 14. 7. A Wife is the poore mans riches Prou. 21. 9. 1. Sam. 16. 14. 3. The choice Deut. 1. 23. 24. Two spies for a Wife Zach. 5. 7. Eccle. 7. 30. 1. King 3. 9 Gen. 24. 12. Godly and fit Ephes. 5. 29. Cant. 6. 8. Psal. 45. 9. 1. Sam. 16. 7. 1. Cor. 13. 13. A sit Wise. The ceremonie is not approued but the inuention declared 1. Sam. 2. 35. The saying of a godly man Gen. 2. 18. 2. Cor. 6. 14. Gen. 2. 22. Phil. 4. 3. Ezek. 16. 44. Fiue rules in the choise of a good wife 1. Psal. 112. 6 Pro. 107. Mar. 14. 9. Luc. 6. 26. Ioh. 15. 19. Ioh. 8. 46. Luk. 1 6. 2. Eccl. 8. 7. Act. 3. 2. Gen. 24. 65. 〈◊〉 To Adam first and to Moses after Maides must speak like an Eccho Math. 12. 34. Math. 12. 36. Prou. 18. 7. Prou. 17. 23. Eccl. 12. 10. Pro. 31. 26. Prou. 19. 15. Num. 19. 15. 4. Luk. 16. 19. Mar. 1. 6. 2. King 1. 8 1. Thess. 5. 22. Rom. 12. 2. 5. 1. King 12. 8. Prou. 1. 11. Psal. 6. 8. Gen. 24. 50. Parents consent in marriage 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. Gen. 28. 6. Gen. 34. 9. Gen. 24. 51. 52. 53. Iud. 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 and not in their meaning for they speake truly but they meant falsely Mat. 19. 6. Mar. 10. 9. 2. Iohn 10. Math. 4. 3. Luk. 11. 4. 1. King 11. 1. c. 1. Cor. 7. 39. Gen. 3. 4. Gen. 6. 2. Math. 22. 11. Wedding garment Note Luk. 14. 20. Iob. 2. 9. 3. 1. Iud. 14. 2. Chro. 21. 6. 2. Sam. 6. 16. Luk. 17. 32. Luk. 14. 20. The dueties of Marriage The man and wife like cock and dam. Mariage compounded of two loues Gen. 3. 6. Iud. 16. 17. 2. Sam. 13. 15. Math. 10. 37. Gen. 30. 16. Mâ—â—h 27. 19. Math. 22. 11. Best pollicie in marriage to begin well They must learne one anothers nature 1 Cor. 9. 20 Ephe. 4. 25. 1. Cor. 11. 19. 1. Sam 20. 20. A sweete example teachinâ— how coplâ—â— shall neuer fall out Gâ—â— 1â— 6. Ephe. 5. 23. The husbands first dutie Vnderstand in his marriage only Ephe. 5. 25. 1. Cor. 11. 7. Ephe. 5. 28. Leuit. 19. 18. 1. Sam. 1. 8. Mar. 10. 7. Gen. 12. 1. The husbands second duty Man and Wise are two partners Mar. 10. 8. Rom. 8. 32. The husbands last duety 1. Pet. 3. 7. Husbands must hold their hands and Wiues their tungs Gen. 22. 12 Psal. 133. 1. Deut. 24. 5. Math. 12. 25. Gen. 19. 33. Deut. 23. 2. Gen. 20. 16. Gen. 13. 8. Pro. 12. 4. Gen. 2. 23. Ephe. 5. 19. Col. 3. 16. Pro. 5. 16. 1. Tim. 3. 31. Of his wife Leu 19. 28. Deut. 14. 1. 1. Ki. 18. 28 It is properly ment in mourning for the dead but