Tvvo mariage sermons the former on Prov. 19. 14. By Thomas Gataker B. of D. and pastor of Rotherhith. The latter on Iohn 2. 1--12. By that learned and judicious divine Mr William Bradshaw some time fellow of Sidney Colledge in Cambridge.

TWO MARIAGE SERMONS : THE FORMER ON PROV. 19. 14.

By THOMAS GATAKER B. of D. and Pastor of Rotherhith .

THE LATTER ON IOHN 2. 1-12 .

By that learned and judicious Divine Mr WILLIAM BRADSHAW some time Fellow of SIDNEY COLLEDGE in CAMBRIDGE ▪

LONDON , Printed by Edward Griffin for Fulke Clifton , and are to be sold at his shop on New Fish-street hill vnder Saint Margerets Church . 1620.

A Good Wife Gods Gift .

A MARIAGE SERMON ON PROV. 19. 14.

By THOMAS GATAKER B. of D. and Pastor of Rotherhith .

LONDON , Printed by EDWARD GRIFFIN for FVLKE CLIFTON . 1620.

TO THE WORSHIPFVLL MY LOVING COSENS , Mr IOHN SCVDAMORE of Kenchurch in Hereford-shire , and Mrs ELIZABETH SCVDAMORE his Wife , many happy dayes togither with all true Blessednes both temporall and eternall .

RIght deere , and vnfeinedly beloued in Christ Iesus , I haue a long time much desired some good occasion of testifying mine hearty affection to your selues in particular among others of that Familie , which I acknowledge my selfe so deeply indebted vnto . And I seeme now at length to haue lighted on that , that I haue so long longed for . Being to publish a wedding Sermon of a worthy Frend deceassed , Mr. W. Br. ( which I wish , if Gods good will had so bin , he had liued to doe himselfe ) conteyning matter concerning the holy disposition & Christian managing of Mariage Feasts ; I thought good to adioyne to it ( being it selfe but short ) some Meditations of mine owne , of somewhat a neere subiect , the occasion of such Feasts , to wit , A good Wife , by Salomon said to be Gods Gift . That which here I addresse vnto you , as to remaine a Monument of mine hearty well-wishing vnto you , so to abide by you , as a Monitor to put you both in minde , what a blessing of God you enjoy either in other , and what cause you haue to be thankfull to him either for other . Since it pleased God by his prouidence and your Frends agreement to bring you togither , and to knit that sacred knot betweene you , I haue not yet bin so happy , as to be an eye-witnes of your Christian & religious cohabitation & conversation : but haue by many bin informed of it , to my great ioy , that you tread both in the steps of your pious Parents , and therein shew your selues to be their Children , a a Rom. 9. 8. not according to the flesh onely , but ( which would haue bin their greatest comfort , had they survived to haue seene it , and shall be your cheifest happines both here and hereafter ) according to the promise , euen of eternall saluation , annexed to the gratious Couenant of Faith in Christ ; which by your godly practise you shew your selues to haue common interest in with them . And indeed to speake in the Holy Ghosts language , then b b Eorum filij dicimur , quorum actus imitamur . Origen . in Ezech. hom. 4. & Greg. Rom. mor. lib. 20. cap. 17. are we truly the Children of our religious Parents and Ancestors , when in goodnes and godlines we take after those that we come of . c c Ioh. 8. 39. Etiam virtus fecit mihi fratrem Iesum , patrem Abraham . Origen . in Ezech. hom. 8. & in Rom. c. 4. They are Abrahams Children , that doe Abrahams works ; and d d Rom. 4. 12 , 23. Israel spiritalis à carnali , non nobilitate patriae , sed nouitate gratiae , nec gente , sed mente distinguitur . Aug. doctr. Chr. l. 3. c. 34. that tread in the steps of Abrahams Faith , who is the Father of all the Faithfull . Those that take other courses , and degenerate , ( as e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer . Odyss. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eurip. Heracl . Hinc Demosthenes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aristid . in Cimon . Et inde diverbium , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Neminem prope magnorum virorum filium optimum reliquisse satis claret Tales plerique habuerunt , vt melius fuerit de rebus humanis sine posteritate discedere . Spartian in Severo . too many do , ) from the Faith and Piety of their Parents , are in Gods account , as our Sauiour termeth the Iewes , but f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Matth. 12. 39. & 16. 4. Spuria soboles : vt rectè Piscat . a bastardly brood ; rather g g Ezech. 16. 3. non de eorum semine , sed de imitatione generati . Greg. mor. l. 20. c. 11. quibus eos non necessitudo , sed morum similitudo iungebat . Origen . in Rom. 4. Hittites and Canaanites , then h h Rom. 6. 6 , 7. Vide Aug. epist. 200. right Hebrews , or i i Ioh. 1. 47. true Israelites , though they come of Abraham or Israel either after the flesh . They are not k k Galat. 6. 16. Psal. 128. 6. & 125. 5. the Israel of God , vnto whom the blessing is promised of mercy and peace ; yea of l l Esai . 26. 3 & 57. 19. peace , peace ; that is , of m m Psal. 119. 165. much peace , n n Ioh. 14. 27. true peace , o o Pacem omnimodam . Iun. all manner of peace , such peace as no * * Esai 48. 22. & 57. 21. wicked one euer had or can haue . Which p p Philip. 4. 7. peace far surpassing all humane conceipt , that you may constantly retaine in part here , and attaine finally vnto the full fruition of it hereafter ; hold on , I beseech you , in that good course , that by Gods goodnes you haue already entred into , and haue made some good progresse in . Hold on , I say : yea hold out : For q q Matth. 24. 13. Apoc. 2. 10. it is holding out to the end , that must bring you to r r 1. Petr. 1. 9. the end of your Faith , the saluation of your Soules . And that you may so do ; ( because standing still is dangerous ; and s s Vnum è duobus necesse est , aut proficere , aut prorsus deficere . Bern. in Cant. vnlesse daily we win ground , we soone fall behind hand and goe backward ; ) let it be your continuall care and constant endeuour t t 2. Pet. 3. 18. to grow in grace & in the knowledge of our Lord and Sauiour Iesus Christ ; to whom be glory both now and for euer : And to whose holy protection committing you and yours now and for euer , I take leaue of you for the present , and rest in Him .

Your affectionate Kinsman and hearty well-wisher , Thomas Gataker .

Faults of moment to be amended .

Pag. 5. lin. 5. for clipped read slipped . p. 6. l. 4. after those put in his . p. 7. l. 2. for her read heere . p. 21. in marg. for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

A GOOD WIFE GODS GIFT . PROVERBS 19. 14. Houses and Riches are the Inheritance of the Fathers : But a prudent Wife is of the Lord .

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

b b Prov. 1. 1. The Proverbs , or Parables of Salomon , the Sonne of Dauid , King of Israel .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To draw all to an head then . An vnkind Neighbour is a crosse : but an vnfaithfull Frend is a great crosse ; an vnnaturall Brother a greater : an vngratious Childe yet a greater : but a wicked , vnquiet , or disloyall wife is the 2 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Menand . Penus malorum est omnili mulier mala . greatest of all , and if we beleeue Salomon , goeth beyond them all . In regard whereof he also els-where pronounceth , that z z Prov. 21. 9. & 25. 24. it is better to abide on a corner of the house top without , then to continue with such a one in a wide house : yea that 3 3 Prov. 21. 19. Sirac . 25. 18 , 22. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Menand . Mala mulier quauis fera truculentior . H. Steph. it is better to liue in the wildernes with the wilde beasts , then with such .

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

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

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

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

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

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

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

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

The former , that A good Wife is Gods gift .

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

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

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

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

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

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

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

To make some Use of these Points .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FINIS .

A MARIAGE FEAST . A SERMON ON THE FORMER PART OF THE SECOND CHAPTER OF THE EVANGELIST IOHN ;

By that learned and judicious Divine Mr WILLIAM BRADSHAW sometime Fellow of SIDNEY COLLEDGE in CAMBRIDGE .

LONDON , Printed by EDWARD GRIFFIN for FVLKE CLIFTON . 1620.

TO THE WORSHIPFVLL AND RELIGIOVS , Mr GEORGE WILMER Esquire , and Mrs MARGERET WILMER his Wife , increase of spirituall grace , and mutuall comfort in CHRIST IESVS .

WORSHIPFVLL AND beloued in Christ ; At the solemne knitting of you togither , was this Sermon preached by that worthy Seruant of God , and our common frend , now with God , then first ( as I haue heard him say ) performing that office that then he did . Which of late lighting vpon , among other his loose papers , I thought it would not be amisse rather to send it abroad , then to suffer it ( as it might soone perhaps otherwise ) to miscary and so perish ▪ The piety and pithines of the discourse it selfe seemed to require no lesse of me : that which any indicious & religious , I assure my self , will with me easily acknowledge . The rarity likewise of the subiect the rather encited me thereunto . He treadeth a tracke not so vsually beaten . Of Mariage Sermons , that entreat of Mariage duties , there are extant not a few . Such as handle the religious managing of Mariage Feasts , I suppose not many ; I remember not to haue seene any . It is that , that this holy Man of God doth here principally insist vpon : and it is a point very necessarie , and of no small vse . For to let passe that grosse abuse , too too frequent among the prophaner sort , that esteeme such meetings neuer well seasoned , or aright celebrated , vnlesse filthy discourse and a a Qualia fuerunt veterum quorundam Epithalamia : & Iescenini versus de quibus Festus & Seruius ad Aen. l. 7. non , vt illi , ab opido Campano ; nec à fascino , credo , depellendo sic dicti ; sed à fascino , quod obscoenitatis notio●em habeat apud Horat. epod . 8. & Varro orig. lib. 6. obscene songs be as common as any ordinarie seruice ; as if they were not dealing with a sacred ordinance of God , but were about the sacrilegious rites of some impure Idoll ; and so , like the idolatrous Iewes , that turned ᵇ Bethel into ᶜ Beth-aven , making a Brothel-house of a Bride-house : As also to passe by the brutish and swinish disposition of those that thinke there is no true welcome , nor good fellowship , as they tearme it , vnlesse there be deepe carousing and drinking of healths to Bride and Bridegroome , and euery idle fellowes Mistris , till the whole companies wits be so d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Synes. de insom . Mergit mentem extrema potatio . Sen. ep. 12. Vnde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dixit Pythagoras ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chrysippus ; Ebrietatem insaniam voluntariam Augustinus ad sacr. virg. & Basilius Ebrium 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . drownd in drinke , that not religion onely , but * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . quod de Ira. nescio quis apud Plut. reason it selfe is vtterly exiled , and the meeting may well seeme to be rather a drunken match then a Mariage Feast . To let passe , I say , the palpable loosenes and lewdnes of such : euen the best at such meetings are too prone by ouer-sight , and forgetfulnes of their dutie to ouer-shoot themselues , and to exceed that Christian decorum that in such solemnities ought to be obserued . It was not without cause that e e Iob 1. 5. Iob was so iealous of his Children , what time they held their mutuall meetings of somewhat the like nature . f f Eccles. 11. 7 , 10. Youth , and g g Prov. 23. 31 , 32 wine , and mirth , and other delights , are pleasing and enticing obiects , and h h Hinc Prouerbium 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vinolentia clavum non habet . Eustath . Odyss. l. Et 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Insanire facit sapientes copia vini . Sthenelus apud Athen. dipnos. l. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer . cary the wisest oft vnawares further then Religion well warranteth . i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Clom . Alex. paedag lib. 2. cap. 1. L●gatur Plut. sympos . lib. 7. cap. 5 , 7 , 8. Which yet is not spoken simply to condemne such solemnities : ( It was wisely and wittily said of the Heathen Man , that k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Demoerit . Amans life without festiuities , 〈◊〉 like along and wearisome w●● without Innes : ) but to shew what neede there is o● direction and admonition for Christian cariage in that kinde . l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plut. de and . poet . Lycurgus did not well nor wisely , when he cut downe all the vines in his countrey , because the wine that came of them was too much abused by many . Neither ought Mariage Feasts to be vtterly abandoned , nor Musicke , or other honest mirth be exiled and banished from them , because too many ordinarily exceed in the one , and not a few wretchedly abuse the other . Yea , if mirth and festiuitie be euer seasonable , it is at such times : m m Math. 9. 15. & 22 ▪ 1 , 2. Genes. 29. 22. Ier. 7. 34. & 16. 9. & 25. 10 & 33. 11. Legatur Plutarch . sympos . l. 4. c ▪ 3. Christ himselfe and the Spirit of God yeeld and approue it . Onely Christian n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hi●rax de Iustitia apud Stob ▪ cap 5. Sobriety ought then to be both our o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . loan . 2. 8 , 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plut. sympos . l. 1. c. 4. qui tamen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pronunciat . Arbiter bibendi Horat. ●arm . 1. 3. In convivijs potandi ( malè , putandi ) Modiperat●res magistri . No●nius ex Varrone rerum human . lib. 20. Feast-Master , and our Mirth-Master , our Lord of Rule , not of Misrule , to moderate both our diet and our mirth at such meetings . And the rather should Sobriety and Modestie be at such times obserued , not onely in regard of p p Heb. 13. 4. the holinesse and honourablenes of that blessed Ordinance of God that then we deale with , that we may q q Act. 10. 15. not pollute that , that God hath purified , nor dishonor that , that he hath honoured ; but for that also we are then laying as it were the first foundation of a new Familie : and r r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eurip. Herc. fur . the building proueth commonly as the foundation is well or euill laid . s s In solido extruendum . Vitruv. architect . lib. 1. cap. 5. & lib. 3. cap. 3. It is euill building on a quagmire ; and laying a foundation in wet weather . A sober and a modest entrance giueth good hope of the like progresse ; as t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hinc Diogenes stolido & amenti adolescentulo , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ebrius pater te genuit . Plut. de liber . educ . the contrary is a foule presage of euill after-demeanure . This how to preuent is breifely , but effectually here shewed . That which I haue therefore thought fit to present You rather with , then any other of the Authors frends ; that vnder your names that might come abroad to the vse of others , that was principally at the first intended for your good ; and partly also thereby to renew with you the remembrance of him , by whose holy hand you were publikely at first ioyned togither . Which coniunction God in mercy of his good pleasure long continue , and so blesse and sanctifie vnto you , that you may haue mutuall comfort either in other by sincere holinesse here , and eternall coniunction either with other in perfect happinesse els-where .

Yours in Christ , Thomas Gataker .

A MARIAGE FEAST . IOH. 2. 1 — 12.

1. And the third day there was a Mariage in Cana of Galile ; and the Mother of Iesus was there .

2. And both Iesus was called and his Disciples to the Mariage .

3. And when they wanted Wine , the Mother of Iesus said vnto him ; They haue no Wine .

4. Iesus said vnto her ; Woman , what haue I to doe with thee ? mine houre is not yet come .

5. His Mother said vnto the Seruants ; whatsoeuer he saith vnto you , do it .

6. Now there were set there six water-pots of stone , after the Iewish manner of Purification , conteyning two or three firkins a-peece .

7 Iesus said vnto them ; Fill the water-pots with water . And they filled them vp to the brim .

8 And he said vnto them ; Draw out now and beare vnto the Gouernor of the Feast . And they bare it .

9 When the Ruler of the Feast had tasted the Water that was made Wine , not knowing whence it was , ( but the seruants that drew the water knew ) the Gouernor of the Feast called the Bridgrome ,

10. And said vnto him ; Euery man at the beginning setteth forth good wine ; and when men haue well drunke , then that that is worse : but thou hast kept the good wine till now .

11. This beginning of Miracles did Iesus in Cana of Galile ; and manifested forth his glory : and his Disciples beleeued in him .

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

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

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

Our Sauiour graceth and countenanceth it two manner of wayes .

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

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

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

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

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

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

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

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

Wherein these two points are to be considered in order .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Whence in order , let vs obserue these Instructions .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FINIS .

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