THat there is a good in humane society ( if men can hit vpon it ) Salomon in this place is plaine , when he saith , Two are better then one ; concerning which speach , some offence at a blush may arise , as if it did befit neither the grauitie of the Preacher , nor the reuerence of the Scripture , nor the Wisdome of Salomon . For what shall we call it ? doth Salomon heere set out an Arithmomachia , a combat of nombers ? doth he after a fantasticall manner compare nomber with nomber ? or Poetlike for triall of his wit , doth he oppose Vnitie against Duplicitie , one against two , and two against one , to make one and two to fight together ? or as he wrote of Trees , Birds , Beastes , and Fishes , so did he writ of nombers too ? Or was there an errour in them that gathered his writinges together to foyst in this saying of Salomon the Philosopher , amongst the sayings of Salomon Ecclesiastes the Preacher , and so to mingle his Philosophye with his Diuinitie ? Surelie no , there is no such matter , but it is euen the saying of that sober spirit , which sayd Gen. 2. It is not good for man to be alone , let vs make him an helpe meete for him ; equiualent and of like force and sence with this , Two are better then one , as if he should say , while a man is one and alone , it is not well with him , but when a helpe is made , it is better for him ; Therefore haue we in this Scripture three things to consider .

First , that societie is good .

Secondly , that it is bester then Vnitie .

Thirdly , a care that since God hath ordayned it vnto good , that we vse the meanes to direct it vnto good .

For the first , that society is good , is inferred by the very wordes , for he that saith it is better then vnitie , implyes it is good , for in reason whatsoeuer is good in comparison must needes be good of it selfe , and so is society a good thing , ordayned for the helpe , the health , the comfort , and good of man , therfore sayth Dauid Psalm. 133. Beholde how good a thing it is for Brethren to dwell together in vnitie , not expressing the measure , but admiring it , as if he could not say how good it were : it is like a pleasant oyntment affecting the sence with delight , it is like the deaw of Hermon replenishing the fieldes with profit , if yee feele it , it is profitable : if yee tast it , it is sweete : if yee behold it , it is beautifull : but if yee haue it , there is no treasure like it .

Aske the Beasts ( sayth Iob Cap. 12. ) & they shall tell thee , or the foules and they shal shew thee ; so say I , if yee will know how good , and what a good societie is , aske the Beastes and Foules and they will declare to thee . The Grashoppers haue no King , yet goe they foorth in bandes , a wonder to see so sillie a worme by society should become a souldier in the fielde . Beside in obseruation we finde , that the most innocent and harmelesse creatures are by nature sociable , therefore Christ exhortes his Disciples to imitate those creatures , which were sociable and louing one to another , such as are sheepe which goe together in flocks , such as are Doues , which flye together in companies , he resembles them to doues , he calles them sheepe , for those be in deed the harmelesse creatures : but Wolues , and Owles , and Lyons , which liue apart and runne into wilde and desert places , those be they , which meditate on mischeefe : Thou leadest thy people like sheepe ( sayth the Psalmist ) by the handes of Moses and Aaron Psal. 77. But of the wicked sayth Eliphas : thou scatterest them as the Lyons whelpes , Iob. 4. Gods people are like sheepe , the wicked as Lyons ; these lead , they scattered : these flocking together , they diuided a sunder .

How well God liked of societie , is seene by the creation , for why did God make men and Angelles , but to ioyne them to himselfe , and that which God the Father liked , Christ his sonne disliked not , for why came Christ from Heauen , but to seeke that one sheepe which was lost , and bring it to the folde ? Luke the 15. or why did he yeelde himselfe to die , but to gather together into one the children of GOD , which were scattered . Iohn . 11.

The greate difference betweene Christ and the Deuill , is this , that Christ gathereth thinges together : O Ierusalem , Ierusalem , how often would I haue gathered thee together , but the Deuill deuides and scattereth them in sunder , for he is that Wolfe that catcheth the sheepe and scattereth them , Iohn 10. It was he that carryed that one sheepe into the Wildernes Luke 15. it was he that carryed the possessed into the mountains and into the graues ; Marke . 5. It was he that ledde Christ into the wildernes , into the mountaines and to the pinacle of the Temple , Math , 4. If the Deuill see foure together , he is neuer well till he hath brought them to three , for when Noah and his three sonnes were together he culled out Cham from among them , Gen. 9. Or if hee see three together , he is neuer well till he hath brought them to two , for it was he that diuided the prodigall childe from his Father , and from his elder Brother Luke 15. Or if he see two together , he is neuer wel till hee hath brought them to one , it was he that diuided Lot and Abraham asunder Gen. 13. for in the Deuils Arithmeticke three are better then foure , and two are better then three , and one is better then two , whereas God saith : Two are better then one , therefore it is wel sayd that Addition and Multiplication belong to God , but Substraction & Diuision belong to the Deuill . The Deuill is like a Canonstone , that makes two walles of one , but Christ is like a Corner stone , that makes one Wall of two ,

It was giuen for a signe of Christes gouernement , that when he came , the Wolfe should dwell with the Lambe , the Leopard with the Kidde , the Cow with the Beare , and the Calfe with the Lyon , Esay 11. that thinges of vnlike nature should ioyn in peace , and couple by his comming : but the Deuill by his comming diuides a sunder things of like nature , it was hee that diuided the starres from the starres , Apoc. 12. it was he that diuided the Angelles from the Angelles when they fell from Heauen ; it was hee that set Ephraim against Manasses , and Manasses against Ephraim , the Father against the Sonne , & the Sonne against the Father , it was he that diuided Di●ah from Iacob , Demas from the Apostles , Paule from Barnabas , and Iudas from Christ , in a word , it is he that by pride diuides a man from God , by couetousnes diuides him from his neighbour , and by anger diuides him from himselfe . In the Canticles , the spirituall beautie of Christ and the Church , is compared to troupes of horses , to clusters of Grapes , to bundelles of Myrrhe , to heapes of wheate , to flockes of sheepe , and Canticles 6. what shall yee see in the Shulamite but as the companie of armies ? They that be of Christs Church , they goe together in troupes , in clusters , in bundles , in heapes , in flockes , in armies , that is , they be louing and sociable one with another , & whosoeuer is not so , he is hatefull and despised of what state or calling soeuer , yea , though he be a King , yet if he haue not a smiling face , a chearfull eye , an affable tongue , if he be not fo●able and familiar in behauiour euerie man will detest him , it had like to haue cost Dauid his Kingdome , that his sonne Absolon was more affable and pliable to the people then hee : that hee stoode at the Gates to welcome them as they came .

In a Minister , nothing more commendable then to be affable , to conferre , consorte , and acquaint himselfe familiarly with the people .

I like not this same grum clergie , that hang downe their heades , and locke vp their lippes , and looke demurely , as if there was no waye to be counted a Saint , but by looking like a Sotte . Iohn the 3. the Disciples of Iohn Baptist tould him , that the man beyonde Iordan , meaning Iesus , that he baptised , and that all men came to him , putting Iohn in a feare that he had lost all his followers , now what was the reason of that , but because Iohn was a man of the Wildernes , a sowre austere man , that did neither eate nor drinke with the people , and therefore the people sayd plainelye , that he had the Deuill , for so it is Matth. 11. Iohn came neither eating nor drinking , and they sayd he had the Deuill , whereas Christ did not carie himselfe strangely among the people , but came to their houses , did eate and drinke with them , helpe them , heale them and talke with them .

Among ciuill men , if any man behaue himselfe vnneighbourlye among neighbours , he is hut an Owle , he is like Ismaell , he cares for no man , and no man cares for him . God hath made vs all members of one body , and it agrees not with Christianity that the eie should say , I haue no neede of the hand , or the heade should say , I haue no neede of the feete , 1. Corinth . 12. H● that liued in the graues was possest , Math. 8. and had the Deuill , therefore when thou findest a man affecting solitarines , hating the societye of men , and liueinge to himselfe , then mayst thou save , that man is possest , and that the Deuill is in him to leade him to the Graues , a place where Christ would not be sought , why seeke ye the liuing among the dead , resurrexit , non est hic , he is risen , he is not heere , Luke 24. But especially , if thou see any man ( vnder a pretence of deuotion ) diuiding himselfe from the societie of men , as doe the Brownistes and Familistes , with the rest of the seperation , who say they be too holy to mingle themselues with euery profane Assembly , take heede of them , for they bee Hypocrires that say , Stand apart , touch me not , come not neare me , for I am holier then thou , Esay . 65. for were a man neuer so holy , yet that is no reason to diuide himselfe from the society of men , for what sayth S. Bernarde : Si de fatuis virginibus ●s , congregatio tibi necessaria est , si de prudentibus tu congregationi , euerie man is either a wise Virgin or a foolish , if thou be of the nomber of the foolish Virgins , then haste thou neede of the wise , but if thou be of the nomber of the wise virgins , then haue the foolish neede of thee , therefore seperate not thy selfe from the communion of Sainets least the communion of Saintes seperate it selfe from thee , for the society & ●ommunion of Saintes is an Article of the Creede , and he that comes not to the communion of Saints shall neuer come to the remission of sinnes .

Now vnto this consideration , that socyety is good , it shall not bee amis●e to adde the next , that it is better then vnitie , for the holy Ghost is not content with a simple commendation , as to say , two are good , but two are better then one . And certaynly I doe finde in Scripture , that the workes of God doe wonderfully affect this nomber , and when I finde it , I attribute it to his Wisedome , of whom it is sayd , that he made all things in measure , weight and nomber . Begin at the creation , and yee shall see what honour God gaue to this nomber , for when he had made one single man , he ( as it were ) corrects himselfe , as if he had not done wel , and sayth It is not good that man should be alone , and then he made another to him . In Gen Cap. 1. 3. God made a light . and then as if one light was not sufficient , verse 16. he ●adet wo great lights the one to rule by day , & the other by night . In the body , the per●ectiōs of beautie are more eminent in those whereof there were two , therefore GOD made two eyes , and not one eye , and so in the rest , : and of these partes was Christ chiefely enamoured of his Spouse , as Cantic. 5. and 7. Thy two breastes are like young Roes , thine eyes are like Doues , thy cheeckes like a bed of spices , thy lippes like Lillies , thy handes like ringes of Golde , thy legges like pillers of Marble .

In the olde Law all ranne vppon twoes , like a doore vppon twoo hindges , the Sacrifices were most of them offered by twoes , yee shall offer two Sparrowes , two Doues , two Goates , two Oxen , two Rammes , two Lam●es . In the Law two Tables , in the Tabernacle two Altars , in the Temple two Pillers , on the Arke two Cherubins , In the Church two People , in the Gospell two Sacramentes , in Christ two Natures .

And Christ rekoneth vp his Disciples by twoes , Peter and Andrew , Iames and Iohn , Philip and Bartholomew , . Math. 10. 2. And he sent out his Disciples before him by two and by two , like paires of Oxen to plough vp the Church before him , Luke 10. 1. as the Beastes came into Noaths Arke by two and by two , Gen. 7 9.

And to end with that wherewith wee began , when God made mankinde , he made him neither vnder nor ouer , but hee made them iust two , for when he was but one , God sayd it was not good , and when he was three , it was starke naught , for it was set as a brande o● shame vpon Lamecht heade , that he was the first that marryed two wiues , Gen , 4. and so brought three into one flesh : and where it was sayd , that two shal hee one flesh , it should seeme that an vnmarryed man is but halfe a man , for if two must concurre to make one flesh , then where there is but one , there is but halfe a man .

If any man thinke I straine this Scripture out of the right sence , to referre that vnto marriage particularlye , which was spoken of all socyetie generallye , I will euen from thence take my defence , from whence I am accused , for if Salomon spake of all societie generallye , then is marriage included , which is one society among the rest , but that marriage is not onely generally included , but particularly intended , I referre you to the next verse going before , where Salomon rekoneth among the miseries of this life , to see one single man , that had neither Brother , nor sonne labouring for the world , and defrauding his soule of pleasure and then inferreth this vpon it : Two are better then one , as if he meant , that he who is marryed had a sonne , for whom he laboured , and therefore defrauded not his soule of pleasure . Of the single life sayth S. Paule , It is good : It is good for a Man not to touch a Woman 1. Cor. 7. but of marryage he sayth , It is honourable . Heb. 13. To be good is the smallest commendation that can be giuen to any thing , for God made nothing but was good and whatsoeuer is not good , is of the Deuill ,

But to be honourable is the excellencie and perfection of good , and striues among other goods , like the Sun among the starres , which when it appeares , they are not knowne to bee . But what if S. Paule sayd , the single life was good ? that prooues not that mariage is not good , nay wherein is the single life so good , but marriage is as good ? It is good for a Man not to touch a woman : how meanes he that ? doth he meane it is good generally for mankinde ? No : for Christ sayth , all men cannot take that gift , Math. 19. but it is good particularlye for this man , or for that man , for thee or for mee , but marriage is good generallye for mankinde , and who preferres not a common good , before a priuate , and the single life but a priuate good ? for when he sayth , It is good for a man not to touch a Woman , he meaneth , it is good for that man that he can abstaine from marriage , that is yet more plainely , that it is good for him selfe , because he feedes none but himselfe , he clothes none but himselfe . But heerein doth marriage excell , because it doth good to other , first to her , whom hee takes into his protection , which if all men should abhorte to doe , then might women goe with Iephthes Daughter , to bewaile the dayes of their Virginitie . Secondly , it doth good to the Church , in begetting an holy seede to the kingdome of Christ . Thirdly it doth good to all the world , in replenishing it with people , and Lots Daughters chose rather to lie with their Father , then to leaue the world vnpeopled , therefore Two are better then one . But wherein doth the single such good to himselfe ? yee will say in easing himeselfe of care , because he hath none to labour for but himselfe , but looke verse 8. and Salomon rekoneth that among the miseries of this life to see a man labouring and trauelling for the world , and knowes not for whom , and in deede it is an ease and comfort amidst our labours , that when we are gone , we haue to whome to leaue them , which no man hath that is alone , therefore two are better then one . Or will yee say the single life is freer from temptation , for that when the sword comes , when affliction or when persecution comes , thou haste none to withdraw thee from GOD , thou haste no wife to tempt thee with teares , thou haste no children to pearce thy soule with pitty , thou haste no hinderance to holde thy heart in thrall . I answere againe , that as the temptation is lesse , so the glorie shall bee lesse , for he that forsooke more , he loued more , and what is more admirable in the Church of God , then to see a man for Christes sake & for religions sake , forsake wife and children ? For there is nothing that calles so importunately vpon the heart of man , as the cry of nature in the teares of wife and children , and it is a thing at which the Barbarous Tyrantes are many times amazed , to thinke what religion should be , when they see that for loue of it , men forsake wife and children , it makes them thinke that there is somewhat in the peace of GOD , which passeth al vnderstanding ; Or which of yee all is there , who if yee saw two Martyrs at a stake , whereof the one was single , the other had wife and children , would not conceaue more reuerently of him that was maryed , because he ouercame the greater temptation , in leauing wife & children , which the single martyr could not , because he had them not to leaue ? therfore in him that is mathe patience is more admirable : the victotie more honorable , the reward more glorious , the wages better , therefore two are better then one , for Salomon heere sayth , thei shall haue better Wages for their labour : Well , yee will graunt all this , that the victorie is more glorious in them that are maryed , when they doe ouercome these temptations , but that they seldom ouercome them , because of the clogge . Surely this were somewhat if it were true , but amongst other slanders against this honourable ordinance of God , I must needes avouch this to be one , for let your single Saintes come in , and spread foorth the Ensigne of their honour , what euer was done by men not marryed , but the matryed haue done as much as they , yea I say , as much , as often as honourable ? If yee speake of patience , whom haue yee to come into the ballance with Iob , & he maryed , ifyee speake of obedience , whom haue yee like Dauid , a man after Gods owne heart , and he maried , if of Faith , whom like Abraham , if of Wisdom● , whom like Salomon , if of courage , whom like Sampson , and all marryed , and it is no small commendation of marryage , to see all the patternes of perfection in men that were marryed . If yee speake of perfit sortitude in contempt of the world , marriage hath been no hinderance , but the maried haue hazarded as much as any : Wher euer saw yee such a sacrifice as that of Abraham , who sacrificed his owne sonne for Gods sake ? or when euer heard yee such a worke as that of Iudah & Beniamin , who thrust away their owne wiues for Gods sake ? or who euer left more then Peter , who left all he had for Christes sake ? and they all marryed . The Prophet Ezechiell , Cap. 14. rekoneth vp the three worthies of the world , Noah , Daniell & Iob , though these three men Daniel , Noah & Iob were among them , yet should they saue but themselues , there were but three worthies in the world , and two of them , Noah and Iob were marryed , and marryage had the odde one . Nay what honourable thing atcheiued in Scripture , but the marryed had a hand in it ? or what honour in Scripture ascribed to any , but the marryed had a share in it . The translation vp to heauen in Enoch , who was maried , the building of the Arke , & preseruing of the world in Noah and his three sonnes , all maryed , the building of the Temple in Salomon , who was marryed . If yee speake of vision and reuelation then against Daniell in the old Testament , and Iohn in the new , I oppose Iacob among the Patriatkes , Samuel among the Iudges , Ezechiel among the Prophetes , and Peter among the Apostles , who had as many reuelations , and saw as many visions as any . Or if yee speake of Paule the Apostle of the Gentils , of whom it is like he was not marryed , against him I oppose Moses the leader of the Iewes , who in deede was marryed , & what was there in the one , which was not in the other ? Paule was a great Scholler , a Pharisee , & brought vp atthe feete of Gamaliel , Acts. 22. so was Moses a man well seene in all the learning of the Egyptians , Act. 7. to shew that marryage is no enemye to learning . Paule was a man feruent in prayer , for by his very prayer he healed the sicke , Acts. 28. so was Moses a man vehement in prayer , for he praied fortie daies and fortie nights , Deut. 9. to shew that maryage is no enemie to a mans deuotion . Paule fought with Beastes at Ephesus and ouercame ●em , 1. Cor. 15. so did Moses with fierie Serpents , with Sehon King of the Amorites , and Og that Beast of Basan , Nomb. 21. to shew that marryage is no Enemye to honour and victorie . Paule wish : himselfe eternally seperate from God for the Iewes sake , Rom. 9. 3. so did Moses , If thou wilt not pardon them , then blot my name out of thy booke , Exod. 32. 32. to shew that marryage is no enemie to a Pastoral care in a spirituall function . Paule was rapt vp into the third Heauen , 2. Cor , 12. but God came downe from Heauen to talke with Moses in the Mount , Exod. 24. and mee thinke his honor was the greater , for Paule went vp to God , but God came downe to Moses , to shew that marryage is no enemie to vision and reuelation .

Or if yee will obiect out of Matth. 22. that the state of single men is like to the Angelles , because Christ saith of the deade , phat they neither marrie , nor are giuen in ma●age , but are as the Angelles in Heauen , and therein conclude that the single life is so much to be preferred , aboue marryage , as the Angelles aboue carnall men , then looke how much you preferre the Ang●lles , who are not marryed , aboue mortall men , who are maryed , so much wil I preferre Christ , who was maryed , aboue the Angelles , who were not marryed , for Christ was and is marryed , the booke of the Canticles , is the booke of his loue . Math. 22. 2. God is the King , whose sonne was sayd to bee marryed and Christ is the sonne of that king which was marryed , and Apoc. 19 , 7. Christ is that Lambe , whose marryage was sayd to bee come , and we are that spouse , which was sayd to make her selfe ready , therefore if an Argument from resemblance may doe any thing , then since the single state is but like to the Angelles , and marriage like to Christ , I conclude that this is better then that , and two better then one .

If yee aske me wherin mariage exceedes , I answere for company , for comfort , for helpe , First for company , for before Eua ●as made , there were a greate many creatures in the world , and yet Adam was still sayd to be alone , because the other crea tures were no fit companions for him , and companie is a thing that in nature pleaseth , as we see that foules of a fether flocke together , euen for companies sake , though they receiue no other benefit one by another , & the same is in the nature of man , which delighteth in a companion , but to haue him or see him , though he reape no other good by him . But marryage is good not onelye for companie , but also for comforte too , therefore fayth Salomon , if two sleepe together , there shal bee heate , but to one how should there be heate , by heate vnderstanding comfort , which is like a warming in a cold day , and certainely there is no comfort like the comfort of a good wife , onely the holy Ghost excepted , which saint Paule calles the God of all comfort and consolation , because of that vnspeakeable peace , which it worketh in a mans conscience , but set that a syde , and there is no peace or comfort like this : Whither it be in the infirmities of the body , no hand so welcome to apply the medicine as the wiues , or whether it be in the maladyes and perturbations of the minde , no tonge so gracious to asswage the griefe as the wiues , for that by a secret power they haue in nature giuen them , they doe I know not how slily and smoothlye encroach & steale vpon a mans affections , and surprise his whole heart before hee bee aware . The presence of the wife , is like the Angell in the midst of the fiery Fornace , that allayes the furie of affliction when it comes : The hande of the wife is like the hand of Moses in Rephidim that driues away distresse , when she but holdes it vp ; The tongue of the wife is like the Harpe of Dauid in the eare of Saul , that expelles the spirit of anguish from the heart of man , therefore two are better then one , better for companie , better for comforte , yea & better for helpe too : For when one is ouercome , yet two shall stande , and doe we not liue in a world of contention , wherein we haue neede of continuall helpe ? is not the world a pitched field vnto vs ? are not our enemies encamped round about vs , before and behinde vs , with out and with in vs ? & the Deuill the ringleader of them all , is hee ●ot dayly at our doores ? and haue wee not then neede of a Helper ? seckes he not continually by power and by pollicy , by presumption and despaire , by terrors & temptations to ouerthrow vs ? doth he not assay vs in all subtiltie , seekes hee not all auan●ages against vs , and is it not like then hee will sett vpon vs , when wee bee alone , as by all probability he set vppon Eua , when she was alone , and vpon Christ , when hee was alone , in the wildernes , in the mountaine , on the pinacle of the Temple , where no man could come at him , and haue wee not then neede of a Helper ? The Deuill is like that Egyptian , Exod. 2. that singled out one Israelite and smote him when hee was alone , but when Moses came to assist him , that Egyptian was slayne : So is the Diuell in a single combat valiant , yea many times victorious , but when a second comes to assist , he takes him to his flight . What sayth S. Bernarde , Malum quod nemo vidit , nemo arguit , & vbi non timetur reprehensor , securus accedit tentator , the sin which no man seeth , no man reprehendeth , & where there is no feare of a reprehender , the diuel coms boldly to as sault , & who is so fit to reprehend thee as thy Naye who wil reprehend thee but thy wife , yea though thou sinne with greedines ? thy superiours care not , thy inferiours dare not , thy friendes remember not , thine enemies vouchsafe not , and straungers will not , but thy wife hath a priuiledge to reprooue thee , besyde she is alway at thine elbow , and when she fiudes thee eyther saying what is not seemely , or dooing what is not comely , shee pulleth thee by the sleeue , and sayth , Husband remember thy selfe , therefore prouide thee a Helper , and the Deuill will be afraide of thee , because of her , and when he findes thee marryed to her , he wil take it as a discharge to be gone .