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A GOOD WIFE GODS GIFT. PROVERBS 19. 14. Houses and Riches are the Inheritance of the Fathers:
A GOOD WIFE GOD'S GIFT. PROVERBS 19. 14. Houses and Riches Are the Inheritance of the Father's:
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But a prudent Wife is of the Lord.
But a prudent Wife is of the Lord.
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THERE be two things especially that commend a worke, the Autor, and the Matter. Both of them conspire to commend this Booke,
THERE be two things especially that commend a work, the Author, and the Matter. Both of them conspire to commend this Book,
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as in the Title of it they are both expressed. The Proverbs, or Parables of Salomon, the Sonne of Dauid, King of Israel.
as in the Title of it they Are both expressed. The Proverbs, or Parables of Solomon, the Son of David, King of Israel.
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For the Autor, (to omit the Principall, Gods Spirit: for, All Scripture is inspired of God:) the Penman of it was Salomon, the wisest meere man that euer was in the world since Adam, by the testimonie euen of wisedome it selfe.
For the Author, (to omit the Principal, God's Spirit: for, All Scripture is inspired of God:) the Penman of it was Solomon, the Wisest mere man that ever was in the world since Adam, by the testimony even of Wisdom it self.
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For the Matter; it is Prouerbs or Parables, (as the word in the Originall signifieth) Master-sentences, such as rule or sway,
For the Matter; it is Proverbs or Parables, (as the word in the Original signifies) Master-sentences, such as Rule or sway,
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and are or may be of principall vse in mans Life.
and Are or may be of principal use in men Life.
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Now consisting for the most part of such Aphorisms and short Sentences, from the beginning especially of the tenth Chapter;
Now consisting for the most part of such Aphorisms and short Sentences, from the beginning especially of the tenth Chapter;
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it is not necessary, that they should haue any coherence one with an other; neither indeed for the most part haue they.
it is not necessary, that they should have any coherence one with an other; neither indeed for the most part have they.
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Yet this and the next before it, haue some connexion: the former being of the inconuenience that commeth by a bad wife; Yet this and the next before it, have Some connexion: the former being of the inconvenience that comes by a bad wife;
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This latter of the benefit that a good wife, that a wise and a discreet woman bringeth with her. This latter of the benefit that a good wife, that a wise and a discreet woman brings with her.
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There Salomon compared two grand euils togither, and made a bad wife the worse of the twaine:
There Solomon compared two grand evils together, and made a bad wife the Worse of the twaine:
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Here he compareth two great benefits togither, and maketh a good wife the better of the two. For the former;
Here he compareth two great benefits together, and makes a good wife the better of the two. For the former;
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A foolish Sonne, saith Salomon, is his Fathers sorrow: and a brawling wife as a continuall dropping. A foolish Son, Says Solomon, is his Father's sorrow: and a brawling wife as a continual dropping.
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Mala intestina grauissima. Euils are the more greiuous, the neerer, and the more inward they are; as diseases in the entrailes. Mala intestina grauissima. Evils Are the more grievous, the nearer, and the more inward they Are; as diseases in the entrails.
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And mala domestica, domesticall euils, vex a man most, when a mans enemies, as our Sauiour speaketh, are those of his owne house.
And mala Domestica, domestical evils, vex a man most, when a men enemies, as our Saviour speaks, Are those of his own house.
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It is no small inconuenience to dwell neere a bad neigbour; It is no small inconvenience to dwell near a bad neighbour;
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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,
were such a one further of us, he would be less troublesome to us And surely if to have good neighbours be a matter of no small moment, then somewhat also it must needs be for a man to want such,
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and much more for a man to haue them that dwell neere him euill-affected toward him.
and much more for a man to have them that dwell near him evil-affected towards him.
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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.
an evil At the next door may be bad enough, and may prove over troublesome; an evil within doors, At home, in a men own house much more.
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But againe within dores there are degrees also: in a mans owne familie there are some neerer then others.
But again within doors there Are Degrees also: in a men own family there Are Some nearer then Others.
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A sonne is neerer then a seruant, and a wife then a sonne. It is a sore crosse to be troubled, and it be but with bad seruants.
A son is nearer then a servant, and a wife then a son. It is a soar cross to be troubled, and it be but with bad Servants.
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It is no small vexation to finde vntoward and vnfaithfull cariage toward him in those that eat his bread, that feed at his bord;
It is no small vexation to find untoward and unfaithful carriage towards him in those that eat his bred, that feed At his board;
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much more to sustaine it at the hands of her, that taketh vp the same bed with him, that lieth in his bosome.
much more to sustain it At the hands of her, that Takes up the same Bed with him, that lies in his bosom.
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No euill to a bad bed-fellow, to a bosome-euill, to that euill that lieth within or about the breast.
No evil to a bad bedfellow, to a bosom-evil, to that evil that lies within or about the breast.
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Though true mercy and compassion in some measure extend it self vnto all those, whose miseries and calamities we are acquainted with:
Though true mercy and compassion in Some measure extend it self unto all those, whose misery's and calamities we Are acquainted with:
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yet the misfortunes of our deere frends affect vs more then of meere strangers:
yet the misfortunes of our deer Friends affect us more then of mere Strangers:
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And the wrongs and iniuries offered vs by professed and pretended frends we are wont to take more to heart.
And the wrongs and injuries offered us by professed and pretended Friends we Are wont to take more to heart.
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It was not mine enemy, saith Dauid, that did me this wrong; for then I could haue borne it. It was not mine enemy, Says David, that did me this wrong; for then I could have born it.
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But it was thou, ô Man, my companion, my guide, and my familiar frend. But Brethren are neerer then Frends.But it was thou, o Man, my Companion, my guide, and my familiar friend. But Brothers Are nearer then Friends.
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And howsoeuer Salomon truly saith, that a Frend sometime sticketh closer to a man then a Brother: yet in nature a Brother is neerer then any Frend is or can be.
And howsoever Solomon truly Says, that a Friend sometime sticketh closer to a man then a Brother: yet in nature a Brother is nearer then any Friend is or can be.
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There is a ciuill knot onely betweene Frend and Frend; there is a naturall band betweene Brother and Brother.
There is a civil knot only between Friend and Friend; there is a natural band between Brother and Brother.
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And therefore, A Brother offended is harder to win then a strong Citie;
And Therefore, A Brother offended is harder to win then a strong city;
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and their contentions are as barres of brasse. It is easier glewing of bords togither, that haue bin vnglewed, againe; and their contentions Are as bars of brass. It is Easier glowing of boards together, that have been unglued, again;
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then healing vp the flesh that is gashed and diuided:
then healing up the Flesh that is gashed and divided:
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and the reason is, because there was but an artificiall connexion before in the one, there was a naturall conjunction in the other.
and the reason is, Because there was but an artificial connexion before in the one, there was a natural conjunction in the other.
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But Children they are yet neerer then either Frends or Brethren. They are partes nostri, viscera nostra;
But Children they Are yet nearer then either Friends or Brothers. They Are parts Our, viscera nostra;
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they are as our very bowels, and part of our selues.
they Are as our very bowels, and part of our selves.
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And therefore no maruaile if Salomon say, that A foolish Sonne is a sorrow to his Father,
And Therefore no marvel if Solomon say, that A foolish Son is a sorrow to his Father,
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and an heauinesse to his Mother. And, He that begetteth a Foole, begetteth himselfe sorrow: and the Father of a Foole shall haue no ioy. and an heaviness to his Mother. And, He that begetteth a Fool, begetteth himself sorrow: and the Father of a Fool shall have no joy.
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But behold here a further euill then any of the former. An euill wife, a contentious woman worse then any of them all.
But behold Here a further evil then any of the former. an evil wife, a contentious woman Worse then any of them all.
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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.
Husband and Wife Are nearer then Friends, and Brothers; or then Parents and Children. Children, though they spring from their Parents, yet they abide not always with them.
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They are as riuers rising from one head, but taking seuerall wayes, making seuerall streames, and running apart in seuerall Channels.
They Are as Rivers rising from one head, but taking several ways, making several streams, and running apart in several Channels.
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But man and wife must bide by it.
But man and wife must bide by it.
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They are as two streames, that rising from seuerall heads, fall the one into the other, mingle their waters togither,
They Are as two streams, that rising from several Heads, fallen the one into the other, mingle their waters together,
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and are not seuered againe till they are swallowed vp in the Sea. Children are as branches shooting out of one stemme, diuided and seuered either from other,
and Are not severed again till they Are swallowed up in the Sea. Children Are as branches shooting out of one stem, divided and severed either from other,
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or as grifts and siences cut of, or boughes and branches clipped of from their natiue stocke,
or as grifts and sciences Cut of, or boughs and branches clipped of from their native stock,
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and either planted or engraffed els-where. Man and Wife are as the stock and sience, the one ingraffed into the other,
and either planted or engrafted elsewhere. Man and Wife Are as the stock and science, the one Ingrafted into the other,
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and so fastned togither, that they cannot againe be sundred, or as those two peeces in the Prophets hand inclosed in one barke,
and so fastened together, that they cannot again be sundered, or as those two Pieces in the prophets hand enclosed in one bark,
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and making both but one branch.
and making both but one branch.
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And Therefore, saith the Holy Ghost, shall a man leaue Father and Mother, and be glewed vnto, or cleaue fast to his wife:
And Therefore, Says the Holy Ghost, shall a man leave Father and Mother, and be glued unto, or cleave fast to his wife:
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and They two shall be one flesh. and They two shall be one Flesh.
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The neerer the bond then, the greater the euill, where it falleth out otherwise then it ought.
The nearer the bound then, the greater the evil, where it falls out otherwise then it ought.
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A foolish Sonne, saith Salomon, is the calamitie of his Father. A foolish Son, Says Solomon, is the calamity of his Father.
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And how is he his calamitie? He is filius pudefaciens, such an one as shameth his Parents,
And how is he his calamity? He is filius pudefaciens, such an one as shameth his Parents,
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and maketh them glad to hide their heads in the house.
and makes them glad to hide their Heads in the house.
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But 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.
But an evil wife is as the rain dropping in through the tiles, that makes him weary of the house, that vexes him so that it Driveth him out of doors.
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Yea as a dropping in a rainy day, when it is foule without and it droppeth within.
Yea as a dropping in a rainy day, when it is foul without and it drops within.
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So that it maketh a man at his wits end, vncertaine whither it be better for him to be abroad in the raine,
So that it makes a man At his wits end, uncertain whither it be better for him to be abroad in the rain,
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or to bide within dores in the dropping.
or to bide within doors in the dropping.
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And for this cause Augustine compareth an euill Conscience to a badwife, (and it may seeme that he pleased himselfe somewhat in the similitude, he maketh vse so oft of it:) which when a man hath many troubles & afflictions from without,
And for this cause Augustine compareth an evil Conscience to a badwife, (and it may seem that he pleased himself somewhat in the similitude, he makes use so oft of it:) which when a man hath many Troubles & afflictions from without,
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and would looke home, hoping for some comfort from within, is much more troublesome to him then any of those outward crosses are;
and would look home, hoping for Some Comfort from within, is much more troublesome to him then any of those outward Crosses Are;
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is as a rocke or a shelf to Sea-men in a storme, where they hoped to haue found harbor and shelter against it.
is as a rock or a shelf to Seamen in a storm, where they hoped to have found harbour and shelter against it.
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Yea further, not as a dropping onely that driueth a man from his house and home, and that when it raineth;
Yea further, not as a dropping only that Driveth a man from his house and home, and that when it rains;
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but as a continuall dropping in such a day:
but as a continual dropping in such a day:
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So that a bad wife is worse then a quartane ague, wherein a man hath two good dayes for one euill.
So that a bad wife is Worse then a quartane ague, wherein a man hath two good days for one evil.
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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 at bed and bord, such as he cannot shift of or shun.
He that hath an evil wife, is as one that hath an evil soul, a guilty conscience, that evermore sticketh by him, that everywhere accompanieth him, is a continual evil Companion with him At Bed and board, such as he cannot shift of or shun.
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And no meruaile therefore if it be deemed the greatest temporall euill, because the most continuall,
And no marvel Therefore if it be deemed the greatest temporal evil, Because the most continual,
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and the most inward, for a man to be matched with an euill wife, or a woman with an euill husband:
and the most inward, for a man to be matched with an evil wife, or a woman with an evil husband:
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For what is said of the one, is as true of the other, the relation betweene them being alike.
For what is said of the one, is as true of the other, the Relation between them being alike.
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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:
To draw all to an head then. an unkind Neighbour is a cross: but an unfaithful Friend is a great cross; an unnatural Brother a greater:
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an vngratious Childe yet a greater:
an ungracious Child yet a greater:
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but a wicked, vnquiet, or disloyall wife is the greatest of all, and if we beleeue Salomon, goeth beyond them all.
but a wicked, unquiet, or disloyal wife is the greatest of all, and if we believe Solomon, Goes beyond them all.
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In regard whereof he also els-where pronounceth, that it is better to abide on a corner of the house top without, then to continue with such a one in a wide house:
In regard whereof he also elsewhere pronounceth, that it is better to abide on a corner of the house top without, then to continue with such a one in a wide house:
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yea that it is better to liue in the wildernes with the wilde beasts, then with such.
yea that it is better to live in the Wilderness with the wild beasts, then with such.
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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:
But to leave this that is without my Text, and yet next door to it, (so near her doe good and bad neighbour together,) and to come nearer home:
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Some it may be hearing Salomon speake on this manner, might say, as our Sauiours Disciples sometime said, If the case so stand betweene man and wife, it is good then not to mary.
some it may be hearing Solomon speak on this manner, might say, as our Saviour's Disciples sometime said, If the case so stand between man and wife, it is good then not to marry.
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Now to such Salomon seemeth to answer in the words of my Text, that It is not euill to mary,
Now to such Solomon seems to answer in the words of my Text, that It is not evil to marry,
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but it is good to be wary: but it is good to be wary:
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that it is not the abuse or badnes of some, that ought to make Gods ordinance the lesse valued,
that it is not the abuse or badness of Some, that ought to make God's Ordinance the less valued,
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or the lesse esteemed, being in it selfe and of it selfe a matter of great benefit: or the less esteemed, being in it self and of it self a matter of great benefit:
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that as the inconuenience is great and grieuous that a bad wife bringeth with her;
that as the inconvenience is great and grievous that a bad wife brings with her;
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so the benefit on the other side is no lesse that commeth by a good wife, by a wise and a discreet woman: so the benefit on the other side is no less that comes by a good wife, by a wise and a discreet woman:
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who is therfore here commended as a speciall Gift, as a principall Blessing of God, such as goeth beyond any other temporall Blessing whatsoeuer.
who is Therefore Here commended as a special Gift, as a principal Blessing of God, such as Goes beyond any other temporal Blessing whatsoever.
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And surely as there is no greater temporall crosse or curse then the one; so is there no greater temporall blessing then the other.
And surely as there is no greater temporal cross or curse then the one; so is there no greater temporal blessing then the other.
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Now this Salomon to shew, as before he compared two great euils togither, and found a bad wife to be the worse: Now this Solomon to show, as before he compared two great evils together, and found a bad wife to be the Worse:
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so here he compareth two great benefits togither, and affirmeth a good wife to be the greater.
so Here he compareth two great benefits together, and Affirmeth a good wife to be the greater.
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House and possessions, wealth and riches, land and liuing is that, that most men regard, and looke after: yea men are wont to seeke wiues for wealth.
House and possessions, wealth and riches, land and living is that, that most men regard, and look After: yea men Are wont to seek wives for wealth.
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But saith Salomon, as a good name, so a good wife, a wise and a discreet woman is better then wealth; But Says Solomon, as a good name, so a good wife, a wise and a discreet woman is better then wealth;
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her price is far aboue pearles: For House and possessions are the inheritance of the Fathers;
her price is Far above Pearls: For House and possessions Are the inheritance of the Father's;
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but a prudent wife is of the Lord.
but a prudent wife is of the Lord.
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Which yet we are not so to vnderstand, neither the former part, as if worldly wealth,
Which yet we Are not so to understand, neither the former part, as if worldly wealth,
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and riches and possessions were not Gods gifts: for It is the blessing of God that maketh a man rich:
and riches and possessions were not God's Gifts: for It is the blessing of God that makes a man rich:
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vnles he build the house it will neuer be built: and it is he that giueth men power to gather wealth togither. unless he built the house it will never be built: and it is he that gives men power to gather wealth together.
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Nor yet againe the latter part;
Nor yet again the latter part;
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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. Sampson requireth his Parents consent.
as if Parents had no hand, right or power in disposing of their Children, or in advising them and providing in that kind for them. Sampson requires his Parents consent.
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And 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,
And God charges his people not to make Matches between their Children and the Canaanites, either by giving their Daughters unto the Sons of the Canaanites,
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or by taking the Canaanites Daughters vnto their Sonnes:
or by taking the Canaanites Daughters unto their Sons:
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which he would not doe, were not they at all to deale in the disposing of them.
which he would not do, were not they At all to deal in the disposing of them.
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And many, no doubt, would they take aduice of their Parents, and not follow their owne fancies,
And many, no doubt, would they take Advice of their Parents, and not follow their own fancies,
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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.
and make their wanton eye, or their wandering lust, their chooser and Counsellor in such cases, might do much better then for want hereof they do.
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But the meaning of Salomon is this onely, that the one is a more speciall gift of God then the other;
But the meaning of Solomon is this only, that the one is a more special gift of God then the other;
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that there is a more speciall hand of God in the one then in the other.
that there is a more special hand of God in the one then in the other.
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As that is a lesse benefit then this: so that is in mans power more then this.
As that is a less benefit then this: so that is in men power more then this.
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So that two points then here in Solomons words offer themselues vnto vs: The former, that A good Wife is Gods gift.
So that two points then Here in Solomons words offer themselves unto us: The former, that A good Wife is God's gift.
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The latter, that Gods prouidence is more speciall in a Wife then in Wealth. For the former.The latter, that God's providence is more special in a Wife then in Wealth. For the former.
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A good wife is Gods gift. For a prudent wife, saith Solomon, is of the Lord. A good wife is God's gift. For a prudent wife, Says Solomon, is of the Lord.
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And He that findeth a wife, (that is, a good wife, as, a name for a good name, as if an euill wife were no wife, deserued not the name of a wife:) hath found a good thing;
And He that finds a wife, (that is, a good wife, as, a name for a good name, as if an evil wife were no wife, deserved not the name of a wife:) hath found a good thing;
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and hath obtained a speciall fauour from God. and hath obtained a special favour from God.
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It was one of the first reall and royall gifts that God with his owne hand bestowed vpon Adam. And it must needs be no small matter that God giueth with his owne hand.
It was one of the First real and royal Gifts that God with his own hand bestowed upon Adam. And it must needs be no small matter that God gives with his own hand.
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The Kings Almoner may cast small siluer about: The Kings Almoner may cast small silver about:
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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.
but if the King give a man somewhat with his own hand out of his purse or pocket, it is expected it should be a piece of gold At least.
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The woman was Gods owne gift to Adam. And shee was Gods gift bestowed on him to consummate and make vp his happinesse.
The woman was God's own gift to Adam. And she was God's gift bestowed on him to consummate and make up his happiness.
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Though he were at the first of himselfe happy, yet not so happy as he might be,
Though he were At the First of himself happy, yet not so happy as he might be,
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vntill he had one to partake with him in his happines. It was God that at first gaue Adam his wife;
until he had one to partake with him in his happiness. It was God that At First gave Adam his wife;
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and it is God that giueth euery man his wife to this day.
and it is God that gives every man his wife to this day.
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God, saith Abraham to his seruant, will send his Angell along with thee, and will prosper thee in thy iourney; God, Says Abraham to his servant, will send his Angel along with thee, and will prosper thee in thy journey;
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when he sent him about a wife for his Son Isaak. And Those that God hath ioyned togither, saith our Sauiour, let not man seuer. As Augustine saith, that He that at the first created man without man, doth now procreate man by man:
when he sent him about a wife for his Son Isaac. And Those that God hath joined together, Says our Saviour, let not man sever. As Augustine Says, that He that At the First created man without man, does now procreate man by man:
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so he that gaue man a wife at the first immediately, doth still giue men wiues by meanes;
so he that gave man a wife At the First immediately, does still give men wives by means;
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good ones in mercy, euill ones in wrath; the one for solace and comfort, the other for tryall, cure, correction, or punishment. good ones in mercy, evil ones in wrath; the one for solace and Comfort, the other for trial, cure, correction, or punishment.
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No mariages are consummate on earth ▪ that were not first concluded and made vp in heauen:
No marriages Are consummate on earth ▪ that were not First concluded and made up in heaven:
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and none are blest here, that were not in mercy made there. For the latter; There is a more speciall prouidence of God in a Wife then in Wealth.
and none Are blessed Here, that were not in mercy made there. For the latter; There is a more special providence of God in a Wife then in Wealth.
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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.
Humane Wisdom and forecast, endeavour and industry may strike a greater stroke and have a more special hand in the one then in the other.
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Men of wealth may leaue their heires land and liuings but they cannot so easily prouide fit wiues for them.
Men of wealth may leave their Heirs land and livings but they cannot so Easily provide fit wives for them.
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For first, they may be deceiued in their choise.
For First, they may be deceived in their choice.
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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.
Many have good skill in choosing of wares, in valuing of Lands, in beating a bargain, in making a purchase, that Are yet but blind buzzards in the choice of a wife.
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Yea the wisest that are may be soone here ouer-reached ▪ Since all is not gold as we say, that glistereth. The heart of man, saith the Prophet, is deceitfull aboue all things.
Yea the Wisest that Are may be soon Here overreached ▪ Since all is not gold as we say, that glistereth. The heart of man, Says the Prophet, is deceitful above all things.
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And, None can tell what is in man or woman ▪ but their owne Spirit that is within them.
And, None can tell what is in man or woman ▪ but their own Spirit that is within them.
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Secondly, they cannot lincke hearts as they list.
Secondly, they cannot link hearts as they list.
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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,
A Father may find out a fit wife, and think such a one a meet match for his Son ▪ and her Parents may be also of the same mind with him,
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as willing to entertaine the motion as he is to make it;
as willing to entertain the motion as he is to make it;
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and yet it may be, when they haue done all they can, they cannot fasten their affections.
and yet it may be, when they have done all they can, they cannot fasten their affections.
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As Faith, so Loue cannot be constrained. As there is no affection more forcible; so there is none freer from force and compulsion.
As Faith, so Love cannot be constrained. As there is no affection more forcible; so there is none freer from force and compulsion.
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The very offer of enforcement turneth it oft into hatred. There are secret lincks of affection, that no reason can be rendred of:
The very offer of enforcement turns it oft into hatred. There Are secret links of affection, that no reason can be rendered of:
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as there are inbred dislikes, that can neither be resolued, nor reconciled.
as there Are inbred dislikes, that can neither be resolved, nor reconciled.
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When Parents haue a long time beaten the bush, an other oft, as we say, catcheth the bird:
When Parents have a long time beaten the bush, an other oft, as we say, Catches the bird:
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affections are set some other way, and cannot be remoued.
affections Are Set Some other Way, and cannot be removed.
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And things fall out many times so vnexpectedly, such strong liking taken to some sodainly not once thought on before,
And things fallen out many times so unexpectedly, such strong liking taken to Some suddenly not once Thought on before,
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and such strange alienation of affections, where there hath bin much labouring to linck them,
and such strange alienation of affections, where there hath been much labouring to link them,
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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 that where outward inducements of person estate, Years etc. have concurred, that even a natural men dim eye may Easily see & discern a more special providence of God oft carrying things in these cases:
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And the tongues euen of such are enforced sometime to confesse, as the Aegyptian Magitians of Moses his miracles, Digitus Dei hic est, There is a finger of God here;
And the tongues even of such Are Enforced sometime to confess, as the Egyptian Magicians of Moses his Miracles, Digitus Dei hic est, There is a finger of God Here;
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so with Rebekkaes prophane frends, in such Mariage matches; A Domino factum est istud; This is euen Gods owne doing;
so with Rebekah's profane Friends, in such Marriage Matches; A Domino factum est istud; This is even God's own doing;
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and there is no contradicting of it. To make some Use of these Points.and there is no contradicting of it. To make Some Use of these Points.
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First, Is a good wife such a speciall gift of God? then is Mariage questionles a Blessing,
First, Is a good wife such a special gift of God? then is Marriage questionless a Blessing,
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and no small one, of it self: one of the greatest outward Blessings that in this world man enioyeth.
and no small one, of it self: one of the greatest outward Blessings that in this world man Enjoyeth.
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Blessed is euery one, saith the Psalmist, that feareth God, and that walketh in his wayes. Blessed is every one, Says the Psalmist, that fears God, and that walks in his ways.
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For thou shalt eat of the labour of thine hands: happy art thou, and it shall goe well with thee.
For thou shalt eat of the labour of thine hands: happy art thou, and it shall go well with thee.
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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.
Thy wife shall be as the fruitful vine by the sides of thine house: and thy Children like the Olive plants round about thy table.
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Lo, thus shall the man be blessed that feareth God. Lo, thus shall the man be blessed that fears God.
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In the first place commeth the Wife as the first and principall blessing, and the Children in the next.
In the First place comes the Wife as the First and principal blessing, and the Children in the next.
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And surely to reason backward to that the Apostle doth: If the roote, saith he, be holy, the branches also be holy:
And surely to reason backward to that the Apostle does: If the root, Says he, be holy, the branches also be holy:
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and, If the branches, say I, be holy then the roote that beareth them much more.
and, If the branches, say I, be holy then the root that bears them much more.
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So here, If the branches be blessed, the roote that beareth them much more.
So Here, If the branches be blessed, the root that bears them much more.
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If Children be a Blessing, then the roote whence they spring ought much more to be so esteemed.
If Children be a Blessing, then the root whence they spring ought much more to be so esteemed.
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Behold, Children and the fruit of the wombe, are the gift of God, saith Salomon. Children are the gift of God; Behold, Children and the fruit of the womb, Are the gift of God, Says Solomon. Children Are the gift of God;
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but the Wife is a more speciall gift of God: shee commeth in the first place, they in the second:
but the Wife is a more special gift of God: she comes in the First place, they in the second:
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And gifts are vsually answerable to the greatnes of the Giuer.
And Gifts Are usually answerable to the greatness of the Giver.
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It was a witty answer of a great Prince, when he was disposed to be rid of a bold begging Philosopher:
It was a witty answer of a great Prince, when he was disposed to be rid of a bold begging Philosopher:
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he asked a groat of him, and the King told him, It was too litle for a Prince to giue;
he asked a groat of him, and the King told him, It was too little for a Prince to give;
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he requested the King then to giue him a Talent, and the King told him, It was too much for a Begger to craue.
he requested the King then to give him a Talon, and the King told him, It was too much for a Beggar to crave.
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And surely God indeed in his speciall gifts to vs, is wont to regard not so much what is fit for vs to aske or to expect,
And surely God indeed in his special Gifts to us, is wont to regard not so much what is fit for us to ask or to expect,
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as what standeth with his goodnes and greatnes to giue.
as what Stands with his Goodness and greatness to give.
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God, saith Moses, looked vpon all that he had made and behold all was very good. God, Says Moses, looked upon all that he had made and behold all was very good.
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And 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;
And Every creature, or Ordinance of God, Says the Apostle, (and he had spoken of Meat and Marriage in the words before-going:) is good. All God's Creatures and Ordinances Are good then;
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but some are more excellent then others. but Some Are more excellent then Others.
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And Mariage being of this latter sort, it is not holy onely, but euen honorable also.
And Marriage being of this latter sort, it is not holy only, but even honourable also.
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Mariage, saith the Apostle) is honourable among all men: and no disgrace then to any man. Marriage, Says the Apostle) is honourable among all men: and no disgrace then to any man.
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So are we to esteeme of it, and not to contemne what God hath graced, or to dishonor what he hath honoured.
So Are we to esteem of it, and not to contemn what God hath graced, or to dishonour what he hath honoured.
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We shall but wrong the giuer in debasing his gift.
We shall but wrong the giver in debasing his gift.
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Againe, is a good Wife such a speciall gift of God? Then if we finde in mariage, inconueniences, hinderances, distractions, disturbances:
Again, is a good Wife such a special gift of God? Then if we find in marriage, inconveniences, hindrances, distractions, disturbances:
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Let vs learne what we are to ascribe it vnto:
Let us Learn what we Are to ascribe it unto:
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Not to Gods gift or ordinance, but to mans corruption abusing Gods gift, peruerting Gods ordinance,
Not to God's gift or Ordinance, but to men corruption abusing God's gift, perverting God's Ordinance,
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and turning that to his owne euill, that God hath giuen him for his good. For there is nothing but is good as it commeth from God.
and turning that to his own evil, that God hath given him for his good. For there is nothing but is good as it comes from God.
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But as pure water may take a taint from the pipe that conveigheth it, and the Sunne beames receiue a tincture from the coloured glasse that they passe through:
But as pure water may take a taint from the pipe that conveigheth it, and the Sun beams receive a tincture from the coloured glass that they pass through:
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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,
so our foul hands and filthy fingers oft soil and sully God's Ordinances, and our filth and corruption does oft so taint and infect them, that they lose not only much of their native grace,
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and so strangely transformed, that God himselfe can scarcely discerne his owne in them, but they misse also of their fruit and efficacie, and of good and commodious, through our owne default, become euill and incommodious vnto us.
and so strangely transformed, that God himself can scarcely discern his own in them, but they miss also of their fruit and efficacy, and of good and commodious, through our own default, become evil and incommodious unto us.
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And as Tyrannie in gouernment is not the fault of Gods Ordinance, but of mans corruption abusing it:
And as Tyranny in government is not the fault of God's Ordinance, but of men corruption abusing it:
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so in these cases, the euill and inconuenience is not the fruit of Gods Ordinance, but of mans corruption accompanying it.
so in these cases, the evil and inconvenience is not the fruit of God's Ordinance, but of men corruption accompanying it.
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If we shall finde then in the maried estate troubles and distractions, &c. (as the single life is commonly commended for quietnes;) let vs not accuse God; as Adam sometime closely did;
If we shall find then in the married estate Troubles and distractions, etc. (as the single life is commonly commended for quietness;) let us not accuse God; as Adam sometime closely did;
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The woman, saith he, that Thou gauest me; shee gaue me of the tree, and I ate: The woman, Says he, that Thou Gavest me; she gave me of the tree, and I ate:
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as if he had said, If thou hadst not giuen me the woman, shee had not giuen me of the fruit;
as if he had said, If thou Hadst not given me the woman, she had not given me of the fruit;
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and if shee had not giuen me it. I had not eaten of it. Gods gifts are all good. and if she had not given me it. I had not eaten of it. God's Gifts Are all good.
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But let vs lay the fault where it is;
But let us lay the fault where it is;
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vpon our selues and our owne corruption, that turneth honie into gall, and good nutriment, as the foule stomacke into choler,
upon our selves and our own corruption, that turns honey into Gall, and good nutriment, as the foul stomach into choler,
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or, as the spider and toade, into venime and poyson. Els shall we be like those of whom Solomon saith;
or, as the spider and toad, into venom and poison. Else shall we be like those of whom Solomon Says;
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The folly of a man perverteth his way, and his foolish heart fretteth against God. The folly of a man perverteth his Way, and his foolish heart fretteth against God.
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Secondly, Is a good wife Gods gift? then let those that want them, learne how and where to seeke them.
Secondly, Is a good wife God's gift? then let those that want them, Learn how and where to seek them.
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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.
Dost thou want a wife? and Wouldst have one, and such a one, as thou Mayest have Comfort in? Seek her of God, seek her with God.
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Seeke her, I say, first at Gods hands, seek her where shee is to be had.
Seek her, I say, First At God's hands, seek her where she is to be had.
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Humble thy selfe in the sight of God, and betake thy selfe by prayer and supplication vnto God.
Humble thy self in the sighed of God, and betake thy self by prayer and supplication unto God.
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Euery good gift, saith Iames, is of God from aboue: and to be sought therefore at his hands: Every good gift, Says James, is of God from above: and to be sought Therefore At his hands:
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and if euery good gift, this more specially, that is so speciall a gift, and of so principall vse.
and if every good gift, this more specially, that is so special a gift, and of so principal use.
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And, Euery Creature or Ordinance, saith Paul, is to be sanctified by prayer. And if euery Ordinance of God should be sanctified by prayer;
And, Every Creature or Ordinance, Says Paul, is to be sanctified by prayer. And if every Ordinance of God should be sanctified by prayer;
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and it ought to vshter all our actions, be they ciuill or sacred ▪ then this also among others,
and it ought to vshter all our actions, be they civil or sacred ▪ then this also among Others,
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yea this aboue and before others, as that which (through the blessing of God vpon it) may proue a matter of the greatest benefit vnto vs,
yea this above and before Others, as that which (through the blessing of God upon it) may prove a matter of the greatest benefit unto us,
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and without it a meanes of the greatest euill. Yea, seeke her as of God, so with God.
and without it a means of the greatest evil. Yea, seek her as of God, so with God.
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Aske counsell at the mouth of God, when thou goest about any such businesse. Ask counsel At the Mouth of God, when thou goest about any such business.
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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, The Ordinances of God, Says the Apostle, Are sanctified unto us, as well by the word of God, as by prayer. Then Are they sanctified unto us by prayer,
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when we craue leaue for the vse of them, and a blessing vpon the vse of them by prayer at Gods hands.
when we crave leave for the use of them, and a blessing upon the use of them by prayer At God's hands.
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Then are they sanctified vnto vs by the word of God, when we haue warrant,
Then Are they sanctified unto us by the word of God, when we have warrant,
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and take direction, for what we do in them, out of Gods word, when we aske counsell at Gods mouth.
and take direction, for what we do in them, out of God's word, when we ask counsel At God's Mouth.
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Then we seeke them with God, when we seeke them by good meanes, when we seeke them in due manner.
Then we seek them with God, when we seek them by good means, when we seek them in due manner.
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For when it is said that a good wife is of God;
For when it is said that a good wife is of God;
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we are not so to conceiue it, that we are in such cases to vse no meanes at all;
we Are not so to conceive it, that we Are in such cases to use no means At all;
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but we are to vse none but good and lawfull meanes, such as God hath appointed, either prescribed or permitted.
but we Are to use none but good and lawful means, such as God hath appointed, either prescribed or permitted.
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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, The wife is bound, Says the Apostle, while her husband lives: but if her husband be dead, she is At liberty to marry where she will,
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but yet, in Domino, in the Lord. but yet, in Domino, in the Lord.
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Wherein they offend, either that goe too neere, matching within those degrees that God hath inhibited:
Wherein they offend, either that go too near, matching within those Degrees that God hath inhibited:
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or that go too far of, matching with such as they are by religion prohibited to mary;
or that go too Far of, matching with such as they Are by Religion prohibited to marry;
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and so transgressing those rules and directions that the word of God giueth.
and so transgressing those rules and directions that the word of God gives.
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As also those that be vnder the gouernment of others, or that desire those that be in the power of others to dispose of;
As also those that be under the government of Others, or that desire those that be in the power of Others to dispose of;
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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;
they then seek in the Lord, when they advise with, and Are content to be disposed of by those, whom God hath given power over them;
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or when they seeke not to them in the first place, but to those, by whom God will haue them to be disposed.
or when they seek not to them in the First place, but to those, by whom God will have them to be disposed.
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That which not Gods people alone, but the Heathen also, by the light of Nature, saw to be equall and right.
That which not God's people alone, but the Heathen also, by the Light of Nature, saw to be equal and right.
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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.
When they take other courses, they seek beside God, and cannot hope or expect any blessing from God, whose order and Ordinance therein they break.
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In a word, wouldst thou be blessed in thy wooing, in thy wiuing? Take God ▪ with thee in wooing, invite him to thy wedding.
In a word, Wouldst thou be blessed in thy wooing, in thy wiving? Take God ▪ with thee in wooing, invite him to thy wedding.
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He, if he be pleased, will turne thy water into wine; if he be displeased, he will turne thy wine into vinegar.
He, if he be pleased, will turn thy water into wine; if he be displeased, he will turn thy wine into vinegar.
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Thirdly, learne hence what principally to aime at in the choise of a wife: to wit, at virtue and wisdome, discretion and godlines:
Thirdly, Learn hence what principally to aim At in the choice of a wife: to wit, At virtue and Wisdom, discretion and godliness:
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for that is indeed true wisedome. Solomon saith not, a faire wife is the gift of God.
for that is indeed true Wisdom. Solomon Says not, a fair wife is the gift of God.
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And yet is beauty Gods gift; and a gift of good regard. Neither saith he, a wealthy wife is the gift of God:
And yet is beauty God's gift; and a gift of good regard. Neither Says he, a wealthy wife is the gift of God:
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And yet is wealth also Gods blessing, where it is accompanied with well-doing. But, a discreet, or a wise woman is the gift of God.
And yet is wealth also God's blessing, where it is accompanied with welldoing. But, a discreet, or a wise woman is the gift of God.
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Many indeed there are, that choose their wife by the eye: The Sonnes of God saw the Daughters of Men to be faire:
Many indeed there Are, that choose their wife by the eye: The Sons of God saw the Daughters of Men to be fair:
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and they tooke them wiues of them where they liked: and they took them wives of them where they liked:
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as if they were to buy a picture or an image to hang vp in the house,
as if they were to buy a picture or an image to hang up in the house,
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or to stand somewhere for a shew.
or to stand somewhere for a show.
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But Beauty, saith the Heathen man, without virtue, is like a baite floating without an hooke;
But Beauty, Says the Heathen man, without virtue, is like a bait floating without an hook;
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it hath a baite to entice, but no hooke to hold.
it hath a bait to entice, but no hook to hold.
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And, A faire woman, saith Salomon, without discretion is like a gold ring in a swines snout.
And, A fair woman, Says Solomon, without discretion is like a gold ring in a Swine snout.
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Fauour is deceitfull, and beauty is but vanitie: but a woman that feareth God is praise-worthy indeed. Others againe regard wealth onely; Favour is deceitful, and beauty is but vanity: but a woman that fears God is praiseworthy indeed. Others again regard wealth only;
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as if they went about a purchase, as if they were to mary not them but their money,
as if they went about a purchase, as if they were to marry not them but their money,
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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:
as if they were to wed not the wife, but her wealth. But Solomon, when he Says, Houses and Riches Are the inheritance of the Father's:
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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 virtue may not. but a prudent Wife is of the Lord: he Implies that these things may be severed, the one may be without the other. Lands may come by inheritance; when virtue may not.
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Goods they are wherewith men may do good, but not such as make those good that haue them. Goods they Are wherewith men may do good, but not such as make those good that have them.
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Better it is, said the Heathen man, to haue a man without money, then to haue money without a man: Better it is, said the Heathen man, to have a man without money, then to have money without a man:
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so better it is to haue a wife without wealth, then to haue wealth without a wife.
so better it is to have a wife without wealth, then to have wealth without a wife.
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And surely, what comfort can a man haue of wealth with such a wife, that shall be as a corrosiue to his heart, as corruption and rottennesse in his bones?
And surely, what Comfort can a man have of wealth with such a wife, that shall be as a corrosive to his heart, as corruption and rottenness in his bones?
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Againe, let Parents learne here what to aime at in the education of their Children, whom they desire to dispose of, and to dispose of so as they may be a blessing, not a crosse or a curse to those that shall haue them:
Again, let Parents Learn Here what to aim At in the education of their Children, whom they desire to dispose of, and to dispose of so as they may be a blessing, not a cross or a curse to those that shall have them:
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Not studie onely how to prouide portions for them: though an honest care also is to be had in that kinde.
Not study only how to provide portions for them: though an honest care also is to be had in that kind.
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Parents, saith the Apostle, ought to lay vp for their Children. And, He that prouideth not for his issue, is worse then an Infidell. Parents, Says the Apostle, ought to lay up for their Children. And, He that Provideth not for his issue, is Worse then an Infidel.
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Nor how to trim them vp, and set them out, in whorish or garish manner, to make them baites to catch fooles with;
Nor how to trim them up, and Set them out, in whorish or garish manner, to make them baits to catch Fools with;
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but labour to traine them vp in true wisedome, and discretion, in the feare of God,
but labour to train them up in true Wisdom, and discretion, in the Fear of God,
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and such graces as may make them truly amiable, as well in Gods sight as in mans eyes;
and such graces as may make them truly amiable, as well in God's sighed as in men eyes;
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in houswifry, and industry, and skill to manage houshold affaires:
in Housewifry, and industry, and skill to manage household affairs:
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that so they may be helpers to their Husbands, (and not hinderers;) as to that end they were made at first.
that so they may be helpers to their Husbands, (and not hinderers;) as to that end they were made At First.
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Yea hence let the wife learne what she is to striue to, and labour for, that she may be indeed a good gift of God:
Yea hence let the wife Learn what she is to strive to, and labour for, that she may be indeed a good gift of God:
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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: Not so much to deck and trick her self up to the eye, as to have her inner man adorned with holy skill and discretion, whereby to carry her self wisely and discreetly in that place and condition that God hath called her unto:
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That she may with the wise woman, build vp the house; and be a crowne and a grace to him that hath her.
That she may with the wise woman, built up the house; and be a crown and a grace to him that hath her.
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That her Husband and Children may haue cause to blesse her, and to blesse God for her;
That her Husband and Children may have cause to bless her, and to bless God for her;
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and count it a blessed time when they came first togither. Let her consider what a fearefull thing it is to be otherwise.
and count it a blessed time when they Come First together. Let her Consider what a fearful thing it is to be otherwise.
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For her that was made for a helpe, to proue not an helpe but an hurt:
For her that was made for a help, to prove not an help but an hurt:
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for her that was giuen for a blessing, to proue a crosse and a curse.
for her that was given for a blessing, to prove a cross and a curse.
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As one saith of Eve, reaft from Adam as a rib, and shot by Satan at him as a shaft:
As one Says of Eve, reaft from Adam as a rib, and shot by Satan At him as a shaft:
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bestowed on him by God to consummate his felicitie, but made by Satans slight and her owne default, the meanes of his extreame misery.
bestowed on him by God to consummate his felicity, but made by Satan slight and her own default, the means of his extreme misery.
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Fourthly, let men be admonished hence, whom to ascribe it vnto, if ought haue bin done in this kinde for them:
Fourthly, let men be admonished hence, whom to ascribe it unto, if ought have been done in this kind for them:
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euen to God himselfe principally, whose speciall gift a good wife is.
even to God himself principally, whose special gift a good wife is.
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Let vs take heede how in this case we sacrifice to our yearne, or burne incense to our net.
Let us take heed how in this case we sacrifice to our yearn, or burn incense to our net.
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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:
Ascribe not what is done for thee, to the mediation of Friends, or to thine own plots and policies, smoothness of language, fairness of look, or the like. No:
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acknowledge God to haue bin the principall agent in the busines: regard man and thine owne meanes, but as his Instruments.
acknowledge God to have been the principal agent in the business: regard man and thine own means, but as his Instruments.
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Of him shee is, saith Salomon: not as a Creature onely made of him, bnt as one matched vnto thee by him: Of him she is, Says Solomon: not as a Creature only made of him, but as one matched unto thee by him:
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nor as knit to thee by his ordinance, but as assigned thee by his prouidence: For that is it, that Solomon here principally aimeth at.
nor as knit to thee by his Ordinance, but as assigned thee by his providence: For that is it, that Solomon Here principally aimeth At.
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Yea let them hence learne what they owe vnto God, whom God hath vouchsafed such a blessing vnto.
Yea let them hence Learn what they owe unto God, whom God hath vouchsafed such a blessing unto.
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Hath God bestowed such a Wife on thee, as Salomon here speaketh of? It is a pretious Iewell;
Hath God bestowed such a Wife on thee, as Solomon Here speaks of? It is a precious Jewel;
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such as thy Father could neuer leaue thee.
such as thy Father could never leave thee.
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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.
It is a greater Treasure then the greatest Prince on earth, then the Mightiest Monarch in the world is able to Bequeath to his Heir.
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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 see how Parents Are oft troubled in making search for their Sons, and yet when they have done their best endeavour, miss of that they desire.
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We might here rise by degrees on the better side, as we did before on the worse.
We might Here rise by Degrees on the better side, as we did before on the Worse.
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As euils, so good things, the more inward the greater. A trusty seruant is no small blessing;
As evils, so good things, the more inward the greater. A trusty servant is no small blessing;
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a kinde neighbour is a great one; a faithfull frend a greater; a wise sonne yet a greater;
a kind neighbour is a great one; a faithful friend a greater; a wise son yet a greater;
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and a prudent wife the greatest of all:
and a prudent wife the greatest of all:
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a greater blessing then any of the former, that yet for temporall blessings may seeme of the greatest.
a greater blessing then any of the former, that yet for temporal blessings may seem of the greatest.
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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.
And how do married Persons then stand engaged to God above Others, whom he hath blessed in their choice? A great measure of thankfulness owe they unto him, proportionable in Some sort to the blessing bestowed on them.
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Yea as there is a greater measure of thankfulnesse required of them, then of others whom God hath not blessed in that manner:
Yea as there is a greater measure of thankfulness required of them, then of Others whom God hath not blessed in that manner:
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so there is a peculiar kinde of thankfulnes required on their part. All Gods fauours require thankfulnes:
so there is a peculiar kind of thankfulness required on their part. All God's favours require thankfulness:
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and the more fauours the more thankfulnes:
and the more favours the more thankfulness:
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but some speciall fauours require some peculiar kinde of acknowledgment, proportioned to the quality of the fauour receiued. Children are Gods gift:
but Some special favours require Some peculiar kind of acknowledgment, proportioned to the quality of the favour received. Children Are God's gift:
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and our thankfulnes to him for them is to be shewed in such duties, as he requireth of vs in the behalfe of them, in the carefull education and training them vp in good courses. In like manner:
and our thankfulness to him for them is to be showed in such duties, as he requires of us in the behalf of them, in the careful education and training them up in good courses. In like manner:
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Thy Wife thou hast of Gods gift:
Thy Wife thou hast of God's gift:
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and thy thankfulnes to him for her, must be shewed in the performance of such duties,
and thy thankfulness to him for her, must be showed in the performance of such duties,
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as he requireth of thee in regard of her, of loue, of kindnes, of concord, counsell, contentment &c. Fiftly, 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.
as he requires of thee in regard of her, of love, of kindness, of concord, counsel, contentment etc. Fifty, Is the Wife given unto her Husband by God? then must she resolve to give her self wholly to him as her Owner, on whom God hath bestowed her, to whom he hath assigned her.
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When Parents haue put out their Children, the Children must be content to be guided by those to whom they commit them:
When Parents have put out their Children, the Children must be content to be guided by those to whom they commit them:
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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.
and when God hath given a Daughter, she must be content to live with him, and be guided by him, whom God hath given her unto.
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Neither is she to forsake him.
Neither is she to forsake him.
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For they are not to be sundred, nor seuered, whom God hath conjoyned and made one.
For they Are not to be sundered, nor severed, whom God hath conjoined and made one.
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And there is a foule brand therefore vpon her, that forsaketh the guide of her youth,
And there is a foul brand Therefore upon her, that Forsaketh the guide of her youth,
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and forgetteth the Couenant of her God. Nor to refuse to be ruled by him: but submit and subiect her self vnto him, vnto whom God hath giuen her: and forgetteth the Covenant of her God. Nor to refuse to be ruled by him: but submit and Subject her self unto him, unto whom God hath given her:
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for that is comely, saith the Apostle, in the Lord: and to be imbraced therefore of her,
for that is comely, Says the Apostle, in the Lord: and to be embraced Therefore of her,
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as her Lot by God assigned her.
as her Lot by God assigned her.
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Yea, is the Wife giuen the Husband by God? then should he esteeme her as a gift of God: and liue with her, as with one giuen him and bestowed vpon him by God.
Yea, is the Wife given the Husband by God? then should he esteem her as a gift of God: and live with her, as with one given him and bestowed upon him by God.
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We cannot abide to see any thing that we haue giuen an other euill-vsed.
We cannot abide to see any thing that we have given an other evil-used.
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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.
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 evil.
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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,
But if we should see a jewel of Some valve, bestowed by us on a friend as a token of our love towards him, Set Light by him,
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or should finde it cast aside in some corner, would we not much more be grieued at it,
or should find it cast aside in Some corner, would we not much more be grieved At it,
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and iudge that he set as light by our loue, as he doth by our loue-token.
and judge that he Set as Light by our love, as he does by our love-token.
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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;
And hath not God then just cause to take it evil At thy hands, when he shall see his gift abused, evil entertained, and Worse used;
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when he shall see her misused of thee, whom he hath as a speciall fauour bestowed on thee,
when he shall see her misused of thee, whom he hath as a special favour bestowed on thee,
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and hath therefore giuen thee a speciall charge well and kindly to vse? How are we wont to be grieued,
and hath Therefore given thee a special charge well and kindly to use? How Are we wont to be grieved,
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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.
when we see matters fallen our amiss, where we have been means to make the match? If the wife be misused, that we have helped one to, we Are wont to count it a wrong to our selves.
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And no maruaile then, if God himselfe take to heart the wrongs done by vs, to those that he hath joyned to vs, if 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 a Couenant of Salt.
And no marvel then, if God himself take to heart the wrongs done by us, to those that he hath joined to us, if he have a quarrel against him that shall transgress against her, whom he hath inseparably joined to him, to be his Companion and his wife by a Covenant of Salt.
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Lastly, if a good Wife be such a speciall gift of God, then a good Husband is no lesse.
Lastly, if a good Wife be such a special gift of God, then a good Husband is no less.
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For the Husband is as needfull for the Wife, as the Wife is for the Husband.
For the Husband is as needful for the Wife, as the Wife is for the Husband.
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Thy desire, saith God, shall be vnto him. And if the Husband then be so to esteem of his Wife, Thy desire, Says God, shall be unto him. And if the Husband then be so to esteem of his Wife,
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and to be thankfull to God for her;
and to be thankful to God for her;
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then is the Wife no lesse to esteeme so of her Husband, and to be thankfull likewise to God for him.
then is the Wife no less to esteem so of her Husband, and to be thankful likewise to God for him.
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In a word, let both man and wife so esteeme either of other, as joyned by Gods counsell, as giuen by Gods hand;
In a word, let both man and wife so esteem either of other, as joined by God's counsel, as given by God's hand;
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and so receiue either other as from God, be thankfull either for other vnto God, seek the good either of other in God;
and so receive either other as from God, be thankful either for other unto God, seek the good either of other in God;
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and then will God vndoubtedly with his blessing, accompanie his gift, to his owne glory, and their mutuall good. FINIS.
and then will God undoubtedly with his blessing, accompany his gift, to his own glory, and their mutual good. FINIS.
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A MARIAGE FEAST. IOH. 2. 1 — 12. 1. And the third day there was a Mariage in Cana of Galile;
A MARRIAGE FEAST. JOHN 2. 1 — 12. 1. And the third day there was a Marriage in Cana of Galilee;
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and the Mother of Iesus was there. 2. And both Iesus was called and his Disciples to the Mariage.
and the Mother of Iesus was there. 2. And both Iesus was called and his Disciples to the Marriage.
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3. And when they wanted Wine, the Mother of Iesus said vnto him; They haue no Wine. 4. Iesus said vnto her;
3. And when they wanted Wine, the Mother of Iesus said unto him; They have no Wine. 4. Iesus said unto her;
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Woman, what haue I to doe with thee? mine houre is not yet come. 5. His Mother said vnto the Seruants;
Woman, what have I to do with thee? mine hour is not yet come. 5. His Mother said unto the Servants;
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whatsoeuer he saith vnto you, do it.
whatsoever he Says unto you, do it.
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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.
6. Now there were Set there six water-pots of stone, After the Jewish manner of Purification, containing two or three firkins apiece. 7 Iesus said unto them; Fill the water-pots with water.
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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.
And they filled them up to the brim. 8 And he said unto them; Draw out now and bear unto the Governor of the Feast. And they bore it.
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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;
9 When the Ruler of the Feast had tasted the Water that was made Wine, not knowing whence it was, (but the Servants that drew the water knew) the Governor of the Feast called the Bridegroom, 10. And said unto him;
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Euery man at the beginning setteth forth good wine; and when men haue well drunke, then that that is worse:
Every man At the beginning sets forth good wine; and when men have well drunk, then that that is Worse:
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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:
but thou hast kept the good wine till now. 11. This beginning of Miracles did Iesus in Cana of Galilee; and manifested forth his glory:
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and his Disciples beleeued in him. I Cannot handle euery thing in this Storie, which shall offer it selfe:
and his Disciples believed in him. I Cannot handle every thing in this Story, which shall offer it self:
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But must only insist vpon those parts therof, that may most directly concerne this present solemnitie.
But must only insist upon those parts thereof, that may most directly concern this present solemnity.
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The maine scope & drift of this whole Narration seems to be this.
The main scope & drift of this Whole Narration seems to be this.
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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, To show, what an honourable estimation and account our blessed Saviour Iesus christ, does make of the holy and honourable estate of Marriage, notwithstanding that himself was born of a Virgae,
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and did himselfe in his owne person liue and die a Virgin.
and did himself in his own person live and die a Virgae.
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This honourable estimation of his, is manifested, In his gracing and countenancing, the solemnization of this speciall Mariage, mentioned in this Storie.
This honourable estimation of his, is manifested, In his gracing and countenancing, the solemnization of this special Marriage, mentioned in this Story.
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Our Sauiour graceth and countenanceth it two manner of wayes. 1. By his presence and companie at the Feast.
Our Saviour graceth and Countenanceth it two manner of ways. 1. By his presence and company At the Feast.
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2. By working a miracle at it, and that the first miracle that euer he wrought. Of both these in order;
2. By working a miracle At it, and that the First miracle that ever he wrought. Of both these in order;
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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,
omitting to speak any thing, of the matters that pass between christ and his Mother, between Christ Mother and the Waiters, between christ and the Waiters,
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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.
and between the Governor of the Feast and the Bridegroom. Because the Doctrine flowing from these particulars, is not so pertinent to this present Occasion.
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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.
But before that we descend into particulars, let us First in the general observe from the main scope and drift of this Story, this instruction.
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That the more that Sathan and his accursed Imps, shall labour to disgrace and discountenance any sacred Ordinance of God;
That the more that Sathan and his accursed Imps, shall labour to disgrace and discountenance any sacred Ordinance of God;
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the more will God grace and honour the same.
the more will God grace and honour the same.
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The truth of this appeares in no one thing more, then in this matter of Mariage.
The truth of this appears in no one thing more, then in this matter of Marriage.
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It is wonderfull to consider, how the Diuell hath euer laboured to disgrace and put it out of countenance:
It is wonderful to Consider, how the devil hath ever laboured to disgrace and put it out of countenance:
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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;
How he hath made the day of ones Marriage, as ignominious and reproachful, as if it were the day of ones public penance or execution;
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what laughing and scoffing, what flearing, jering, and nodding the head is there, not onely of such as are yet single,
what laughing and scoffing, what flearing, jering, and nodding the head is there, not only of such as Are yet single,
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but of those that are themselues maried persons;
but of those that Are themselves married Persons;
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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.
not only of profane swaggerers, and those of the damned crew (as they Are called) but of those (many times) that have the reputation of Civil honest men, yea of Professors of Religion.
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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,
In so much, as if those that Are to be knit together in this sacred bound, were to measure their estate by the minds, words,
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and ordinarie behauiours of the Spectators, yea many times of those, who seeme to honor the Solemnitie with their presence and attendance:
and ordinary behaviours of the Spectators, yea many times of those, who seem to honour the Solemnity with their presence and attendance:
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It were better for them to stand as long in a white sheet, or to be carted thorow the streets,
It were better for them to stand as long in a white sheet, or to be carted thorough the streets,
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then to present themselues into the Congregation to knit this holy and inviolable knot.
then to present themselves into the Congregation to knit this holy and inviolable knot.
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For in that case lightly you should haue none but vnhappy boyes, and such persons as are naught themselues, to make signes of disgrace;
For in that case lightly you should have none but unhappy boys, and such Persons as Are nought themselves, to make Signs of disgrace;
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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,
good minds use to pity them that Are so publicly (though deservedly) disgraced. But Here, for the most part, all, good and bad, old and young, Set themselves,
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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,
though not with their hands, yet with their hearts, countenances, and words, to cast dirt and puddle water in the faces of those that Are to enter into this Calling,
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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.
as if they were to enter into a Calling most sinful, and shameful, and most odious and vile both in the eyes of God and man.
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This is indeed a hellish and damnable iniquitie; but behold yet a greater iniquitie then this:
This is indeed a hellish and damnable iniquity; but behold yet a greater iniquity then this:
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Sathan hath so wouen his owne impuritie, with the pure Ordinance of God, that a Mariage, is accounted no Mariage,
Sathan hath so woven his own impurity, with the pure Ordinance of God, that a Marriage, is accounted no Marriage,
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if it be not solemnized with beastly and profane Songs, Sonnets, Ijggs, indited by some hellish Spirit,
if it be not solemnized with beastly and profane Songs, Sonnets, Ijggs, Indited by Some hellish Spirit,
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and chaunted by those, that are the publique incendiaries of all filthy lusts;
and chanted by those, that Are the public incendiaries of all filthy Lustiest;
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and these are ordinarily made in the scorne and derision of this Holy Estate, to delight and solace the Guests withall.
and these Are ordinarily made in the scorn and derision of this Holy Estate, to delight and solace the Guests withal.
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But indeed they tend to no other end, but to despite and disgrace this worthy Ordinance of God,
But indeed they tend to no other end, but to despite and disgrace this worthy Ordinance of God,
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and to make it seeme in the eyes of men, nothing else but a matter of obscenenesse and filthinesse.
and to make it seem in the eyes of men, nothing Else but a matter of obsceneness and filthiness.
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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.
So that if God himself had not had a special care, to uphold, 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 been a very Stews and Brothel-house.
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See then, the care that God hath to honour this ancient Ordinance of his;
See then, the care that God hath to honour this ancient Ordinance of his;
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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,
how (notwithstanding that Sathan hath ever done his uttermost to disgrace it, and make it vile) God subjecteth the Whole world unto it, not Fools only,
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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:
but wise, not poor, but the Richest, not profane Persons only, but the Holiest and the religiousest that ever were, not base Persons, but Kings and Emperor's:
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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 not only all sorts and Degrees of men, but in a manner every man and woman in the world, he brings under this yoke;
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so that the whole world (to account of) is as it were, but a maried person:
so that the Whole world (to account of) is as it were, but a married person:
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And this is so much the more to be wondred at, that the Diuell can make that so shamefull, which is so common.
And this is so much the more to be wondered At, that the devil can make that so shameful, which is so Common.
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It is not so in sinnes, nor it would not be so in this, if it were not a speciall diuine Ordinance.
It is not so in Sins, nor it would not be so in this, if it were not a special divine Ordinance.
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This should incourage vs, with all alacritie and confident Spirits, to submit our selues to any of Gods Ordinances,
This should encourage us, with all alacrity and confident Spirits, to submit our selves to any of God's Ordinances,
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and with so much the greater courage and heart, by how much the more contemptible, & despised, they shall appeare to be amongst men.
and with so much the greater courage and heart, by how much the more contemptible, & despised, they shall appear to be among men.
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For the more that men do despite Gods Ordinances, the more will God honour the same,
For the more that men do despite God's Ordinances, the more will God honour the same,
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and those that with honest hearts shall vndergo the same.
and those that with honest hearts shall undergo the same.
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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:
You may see Gen. 2. that the very First work that God did, After the very First creation of man and woman, was his marrying of man to woman:
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and you see here, that one of the first Wonders that Christ wrought was in honour of a Mariage.
and you see Here, that one of the First Wonders that christ wrought was in honour of a Marriage.
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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.
We come now to the First point, wherein christ graceth and Honoureth Marriage, and that is, by vouchsafing his presence At the solemnization of it, or At the Marriage Feast.
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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.
Wherein these two points Are to be considered in order. 1. The inviting of christ unto the Marriage. 2. His coming unto it, being invited.
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From the first point let vs learne these Instructions in order.
From the First point let us Learn these Instructions in order.
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That the Mariage Feasts, 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. That the Marriage Feasts, and Solemnities of Christians, ought so to be ordered, that nothing ought to be done or committed therein, that may not beseem the presence of our Saviour christ.
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Of this iudgement and affection were these Parties, that at this time invited our Sauiour Christ, else they would neuer haue invited him.
Of this judgement and affection were these Parties, that At this time invited our Saviour christ, Else they would never have invited him.
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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,
For Far be it that we should think, (yea the Story shows the contrary) that these Persons called christ to this Feast, to vex and grieve his Soul, with scurrile and ribald merriments,
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and with wanton and vnchast sports & delights;
and with wanton and unchaste sports & delights;
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or that for reuerence of Christs presence, they excluded and laid aside any lawfull delights fitting such an Exercise;
or that for Reverence of Christ presence, they excluded and laid aside any lawful delights fitting such an Exercise;
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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,
and Therefore, though there was a solemn Feast At this Marriage, and though out of question the day was spent in delights and pleasures, (as is most meet for such matters) yet they were such delights and pleasures,
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as they durst call our Sauiour Christ vnto, yea and make him a partaker of.
as they durst call our Saviour christ unto, yea and make him a partaker of.
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Fie therefore and a shame of such mirth as doth not beseeme the presence of Christ, of such words,
Fie Therefore and a shame of such mirth as does not beseem the presence of christ, of such words,
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as beseeme not his eares, of such actions and exercises as beseeme not his holy eyes;
as beseem not his ears, of such actions and exercises as beseem not his holy eyes;
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such mirth and pastime is not befitting any Solemnitie, much lesse so honorable a Solemnitie,
such mirth and pastime is not befitting any Solemnity, much less so honourable a Solemnity,
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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 Marriage is or ought to be, which is a sacred knot, whereby two Persons Are inviolably knit together by the hand of God.
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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:
As Therefore this day, many of you Are called to feast and rejoice with these Parties, that Are to be united in a faithful bound:
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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,
So I beseech you, as you will answer it before the Lord, and look for a blessing upon these Parties, in love of whom you Are assembled, that you would look to your mirth,
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and see whether it be such, as in your Consciences you are perswaded, that Christ Iesus himselfe,
and see whither it be such, as in your Consciences you Are persuaded, that christ Iesus himself,
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if he were present, would not be offended, but well pleased with it.
if he were present, would not be offended, but well pleased with it.
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Consider whether thy mirth and laughter be such, as Christ Iesus would be delighted therein with thee:
Consider whither thy mirth and laughter be such, as christ Iesus would be delighted therein with thee:
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For Christ our head, mourneth with those that mourne in him, and rejoceth with those that rejoyce in him:
For christ our head, Mourneth with those that mourn in him, and rejoceth with those that rejoice in him:
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Otherwise assure thy selfe, that that pleasure of thine, with which Christ Iesus is displeased, shall be turned into paine;
Otherwise assure thy self, that that pleasure of thine, with which christ Iesus is displeased, shall be turned into pain;
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that that ioy of thine, wherein Christ doth not ioy with thee, shall be turned into sorrow;
that that joy of thine, wherein christ does not joy with thee, shall be turned into sorrow;
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that laughter of thine, that is offensiue to him, shall be turned into teares.
that laughter of thine, that is offensive to him, shall be turned into tears.
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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:
There cannot be a greater wrong offered ▪ to a man, then for any to make themselves merry with that, which shall grieve and vex him:
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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.
How much more is it an heinous wrong unto God, when men shall be assembled to solace & delight themselves in those things, which do anger and displease him.
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Especially at such a time, when he should be moued to bestow a blessing vpon the Parties married;
Especially At such a time, when he should be moved to bestow a blessing upon the Parties married;
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and then, when we begg all joy and comfort for them at the hand of God.
and then, when we beg all joy and Comfort for them At the hand of God.
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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,
Verily, the monstrous profane Abuses that ordinarily use to be upon such Occasions, Are no doubt the special Causes, of so many curses, that the Lord Layeth upon many that enter into this honourable state,
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when the same shall in such vile manner be profaned and abused by them.
when the same shall in such vile manner be profaned and abused by them.
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Secondly, 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:
Secondly, the Exampl of these virtuous Persons that were married in Cana, and of them that made this Feast, is to be imitated of all true Christians, that have given their names to Iesus christ:
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they must call Christ Iesus to their Wedding, they must invite him to their Mariage Feast.
they must call christ Iesus to their Wedding, they must invite him to their Marriage Feast.
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And great reason it is, that among others, nay aboue all other Guests, Christ Iesus should be one.
And great reason it is, that among Others, nay above all other Guests, christ Iesus should be one.
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For 1. 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:
For 1. If you that Are to be married be Christians, christ Iesus is the greatest friend that you have in the Whole world, in heaven, or in earth:
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And nature and custome hath taught men this, to call their cheifest and best frends to their Weddings.
And nature and custom hath taught men this, to call their chiefest and best Friends to their Weddings.
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So that inviting others and passing by him, it shewes that they make higher account of others then of him,
So that inviting Others and passing by him, it shows that they make higher account of Others then of him,
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and that (at the least) he is none of their dearest frends.
and that (At the least) he is none of their dearest Friends.
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And they are deadly enemies to Christ that take not him to be their dearest frend.
And they Are deadly enemies to christ that take not him to be their dearest friend.
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2. As Christ is the dearest frend to euery true Christian, so is he the neerest neighbour:
2. As christ is the dearest friend to every true Christian, so is he the nearest neighbour:
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Thou needs not send far for him, he is deere alwayes, and at hand to those that call vpon him:
Thou needs not send Far for him, he is deer always, and At hand to those that call upon him:
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And it is the vse euer to invite our neerest neighbours, if they be our frends.
And it is the use ever to invite our nearest neighbours, if they be our Friends.
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Now the Diuell is his Inmate, who hath not Christ for his neerest neighbour. 3. There is none hath more interest in the Bride and Bridegroome, then Christ Iesus.
Now the devil is his Inmate, who hath not christ for his nearest neighbour. 3. There is none hath more Interest in the Bride and Bridegroom, then christ Iesus.
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He first gaue them both to their Parents; He hath kept and preserued them to this estate;
He First gave them both to their Parents; He hath kept and preserved them to this estate;
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He it is that hath giuen them their health, wealth, strength, beauty, & whatsoeuer is worthy or louely in them:
He it is that hath given them their health, wealth, strength, beauty, & whatsoever is worthy or lovely in them:
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He could take it away at his pleasure againe;
He could take it away At his pleasure again;
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yea he could in a moment take the Bride from the Bride-Grome, and on a sudden,
yea he could in a moment take the Bride from the Bride-Grome, and on a sudden,
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and in the twinckling of an eye, turne all this preparation of joy into heauinesse and greife.
and in the twinkling of an eye, turn all this preparation of joy into heaviness and grief.
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4. All Christians, are the Sonnes and Daughters of God, and they are married in the house of God:
4. All Christians, Are the Sons and Daughters of God, and they Are married in the house of God:
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Their Parents vpon earth are but Gods deputies.
Their Parents upon earth Are but God's deputies.
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What a shame were it then to exclude Christ Iesus, and not to invite him?
What a shame were it then to exclude christ Iesus, and not to invite him?
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5. He sends all those things, wherewith thou solemnizest thy feast: they are all his presents.
5. He sends all those things, wherewith thou solemnizest thy feast: they Are all his presents.
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And wilt thou faile to invite him, that sendeth prouisions in so franckly and liberally to thee?
And wilt thou fail to invite him, that sends provisions in so frankly and liberally to thee?
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6. 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,
6. Who is it but christ Iesus, that can bless any Marriage, and make it comfortable and joyful to the Parties? Who but he can curse it,
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and make it an yron yoke to both the parties? Therefore great cause there is to invite him aboue all other.
and make it an iron yoke to both the parties? Therefore great cause there is to invite him above all other.
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But alas (it will be said) Christ is now in heauen, and will not come, though he should be invited;
But alas (it will be said) christ is now in heaven, and will not come, though he should be invited;
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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:
That for our parts we would count our selves happy, if he would vouchsafe to come to us I answer, that though christ Iesus be locally absent in regard of his body, yet in regard of his Spirit he is present:
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and if mens hearts were set vpon him, as they ought to be;
and if men's hearts were Set upon him, as they ought to be;
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if they did but desire his presence, they should finde his presence, euen in as comfortable a manner,
if they did but desire his presence, they should find his presence, even in as comfortable a manner,
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as if he should descend from the Right Hand of his Father, and in his bodie, goe with the Bridegrome and Bride to Church,
as if he should descend from the Right Hand of his Father, and in his body, go with the Bridegroom and Bride to Church,
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and sit downe at the table with them.
and fit down At the table with them.
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You therefore that are interessed in this present Action, where so many Guests are invited, examine your owne Soules and Consciences,
You Therefore that Are interested in this present Actium, where so many Guests Are invited, examine your own Souls and Consciences,
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whether you haue not forgotten the principall Guest:
whither you have not forgotten the principal Guest:
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It were better that the day of thy Mariage had bin the day of thy Buriall,
It were better that the day of thy Marriage had been the day of thy Burial,
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then that it should be said, Thou wast married, and Christ Iesus not remembred:
then that it should be said, Thou wast married, and christ Iesus not remembered:
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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;
And Therefore if your Consciences smite you in this, see that before you go out of this place you invite him: It is not too late;
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thou art now in his presence, lift vp thy heart and minde, and desire him, that he would be present,
thou art now in his presence, lift up thy heart and mind, and desire him, that he would be present,
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and that thou maist haue his blessed companie; and then you shall be sure of a blessed and joyfull issue.
and that thou Mayest have his blessed company; and then you shall be sure of a blessed and joyful issue.
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Thirdly, 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.
Thirdly, Christians that would have christ Iesus present, At their Feasts and Mariage-Solemnities, may Learn hence, what Persons they Are to invite to keep christ company.
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For in the Text it is specified of this Wedding, that the Mother of Christ was there, and the Disciples of Christ;
For in the Text it is specified of this Wedding, that the Mother of christ was there, and the Disciples of christ;
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all godly persons, all speciall frends vnto Christ. We say in the Prouerbe, Its merry when frends meet;
all godly Persons, all special Friends unto christ. We say in the Proverb, Its merry when Friends meet;
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And we know by experience, that if men invite their speciall frend, they will haue a care what company they entertaine him withall.
And we know by experience, that if men invite their special friend, they will have a care what company they entertain him withal.
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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.
If it may be, they will take order that Some that they know he loves shall be invited to keep him company, At least such as they think he does not hate.
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Neither can a man doe his frend a greater wrong, then to invite him to feasting and merriment,
Neither can a man do his friend a greater wrong, then to invite him to feasting and merriment,
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when togither with him, he inviteth such as will by all possible meanes disgrace & despite him.
when together with him, he Inviteth such as will by all possible means disgrace & despite him.
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Beloued, 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.
beloved, christ Iesus is the dearest friend thou hast in the world, what Interest he hath to be a bidden Guest, to all Christian Marriages, I have showed before.
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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;
There's none but will say, they have called christ Iesus to their Marriage, and do desire above all things, that he would bestow a blessing upon them;
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you come to the Church in this solemne manner, to that very end and purpose to call him:
you come to the Church in this solemn manner, to that very end and purpose to call him:
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But how doe Christians vse Christ Iesus at such times? Certainly men vsually prouide Christ such companions,
But how doe Christians use christ Iesus At such times? Certainly men usually provide christ such Sodales,
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as if they should rake hell for them.
as if they should rake hell for them.
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Such as set themselues, by blasphemie, ribaldrie, and all kinde of profanesse, to despite Christ Iesus,
Such as Set themselves, by blasphemy, ribaldry, and all kind of profaneness, to despite christ Iesus,
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and to offer all indignities possible to Him and his Religion.
and to offer all indignities possible to Him and his Religion.
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Is it therefore any wonder, that Christ his own ordinance to some should proue a curse;
Is it Therefore any wonder, that christ his own Ordinance to Some should prove a curse;
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when he himself, in the solemnization thereof, shall be in such a manner cursed and blasphemed,
when he himself, in the solemnization thereof, shall be in such a manner cursed and blasphemed,
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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.
and when men At such times in steed of inviting the Mother of christ and his Disciples, to keep christ company, shall bid Annas, and Caiaphas, and Malchus, and other such like mates, whom they know will Set themselves to disgrace and scorn Iesus by all possible means.
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In the second place it is to bee considered, that Christ commeth to the Mariage Feast being called.
In the second place it is to be considered, that christ comes to the Marriage Feast being called.
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Whence in order, let vs obserue these Instructions. First, the wonderfull meeknesse and lowlinesse of Iesus Christ;
Whence in order, let us observe these Instructions. First, the wonderful meekness and lowliness of Iesus christ;
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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.
that being called, would vouchsafe his presence, to countenance and grace the marriage of these two Persons, who as it seems were but Some poor couple, Else they would in all likelihood have forecast to have had wine enough.
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It would be thought a folly worthy to be chronicled, if a Swineheard or a Shepheard, should presume to invite the King,
It would be Thought a folly worthy to be chronicled, if a Swineherd or a Shepherd, should presume to invite the King,
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and his Councell, to his wedding.
and his Council, to his wedding.
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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.
All the Kingdom would be in a wonderment, if being so invited, they should come and grace his Marriage with their Presence and with Gifts.
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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,
Is it not much more to be wondered At, that the King of Glory, the Eternal Son of God should descend so low, to grace with his high and holy presence,
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so base and lowly a Couple. As Christ was, so ought much more all his Ministers to be:
so base and lowly a Couple. As christ was, so ought much more all his Ministers to be:
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Kings and Princes may and ought in such Cases to keep State; but it must not be so with the Ministers of Christ;
Kings and Princes may and ought in such Cases to keep State; but it must not be so with the Ministers of christ;
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They must be as Christ and his Apostles were, All vnto all, that they may gaine some.
They must be as christ and his Apostles were, All unto all, that they may gain Some.
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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,
Though they ought to rebuke Kings and Emperor's when they Are called unto it, yet they ought also to Subject themselves to the Meanest and lowest of God's people,
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and should not thinke much to goe to the meetings of the meanest, if a Christian Soule should desire it.
and should not think much to go to the meetings of the Meanest, if a Christian Soul should desire it.
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Obserue secondly, what a wonderfull grace and countenance herein Christ sheweth to this Ordinance.
Observe secondly, what a wonderful grace and countenance herein christ shows to this Ordinance.
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Verily, if he had done no more, but this, to sit downe at the Table with them, to eat of their meats,
Verily, if he had done no more, but this, to fit down At the Table with them, to eat of their Meats,
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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.
and to drink of their cups, it had been a Far greater honour, then if he had sent a Company of Angels from heaven visibly to have waited upon and served the Bridegroom and Bride, that same day.
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If the Antichristian Papist had but such a president, to grace their impure Votaries, their Monks,
If the Antichristian Papist had but such a president, to grace their impure Votaries, their Monks,
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and their Nunns ▪ if Christ had but gone in that manner, being invited, to a Monasterie, a Priorie, a Nunnery,
and their Nuns ▪ if christ had but gone in that manner, being invited, to a Monastery, a Priory, a Nunnery,
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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.
or a Hermitage, it had been enough to have cried down Marriage for ever, and to have advanced their lose single life infinitely above it.
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This should teach vs to make the same vse of it for the magnifying of Mariage, which they would haue made of it,
This should teach us to make the same use of it for the magnifying of Marriage, which they would have made of it,
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if they had it for their counterfeit Virginitie;
if they had it for their counterfeit Virginity;
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though its most probable, that the Papists would not haue shewed themselues so forward for it,
though its most probable, that the Papists would not have showed themselves so forward for it,
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if they should haue perceiued that Christ had bin such a frend vnto it.
if they should have perceived that christ had been such a friend unto it.
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Note thirdly from hence, that Christ Iesus is no enemie to honest mirth & delight, at such meetings and solemnities as this,
Note Thirdly from hence, that christ Iesus is no enemy to honest mirth & delight, At such meetings and solemnities as this,
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but hath by his owne presence and precedent approued it.
but hath by his own presence and precedent approved it.
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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;
Though we do not read in the Scripture, that christ ever laughed, yet we need not think that he was so rigide and austere, that he could endure no mirth and delight;
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As though men in his Presence were in their silent dumps, and made dumbe shewes onely one to another.
As though men in his Presence were in their silent dumps, and made dumb shows only one to Another.
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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:
Surely then would not christ have been so often invited to Feasts as he was; or if he had, he would not have frequented them so often:
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For the speciall vse of Feasts are for frends to rejoyce and make merry togither in;
For the special use of Feasts Are for Friends to rejoice and make merry together in;
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and therefore in the Holy Tongue haue their name, from leaping and rejoycing.
and Therefore in the Holy Tongue have their name, from leaping and rejoicing.
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So that we see hence, That there is a season and a time when Christians may rejoyce togither,
So that we see hence, That there is a season and a time when Christians may rejoice together,
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yea and that in the presence and before the face of Christ Iesus himselfe; he sitting by, and looking on.
yea and that in the presence and before the face of christ Iesus himself; he sitting by, and looking on.
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Seruants vse to be most merry amongst themselues, and the presence of Master and Mistris damps their mirth.
Servants use to be most merry among themselves, and the presence of Master and Mistress damps their mirth.
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But the Seruants of Christ may be as merry in his presence as behinde his backe.
But the Servants of christ may be as merry in his presence as behind his back.
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Yea they are more merry when he sits at table with them, then when he is absent.
Yea they Are more merry when he sits At table with them, then when he is absent.
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I obserue this the rather, to crosse an illusion of Sathan, whereby he vsually perswades the merry Greekes of the world;
I observe this the rather, to cross an illusion of Sathan, whereby he usually persuades the merry Greeks of the world;
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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 if they should once devote themselves to the Service of Iesus christ, that then they must bid an everlasting farewell to all mirth and delight;
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that then all their merry dayes are gone;
that then all their merry days Are gone;
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that in the kingdome of Christ, there is nothing, but sighing and groning, and fasting and prayer. But see here the contrary:
that in the Kingdom of christ, there is nothing, but sighing and groaning, and fasting and prayer. But see Here the contrary:
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euen in the kingdome of Christ, and in his House, there is marrying and giuing in mariage, drinking of wine, feasting,
even in the Kingdom of christ, and in his House, there is marrying and giving in marriage, drinking of wine, feasting,
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and rejoycing euen in the very face of Christ.
and rejoicing even in the very face of christ.
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Nay its not possible, that any person vpon earth, should joy as the seruants of Christ doe.
Nay its not possible, that any person upon earth, should joy as the Servants of christ do.
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Doe but consider the joy of a condemned person, when at the place of Execution he hath receiued a pardon:
Doe but Consider the joy of a condemned person, when At the place of Execution he hath received a pardon:
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Such is the joy of Christs seruants, especially then, when Christ comes vnto them.
Such is the joy of Christ Servants, especially then, when christ comes unto them.
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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,
For before he uses to come, he suffers men to be as Persons At the point of Execution, he brings them even to the pit of Hell, to Hell Mouth,
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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;
and then when he comes to them, he brings a Pardon with him. Christ Servants indeed have many griefs, and qualms come over their heart;
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but it is then with them, as with women neere their time of bringing forth; they are in trauaile with some joy.
but it is then with them, as with women near their time of bringing forth; they Are in travail with Some joy.
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Cleane contrary it is with wicked ones; who haue ofttimes many flashings of joy:
Clean contrary it is with wicked ones; who have ofttimes many flashings of joy:
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but when they are in the height of it, they are then big-bellied, and ready to trauell of some sorrow:
but when they Are in the height of it, they Are then big-bellied, and ready to travel of Some sorrow:
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and their owne wofull experience makes them expect it.
and their own woeful experience makes them expect it.
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For its very vsuall with them in the extremitie of their mirth to say, I pray God I heare of no sorrow, I haue bin this day so merry.
For its very usual with them in the extremity of their mirth to say, I pray God I hear of no sorrow, I have been this day so merry.
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And good cause they haue so to feare, that cannot be merry, except the Diuell play the Musitian;
And good cause they have so to Fear, that cannot be merry, except the devil play the Musician;
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that cannot sing, except the dittie be made in Hell.
that cannot sing, except the ditty be made in Hell.
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Let all our jolly Gallants and merry Companions therefore know, That the Children of God can be merry and pleasant,
Let all our jolly Gallants and merry Sodales Therefore know, That the Children of God can be merry and pleasant,
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though they cannot cog, lie, sweare, swagger, talke lasciuiously, and filthily, &c. And they shall then be euerlastingly merry, 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. Sith Christ is ready to come to our Mariages and Weddings;
though they cannot cog, lie, swear, swagger, talk lasciviously, and filthily, etc. And they shall then be everlastingly merry, when the wicked that now seem to be made of nothing Else but mirth and pleasure, shall gnash their teeth and howl in Hell for ever and ever. 4ly. Sith christ is ready to come to our Marriages and Weddings;
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This should teach vs, to prouide for him, those dishes, that himselfe best loues, and that he vseth most to feed vpon.
This should teach us, to provide for him, those Dishes, that himself best loves, and that he uses most to feed upon.
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In which prouision, thou needst not to put euer the more in the Pot for him,
In which provision, thou Needest not to put ever the more in the Pot for him,
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or vpon the Spit, or in the Ouen. But the Table that thou art to spread to Christ must be in thy heart;
or upon the Spit, or in the Oven. But the Table that thou art to spread to christ must be in thy heart;
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see that thy heart stand syncerely affected vnto him; yea thou must dresse and prepare thy Soule for him.
see that thy heart stand sincerely affected unto him; yea thou must dress and prepare thy Soul for him.
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For as the speciall meat that he prepared for himselfe to feed vpon, was, his doing of his Fathers will; For as the special meat that he prepared for himself to feed upon, was, his doing of his Father's will;
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so the best dish that thou canst prepare for him, is, Thy obedience to his will.
so the best dish that thou Canst prepare for him, is, Thy Obedience to his will.
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Those therefore that call Christ to their lewdnes, ribaldrie, blasphemie, &c. they call him to a banket of Carrian,
Those Therefore that call christ to their Lewdness, ribaldry, blasphemy, etc. they call him to a banquet of Arian,
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or a worse matter then that; and offer him a bowle of vineger and gall to drinke.
or a Worse matter then that; and offer him a bowl of vinegar and Gall to drink.
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The second meanes, 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.
The second means, by which christ dignifieth Marriage, is, by working a Miracle, yea the First Miracle that ever he wrought, a Miracle whereby he turns water into wine, yea into most excellent wine.
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I must in regard of Time, handle all these points togither confusedly.
I must in regard of Time, handle all these points together confusedly.
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1. Hence obserue that Christ being called to the Mariage, cometh thither God as well as man;
1. Hence observe that christ being called to the Marriage, comes thither God as well as man;
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yea and graceth the Mariage with the manifestation of his Deity;
yea and graceth the Marriage with the manifestation of his Deity;
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so that those that haue this grace to call Christ Iesus to their Mariage, (and all such call him,
so that those that have this grace to call christ Iesus to their Marriage, (and all such call him,
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as heartily call vpon him,) they shall feele his presence, yea and his diuine power in his presence;
as heartily call upon him,) they shall feel his presence, yea and his divine power in his presence;
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for Christ neuer comes being called, but he leaues behinde him some prints of his Godhead & divine power.
for christ never comes being called, but he leaves behind him Some prints of his Godhead & divine power.
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And this may be a signe vnto thee; That thou neuer didst heartily call Christ Iesus, vnto thy house, and vnto thy table,
And this may be a Signen unto thee; That thou never didst heartily call christ Iesus, unto thy house, and unto thy table,
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if thou hast had no sense and feeling of his diuine power, doing a greater worke and more powerfull within thy selfe,
if thou hast had no sense and feeling of his divine power, doing a greater work and more powerful within thy self,
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then is the turning of water into wine.
then is the turning of water into wine.
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Secondly, Obserue how Christ recompenceth those that are kind vnto him, how in their necessitie he worketh a Miracle to supply their want.
Secondly, Observe how christ recompenseth those that Are kind unto him, how in their necessity he works a Miracle to supply their want.
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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.
So that they, that have this grace, to invite christ Iesus, and to call him to their Feasts, rather then they shall want any thing needful for them, he will work Miracles.
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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,
What greater encouragement can men have then this, to make christ Iesus always their chiefest Guest? For then, rather then they shall die for hunger or thirst, he will rain milk,
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and honie, and Quailes from Heauen, to feede and nourish them.
and honey, and Quails from Heaven, to feed and nourish them.
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Thirdly, In that Christ vpon present necessitie turnes Water into Wine, the present Feast requiring it;
Thirdly, In that christ upon present necessity turns Water into Wine, the present Feast requiring it;
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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.
It Teaches us, That Christ extraordinary works Are not for gazing and wonderment, but for special use, according to the several necessities of his Servants.
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They wanted wine, the soule and life of a Feast; and Christ by Miracle makes wine.
They wanted wine, the soul and life of a Feast; and christ by Miracle makes wine.
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And first this againe, 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,
And First this again, should be a wonderful encouragement, especially to Persons entering into the state of Matrimony, which seems to bring many necessities with it, to make special account of such a Guest, who will not only supply their Wants in general,
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but their speciall wants, belonging to their speciall places.
but their special Wants, belonging to their special places.
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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:
He that but in a matter of ceremony and compliment, turned water into wine, that there might be no dishonour to that Feast, where he was a Guest:
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Will he see any needfull thing wanting to them that marry in his feare?
Will he see any needful thing wanting to them that marry in his Fear?
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Secondly, this should comfort men against the ouer-much cares of this world, for Wife, and Children.
Secondly, this should Comfort men against the overmuch Cares of this world, for Wife, and Children.
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He that now turned water into wine, can turne stones into bread ▪ lead into siluer, brasse into gold,
He that now turned water into wine, can turn stones into bred ▪ led into silver, brass into gold,
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& 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,
& will do it rather then thou Shouldst want, and if in his Wisdom he did see it good for these he can also as, Easily turn a bad Husband into a good,
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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.
and a bad Wife into a good, a Poor man into a Rich, a Base man into a Noble, a Cottage into a Palace etc. Make much Therefore of christ.
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For on the contrary side, exclude Christ out of your Feasts, and he will turne thy wine into water,
For on the contrary side, exclude christ out of your Feasts, and he will turn thy wine into water,
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if not in the glasse, or in thy mouth, yet in thy stomack;
if not in the glass, or in thy Mouth, yet in thy stomach;
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so that it shall do thy Spirits no more good, then if thou hadst drunke a cup of cold water.
so that it shall do thy Spirits no more good, then if thou Hadst drunk a cup of cold water.
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Thirdly, this should teach vs to imitate Christ.
Thirdly, this should teach us to imitate christ.
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Doth he in this manner honour Mariage by a Miracle? Surely, those persons that are maried, should honour him with the like-Miracle.
Does he in this manner honour Marriage by a Miracle? Surely, those Persons that Are married, should honour him with the like-Miracle.
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They should endeuour also to turne water into wine.
They should endeavour also to turn water into wine.
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But how? Surely, whereas their former lives and conversations haue bin vnto Christ but (as it were) a cup of heartlesse water;
But how? Surely, whereas their former lives and conversations have been unto christ but (as it were) a cup of heartless water;
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they should be vnto him by their amendment, as a cup of wine to cheere vp his heart. FINIS.
they should be unto him by their amendment, as a cup of wine to cheer up his heart. FINIS.
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