A sons patrimony and daughters portion payable to them at all times but best received in their first times when they are young and tender : laid-out without expence of money only in the improving time and words with them contained (in an answerablenesse to their ages) in two volumes ...

CHAP. VI.

Of Wedlock: how sacred that band: how fundamen∣tall to comfort. I. Our well and orderly entrance into that honourable estate. II. Our well ordering our selves therein according to the dignitie and honour thereof.

IT follows now, that we make some provision also, against the other solemne Ordinance, wherein two are made one; That is in the day of our marriage; which day hath an influence into all the remaining dayes of our mortali∣tie: For, of all our civill affairs, there is none more weigh∣ty, important, of greater consequence, either for extreamest outward vexation, and hearts grief, or extraordinary sweet contentment, and continuall peace, then wedlock is; it is as the last summe, put at the foot of our reckoning; where∣by we may reade, what all comes to. As this proves, we say, it goes well with us, or ill: All our Temporalls, com∣forts

and erosses lie here, as within a little map or table g 1.1 We must walk softly here, and very considerately, it being, according to the old saying, like a stratagem in warre; we cannot erre and recall it. We marry for life as was said, nay, for eternitie.

I shall note here for the more comfortable entrance into this estate.

1. The headie proceeding of some young folk.

2. The notorious abuse of the Minister.

3. The cunning contrivance of some parents.

4. And the cousening crafty concealement of those, who are more at libertie to dispose of themselves, I mean wi∣dows and widowers. These things, I shall onely point at in the first place, the better to make way unto that, I principal∣ly intend.

1. The proceeding herein of the younger folk, is like themselves, rash and headie; as if what they did to day, could be undone a moneth after; And so they pay for their rashnesse, and have time enough for repentance all their life after. How oft have I known two green heads, who could think of nothing but the present, give their consents for the undoing of themselves? But because their consent is no∣thing, without a fourth person (for we make no doubt but the maid or man-servant is the third person, alwayes a pan∣der * 1.2 in these cases) therefore, they have agreed also with a Minister, for so poore a reward, as will pay his score at the ale-house some moneth after, that he shall come in and wit∣nesse their consent; then, which belongs to the office, (as he straineth it) to put to the Churches seale, as a sure wit∣nesse, that all is made firm.

The Parents quickly heare of it, and we may be sure, it wounds deep; For now (as it is most likely in such a pro∣ceeding) neither their sorrow, nor their vvealth, nor their counsell can possibly redeeme their childe from perpetuall thraldome.

A Minister, I call this man, who knit this couple, and made them one, and a minister he will be called; whether

we will or no; be it so; but in my construction, it is in a large sense, so an hang-man is a minister also, and in this case, he doth but the office of a very executioner; yet, which doth more debase him, in a most unlegall way. And such an one, I saw once standing before an honourable Court, for joyn∣ing, by vertue of his much abused office, two persons, in condition very unequall; and as unseasonably too, in the night; within lesse then one houres time after the Father of him, now newly yoked, was departed out of this world; his orders (I think they are called so; and so called to put such men in minde of their duty even to walk orderly) were ta∣ken from him, and some other penalty inflicted upon his purse, which he regarded not, for the ale house had dryed and shrunken up that before hand; and some restraint of li∣bertie (but he was a prisoner before:) For any further pu∣nishment, it is not within the verge of that Courts jurisdi∣ction. These points following are too high for me to exa∣mine; whether the knot which this fellow hath knit, be of that strength, as with us it is accounted? Some think not so, and have their grounds for so thinking; but if so, I mean, if being so unlawfully knit, it cannot be lawfully undone; then, whether our provision of laws in Church or Common∣wealth, are not too short for the pulling out of these can∣kers? These be matters too high for me, but, I am sure of these two things, which I speak very feelingly, as one who knows the heart of a Parent;

1. That my childe is a much more valuable commodi∣tie, then is my purse, my horse or my mare. A childe is a fathers earthly treasure, the other are trifles in comparison, and being lost, may be made up again. It is not so with a child; if a ruffian-like-hath stolen her affections, or her away, and another, alike person or Priest, hath married them, this losse is unreparable, the Parent cannot recover or make it up again. And what can recompence this losse? A childe is stolen away; she is unequally yoaked for eternitie, for life I am sure. The Parent now may complain sadly and that is all, for help he cannot.

2. This I know also, That, those of that sacred order (for so their orders have ranked them) deale herein most disho∣nourably and unworthily, and do offer such an affront to Church and Common-wealth, as in no one thing, more or a greater opprobrie.

I think now of the Institution of Marriage, how sacred that was, the honour and dignitie of the same, and how this Minister hath abased himself, and vilified this sacred ordi∣nance, and now I commend him to the eye of the civill Magistrate, and from his hand, to the hand of his fellow Minister, the hang-man I mean, for, I pray for him, That he may suffer as a notorious malefactour: Because he doth most notoriously abuse his office, scandalize his sacred order; and, which is yet worse, doth more hurt to the Common∣wealth, then hath the most notorious Rogue in Newgate. I am very sensible and sure of what I say. The servant before spoken of, must be remembred too; the Cart or Bride-well is a fit punishment for her, but too easie a pu∣nishment for such an one, who, for a trifle, will hazard the casting away her Masters jewell. I have done with the pan∣dar and his fellow Minister both.

3. Sometimes I have observed, that the Parents on the one side, have been well pleased, and contented to wink and give secret allowance to an unwarrantable proceeding; the Childe they think, will choose better for it self, then they could have done.

And here I must tell also, what I have seen and observed further, which is; That crosses have presently followed the conclusion of the match, which one side gave secret allow∣ance unto, in hope of advancing their Childe; either a pre∣sent separation hath followed; The sonne hath been posted away into some forrein Countrey, else some strangenesse of affection; for such love is quickly cold, bird like (as Cle∣mens h 1.3 saith) it cannot be fixed. Some thing or other hath happened that crossed, and blasted all their hopes.

4. I have observed some also, being at their own libertie to make their own choice, not so carefull and upright this

way; They have carryed things in a cloud: some things they have made more then were, some things lesse; some things they have concealed, which should have been made known; and some things have been presented under a co∣lour and shew, and all to compasse a poore end, some wealth and repute amongst neighbours; but things have proved contrary, they have embraced a shadow, and lost the sub∣stance. They preferred a poore accessory before the princi∣pall, and so have been paid with winde, with counterfeit coyne instead of currant. I could instance in some now, widows and widowers, who at this present do smart open∣ly, and in the eyes of others, for their reservednesse, their se∣cret and cunning contrivance and imposture this way; nor could it be otherwise, for it is not Gods way, we cannot ex∣pect a blessing in it. What I compasse by guile and cun∣ning, doth but serve to increase my after discomfort; A foundation i 1.4 layed in unrighteousnesse will be like a totter∣ing wall; at the best, but like a house built upon the sands, and tending to ruine. And therefore this should be a warn∣ing to those, who have any hand in this so weightie, and fundamentall a businesse, the issues whereof are so great; And hence follows their rule, which is this;

Look wherein a man expects the greatest good (and his expectation is larger in no other thing, then in marriage, being most ancient, important, fundamentall to a sweet societie of life, and a great number of mutuall obligati∣ons, and profitable offices flowing thence) therein now, in a businesse of so high concernment; Let a man proceed in the greatest evidence and clearenesse of dealing, not swer∣ving one jot, or haires breadth from the wayes of sinceritie and truth;

This is the direction, and I would have it evi∣dence my minde, when my tongue cannot.

And now, childe (to make application of all to thy self, and way for thy better provision) considering the premises; That marriage is a businesse of such, and so great conse∣quence, and concernment; That the band is so strait, that nothing can dissolve it but death; or that which is to be pu∣nished

with death; that, if there be an errour at first, it is hardly recoverable afterwards; considering all this; I, that might command thee, do intreat thee, by that worthy name called upon Thee, and thy sacred vow then given; By all the engagements of a childe; such be all thy parents tra∣vell for thy good: By all the comforts thou canst hereafter look for; Be well advised first before thou doest proceed in this great businesse, which requires such and so much deli∣beration; Be, I say, well advised first; By whom? not by thine own heart, aske not counsell there, it may be, and is in such cases, strangely corrupted; nor by thine own eare, there is prejudice; nor eye, that is blinded; nor affections, they are troubled, and can give no certain answer; Nor by thy self, for now thou art not thy self; Thy judgement and rea∣son are quite steeped in affection k 1.5. Yeeld thy self wholly up, to those, who have the oversight and charge over thee, that is my charge; There leave this great businesse and sub∣mit; Here shew thy obedience as thou lookest to prosper.

All thy deportment, from the yeares of understanding and onward, thy gesture, thy words, thy actions, should all, at all times, sweetly and child-like speake out, and shew forth thy dutie to, & due observance of thy parents; So as all that look on thee, may heare and reade it in thy whole carri∣age; and all short enough to answer thy debt. But here is the principall businesse, wherein they that have the charge over thee look to be observed; And as thou doest observe them here, so look to prosper. I will read a short story here, wherein we shall see a great example of a childes dutie at this point; The greater the person was, the greater the exam∣ple is: yet not so great the person, in respect of place and dig∣nitie; but we are greater then he in respect of name and pro∣fession; And therefore, if we Christians fall short at this point, our disobedience will be, as the more notorious, so the more abominable. Xenophon relates the story thus; Instit. Cyri. lib. 8. p. 665.

Cyaxares would have espoused his daughter to Cyrus the great, offers him a portion answerable; A large coun∣trey

for her Dowry, great gifts besides: Cyrus thus nobly makes answer; I like the Stock well, I cannot dislike the Branch; The portion pleaseth and proportion both; all lovely and desireable. But, Sir, I am a Childe, and must de∣port my self herein Childe-like; A Childe is no match∣maker, unlesse in childish and triviall things, things of a low nature, and of but ordinary concernment; A Childe must not treat at such a point as this. I have, Sir, a Father and a Mother both, as they will treat and conclude, so shall I determine and resolve you;

This is the exam∣ple, and see the old discipline, and awfull respect of chil∣dren in old Time to Fathers and Governours. And but e∣quall it is, and very reasonable, that so it should be; for, if the Parents will determine nothing till they aske the maide l 1.6, (whereof afterwards) how unchild like were it (to say no more) for the maide to say, or do, any thing till she aske the Parents?

Esau was a bad Childe of a good Father, and he shewed (saith Chrysostome) his untowardnesse betimes, for he * 1.7 matched himself, without his Parents cōsent. And that we may know how ill such matching thrives;

It is upon ever∣lasting record, That they were a griefe of minde unto Isaac and Rebecca m 1.8. And certainly if we grieve the hearts of our good Parents, we do, in so doing, block up our own way to our desired blessing: so then, the best counsell I can give, and the best provision a childe can make against this great and solemne time, and for the better successe in this great businesse is; to look carefully, first to its single charge; And then to leave the rest to them, whose charge it is, and have taken upon them faithfully to discharge the same.

The first is a Childes principall dutie, This ruling of one well, The discharging of that little great-Cure, so as a man (souls have no sexes, as was said) may quit himself, like him∣self, in that single account. This I say, is every single. Bodies principall dutie; Therefore of this first.

1. We are by nature ambitious of rule, like the Bram∣ble, the more unfit to govern others, the more desirous. We love to be in authoritie, and have others under us, before we

have got command over our selves. We would take upon us, the charge of more souls (so doth He or She, that enter into this condition, and they must be accountable for them too, the greatest cure in the world) before we know how weightie the charge of one soul is. Marriage is an honoura∣ble estate, and if well ordered, there is nothing in the world more beautifull; And that it may be so, we must be well ordered before-hand, as befits the honour due to so sweet a societie; And it were well if our sufficiency this way, and means for the well ordering of our selves, were well tryed (as in some Common-wealthes it hath been) before we are suffered to enter into so holy an order: unbrideled humours and unreclaimed desires are not fit for this strait bond. This band is straite, and of any band holds in the shortest, how ever we may think the contrary; neither our own will, nor the libertie we may take, but right judgement, sanctified reason, and expediency must guide us; else that, which should suppresse sinne, may increase and foment it: and that, which in true use doth refresh and comfort, will weaken and exhaust nature.

They that marry, marry not for themselves but for po∣steritie, family, friends: matters of great importance and of great burden; But few there are that consider it before∣hand, and therefore few that carry themselves, as befitteth the ordinance, orderly and honourably in it, whence it comes to passe, that that which is the greatest good, proves the greatest evill, the fuell of sinne, and matter of the great∣est discontent.

A man may live to fortie or fiftie yeares, and yet be very unadvised here; and so run on as the most do, of whom we may say; they know not what they do. A due consideration be∣fore hand, and care how to discharge this single cure would prevent all this, and set a man in a ready way for a future blessing. It was usefully answered to a friend desirous to know his friends resolution, how fit it was for him being a single man to change his condition:

If your own desires (said his friend) finde you work enough to reclaime and

keep them in; you had best forbeare yet to take upon you more work in the charge over others: If it be an hard taske to steere your little boat in a little River, it is not safe to venter your little skill in steering a ship through a wide Sea m 1.9.

These words imply but thus much; That every single person must examine himself well and seriously in this point; how he hath discharged his single account; how he hath ordered his little house, himself. And if he fall short here, as certainly, if he deceive not himself, he will finde himself short enough; Then he or she (but we respect not sexes) must think it as well a mercy, as the very reason that God doth not trust them with more; their unfaithfulnesse would be the more, and their account the greater: He that is not faithfull in a little, will not be faithfull in more, nor shall he have much committed unto him.

This intends every single bodies instruction, more speci∣ally thine; Take a speciall charge (my childe) over thy self, rule well thine own house, I mean thy self; God hath made every man a governour there. The poore man, that hath none to govern, yet may be a king in himself. When thou hast learnt to rule thy own spirit, thou wilt be fitter to be subject to anothers, and to rule others also. Look up to God, and look well to thy affections, that they get not the upper hand, for then they will keep reason under foot. Look well to thy outward senses, and make a covenant there; beguile not thy self with such a mockery n 1.10 as this;

To pray against temptations, and then to run into them;

If thou loosest thy command over thy self, thou loosest thy self; for thou wilt be as a citie without a wall, where those that are in, may go out, and the enemies without may come in at their pleasure: So, where there is not a government set up, there sin breaks out, and Satan breaks in without controule.

This is a sacred Truth, not to be doubted of: Beleeve me now in what follows; I have known many, but more there have been, whom I have not known, who (neglecting this single charge; and casting off the government of them∣selves)

have poysoned all their springs of comfort at the ve∣ry head o 1.11, and blasted their hopes in the very blossome, and blocked up their own way to the comfort they greedily catched at, but in a very shadow. Nay, which is more, I have known them, who have kindled a fire in their youth, that hath consumed them in their age; and some remaining coales have singed the childe, not then born.

Know it a truth not to be doubted, and so plain, that it needs not explication; therefore what is possible, keep thy heart as a chaste Virgin unto Christ, even to thy marriage day, and ever: Thy posteritie, and the blessing upon them depends upon it. And so much touching this so necessary a charge, this so prime a duty, The looking well to our selves, our single charge;

Which cannot be to purpose, unlesse these single persons look up constantly to God, who is the chiefest Overseer; (Parents and others are but deputies under Him) who leades us on and holds us in every good way, and hath said, I will not leave thee, nor forsake thee * 1.12: And this so great a bu∣sinesse they must commend unto Him (for it is a chief point of their charge) with the same earnestnesse as they desire to succeed and prosper in it. Our Lord Christ spent that whole night in prayer, before He chose His disciples: Thereby teaching us (weak and frail creatures, who have no subsist∣ance of, or in our selves, but all from, and in God, what we ought to do at all times; but more especially then, when matters of importance are in hand.

It is of great importance, how and in what manner mat∣ters of importance are entred upon, and begun; where we may note; that nothing shall prove a blessing to me, which I have not commended to the Lord, and gained it from Him by prayer; so then, the young persons must look up to that hand, that disposeth all things, and to that hand they must submit. They must leave God to His own time, they must not tie Him to theirs; He is wise and wonderfull, and ac∣cordingly doth He work for those, whose hearts are stayed upon Him.

I have observed those, who have waited Gods time (w^ch is ever best, He doth all things well and in their season) so preferred in their match at the last, that it hath quite excee∣ded their own expectation, and the expectation of their friends; and this at such a time when they least expected, and had the least hope. I have certainly observed it so. They that wait on the Lord, shall once say they are remembred, and in a fit season: But they, who like an unserviceable piece of Ordinance, flie off before they are discharged; they who will put out themselves before their time, have broken themselves with haste, and proved like proffered wares, of the least esteem, quite disregarded. They must wait on God herein, whose hand leadeth into every good way, and gives a blessing in it: And they must wait His time also, which is a chief point of their duty.

3. The younger folk must leave this weighty businesse in their hands, who are deputed under God to take the cure over them, and the care thereof: And this if the single par∣ties shall do, they have then discharged their double duty, before mentioned, which consisted, first, in the well order∣ing themselves, and so discharging their single cure: And then in leaving the rest, for the changing of their condition, wholly in their hands, whose charge it is, and whose duty also it is faithfully to discharge the same, and now follow∣eth; for it is necessary I should adde something thereof: I mean, touching the overseers duty.

They, that are overseers of the childe (Parents, or depu∣ted so to be) must be earnest with the Lord at this point, for it is a main duty; house and riches are the inheritance of Fathers, and a prudent wife is from the Lord p 1.13. Parents may give a good portion, but a good wife is Gods gift; a great mercy and greatly to be desired. This is their first duty; The next is;

2. They must choose the man; (we regard not sexes) I say a man, not a boy, not a girle, before the face can discern the sex; parents must avoid the inconveniency of haste in so important a businesse, which helps to fill the world with beg∣gery

and impotency q 1.14. And they must choose the man; I say the man, not his money: It is well where both meet, and then they may choose and wink, but that is not very or∣dinary, and therefore they must be the the more watchfull; so where there is a flush of money, an high-tide of prosperi∣tie, there is commonly a low ebbe of better matters, which indeed denominates a man: prosperitie is a great snare, (the greater, when the young heire begins at the top first, at the same peg or height where the Father ended) and it is many times accompanied with some idlenesse of brain * 1.15. I need not feare this; but yet I say in way of caution, choose the man, and then the money; when I say, a man, I mean such an one, who can finde meat in a wildernesse; who carries his riches about him, * 1.16 when he is stript of his money; who hath his chief comelinesse within, and yet not uncomely without, such a man they should choose. If this man be wanting, the childe shall not set her eyes upon him, the pa∣rent must not. If some money be wanting, no great want, it is easily supplied; it is certain, if other things answer, some want that way, I mean in money, is not of sufficient value to hold off, or make a breach. As it was said of the ta∣lents, The Lord is able to give much more then this ^r; But if goodnesse be wanting, it is a greater want then is in a light piece of gold, which in a great paiment will passe not with∣standing; as many great wants passe currant, where there is a great portion. Parents must shew their wisdome here▪ else they fail in a prime duty. They must choose goodnesse, and not account it an accessary. Better want the money then the man s 1.17.

Religion t 1.18 and the feare of God, as it it is generally the foundation of all humane felicitie, so must it in speciall be accounted the ground of all comfort and blisse, which man and wife desire to finde in the enjoying each of o∣ther. There was never any gold, or great friends; any beau∣ty or outward bravery, which tied truly fast and comfor∣tably any marriage knot. It is onely the golden link and noble tie of Christianitie and grace, which hath the power

and priviledge to make so deare a bond lovely and ever∣lasting u 1.19; which can season and strengthen that nearest in∣separable societie with true sweetnesse, and immortalitie.

So farre M^r Bolton; and so much touching the Over-seers duty, in making the choice.

3. There is another main point, That they give the childe leave to approve of the choice. As the Childe offers the greatest affront to Parents in giving her consent without their leave and privitie; so shall Parents offer the greatest wrong to the childe, that can be thought of, in concluding a match without or against the childes allowance; we have an old example hereof, and a standing rule, We will, call &c x 1.20

To use constraint and force here, is the greatest piece of injurie that is done in the world; yet so injurious have some Parents been, and so they have compassed their end, some estate for their childe, but quite forfeited the comfort of estate, and childe both. The parents care was for that the childe least cares for; and neglected the main, the childes liking of the choice.

This is most injurious dealing; nay more, not unlike his (and that was most inhumane) who joyned the living to the dead y 1.21. Smithfield and other places have told us the sad sequells of such matches. So then, this is the next thing be∣longing to the Parents charge; They will not proceed with∣out the childes consent.

But it will be said (as many times it falls out) The Pa∣rents have made a fit choice, and have asked the childes con∣sent, but cannot have it, nor any reason (except a womans reason) why it refuseth.

And indeed so it may well be; for the elder sort can∣not alwayes give reason of what they like or dislike; (and when they can, their reason is unreasonable in such cases, no better then folly a 1.22;) much lesse sometimes can the younger. And if so, then the childe must be drawn on by all faire meanes, and the plainest Arguments, such as true wisdome and discretion can suggest, whereby to win upon it, and sweetly to incline the will; And if after some time of tryall,

they cannot (by such faire means) prevail, then the worl•• is wide enough, they must make another choice; they must not use force, oh by no means.

I think now of the sad and heavy consequences here∣from: So long as my childe hath a principle of life to carry her to Church, let her not be borne thither as upon others shoulders; for she matches for her self principally, and for her life; let it be with her full consent.

4. It is proper to the parents charge, and it is a point of their wisdome also, to be watchfull herein, that the parties have as little sight one of the other, as well may be, till there be some likelihood of proceeding. And then but spa∣ringly too, till the match be made up. There are two things necessary in all matters of weight; That we have Argus his eyes, and Braiareus his hands b 1.23; That is; that we walk leisurely, and circumspectly, looking with all our eyes, and delibera∣ting with all our counsels before we determine; and when so we have done, then to dispatch speedily. Young folk are good at the latter, they will conclude quickly, they are quick at dispatch: but in point of foresight they are no body. They spell the rule backward, they dispatch first, and deliberate afterwards; which causeth so much trouble in the house, and sorrow in the world. They think not, what they do, they do to eternitie. Parents must balast them here, for they are like a ship without it: Parents must foresee and forecast with all their eyes, and more if they had them, before young folk go to farre in this businesse. Let this objection be no∣thing; I must eat good store of salt with him or her first, whom I would make my friend afterwards; There is some use in it, but not here betwixt young parties. If their affections meet for the present, they examine not, what may cause a disa∣greement hereafter. Let the parents look to that, and judge of their dispositions; they may do it, and they ought; the younger parties, cannot, their judgement is steeped in affe∣ction, as was said, they have little discerning further then as may fit the present; but one or both can so intangle them∣selves, and very quickly, that if the match should break,

the weaker breaks with it, and carrieth the trouble of it to the grave. I have observed it so also; and I tell no more, but mine own observations all along. Let them have as little familiaritie one with another as possibly may be, till the match be made up, and then as befitteth Christian modestie.

5. And now I suppose the match treated upon, procee∣ded in and concluded in such a way, as is most agreeable to Gods will and word, for in so doing we may expect a bles∣sing. There is but one thing remains, as a close to that great businesse; The solemnizing thereof according to the same rule.

And here we require the parents care and circumspection, at no point or circumstance more wanting; yet at no time more needfull, for it is the last and chief point of their duty, and evidenceth what their sinceritie hath been in all they did before, touching their proceeding in and concluding the match: They must remember now, and consider with all consideration, That they are on this solemne day laying the foundation of a new house, or familie; now we know, what care we take in laying the foundation: They are now so joyning two, that they make two one; and this they can do by joyning hands, but there is but One, and He onely, that can joyn hearts, and keep them joyned; That marries them to Himself, and each to other, making them that day, and all their dayes of one heart in one house. This is a great work, and peculiar to Him, who is one God blessed for ever. Therefore a main point of circumspection it is, that they do nothing this day whereby to offend His eyes, who gave them their childe, all that is lovely and comfortable in their childe; all the good they have, or can expect: Who makes a Vnitie, and keeps a Vnitie in the bond of peace. Certainly I am upon a great point of duty. O how carefull should we be, that we give no offence here! And yet how is this care wanting? May we not complain here, as Chrysostome in his dayes c 1.24? How are marriages solemnized, and in a manner, how uncomely for Christians! in such a manner, with such prepara∣tions, as if the purpose and intent were, that the devill should be the chief guest called in thither, and a blessing shut out.

I remember the same Fathers words in another place; If the minstrells be within, Christ is without; or if He doth come in, He turns them out d 1.25. I will not say so, lest I should strain the Fathers words, for I cannot take his meaning so: Mu∣sick is a science not to be despised, and though it be not con∣gruous for mourning, yet it is for a feast; I suppose, there we are now. And though we are so, yet this I will say, and all that have common reason will say so with me, where such songs are, as are usuall at such feasts, there Christ is not, that is certain. He is excluded: and let parents well consider, what a guest they have shut forth: such a one, who hath done all for them, from whom they expect all for hereafter. And here now, thou that art a parent shalt be judge in thine own case, supposing it to be thus:

Thou hast no means whereby to preferre thy childe, none at all; thou couldest not give it so much as her wed∣ding clothes: But a friend thou hast, who would do all for thee, all to thy very hearts desire, and more. Tell us now, wouldest thou forget this friend, on the wedding day? no sure, that thou wouldest not; who ever was forgot, he should be remembred sure enough. Thy engagement to the Lord Christ is much more, and much stronger, I cannot tell thee how much more, but infinitely more, that it is; canst thou then forget to invite Christ to the wedding? Certain∣ly no, if reason or civilitie can prevaile any thing: nay, be∣fore and above all (or else it is nothing, for He must be chief and Lord where He comes) thou wilt, as the same Father ad∣viseth,

call Christ thither

e 1.26: for certainly, a marriage feast cannot be well ordered, if it be not, as once it was, even thus; And both Iesus was called, and His Disciples to the marriage f 1.27. Suppose it so, and the parents have quitted themselves well, for things are done decently and in order. But now, here is a grave question, for thus it will be said; Great reason we see, [Object.] that we should invite Christ, but how can we do it? He is in Heaven, and we are on earth; He is a spirit, we flesh. That [Answ.] is very true, and it is fit ye should know it, that ye may keep your distance, and answerably addresse your selves.

And when ye have done so, according to knowledge, then observe an Analogie or congruitie in this businesse; as thus; would you know how you may invite Christ? As thou doest thy much honoured friend before spoken of; Thou doest solemnly entreat his company that day; thy prepara∣tions are answerable to that respect thou bearest unto him; such company, such cheer, such a cōmunion, as is every way sutable. After this manner invite Christ; but remembring still, both Christ and his Disciples, they stand close together, and can never be parted.

But if Christ come in, our myrth must go out; He marres [Object. 2] all our musick. That is the common objection. He is too strict and sowre a guest for such a time:

so it is said, or so it is thought. Why? It is certain; there is a Christian libertie [Answ.] to be taken at this time, even by Christ's own allowance. If ever mirth be comely, then at a wedding dinner: if ever good cheer be in season, and some exceeding that way both in mirth and cheer, then at such a feast; it is not properly a feast without it, not a marriage feast I am sure: And such a feast it is even by allowance from our great Master of that feast. But now we must take this along with us: 1. There is great cause, that we should watch over our selves, and over our affections now, more specially, because, where God gives a libertie, there man is prone to make an excesse.

2. We must account that a mad mirth, which grieves the Spirit of God. 3. That to be a most unkinde requitall of the Lord, where He hath made our table like a full pasture, there to exalt the heart, or to lift up the heel. And all this we are apt to do, therefore must we be the more circumspect, and watchfull over our selves at such a time, that things may be done de∣cently and in order; that all may shew forth Christian hone∣stie, prudence, wisdome, modestie. And this, because that day, having an influence into all our following dayes, may be so disposed and passed over, that it may be a pledge of a blessing upon all the rest. And this is according to Gods holy or∣dinance.

And so much, Childe, for thy better provision and pre∣paration

for this great and solemne businesse; Of convenient entrance into this honourable estate, wherein I have discovered the great abuses and disorders about it, for thy better warn∣ing; and the more to engage thee to thy duty, which was twofold: The well looking to thy self, thy single cure, and then looking up to God, leaving the rest in their hands, who are thy parents, or deputed so to he; What their charge is, we have heard, even their five fold duty.

It follows now, that I adde something touching our Christian-like managing this worthy and honourable estate; as befitteth the honour of it, whereon depends our comfort∣able living in it.

2. We suppose now, that affections at the first meeting * 1.28 are strongest, like a spring-tide; there are some certain flushes, as I may say, of Love, and Ioy, from the present en∣joyment each of other. Here then is required more wis∣dome then we have to moderate our affections (now in their hot fit) and to temper them with knowledge and di∣scretion: For this we must know, that there is as much dif∣ference betwixt these sudden flushes of love, and a well grounded affection, as is betwixt the burning heat of a fea∣ver, and the naturall heat of a sound and healthy body.

It is of soveraigne use to help us in the guiding the stream of our affections in the right channell, to consider; Who it is, that makes the Creature so suitable, lovely and beauti∣full; who it is, I say, that adorns and beautifies both the Bridegroom, and the Bride. To forget this, seems as unrea∣sonable, as it is impossible for a maid to forget her ornament, or a Bride her attire f 1.29. And if it be remembred, it will beget some reciprocation, both of affection and duty, to Him, from whom we have all our comelinesse g 1.30, and the stream of our affections will run right; We shall greatly rejoyce in the Lord, for he hath clothed us with the garments of salvotion, He hath covered us with the robe of righteousnesse, as a Bridegroom deck∣eth himself with ornaments, and as a Bride adorneth her self with her jewells h 1.31.

And it will help also much to advance our affections that

way, where our treasure is or should be, if we consider that expression, then which, there is not another more feeling one in all the sacred Scripture (except in the 103 psalme verse the 13.) As the Bridegroom rejoyceth over his Bride, so shall thy God rejoyce over thee i 1.32

This consideration would much help us in the keeping our hearts to God, the sole fountain of life and happinesse; and from cleaving to the Creature, which at the best, is but as a Cisterne k 1.33, which fills and empties according as its in∣fluence is from the fountain. It would be a means to cut our expectation the shorter, that it spread not out too large to∣wards the Creature; which (though our thoughts are o∣therwise, but they have no bottom) cannot satisfie; nor is it possible it should, no more then the East-winde can fill the stomack; there will be an emptinesse notwithstanding, or a filling with winde, such a vanitie there is, that lieth up∣on the Creature. And then the more we shall enlarge and widen our hearts towards it, the more the Creature may contract, and narrow it self towards us, for our just punish∣ment; and so, the heart, finding a capacitie in it self, and a narrownesse in the Creature, it would finde so large content in, but cannot, nor is it possible it should, there groweth a satietie, then a flatnesse, then perhaps a coldnesse: whereas a true and orderly love would have kept it self in life and heat, and have maintained a good proportion in both, &c l 1.34.

Sinne hath wonderfully poysoned our natures, and put all out of frame: And if we be left in our own hands, we shall pervert Gods good ordinance, and turn it into sinne; so, that which was ordained as a remedie against sinne, may prove, through our sinne, an occasion to foment it the more. For indeed, those very expedient remedies (on which we may dote too much, and put too much trust unto) consider∣ed in themselves withou•• a divine influence sanctifying them, are but crazy and sickly. They cannot put us into a sound constitution, or right temper, nor keep us in it, no more then meat and drink can, till the stomach be cleansed, and a word of blessing from the Lord of the Creature doth

accompany them, but if abused to intemperancy, our good temper is more lost, our distemper is increased, as fire by fu∣ell put unto it. The reddition or application hereof to our present purpose, is very easie, but I forbear it.

Over some things we must draw a vail, and when we walk under that, we must walk the more comely, and ho∣nourably: No cover hides from God, whose eyes run to and fro through the whole world m 1.35. But though all things are bare and naked before the Lord, even the hidden works of dark∣nesse, yet we must note that the Lord beholdeth us more narrowly, and taketh a more strict observation of our way in those places, where mans eye cannot look in upon us. There is the very tryall of our sinceritie and uprightnesse, and thither the Lords eyes come; And withall (as I may say, for the Scripture intimates so much) with a light or torch in His hand; we cannot be hid. Therefore look we must to our selves more especially in the dark, because there we are most observed.

This is a point of speciall consideration, and concernment to make this estate comfortable unto us, and, as it is usually called, honourable. To teach us well to order our affections, and to carry the streame thereof in a right channell. But more specially the words of Chrysostome may teach very much, these they are: He loved his people committed unto him, as the Bridegroome the Bride, and thus he bespeaks them n 1.36;

I love you, said he, and ye love me; so we do well, but we do not enough, nor orderly neither, unlesse we ful∣fill the first commandement first. Let us all love Christ, with all our might, with an exceeding love, who hath done all for us, and hath exceeded to us ward: let us ex∣ceed (if there can be an exceeding that way;) Then our love will run in a right channell, from Him to Him. This concerns you and me very much, let us put to all our might here, let us love Him with fervency of spirit; for * 1.37 pitie it is that so sweet an affection should be spent and lost upon the Creatures: that's the conclusion.

2. It will conduce much to our after content and quiet;

if we, at the first, count our cost, and fore-cast discontent; I mean, if we expect troubles, and keep a room for them (as was said) for come they will, being the proper badge of a Christian, and the very accessaries of a married estate n 1.38. Some mens thoughts are so youthfull, that they can think of no change, but that it will be May-tide all the yeare; they think of nothing but the present, and that, as it is at present, it will be alwayes; though that present time passeth, as quick as the thought, and troubles follow, as the night, the day: but this they think not of. We know whose conceit it was, that every quarter of the yeare would mend, and prove better and more easie to him; but it proved otherwise, for it was the vain and simple conceit of such a simple creature, whose nature is inferiour to a fool; The morall is ours, and teacheth that every quarter of life, the Conjugall state more specially, hath some proper and peculiar troubles attending on it; and the more we account of them, the better we shall bear them.

Things may go crosse for want of care, so may they not∣withstanding all our care. It is a true saying,

we know not the faults of our yoke-fellows before we are married,

nor quickly then; there is enough reason and cunning also, to hide them before. And now, that we know them, we might have known before; that two Angells are not met together; but two frail creatures; whereof the best is full enough of infirmities: And this true wisdome counts of before hand, and that is to count the cost; then nothing can come which was not expected.

We must expect to enjoy blessings with afflictions o 1.39; a mirg∣ling our joy with sorrow; our wealth with some woe; a temper∣ing heaven with earth; and this is a happy tempering, that we should neither love nor rest in this earth, above that which is meet, but acknowledge all is but vanitie: and so we should love it as transitory things, and have our great delight in the Lord alone. And if this be our wisdome in this particular and more speciall businesse, then, if matters be not well, we make them well; and, if not our yoke fellows, yet our selves the better.

We must note a second thing also, for it is of great use, for the keeping the unitie of the Spirit in the bond of peace; that in marriage there are two things essentiall to it, and seem contrary, but indeed are not; An honourable equalitie, and an inequalitie; A superioritie, and an inferioritie: both founded in nature upon the strength and sufficiency of one sex, and weaknesse and insufficiencie of the other.

The equalitie consisteth in this, that man and wife should count nothing their own; p 1.40 miae and thine, two words that make so much difference and division in the world, must not be heard in the house between man and wife; no, never heard in that communitie; All things are in common betwixt them; souls, bodies, goods, friends, acquaintance, one the others; all common.

The inequalitie or superioritie consisteth in the husbands headship, and power over the wife, he is supreme as the head.

Now here is a point of high wisdome; sith a conjugall estate is a drawing together in one yoke, and the yoke seem unequall; yet to draw strait and even, and in a right path; This, I say, is a point of high wisdome, for it is taught from above q 1.41: And where this wisdome is not, there these two things, which seem contrary, but are not, will be con∣trary indeed; and that, which is indeed the foundation of all order, which proceedeth from unitie, as the head, will cause great disorder.

But where this wisdome is, this teaching from above, it will be thus discerned and exercised; The husband, superi∣our to himself and his own will, sweetly commands him∣self, looking carefully there (that is the Apostles rule and method to all, that have oversight and authoritie over others, as well as pastours, our selves first, then others r 1.42) And so com∣mands his wife; And she, again, as sweetly and willingly obeys him: The husband lives with his wife, and rules, as a man of understanding; and the wife submits, as a woman, that hath knowledge: The husband counts it his greatest dignitie, to govern in the feare of God; And the wife her greatest honour to submit thereunto.

It is not basenesse, but a

point of a nobleminde to know ones self inferiour, and to de∣meane ones self accordingly, saith Chrysostome. A wife by taking that to her self, which belongs to her husband, as s 1.43 his proper right and charter, doth not, in so doing, take the honour of the man, but looseth the ornament of the woman, saith the same Father in another place.

Indeed there is not a more unseemely and unworthy sight, then to see a wife usurp the authoritie over the man; It is like a body, I have sometime seen, whose head was bowed down so close to the breast, that behind, you could scarce discern any thing but the shoulders. Certainly, it is a seemely sight, To see t 1.44 the head stand out in sight; and the contrary, as unseemely. And as unseemely every whit, if the man demean himself unworthy of his place, if he be not answerable to his honour and headship, it will but disgrace him the more: being like a pearle set in lead, or a jewell in a swines snout, a skull without braines; or an head without wit.

It is not to be doubted, but the prime dutie, and the very weight of the burden lyeth upon the man; It is much how he leadeth the way, and draweth here: for the head is the Glory and Crown of the Body; and to be an Head im∣ports a preheminence, and soveraigntie; it implyes also a derivation of the spirits thence to the members, which be∣ing intercepted, the body would quickly fall into a dead palsie t 1.45; All which strongly argueth the mans principall charge and duty, to whom belongs the headship; and there∣fore is the principall and leading example;

The man by his example must lead on the wife to faith; else what is one in the flesh, will be two in the spirit, that is, divided, saith Chrysologus.

u 1.46 The man is in his place, though of the lowest ranke, yet in his place, as the great parsons in their great seas; as the Ad••irall ship that beares the Lanthorne, all

steare after it:

And indeed this man, though in a low [Chap. 6] [§ 2] estate of life, yet being out of order, can blow as big, and raise as great stormes proportionably in his little pond, as the other doe in their great seas,

so Lipsius phraseth it x 1.47; Therefore whether the man be in high place or low, it is very much how he leadeth the way, for he is as one that car∣ryeth the Lanthorne. If the husband hath received the stampe of holinesse, as was said, y 1.48 he will quickly presse his houshold with the same impression: if Grace, that pretious oyntment, be in the head of the head in an house, it will, quickly destill to his skirts, Children and servants. A husband should know that he is not more above his wife, in place, then in example. Therefore what is done a misse in thehouse, will returne up∣on the man, as most blame-worthy.

My conscience makes me feare, that the lightnesse of my family shall be laid up∣on my charge, for lacke of more earnest and diligent in∣struction, which should have been done, said Bishop Ridly to Master West. Woe and woe againe, if we by our exam∣ples, should make others to stumble at the Truth; So Iohn Bradford to Iohn Carelesse z 1.49 It is a tradition, that Matthias the Apostle was used to say; If a goodmans neighbour did fall into any great sinne, the goodman was to be blamed: for if that goodmans life had been sutable to his Rule, the Word of God, then had his example, according to rule, so awed that neighbor, that he had not so falne, said Clemens of Alexandria a 1.50.

Much more may the same be said touching the husband and the wife; the father and the child; the ma∣ster and the servant; if any thing be amisse, if things goe not straight in the family, it is very likely; the husband, the father, the master, walke not according to rule, but some crosse or crooked way, for he is the head, the leading hand. The starres are eclipsed oftner then the greater lights, but their eclipse we observe not; but if the Sunne or Moone are eclipsed, our eyes are upon them, for the one rules the day, the other the night. Inferiors faile often in their duty; but the observation is, what their Superiours, what their Go∣vernours doe. They are in their little house, as the Sunne

and Moone are in the great world, The little great Rulers therein. Therefore it requires our Marke; That it was the Man, for whose faithfulnesse the Lord did undertake; I know that Abraham will command his children, and his house∣hold, &c. b 1.51 Command, marke that; Command not so much by his Word, though that was a command too, but by ex∣ample. That hath more force in it, more of that we call compulson; Abraham will command. And it was the Man, that promised for himself; I and my house will serve the Lord, Ioshua last 15. It was the man, and a man after Gods own heart, that said, I will walk within my house with a perfect heart; (Psal. 101.) And much reformation must follow, for the removing of the wicked from his seat and sight, and for the encouragement of the godly; as it is plain in that place: And, which is more, this was a great house, a king∣dome.

It was a man, and one under authoritie, though he had souldiers under him (and they are none of the tamest crea∣tures) who did say to this man go, and he went, and to an∣other come and he came; and to his servant do this, and he did it.

And to put the lowest last (for indeed he was much below a Christian, but quite shames him) it was an old man, and a darkman; That had foure sonnes, stout young men; five daugh∣ters; many servants; a great retinue; over all, this man carried himself with such authoritie, with such a Lord like command, but so well tempered, as his servants feared him, his children re∣verenced him, all honoured and loved him: In the house you might see, saith the author, c 1.52 the old paternall authoritie and disci∣pline revive again.

All these examples charge the man still, and good rea∣son, that he should be accountable, being principall, and the head of the family, the chiefest pillar in it, that holds up all; And, though the wife be (as she should be) more faithfull in her place, then Bibulus in his office, yet the husband carry∣eth the chiefe name of all, being the more worthy person; and Lord in the house: And the wife is well content with

it; she counted the husbands honour here; and so it is: And being alwayes (as the Moon is sometimes with the Sun) in a full aspect with her husband, then she casteth the greatest lustre, then she is most bright. Similies must not be strained too farre; Wives must not shine then the brightest, when * 1.53 the husband is farthest off, though then also, though not her clothes, yet her vertues may shine the clearer; for then her wisdome in governing and commanding doth fully appeare, when the husband is farre off; And her husband is knowne thereby; Hee sitteth among the Elders, and her owne workes shall praise her in the gates. A good wife is still in full aspect with her husband. Certain∣ly, it is the comeliest sight in the world, To see man and wife going in all things, as Peter and Iohn went to the Tem∣ple, together, d 1.54 (it was spoken of before) e 1.55 where there are cloven hearts and divided tongues, there is no edifying in that house, but a Babell of confusion rather.

But now suppose the case, as it is too ordinary, that the man is the weaker vessell; the head goeth the contrary way, it is so surcharged, or the heart is so like a stone; suppose the case so, that the head is so distempered and Nabal-like, that it cannot leade the way, how then? This is a crosse in the way and a great one; but it must be taken up and borne; and the wife must, as was said, f 1.56 speake good of it: we must not chuse every day: If the choice is made and the two are yoaked, they must draw as well as they can, and be content. They must use all the skill they have to fit the yoak to their Neck, else it will prove an yron-yoake. Before I have chosen, I may fit my choice to my mind; when I have chosen, I must fit my mind to my choice: before, things might have beene otherwise: now they cannot, I must not now goe Crosse to my Crosse, for that is to make it a double Crosse. Patience and meeknesse in bearing and forbearing, g 1.57 wins much upon a contrary disposition, and at length may over∣come it; but if not, and the labour be lost: yet, as saith the h 1.58 Greeke Father, (applying it to Ministers waiting, when God will give repentance) the reward will not be lost, no nor

the labour neither, for if the wife cannot better her husband, yet she will make her selfe the better, as the old saying is, i 1.59 and it concernes the wife, as well as the husband. But how bad soever the husband be, his badnesse shall not beare her out, nor have her excused for the neglect of her proper duties, and walking with God in his wayes, nothing shall plead her excuse for any neglect therein.

We are apt to quarrell with our blessings, much more with our crosses, and with that calling, that God hath set us in and allotted us unto. But, assuredly that excuse shall leave us speechlesse; though we thinke every thing will be of weight sufficient to have us excused, yet we shall find it but a meere conceit: nothing is of weight sufficient to ex∣cuse from the doing of duty, k 1.60 it shall not be an excuse for the man to say;

Lord, I had done my duty as thou com∣mandest, but that Thou gavest me a scoffing Michal; nor shall it serve the wife to say, Lord, I had done my part, had I not been yoaked to a Nabal.

The man failing in his dutie, shall not hold the wife ex∣cused, for her failing in hers; If the man leades ill, the wo∣man must not follow ill; it was a good answer to an abu∣sing and an over-bearing commander, Doe you what you will, I will doe what I ought: l 1.61 The wife looseth her fathers name, and must forget her fathers house, but she must not forget her Lords charge, nor her vow in Baptisme, nor the name was called upon her then. Her head hath an Head; and there∣fore she must say to her husband, as Ignatius to the Priest, All things shall be done, as you will have it, but then you must command as God will have it m 1.62. The husband must command in the Lord, and so must be obeyed: if otherwise, yet he must not put out the eyes of his wife; she hath a light to guide her, besides her husbands false rule. The husbands exorbitancy from his rule, will be a crosse, and no small one; a block in the wives way, and a very clog hindering, that she cannot walke on with speed, alacrity and comfort; but is so farre from warranting the wives aberration from the way God commands to walke in, that it the more binds

and engageth her unto it, her bond is rather the straighter, as her praise will be the more. And this we must still note; Not to obey as we should, is more dangerous to society, then not to command as we should; though they shall not be unpunished that are carelesse in either, being both the fountaine of all humaine society.

If the wife must stand alone; so farre from an helper that her husband is an hinderer, then she stands single and char∣ged but with her single duty; I and my maidens, saith a wo∣man, a Queene, that had attendants answerable to her state; yet she would seeke God in His owne way, so should her maydens too n 1.63: indeed she lived apart, and therefore might much better maintaine her authority. It is not easie to maintaine it there, either over maidens or children, where the husband in presence, will foolishly and unworthily contradict or slight the same. But however the wife must doe her duty, I and my children, I and my maidens, Ester is a cleare patterne, who lived apart from her Lord. And if that comes not so home, Ahigals carriage is exemplary, who was very unequally yoaked. But now (for I cannot passe over this point lightly,) that the husband and the wife may draw even, though the yoake seeme to be, or indeed is, un∣even, let them consider, the husband first; Let him remem∣ber that houre, when the father gave his daughter to him; for then the father gave his daughter out of his own hands, & from un∣der the tender-eye of the mother, so intrusting her unto his right∣hand: she leaves her deare parents and their house, that sweet society and commu••ion there: she forsakes all these so well reli∣shing comforts, which she found in her parents house: nay, she forsakes her selfe, for she looseth her name, that is the propriety in her selfe. And what imports all this (saith Chrysostome o 1.64,) but that the husband should now be to her instead of all those, as a carefull father, as a tender mother, as her dearest brother, as her sweetest sister, as her only selfe; that in him she may find her selfe againe. In a word, the father giving his daughter im∣plies and expects thus much; that his daughter shall now find all those comforts sum'd up in her husband; in him, the Abridge∣ment

and Epitome of all. All this will be remembred if he remember that time when his wife was intrusted to his right hand.

And the wife must remember also that at that very time, she engaged her word, that she would reverence her husband as a father; honour him, as her Lord; observe his eye, as her mo∣thers; tender him, as she can her dearest brother, or sweetest sister; that she will be unto him as an haven (so the father speakes) that when her husband comes home, perhaps in some storme (as few men there are, that, from within or from without, find not winds enough to cause it,) yet then, and at such a time, he may find an haven at home, all calme there. If the wife re∣members that time, she must remember, that to all this she stands bound by a most solemne promise. And thus the husband and wife both may learne and looke to their proper duty; That the husband love the wife, the wife honour the hus∣band. O beware (for this is a nice and tender point,) be∣ware, lest we blow that coale, which will sparkle, and quick∣ly kindle a flame; foresee and prevent all occasions, which may make the least difference or smallest division betwixt the man and his wife, for the breach will be quickly great like the Sea, p 1.65 who can heale it? And then, that which should have beene as an haven, will be a Tempestuous Sea. For when there is difference betwixt the man and the wo∣man, the house fares no better, saith Chrysostome q 1.66, then the Ship doth in a storme, when the Master and the Pilot fall to pieces; now if the agreement be not made quickly, and the difference accorded, the Ship will fall to pieces upon the Rocke. And so much touching the joynt duty of man and wife; and that, though the yoake seeme unequall, yet they may draw even; and that in case the one faile in duty, it is no excuse for the failing of both; how both are instructed, and from what time. Other duties there are, but they have beene already intimated in the first part. What may more particularly concern thy self, child, whose instruction I spe∣cially intend, now briefely followeth.

Every estate is subject to grievances, more specially the

married; To speak briefly of them, and as briefly to give some provision against them, I rank them under two heads; feare of evills future; sense of evills present. Touching both these, the only troublers of our life and peace, some few directions.

1. There is but one thing which is evill indeed, which truly and properly is the troubler of our peace and quiet; But one thing, And that is sin: It hath so much malignitie in it, that it can put a sting, and set an edge upon crosses; That it can make our good things evill to us; can turn our blessings into curses, can make our table, our bed, &c. all snares to us; It will leaven our rest and peace whereby others are edified walking in the feare of God, and in the comforts of the holy Ghost r 1.67; This rest and peace (a comprehension of all blessings) through sinne, will slay our soules, and be our ruine, which was, as we heard, the building up of others: so ma∣lignant, so destroying, sinne is; more malignant more de∣stroying this sinne is, this evill work, then is the mouth of a Lion, as the Apostle intimateth very usefully, 2 Tim. 4. 17, 18. Therefore more to be avoyded, therefore we should more desire to be delivered from it, then from that de∣vourer.

For as there is but one thing properly evill, so but one thing to be feared as evill: Feare not wants, nor disgrace by wants, turn thy feare the right way, feare sinne, and avoid an evill work; So Isid. Pelus. writeth to his friend f 1.68. And it is but the conclusion, or a case long since resolved by Chry∣sostome t 1.69, Sinne is the onely thing to be feared, whereof he makes a full and cleare demonstration thus;

Suppose, saith he, they are those three great and sore evills, famine, sword, and pestilence, which threaten us? (he names them and many more) why, these are but temporary, and but the fruit and effects of sinne; they continue but their time, and shall have their end;

nay suppose they are those two great winding-sheets u 1.70 of the world (as one calleth them) and * 1.71 as the floud of ungodlinesse doth threaten an inundation of water, or an earthquake, plagues threatned and inflicted to

wash away sinne, and as a punishment thereof: Then, yet still sinne is to be feared, not those; It is foolish to feare the effect, and to allow the cause. Consider also (so the Father reasons the case or to that purpose)

will x 1.72 it be terrible to see the earth totter like a drunken man, and threatning confusion in an instant, and men flying before it, but they know not whither? how dreadfull then will be the wrath of God, which will be heavier then the heaviest moun∣tain, and shall be manifested from Heaven, as the just por∣tion of sinners, sinking the soul under the same to all eter∣nitie: how dreadfull will that be? and sinne makes it so: if it were not for sinne, though the earth shake, we could not be moved; what ever evill come upon the face of it, yet would it be good to us; it could not hurt; therefore fear not the earthquake (that is most terrible and affright∣ing) but feare sinne the cause that makes the earth to reel:

I adde, and flie from it, as Moses before the Serpent; and as they fled before the earthquake y 1.73, and flie to Him, who is the propitiation for sinne, if we so do, (as we must needs do, if we apprehend sinne to be so evill, for we will avoid poyson, when we know it to be so) This will take away the trouble and sting of feare, and prevent the shaking fit thereof.

I have told thee a great lesson now, and to make it yet plainer, I will reade it over again; Sinne onely is to be feared; I mean that sinne I am not humbled for, I have not repen∣ted of, that onely is to be feared, for it makes every thing fearfull; Death, they say, is terrible; of all things most ter∣rible; It is not so to him, who hath repented of his sinne, and is at peace with God, he can die as willingly, as we can fall asleep, when we are weary. The prison, sword, fire, fearfull things all, an earthquake very terrible, not so to them, who have made God their rock, and refuge, to whom they can continually resort; feare nothing but sinne, and the hiding of Gods loving countenance from thee; for the lightsome∣nesse thereof is better then life. Feare the least eclipse of His light, and every thing that may cause it, for it is more re∣freshing

to the soul, then the Sun beames to the earth. Mark this still; when sinne sheweth its full▪face (we see but the half now, and in a false glasse too) and when God hideth His face, there will be, to say no more, a fainting. The ser∣vants of the Lord have been under heavy pressures, yet then they fainted not; they have been in prisons, and there they fainted not; thence they have been brought to the stake, there they fainted not; fire was put to, and flaming about their eares, and then they fainted not: but when sinne shews it self, and God hides Himself, then the next news is ever, The spirit faileth. Zophars counsell is the close hereof; If ini∣quitie, &c. Iob 11. Verse 14. 15. &c.

Now touching our present grievances incumbent and up∣on us; These are either imaginary or reall; and the imagi∣nary, as one saith, are more then the reall; we make some grievances to our selves, and we feel them so, because we fancy them so; we call for them before they come, because our imagination, (a wilde and ungovernd'd thing) leades us and misleades; he was led with a conceit and troubled with it, who complained of a thornie way, when it was not so, but he had one in his foot.

The way to help this, is to take a right scale of things, and to weigh them by judgement, which, interposing, thus resol∣veth and assureth:

1. As thou shalt shorten thy desires, thou shalt lengthen thy content; the poorer thou art in the one, the richer in the other.

2. Bridle thy appetite, not accounting superfluous things necessary.

3. Feed thy body and clothe it z 1.74, but serve it not, that must serve thee. If thou shalt pamper or pride it, the order will be inverted, and all out of order; that which should obey, will rule.

4. Measure all things by the compasse of right reason (Sinne never wanted a reason, yet we call it unreasonable) by reason, I say, not by opinion a 1.75 or conceit, a fluttering, ranging thing, it can finde no bottom to settle on; it is as changeable

as the winde; it feeds as they say, one doth upon the aire, therefore is still gaping, but never content.

Lastly and chiefly, for it is the summe of all; be assured hereof; that outward things cannot inwardly satisfie b 1.76. This finite, requires an infinite; He that filleth the earth with His mercies, must fill the soul with His goodnesse, else there will be an emptinesse. Expect then a satisfaction, a filling from that hand, who alone can give it. O farre be it, if God shall enlarge thy earthly portion, and cast thy lot in a plea∣sant place, to say, as an unwise and unthankfull people once did,

We are Lords (that is, we have a full portion in a fruit∣full land, whereof we are Lords, and wherein we take contentment) we will come no more unto thee c 1.77.

Look up∣on outwards, as cysterns, which cannot fill but from the well∣head; and being filled, empty again.

How pleasant soever thy lot be in respect of them, yet say still; But it is good for me, to draw neare d 1.78 unto God; and to continue with Him too e 1.79. And be restlesse in thy desire, untill thou canst say, thou art the portion of my soul: Thus judgement interposing resolveth; and it helpeth much to cure the imaginary grievances of our life: for if we be poore, we are not the further from Christ; nor, if rich, are we the nearer. The like we may say of health and sicknesse; of ho∣nour and dishonour, even the very same, which the Aoostle speaks of that, wherein the Church of old much gloried in and doted upon, They are nothing f 1.80; Things that are not in the wise mans account; for indeed, he had an eye, that could look into and through them: And therefore as God made all things by His power of nothing, so he, having wisdome from God, made nothing of all things; nothing in reference to that one thing necessary; or nothing in reference to heaven, our putting forward or backward in our race thither-ward to our crown g 1.81. And to the same purpose Calvine speaks upon the forenamed Scripture;

For outward things, saith he, be not over-carefull, or over-troubled, look that thy heart be turned, and thy life changed, then care not for other changes and turnings of things below▪ come wants, come

sicknesse, dishonour, disgrace, reproach and so forth; come what will or can come, they make some change or alteration with us on earth below; they alter not our state at all, they make no change at all with us above in heaven.

Health is nothing, sicknesse nothing; riches nothing, pover∣tie nothing; honour nothing, dishonour nothing; What then may wee properly call something? That the A∣postle sheweth in the following words; The keeping the commandments of God; For in Christ Iesus neither this, nor that availeth any thing, but A new Creature, or Faith which worketh by love * 1.82 So much to remedie our imaginary grie∣vances, that proceed from the sicknesse and distemper of our fancy, which calls things, that are not, or are nothing, as if they were, or were something; and that which indeed is, and is All, as if it were not, or nothing at all. This is the fruit of our distemper; And this, which thou hast heard, may, with a blessing from Above, give some cure and re∣medie unto the same. A chief remedie also it is against those, we call reall grievances, whereunto notwithstanding I must say something, which now follows.

There are reall grievances in a married estate; not such, which we fancy to be so, but we know to be so; as we know worm-wood is bitter, and honey sweet, being of the nature of the thing.

And here I come to the bottom, and finde the root of these also, it is our foolishnesse, our sinne; that is it, which sowres all, and brings a curse upon our blessings. As the Father saith i 1.83, Where Christ is, there is heaven: so truly we may say, where sinne is, there is hell, for so we finde it to be, even from thence, our vexation and pain. And therefore if I should speak in a word, the way to help these grievances is to pluck out the core of our wound, which puts us to all the smart and pain. That core is sinne: Sinne is it, which causeth our sor∣rowing, even sorrow upon sorrow. Therefore if we look for an healing-up, pluck that core out: And then set grace against these grievances, so we may be as grieving, as sorrowing, and yet even then and alwayes rejoycing. If Nature teach bees,

not onely to gather honey out of sweet flowers, but out of bitter: Shall not grace teach us to draw even out of the bit∣terest condition something to better our souls? Man hath learned to tame other creatures, even the wildest; Grace will teach a man, how to subdue the greatest troubles: but this is too generall, more particularly thus.

Learne then, sith troubles will meet with thee; do thou sit down counting thy cost (as was said) and go forth to meet with k 1.84 them; then thou wilt be better provided and fore▪ armed. It is no point of wisdome, to let an enemie to surprize us, on our own ground, in our own home. Trou∣bles will come, prepare for them, leave some room to en∣tertain them, as was also said; And when they are come, there is an art to bear them, as there is to poise a burden, and well to fit it to the back, that it may be carried, if not without burden, yet with more ease.

But now, this Christian likt bearing of troubles, this carrying our burdens patiently, and as we say, lightly and merrily away, it supposeth two main things;

1. That, through his strength, by whom we are able to do all things, we have made a through work in the great and necessary businesse of mortification; delicate and dain∣ty flesh will startle more at the scratching of a pin, then mortified flesh upon the gridiron; They that have hungred and thirsted after righteousnesse, can endure to be shortned in matters of a much lower nature; and they that dwell in heaven, while they sojourne on earth, cannot be much dis∣quieted in their change; they that know, they deserve no∣thing, can be glad of any thing.

And the way to come to a through mortification, (I speak of an ordinary way) is to begin to deny thy self in small matters, thou shalt the easier do it in great. If we cannot forsake a cup of wine m 1.85; or beere which is not needfull for us; we shall never be able to forsake, husband, childe, house, land, for Christs sake. If we have not the command of our selves in a trifle, in a toy, we may never hope for it, in weighty matters; It is M^r Perkins note in his Comment.

on Gal. 5. 24. And it comes seasonable here; for married persons shall have troubles in the flesh; but if we have gone through-stitch in this great work, we shall carry our trou∣bles with ease, and our burdens lightly away.

2. This patient bearing of troubles, supposeth a second main thing; That we have made a right choice; I do not mean of a wife, or husband, but of that, which is an all suffi∣cient good, and makes all good: Therefore, make sure of that one thing, which is necessary, that better part. Thou shalt have many sutours; much solicitation thou shalt finde for the entertainment of other things, and for giving them the chief room in thy heart; but, be peremptory in thy deniall; give them not entertainment, they are but troublers of thy peace and quiet; what ever they say and promise beleeve them not, they are deceitfull and will change thy wages: But give this one thing, (call it godlinesse, or the Gospel, or Christ the kernell of the Gospel, all this it contains) give it but leave to plead for it self, why it should be entertain∣ed; and then thou canst not refuse it. Admit of but sad and serious thoughts, about the excellencie of this one thing, this better part, and it is not possible then, but thou must give entertainment unto it. But then, thy thoughts must be fixed and setled, not fluttering about the minde, making a through-fare there; they come and are presently gone, like a flash of lightning, which makes all light about us, but is gone in an instant, and then leaves us more dark then be∣fore: It is a setled light that guides us; bestow some set∣led thoughts hereon, and it sufficeth; for it is not possible, that a reasonable creature should entertain such things, that are troublers of its peace, and neglect the onely thing necessa∣rie, if he entertain sad and serious thoughts about it. Good∣nesse, say they, n 1.86 is so amiable and lovely, that they, who perse∣cute it, must commend it; and vice is so deformed, that they, who practise it, must disallow it.

If o 1.87 any person did seriously consider and lay together such thoughts as these;

I am very busie for the affaires and passages of this present life, which will quickly vanish and

passe away like a weavers shuttle, or a tale that is told; I have another and an abiding life to live after this is over. All that I toile for here is but for the backe, the belly, the bagge, and the posterity: and am I not nearer to my selfe, then I am to my money? Am I not nearer to my soule then I am to my carkeise, or to my seed? Must I not have a being in that, when neither I nor my posterity have either backe to bee cloathed, or belly to bee fed, or name to bee supported?

Oh why am I not as sadly imployed about this one thing, which is the better part, beyond all comparison the better? it makes that which is bad in it selfe, good to me; that, which is good, better. My Eternall good depends upon it, which shall never be taken from mee?

If, I say, a creature, who is sad and serious in other things, can bolt them out to the bran can lay together such thoughts as these;

he cannot but make choice of that, which is the only necessary thing, the better part, which shall never bee taken away; and this choice is supposed to be made by him or her, who is able to beare troubles, and to carry them lightly as an easie burden.

For thus such a person reasoneth; I am stript of all things, but they have not taken from me my Treasure (as the good man said p 1.88) I have my God still, who will supply all my need q 1.89. I am laid low now, I shall be exalted hereafter; I am made the filth of the world, and the off-scouring r 1.90 of all things unto this day; But in the day of the Lord, I shall be made up with His jewels s 1.91; I am persecuted for Christ now, and I suffer it; I shall hereafter raigne with Christ, and according to the measure of my sufferings shall my conso∣lations be, pressed downe, running over, and so forth. Thus then looke to it, that thou makest a right choice; let true judgment interpose, then the choice will be easie. Get Christ▪ Thou hast all: with Him, the heaviest yoake, the world can lay upon us, will be light and easie. In this yoake, We are not alone: He draweth with us; With him, the sharpest and most bitter things will be sweet and pleasant, for He is that Salt t 1.92, who hath changed the property of those

bitter and deadly waters of Afflictions and healed them. Thus we may be able to beare lightly the heaviest burden▪ through Him, who strengthens us to doe all things u 1.93.

Other considerations will helpe to support in bearing of our Burdens, as the Hand, from which they come, and the causes wherefore: they are usefully handled by Lipsius x 1.94; These would take too much roome there, and they are im∣part implyed before. And so much for the bearing of our grievances, and what is required for the bearing of them lightly away, the going upright under them, and like a Christian.

It followes now, that I give some rules for the preven∣ting of snares, they fall under two heads, Snares from Plen∣ty; Snares from Wants; All along we shall finde our way is strawed with them: for such are our natures, either wee finde them in our way, or we lay them there; even our good things we make snares unto us; for prevention here∣of, these are the rules.

If riches increase, we know our rule; And if God give thee a Child, thats our rule also; Thou must not set thy heart upon them, or this. It is a resolved case, If thou wouldst keepe thy Child, sacrifice it (in thy affections, I meane:) else it will be a snare, and cause unto thee no ordinary sor∣row, because thy affection was extraordinary to it, so as thou couldest not sacrifice it, according to the Rule: for whatsoever lyeth next thy heart, except Christ, will cause the breaking of thy heart with worldly sorrow, which worketh death. There are two things that break the hearts of parents, they are; When the Child lives ill; or dyes too soone. Thou shalt be armed against these sorrowes, at least thou shalt not be hurt by them, if, whilest thou hast the Child, thou art as if thou hadst it not: and, having it, if thou doest thy utmost to it, that may make thee to rejoyce for the Time to come. But hereof in the first part, which I will not recall here.

The same we may say of riches, If thou wouldst keepe them, forsake them, deny them: Get thine heart from off them, then

they can be no snare. It is notable, which Augustine saith y 1.95, No man holdeth Christ, but by confessing Him; no man keepeth his Gold, but by denying the same: If I lay up * 1.96 money as a Treasure, I shut out Christ; and in so doing I cause a rent in my soule as wide as Heaven, a breach like the Sea z 1.97. The World stands in a Diametrall, a direct oppositi∣on to Christ, as two contrary Masters; we cannot leane to the One, but we must turne from the other; We cannot imbrace the One, but we must hate the other: the heart can∣not hang betwixt heaven and earth in an Equilibrium, like two scales equally poysed: if the world be at our foote, and under it, then Christ is exalted, and so on the contrary. With all thy care then keep the earth, and the things of the earth in their place, under foote: Bee in the world, but em∣brace it not, hug it not. Vse the world as travellers and pil∣grimes (such are we;) they use things in their passage as they may further them towards their journeys end: They see ma∣ny goodly houses, and much good land, but they fixe not on them, they suffer them to passe, because their minde is on their countrey, the place where they would be.

I remember what is storyed of a People, whose countrey we only read of, as we do of Platoes common-wealth; It is a fiction, but I intend the use: They had of gold and silver good store to make their necessary provision with all, but none for ostentation or shew to adorn their cubbords; what could be spared from their very necessaries, they must make thereof vessells of dishonour, such as we set at our foot, in plain English, Chamber∣pots, or the like. And there was this good in it (said the merry Knight) * 1.98 when their silver and gold should be required they could not be unwilling to part with that which before they had set so low as their foot. This gives us the very reason whence it is, That some are so well contented when they are disposessed of their possessions: when they had them, they had them, as if they had them not; They kept them at their foot, farre enough from their heart; And being taken from them, they loose but what before they counted losse a 1.99, and so are able to take joyfully the spoyling of their goods b 1.100. But this is but halfe

the reason, the other necessarily followes: For if we would not have our riches a snare unto us, then as they must be set at the foot, so Christ must be embraced as the onely Trea∣sure, and so laid to heart. And this will be, if we consider this to purpose, which followes: He made himselfe poore, to make us rich; he emptyed himselfe, to fill us; he stript himself, to cloath us; he was wounded, that by his stripes we might be healed; He was made a curse, that we might be made a blessing; He died, that we might live. If we think on this, nothing can seeme too much to do, nor too heavy to suffer for Him. I remember a lovely answer of a Wife to her Husband; And because a story depends upon it, I will set down the whole relation, which is this; c 1.101

Tigranes and Armenias, the husband and the wife, the father in law also, All lay at Cyrus his mercy, and when he might have taken away their libertie and their lives, he dismissed them with honour, granting them both; So, home they went well apaid. When they were returned, they began to commend Cyrus, one for this, and another for that; what doest thou think said Tigranes to his wife; Was not Cyrus a goodly person? Truly Sir, said she, I can∣not tell that, for I looked not upon him. No, where were thy eyes, woman? on whom were they fixed? On thee, my deare husband, said she, who, in my hearing, didst offer thine own life a ransome for mine.

This gives us the reason, why a good man and his goods are so easily parted; whence it is that he breaks so easily through those snares; his affections are more endeared to Christ, Then hers were to her husband, and the cause wherefore, much more binding. Aske then those, who may properly be called the Spouse of Christ, and demand of them;

What think ye of your pos∣sessions, your livings, your libertie, your life?

They will answer; They are lovely things, for they are Gods bles∣sings, they came from His hand, they must not be slighted in ours; and they have made many wise men look backe, (as our Ieuell d 1.102 saith,) even as many as had not their faces stedfastly set toward Christ e 1.103; But now that their eyes are fixed upon

Him, they see no beautie in them at all; The strength of his love who poured forth His soul unto death, and the brightnesse of that glory, wherein, Through Him, they are sharers, so holdeth their eye, and so stedfastly, that it cannot look downward to those things, though otherwise very lovely, with an adulteresse eye. And so much to prevent snares from plentie, the briefe of what was said therein is this; If we deny not our riches, they will cause us to deny the Lord, and to say, Who is Hee f 1.104? If then we would pre∣vent a taking in that snare, keep we earth and things there∣on, in their proper place, at the foot g 1.105. If we exalt it, it will presse us downeward, lower then the place is where we dig it: If we thinke of outwards above what is meet, we shall thinke of our selves above what is comely. And then our riches will be a strong Tower in our conceit h 1.106, and we shall be so conceited of them, so bottomed upon them, so earthed in them, that we shall say, as before mentioned, We are Lords, we will come no more unto thee i 1.107: And then we shall so pride our selves, that we will contemne, disdaine and scorne others, better then our selves, and so bring not our selves onely, into a snare, but the whole City; nay we shall be as those, who set a City on fire, who blow it up, as with Gun-powder k 1.108.

So much for prevention of snares from Riches in a gene∣rall way, now somwhat more particularly.

Riches have many snares; where there is fulnesse, and plenty, there is plenty of them. But one daughter there is of plenty and fulnesse, which, like the horseleach, still cryeth give give, but is never satisfied. This a great snare, and fitly called the great inchantresse of mankinde, we commonly call it Pleasure; not so properly, for, saith one, l 1.109 How can we call that Pleasure which causeth so much sollicitude and care∣fulnesse (madnesse saith the Author) before we take it, so much trouble and wearinesse in taking; so short a satiety presently after; and so much anxiety and perplexity of spirit, anon or some while after. If this be pleasure, that hath so much sower and gall in it, then we say well when we call it so.

The onely remedy against this Siren, or Witch, is to binde our selves, as one was to the mast of his Ships m 1.110, with the cords of strong resolution n 1.111 unto a constant walking on∣wards in the wayes of holinesse. I am fully purposed, saith David, &c. But for preventing this snare, and fortifying our selves against it, and to learne us to call it by its right name, something hath beene spoken in its proper place, which I will not recall here.

There are other snares in plenty, so many, that it is impos∣sible to give severall remedies against them. But yet to speak in a word, and yet enough for prevention, that our foot be not taken by them, note wee: There is one thing, which God hath appointed as our watch-keeper, and will hold us waking, and well provided against them all, if it doth its office, and this is feare; feare I say according to Godlinesse. It is the most waking affection, and most ser∣viceable of any, if it doth its office. It is the house porter; the bodies spiall, and the soules too, still keeping watch; it is, next to love, the most commanding affection; our keeper, and * 1.112 Truths keeper also; it is the best king in the world, (The great or little) for it keeps both Tables. I will say no more of it, for I cannot say a little, but let us observe what it will doe, what good service to a man, if it be right and we use it right.

Iude o 1.113, the servant of Iesus Christ, tels us of some, who fed themselves without feare; That is, who fed themselves suspecting no snares at their Table, or in their meate, where∣as, according to the plenty there, there are plenty of snares in both. A feare now according to godlinesse, will make us to prevent all. So likewise there are some, who goe to bed * 1.114 without feare, as if there were no snares in sleeping nor in waking, whereas in Bed, wee shall finde many snares; a feare according to godlinesse, inables against these also. There are some, who rise again without feare, who walk a∣broad without feare; who converse with men, and amidst the affaires of the world, all this without feare; as if there were no snares, in all this, whereas there is no lesse variety of snares, then there is occasions or things in the world. Feare

according to godlinesse, awakens a man, he can look before him; It armes him against all. In a word, feare helps to feed a man with food convenient for him; It cloathes him as with a garment; It armes him as with shield and buckler; it keeps him in his walk and course, as under watch and ward. It guards the eye, eare, hand and foot, that all may do their office and keep in order. It aweth his very thoughts. All this feare doth, if it doth its office, which is to keep the watch strong: for this is certain,

If I feare death to be in the pot, I will not taste of the pottage.

And thus so∣veraign it proves to be, because it winds up the heart conti∣nually to God, who promiseth to be a sanctuary to all such who feare before Him. The Wise mans counsell is notable, Be thou in the feare of the Lord all the day long r 1.115. For it is a conclusion of experience, A wise man feareth and departeth from evill: But the foole rageth and is confident s 1.116, as if there were no snares in his way, whence it commeth to passe, that his foot is taken like a bird in a snare, he is holden by it and cannot be delivered, for this is a resolved case also, Happy is the man that feareth alway: But He that hardeneth his heart shall fall into mischiefe t 1.117. And so we have enough in one word, for the prevention of all these snares, which are ever straw∣ed thickest in a full and plentifull state.

There are snares in wants also;

O give me not too little, saith Augur, but feed me with food convenient for me u 1.118; lest poverty be a snare unto me, lest I put forth my hand to that which is not mine, and take the Name of my God in vaine; such a snare there is in poverty.

Therefore to help thee here, and not mention what hath been said, though it would fit very well, I will reason out this point with thee.

If God make thy family like a flocke of Sheep, and thy pasture be bare; if the Mouthes, thou hast to feed, be many, and thy provision of Meale is now toward the bottome; if thy charge be increased, and thy meanes shortned; if so, I know here is a straight, and a burden; Want is a burden x 1.119, saith the Father, grievous to be borne, they will tell us so

that feele it. But yet, as the same father elegantly saith, Wee are all Stewards, and we must all give an account: what shall the poore man give an account of, who hath scarce any thing * 1.120 to give to his mouth? The Father answers; The rich Steward must accompt with his Master, how bountifull he hath beene, according to his Masters appointment; And the poore Steward, hee must be accountable too, how patient he hath beene under wants, how hee hath humbl▪d himselfe under the Almighty Hand; And how dependant upon that hand. If there bee a straite, and the Meale be at the bottome, here is an hint of a glorio is dependance upon Him, that multiplyed the oyle, and the meale, and the Loaves; And with the fewer loaves (though the power was the same) fed the more; And the more was remaining; upon Him, That doth cloath the Lillies, feed the Ravens; makes a path in a wildernesse; cau∣seth water to flow out of a Rocke, or in a parched ground; filled the Valley with water, when they saw neither winde nor raine a 1.121. It is good and safe to depend here; Infinite power and goodnesse can never bee at a losse; nor faith, which lookes thereunto, can be at stand.

Faith makes up a life without the creature; It cheeres the countenance without oy le b 1.122; refresheth the spirit without wine; glads the heart, & strengthens it without the bread of men; It is certain, a soul, that hath such a dependance, is never fatter & better liking, then when his pasture is shortest, like a wildernesse. It is fattest in the winter, as some creatures are; when there is no greene thing, but ground, trees and all are all covered; Then this soul can pick meat, when the heaven is brasse, and the earth iron; Then, even in such a time the soul can live, rejoyce and joy in the Lord the God of Salva∣tion. Habb. 3. 18.

This is the onely way, which will lead thee through the snares, which are in wants, that thou shalt not be intangled with them, not put forth thy hand unto wickednesse. If thou canst finde no way, God can make a way; only thy part is, if meanes be short, to trust the more; And to lengthen thy hope. Hope, we say, is an inheritance for a King; and

this, God will provide, makes Gods children confident. It is good to be in a depending condition, then we roule our selves upon God. The depending soul can best track the wayes of Gods providence, and seeth how wise and admi∣rable they are; whereas the fulnesse of outward means ob∣scureth the lustre of that track, and draweth the heart unto them from a providence.

And now I need not bid thee use all lawfull means; for dependance on a providence doth establish the means, and us in the use of them. It is unreasonable to think, that God will feed us from Heaven, when we may gather our meat from the earth; He worketh not extraordinary in a fruitfull land, where the plough can go; I mean in that place and time when our hands can work. As we must not trouble our selves about Gods charge, as it is usuall so to do: So we must not neither neglect our own charge, which is to give all faithfull endeavour; and having done it, then stand still, rest and wait for His blessings, who hath said, I will not leave thee, nor forsake thee. And now we are upon thy duty and charge, heare some lessons, which may be of use for thy bet∣ter discharge thereof. Therefore the chief lesson follows, for it makes all easy.

Let the law of the Lord be never out of thy minde, nor His word (when houshold employments admit vacation: for she that is married, careth for the things of the world, how she may please her husband) be out of thy hand. That's an holy word, saith Clemens d 1.123, which makes holy, as He is, and like Him. Tongues there are, but one is enough for a woman, and work enough to use that one well: Other learning there is too; but like nuts e 1.124 (I referre to thy sex) it nourisheth not. This word makes f 1.125 perfect, and throughly furnisheth. All necessary truths are plain there, and no∣thing dark g 1.126 to him or her, that will come to the light, by ear∣nest h 1.127 prayer asking of Him, who is the Father of lights, who leades into all truth. And if He joyn himself to our char∣riot, we shall go on and encrease mightily, for it is in the strength and with the encrease of God. I can but point at

what I would say. For thy instruction this is the chief; Take counsell from this word, and from this Great counsellour, then thou shalt be taught indeed to answer thy worthy name worthily; and all those relations, thou standest in, as be∣cometh; first to children. The chief burden of our charge, as they are the chief of our possessions. The rules are (what was mentioned before I shall not recall:)

1. Thou must not set thy heart upon them, as was said, but keep a watchfull eye over them, thereby keeping them in awe; and begin betimes; sit close here; children are like a wilde asse colt, if thou dost not over-rule them, they will overthrow thee, and themselves. It is a pretty observation, I know not how true, That great mens children learn nothing by order and rule, but to mannage their horse well; and the rea∣son, why they are so carefull therein, is, because they know their horse is neither flatterer nor Courtier; he will not stick to cast * 1.128 them as soon as a meaner person, if they hold him not strait in, and themselves close to his back. It is so here, if thou doest not sit close upon them (upon servants also) holding a strait hand, neither slacked nor strained; if not, they will runne headlong: What ever honour is due, none will be payed, unlesse it be honourably commanded, I mean, with authori∣tie and with a countenance commanding a respect and a re∣verence. Let this bridle loose once, and they will let loose the bridle before thee i 1.129; that is, they will speak unreverently and scornfully as if they were not children, nor thou their Mo∣ther, and the order will be inverted, the childe will be above, and the parent shall be below. And therefore hold fast here. Thus much, or this little rather (for I have spoken to it before) that thou mayest maintain thy authoritie over them; if thou loosest that, thou wilt adventure thy com∣fort in them.

Covet after the best callings, but be not ambitious to make them great here below. It had been a good ambition in the Mother, if it had been spirituall, to be an earnest su∣tour for the preferment of her children to Christs's king∣dome k 1.130: No preferment in the world comparable. Do thy

best here, Grace is a sure commoditie, and however the world go, the trade of godlinesse cannot fail. Make sure of that for thy self, and thine, what thou canst trade heaven∣ward, the world and trading here will fail. l 1.131 Put up thy prayers for them, be not wanting at the Throne of Grace; thy prayers may return, when thou thinkest not, and with much more advantage, then thy cares; Mark that.

We suppose thou hast servants too, a great part of thy care and charge; and then there is work enough for thy tongue, thy eye, and thy hand, thou being a leading hand in All.

1. Work enough for thy tongue; I mean not therewith to trouble thy house as some do, filling it with winde as with smoak, which is the abuse of the tongue; but to in∣struct, to exhort, to reprove, to correct also, thereby to bring all to know and serve God. There must be no difference, none at all, between children and servants. It is not said, m 1.132 Abraham and his Isaac, Lydia n 1.133 and her daughters; but Abra∣ham and his houshold: Lydia and her houshold. All alike in point of information, though a difference in affection. This is the praise in the Gospell, that some private families were particular Churches; The Church in thy house Philem. 2.

And hence, saith the Father o 1.134, (If we observe so much it sufficeth) hence all our evils which break out in Citie and Countrey; ever from the neglect of this family or house∣hold; We think it, saith he, sufficient to excuse our neg∣lect, when he or she walk in their own way, the way of sinne and death; That they are our servant or handmaid; as if servants had no souls, and we no charge over them; or to use the same Fathers words, as if in Christ Iesus there were either bord or free. All one in our care. But now heare the same Fathers reproof; we do not so neglect our horse or our asse (for we would have them good) as we do our servants. For the same may be said of us (the Father p 1.135 puts it down as a Caveat in way of preventi∣on) which was said of a people in Ieremiah's time q 1.136;

The children gather wood, and the fathers kindled the fire, and the

women knead their dough: So of us, children and servants run after their pleasure, Fathers as fast after their profit; the women make provision for a temporall life onely; none seek the things of Christ, but all their own things, whence must needs follow disorder in the family, confusion in the Common-wealth.

And so much may teach thee so to use thy tongue, that it may be thy glory, in the setting up, and maintaining the Glorie and service of God in thy family; which was the grace and glory of those families, whose praise is in the Gospell, and the praise of that vertuous wo∣man; She openeth her mouth with wisdome, and in her tongue is the law of kindenesse * 1.137.

2. There will be much use of the eye too, many servants riotously waste much, children wantonly spill much; be wakefull herein; see that nothing be riotously abused, (as the swinish manner is in some families, worse then brutish) nor needles••ly spent; nor carelesly spilt. Set an honourable price upon Gods gifts, for thou receivest them from God opening His hand: What comes from His hand, must not be slighted in ours; The least crum of His blessings should have its due regard. And as He doth open His hand, so do thou open thy heart. Thou canst not open at all, till He open first, much lesse so wide; but yet pray, as the one is enlarged towards thee, so the other may be enlarged to∣wards Him, in thy measure; and thy hand also open to others, according as He hath blessed thee. If He doth give thee to eat of the fat, and to drink of the sweet, and to be clad with the wool * 1.138; Remember them for whom none of all is this pro∣vided. And remember withall it is one of the properties of a vertuous woman * 1.139; She stretcheth out her hand to the poore▪ yea, she reacheth out her hands to the needy. Mercies are spilt upon us, if our hearts are not open towards God, whose they are, and our hand open towards our brethren, who need our help. The poore mans hand is Christs treasurie u 1.140; as we adde thereto, we give unto Christ; and we shew mercy to our own souls x 1.141; and that thy alms may not stick in thy hand, as if thou wert grieved to part with it; learn a lesson

from thy bee-hive; There thou seest great store of honey brought home, but look in the place whence the Bee did fetch it, and thou canst see nothing missing y 1.142. It is so in giving of alms; Thou doest cut a cantle from thy loaf, so from thy cheese, and something more thou takest out of thy purse, wisely considering the poore and needy (for that is supposed;) beleeve me now, at the yeares end, thou shalt finde nothing missing of all thou hast taken from thy loaf, or out of thy purse. But suppose thou hast not whereof to give (it is a strong objection if there be truth in it, as oft-times there is not) but suppose thy case so, though I cannot well suppose thy case harder, then was the case of the widow; who, not∣withstanding, (as rich in faith, as she was poore in outward things) from a very little parted with a little, and thereby found a very rich increase. So we reade. 1. Kings 17. It is an extraordinary example, but of no ordinary use. But sup∣pose, I say, this little is wanting, thou hast nothing to give; Then we must suppose also, that, as it is said, thou wast thy self a stranger, therefore thou knowest the heart of a stran∣ger z 1.143: So, thou art a needy person, and now thou knowest the heart of the needy and helplesse man; he would have kinde and mercifull words (they, as an almes, will be ac∣cepted, when there can be no more) he would not have af∣fliction added to affliction, not gall and wormwood put to his sowre cup. So then, what thou canst not do with thy hand, supply with thy tongue, but let thy words come from thy heart. Mark it, we are not commanded to draw out our purses to the needy person; No, for our case may be, as it is an ordinary case, silver and gold have we none. But this we are bound to do; To draw out our soul to the hungry * 1.144; even then, when otherwise, we cannot satisfie the afflicted soul. We must be kinde, pitifull, mercifull to his body, more special∣ly to his soul; that is, to draw out our soul to the hungry, when we have no purse to draw out. And then past all doubt, we are bountifull; for it is a case long since resolved, A poore man may be liberall. Now in a few words, learn the way of thriving, how thou may est have whereout to give; this is

the way. A wise and Christian thrift, will supply us much this way, to enable us to supply others wants, whereas a profuse and riotous spending, emptieth all the contrary way, and seals up the heart that it sheweth no pitie. The eye must be wakefull, looking about thee that nothing be lost; and thy hand must be diligent in thy house: for we shall never see one and the same person, slack and slothfull, yet liberall and bountifull; profuse and riotous, such a per∣son may be casting or throwing away Gods blessings, not bestowing them with discerning, as they, who wisely consi∣der the poore, and are attent to their crie b 1.145. It is the Apostles advise, and it may stand for a direction, Let him or her la∣bour, working c 1.146 (whether with the hands, or with the minde it matters not, if it be) the thing which is good, that they may have to give to him, that needeth, and that of their owne; for if they, who do not work with quietnesse, do not eat their own d 1.147 bread (so it is implied) it cannot be that they should give their own bread. A liberall hand then implieth a diligent hand, that it may be liberall, that there may be whereof to give.

And now here is like to be a getting and thriving on all hands; for he that giveth, encreaseth; in watering others, he makes himself more fruitfull, like a watered garden (which must be marked by the way) And he, that works, encreaseth also. It is the Wise-mans conclusion; He becometh poore that dealeth with a slack hand * 1.148, But the hand of the diligent maketh rich. Diligence is a great thriver, it makes good haste, though not so much speed; It is still improving, and adding some∣what to the heap. An housewife is well likened to the Snaile; as well to shew what an improvement, a continuall diligence in a house will make, as the keeping of her house. The snaile goes a snailes pace, as we say, very slowly, but by her constancy in going,

She will ascend (so I read) the top of the highest tower f 1.149.

And we may remember a pret∣tie fiction touching the Snaile and the Hare, and that the Snaile out-went the Hare, for the Hare trusting to his foot∣manship, would take a nap by the way, so before the Hare

awaked, the Snaile was at the journeyes end. It teacheth, what a continuall diligence will do; matters above ordi∣nary conceit; Take then for example the vertuous woman, marke her wayes and be wise. This is her prime commenda∣tion, that she eateth not the bread of idlenesse g 1.150. She is diligent in her house, yet without carefulnesse, without distracting or dividing cares; for this requires our marke, which we reade in the verse before (reade it as we should, and as Tre∣melius, doth) This diligent woman, Laugheth at the time to come h 1.151; that is, (for laughing, saith Tremelius, implyeth a securitie in Gods providence) she is not anxious or solici∣tous what will fall out afterwards, she is diligent for the present, which is her charge; and she lets God alone for hereafter: to disquiet her self thereabouts, were a disquieting in vain. She may perhaps breake her sleep sometimes, in rising while it is yet night; so doing her dutie, and giving all faithfull diligence; But she will not breake her sleepe about Gods charge, which is to provide and to protect; for she hath learnt this, Our God will supply all our needs; He hath undertaken it so to do, as His proper charge. It is a vain de∣pendance to rest upon a providence, and neglect the means. A securitie in a providence, doth establish all lawfull means, though it doth not stablish or bottom a man upon them; the diligent person is alwayes the secure person. He or she, that doth wisely and faithfully dispose of the present time, cannot be careful for the after, no not in the year of drought i 1.152.

They were carefull when time was, with all their care; Therefore they shall laugh when others weep; They shall sing for joy of heart, when others shall cry for sorrow of heart, and howle for vexation of spirit k 1.153.

So high a point of good husbandry, or huswifery it is, well and prudently to husband the present time. Let us then (for it concernes all) well and carefully improve the present time, making good the ends, and the means tending thereto, and leave God to make good the issue, and to turn all to our good. Let us part our care so, as to take upon us onely the care of dutie, and leave the rest to God. For this is the way of all the servants

of God, as it was of that vertuous woman, in whose wayes I would have thee tread; She gave all diligence, yet without carefulnesse: She so disposed the present time, that it was well spent, and that made her secure for after-time. And if thus thou shalt do, thou wilt then observe times and occasi∣ons still in their seasons; For diligence without order and due observation is no thriver; There are particular becks of providence, and they are intimations of Gods will; Provi∣dence hath a language, which is well understood by those, that have a familiar acquaintance with Gods dealing; They see a traine of providence, leading one way, more then to another.

Study huswifry, and the essentialls thereof; not the sticking of a Pin, or setting of a ruffe, or pricking of a cloute, yet these in their season; As husbandmen picke hempe, and mend shooes, when the weather letteth more necessary imployments. Some women are in their houses as a Tulip in the Garden, for shew: but so it should not be; as her place is principall, and her charge, so should her work be at least her oversight.

To her belongeth that Mistresse▪quality of a woman; that is, the commodious and honourable occupation of pro∣vision of Bread, and cloth, and worke for her houshold; It is excellently set downe in the same chapter. Great Ladies have made it their patterne, it concernes not the meaner sort only. I know well, the Wise man, in another place ⁱ, ad∣deth one thing more that the house-wife must look unto, and that is Correction. It may be none will doe their duty * 1.154 without it at sometime, and some at no time; Then it is as necessary as their Bread; Be sure, let them have it, but in∣struction with it; And this in all meeknesse: For they will take the better, if there be more teares then words; For then the instructed can discerne that there is love in the instru∣ct••r. It is notable unto this purpose, which the Father ^k hath, * 1.155 our teares are never seasonable, but in our prayers, and in our instructions. But this in passage only falling upon the point of Correction, wherewith instruction is so necessarily joy∣ned,

and with both meeknesse or teares, that there may be good done.

It is part of the good wives commendation, Shee looketh well to the wayes of her houshold l 1.156: Shee keeps them in good order: As shee doth her duty, so shee lookes to it, that they doe theirs; as she is diligent, so she will have them to be m 1.157, she will not suffer an idle person in her house, such an one consumeth like a Canker. It was Luthers n 1.158 observation (it is of use in higher matters) A sloathfull Theefe, who hath not the slight of conveyance, is not nimble that way, doth lesse hurt, then doth a negligent servant. And it agreeth well with that wee read; Hee that is slothfull in his worke, is brother to him that is a great waster o 1.159; Remember alwayes, that wicked and sloath∣full stand together in the same line p 1.160.

So now in this great point of houswifry, thou hast heard thy duty, which engageth thy Tongue First, that it be apt to teach, to instruct, to warne, and that with teares; Second∣ly, Thy eyes, that they looke well to the wayes of thy hous∣hold, that there bee no backe-way of consuming, nor bad way of gathering; Thirdly, Thy hand, that it be open and diligent, working the thing that is good; else wee cannot doe good to others for the present, nor in quietnesse and rest depend on a providence for afterwards. This is the summe of what was last said; And now drawing to a conclusion, I will put all together, Children and Servants (for there is no difference in point of care and instruction) and so read over once more, (for that is not said enough which is not learnt enough) The chiefe point of thy charge, which is this:

It is not enough to bee vertuous thy selfe, but thou must teach others so to be * 1.161; thou must lead others along with thee, in the same good way, both children, and servants, and all by thy owne example, to walke holily before God; Wee cannot else expect, they should walke righteously with man. If they be unfaithfull in the great matters, they can∣not be faithfull to thee in small, so as thou canst orderly ex∣pect a b••essing upon them, or from their labours. If thou

sufferest them to steale from the Lords service, especially on the Lords day, to give unto thy service, or their owne plea∣sures; They are Sacriligious to their Master in heaven, they cannot be trusty to their Master on earth. Therefore here looke well to thy selfe and them: Considering still, that there is right government, where Christs government is set up and maintained * 1.162; Where his service hath the prime and most honourable place both in the house and heart, then things are done decently and in order.

Herein, indeed, is the beauty of society, and nothing is more beautifull, then a family thus ordered, and then Per∣sons so ordering.

This order in thy family shall gaine thee the commenda∣tions, which they had, whose Praise is in the Gospel, that is praise indeed, and worth the having; it is the praise from God and goodmen.

And a family so ordered will be the Church in thy house, which is the honourable title the Apostle gives to some fa∣milies, in a very bad time. And this, like a comely Nurcery, sends forth hopefull plants to the City and Countrey, Church and Common-wealth; And as this Nurcery is maintained, so are they supplyed; for from this fountaine of society two in one house, arise families, and from them Common-wealths.

And now we have againe the blocke in our way, though we have remooved it before; I know well, that a family may be so governed, as we heard, and as it should be; It is required, that these two in one house should bee one in one house, with one soule, with one mind, with one heart ser∣ving the Lord. This blessing and gift from above (for a good husband as a good prudent wife, are both the gift of God and a speciall favour q 1.163,) my prayer is, that thou maist re∣ceive: But if not, thou hast heard thy charge, and withall, how patient thou must bee under that want. Thou must waite when God will give Repentance, and use all meanes, that may hasten the same; as the Common adversary doth our destruction, and never dispaireth of it, while there is

place for hope, as the Father sweetly and elegantly, shew∣ing [Chap. 7] [§. 1] the duty of Ministers; But it concernes all in these * 1.164 cases, wives especially; that the unbeleeving husband may be wonne, by the chaste conversation of the wife; and so I leave thee now, and thy charge in this supposed condition, as I would have thee, and them under thee, found; thee sweetly commanding in the Lord, and they willingly o∣beying, and in the Lord still; I leave thee, I say, in thy fa∣mily, like a little Common▪wealth, r 1.165 reverencing thy hus∣band, ruling thy Children, commanding thy servants, and all in and for the Lord; which will finde thee worke enough to keepe thee waking in the season for it; and to imploy the strength of thy parts, and most pretious time, and so both thy time and parts will be well spent in so behoovefull a service. Now passe on to the last stage of our life, which is, Old age.

Notes

• g 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Eurip. orest. p. ••••.
• * 1.2

  Servi corrup••elae juvenum.
• h 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉. ••. 10. pag. 144.
• i 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Piad. Nem. od. 8.
• k 1.5

  Affectiones facile faciunt opiniones.
• l 1.6

  Gen. 24. 57, 58.
• * 1.7

  Ibid.
• m 1.8

  Gen. 26. 35.
• m 1.9

  Lips. cent. 1. cp. 36.
• n 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Isid Pelus. lib. 4. epist. 24. See epist. 2. 3. 4. 12. ejusdem libri. Quid hac vo∣luntate menda∣cius? Aug. de civit. 14. 4.
• o 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eurip. Her. Fur. p. 46.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Five negatives surely I will not, verily ve∣rily I will not. Heb. 13. 5.
• p 1.13

  Prov. 19. 14.
• q 1.14

  See Censure of Travell. sect. 7.
• * 1.15

  Ad omne vo∣tum fluente for∣tuna lascivit oci∣um. Quint. Dec. 3. p 32.
• * 1.16

  Cic. Parad. Sen. ep. 9. 2 Chron. 25. 9.
• s 1.17

  See Chrysost. of the choice of a wife. Ser. 28. Tom. 5. Non sum ex in∣sano amatorum genere, qui vitia ••iam exosculan∣tur, ubi semel formâ capti sunt. Haec sola est quae me delectat pul∣chritudo, &c. Calv. ep. 16.
• t 1.18

  M^r Bolton di∣rect. p. 236.
• u 1.19

  Mendax est omnis secularis amicitia, quae divini timoris vinculo non est ligata. Chrys. Hom. 24. in Matth. ••atin. tantùm.
• x 1.20

  Gen. 24. 57. 58.
• y 1.21

  Virg. Aen. 7.
• a 1.22

  See first part. chap. 4. 13. 4. p 55.
• b 1.23

  Prima actio∣num Argo com∣mitttenda sunt, extrema Briareo. De Aug. 6. 41. p. 201.
• c 1.24

  In Gen. 24. verse 67. Hom. 48. ω & Hom. 56 ω. & Tom. 5. ser. 18.
• d 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In Coloss. cap. 4. Hom. 12. ω.
• e 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In ep. ad Co∣loss Hom. ω.
• f 1.27

  John 2. 2.
• * 1.28

  II. §.
• f 1.29

  Jer. 2. 32.
• g 1.30

  Ezek. 16. 14.
• h 1.31

  Isa. 61. 10.
• i 1.32

  Isa. 62. 5.
• k 1.33

  Jer. 2. 13.
• l 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Ibid.
• m 1.35

  2. Chron. 16. 9.
• n 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. In Act. Apost. ap. 23. Hom. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• n 1.38

  1. Cor. 7. 28.
• o 1.39

  M Dearings letter. 12.
• p 1.40

  Reade Chrys. in Ephes. cap. 5. Hom. 20. ω.
• q 1.41

  There is but one will in an house, when the will of the wife to her husband, and her husbands is subject to God.
• r 1.42

  Acts 20. 28. 1. Tim. 4. 16.
• s 1.43

  Chrysost. on Eph. 6. Hom. 22. α. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chry. Cor Hom. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c in Med μ.
• t 1.44

  There is much in the example of a good master to make all fol∣low his sleps; though he say nothing, yet children and servants may see enough, whereby they may be taught. Chrysost. in cap. 17. Gen. hom. 40. ω
• t 1.45

  Vt in corporibus, sic in imperio gravissimus est morbus qui à capite diffundi∣tur. Plin. l. 4. ep. 22. ω Morbido Capite nil sanum est: neque ullum omnino mem∣brum efficio suo sungitur, ubi quod est principale non constat. de Salv. de Guber. l. 7. pag. 234.
• u 1.46

  Vir conjugem dedicat ad fid••m, ne quodunum est in carne spiritu sit d••v••s••m. Ser. 10. As it is in printing, when on Sheet is set a thousand are easily pressed after it: so when the master hath a good impression upon him, his family is easily stampt to piety If Grace that pretious oyntment be plentifully in the head and heart of the Master, it will quickly distill to his skirts, children and servants.
• x 1.47

  De Const. lib. 2. chap 25. see part first p. 93. •• The light∣nesse of my family shall be said to my charge, so my con••cience makes me feare for lacke of more earnest and deligent instruction which should have beene done. Bishop Ridly to Master west martyr. p. 1569.
• y 1.48

  Epistle to the first part.
• z 1.49

  Martyr. pag. 1569. Pag. 1494.
• a 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Strom. l. 7. pag. 541.
• b 1.51

  Gen. 18. 19.
• c 1.52

  Cic. de Senec.
• * 1.53

  Angariari Para∣bolam.
• d 1.54

  Act 3 1.
• e 1.55

  Epist. to the first part.
• f 1.56

  Pag. 104.
• g 1.57

  Prov. 25. 12. and 15. very notable.
• h 1.58

  Chrysost. Tom. 5. de Laz con. 1.
• i 1.59

  Mariti vitium aut tollendum, aut serendum: quae tollit, mari∣tum commod••o∣rem praestat, quae fert, s••se melio∣rem sacit. Aul. Gell. lib. chap. 17.
• k 1.60

  First part p 174.
• l 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The head hath an head. All things shall be done as you will have it, but you must command, as God will have it.
• m 1.62

  Ignatius to a Priest. Chrys. Tom. 6. in vet. •• Princip. p. 10. Charrun.
• n 1.63

  Esther 4. 16.
• o 1.64

  Epist. ad Cor. Hom 26. ω.
• p 1.65

  Lam. 2. 23.
• q 1.66

  In epist. ad Cor. Hom. 19. ω,
• r 1.67

  Act. 7. 31.
• f 1.68

  Lib. 3. ep. 101.
• t 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. Tom. 4. epist. limp. See Hom. 5. ad Pop. Ant.
• u 1.70

  L. Ver. Essaies. 58. 330.
• * 1.71

  Lege Sen. nat. quaest. lib. 6. c. 1.
• x 1.72

  See Chrysost. de terrae motu. Tom. 5. ser. 6. Lege Sen. Ibid.
• y 1.73

  Zach. 14. 5.
• z 1.74

  Cultus magna cura magna vir∣tutis incuria ex Catone. Cal. Inst. lib. 3. cap. 10. ser. 4.
• a 1.75

  Opinioni insi∣tum tum variare & poenitere ut Chamaeleon, &c. Lips. cont. 1. ep. 12.
• b 1.76

  Capacem Dei non implet mi∣nus Deo.
• c 1.77

  Jer. 2. 31.
• d 1.78

  Psal. 73. 28.
• e 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Acts 11. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Acts 13. 43.
• f 1.80

  1. Cor. 7. 19. Prov. 23. 4.
• g 1.81

  He that boasteth in his riches, &c. is as as if a fel∣low servant, fed from the same Master, at the same ta∣ble, should glory over his fellows, be∣cause his hairs are longer then his fellows, so are his nails. Crys. 1. Tim. Hom. 1.
• * 1.82

  Gal. 6. 15. & 5. 6.
• i 1.83

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ch••ys. Tom. 5. ser. 32.
• k 1.84

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c Before the storm come, be we humbled as in a storm, so when it comes we shall finde a calm peace. Chrys. Tom. 6. vet. Test. 7. ω p. 99.
• m 1.85

  See first part. p. 84.
• n 1.86

  M^r Dearings s••rm preached at the Tower. p. 6. reade it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Chrysost. ad episcop. ob pieta∣tem in carc. in∣clusos. Tom. 4 α Isid. Pelus. lib. 2. ep. 174. Ad popul. Ant. Hom. 13.
• o 1.87

  M^r Raynolds Psal. 110. p. 114.
• p 1.88

  Aug. de civit. Cap. 10. l. 1.
• q 1.89

  Phil. 4. 19.
• r 1.90

  1 Cor. 4. 13.
• s 1.91

  Mal. 3. 17.
• t 1.92

  2 King. 2. 22.
• u 1.93

  Phil. 4. 13.
• x 1.94

  De Const. l 2. Cap. 89.
• y 1.95

  De Civit. lib.
• * 1.96

  1. cap. 10.
• z 1.97

  Lam. 2 23.
• * 1.98

  V••opiae. Th. Mori. lib. 2. pag. 160.
• a 1.99

  Phil. 3. 7.
• b 1.100

  Heb. 10.
• c 1.101

  Xenephon de Iust••tut. Cyri. l. 3. pag. 203.
• d 1.102

  Apol. 2. pag. 227.
• e 1.103

  Luk. ••. 51. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.104

  Prov 30. 9.
• g 1.105

  Psal 8. 6.
• h 1.106

  Prov. 18. 11.
• i 1.107

  Iere. 2. 31.
• k 1.108

  Prov. 28. 9. Inflammant, sufflant. Trem.
• l 1.109

  Isid. Pelusit. l. 2. epist. 240.
• m 1.110

  Hom. Odyss. lib 12. Resolution the morall of that fiction. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Clem. Alex. Ad Gentes. pag. 55.
• n 1.111

  Psal. 17. Act. 11. 23.
• * 1.112

  p Sit moderatus cibus & nun∣quam venter ex∣pletus, plures quippe sunt quae cùm vino sint sobriae, ciborum largitate sint e∣briae, &c. Hier. ad Hist. ep. 17. pag 204. &c. Lege epist. 14.
• o 1.113

  Vers. 12.
• * 1.114

  q Tenen••i codi∣cem somnus o∣brepat. Ibid. p. 205. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The feare of God is a Ca∣tholike reme∣dy, &c. Clem. Alex. Protrep. p. 52. & 86.
• r 1.115

  Prov. 23. 17.
• s 1.116

  Prov. 14. 16.
• t 1.117

  Prov. 28. 14.
• u 1.118

  Prov. 30. 8, 9.
• x 1.119

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Chrysost. de La∣z••r. Conc. 1.
• * 1.120

  Sermone praece∣dent. pag. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• a 1.121

  2 King. 3. 17.
• b 1.122

  Famem vera sides non time••. Hier. lib. 2. ep. 18. p. 221.
• d 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. protrept. p. 41.
• e 1.124

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Strom. 1. 199.
• f 1.125

  2 Tim. 3. ω Lactan. lib. 3. cap. 25.
• g 1.126

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Protrept. p. 42.
• h 1.127

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chrys. in Matt. Hom. 25.
• * 1.128

  First part p. 253.
• i 1.129

  Job 30. 11. Essrenatè in me invecti sunt quasi immissis vel excussis ha∣benis. Trem. first part.
• k 1.130

  Hoc praecipuum est, uti piè san∣cte{que} vivant. di∣xit uxor Calv. epist. 101.
• l 1.131

  Reade Chrysost. in Gen. Hom. 66. w.
• m 1.132

  Gen. 18. 19.
• n 1.133

  Acts 15. 16.
• o 1.134

  Chrysost. in ep. ad Cor. Hom. 12.
• p 1.135

  In epist. ad Cor. Hom. 8.
• q 1.136

  Jer. 7. 18.
• * 1.137

  Prov. 31. 26.
• * 1.138

  Nehem. 8. 10.
• * 1.139

  Prov. 31. 20.
• u 1.140

  Manus paupe∣ris est gazophyla∣cium Christi. Chrysol. Ser. 8.
• x 1.141

  Prov. 11. vers. 17. and verses 24. 25.
• y 1.142

  Quis unquam quod ferentem ••pem viderat, ubi d••esset inve∣n••t? Quint Pro paup••re, decl. 13. p. 158.
• z 1.143

  Exod 2••. 9.
• * 1.144

  Esay 58 10.
• b 1.145

  Psal. 41. 1.
• c 1.146

  Eph. 4. 28.
• d 1.147

  2 Thess. 3. 12.
• * 1.148

  Prov. 10. 4.
• f 1.149

  Guellianus display of He∣rauld. p. 217.
• g 1.150

  Prov. 31. 17.
• h 1.151

  Prov. 31. 25. R••d••t ad tem∣pora sequentia. Calamitosus est animus futuri anxius, & ante miserias miser. Sen. ep. 98. Sapiens vivit praesentibus lae∣tus, futuri sec••∣rus. Sen de beat•••• vitâ cap. 26.
• i 1.152

  Jer. 17. 8.
• k 1.153

  Esa. 65. 13.
• * 1.154

  Ecclus. 23. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Arist. oeconom.
• * 1.155

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrys. Ad Cols. Hom. 12.
• l 1.156

  Vers. 27.
• m 1.157

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Str. lib. 1. pag. 201.
• n 1.158

  Minus nocet ignavus fur quam segnis mi∣nister.
• o 1.159

  Prov. 18. 9. An idle per∣son, is the bar∣renest piece of earth in the world.
• p 1.160

  Matt. 25. 26. Acts 20. 31.
• * 1.161

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrys. in Ephes. Hom. 21.
• * 1.162

  See Chrysost. in Gen. cap. 16 ω.
• q 1.163

  Singulari modo Trem. Prov. 19. 14. Chap. 18. 22.
• * 1.164

  Chrysost. de La∣zar. Conc. 1. α.
• r 1.165

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. A good house∣wife, is an ex∣cellent orna∣ment in an house, she is •• grace to her husband and her self. In that house all rejoyce, chil∣dren in their mother, hus∣band in the wife, the wife in children and husband; all in God. Clem. Alex. Paed. lib. 3. cap. 11 p. 183.