<P_1>

<heading>

A PREPARATIVE TO MARRIAGE . (SMITH-E2-P1,1.3)

</heading>

You are come hether to bee contracted in the Lord , (SMITH-E2-P1,1.5)

that is , of two to bee made one : (SMITH-E2-P1,1.6)

for as God hath knit the bones and sinewes together for the
strengthening of the bodie , so he hath knit man and woman together for
the strengthening of this life , because two are stronger than one
</paren> {COM:sic} : (SMITH-E2-P1,1.7)

and therefore when God made the Woman for Man , he sayd , <font> I will
make him a helpe : </font> shewing that man is stronger by his Wife .
(SMITH-E2-P1,1.8)

Euerie Marriage before it bee knit should bee contracted , as it is
shewed in <font> Exo. </font> 22.16. and <font> Deut. </font> 22.28.
which stay between the Contract & the <P_2> Marriage , was the time of
longing for the affections to settle in , because the deferring of that
which wee loue doth kindle the desire , which if it came easilie and
speedilie to vs , would make vs set lesse by it . (SMITH-E2-P1,2.9)

Therefore we reade how <font> Ioseph </font> and <font> Marie </font>
were contracted before they were married . (SMITH-E2-P1,2.10)

In the Contract Christ was conceaued , (SMITH-E2-P1,2.11)

and in the Mariage Christ was borne , that he might honour both estates
, Virginitie with his Conception , and Marriage with his Birth .
(SMITH-E2-P1,2.12)

You are contracted but to bee married , (SMITH-E2-P1,2.13)

therefore I passe from Contracts to speake of Mariage , which is
nothing els but a communion of life between man and woman , ioyned
together according to the ordinance of God . (SMITH-E2-P1,2.14)

First I will shewe the excellencie of Marriage : then the institution
<P_3> of it : then the causes of it : then the choise of it : then the
dueties of it : and lastly the diuorcement of it . (SMITH-E2-P1,3.15)

Well might <font> Paule </font> say , <font> Mariage is honourable
</font> , (SMITH-E2-P1,3.16)

for God hath honoured it himselfe . (SMITH-E2-P1,3.17)

It is honourable for the author , honourable for the time , and
honorable for the place . (SMITH-E2-P1,3.18)

Whereas all other ordinaunces were appoynted of God by the hands of men
, or the hands of Angells , Marriage was ordained by God himselfe ,
which $can $not {TEXT:cannot} erre . (SMITH-E2-P1,3.19)

No man nor Angell brought the Wife to the Husband but God himselfe :
(SMITH-E2-P1,3.20)

so Marriage hath more honour of God in this , than all other ordinances
of God beside , because he solemnized it himselfe . (SMITH-E2-P1,3.21)

Then it is honourable for the time , (SMITH-E2-P1,3.22)

for it was the first ordinance which God instituted , euen the <P_4>
first thing which he did after man and woman were created , & that in
the state of innocencie before either had sinned , like the finest
flower which will not thriue but in a cleane ground .
(SMITH-E2-P1,4.23)

Before man had any other calling he was called to be a Husband :
(SMITH-E2-P1,4.24)

therefore it hath the honour of antiquitie aboue all other ordinances ,
because it was ordained first , and is the ancientest calling of men .
(SMITH-E2-P1,4.25)

Then it is honourable for the place ; (SMITH-E2-P1,4.26)

for whereas all other ordinances were instituted out of <font> Paradise
</font> , Marriage was instituted in <font> Paradise </font> in the
happiest place , to signifie howe happie they are which marrie in the
Lord , (SMITH-E2-P1,4.27)

they doo not only marrie one another , (SMITH-E2-P1,4.28)

but Christ is maried vnto them , (SMITH-E2-P1,4.29)

& so Mariage hath the honor of the place aboue all other ordina~ces to
, <P_5> because it was ordained in <font> Paradise </font> .
(SMITH-E2-P1,5.30)

As God the Father honored Mariage , so did God the Sonne , which is
called the seede of the woman : (SMITH-E2-P1,5.31)

and therefore Mariage was so honored amongst women because of this
seede , that when <font> Elizabeth </font> brought foorth a soone , she
said , that God had taken away her rebukes ; counting it the honor of
women to beare children , and by consequence , the honour of women to
be maried ; (SMITH-E2-P1,5.32)

for the children which are borne out of Mariage are the dishonor of
women , and called by the shamefull name of Bastards .
(SMITH-E2-P1,5.33)

As Christ honoured Mariage with his birth , so he honoured it with his
miracles : (SMITH-E2-P1,5.34)

for the first miracle which Christe did , hee wrought at a Mariage in
<font> Chanaan </font> , where he turned their water into <P_6> wine :
(SMITH-E2-P1,6.35)

so , if Christ be at your Mariage , that is , if you marie in christ ,
your water shall bee turned into wine , (SMITH-E2-P1,6.36)

that is , your peace , and your rest , and your ioy , and your
happiness shal begin with your Mariage ; (SMITH-E2-P1,6.37)

but if you marrie not in Christ , then your wine shall be turned into
water , (SMITH-E2-P1,6.38)

that is , you shall liue worse hereafter than you did before .
(SMITH-E2-P1,6.39)

As he honoured it with miracles , so he honored it with praises :
(SMITH-E2-P1,6.40)

for hee compareth the kingdome of God to a Wedding , (SMITH-E2-P1,6.41)

and he compareth holines to a Wedding garment . (SMITH-E2-P1,6.42)

And in the 5. of <font> Canticles </font> he is wedded himselfe .
(SMITH-E2-P1,6.43)

We reade in Scripture of three Mariages of Christ . (SMITH-E2-P1,6.44)

The first was when Christ and our nature met together .
(SMITH-E2-P1,6.45)

The second is , when Christ and our soule ioyne together .
(SMITH-E2-P1,6.46)

The third is , the vnion of <P_7> Christ and his Church .
(SMITH-E2-P1,7.47)

These are Christs 3. wiues . (SMITH-E2-P1,7.48)

As Christ honoreth Mariage ; so doo Christs Disciples :
(SMITH-E2-P1,7.49)

for <font> Iohn </font> calleth the Coniunction of Christ and the
faithfull , <font> a Mariage </font> . (SMITH-E2-P1,7.50)

And in <font> Reuel. </font> 21.9. the Church hath the name of a Bride
, whereas Heresie is called a Harlot . (SMITH-E2-P1,7.51)

Further , for the honour of Mariage , <font> Paule </font> sheweth how
by it the curse of the woman was turned into a blessing ;
(SMITH-E2-P1,7.52)

for the womans curse was the paines which she should suffer in her
trauaile . (SMITH-E2-P1,7.53)

Now by Mariage this curse is turned into a blessing ;
(SMITH-E2-P1,7.54)

for children are the first blesing in al the Scripture .
(SMITH-E2-P1,7.55)

And therefore Christ saieth , that so soone as the mother seeth a man
child borne into the world , she forgetteth all her sorrowes , as
though her curse were turned into a blessing . (SMITH-E2-P1,7.56)

And further , <font> Paule </font> <P_8> saith , that by bearing of
children , if she continue in faith and patience , she shall bee saued
, as though one curse were turned into two blessings .
(SMITH-E2-P1,8.57)

For first she shall haue children , (SMITH-E2-P1,8.58)

and after she shall haue saluation . (SMITH-E2-P1,8.59)

What a mercifull God haue wee , whose curses are blessings ?
(SMITH-E2-P1,8.60)

Who would haue thought that God had hid a blessing in his curse ?
(SMITH-E2-P1,8.61)

So hee loued our parents when hee punished them , that hee could scarse
punish them for loue , and therefore a comfort was folded in his
iudgement . (SMITH-E2-P1,8.62)

To honour Mariage more , it is said , that God tooke a rib out of
<font> Adams </font> side , and thereof built the woman .
(SMITH-E2-P1,8.63)

He is not saide to make man a wife , but to build him a wife ,
signifying , that man & wife make as it were one house together , &
that the building was not <P_9> perfect , vntil the woma~ was made
aswell as the man : (SMITH-E2-P1,9.64)

therefore if the building bee not perfect now , it must be destroyed
againe . (SMITH-E2-P1,9.65)

Before God made the woman , it is sayd , that he cast the man into a
sleepe , and in his sleepe he tooke a rib out of his side , and as he
made the man of earth , so he made the woman of bone , while <font>
Adam </font> was a sleepe . (SMITH-E2-P1,9.66)

This doth teach vs two thinges : (SMITH-E2-P1,9.67)

As the first <font> Adam </font> was a figure of the second <font> Adam
</font> , so the first <font> Adams </font> sleepe was a figure of the
second <font> Adams </font> sleepe , (SMITH-E2-P1,9.68)

& the first <font> Adams </font> spouse was a figure of the second
<font> Adams </font> spouse . (SMITH-E2-P1,9.69)

That is , as in the sleepe of <font> Adam , Eue </font> was borne ; so
in the sleepe of Christ the Church was borne : (SMITH-E2-P1,9.70)

as a bone came out of the first <font> Adams </font> side , so bloud
came out of the second <font> Adams </font> side . (SMITH-E2-P1,9.71)

As <font> Adams </font> <P_10> spouse receiued life in his sleep ; so
Christs spouse receiued life in his sleepe : (SMITH-E2-P1,10.72)

that is , the death of Christ is the life of the Church ;
(SMITH-E2-P1,10.73)

for the Apostle calleth Death a sleepe , (SMITH-E2-P1,10.74)

but Christ which dyed is called Life , shewing that in his death we
liue . (SMITH-E2-P1,10.75)

Secondly , this sleep which the ma~ was cast into , while his wife was
created , dooth teach vs that our affections , our lusts , & our
concupicenses , should sleepe while wee goe about this action .
(SMITH-E2-P1,10.76)

As the man slept while his wife was making , so our flesh should sleepe
while our wife is choosing , least as the loue of Venison wan <font>
Isaak </font> to blesse one for another , so the loue of gentrie , or
riches , or beautie make vs take one for another . (SMITH-E2-P1,10.77)

To honour Mariage more yet , or rather to teach the maried how <P_11>
to honour one another , it is saide , that the wife was made of the
husbands rib : not of his head , for <font> Paule </font> calleth the
husbande the wiues head : nor of the foote , for he must not set her at
his foote : (SMITH-E2-P1,11.78)

the seruant is appoynted to serue , and the wife to helpe .
(SMITH-E2-P1,11.79)

If she must not match with the head , nor stoope at the foote , where
shall he set her then ? (SMITH-E2-P1,11.80)

He must set her at his heart , (SMITH-E2-P1,11.81)

and therefore she which should lie in his bosome , was made in his
bosome , (SMITH-E2-P1,11.82)

and should bee as close to him as his ribb of which she was fashioned .
(SMITH-E2-P1,11.83)

Lastly , in all Nations the day of Mariage was reputed the ioyfullest
day in all their life , (SMITH-E2-P1,11.84)

and is reputed still of all , as though the Sunne of happines began
that day to shine vpon vs , when a good wife is brought vnto vs .
(SMITH-E2-P1,11.85)

Therfore one saith , that Mariage doth signifie <P_12> Merriage ,
because a playfellow is come to make our age merrie .
(SMITH-E2-P1,12.86)

<font> Salomon </font> considering al these excellencies , as though
wee were more indebted to God for this tha~ other temporall gifts ,
saith : <font> House and riches are the inheritance of the fathers :
(SMITH-E2-P1,12.87)

but a prudent wife commeth of the Lord . </font> (SMITH-E2-P1,12.88)

House and riches are giuen of God , and all things els ,
(SMITH-E2-P1,12.89)

& yet hee saith , house and riches are giuen of parents , but a good
wife is giuen of God : as though a good wife were such a gift , as we
should account from God alone , and accept as if hee should send vs a
present from heauen , with this name written vpon it , <font> The gift
of God . </font> (SMITH-E2-P1,12.90)

Beasts are ordained for foode , and cloathes for warmth , and flowers
for pleasure , (SMITH-E2-P1,12.91)

but the wife is ordained for man , like little <font> Zoar </font> , a
Citie of refuge to flie to in all his <P_13> troubles ,
(SMITH-E2-P1,13.92)

& there is no peace comparable vnto her , but the peace of conscience .
(SMITH-E2-P1,13.93)

Now it must needes be , that Mariage , which was ordeined of such an
excellent Author , and in such a happie place , and of such an auncient
time , and after such a notable order , must likewise haue speciall
causes for the ordenance of it . (SMITH-E2-P1,13.94)

Therefore the holie Ghost doth shewe vs three causes of this Vnion .
(SMITH-E2-P1,13.95)

One is , the propagation of children , signified in that when <font>
Moses </font> saith , <font> He created them male and female </font> ,
not both male , nor both female , but one male , and the other female ,
as if he created them fit to propagate other . (SMITH-E2-P1,13.96)

And therefore when he had created them so , to shewe that propagation
of children is one ende of Mariage , he saide vnto them , <font>
Increase and <P_14> multiplie </font> , (SMITH-E2-P1,14.97)

that is , bring forth children , as other creatures bring forth their
kinde . (SMITH-E2-P1,14.98)

For this cause Marriage is called <font> Matrimonie </font> , which
signifieth Mothers , because it makes them Mothers , which were Virgins
before : and is the seminarie of the worlde , without which , all
things should be in vaine , for want of men to vse them ,
(SMITH-E2-P1,14.99)

for God reserueth the great Citie to himselfe , (SMITH-E2-P1,14.100)

and this suburbs he hath set out to vs , which are regents by sea and
by lande . (SMITH-E2-P1,14.101)

If children be such a chiefe end of Marriage , then it seemes , that
where there can be no hope of children , for age or other causes ,
there Marriage is not so lawfull , because it is maimed of one of his
ends , and seemes rather to be sought for wealth , or for lust , than
for this blessing of children . (SMITH-E2-P1,14.102)

It is not good <P_15> grafting of an olde head vppon young shoulders ,
(SMITH-E2-P1,15.103)

for they will neuer beare it willingly but grudgingly .
(SMITH-E2-P1,15.104)

Twise the Wife is called , <font> the Wife of thy youth </font> , as
though when men are old , the time of Marrying were past .
(SMITH-E2-P1,15.105)

Therefore God makes such vnequall matches so ridiculous euery where ,
that they please none but the parties themselues , vntill the time of
their dotage be expired . (SMITH-E2-P1,15.106)

The second cause is to auoide fornication : (SMITH-E2-P1,15.107)

this <font> Paule </font> signifieth , when he saith , <font> For the
auoiding of fornication , let euery man haue his owne wife . </font>
(SMITH-E2-P1,15.108)

He saith not for auoiding of adultery , but for auoiding of fornication
, shewing , that fornication is vnlawfull too , which the Papists make
lawfull , in mainteining their Stewes , as a stage for <P_16>
fornicators to play vppon , and a Sanctuary to defende them , like
<font> Absoloms </font> Tent , which was spread vpon the top of the
house , that all <font> Israel </font> might see how he defiled his
fathers concubines . (SMITH-E2-P1,16.109)

For this cause , <font> Malachi </font> sayth , that God did create but
one Woman for the man , (SMITH-E2-P1,16.110)

he had power to create moe , (SMITH-E2-P1,16.111)

but to shewe that he woulde haue him sticke to one , therefore he
created of one ribbe but one wife for one husbande :
(SMITH-E2-P1,16.112)

and in the Arke , there were no moe women than men . But foure wiues
for four husbands , although it was in the beginning of the world ,
when many wiues might seeme necessarie to multiply mankinde .
(SMITH-E2-P1,16.113)

If any might haue a dispensation heerein , it seemes the King might be
priuiledged before any other , be cause of succession to the <P_17>
Crowne , if his wife should happen to be barren . (SMITH-E2-P1,17.114)

And yet the King is forbidden to take many wiues in <font> Deut.
</font> 17.17. as well as the Minister
{COM:is_forbidden_to_take_many_wives} in 1. <font> Timo. </font> 3.2.
shewing , that the danger of the state , doth not counteruaile the
danger of fornication . (SMITH-E2-P1,17.115)

For this cause we reade of none but wicked <font> Lamech </font> before
the Flood , that had moe wiues than one , whome <font> Iouinian </font>
calleth a monster , because he made 2. ribs of one .
(SMITH-E2-P1,17.116)

And another saith , that the name of his second wife doth signifie a
shadowe , because she was not a wife , but the shadowe of a wife :
(SMITH-E2-P1,17.117)

for this cause the Scripture neuer biddeth man to loue his wiues , but
to loue his Wife , (SMITH-E2-P1,17.118)

and sayeth , <font> They shall be two in one fleshe </font> , not three
, nor foure , but onely two . (SMITH-E2-P1,17.119)

For this cause , <font> Salomon </font> calleth the whorish <P_18>
woman a strange woman , to shew that she should be a stranger to vs ,
and we should be strange to her . (SMITH-E2-P1,18.120)

For this cause , children which are borne in mariage , are called
<font> Liberi </font> , which signifieth free borne :
(SMITH-E2-P1,18.121)

and they which are borne out of marriage , are called Bastards , that
is , base borne , like the Mule which is ingendred of an Asse & a Mare
. (SMITH-E2-P1,18.122)

Therefore adulterers are likened to the Deuill , which sowed another
mans ground , (SMITH-E2-P1,18.123)

other sowe for a Haruest , (SMITH-E2-P1,18.124)

but they sowe that which they dare not reape . (SMITH-E2-P1,18.125)

Therfore children borne in Wedlocke were counted Gods blessing ,
because they come by vertue of that blessing , <font> Increase and
multiplie . </font> (SMITH-E2-P1,18.126)

But before <font> Adame </font> and <font> Eue </font> were married ,
God neuer sayd <font> Increase </font> , shewing that he did cursse and
not blesse such increase . (SMITH-E2-P1,18.127)

Therefore <P_19> we reade not in all the Scripture of one Bastard that
came to any good , but onely <font> Iphtah </font> ,
(SMITH-E2-P1,19.128)

and to shewe that no inheritance did belong to them in heauen , they
had no inheritance in earth , (SMITH-E2-P1,19.129)

neyther were counted of the congregation , as other were . <font> Deut.
</font> 23.2. (SMITH-E2-P1,19.130)

Now , because Marriage was appointed , for a remedie against
fornication , therefore the lawe of God inflicted a sorer punishment
vppon them which did commit vncleannes after Marriage , than vppon him
which was not married , because he sinned , although he had the remedie
of sinne , lyke a rich theefe which stealeth , and hath no neede .
(SMITH-E2-P1,19.131)

Now if Marriage be a remedie against the sinne of fornication , then
vnlesse Ministers may commit the sinne of fornication , it <P_20>
seemes that they may vse the remedie as well as other :
(SMITH-E2-P1,20.132)

for as it is better for one man to marrie than to burne , so it is
better for all men to marrie than to burne : (SMITH-E2-P1,20.133)

and therefore <font> Paule </font> sayth , <font> Marriage is
honourable amongst all men . </font> (SMITH-E2-P1,20.134)

And againe , <font> for the auoiding of fornication , let euery man
haue his Wife . </font> (SMITH-E2-P1,20.135)

And although he did forsee , that some woulde excepte the Minister in
time to come , in the first of <font> Timo. </font> 3.2. hee speaketh
more precisely of the Ministers wife , than of any other , saying ,
<font> Let him be the husband of one Wife : </font>
(SMITH-E2-P1,20.136)

and least ye should say that by one wife , he meaneth one Benefice like
the Papists . He expoundeth himself in the fourth verse ,
(SMITH-E2-P1,20.137)

and saith , that he must be one that can rule his house well , and his
children . (SMITH-E2-P1,20.138)

Sure God would not haue these children to be Bastards ,
(SMITH-E2-P1,20.139)

<P_21>

and therefore it is like that he aloweth the Minister a Wife .
(SMITH-E2-P1,21.141)

Therefore <font> Paule </font> said well , that he had no commandement
for Virginitie , (SMITH-E2-P1,21.142)

for Virginitie $can $not {TEXT:cannot} be commaunded , because it is a
speciall gift , but not a speciall gift to Ministers ,
(SMITH-E2-P1,21.143)

& therfore they are not to be bound more tha~ other .
(SMITH-E2-P1,21.144)

A peculiar gift may not be made a general rule , because none can vse
it , but they which haue it . (SMITH-E2-P1,21.145)

And therfore in 1. <font> Cor. </font> 7.17. he saith , <font> As God
hath distributed to euery man , so let him walk . </font>
(SMITH-E2-P1,21.146)

That is , if he haue not the gift of continencie , he is bound to
marrie : (SMITH-E2-P1,21.147)

and therefore <font> Paule </font> commaundeth in the seuenth verse ,
whether he be Minister or other , <font> If they $can $not
{TEXT:cannot} abstaine , let them marrie </font> , as though they
tempted God if they married not . (SMITH-E2-P1,21.148)

The Law was generall , (SMITH-E2-P1,21.149)

<font> It is not good for man to be <P_22> alone </font> , exempting
one order of men no more than an other . (SMITH-E2-P1,22.150)

And again Christ speaking of Chastity saith , <font> All men $can $not
{TEXT:cannot} receiue this thing . </font> (SMITH-E2-P1,22.151)

Therefore vnlesse we knowe , that this order of men can receiue this
thing : Christ forbids to binde them more than other ,
(SMITH-E2-P1,22.152)

and therefore as the Priests were maried that taught the Lawe , so
Christ chose Apostles which were married , to preach the Gospell .
(SMITH-E2-P1,22.153)

Therefore the doctrine of Papists , is the doctrine of Deuils ,
(SMITH-E2-P1,22.154)

for <font> Paule </font> calleth the forbidding of mariage , the
doctrine of Deuils , a fit title for all their bookes .
(SMITH-E2-P1,22.155)

Lastly , if Mariage be a remedie against sinne , then Mariage it selfe
is no sinne : (SMITH-E2-P1,22.156)

for if Mariage it selfe were a sinne , we might not marrie for any
cause , because we must not do the least euill that the greatest <P_23>
good may come of it : (SMITH-E2-P1,23.157)

and if Mariage be not a sinne , then the dueties of Mariage are no
sinne , (SMITH-E2-P1,23.158)

that is , the secreate of Mariage is not euill , (SMITH-E2-P1,23.159)

and therefore <font> Paule </font> saith not only <font> Mariage is
honourable </font> , (SMITH-E2-P1,23.160)

but the bed is honorable , (SMITH-E2-P1,23.161)

that is , euen the action of Mariage is as lawfull , as Mariage .
(SMITH-E2-P1,23.162)

Besides <font> Paul </font> saith , <font> Let the husband giue vnto
the Wife due beneuolence : </font> (SMITH-E2-P1,23.163)

heere is a commandement to yeeld this duety : (SMITH-E2-P1,23.164)

that which is commanded , is lawfull ; (SMITH-E2-P1,23.165)

and not to doe it , is a breach of the commandement .
(SMITH-E2-P1,23.166)

Therefore Mariage was instituted before any sinne was , to shew that
there is no sinne in it if it be not abused : (SMITH-E2-P1,23.167)

but because this is rare , therefore after women were deliuered , God
appointed them to be purified , shewing , that some staine or other
doth creep into this action , which <P_24> had neede to be repented ,
(SMITH-E2-P1,24.168)

and therefore when they prayed , <font> Paule </font> would not haue
them come together , least their prayers should be hindered .
(SMITH-E2-P1,24.169)

The third cause is , to auoid the inconuenience of solitarinesse ,
signified in these words , <font> It is not good for man to be alone
</font> , as though he had said , this life would be miserable and
irkesome , and vnpleasant to man , if the Lord had not giuen him a wife
to company his troubles . (SMITH-E2-P1,24.170)

If it be not good for man to be alone , then it is good for man to haue
a fellow : (SMITH-E2-P1,24.171)

therefore as God created a paire of all other kindes , so he created a
paire of this kinde . (SMITH-E2-P1,24.172)

We say that one is none , because he $can $not {TEXT:cannot} be fewer
than one , he can not be lesser than one , he can not be weaker than
one , (SMITH-E2-P1,24.173)

and therfore the Wise man saith , <font> Woe to <P_25> him which is
alone </font> , (SMITH-E2-P1,25.174)

that is , he which is alone , shall haue woe . (SMITH-E2-P1,25.175)

Thoughts and cares , and feares , will come to him , because he hath
none to co~fort him , as theeues steale in when the house is emptie ;
(SMITH-E2-P1,25.176)

like a Turtle , which hath lost his mate , like one legge when the
other is cut off , like one wing when the other is clipt , so had the
man bin , if the woman had not bin ioyned to him : (SMITH-E2-P1,25.177)

therefore for mutuall societie , God coupled two together , that the
infinite troubles which lye vppon vs in this world , might be eased ,
with the comfort and helpe one of an other , and that the poore in the
world might haue some comfort as well as the rich ,
(SMITH-E2-P1,25.178)

<font> for the poore man </font> <paren> saith <font> Salomon </font>
</paren> <font> is forsaken of his owne brethren </font> ,
(SMITH-E2-P1,25.179)

yet God hath prouided one comforter for him , like <font> Ionathans
</font> armour-bearer , <P_26> that shall neuer forsake him , that is
another selfe , which is the only commoditie as I may tearme it ,
wherein the poore doe match the rich , without which , some persons
should haue no helper , no comforter , no friend at all .
(SMITH-E2-P1,26.180)

But as it is not good to be alone , so <font> Salomon </font> sheweth ,
<font> That it is better to be alone , than to dwell with a froward
Wife </font> , which is like a quotidian ague , to keepe his patience
in vre . (SMITH-E2-P1,26.181)

Such furies do haunt some men , like <font> Saules </font> spirit , as
though the Deuill had put a sword into their handes to kill themselues
, (SMITH-E2-P1,26.182)

therefore choose whome thou mayest enioy , (SMITH-E2-P1,26.183)

or liue alone still , (SMITH-E2-P1,26.184)

and thou shalt not repent thy bargaine . (SMITH-E2-P1,26.185)

That thou mayest take and kepe without repentance , now we will speake
of the choice , which some <P_27> call the way to good wiues dwelling ,
(SMITH-E2-P1,27.186)

for these flowers grow not on euery ground : (SMITH-E2-P1,27.187)

therefore they say , that in wiuing and striuing , a man should take
counsell of all the world . (SMITH-E2-P1,27.188)

As <font> Moses </font> considered what spies he sent into <font>
Chanaan </font> , so thou must regarde whome thou sendest to spie out a
Wife for thee . (SMITH-E2-P1,27.189)

Discretion is a warie spie , (SMITH-E2-P1,27.190)

but fancie is a rash spie , (SMITH-E2-P1,27.191)

and liketh whome she will mislike againe . (SMITH-E2-P1,27.192)

In <font> Zacharie </font> , Sinne is called a woman , which sheweth ,
that women haue many faults , (SMITH-E2-P1,27.193)

therefore he which chooseth of them , had neede haue iudgement , and
make an Anatomie of their bodies and minds by squire and rule , before
he say , This shall be mine . (SMITH-E2-P1,27.194)

For the wisest man sayth , <font> I haue found one man of a thousand ,
but a woman among them all haue I not found </font> , <P_28> as though
there were a dearth of good women ouer the worlde .
(SMITH-E2-P1,28.195)

For helpe hereof in 1. <font> Cor. </font> 7.39. wee are taught to
marrie in the Lord , (SMITH-E2-P1,28.196)

then we must choose in the Lord too : (SMITH-E2-P1,28.197)

therefore we must begin our Mariage where <font> Salomon </font> began
his wisedome . (SMITH-E2-P1,28.198)

<font> Giue vnto thy seruant an vnderstanding heart : </font>
(SMITH-E2-P1,28.199)

so giue vnto thy seruant an vndersta~ding wife . (SMITH-E2-P1,28.200)

If <font> Abrahams </font> seruant praied the Lord to prosper his
businesse when hee went about to choose a wife for another , how
shouldst thou pray when thou goest about a wife for thy selfe , that
thou maiest say after , <font> My lot is fallen in a pleasant ground .
</font> (SMITH-E2-P1,28.201)

To direct thee to a right choice herein , the holie Ghost giues thee
two rules , <font> Godlines </font> and <font> Fitnes : </font>
(SMITH-E2-P1,28.202)

Godlines , because our Spouse must bee like Christs spouse , that is ,
graced with <P_29> gifts & imbrodered with vertues , as if wee did
marrie <font> Holinesse her selfe . </font> (SMITH-E2-P1,29.203)

For the mariage of man and woman , is resembled of the Apostle to the
Mariage of Christ and the Church . (SMITH-E2-P1,29.204)

Now , the Church is called <font> Holie </font> , because she is holie
. (SMITH-E2-P1,29.205)

In the <font> 6. Cantic. </font> she is called <font> Vndefiled </font>
, because she is vndefiled . (SMITH-E2-P1,29.206)

In the 45. <font> Psalme </font> she is called <font> faire within
</font> , because her beautie is inwarde : (SMITH-E2-P1,29.207)

so our Spouse should bee holie , vndefiled , and faire within .
(SMITH-E2-P1,29.208)

As God respecteth the heart , so we must respect the heart , because
that must loue , and not the face . (SMITH-E2-P1,29.209)

Couetousnes hath euer been a suter to the richest , and pride to the
highest , and lightnesse to the fairest , (SMITH-E2-P1,29.210)

and for reuenge hereof his ioye hath euer ended with his wiues youth ,
which tooke her beautie with it . (SMITH-E2-P1,29.211)

The goods of the <P_30> world are good , (SMITH-E2-P1,30.212)

and the goods of the bodie are good , (SMITH-E2-P1,30.213)

but the goods of the minde are better . (SMITH-E2-P1,30.214)

As <font> Paule </font> commendeth Faith , and Hope , & Charitie , but
saith the greatest of these is Charitie : so I may commend beauty , and
riches , and godlines , (SMITH-E2-P1,30.215)

but the best of these is godlinesse , because it hath the thinges which
it wants , and makes euerie state alike with her gift of contentation .
(SMITH-E2-P1,30.216)

Secondly , the mate must be fit : (SMITH-E2-P1,30.217)

it is not enough to bee vertuous , but to bee sutable ;
(SMITH-E2-P1,30.218)

for diuers women haue many vertues , (SMITH-E2-P1,30.219)

and yet doo not fit with some men ; (SMITH-E2-P1,30.220)

& diuers men haue many vertues , (SMITH-E2-P1,30.221)

and yet doo not fit to some women : (SMITH-E2-P1,30.222)

and therefore we see many times , euen the godly couples to iarre when
they are married , because there is some vnfitnes betweene <P_31> them
which makes oddes . (SMITH-E2-P1,31.223)

What is oddes but the contrary to euen ? (SMITH-E2-P1,31.224)

Therefore make them euen <paren> saith one </paren>
(SMITH-E2-P1,31.225)

and there will be no oddes . (SMITH-E2-P1,31.226)

From hence came the first vse of the Ring in Weddings , to represe~t
this euennes : (SMITH-E2-P1,31.227)

for if it be straighter than the finger it will pinch ,
(SMITH-E2-P1,31.228)

& if it be wider than the finger it wil fall of ; (SMITH-E2-P1,31.229)

but if it bee fit , it neither pincheth nor slippeth :
(SMITH-E2-P1,31.230)

So they which are like striue not , but they which are vnlike ,
{COM:strive} as fire and water . (SMITH-E2-P1,31.231)

Therefore one obserueth , that concord is nothing but likenesse , and
that all strife is for vnfitnes : as in things when they fit not
together , and in persons when they suite not one another .
(SMITH-E2-P1,31.232)

How was God pleased when he had found a King according to his owne
heart ? (SMITH-E2-P1,31.233)

So shall that man be pleased which findes a wife according <P_32> to
his owne heart , (SMITH-E2-P1,32.234)

whether he be rich or poore , his peace shall affoord him a chearefull
life , and teach him to sing , <font> In loue is no lacke . </font>
(SMITH-E2-P1,32.235)

Therefore a godly man in our time thanked the Lord that he had not
onely giuen him a godly wife , but a fit wife : (SMITH-E2-P1,32.236)

for he sayd not that she was the wisest , nor the holiest , nor the
humblest , nor the modestest wife in the world , but the fitest wife
for him in the world , which euery man should thinke when that knot is
tyed , (SMITH-E2-P1,32.237)

or els so often as he seeth a better , he will wish that his choyce
were to make againe . (SMITH-E2-P1,32.238)

As hee did thanke God for sending him a fit wife , so the vnmaried
should pray God to send them a fit wife : (SMITH-E2-P1,32.239)

for if they be not like , they will not like . (SMITH-E2-P1,32.240)

This fitnesse is commended by the holy Ghost in two words :
(SMITH-E2-P1,32.241)

one <P_33> is in the 2. of <font> Gen. </font> (SMITH-E2-P1,33.242)

and the other is in the 2. <font> Cor. 6. </font> 14 .
(SMITH-E2-P1,33.243)

That in <font> Gene. </font> is <font> Meete : </font>
(SMITH-E2-P1,33.244)

God saith , <font> I will make man a helpe meet for him . </font>
Shewing , that a wife $can $not {TEXT:cannot} helpe well , vnles she be
meete . (SMITH-E2-P1,33.245)

Further , it sheweth that man is such an excellent creature , that no
creature was like vnto him , or meete for him till the woman was made .
(SMITH-E2-P1,33.246)

This meetnesse God sheweth againe in the 22. verse , where <font> Moses
</font> saieth , that of the ribbe which was taken out of man God built
the woman : signifying , that as one parte of the building dooth meete
and fit with another ; so the wife should meete and fit with the
husband , that as they are called couples , so they may be called
paires , (SMITH-E2-P1,33.247)

that is , like as a paire of gloues , or a paire of hose are like ; so
man and wife should be like , because they are a paire of <P_34>
friends . (SMITH-E2-P1,34.248)

If thou be learned , chuse one that loueth knowledge :
(SMITH-E2-P1,34.249)

if thou bee Martiall , chuse one that loueth prowesse :
(SMITH-E2-P1,34.250)

if thou must liue by thy labour , chuse one that loueth husbandrie :
(SMITH-E2-P1,34.251)

for vnlesse her mind stande with thy vocation , thou shalt neither-1
inioye thy wife , nor thy calling . (SMITH-E2-P1,34.252)

That other word in the 2. <font> Cor. 6. </font> 14. is <font> Yoke
</font> , (SMITH-E2-P1,34.253)

there Mariage is called a Yoke . (SMITH-E2-P1,34.254)

<font> Paule </font> saith , <font> Be not vnequally yoked . </font>
(SMITH-E2-P1,34.255)

If Mariage be a yoke , then they which drawe in it must be fit , like
two Oxen which draw the yoke together , (SMITH-E2-P1,34.256)

or els all the burden will lie vpon one . (SMITH-E2-P1,34.257)

Therefore they are called yoke fellowes too , to shew that they which
draw this yoke must be fellowes . (SMITH-E2-P1,34.258)

As he which soweth seede , chuseth a fit grou~d , because they say , it
is good grafting vppon a good stocke : so <P_35> he which wil haue
godly children must chuse a godly wife : (SMITH-E2-P1,35.259)

for like Mother <paren> sayeth <font> Ezechiel </font> </paren> like
daughter . (SMITH-E2-P1,35.260)

Now , as the Trauailer hath markes in his way that hee may proceed
aright : so the suiter hath markes in his way that hee may chuse right
. (SMITH-E2-P1,35.261)

There be certaine signes of this fitnes , and godlinesse , both-2 in
the man and the woman . (SMITH-E2-P1,35.262)

If thou wilt knowe a godly man , or a godly woman , thou must marke
fiue things ; the report , the lookes , the speach , the apparell , and
the companions , which are like the pulses that shewe whether we be
well or ill . (SMITH-E2-P1,35.263)

The report , because as the market goeth , so they say the market men
talke . (SMITH-E2-P1,35.264)

A good man co~monly hath a good name , because a good name is one of
the blessinges which God promiseth to good <P_36> men ,
(SMITH-E2-P1,36.265)

but a good name is not to be praised from the wicked :
(SMITH-E2-P1,36.266)

& therfore Christ saieth , <font> Cursed are you when all men speake
well of you : </font> that is , when euill men speake well of you ,
bicause this is a signe that you are of the world ,
(SMITH-E2-P1,36.267)

<font> for the world liketh and praiseth her owne . </font>
(SMITH-E2-P1,36.268)

Yet as Christ said , <font> Who can accuse me of sin ? </font>
(SMITH-E2-P1,36.269)

So it should bee said of vs , (SMITH-E2-P1,36.270)

not who can accuse me of sinne ? (SMITH-E2-P1,36.271)

but who can accuse me of this sinne , (SMITH-E2-P1,36.272)

or who ca~ accuse me of that sinne ? (SMITH-E2-P1,36.273)

That is , who can accuse me of swearing ? (SMITH-E2-P1,36.274)

who ca~ accuse me of dissembling ? (SMITH-E2-P1,36.275)

who can accuse mee of fornication ? (SMITH-E2-P1,36.276)

No man can say this of his thought , (SMITH-E2-P1,36.277)

but euery one should say it of the act , like <font> Zachariah </font>
& <font> Elizabeth </font> , which are called vnblameable before men ,
because none could accuse them of open sinnes . (SMITH-E2-P1,36.278)

The next signe is the looke , (SMITH-E2-P1,36.279)

for <P_37> <font> Salomon </font> saith , <font> Wisedome is in the
face of a man : </font> (SMITH-E2-P1,37.280)

so godlines is in the face of a man , (SMITH-E2-P1,37.281)

and so folly is in the face of a man , (SMITH-E2-P1,37.282)

and so wickednesse is in the face of a man . (SMITH-E2-P1,37.283)

And therefore it is sayd in <font> Esaiah </font> 3.9. <font> The
triall of their countenance testifieth against them . </font> As though
their looks could speake . (SMITH-E2-P1,37.284)

One saieth well , a modest man dwelles at the signe of a modest
countenance , and an honest woman dwelleth at the signe of an honest
face , which is like the gate of the temple that was called <font>
Beautifull : </font> shewing , that if the entrie be so beautifull ,
within is great beautie . (SMITH-E2-P1,37.285)

To shewe how a modest countenance , and womanly shamefastnesse , doo
commend a chast wife , it is obserued that the word <font> Nuptiae
</font> , which signifieth the Marriage of the woman , dooth declare
the <P_38> manner of her Marriage : (SMITH-E2-P1,38.286)

for it importeth a couering , because the Virgins which should be
maried , whe~ they came to their husbands , for modestie and
shamefastnes did couer their faces : as wee reade of <font> Rebeccah
</font> , which so soone as she saw <font> Isaac </font> , and knewe
that hee should bee her husband , she cast a vaile before her face ,
shewing that modestie should be learned before Marriage , which is the
dowrie that God addeth to her portion . (SMITH-E2-P1,38.287)

The third signe is her speach , or rather her silence ;
(SMITH-E2-P1,38.288)

for the orname~t of a woman is silence : (SMITH-E2-P1,38.289)

and therefore the law was giuen to the man rather than to the woman ,
to shew that he should bee the teacher , and she the hearer .
(SMITH-E2-P1,38.290)

As the Eccho answereth but one word for manie which are spoken to her ;
so a maides answere should be a word , <P_39> as though she sold her
breath . (SMITH-E2-P1,39.291)

The eye and the speach are the mindes Glasses ; (SMITH-E2-P1,39.292)

<font> for out of the abundance of the heart </font> <paren> saith
Christ </paren> <font> the mouth speaketh : </font> as though by the
speach we might know what aboundeth in the heart : (SMITH-E2-P1,39.293)

and therfore he saith , <font> By thy words thou shalt bee iustified ,
(SMITH-E2-P1,39.294)

and by thy wordes thou shalt bee condemned . </font>
(SMITH-E2-P1,39.295)

That is , thou shalt be iustified to bee wise , (SMITH-E2-P1,39.296)

or thou shalt be condemned to bee folish ; (SMITH-E2-P1,39.297)

thou shalt be iustified to be sober , (SMITH-E2-P1,39.298)

or thou shalt bee condemned to bee rash ; (SMITH-E2-P1,39.299)

thou shalt bee iustified to bee humble , (SMITH-E2-P1,39.300)

or thou shalt be condemned to be proud ; (SMITH-E2-P1,39.301)

thou shalt be iustified to be louing , (SMITH-E2-P1,39.302)

or thou shalt be condemned to be enuious . (SMITH-E2-P1,39.303)

Therefore <font> Salomon </font> saith , <font> A fooles lips are a
snare to his owne soule . </font> (SMITH-E2-P1,39.304)

Snares are made for other , (SMITH-E2-P1,39.305)

but this snare catcheth a mans selfe , because it bewraieth <P_40> his
folly , and causeth his trouble , and bringeth him into discredite .
(SMITH-E2-P1,40.306)

Contrariwise , <font> The heart of the wise </font> <paren> saith
<font> Salomon </font> </paren> <font> guideth his mouth wisely ,
(SMITH-E2-P1,40.307)

and the wordes of his mouth haue grace . </font> (SMITH-E2-P1,40.308)

Now , to shewe that this should bee one marke in the choyce of thy Wife
, <font> Salomon </font> describing a right Wife , saith , <font> She
openeth her mouth with wisedome , (SMITH-E2-P1,40.309)

& the lawe of grace is in her tongue . </font> (SMITH-E2-P1,40.310)

As the open vessels were counted vncleane ; so account that the open
mouth hath much vncleannes . (SMITH-E2-P1,40.311)

The fourth signe is the apparel : (SMITH-E2-P1,40.312)

for as the pride of the Glutton is noted , in that he went in purple
euerie day ; so the humilitie of <font> Iohn </font> is noted in that
hee went in hairecloath euery day . (SMITH-E2-P1,40.313)

A modest woman is known by her sober attire , as the Prophet <font>
Eliah </font> was knowne by his rough garment . (SMITH-E2-P1,40.314)

Looke not <P_41> for better within , than thou seest without ;
(SMITH-E2-P1,41.315)

for euery one seemeth better than hee is , (SMITH-E2-P1,41.316)

if the face bee vanitie , the heart is pride . (SMITH-E2-P1,41.317)

Hee which biddeth thee abstaine from the <font> shewe of euill </font>
, would haue thee to abstaine from~ those wiues which haue the shewes
of euill : (SMITH-E2-P1,41.318)

for it is hard to come in the fashion , & not be in the abuse .
(SMITH-E2-P1,41.319)

And therefore <font> Paule </font> saieth , <font> Fashion not your
selues like vnto this world : </font> as though the fashions of me~ did
declare of what side they are . (SMITH-E2-P1,41.320)

The fift signe is the companie : (SMITH-E2-P1,41.321)

for birds of a feather will flie together , (SMITH-E2-P1,41.322)

and fellowes in sinne will bee fellowes in league , as yong <font>
Rehoboam </font> chose young companions . (SMITH-E2-P1,41.323)

The tame beastes will not keep with the wild , nor the cleane with the
leprous . (SMITH-E2-P1,41.324)

If a man ca~ be known by nothing els , then he maye bee <P_42> knowne
by his companions ; (SMITH-E2-P1,42.325)

for like will to like , (SMITH-E2-P1,42.326)

as <font> Salomon </font> saieth , theeues call one another .
(SMITH-E2-P1,42.327)

Therefore when <font> Dauid </font> left iniquitie , he sayd , <font>
Away from me al ye that work iniquitie . </font> Shewing , that a man
neuer abandoneth euill , vntill hee abandon euill companie ;
(SMITH-E2-P1,42.328)

for no good is concluded in this parliament . (SMITH-E2-P1,42.329)

Therefore choose such a companio~ of thy life as hath chosen companie
like thee before : (SMITH-E2-P1,42.330)

for they which did choose such as loued prophane companio~s before , in
a while were drawne to be prophane too , that their wiues might loue
them . (SMITH-E2-P1,42.331)

When these rules are obserued , they may ioyne together and say , as
<font> Laban </font> and <font> Bethuel </font> said , <font> This
commeth of the Lord , (SMITH-E2-P1,42.332)

therfore wee will not speake against it . </font> (SMITH-E2-P1,42.333)

How happie are those in whome Faith , and Loue , and Godlinesse <P_43>
are married together , before they marrie themselues ?
(SMITH-E2-P1,43.334)

For none of these Martiall , and clowdie , and whining Marriages can
saye that Godlinesse was inuited to their Bridall ;
(SMITH-E2-P1,43.335)

and therfore the blessings which are promised to godlinesse dooe flie
from them . (SMITH-E2-P1,43.336)

Now in this choice , are two questions . (SMITH-E2-P1,43.337)

First , whether children may marrie without their parents consent :
(SMITH-E2-P1,43.338)

and the second , whether they may marrie with Papists or Atheists , &c
. (SMITH-E2-P1,43.339)

Touching the first , God saith , <font> Honour thy father and thy
mother . </font> (SMITH-E2-P1,43.340)

Now , wherein canst thou honour them more , than in this honourable
action , to which they haue preserued thee , and brought thee vp ,
which concerneth the state of thy whole life ? (SMITH-E2-P1,43.341)

Againe , in the first institution of Mariage , when there was no Father
to giue <P_44> consent , then our heauenly Father gaue his consent :
(SMITH-E2-P1,44.342)

God supplied this place of the Father , (SMITH-E2-P1,44.343)

& brought his Daughter vnto her Husband , (SMITH-E2-P1,44.344)

and euer since , the Father after the same manner , hath offred hys
Daughter vnto the Husband . (SMITH-E2-P1,44.345)

Beside , there is a Lawe , that if a man deflowre a Virgin , he shall
marrie her : (SMITH-E2-P1,44.346)

but if the Father of the Virgin do not like of the Mariage , then he
shall pay vnto her the dowrie of Virgins , that is , so much as her
Virginitie is esteemed , so that the Father might alow the Mariage , or
forbid it . (SMITH-E2-P1,44.347)

Againe , there is a Law , that if any free man , or free woma~ make a
vow , it must be kept . (SMITH-E2-P1,44.348)

But if a Virgin make a vow , it should not be kept , vnlesse her Father
approue it , because she is not free : (SMITH-E2-P1,44.349)

therefore if she did vow to marry , <P_45> yet the Father hath power by
this Lawe to breake it . (SMITH-E2-P1,45.350)

Therefore the Lawe speaketh vnto the Father saying , <font> Thou shalt
not take a Wife for thy sonne of straungers . </font>
(SMITH-E2-P1,45.351)

Therefore <font> Paule </font> speaketh to the Father , <font> If thou
giue thy daughter to mariage , thou doest well : </font>
(SMITH-E2-P1,45.352)

therefore <font> Iobs </font> children are counted part of <font> Iobs
</font> substance , shewing , that as a man hath the disposition of his
owne substance , so he hath the disposition of his owne children .
(SMITH-E2-P1,45.353)

Therefore in <font> Math. </font> the Wife is sayd to be bestowed in
mariage , which signifieth , that some did giue her beside her selfe :
(SMITH-E2-P1,45.354)

Therefore it is said , that <font> Iacob </font> serued <font> Laban
</font> , that <font> Laban </font> might giue him his daughter to wife
. (SMITH-E2-P1,45.355)

Therefore <font> Saule </font> saith to <font> Dauid </font> , I will
giue thee my eldest daughter to wife : (SMITH-E2-P1,45.356)

therefore it is said , that <font> Iudah </font> tooke a wife <P_46> to
<font> Er </font> his sonne . (SMITH-E2-P1,46.357)

Therefore <font> Sichem </font> saith to his Father , Get me this maide
to Wife . (SMITH-E2-P1,46.358)

Therefore in the mariage of <font> Isaak </font> , we see <font>
Abrahams </font> seruant in the place of <font> Isaak </font> , and
<font> Rebeccah </font> the maid and her parents , sitting in
parliament together : (SMITH-E2-P1,46.359)

therefore <font> Sampson </font> , though he had found a maid to his
liking , yet he would not take her to wife , before he had tould his
parents , and craued their assent . (SMITH-E2-P1,46.360)

