To all married Women whoſe • usbands rule over them with rigour and ſeverity; (And likewiſe a word to all ſuch irrationall husbands) Ladies and Gentlewomen.

THE wiſeman tells us that a word ſpoken 〈…〉 like apples of Go ••• 〈◊〉 pictures of Silver; 〈…〉 to your ſelves to judg how oppo ••• •• ely this Treatiſe comes unto your hands, whoſe tendernicks are galled by your wearyſome uneaſy yoakes. • hope theſe few ſheets may ſome what revive your drooping Spirits, • t beeing no ſmall comfort when you have a friend at hand, whoſe tender compaſſion towards your tender Sex makes him deplore your ſad caſe and Plead your cauſe with ſuch affection, as if it were his own.

Me thinks I ſee how ſtrangely your (heart-breaking) husbands, are hurried by the violent Whirlewind of unbridled Paſſion: me thinks I hear their loud murmurings their angry voice, together with the ecchoing ſound of ſervile blowes, wounding my ſorrwfull eares more then the dreadfull noyſe of the diſquieted ſeas, more dangerouſe then their forming rage, more amazing the • Aetna's wrath whoſe wide throat ••• gorgeth ſmoaks, flames, and • under at one breath: methinks 〈◊〉 ſee their ſhadow ſwiftly drawing on you, like the black terrifying Hierricane, that makes the tende • Reedes (whoſe nature yeelds to every gentle gale) lie proſtrate, croud • together and whiſper in trembling feare. I am ſenſible how thei • auſtere demeanure and tyrannica • behaviour have plunged diverſe 〈◊〉 you into a deep and dangerous Gulph of ſorrow, and disparation, who not finding peace and content at home, are in an exorbitant manner ſeeking it elſe where; and like perſons (diſarmed of ſence and reaſon by this Paroxiſme of feare) are Acting directly contrary to your own genuine and inclinations &c. Now alltho I dare not juſtifie ſuch enormities of yours, (but as a faithfull frind exhort your ſpeedy Repentance, and Amendment,) yet I lay the guilt (tho not ſufficient to excuſe your fact.) in a more peculier manner to your huſbands Charge, and (as the wicked Inſtrumentall cauſe of ſins in you) I Summon him (without a deeper Repentance) to prepare to Anſwer before the Great Tribunall judg, both for himſelfe and you.

Others there are (more virtuoſly inclined) who are deſponding in ſolitary corners, and whoſe beſt remedy is to ſeek out ſome melancholy cave or deſart place, that may entertain • their penſive minds, whileſt their diſtracted thoughts are feeding o • ſoliscitude, and care; who inſtead o • teaching their eyes to weepe, are endeavouring how to wiipe off their Chriſtall teares (as pure and cleare as is their Innocency) without the diſcovery of their grief. On whoſe pale ey • lids ſits a ſad meſſinger of wo, more unwell come then the harbinger of death it ſelfe.

For ſuch, this book was chiefly deſigned, and to every ſuch deſponding wife, I now addreſs my ſelf, adviſing you to trie (once more) what influence the violent cords of your laborious Love may have upon your miſguided husband; Take him by the hand, and fall about his neck with ſweet embraces hold him faſt, and compell him (alltho againſt his will) by all the retorick you have, and by all the charming Eloquence of your loyall and conſtant Love, &c. • f this prevaile not with him, then con • ure him by all thats deareſt unto • imſelfe, that he would pleaſe to • ondeſcend to walk along with you • nto this Temple of Eroto (or the Muſe of Love) which is erected for your ſakes alone. Perhaps it may proeve (and who knowes but it may? O would to God it might,) ſuch as was the Temple of the Goddeſſe Viri placa in Rome of whome Livie writes, that whatever man and wife came to ſacrifice Therein, alltho never ſo much at ſtrife and variance before, yet they allways returned home again in Love and unity.

And that I may help one lift forward I deſire now to ſpeak a word or two to your contentious husbands, whoſe words are fire brands, arrowes, and death, (or that which is much worſe) my adviſe to ſuch ſhall be no other then th • t wiſe mans councell. Prov. 25: 8. 9. Go not forth haſtily to ſtrive leaſt thou know not what to doe in the end thereof, when thy neighbour hath put thee to ſhame: debate thy cauſe: By long forbearing is a Prince perſwaded, and a ſoft tongue breaketh bone it ſelf. Suppoſe thy wife to be (what thou wouldſt have all men think ſhe is) willfull froward and perverſe; conſider whither thou hath not made her ſo? doth her affections fit looſe to thee, examine well the grounds, debate the matter with thy ſelfe; Go nots forth haſtily to trive with any perſon: no not thy adverſary, much leſs with thy friend and leaſt of all with her who lieth in thy boſome, and ſhould be deareſt to thy heart, nay who ſhould be as deare unto thee as thy Life, for as much as ſhe is thy very ſelfe. If a King (with whom is commanding Majeſty and power,) will be perſwaded by a wiſe deportement, how much more then will thy lowing wife, whoſe tender Sex doth naturally diſpoſe her to ſuch ſweetneſſe, ſoftneſſe, Gentleneſſe ſuch melting and relenting teares ſuch heart winning demeanure, &c. that the mollifying hand of Love may mould her into any ſtamp that vertue formes; and who recoyles at nothing more then raggid uſage, becauſe it is ſo directly contrary to her ſoule whoſe eſſence is compacted of ardent Love, ſtronger then death it ſelfe, and which many waters cannot quench.

From this time forward therefore goe thy wayes, and reconcile thy ſelfe to thy offended ſelfe, then let hand joyn in hand, & haſte, both of you to pay your Sacrifices to this Temple of unfeigned Love, that when you returne from thence, Heart may then joyn in Heart, and both of you may be willing to live no longer, then you live united in One ſoule; which will redound to both your peace and tranquillity heer on earth, and your future happineſſe in the world to come, and crowne your names to there preſent, honour, and my cordiall wiſheſs with that palme of victorious and triumphant Succeſſe, which is the earneſt deſire of

your aſſured Friend.

CHAP. I. An Introduction to the following diſcourſe.

ALltho we all know that unto women the world oweth half of its life and man is indebted the greateſt part of [his love next unto God] yet now a days it is grown a cuſtome ſo common to undervalue the worth of that ſexe (becauſe of the lewd and allmoſt unparrald lives and examples of ſome) that every rymer hath a ſeverall libell to impeach their name; and every perſon a poeme to accuſe them of unfaithfullnes &c: The Courtier, tho he weavs his Miſtreſſe favour, yet upon ſlight occaſions (nay ſometimes none at all) Sticks not to ſing her ſhame; And the cobler (tho in himſelf deſerving greater diſgrace, yet) wants not a ballade to reproach their name; And as this courſe is uſuall with moſt men, ſo the cauſe heer of is manifect unto all: TheSeneca. 5. 13. ep. 89. faireſt Mark (you know) is moſt often aimed at, and the goodlieſt ſtarr is moſtly gazed upon, ſo VVoman the beauty fulleſt creature of all the viſible creation is moſt of all Obſerved, and Tacit. hiſt. 3. lib. ad princip. Obſervation as it is ſometimes the guide unto honour, ſo often allſo is it the mother of diſgrace. Particular reaſons heereof, may be collected out of the ſeverall humours of ſuch who ſtand out in disloyaltie with them; for ſome men will diſpraiſe that woman whom before they adored, becauſe her modeſty hath repelled their un chaſte deſires. Some will turne their amorous termes of wooing into a barbarous ſtile of rayling, becauſe for want of deſert they obtaine not how to love them, and the greater part of men, beeing evil themſelves, love but few things that are good, and ſo perchance hate women alſo. Some likewiſe pretend a reall diſlike of women (unto whom themſelves are all the while reall ſtranger (to make Oſtentation of their witt, before the publique ſtage of the world, few upon good ſhew of reaſon. and fewer yet upon juſt grounds, and theſe ſort of perſons have filled the world with Pamphlets, things moſt idle in themſelves, and moſt disgracefull unto women: But O unmanlike men and ſlaves of your ſex! Is this a point of your man hood, or any ornament of your valour, to buiſy your ſelves for the diſgrace of women, whom nature hath diſarmed of corporall ſtrenth, and education diſenabled of mentall courage for revenge? Is this the thankfull tribute you repaye unto the author of your beeings? Is this the beſt embraces you beſtow on the papps that gave you ſuck? Is this the gratefull allowance you afforde them for their ſorrow, pains at your birth, for their care and diligence in your youth? And for that labour of love which they have beſtowed upon you, throughout the ſeverall periods of your life? All ſuch Auſoni 9. de great. action: ad Augſt. courteſies (methinks) ſhould not be forgotten in ſuch an ungratefull manner, much leſs injuriouſly remembred. But why talk I with theſe men of gratitude (the greateſt of virtues) who never were acquainted with any vertue at all? And therefore, had it been the higheſt of womens misfortune to have been traduced by this in famous crew. they might eaſily have ſmiled it out, counting it no dishonour to be evil ſpoken of by ſuch, who never learned to ſpeak well of any: But now this bad cauſe hath gotten better Patrones, eſpecially when in the univerſities, their names are mentioned in theirD. G. in his Act at Oxf. 1608. Acts and publique diſputations, their capacities thought unfitt for learning or ever attaining to the ſpeculative knowledg of the liberall Arts and ſciences. Nay if this were all, their blind ignorance might be paſſed over in judicious ſilence, but when they ſhall adjudg them worthy of blowes, what more ſtrange and prodigious Paradox then this? What opinion more unnaturall and uncivill then that of theirs, that it is lawfull for a husband to beate his wife?

Moſt impure heart, which didſt firſtChrys: homil. 57. on Gen. 29. conceive, and move the moſt barbarous tongue which did afterwards bring forth ſuch aCyclopes furiunt iſti ut quidem Doctiſs. virj conj • ciunt ex. Homer. l. 9. Odi • si: Monſter of opinion! Had I but one word to Speake, unto mankind before I yeelded up my breath, and but one only line to write, I would both Speak and write in Defiance thereof.

CHAP. II. That it is not Lawfull for a husband to beat his wife prooved by reaſons drawn from Nature.

ANd to begin firſt, whence we all began, from Nature ſelf; Her eternall Laws ſtampt from the worlds beginning in all her creatures, witneſſeth ſuch a ſoveraigne Union of male & female that in all kinds between them there is found no unkindneſſe No Lyons rage againſt the Lioneſſe The Tygre to the Tygreſſe is not fierce No eagles doe their fellow birds oppreſſe.Tranſt. ex Strozio Laur. poſt. The Hawke doth not the Hawke with talents pierce All couples live in love by Natures love VVhy ſhould not man and wife doe thus, and more?

Man, the great Creators greateſt creature, indued with Remembrance, a Regiſter to recount former events, with wiſdome, a Glaſs to behold the preſent ſtate of things, with Providence an Oracle to conjecture of future accidents, and above all with Reaſon, a Ballance to weigh out all his actions, muſt now become more cruell and tyrannous, nay more ſavage and barbarous then very beaſts, who neither have remembrance of things paſt, wiſdom in things preſent, nor providence of things to come, nor reaſon in any thing at all.Plin. natur. hiſt. l. 10. c. 24. & 29. The Doves are obſerved to be moſt exquiſite in their love, and at the fatall departure of one the other pines to death with ſorrow. The Nightingall makes pleſant melodie in his loves well-fare, but in her diſtreſſe he mourns in ſadder tunes. The Swanne is of a nature ſutable to his feathers, white and faire, and all his feare is to keepe his mate from feare, Go therefore into the fields, and the Doves will teach thee a lecture, of Love, returne into the woods, and the Nightingalles will ſing thee madrigals of love: walk by the water, and the Swanns will ſchoole thee the art of love; Every where ſuch loving couples of bruitish beaſts will ſhame the disagreeing matches of reaſonable creatures. For, ſhall the bare inſtinct of a ſenſible nature work ſo powerfully in this caſe with beaſts and ſhall the helpe of a purer eſſence work a contrary effect in man and ſhall not ſuch men be adjudged worſe then beaſts by many degrees? The Lion that barbarous Creature,Plin. hiſt. nat. l. 1. who ſpareth no ſhape, is ſaid to tremble at a woman, and hardly proffereth her that violence, which uſually he doth to man, as though Nature had taught him a more gentle behaviour towards ſo fair a Perſonage, or his own heroick Spirit the ſhame of ſo baſe a victory.

For never gotten was immortall fameTranſt. • Virgil. By working of the weaker Sexes ſhame

The Viper, S. Ambroſius tom. 1. l. 5. c. 7. a beaſt more vile then the vileſt, poiſonous by nature, and ſpitefull,Hex. m. & Ariſt. de hiſt, animal. odious to be ſeen and hatefull, yet when the time of his breeding approacheth, withdraws himſelf unto the ſea, or river ſide, and by the Gentle murmure of his known hiſſe calleth forth the Lamprey with whom his nature is to engender: the Lamprey beeing ſo kindly invited, doth as kindly repair unto him, whom when he perceiveth comming to accept of his love, vomiteth forth all his poyſon, doing reverence (as it were) unto his nuptiall rights, and caſting away his naturall corruption, meeteth his ſpouſe in his cleaneſt perfection. Man would ſcorne to be thought worſe than a Viper, and why then ſcorneth he not to caſt out of his heart all his cancred poyſon of anger, of ſtrife, variance, quarrelling and contentions, when he commeth into his Miſtres preſence, and eſpecially whileſt-he is lying in his Nuptiall bed? A dogg will not ſo much as ſnap at his mate, and ceaſe to bite her, and will not every ſober perſon eſteem of that monſter in Mans shape to be worſe then a ſavage beaſt, who ſhall ſnarle and ſnap at his wife, and moſt eſpecially if he ſhall attempt ſuch an unnaturall act as to beat her, tho never ſo much provokd?

It may well be the worlds motto, All things have Nature for their guide, and amongſt theiſe All, man the worlds commander ſurely ought to be accounted one; which we may obſerve as in the common courſe of Life: in ordering his diet, in his apparrell, in taking his reſt, ſo likewiſe in the perfect habite of Sciences, in his ſmoothing Rhetoricke in his ſolid diſputations, in his profound Philoſophy, in all which the greateſt preheminence Art can chalenge, is to add perfection where Nature hath layd a foundation. The law then beeing an artificiall collection of naturall precepts, how can it diſpence with ſo unnaturall an action. as for a husband to beate his wife, the one part of himſelf, or his better half? No man did ever willingly hurt himſelfe, or if any man hath, certainly he may juſtly beheld a madd man, of all men living; and therefore what mutuall blowes can lawfully paſs between man and wife, who are one and the ſelf ſame? Their mindes inſeparably One in their choiſe, their houſes individually the ſame, in their children and poſterity. Indeed ſome ancient ages of barbariſme (before either civility was fully embraced, or Chriſtianity firmly eſtabliſſed) ſeemd to draw from Nature the practiſe of ſome ſuch Tyranny, ſoa lib. pol. cap. 1. Ariſtotele reports of the Sythians,6. Tacit. lib. de mor. Germ. Tacitus of the Germans,lib. 10. c. 2. de Rom. Antic. Gellius of the Romans Caeſar, of the French, with who it was a received cuſtome to diſpoſe of their wives,Comment de bello Gallit. life and liberty according to their pleaſure, and hence it was that a Doctor ſeemd to alleadge his hiſtory ofStobaeus ex quorecitat Patr. lib. 4. in 3. & Bodin. de rep. 1. Publius ſempronius who devorced his wife for ſeeing a play; of Plin. l. 14 cap. 13. Egnatius Mecennius who beate his wife for beeing found in his Cellar:Arnobius lib. 5. contragentes. of Faunus who killd his wife for drinking a cup of wine; fitt proofes for confirmation of his argument (forſooth) that a man may beate his wife, are they not? Recount the time when theſe things were done, I pry, it was in paganiſme, and barbariſme; obſerve likewiſe the perſons, they lived as mirrog of rigour and cruelty, and are regiſterd as monuments of murder and tyrannie; Weigh the reaſons that mooved them thereunto, they willſooner make you laugh, then perſwade imitation; Laſtly judg of all, and it is but as tho a Phiſitian ſhould goe into an Apothecaries ſhop, where is variety of wholeſome medecines, yet preſcribes he ſome poyſon or drugge to ſtrengthen his patient, even ſo, they who having travailed over diverſe hiſtories, and read diverſitie of good examples, yet are poſeſſed with ſuch a Diabolicall opinon, have picked out the worſt and moſt poyſonous druggs, that they can finde to cure the rage and violence of their burning Phrenzie, of which contagion, their diſeaſed ſoules are ſick.

But how much better and with greater ſafety might theiſe Phanaticks be cured of their epidemicall diſtemper, if they applyed to themſelves the famous examples of loving husbands towards ther wives, and of loving wives towards their husbands, or of both, loving towards one another? How great and precious an Antidote would the very name of Hector have been to all ſuch Infected-ſoules as theiſe? who in the deſtruction of Troy did bewaile the death of Priamus, the ſacking of ſo great a city, the ſpoyle of ſo many dear and valiant bretheren, the funeralls of ſo fair and large an Empire, but exceeded all exceſs in lamenting Andromache his wife,Hom. illd. 5. and deſired (ſaith Homer) to forſake heaven, (beeing allready ſeated amongſt the Gods) to defend Andromache diſtreſſed heer on earth. How pleſant had been the reherſall ofZeno ph: in Cyroſuo. Tigranus love, who with his beloved Queen beeing taken priſoner by Cyrus, made a free and liberall promiſe of his life, to purchaſe her ranſome? What good entertainment had the ſtorie ofMartrialls Epigr. Calenus (think yee) by thoſe ſort of men who have muſterd up thoſe few execrable examples before mentioned? He thought he lived no longer then when he looked on his beloved wife: what wouldTit. Liv. in diverſ. hiſtoricis ab urb. cond. Livie have ſaid of ſuch a monſtrous opinion, who makes mention of Auguſtus, of Antonius, of Scaevola, of Aruntius of Scipio, of Marius, with great reverence, as well for their endeared affections to their wives, as for other heroicall virtues; I might alſo inſtance other Frontinus in 4. lib. ſtrat. de P. ſew. ſuet. in Tiberi • de C. Altili • . hiſtories of infinite number who in like manner ſound forth their worthy praiſes upon this ſame account, and whom for this cauſe poſterity hath advanced above men, if not honoured as Gods.

And tho the womans ſexe is accounted the weaker, yet not their love, for that exceeds the mans; witneſſeLucan: Cornelia who ſo dearly affected her Pompey, that ſhe would not ſuffer him to goe into the warrs (tho he were the worlds terror) unleſs her ſelf in preſence might wait upon him: witneſſe allſoD. Hieromus. Demotia, who having loſt her Leoſthenes, could not find her ſelf, and therefore through ſolitarineſſe made a ſpeedy voyage after him. Witneſſe Plin. l. 10. c. 3. Sulpitia likewiſe, who being adjudged to ſtay, and watched that, ſhe ſhould ſtay at Rome, when her husband Lentulus was banishd from Rome, yet (notwithſtanding the Senates command, her princely fathers charge, the love of her citie and country, the loſs of friends and family) ſhe alone expoſed her ſelfe unto the danger of the night, beguiled the watchfull eyes of her ſtrickt guarde, brake forth of the citie, and traced along the fields to ſeek him, until ſhe became the joyfull companion of his wofull banishment; ſo little ſhe eſteemd all the worlds felicity in regard of one Lentulus, ſo willingly ſhe incurred whatſoever miſery. Witneſſeb Panthea allſo, Rhodogune, Laodemia, Martia, Valeria, Portia, Lucretia, De qua D. Hieron. to. 2; l. 1. contra Iovicanum Ovid. in Ep. pen. ad uliſ. Penelope, Ov. Metum. l • 1. fab. 10. Alcinoe, and Millions of like whoſe ſingular fame herein, is hath cauſed an-tiquity to inveſt them in the eternall ſhrines of honour, ſo might likewiſe their rehearſall enforce poſterity to receive them as the fruitfull Patterns of imitation.

But to returne to the barbarouſe Hiſtories before alleaged by ſome, (whoſe Characters my ink cannot ſufficiently Blacken, unleſs I hazard putting my ſelf and reader into a Paroxiſme of trembling horror, and pale fear, like ſuch inconſiderate braines who raiſe Ghoſtly features which they themſelves doe dread to converſe withall, or indeed ſo much as to behold:) Is not that a weake ſtructure whoſe very foundation needs ſuch under proppings as Thoſe? and they allſo, ſo feeble by the gnawings of chankring, Obloquie, as well as mouldring time, that the building ſhakes at every blaſt; Grant thoſe incredible ſtories to be true, yet how can any perſon in his right witts proove from their inhumane Actions that ſuch deeds are Lawfull? Since all was done unadviſedly, without diſcuſſing of the matter, and wrongfully themſelves alone (and in the hight of paſſion too) beeing doth their wives Accuſers, their Jury, their Judge, and their cruell Executionners likewiſe; O horrendum nefas. Let this not onces more be mentioned amongſt us, who bear the name of Chriſtians, theiſe being ſavage and heatheniſh murthers both againſt Nature, and the Law of God, o • Reaſon. of Religion, and of Nations. Let me demand who ever ſtained their Names, their Relation, their City, Country, Age, or Generation with greater ſhame and Ignomie, [leaving ſuch an indelible Stigma of their juſt diſgrace to all poſterity that nothing can wipe out] except ſuch inhumans monſters of humane kind as ſhall adventure to vindicate their Acts, or from this day forward walk in their untrodden ſtepps? Who received the greater foyle, thoſe tyrannous husbands, who in their exceſs of rage and madneſs did ſo raſhly abuſe their own flesh and blood, or thoſe modeſt wives, who with ſuch patience did endure? If any yet dare vindicate the former, I le remoove the caſe into the Court of Morallity, or civil P • llicie, where if the Jury paſs on their ſide, ſuch ſhall have cauſe ſtill to embrace their diabolicall ſuggeſtions, but if They find them Guilty nothing more remaines then to lopp off ſuch Gangreend members of an unhappy ſtate or Kingdome, leaſt they infect the whole Body with ſuch a fatall Diſtemper, as will proove mortall and deſtructive to all humane ſocieties, with whom they ſhall converſe.

CHAP. III. The ſame confirmed by the Rules of Morallity or Civill Pollicie.

MArriage of all humane actions is the one and only weightieſt: It is the preſent diſpoſall of the whole life of man: it is aBoindus de Repub. l. 1. Gordian knott, that may not be loosed but by the ſword of Death: it is the Ring of union whoſe Poeſie is Pure and endleſs; In a word it is that ſtate which either imparadiced man in the Eden of felicity, or elſe expoſeth him unto a world of miſery.D. Caſus obſervat▪ ex vet • rib. in com. in Oecon. Hence it is that ſo mature deliberation is required, before ſuch an eternall Bond be made. The mutuall affection of each partie,Ariſt. lib. 2. the conſent of parents, the approbation of friends, the triall of acquaintance, beſides the eſpeciall obſervation of diſpoſition, kindred of education, of behaviour; Now then, if a man ſolemnize marriage upon theiſe due reſpects he can hardly make his choiſe amiſs, becauſe he is guided by vertue, which never faileth her followers. But if not, he may well be ſtyled a foole, becauſe he is carryed away by paſſion, which eaſily impriſoneth the beſt deſignes. The man therefore who is truly wiſe cannot but chooſe a vertuouſe wife, and ſo by conſequence live quietly and comfortably with her; And if any take a vicious woman, it argues his own • olly, and ſo by good reaſon may patiently endure her; for now he hath but what before he deſired, and he deſired that which then he fancied; tho indeed not from the informace of a true judgment, but by the inducement of a giddie affection.

And yet in this infortunate caſe, it is the greateſt folly of all follies, for a man to aggravate and multiply his own misfortunes, by quarrelling with his own choyſe, for that diſſention takes away the very end and uſe of marriage, debarreth from all comfort and enjoyment thereof, baniſheth its joy and felicity: no man is ſo ignorant but he may well know, none ſo obſtinate but he muſt needs acknowledg the truth of what I ſay; What wife is there ſo abſolutely voyd of all paſſionate ſpleen, who will ſo lovingly performe her marriags-rites, ſo carefully bring up her children, ſo providently order her houſe, ſo diligently direct her ſervants, for a preeviſh and waſpiſh husband, as for a ſweet and loving one? Plautus in Pleudolo Who will buy blowes ſo dear as ſhee will pay for Love? Or what husband is there ſo clear from all, that will ſo intentively augment his patrimonie, ſo warily imploy his ſtock, ſo diligently follow his affaires, ſo well in all things uſe his uttmoſt diligence for a wife whom he loutheth, as for her whom he entirely loveth?Tacit. annal. l. 2. Who will be as devout a B • adsman to the ſaint he fancyeth not, as to Him whom he chiefly adoreth? So that indeed, neither (as they ſhould) caring for the other, both receive an unparndled dammage to themſelves, and for their poſteritie leave it moſt unfortunate. Infortunate in their birth, for fear their diſſentious parents derived to them their diſſentious ſpirits; in fortunate in their education, for fear their Back ward parents hinderd their inſtruction; unfortunate in their eſtate for feare their careleſſe parents diminiſh their Portions; unfortunate in their credit, unfortunate in all, for feare leaſt all their parents faults redound unto the childrens griefe. When as in agreeing matches, where man and wife make up the ſweet harmony of mutuall Love, in a reciprocall conſent and union, you may obſerve a heaven like government, the husband intent on his busineſs; the wife imployed in her houſe, their children brought up religiouſly, their attendants their ſervants and every one (as Virgils common wealth of Bees buſyed in their proper place,Virg. Aenead lib. 1. and work, whence towards the Autumne of their yeares they gather in the fruitfull harveſt of true friendſhip, of competent riches, of good eſtimation, and (what excells all) of ſweet ſelf content, and ſatisfaction.

But let us turn our eyes away from beholding theiſe bleſſed fruites and advantages (for ſome time at leaſt) and ſuppoſe every marryed woman, not as a wife but as one of the female ſex; Tell me then (I pray) ſinceAriſt. l. 3 eth. cap. 1 every action of man muſt be tutored by ſome vertue or other what appearance of vertue can it be for a man to demeane himſelf in a Lordlie or Surlie manner towards a woman, in a ſowre ſterne romoſe way, and behaviour? But eſpecially what eaſe or pleaſure can it be to a ſoul that's endued with the leaſt ſpark of reaſon or morallity, to beate a woman, or offer her any violent injurie at all? It is not Cicero in offic. lib. 10. de fortitud: • valour, becauſe that demands equality of Combatants it is notidem. ib. 2. Offic. ad princip. VViſdom, becauſe that depends on a ſtayde carriage; It is notidem lib. 1. Offic. circa medium. Juſtice, becauſe that requires a ſerious deliberation It is notidem. l. 2. Temperance, becauſe that wants unſettled paſſion, and if none of theiſe then no vertue at all; for all otheridem. l. 1. tract. de fortitudine. vertues are comprized under them, as ſome leſſer dignitie under a more ample ſtile; Tell me likewiſe to what end ſhould men attempt ſuch violence? If a woman be perverſe ſhe thereby amendeth not, if gentle ſhe deſerves it not; if any ſeek praiſe thereby, they will certainly merit laughter; if reward, they ſhall beſure of ſhame. And whereas ſuch are guided by no vertue, nor directed unto any end; who but fortiſh perſons, and ſtonie hearts will lay their violent hands on a woman, the Pattern of Innocencie, the Queen of Love, the Picture of Beautie, the Miſtreſs of Delights? who could with blowes deface thoſe rich ornaments of nature? Who could quarrell with her cheekes ſo purely mixt with lillies and roſes? who could violate thoſe eyes the ſpheares of light, and love ſtones of affection? who could wrong thoſe lipps, the two folding gates of precious Rubies? who would not imagine thoſe ivorie armes fitter for imbracing then buffeting? And who but would think thoſe ſnowie hands and fingers of theirs more fitt to embroyder the outward fonnes of thoſe admirable Ideas within their raviſhing fancies and ſparkling ſoules rather then to handle a fencers cudgell to ſecure their lives, and thoſe Liberties which God, Nature, and their own choiſe merits, (by the conſent of all mens Reaſon in its due exerciſe) hath by ſo many pledges and ſignalls confirmed on them from time to time, as Their true and undoubted Right?

Beauty muſt not acquaint her ſelf with warresTranſlat.e Petron: And therefore hates ſuch men as love ſuch Jarrs

And tho all women are not beautyfull, neither hath nature beſtowed all perfeactions every wife, yet a true loving husband muſt imagine them. All centering in his truly beloved wife for Love eſteemes not a thing beloved,S. ph. Sydneys Arcadia. l. 2. as in it ſelf it is but as it appeares in the lovers eye and therefore a woman that is not faire may make a faire wife, to that husband in whoſe thought ſhe is faire for he ſees her with his own not with anothers eyes, loves her only with his own heart, and not anothers, and enjoys her only to his own content; in her then whom need he pleaſe beſides himſelf? So that if thy wife be not fairer to thy ſelf, then other women are, thou loveſt her not truly; and if thou loveſt her not, why didſt thou make choiſe of of ſuch a companion whom thou loveſt not? why didſt thou diſſemble with God before whom thou didſt profeſs a love? why didſt thou lye unto Man, in whoſe preſence thou promiſedſt Love? Or if ſhe be (as indeed ſhe ought to be) fairer in thy own eye, becauſe dearer to thy own heart, with what countenance, with what arts with what vaine pretenſions canſt thou turn rebel unto love? and preſently hate her whom but now thou lovedſt? Or with what face canſt thou look upon thy beloved ſpouſe and inſtantly beate her? No: no: heaven may as ſoone ſink into hell, as perfect Love turne into hatred, and whole rivers of water may as well ſpring out of flames of fires, as rigid behaviour, or violent blowes proceed from fervent Love. In a word, therefore, if thou loveſt not thy wife, thou haſt playd the hypocrite, and ſo canſt not beate her but thy actions muſt needs aloud proclaime thy guilt and ſhame, thy perpetuall diſgrace and Infamie. But if thou loveſt her, thou haſt only performed thy vow and ſolemne marriage Covenant, and ſo with due reſpect than muſt honour her all the dayes of thy life.

Neither may it be thought a ſmall reaſon to deterr all husbands from ſuch unworthy demeanure, and bruitiſh violence to forecaſt the dangers that may enſue thereof; for diverſe women beeing of a diverſe Stature, ſtrength, complexion, and diſpoſition, there muſt needs fall out a diverſe event of ſuch an action. If ſuch men ſchould chance to marrie with as ſtout and valiant women as Virg. Aene • d. Panthiſelca was amongſt the Amazones, or the Lady Cip. hil Sydneys Arcti. lib. 3. Pathenia of Greece, or the Empreſs,Aerodius verum jud▪ catarum l. 8. c. 8. Livia in Rome, or ſome other of far leſs valour and after a while from Cupids warres fall unto Martiall armes, I queſtion whither their Pigwigg in valour, would ſave them from Myrmidon like blowes. If I ſhould marry a weake and feeble wife, ſuch a one whoſe courage is daunted with a word, whoſe Innocence is her defence, • hoſe yeelding her reſiſtance, and • et play the Tyrant ſtill, and ſo make • er feeld a 1000 deaths in life, and at 〈◊〉 ſatisfie her long lingring hopes •• ith the well come approaches of be •• ved death, I am certain my own • ad humor and obſtinate will, cannot •• ee me from the great Tribunall of • eavens ſacred Law; and though I • ight skinn over the deep wounds • f an exulcerated conſcience, with • ome pïtty: full inconſiderable, and • ivolous Excuſes, yet all would not • roove a ſufficient plaiſter to remoove •• at indelible Stygma which God and • an the Lawes of reaſon and huma • ity would moſt undoubtedly im • rint with Capitall Letters on my •• re head; and Let all ſuch Catne-like • ispoſitions look to it, for certainly • engeance muſt and will purſue ſuch •• en, and overtake them, tho they • ay per chance eſcape mans Scourge. • uppoſe I ſhould marrie a modeſt • nd vertuous wife, whoſe ſpeech, • hoſe gate, whoſe carriage, and behaviour are as clear as Chriſtall, 〈◊〉 without blemiſh, and yet all pleaſ •• me not without ſome civill uncivi • warres, how ſhould I live Offenſiv • to my friends, by ſome of them up •• braided, by others of them ſcorne • and contemned, by my enemies reproached and reviled, hated of mo •• men, and be loved of none? And I ſhould light on a light huswife wh •• yet beeingAnd yet no contented Cuckold all this while. civily treated and might civilly demean • her ſelf, but beeing trodde • upon (as every worme 〈◊〉 will turne again, how juſtly how deſervedly-might 〈◊〉 weareVid. Herodit. in M • lpomene. Vulcans night cap • on my paperſkull, 〈◊〉 T Livius lib. 45. hiſtor. ab urbe cond. ad finem. fooles holydays, and in 〈◊〉 devotion (peel-garlick like) doe perpetuall hommag • (whither with devout zeal • or not, that matters nothing) untov. Ovid. Amorum. 2. Cynthias budding Homes? Now therefor • • far ſafer courſe it is for us to lay aſide • ur learned weapons and reſt in termes 〈◊〉 and armes) of Love, then to venture our ſelves on this double Jeopardie, the event whereof at the very beſt will be but baſe, and diſhonourable; And let our wives be what they be, it is our wisdome now to love them, ſince it was our Lott to have them, and that our marriage was made in heavens Court, (whither we have many friends in that place or not, yet) it is no leſs our wisdome then it is our dutie, to reſt contented in the declared minde and will of God; If we have good wives, lets bleſs god, and ſtudy to walk anſwerable to ſo Choiſe a mercy (one of the greateſt comforts • onder heaven,) and if we have bad • ones, lets endeavour with meeknes, and Chriſtian Charity to cover their multitude of Sinns, with the Azure (victorious) Mantle of true Love, • or if that cannot be, yet at leaſt let us endeavour to make the beſt improovement of that ſore Affliction, and pray to god for faith and pacienc • quietly to beare that Croſs; remembring all this wile, that whatſoever moates we ſpye in them, yet tha • many beames remaine ſtill in ou • eyes.

And as the private event of theiſe unnaturall variances and diſcours muſt needs be inconvenient to our ſelves, ſo the publique Example thereof is no • leſs pernicious to the Common and Publique good, for whatſoever in this kind is committed within our own familie, is acted (as is were) upon an open Theater where we have many ſorts of ſpectators, (and each ſeverally affected to us) our Children, ſervants, neighbourhood ſometimes our neareſt kindred, and often times our deareſt friends. Who perchance (as moſt men are) beeing ready to follow the ill example of others may proove by little the very abſtracte of impietie. Eſpecially in this caſe when we have experience of ſo many cruell and execrable murthers. Some through open Tyranny, as of Juven. Satyr. 13. Velocius and citius nos corrumpunt vitiorum exempla domeſticae &c. Plut. in lib. connub. Pompeja, by Nero, ſome thro ſecret Villanie, as of Vives ita re citat in lib. de off. ma • . ex Staba. Apronia by Sylvanus: ſome thro ſtrangling, ſome thro falſe accuſing, too too many by languiſhing away of their husbands monſtrous unkindneſſes. With all which kindes I could wiſh that this our white Albion had never ben beſpotted. Now in thoſe hainouſe-Crimes, though diverſe perchance abhorre to be Actors yet not unlike but there are ſome, who ſecretly hold the principles, which breede theiſe ſad concluſions, and are Abettors of Theiſe Crimſon colourd crimes and ſecret encouragers of thoſe Tyrannicall husbands who are thus preſumptuously bold to diſturb the common peace of humane life, and turne (what in the • lies) the very courſe of Nature into a Confuſed Chaos of contention and diſorder; Let all ſuch perſons know • that even they themſelves who are the Secret contrivers how to diſſolve • this Oeconomicall Harmony between man and wife and thereby to Crack • the Axeltrees of our Microcoſme 〈◊〉 under, with whoſe ponderous weigh • the burdend Earth beginns to Sink • into the Gulph of dark Confuſion &c.) as well as the notorious Actors of this ſad Trigaicall Diſſention, are both equally and a like guilty in the ſight of God, as well as man, and in due time will receive the reward of their Unrighteous Actions;

Beſides, ſuppoſe all ſuch perſons reall Atheiſts in principle as well as in life and converſation, and expected neither a heaven to reward the good, nor yet a hell to puniſh their black deeds, and let us take our arguments to convince their reaſon (if they • ave any left, for to be ſure their Conſcience is waſted every inch) •• om that which reſpects the ad • antages and benefits of this life; What great hindrance muſt this needs 〈◊〉 to any publique Preferment? for • ow can he be thought fitt to manage the affaires of a Kingdome, in any place of eminent truſt, who is not able to keep order in his own houſe? how can the Magiſtrate ſafely confide in that mans integrity, who deales ſo treacherously which the wife of his Covenant? nay more, with his own Conſcience, and his Sacred Vowes unto Almighty God? How can he well preſerve peace amongſt the multitude (of various humours and inclinations) who is at daylie ſtrife in his own familie, and with the wife of his boſome? Her who ought to be his dearreſt and moſt entirely beloved?S. Hieron. l. 1. tom. 2. cont. Julianum. Gordias the Rhetorician made an Oration to the Greekes who were at that time in ſome diſorde • amongſt themſelves to perſwade the • unto Concord, and having genera •• ly wonn the hearts of both ſides Melanthius his adverſarie replye • O yee fooliſh Greecians, is this fellow fitt to perſuade you to agreement, who lives himſelf in perpetuall di • ſention? Can he rule the whol • Citty (think you in peace, where are ſo many diverſe minds as ther • are diverſe men, and yet was neve • able to govern his houſe in quiet 〈◊〉 where are none but himſelf and hi • wife? Which ſpeech of his to this effect, ſo poſſeſſed the people, that what before they were fully perſuaded of, they now but faintly beleived, and ſo by degrees falling into perfect relapſe of diſcord, and whereas at the beginning they entertaine • him with good applauſe, in the end they hiſd him from the barr, with this acclamation, Gordias rule thy ſelf firſt at Rome, then after rule us at Olympia. Neither was this Gordias fortune only, but is a common brand of infamy to all his followers, who allways by their evil carriage in private draw unto them ſuſpition of their like publique government.

Wherefore antiquity hath ben very provident heerin,Heroditus in Clio. when as the chief queſts at their marriage feaſtes, uſed to offer ſacrifice for thoſe who were married: But before they come unto the Altar, they purifyed their Oblation from its gall and ſpiced it with fragrant odours A Cuſtome in my opinion not ſo ceremonious as judicious whoſe morall is given by thePlutarch. in Connubial. beſt moralliſt to prevent a duty of man and wife, that in them ſhould be no gall or bitterneſs, but the ſweet relich of pleaſing love. They themſelves ſhould bearVirg. Elog: 6. Virgils vine and Elme, the tend ernes of the one ſupported by the others ſtrenth; Their hearts as Ovid. met. lib. 6. Ledas twins both interchangably imbracing each other: Their houſe as aPlato in lib. 1. de rep. ſive de juſto. Platos citty, wherein nothing muſt be called mine or thine but all things common unto themſelves, nothing peculiar to the husband, nothing proper to the wife, which upon eithers occaſion is not to be imparted to the other. And if thoſe ſingular partes, and parabels of friends (whoſe fame with golden wings flies throughout the world) had nothing that was ſingular, but all things mutuall In proſperity mutuall Joy, in adverſity mutuall ſorrow, in adventures mutuall aide in victories mutuall Triumph, in all things mutuall Love, the mother of this mutuality, how much more may we rationally expect ſhould be in marriage? If poſſible a ſtronger bond of friendſhip, where beſides the preſent fruition of a mate ordained by God to be a reall and meet help at need, is added the hopefull expectation of future iſſue. Now we never read or heard that any of thoſe inſeparable friends (fittly compared to Aeneas and Achates &c.) who gave a blow unto each other, nor ſo much as ſtirred up to attempt ſuch a thing by the wirlwinde of tempeſtuouſe Paſſion, or otherwiſe induced thereunto by any occaſion whatſoever, and why then ſhould husbands ſue for a tolleration to beate their wives, to whom as they are in Society more early linkd, ſo in love more dearly engaged then to their deareſt friend? their wifes beeing one individuall perſon with themſelves. Many are the friendly offices of thy friend, but many more of thy wife, the friend of thy boſome, who ſitts at thy table, and lies neareſt to thy heart; She it is who ſhares with thee in all thy grievances, and leſſens thy burden, ſhe partakes of thy joy and augments thy chiefeſt pleaſures; in matters of doubt ſhe is thy Councellour in diſtreſſes thy Comforter, ſhe is a Co-partner with thee in all the Accidents of life. Neither is there any ſweeter taſte of friendſhip, then the coupling of ſoules in this mutuallity either of condoling or comforting, where the opreſſed minde finds it ſelf not all together miſerable, ſince it is ſure of one who is feelingly ſorrie for his miſery. And the joyfull ſpends not his joy either alone, or there where it may be envyed, but freely ſends it to ſuch a well grounded object from whence he ſhall be ſure to receive a ſweet reflexion of the ſame joy, and as in a clear mirrour of ſincere good will, ſee a lively picture of his own gladnes. For which cauſe eſpecially (as I conceive Iſocrates in Symm. Iſocrates condemned him for a perſon moſt lewdly diſpoſed, who by his faire ſpeech and Proteus like behaviour, hath wooed a virgin, and in pompe and Joviality married her his wife, and yet will in his folly, thro anger and variance live diſcontentedly with her;Seneca l. 11. ad Gallicum de remediis fort. Seneca termes brawles in marriage worſe then divorce from marriage;Pu. in vita Cenſorry Cat. Cato plainly calls it Sacriledge for a husband to beate his wife; Such as the ſoule (ſaith Plutarch. in preceptis connub. Plutarch.) in regard of the body, ſuch is the husband in reſpect of his wife, both doe live in union, in diſunion both doe periſh.Lods. Vives in lib. de off. mar. True love is the beſt amatorie, or chiefeſt medicine to breed true love;Sen. Epiſt. 9. ad Lucillum. And therefore if thou looke truly to be loved of thy wife, firſt love her truly, for elſe how canſt thou require that from her for thy ſelfe, which thou affordeſt not from thy ſelf to her? She may in this caſe anſwer thee asValer. l. 6. cap. 2. L. Craſſius the Senator replyed to L. Philippus the Conſul, how ſhould I ſhew my ſelf a Senator unto you whereas you behave your ſelf not as a Conſul unto me? How ſhould a wife proove loving unto her husband, when as a husband prooves not loving unto her? for both in Love and friendſhip the demand of Martial unto his Marcus ſtands with good reaſon.

Mart. Epig. l. 6. If Phylades thou wilt me have, Then (Marke) Ile thee Oreſtes crave And not in words thou muſt it proove Wilt be belovd? then thou muſt love.

Love is a relation and muſt have two Subjects for its reſidence as well the husband as the wife: if it find not good intertainment with one, it departs from both: Both therefore muſt be like Crateres and Hyparchia, Lud. Vives de offic. mar. who where ſaid to ſee with double eyes becauſe in mutuall love they acquainted one the other with all paſſages and events that concerned themſelves: So that as the Prophets in Iſrael were ſacredly intitledSam. 9. 6. Seers, becauſe they had a double ſight, from nature and from God; ſo was Crateres in Athens jeſtingly termed a Seer, becauſe he uſed a double fight, his wives and his own.

And how ſoever we exclaime againſt women, that they are unworthy of ſuch reſpect, by reaſon of the multiplicity of their ſuppoſed infirmities; ſuch words often flaſh forth indeed, but from the pregnancie of witt, not from the ſoundnes of judgment, ſpoken either from a prejudicate opinion, which ever miſcarrieth, or from particular Example, which never concludeth. For inſtance, we may hold them unconſtant in their reſolutions, ſhallow in their judgment laviſh of their tongue, and with ſo many weakneſſes beweaken this weake Sexe, as that we may revive that old Theorem hiſſed long agoe from of the ſtage of vertue Of women kind found good there's none And if perchance there be found one I know not how it comes to paſſe The thing's made good that evil was.

As likewiſe this following.

Men have many faults, Women have but Two, Theres nothing good they Say, There's nothing good they doe: &c.

A flat impiety againſt the all Creators all ſufficiency, who when he had built this worlds faire houſe, lookd in every corner thereof, and ſaw that All was good, yet they in the faireſt roome of all, have found that all is naught▪ And if you flie from their firſt unſpotted Creation, unto their now corrupted diſpoſition, what p • iviledge have men beyond women they are both made of one mettal, caſt both in the ſame mould: all are not good, nor the moſt the beſt, but if any might challenge preheminence it ſhould ſeeme the woman might, whoſe complexion is purer, which argues a richer Contrary to that Proverb. faire and fooliſh, witt, whoſe paſſions are ſtronger (viz of Fear, Joy, Greef, and ſo by conſequence of Love it ſelf, pure innocent and ſtrong as death, that many waters cannot quench,) which proclaimes a much better diſpoſition, then is in man, and is the Topp Gemm (of the largeſt ſize) and appeares more beautyfull then any of the reſt in the Crown of Vertue. In ſhort, dislike them we cannot whom Nature hath ſo curiouſly compoſed, and hath ſh'ewn (as we may ſay) the Perfection of his glorious Workmanſhip, that ſo their Illuſtrious Soules, in which ſo great a Spark of the Divinity hath lodgdit ſelf, might have a Choiſe cabbinet or Receptacle, whoſe out ſide Splendor and beauty might be ſuch as beares ſome proportionable ſhadow and reſemblance of that Heavenly-Ghueſt within; Diſlike women now who can? ſince in diſliikning them (if any ſuch there are) they more dislike themſelves, for Nature hath every way much more curiouſly framed them then us, (poor men) who are the moments of her rougher Workmanſhip.

Yet for your pleaſures ſake, ſuppoſe women to be as bad as ſome would make them, ſay they are paſt all vertuous modeſty, ſwear they are beyond all hopefull recovery, &c. be it ſo, I demand, wherefore ſhould they be beaten? S. Aug. l. 19. de Civitat. Dei. None but finall puiſhment in ſuch caſes ſhould be inflicted, where the perſon puniſhed cannot be amended Women (ſay ſome) are paſt amendment, and therefore they are paſt puniſhment; It is anAriſt. in lib. 1. Phyſ. axiome in Philoſophy that where the Cauſe is taken away the effect ceaſeth,Senec. l. 1. de clementia Gell. noct. Attic. l. 6. c. 4. and it is again as firm a poſition in humanity that amendment is the Chief (if not ſole) cauſe of every ſuch puniſhment. There beeing then no hope of the one, there ought likewiſe to be exaction of the other. Now that women will never be amended it is as common a phraſe (in ſome perſons mouthes) as what lack yee, in the Exchange, ſo that it was grown long ſince to a proverbe They wach a jeat,Tranſt. prov. and make it white as ſnow VVho women beat, To make them vice forgoe.

Ariſtotle in Oecon. lib. 1. c. 3. and 4 (whoſe words are maxims in Philoſophy, and his Ipſe dixit an authentick proof) ſeemes heerin to ſoar above himſelf, and leaving his wonted Schoole of humanity to ſpeake from out of the ſacred Chaire of Divinity when he ſayd, The divine Providence, ſo framed man and woman, that of neceſſity they muſt be of one Society, otherwiſe how could they perpetuate the world by their offſprings ſucceſſion, ſince neither without woman, nor woman without man can have any Iſſue? wherefore they were made both alike, and yet dislike, alike in ſpecificall nature, and alike in the features and liniaments of their bodies, and their ſoules of the ſame Eſſence: Dislike in the Individual, the one hotter and drier, the other colder and moyſter, that out of this diſagreeing concord of a diverſe temper ſhould proceed the ſweet Harmony of Agreeing of Love; The one valiant and laborious in the fields the other milde and diligent within the dores, that what the one had painfully gotten abroad, the other might carefully preſerve at home. The one fairer, and as a delightſome Picture of beauty, the other more ſteme, and as a mirror of manhood: The one more deeply wiſe the other of a more quick and pregnant witt: Both which being by the ſacred power of marriage made but one, the firſt condition of their Union is, Ariſt. in Oe con. c. 4. ubi leges mariti erga uxorem conſtituit. that no wrong ſhould be done by either to the other. For, by the Pythagorian Law of hoſpitality it was decreed, that none who enters into anothers houſe ſhould for the time of his abode there ſuffer any injury upon any occaſion or pretence whatſoever (Plat. in Gorgia, and Ariſt. hoc in loco. A husband taketh his wife from her friends eſtrangeth her from her relations, and former acquaintance, de barreth her from her parents ſight, and alienateth her from whatſoever was deareſt unto her, he takes her into his own hoſpitality, receives her into his own protection, and himſelf becomes her ſole Guardian, wherefore now to beate and abuſe her, to carry himſelf unkind, and ſterne to her, is certainly the greateſt injury that can be againſt the Law of Hoſpitalitie. This Law we read was ſo religiously obſerved by Antiquitie, that had any one come under their roofe (tho he were their mortall enimie) yet dared they doe no other but entertaine him with faire language and ſend him away with ſafe Conduct. And hence it was thatAriſtot. ibid. Themiſtocles beeing banished from Athens, and purſued by the Athenians, was forced to flie for reſcue to the houſe of that Citizen, who had ever been his mortall enemie, and at that time the preſent cauſe of his baniſhment, where into nevertheleſs beeing enterd, he was courteously received, and delivered in a friendly manner from his immediate danger &c. Should then a Chriſtian deale more roughly with his wife, then the heathen would with their Enemy? Surely the world would condemn us for men of little wiſdome, or elſe it would never have commended them for their laudable cuſtome.

Let me further add to Ariſtotle, a follower of his, a worthy Philoſopher, and famous Doctor, whoſe opinion is, that wives are to be perſwaded by reaſon, and not compelld by violence, and authority, led on by perſwaſion, not ſcrewd by compulſion, induced by lenity, not conſtrained by Severity, for they are one fleſh, and one mind together with us, and alltho this mind be full of perturbations, and this fleſh be wounded with affections, yet ſhould we ſeek ſome Cordiall to heale that, not a Corroſive to afflict them, for by afflicting them we afflict our ſelves;

CHAP. IV. The ſame diſcuſd by Civil and Canon Law.

AS the Law in generall is held by all to be the ground work and foundation of a common wealth in whoſe boſome Juſtice is Seated, the ſole preſerver of government, ſo the Canon and Civile, of all other Species are by moſt approoved (yet how juſtly I cannot tell) the Chiefeſt formes thereof. Wheter it be for its largenes and univerſality, becauſe obſerved in all moſt all our Chriſtian world, or for its plainnes and perſpicuity, becauſe it is applyed all moſt to each particular caſe, and ſuits every ſtate and condition of man Nevertheleſs in theiſe (according to my apprehenſion) • have found a certain kind of •• riktneſs and Obduritie againſt no • ondition more then againſt mar • ed women; As for inſtance, 〈◊〉 decrees, aAuth. Conſt. Noop. lib. 3. rubrica 46. Item Auth. qu. 32. n. 2. wife ſhall • oſe her dowrie for giving 〈◊〉 laſcivious kiſs:Jaſon in l. de Art. ff. Idem Dracon in tit. ſoluto matrimon. That 〈◊〉 wife is legally bound to • llow her husband wan •• ing at his pleaſure from • itty to Citty,Patr. de Anchaſuper decret. in c. n. 16. be it •• om one land into an • ther region,Alcit. c. a. be it • om her own country into •• niſhment it ſelf.D. Alciſius de le. in li. ad L. Jul. 5. l. 4. Eſpeci • ly if it be in pilgrimage • nto the Holyland:Com. Op. li. 5. ut de nup. 2. That •• e wife is only dignified • y the husband, and not • ny ways the husband graced • y the wife:De • . V • vii li. 2. deci. 241. n. 4. That the • usbands mere ſuſpicion of • is wifes lightnes, may be • ufficient ground for her expulſion from his company▪ and laſtlyBald. & Aug. Aret. in L. Imp. ff. de ſta • u homin. if a wife pla • the Adultereſſe (a fault in • deed deſerving no excuſe • her husband may then brin • her forth to publique Judg •• ment, and Condemnation deprive her of her promiſe • dowrie, and expoſe her 〈◊〉 perpetuall divorcement.Cod. lib. 9. Co. 7. ad le. de adult. Bu • if the husband committ the like offence, tho it were as open as the ſu • and as odious as hatred it ſelf, ye • the wife may not in publique 〈◊〉 much as open her mouth againſt it & 〈◊〉 and very many ſuch like, which 〈◊〉 my opinion are very hard impoſition • for ſo weake a Sex, and ſuch as have long ſince deplored by Syra in th • Comedian.

Tranſt. ex Plauto in com. Mer. Alaſs we women live 〈◊〉 Servile awe But men enjoy a freedome o • the Lawe. For if a husband Serve in Venus pay Apparantly the wife must nothing ſay Yet if a wife by chance ſteale wantonneſſe The Law is open for the mans redreſſe. But were the Lawes equall to both the ſame, VVe Soone ſhould ſee who moſt deſerveth blame.

If the adultery of the wife be a wrong to the husband, why not the • dultery of an husband an injury to the wife? Or if Suſpition only may diſcharge a man of his wife, who is more happy then the jealouſe husband (according as the world now adays account of happynes) who as often as his minde changeth, may therewithall change his wife? Or if all the luſtre and glory of wedlock deſcend only from the husband to the wife and none reflecteth again from the wife upon the husband, it then hard to be conceived how the • can be a true ſociety, or at leaſt fitt and equall match? The like ma • be ſaid of the reſt. But all are • palpably againſt reaſon, that there • no rationall man, who will ſeeme 〈◊〉 reaſon for them.

Now the rigour and Severity 〈◊〉 theſe and the like lawes againſt wo • men, are ſuppoſed byVid. Tyraquillum de legibus connub. ſome to have proceeded from the Law givers ignorance, no • hatred; Who for th • moſt part (call together the Cànoniſts) beeing ſingle and unmarried men • knew not ſo well the State and myſtery of marriage, and ſo conceiving perchance no better of a wife, then a • a mans beſt ſervant, rank them in 〈◊〉 degree of two low Servility. Neither is their reaſon unprobable, for wh •• can diſcerne the Suns brightnes tha • never ſaw the light? who can judg • 〈◊〉 a pure lillie white, or Scarlet &c. • ho never was acquainted with the •• fference of colours? who can give true cenſure in Scholler Ship, who • as never ſo much as baptized at the • uſes font, even ſo, who can rightly •• timate the Sacred Rites of Marriage, • ho never knew the happineſs there •• ?

But I Accuſe not the Law for theſe •• rmer poſitions are (for the moſt • art but deduction from thence. • either doe I take upon me to repre • end theiſe Law givers, for they • ere ancient Trophees of yet living • ory, yet for all I cannot chooſe • ut find fault with ſome of the Inter • reters of their Lawes, who fitt the • quare unto the timber, not the timber 〈◊〉 the Square; working the Law •• ther and thither as a noſe of wax, • nd according as the tide and tempeſt • f their braineſick fancy drives them, •• hich is no were more apparently • een, then in the caſe we have in hand; for in the whole body of Can • or Civil Law, I have not yet foun • nor doe I think any man hath 〈◊〉 down in theiſe, or equivalent terme or otherwiſe paſs'd by any poſitiv • Sentence or verdict, that it is lawf • for a man to beate his wife. B • whatſoever is cited thence, are eith •• far fetchd concluſions, or unfriend • Sequels, which hang as well togeth •• when touched by a judicious Tryal • as the joynts of a rotten carcaſſe gib • beted together, when toſſed with 〈◊〉 violent winde.

There beeing nothing then directl • againſt us in the ſubſtance of the Law • let us ſee what the Shadowes thereo • (I meane the Interpreters thereof) pleaſe to determine: whoſe opinion • I finde as various, as they make th • Subject of their opinion unconſtant • and therefore I muſt place them i • their ſeverall rankes.

In the firſt ranke are ſuch who yet peremptorily • old it lawfull.Gloſt. in l. & ſi quemeunque parag. ul. in fi. ff. ad ad L. ſt qu. Alb. grand. in tract. malef. de pae. reo in col. uls. Lucas Pen. in lib. quicunque Col. 2. & 3. C. de Mil.l. 12. Jo. Andr. in d, c, lit. Ille col. 2. in u, in certis: hic col. penul, verſ. Actureae qu. l. 3. quaeſt. 18. n. 9. & 10. Alexand. Conſ. 123. col. 1. 2. v. 3. Bald. Conſ. 176. Bonti. ſup Dec. 2. de jnrejurando. But find • ng themſelves oppreſsd with contrary reaſons; as • en all together deſperate uſe ſuch turnings and wind • ngs, ſuch ſorry evaſions and contradictions, ſuch • oor ſhifts and trivial So • hiſms as the learned may • wel laugh at, the ignorant and maliciouſe admire. If you have ſeen a mill horſe • pacing his circle, or a Spannel turning round after his taile, you may juſtly conceive how thoſe men tread the mare of their uncertain opininion. Some of them, (and amongſt theiſe bad, the beſt,) hold it lawfull but not convenient. Some a little more hardy and bold then the firſt, think it both lawfull convenient, but it muſt be but a little (f • ſooth) ſlightly, and but ſeldome, having indeed fo •• gotten, or elſe having neve • learned that circumſtance • can but leſſen a fault, never of a • action abſolutly evil convert it into good. Some other there are th • overgrowne Monſters of Tyranni • who proclaime it with their open mouth (for fooles proclaime their owne folly, &c.) that a husband may beate his wife much or little according to his own pleaſure, and as he ſees occaſion; nay that he may publiquely ſhame her, and if he like impriſon her too, but theiſe are ſuch men who ſeeme to have baniſhed all humanity, of an yron heart, of a braſen brouw, and ſo cankerd with vice (and the dangerous ruſt of Paſſion) that vertue can take no impreſſion in them. For, what is that letheth looſe the raines of furie, and gives madneſs its full Scope? what is it that violates the holy rites of marriage? what is it that infringeth the ſacred bonds of Love? what is it that breedes horried and domeſticall maſſacres? what is it that aboliſheth all vertuous and matrimonall Societie, if this doth not?

In the Second ranke are thoſe,Donellus de Jure Civili 13. c. 21. Decianus leg. 9. c. 11. num. 17. Tyraquillus de leg. connub. aureum opus. Anchar. Conſ. 408. n. 3. Jaſon. Luppus Angelus who out of a ſtaid judgment and upright minde, hold it not only unlawfull, but an Odiouſe, Unmanly, and Unſeemly thing. Odious in reſpect of the breach of their faith given in wedlock: Unmanly in regard of the womans weakneſſe and imbecility; Unſeembly for examples Sake, and therefore upon all theiſe conſiderations that it is all together unlawfull.Aretinius Tur. vid. gl. de leg. co •• .

Tranſt. e Sta. ubi incipit Quorum Sacra tenat Sacris rodimita &c. VVhoſe praiſe the ſacred boddeſſe of Eternity Keepes hallowed in the Eternall Shrine of fame Vertue doth build Them Trophees: Dignitie Crownes their deſert and waites upon their Name And worthy are they of a marble Stone Made bleſſed by an Homers pen, or none,

In the third ranke are ſuch,Burſaius ſeq. aur. imperialis aulae Com. Com. Paleſtin. in magn. op. Guido a Bayſo Valfoſt. Barbat. Bo lognet. D. de Rota Decius, & maxima ſane pars in utreque Jure periti. who tho they have written whole Tracts and large Volumes concerning the Eſtate of wives, of their dowries, of their inheritance, of their portions, of their vowes, of their divorcements, and many other circumſtances, yet have not a word of this queſtion, nor doe they vouchſafe to grace it with a gracefull terme; Perchance becauſe they thought it ſo hainous and ugly a paradoxe as unfitt to be matchd with ſo many honeſt and goodly precepts of the Law, or elſe ſo vile a poſition, as unworthy to be affirmed by a Lawyer.

Theſe are the Opinions, ſo diſagreeing (you ſee) and all together contrary, that whoſoever weigheth that in the true ſcales of an upright judgment, cannot reſt ſatisfied: for where truth ſeemeth to have taken up her Habitation, Their Authority hath diſguiſed her, and where ſhe cannot be found there fancie muſt needs attempt to deſcribe her; Every man making an Idol of his own conceit, and partially impairing another mans judgment. Not finding (therefore in them the certainty we ſeeke for, let us therefore compare reaſon unto reaſon, and Oppoſe Lawyer unto Lawyer, conferr Opinion with opinion: And drawing from the law it ſelfe certain grounds and foundations in this point, by a full and free diſcuſſing of the matter we ſhall give the reader a cleare and faire Light, by which every one that runns may reade the truth of what we are maintaining.

My firſt grounds ſhall be the Cod. lib. 6. tit. 46. leg. 5. &c. ſuperiority of husbands over their wives, where unto anſwereth theIbid. ſubſeq. verbis. reverence of wives towards their husbands; This Supperitie appeares firſt in the manner of their wedlok, wherein the woman was madeGen. 2. 22. out of man, andCh. 2. 20. for man, and v. 23. given in Tuition by God unto man. Secondly in the difference of their ſexe, becauſe Nature, and the God of Nature in every kinde hath given preheminence unto the male. Thirdly in mans univerſall ſoveraintie which he received over all creatures,c. 1. 28. when God enſtalled him his Vice-roy over all the viſible Creation. And yet for all it was not ſo abſolute a prerogative of his fellow-woman, as it was in reſpect of others, becauſe ſhe was joynd in commiſſion with him,S. Chryſoſt. hom. 9. in Gen. Rupertus l. 2. de Trinitate. yet ſuch it was as might well be are the title of Superioritie for the man, and require of the woman a duty of reverence. But neither is the one ſo predominant, nor the other ſo ſervile, as that from them ſhould proceede any other fruites but of a royall Protection, and legall Subjection.

My ſecond ground ſhall be the Digest. l. 38. tit. 1. leg. 48. Cod. loco ſuperius citato, & Inſt. 2. power and command of husbands over their wives. Whereunto anſwereth the Obedience of wives toward their husbands.Ibidem ut jure etiam Bald. in C. 1. tit. An mariti ſuc. uxor. Aug Aretin. And heer I need not weary out my pen, in deciding the controverſies touching the authority of husbands concerning their wifes goods poſſeſſions, lands, dowries &c. Only pertaining to my purpoſe is the command over their perſons.Juſtt de SC. Bar. in d, li. 1. parag. 〈◊〉 ff. de injur. Which the Law determines to conſiſt, partly in impoſing on them convenient labours for the ſupportance of their Eſtate, Chiefly in exacting the rights of marriage for the procreation of Children and avoidance of luſt. To the former, as much as in her lyeth, the wife muſt yeeld obedience, To the latter (unleſs or ſome reſtrictions which my modeſty forbears to mention) ſhe is legally bound to give contentment. Nevertheleſs in both, hard it is to be judged whither the husband ſhould command with greater Obeyſance, or the wife obey with greater command, ſo both entirely ſtrive to expreſſe the lively effects of ſo perfect an Union, and ſo both interchangeably labour for the building up of the Temple of Love.

My third ground ſhall be, the correction lawfully uſed by the husbands againſt their wives, where unto anſwereth the ſubmiſſion required of wives unto their husbands. This correction beeing a puniſhment, muſt (according to the rule of law) be proportioned unto the fault puniſhed. The faults of wives towards their husbands are all comprized under three ſeverall Degrees, and therefore the puniſhments muſt likewiſe be of three ſeverall ſorts.

In the firſt and higheſt degree, are faults all together inexcuſable, never committed by any vertuous or modeſt wife: never to be endured by any loving or honeſt husband, ſuch are defiling of his marriage bed, or any treacherouſe exploits againſt his life and perſon; Now for theiſe the Law ſetts down direct puniſhments. For the former, divorce from the bond of marriage for the Second expulſion from the Community of wedlock: And in neither caſe are the husbands ingaged for the payment of their dowrie, or any ways bound for the reliefe of their povertie. Miſtake me not I only intend that the proſecution heerof lieth in the husbands power, not the execution; for that muſt be conſumate in lawfull manner, the fact prooved by lawfull witneſſe: the verdict given by a lawfull Judge; So that the Jealouſie of husbands touching their wives incontinencie, or ſuſpition otherwiſe concerning their diſloyaltye, &c. before they are actually prooved, are not to be accounted actuall faults of the wife, but to be adjudged as the braine ſick fancies of their husbands. Be the ſuſpicion of the one vehement, it beareth indeed the better colour and deſerveth the ſharper trial; But for the jealouſie of the other, it is a common ill humour, and therefore in wiſdome nothing at all to be eſteemed. Jealouſie is a Child conceived of ſelf unworthyneſſe, and of anothers worth, at whoſe birth feare made it an abortive in nature, and a monſter in love: for the jealouſe man unworthily loving a worthily beloved Object, ſtands in feare of communicating his good unto another more worthy; So that neither is his love perfect becauſe mixed with feare, (which love abhorreth) nor his fear medicinable, becauſe conjoynd with love, which feare impoiſoneth. But of both ariſeth this mungrell kind of Jealouſie, a loving feare or a fearfull love; where in (contrary to all other actions of man) we bend all our diligence, and carefullnes to obtaine the full ſight and perfect aſſurance of our own miſery: we would needs (for ſoth) know our ſelves to be Such Homed Rationalls, as we fear our ſelves to be, for of prevention there is no hope, as our Engliſh worthie can tell us.

S • Ph. Sydneys Arcad. lib 3. Sure t' is no jealouſie can that prevent VVherein two perſons one be full content.

Seeing then that theiſe imaginations of husbands are not in law the fault of a wife, and when it appeares by evidence that they are guilty of ſuch hainouſe crimes, the Law determines their proper Puniſhment whatſoever is added beyond that, is Illegal, and more then the Law requires.

In the ſecond degree are faults of another nature, far inferiour to the former, and it of reall moment too, ſuch as may be their backwardneſs in the religious ſervice of God, Carelesneſſe in managing their houſe hold affaires; Ill behaviour, towards their neighbours and friends misdemeanure of themſelves towards their husbands, &c. Theiſe, I conceive to be as ſo many rootes of weedes planted in the fair garden, plott of a womans minde, ſpreading it ſelfe into many Crooked branches, and bearing much bitter fruit.Tex. in parag. neceſſe est 47. diſt. & facit C. indignantur in fine, 32. q. 6. Gloſſ in l. ſi quacunque parag. ult. in f, ff. ad l. Aquil. Tiraq. l. 1. P. con. 9. l. 1. Par. 2. In ſuch caſes therefore the Law alloweth husbands to uſe reprehenſion either ſharper or milder according to the nature and qualitie of the offence, and as their own modeſt diſcretion findes convenient. Yet nevertheleſs theiſe faults are not ſo abſolutely evill, but that they might admitt ſome kind of excuſe, according to the ſeverall circumſtances, that may happen between loving husbands and their loving wives, only ſerving thereby ſome what to extenuate theiſe faults, tho not peremptorily to defend them, and thereby to vindicate their ſpottleſs Innocencie.

For the firſt, there is no man ſo irreligious, but commends a religious eſpecially a religious wife, in whom religion is eſpecially needfull, both for inſtruction of her maides, and the education of her children. But if in ſuch, an imagination of religion fall into ſome peeviſh zeale thro ignorance, or through ſome ſmall meaſure of knowledg amount unto womanniſh reſolution, it had been better they had been leſs ſtudious in thoſe pointes, where the beſt fruites of their labours is a plentifull Sheafe of Errours. Wherefore for my own part; I could never yet bring my ſelf to approove thooſe too too holy women-goſpellers, who weare their teſtament at their apronſtringes (inſteade of Sciſſers) and will weekly Catechiſe their husbands, citing places, clearing difficulties, preaching holy ſermons &c. when the ſpirit of their devotion mooves them. For, ſure I am the Scripture (and the examples of antiquity who obſerved that Rule) held ſilence to be a womans Chiefeſt Eloquence, and thought it their part to heare more then to ſpeak, and to learne rather then to teach. As well then too much curioſity of Religion, as too much neglect is a fault in women; So that if their frailtie leade them into either extreames, the husband hath the power of reprehenſion to keepe them in the golden mean.

Again, if a wife be over frugall, it may be ſuppoſed it is for the augmenting of her husbands eſtate, and the benefit of his children: If ſhe be very bountifull, it may be thought ſhe intends her husbands credit, and ſupportance of his eſtimation Likewiſe if others mislike her carriage, it may be her modeſty ſeemes proude unto them, or her familiarity otherwiſe breedeth contempt. Laſtly, if thro infirmity ſhe fall into any inconvenience, ſome thing is to be imputed to the weaknes of her ſexe, ſome matter of excuſe there is in the reveneſs of ſuch an offence. In all, or either of theſe aggrievances the husband hath allways the priviledge of reproove, which yet ought to be given at all times (and in the circumſtances and occaſions under preſent conſideration) with ſuch a ſpirit of wiſdom, meeknes, tendernes, and diſcretion, as that one ſoft word may ſooner perſwade and work upon her minde then a frowning Countenance, and a frown of his ſooner then a ſowre and auſtere demeanure; and then what more Soveraigne Balſome can there be in this world, then the tender reprehenſion of a loving husband? this muſt needs be ſo farr from wounding that it ſoftens, cleanſeth, heales, and ſtrengthens, and yet the very wounds of a reall conſtant and long approved friend, (we reade) are more to be preſerved then the kiſſes of an enemie, and if this be true (as moſt undoutedly it is,) how highly is the Precious Oyle of ſoft reproof to be prized when dropping ſo ſweetly (like that honney) from thoſe life breathing lipps of a deare and tender Spouſe, ſtudying with greateſt diligence what may make for the reall proſperity of his wifes outward and inward man, with all preſent and future hppynes that can attend her wiſh, in whoſe felicity the wellfare of his own Soule and life is ſo much bound up; Certainly there can not be found any woman ſo devoid of reaſon and judgment, but that ſhe will embrace ſuch ineſtimable Tokens of trueſt and nobleſt Love, with greater fondnes and affection, that the long and Sikly ſeafareing Marriner, wellcomes the heart-reviving Odours of the Arabian Spices, that ſend forth their fragrant breath, whileſt they are ſayling thro the Indian Seas.

In the leaſt and loweſt degree are ſome ſmall and trivial faults; Indeed vertues in their own nature, but in their practiſe perchance are tainted with ſome ſavour of vice; Such may be the nimbleneſs of womens tongues, which allthough may ſometimes be imployed to their husbands diſturbance, yet for the moſt part are husbands good: In merchandizing for their profite, and in refreſhing their wearied Spirits, often • times in entertaining their friends with the courteſie of compliments, whileſt ſhe is performing many offices that belong to her ſphear, or that capacity wherein ſhe is called to act. Of this ſort likewiſe, are womens affected curioſity of apparel, their over nice ſtanding on place and preheminence, their womaniſh diſlikings, and their fond longings with other ſuch inconſiderable and trivial errors. Oblequies of nature, rather then faults in manners. All which a husband might eaſilie reforme either by his wisdom in not ſtooping ſo low as to take notice of them, or from out of his love, but mildely to touch them. How ever, all that can or ought to be allowed the husband for redreſſing theiſe ſmall inconveniences (not worth diſturbing a wiſe mans thoughts,) is only Iuristonf. ff. in l. ult. ff. Si quis aliq. teſt. prohib. S. Bernard. in op. ad Rayn. und. de re fam. Vide Tyraq. il. Connub. gl. 1. par. 1: Admonition [and that alone too for moſt odiouſe is that reproofe, thats given before others, and eſpecially before their ſervants) who thereby take occaſion to deſpiſe both their reprooving maſter, and their reprooved miſtreſs.] And as this is the ſofteſt and faireſt kinde of correction, ſo it takes the beſt effect in any good nature. You know that many ſorts of ſoft waters, will pierce deeper then the edg of hardeſt ſteele, and many things by mildenes have ben accompliſhed, which thro violence could never; the hardeſt flints are ſooner broke upon a bed of down then if layd upon a rock: Pollicie goes beyond force in martiall actions, wiſdome beyond rigour in domeſticall affairs, andPlut. in praeconnubialibus. far ſafer is the obedience yeelded upon faire termes, then that which is conſtrained on foule conditions, for the one proceedeth from love, and is even fidiall, the other commeth of feare and is only ſervile.

Now that there cannot be thought any miſdemeanure of a wife towards her husband, not comprized under theſe Three, is (by what hath ben allready ſayd) moſt plainly manifeſt; And that there ought not to be uſed by a husbands towards his wife any other Correction beſides theſe Three, ſhall evidently be prooved;

Concerning the former, our women haters have indeed well imitated the old Tragoedians whoſe Uſe it was, when they were ſetting forth any odious Scene, to pluck down the eares of their auditors into hell, to • nvocate the furies, to muſter up • urſed ſpirits, and whatever was moſt ugly to the ey of their underſtanding, to the end they might • ender their expreſſions more vehement, and leave a deeper impreſſion behinde them. They likewiſe are well ſkilld in this excellent Art of • ailing They conjure up whole catalogues of vices, they number out numberleſs obliquities, and rake together as many Sins as the whole world is guilty off, faſtning all on women as if they were the authors and actors of them all.Myogenes quidam cujus totam ſpurcam and impuram delamationem recitat Tiraq. 2. l. congl. par. 1. Pride (ſay they) and greater then a common pride, the pride of ſelfe-worth in unworthyneſſe: Avarice, anger, luxurie, gluttonie, ſtothfullneſs, envy, &c. are the u • uall inhabitants of a womans minde; It much offendeth not • that they are ungratefull to their friends, impatient in their choller, babler • of their tongue, witty in their deceipts▪ willfull in their reſolutions, ambitious▪ flattering, Luſtfull, diſſembling: bu • that they will allſo proove the cut-throates of friendſhip, and yet ſeeme to be our friends: A puniſhment for man, and yet an inevitable puniſhment, a tempetation to man, and yet a naturall temptation: a calamity to man, and yet a deſired calamitie: an abſolute and yet a neceſſarie evil. &c. Infinite are their reproaches, in ſo much that if I ſpeake any farther in their foule language I ſhould forgett my Office of pleading in behalf of women, who have undertaken to become their Advocate.

Firſt then, let me give Theiſe Cynickes to underſtand that their trade is now ſo good as they could with it were, for their ſourrilous detraction • rom the reall worth of women (who • eſerve their and our good eſteeme) 〈◊〉 held but for childrens rhetoricke; And Invectives are counted the • oreſt and meaneſt part in learning. They are the froth not of witt, but of • piſh invention, the purge of an idle • nd impoſtumated head, and addled • raine, the falling ſicknes of a giddy • itt, flat Hereſies in true Schollers •• ip; For when they have ſpoken all • hat malice can invent againſt women, what yet have they ſpoken that may • ot be applyed to men? Sir you may • emember is of the Neuter Gender, • nd therefore neither hatheth the one • exe, nor cleaveth to the other, but 〈◊〉 too familiarly acquainted with both • aſculine and femine. Was Lais a • hore? ſhe was but one, many men 〈◊〉 Athens were her minions, but I • raine not the compariſon.

All women you (ſay ſome) are all • ogether evil, but of men ſome are • ood (ſay they.) And are all women evil? then how came it to paſs O grav • Plut. de clar. faemin. Plutarch that thy wisdom ſo faild thee? OHeſiod. de mulier heroid. Heſio • who corrupted thy matu • Judgment?Caelius li. lection antiquar. Caelius, wh • beguiled thy witt?Chancer li. ſaem. encom. 1. Et alterum, de Cland. bon. faemin. Chauſe • how chance thy golden pe • ſo miſcarryed? And yo • holy and learned Saint • e St. Hieron. St. Greg. Syntagm. de muſis. St. Cypria. de ſingularitate faem. St. Gregorie,g St▪ Cyprian, St. Chryſ. in hom. de collat. 10. baptiſta. St. Chryſoſtome • who deceived you all? fo • deceived you all are if thi • poſition be received, wh • have ſeverally written diverſe Treatiſes in honour o • honourable and deſerving women, what are they 〈◊〉 evil? How came the whol • world to be ſo beſotted 〈◊〉 to record a famouſe memory of ſo many thouſands o • them? Of, Cannonized Saints, of conſtant Martyrs, of grav • matrons, of chaſte Virgins, of moſ • vertuous and unſpotted wives? Neither are ſuch as I ſpeake of Phoenices rare and but ſeldome found; Search all hiſtories, travaile with the Sunn round about the earth, recall the former dayes, even from the worlds minority, and compare them with the latter times unto this preſent age, (we ſhall find that the number of vertuouſe women may well equalice (if not exceede) the number of men that have been vertuous. And how be it I cannot ſay there is any woman ſuch a perfect Paragon of Vertue, who is voyd of all vice, [Venus had her mole, the brighteſt Sunn and Moon have their dark ſports, and both ſuffer an Eclipſe, the pureſt Gold is not without ſome droſs, nor the beſt of women free from all reproofe] yet, to collect what vices ſoever have been in all the worſt ſort of women in the world, and to apply them to every women in particular (tho never ſo vertuous and deſerving) is moſt injurious, and indeed ridiculouſe, to humane reaſon, and contradictorie to the experience of the wiſer & more learned ſorts of men in diverſe ages of the world. Were ſuch a Concluſion of any force, I would thus diſpute, Catline was a Traytor, Verres a Thiefe, Nero a murderer, Aegiſtus an adulterer. Machivell atheiſticall, Jovianus hereticall, Battus a foole &c. Theife all were men: Myſogenes was a man: therefore Myſogenes is a traitor, a thiefe, a murderer, an adulterer, atheiſticall, hereticall a foole &c. would not the meaneſt ſwaine, conclude I was out of my ſences to argue thus? and laugh me to ſcorne for a dunce in Logick? The argument now is the ſame with theirs, which if they ſhall dislike, then they themſelves cleare women of whatſoever is heer ſpoken againſt them, if they (notwithſtanding all that hath been ſayd) ſhall approove of the argument, they have all this while travailed with the Pellicane, and the birth of their own Child, will be their own deſtruction, and if not their abſolute ruine, yet at leaſt their perpetuall disgrace and infamie.

By this time perchance their heat is allayed, and they who before this were apt to think all women abſolute evils; yet now (bluſhing for ſhame) they may recant their error, and refining their phraſe, may terme them at beſt butQuod vetus apud Graecos proverb. 〈 in non-Latin alphabet 〉 . neceſſary evils. This indeed is a too common ſpeech, and moſt men think they have judiciouſly ſpoken, when they have thus defined the matter; That they are neceſſarie I will readily grant, ſince He that made man ſaw it was not good that man ſhould be without ſuch meet helps as theiſe; That they are evils (in that abſtract) I utterly deny, ſince he that made the woman ſaw that all he made was good, and beſides his generall bleſſing given unto all his workes, he gave Adam a peculiar bleſſing and diſtinct from all, which was in that fruitfulnes of procreation which could not be without that womans help; Is woman Good then, in the jugdment of God, and in your opinion neceſſarie? then once againe you muſt alter your ſtile, and henceforth denounce her a Neceſſary Good, For theiſe very termes Neceſſary and Evil are inconſiſtent one with an other, and imply a contradiction in terminis, both beeing repugnant to each other; All things that are neceſſarie for man are Good, foode is neceſſarie, aparrell is neceſſarie, the fire, aire, earth, water, &c. are all neceſſarie, therefore food, rayment fire &c. and women allſo beeing neceſſarie, tho the reall beeing, and well beeing of mans life, are allſo good Otherwyſe we muſt ſuppoſe God hath tyed man to moſt rigid termes and conditions, that ſome things are made neceſſary to his very beeing, and yet that thing ſhould in it ſelf be evil; in this wee highly impaire that wisdom • of God, and detract from his Holineſſe, and goodnes; But to ſatisfie ſome Chief authors of this receivid opinion I will acknowledge that ſome women are leſs Good then others, and thence they incurr the name of evil, and nature requiring a neceſſity of them, thence they receive that title of neceſſary: and from both they are branded with the infamie of Neceſſarie Evils. An attribute yet not appropriated unto them alone, but uſually allſo applyed unto men. Lex de eo narrat Aelius Lampid. Alexander Severus the Roman Emperour called his Councellours (who ſurely were or ought to be men of the greateſt abilities,) Neceſſarie Evils: The Officers in his court Neceſſary Evils: Stra. lib. 14. Hybicus likewiſe called Euthidamus his friend, his Neceſſarie Evil: Varro. Varro his teſtie brother, his neceſſarie evil. Martial de ſe ipſis narravit. Martiall his angry brother his neceſſarie evil, with whom (ſayth he) I can neither, live well, nor yet live without him.

But to breake off this idle cavile, whith hath too long detaind me from my purpoſe, Let Myſagenes ſteepe his quill in the of Invection, let him ſpeake with as open mouth as ever Satyr did, yet all that can be alleadged, as offences of wives againſt their huſbands, are only ſuch as are either expreſſly mentioned, or elſe directly may be reduced unto my three former heads.

Secondly then, that the corrections lawfully uſed by a husband unto his wyfe, ought to be no other then I have preſcribed, remaines yet to be more amply prooved. For the firſt, that Divorcement in caſes prefixt are the ſole and only lawfull puniſhment, the Law it ſelf affords ſuch faire teſtimonies, and the practiſe of all lawyers hithertoo have given ſuch full confirmation, that now it is too late either to be denyed or gainſayed. For the twoo other M. Aurelius a Conſull Sometimes, and councellour ſhall ſpeake for me. A wife (ſayth he) is often to be admoniſhed, to be reprehended but ſeldome, but never to be dealt' withall with violent hands. Where you ſee not only a flat denyall of any rigorous ſort of correcting wives, but withall a plaine aſſertion of my preſcribed puniſhments, admonition and reprehenſion.

Admonition is that which with a ſoft and tender hand bindeth up the bruiſes of a friend, and therefore moſt needfull in marriage, the neareſt of any friendſhips Hence the Juris cenſ. in l. ult. ff. Siquis. aliq. teſt prob. Law injoyns us to deale with our wives in milde termes, in ſweet words, affectionate and patheticall perswaſions, powerfull and attractive arguments, and exhibit to them ſuch winning examples of our kind demeanure, &c. That whereas by nature women are milde, loving, gentle and faire there might not be the leaſt inclination in them to refuſe a firme complyall unto That meek ſpirit which is ſo like their own good Genius, eſpecially when ſo powerfully invited thereunto, (and conſtrained, if that word can be proper in this place) by the golden twiſt of heart uniting Love. Mercurie (ſaith Plutarch) was ſeated the next God unto Vénus, Plut. l. de prae • onnub. becauſe in marriage, there is allways need of ſettled reason, and a faire language. Mars was then uſhering of Jupiter in a place remote, becauſe warrs are only fitt for kings and States.

Reprehenſion we have added in the ſecond place, that whereas Admonition, with its ſmooth carriage prevaileth not, the rereprehenſion with ſharper intreatie might take effect. Hence thev. Tyraquil. d. li. connub. gl. part. 1. &. Greg. M▪ Moral. lib. 20. par. 20. par. 4. c. 11. Law councelleth, that overmuch lenity is to be mixt with ſome few graines of Severity (not rigour &c.) and of them both to be made a third temperature, or golden compound called Mediocritie: By which in all our reprooves we ſhall be ſo guided, as neither uſing too much exaſperation or indulgence, we may ſoone reforme whatsoever Offence we ſeek to redreſs. God commanded that in the Arke of the Tabernacle directly over his two Statute Tables Manna ſhould be preſerved, but, together with Moſes rod Livi • l. 8. hiſt. ab urb. cond. Papyrius ſet up before the Sen • te houſe in Rome the image of Mercy, but allſo placed the image of Juſtice by.

In both which kindes of Correction the ſucceſs will be far more effectual if we leade the way before by our example, which by our words we perſwade our wives to follow; for the abbreviarie of a husbands words and actions is as if it were the Chamber-glaſſe by which the wife ſhould take direction to Dreſs her ſelf, from top to toe; At his tongue ſhe ſhould learne to ſpeake, by his cariage ſhe ſhould compoſe her behaviour. And a 1000 times ſafer way it is (as in a Caſe not much different. c v. Trag. loco Supr. citato. Pucatus told Theodoſius) to governe by example, then by Soverity. Every good example is a moſt pleaſing invitation unto vertue, where the eye is guided unto preſent action, not the ear fed with fained ſpeculation. And heerupon wasPetrarch. lib. de rem. adv. fom. Petrarch his opinion grounded, that a mimicall husband will make a laſcivious wife, a riotous husband avoluptuous wife, a proud huſband a proud wife, a modeſt and honeſt huſband, a modeſt and honeſt wife. Wherefore it is St.St. Aug. in C. Si dictur 23. q. G. Auguſtines councell, that ſuch as we would have our wives appeare unto us, the ſame we ſhould firſt approove our ſelves unto them. Would we have them chaſte, Civile in Carriage, courteous, and obliging, pure and unſpotted in the world? we then muſt walke before them as the patterns of Chaſtity, of Civilitie, of Obſequiousnes, and of irreprehenſion. For what reaſon have we to expect more of them, then we can performe our ſelves? It is a ſilly maſter that offendeth in thoſe faults for which he is offended with his pupil. So is it an impudent and impious fellow (ſaythSen. ad Lucil. Ep. 94. Seneca) who of his wife requires an undefiled bed, and yet he himſelfe defiles it. By our vertuous demeanure then, we muſt direct them in the way of vertue, for there are none of them ſo vicious who will ſtick to tell us we are their maſters, and ought to leade them an example. It is reported by Guil. de Monte laud in Cl. cum ex eo Cardinal. Florm. 1. appo deſener com. eſteemed authors, that in ſome places the huſbands only are puniſhed, for the faults of their wives. In Catalonia whoſoever is Cuckoled payeth a Sum of money: in Parrice he rideth in disgrace through the Citty, the crier proclaiming theſe words before him, So doe, ſo have. In ſome parts of England I have ſeen a cuſtome not much different. All which though they are well neare worne out of date, yet their primarie intent was vertuous, beeing to reſtrain huſbands that they may love none but their own wives, and dwell with them, ſo that neither ſhould need any other companie, but by their mutual example one ſhould be a preſident to the other of true Chaſtity, and Affection.

Thus then (to draw to wards my end) and only thus, may a husband lawfully correct his wife. Admonition is his firſt degree for ſmalleſt faults, and this muſt proceede from a pacient love, or a loving pacience▪ The next is Reprehenſion, in greater offences, which muſt aime at the amendment of the faults, not offending of the faultie. And both of theiſe muſt be ſeconded by our good example that the world may ſee us doe thoſe things which we would have done by others. Laſtly in the laſt and higheſt degree is Divorce in Such caſes as are before alledged. Now for further ſatisfaction to proove that the Lawes allow not any verberall Correction, I have added theiſe few reaſons.

Firſt, if a huſband may lawfully beate his wife, then is the wife legally bound to indure his beating: for the Law gives not authoritie to the puniſher, but there with injoynes Obedience on the puniſhed, But the Law bindes not the wife to ſuch blockiſh pacience; for in ſuch a caſe itAegid. in Cura Par. Praeſ v. 2. q 195. 117. allowes her to depart from her husband,Vincent de Franc. deciſ. 144. n. 4. and to obtaine ſufficient maintainance of her husband in the time of her abſence;Petr. de Ferrar. in aur. pr. p. 124. n. 4. Neither doth it limitt her any time to returne, if ſhe feare his Tyrannie: nor yetDurandus in Spec. Juris l. 1. de off. judg. par. 2. n. 8. conſtraines her to live againe with him, unleſſe for her good uſage good ſecuritie be given her. In anſwer whereof that ſhift will not ſerve, to ſay the Law authorize the man to beate his wife but ſlightly, and not with ſuch crueltie as may cauſe her to depart; This is too courſe a ſalve for ſuch a ſore, for a little beating to ſame women, is more then much unto others, and therefore it will breed the ſame or worſe effects: and how little ſoever it is, they are not bound to take it.

Secondly,a St. Bon. l. 4. diſt. 38. art. 2. q. 2. The Law decrees that he Leſs grievouſly offends who killeth his mother, then he who killeth his wife, though both be moſt haynouſe and execrable ſinns. He by rule of diſputation, I conclude, therefore allſo he leſs grievouſly offends that beates his mother then he who beates his wife. But what a horrid and barbarouſe Crime is it for a man to beate his mother (judge you) and then allſo judge what the other is which is worſe then that.

And whatſoever is ſayd by Lawyers of the firſt propoſition, ſome plainly affirming it, others mincing it which diſtinction, availeth nothing, for if (as many doe) you hold the offence greater in reſpect of the greater puniſhment alloted it by Law, but leſs in it ſelfe, and of his own nature: I would demand of you, whither the Law doth not proportionate every puniſhment to the qualitie of everie offence? To ſmall offence▪ light puniſhments to greater, puniſhments of a greater nature, and to thoſe that are moſt haynous, puniſhments of the Severeſt kind? Which if you graunt, you muſt neceſſarely acknowledg the truth of the firſt propoſition, if you deny this, you accuſe the law, of Injuſtice; Or otherwiſe if your reply be (as moſt mens is) that heerin the Law was moſt eſpecially mindfull, and becauſe men are more prone to injure their wives then their parents (as very ſad accidents doe moſt uſually teſtifie) therefore for greater terrour to ſuch offenders, and more Evident Examples to other ſpectators, the law more ſeverely puniſhed the one then the other. If thus you pleade, I then joyne hands with you, and in the preſent caſe give the ſame ſentence. Becauſe men are more prone to beate their wives then their parents, therefore in law the act ſhall be held more hay nouſe, becauſe by law the puniſhment muſt be more grievouſe.

Thirdly the name of a wife is a name of dignitie; The Law ſtiles her thy familiar friend, thy equal, thy aſſociate, the Miſtreſs of thy houſe; to ſpeack all in one word the ſame perſon and Inviduum (as it were) together with thy ſelfe. If therefore ſhe bear the name of dignity ſhe is to be reſpected: If thy familiar friend, ſhe is to be embraced: If thy equall aſſociate ſhe is to be equally regarded If thy Miſtreſſe ſhe is to be honoured: if thy very ſelf, ſhe is as entirely and dearly to be beloved as thy ſelfe. All which duties of an husband are neceſſarily intended by the law, and are as contrarie to the rough and unkinde uſage of a wife, as fire unto water, heaven unto earth.

And for the mittigation which is heer by ſome men interpoſed in way of anſwer unto this Objection (which is, that in the ſtricktnes of law it is lawfull for a husband to beate his wife but it is very inconvenient and undecent &c.) it is a plaine and peeviſh contradiction, and injuriouſly robbeth the law, of the great end, wherefore it was inſtituted. For the end of the law is the happy government of a Nation, and families, (of which a State or Kingdome is conſtituted) which happynes is in nothing more eminently Seen, then in the decent conformitie of manners, and orderly behaviour in all eſtates. And hence it is that the Lawyer as a laborious travellour goeth through all eſtates to bring al unto decencie. Hee ordereth the eſtate of Monarchs and Princes, of Peeres and Nobles, of Magiſtrates and Subjects, of parents and children, of husbands and wives, of maſters and ſervants. And in the whole body of a Kingdome or Commonwealth, whatſoever is out of its due temperature, muſt by thePlat. Li. de juſto. Finem legis dicit convenientem Seware Ordinem, odiſſe malum▪ Law be ordered, as a ſick part is cured by phyſick in a naturall body. So that then an abſolute indeorum in manners (as they confeſs the beating of a wife to be) is an abſolute breach and violation of the Law, this beeing one of the greateſt diſturbances to mans peace and quiet that can be offerd, nothing more disordering every facultie of a mans ſoule, nothing more afflictive to each Paſſion, and nothing more injurious to every Sence, then when a man ſhall be taken in Such a raving Fitt of tearing, rending, beating and devouring his own fleſh and bloud, that none are found guiltie of, but thoſe who are poſeſſed with the foule tormenting Spirit of the evil Angells taking up their habitation in their Soules.

Laſtly, Correction by way of beating is meerely Servile, ſay the beſt of it that any can, and in many mens judgments ſo in human as that a wiſe man (whoſe actions flow from discreet premeditation,) will not exerciſe it upon his very ſlaves or Swaines. But Servilitie is only to be impoſed on Such as be Servile, and therefore not on wives, who are in the Law free burgeſſes of the ſame Citty where of their husbands are free: both participating the ſame Rightes, both enjoying the ſame Liberties.

But heere again riſeth a cavill touching the precepts of the Law and permiſſions of the Law; They ſay that though indeed the Law comandeth not a man, yet it permitteth him to beate his wife. Their reaſon is becauſe it ſetts down no preciſe penaltie in ſuch a caſe, and whatſoever the law doth tollerate it not unlawfull and therefore this action allſo is lawfull, though not by precept yet by permiſſion of the Law. Whereun • o I reply, firſt to ſay that the law ſetts down no preciçe puniſhment in this caſe is a propoſition not ſimply true, for the grounds before in my-firſt reaſon alledged: Again I hold 〈◊〉 • o be a poſition abſolutly falſe to affirme that whatſoever the law doth tollerate is lawfull: The Law heerin ſhall be judge of the law, which doth ſay, that thoſe things are not without vice (therefore unlawfull) which are permitted or pardoned by the law and not commanded. The law omitteth ſome things in ſome good reſpects, and thoſe things which we omit (ſayth S. Chriſoſtome) we unwillingly permit, and what we unwillingly permit we by no meanes would have committed, but this only doe we becauſe we cannot (as we would) reſtraine the unbridled affections of the many. Many things therefore are permitted by the law upon neceſſity, many things pardoned by the law upon indulgencie, which yet are directly againſt good manners, an • ſimply ſins in themſelves: I will inſtance a caſe; A widdow that marr •• eth within her year of mourning, is by the law free from infamie, bu • by the law allſo adjudged unworthy of matrimonial dignity. A Virgin that eſpouſeth her ſelf without her parents conſent, is by the law, lawfully, yet by the law allſo unhoneſtly eſpouſed. A husband taking his wife in adultery might lawfully kill her, yet not without the guilt of haynous offence. The Jewes might lawfully crave a bill of divorce, and put away their wives upon any mislike: but Chriſt tells that it was graunted by Moſes for the hardnes of their heart, beeing yet a thing moſt unlawfull, and therefore not to be practiſed from the begining; And laſtly we have a notable inſtance Once for all inMath. 1. 19. Joſeph beeing a juſt man, and not willing to make her a publique &c. a Strange expreſſion. Joſeph, who when he thought his wife had comitted adultery (and therefore according to the law of God was to be brought forth and ſtoned to death for a publique example according to the Law of God) yet that Joſeph was willing to put her a way privately, and not expoſe her for a publique Spectacle of Juſtice (as the law ſeverely commanded) is recorded in Sacred writ, as a commendable act, and praiſe worthy in him, nay as a peice of Juſtice too. In which, and all other caſes of like nature, though an evil cuſtome or peculiar permiſſion may ſave a perſon from the puniſhment of the Law, yet it can never clear them from any Vnlawfull Act;

And heer I purpoſly omitt many eminent and pregnant proofes that might be added, for what need I light ſo many torches to the noone day? or propoſe ſuch multiplicity of reaſons too proove a truth ſo ma • nifeſt? If any perſon yet remaine • unſatisfied (as I would hope ther • is none) I will remoove my plea ou • of this court into the Higheſt Cour • of all (becauſe they ſhall have all th • faireſt Tryall that can be, and all the advantage ground to make the be •• defence they can, in Such a weak and unrighteouſe Cauſe which the • attempt to vindicate,) hoping tha • when they are really convinced o • their ſtong deluſion, [or if that wil • not be, yet at leaſt that their mouthes are conſtrainned to Cloſe in ſhamefull ſilence] Our Nation will never more be ſo unhappy as to ſhelter any perſons of ſuch monſtrous ſhape and features as theiſe, who not only declare it lawfull for husbands to demeane themſelves rigorouſly and ſeverely (even unto buffetings and blowes) towards their wives, but upon every impetuous gale of head ſtrong luſt and drunken paſſion of theirs, put their deteſtable principles into practiſe. Reader, whoever thou art, obſerve that in THIS HIGH TRIBUNALL SEATE, God ſits the Judge: his Word the Law, his Saints and Angells the VVitneſſes, thy own conſcience ſhall be the Jurie, and eternall Truth (which never did deceive, nor can be deceived attends upon the Sentence.

CHAP. V. The ſame evinced by the Law of God.

NOw I muſt crave leave to reſt my ſelf a while, and entertaine my reader with hiſtoricall diſcourſe: to ſitt me down in the bloomy ſhade of Paradiſe, and contemplate the monuments both of womans firſt Creation, and firſt inſtetution of her mariage; For in the infancie of all things, when God had framed the worlds compaſſe and beſpringled it which glittering Starrs, when he had faſtend the Center of the earth, and girt it about with Chryſtall flouds, when he had finiſhed his glorious work, and Gn. 1. 28. deputed Man his laſt creature, to be the Commander of al the viſible Creation, at lentgh he took a generall ſurview of his labours, and found them al the fitt remainders of ſo perfect a workman; Only man was excepted, who was yet but alone Creature, Ruper in li. de Trinit▪ ej. 9. openb. 9. without any companion to whom he might communicate his joyes, or impart his mind, orS. Tertul. li. 2. advers. Marcion. of whom he could either hope for comfort in his life, or expect continuance of his poſterity. v Sequenti pagina. So that man ſeemed not more happy in his ample dominion, then unfortunate in his ſolitarie eſlate; For what could theJoſephus Antiq. l. c. 2. Subjection of all things unto himſelf profit him? where in could pleaſures of Paradice delight him? what joy could he take in his angelicall perfection, when he had none to converſe withal? but with beaſtes, trees, Stones, or ſuch like who could neither underſtand his reports, or returne him contented answers? Wherefore He who before ſaw all his workes good, ſaw now that it was not good for man (whoſe ſoule was fitted for communion) to be alone, but ſayd,S. Bafil. Rom. 11. in Geneſ. letus make him a helper like unto himſelf. Where the All-eternall Creator who created all other things as he ſpake the word (for he butGen. 2. 18. ſpake and they were forth with made) doth now in this particular takeGen. 1. deliberation (as it were) and calleth to councell the whole Trinity, S. Greg. mor. l. 9. c. 27. denothing that He had in hand a more divine work, and was to frame a creature of dignity. He taketh i S. Baſil. hom. 9. in Gen. reaſon to his aſſiſtance, and wisdome, to manifeſt that now he was labouring moſt curiouſly to frame a Microcoſme, or ſuch an Epitomie of his own divine Excellencie and perfection as ſhould ſtartle all the viſible creation, and render its ſelf the Object of its own admiration; in ſhort, to Create Such a Miror of humanity, with ſuch excellent qualifications (or faculties of a Rationall Souls) as might ſewe for the ELOHIM to behold the ſhadow or Image of himſelfe Therein. Now Obſerve, after what glorious manner God created the man, in the ſame manner God proceedeth in the creation of the woman, whom he made as an equall aſſociate and fellow helper for man:Orig. hom. 1. in Gen. For ſo God is pleaſed to call her name, who beſt knew her nature.

Poor Adam, let the world now judg whither then thou needeſt not a Helper, when heeing the worlds ſole heire unto the worlds Diadem, thou hadeſt not ſo much as any friend to ſpeake a word unto, or a ſervant to obey thy rationall and wiſe commands.

Tranſlat. ex prud. No bended knee did to thee homage then Nor creeping courtier fawne upon thy State Beaſts were thy Savage Guard inſteed of men VVhoſe ſenſsleſs Sence could neither love nor hate.

Yet-again, moſt bleſſed fortunate Adam, for God out of thy own deare ſelf, created a meet helper for thee, more dutifull then any Servant, more dear then any friendHugo de. S. V. ingen 2. That whatſoever was deficient to the perfection of thy felicity, might in this new and laſt addition be fully accompliſhed. That inſtead of Solitarines thou mighteſt enjoy a joyfull companion, and in Stead of barrenneſs thou mighteſt be eternally honoured for the worlds Grandſire. This was thy laſt but thy greateſt of any mortall indowment. St. Chryſos. hom 8. in geu. Damaſcen in l. 2. de Gen. 12. Neither was it without cauſe that ſhe was laſt of all made, for as Princeſs preparing to come unto her imperiall citie, hath her harbingers ſent before, her houſe adorned and beautifyed, her court repleniſhed, her attendants ready, and all things for her due entertainment prepared, ſo it was convenient, that before the Queen of the great world was created, the world (her receptacle) ſhould firſt be perfectedJoſeph. 1. antiq.c. 2. Tertul. l. 2. adv. Marcion. Paradice the Metropolitane citie of her reſidence finiſhed, and all things elſe ready furniſhd to her hands.

Thus God vouchsafed to honour the firſt birth of his faireſt creature, nothing at all leſs then that of mans, and in ſome things alſo far beyond him.Gen. 2. 7. Adam was moulded out of the duſt and clay of the earth, Ch. 2. 22. the womam was framed out of the purifyed body of man: Petr. Lomb. 2. diſe. 18. Neither was ſhe made of the loweſt part, that ſo ſhe might not ſeeme inferiour to him, nor yet out of the higheſt part, that ſo ſhe might not challenge Superiority, but out of the middle of his body, of a ribh taken out of his left ſide, that thereby ſhe might appear not only his equall, but be moſt dearly eſteemed as the great Guardian of his Heart, and vitall parts, Supplying the office of that left ribb, (in whoſe place and ſtead ſhe was created) which defends the heart who in thatS. Auguſt. 12. de Civ. Dei c. 21. & 26. privie chamber reſts it ſelf, and which the arme as his beloved darling naturally embraceth: To teach obdurate man that woman is the Goddeſſe, to whom (of all creatures) he ought to Sacrifice his own heart love; that ſhe is the Chiefeſt Object on whom he ſhould beſtow the chaſte imbracements of his armes; or thus much elſe to intimate,S. Baſil. hom. 12. in gen. that as it is woman only, whoſe love (of all creatures) ſhould inherit the heart of man, ſo it is eſpecially woman whoſe defence ſhould merit the arme of man.

Woman therefore by the divine power of creation was made of man: Gil. ant. incerp. in Gen. cap. 1. and man by a ſtrange kind of Metamorphoſis converted into woman. For when that death had ceized on Adam, and God had taken forth his ribb,Idem ib. & Brunus in Gen. 1. he cloſed up the breach with tender flech inſteede of the hard bone, to the end that as his heart had now a more ſoft pillow to relye it ſelf upon, ſo his minde ſhould now become more mollyfied, and inſteed of its naturall fierceneſſe bebegin now to aſſume a naturall mildneſſe; Which ſpeedly took effect, for as ſoone as he was awaked, he aknowled hed himſelf devided and turning unto this now beature perclived himſelf imparted unto her. Wherefore his firſt words and moming ſonge were words of amity, and a fong of love,Gen. 2. 23. this nowis bone of my bone and flech of my flech.

Tranſt. ex Bart. Per. 1. Sil • . • n opere di •• 6. For God ſo lihe • ly graved on this bone All Adams beauties that but hardly one Could have the liver from his love deſcryd Or known the bridegroome from his gentle bride Saving that ſhe had a more Soaring Eie. A Smoother Chin, a Cheek of purer die. A fainter voice, a more enticeing face A deeper treſs, a more delightfull grace, And in her boſome more then lillie white Two ſwelling mounts of jvory panting ligh Spring of all joyes Sweet Hee ſhee coupled One Thy Sacred birth I never think upon But (raviſhd) I admire how God did then Make two of one, and One of Two againe.

For no ſooner were theſe of One divided into Two and made diſtinct and perſonall, but ſtraitways again they were of two, contracted into One, and made the ſame and individuall: Their creation was preſently accompanyed with inſtitution of their marriage, where in Adam received his own again with rich advantage. Hee loſtGen. 2. 21. (as farr as we reade) but a bare bone,S. Damas ceng. in li. 2. ad Gen. he received it again branched into many bones, wrapped up in tender fleſh, twiſted on curious joynts, full of lively Spirits flowing with youthfull bloud, characterized with azure veines, in proportion abſolute, beautifull in colour, lovely to the eye, delightfull to be talkd withall, In a word his very like.Peretius in hunc locum & Erunus ibid. He loſt his bone without any Sence of paine, he received it again with an extaſie of joy. In regard of which bleſſed and happy ſurprizal, he is eſtabliſhed for himſelf and all Succeding ages, an eternall Law,Gen. 2. 24. Therefore ſhall a man leave his father and his mother, and cleave unto his wife and they two, ſhall be One fleſh. This was his Hyminall Song, this was the firſt Stature of Adam made heer in Paradiſe, when he was pure (as the Angells themſelves) in perfection.Damaſcen. in lib. 2. ad Gen. Then was not his reaſon over caſt with any clouds of Senſuality, his judgment not tainted with errour, his Affections not diſturbed or diverted by ſinfull temptations, and there by allured to ſin on other Objects, of delight and pleaſure, his Conſcience not ſtained with Sinn, the eye of his underſtanding Clear, like the Sunn in its ſtrentgh and beauty, the propenſion of his will free: and then we may aſſure our ſelves his was moſt exquiſite, and his words the true Oracles of Wisdom.

In this ſo abſolute and Angelical an eſtate (which now the nature of man can no ways pretend unto) ſee how the Proper ſtate and firſt venture or marriage, ratifyeth and Confirmeth the amiable Bond, and indi • ſoluble knot, the firme conjunction, and perfect Union of Man and Wife. Man ſhal leave his father and mother and cleave unto his wife. Exod. 20. Parents (there is no man doubts) are to be regarded with all filiall and reverentiall dutie: they ſhould be the Second in our honour, as they are the Second cauſes of our beeing. Yet as though there were a Neſcio quid in marriage, ſome higher myſterie, and a relation more eſſentiall, we are authorized to relinquiſh them, (and therefore much more all other friends and acquaintance or whatſoever love, the love of God only excepted) and to live with our companion who is our Second ſelf. An abſolute Law (we ſee) for Adam, and for all his, poſterity of men (therefore ſhall a man, &c.) not enjoyning this condition to Eve, or to the after poſterity of women kind, that they ſhould leave their father and mother and cleave unto their husbands, no: (but for this cauſe ſhall a man leave, &c.) It may be that his propheticall ſoule ſaw the future obdurity of man would proove to be ſo ſtony, as it might ſtand in need of Lawes to mollifie it: but womans nature to be ſo gentle, ſo affable, ſo Obſequious, ſo compact of Love, that her choiſe affections would eaſilie prevent any law for the increaſe or continuance of her, Sympathizing Love, ſtronger then death it ſelf, and which many waters could not quench.

And in this neareſt of all near affinities, ifSe Chryſoſt. c. 1. hom. 38. in Geneſ. Concord be our protector, though we live not in the glory of the world though we be as poore as imagination can conceive though proſperitie ſhines not in at our windowes, and pleaſures, honours, riches and vanities, attend not at our gates; Notwithſtanding all we have an Aſylum at home, or Refuge, whereunto when we retire our ſelves, we are ſure to finde ſincerity of Love ſtanding on the treſhold of our dore, ready to welcome us and true Contentment within to entertaine us.

The councell-houſe may proove diſtaſtefull to us, the citty may perchance deride us, the court peradventure not ſmile upon us: the fields thro Solitarines may poſſibly feed and nouriſh our melancholie, the ſtreets-trough popularitie may diſpleaſe us, all things abroad may not reliſh with us, nay gold and ſilver (if we had abundance of it) might diſtract our mindes yet after all, our comfort lies in this, that at our ſweet home, we have Soveraigne Phyſick, a choiſe Cordiall, a moſt admirable Antidote (viz the Quinteſence and higheſt Elixir of pure and ſpottles Love) to recover our diseaſed mindes, and to revive our drooping Spirits a preſent Reſtorative for every malady we mun withal in this Cretd, duſt and infectious aire where in we live • ,

But where discontent, and Diſcord ſwayes, though our poſeſſions knew no other limitts then the Artick and Antartick Poles of Earth, our attendants as numberles as Xerxes Army, our fate as coſtly and luxurious as Heliogabalus, our houſe and furniture as glorious as Salomons Temple, &c. yet all this is but poor and beggarly riches, or a rich beggarie. Wher as our minde (which is the ſeat of true peace and content) is all this while inhabited by the outragious Spirit of ſtrife and contention, and is a fitt habitation for no other Objects then ſuch who devour and prey upon each other, with the ravenous appetite of hatred, envie, malice, murders and revenge. Suppoſe flattering Proſperity were thy conſe • nt Minion, and gave thee the whole world at thy command, let the rich Indies overlay thy floores and every thing thou haſt with pureſt gold, The Choiſeſt Gemms and Orientall pearls of richeſt worth, proſtrate themſelves before thy feet, and Cohabite in thy armes, and the ſweet Arabia perfume thee with its coſtly odours, let the Sea, the air, the land, bring their rareſt offerings to the honour of thy exalted name, and let Ivory beds (nay maſſie beds) of gold or ſilver inſhrine thee from the diſmall night, yet when thou returneſt home unto thy own boſome, thou ſhalt then find a hell of Torments, and that bitter root of the Colliquintida of ſtrife and emulation, which impoyſons all the reſt.

Farr from the example of the firſt inſtitution was any ſuch enormitie. It was here decreed They two ſhall bee-one fleſh. Here was an Union proclaymed, their bodies are one fleſh, their Soules one Spirit, themſelves no more deſtinctly two, but perfectly united into One. And if wee may be ſo bold to draw the compariſon from God himſelf, I would affirme (with reverence) that man and wife are reall ſhadowes or Pictures of the moſt Sacred Trinity, where there is a diſtinction of Perſons, but an Unity of Eſſence, even ſo man and wife all tho two Severall perſons, yet ought they to abide as one Individuum, or one entire Soul, Spirit, and Affection; One and the ſelf ſame great end (each others mutuall good, and furtherance of their outward and inward happynes.) and one and the ſelf ſame Méanes in order to that ſole end (viz. in beeing and continuing a mutuall de light and Satisfaction unto each others minde centring both in Unity of Love)

On this bargaine, our firſt parents agreed, and the termes and conditions they truly performed in their firſt ſtate of Innocency, when as the Soule of man was enameled only with the flowers of vertue, no thiſtles were then grouwing, no thornes or bryars were then planted: Paſſions of Anger fear, guilt and ſhame were not yet borne, nor Vice her daughter then begotten. This was once the Age whereof we have read.

Deſcriptio aurei Seculi tranſlata ex Ovid. & aliis: The firſt, and beſt of times were pure: a golden age Next to the Gods, and fartheſt from tempeſtuous rage Of vice. No other Empreſs of the world was known As yet, but Sacred Vertue: ſhe rul'd then alone. Then was eternall Spring; the earth with richeſt flowers Was allways richly clad: which (when the Chriſtall ſhowers Performed their morning Sacrifices) gave ſuch breath As tho the Gods had daily new perfumed the Earth. The Siſter aire a virgin for th • piercing gunn The mother earth, not yet was wounded by her ſonne The iron inſtrument. The rugged Oceans back Not Sadled with tbe pine, to beare the Merchants pack Yet then the Earth, the Sea, the aire, untouched did yeeld More fruits then laboured now, doth aire, or ſea, or fielde &c. Bellona had not yet in ſanguine field displaide, Her ſable armes; nor Vulcan on his anvile playd Muſick unto the Gods, whiles forged was the ſword VVhich now with ſharp revenge Seconds each haſty word No trumpets then to ſtirr up warrs were heard; no ſtrif: But in this Golden Age they livd a golden life.

And parallell allſo to the purity of this golden age was the perfection of man and womans ſoule, For when their bodies were firſt framed, God created there in a lively ſoule, which he ſtiled the breath of life, Ariſtot. li. dranima. cap. 6. and that Spirit beeing of an Angelical Eſſence diffuſed it ſelf into each part, giving motion, ſence and reaſon to the whole. Now in this naturall marriage of Souls and body the Soul acts the body, and the body ſupports the ſoule. The Soule brought with her a rich dowry for the body, quick apprehenſion, deepe underſtanding, and a treaſurie fraught with memory. The body brought a faire poſeſſion for the ſoule, and received her within his habitation, and Seated her with in the warlike caſtle of his heart, fortifyed her with the thick bullwark of his breaſt, attended her with waiting faculties as a family of ſo many ſervants, made his eyes her watchmen, his tongue her Orator, his ear her ſentinel, his hands her Champions, his feet her lackies his common parts her common vaſſals:

Now whoſoever we pleaſe to take a review of womans firſt Creation▪ equal unto mans, having the ſame maker the ſame manner of making, better then mans, becauſe framd of a better Subſtance, in a place more Excellent, and at a more remarkable time; and of the Originall of mariage equal to both, in as much as both were one fleſh and one nature: more expreſly binding the man unto the royall Law of Love, Laſtly, of the purity of that age, from whence all theiſe teſtimonies are drawn, he will eaſily Conclude, what I have been endeavouring to confirme; That man and wife here lived a peaceable life, they enjoyed a loving union, they lived in pureſt Love; if ever there was made an abſolute Law, if ever Statute of ſuch perfection, as neither errour could corrupt it, nor vice deprave it, we are ſure This was it, where God in the • irſt Creation was the Law giver, & man in his firſt perfection the Law receiver, and Obedient Conformiſt Thereunto. Now whereas our imitation is to be drawn from the beſt patterns, Here may we reſt our ſelves, as at the mouth of God, and draw ſweet waters from the very Fountain head of truth it ſelf; And that we may not waver and fructurate as at uncertainties, God hath pleaſed farther to confirme us in the due eſteeme of this Sacred Bond of Love, by the Teſtimony of his ſpirit ſpeaking likewiſe by the mouth of his great Apoſtle Paule, who tells us that Marriage is a Type of that Myſticall Union that is between Chriſt (our great Husband,) and his Church (the Spouſe) beeing indeed the ſtrickteſt Injunction of mutual Love where was not to be ſo much as a ſecret thought, or word touching rigorous Predomination (our Lord Chriſt himſelf, al tho the head of deare Spouſe, yet became a Servant to her in the higheſt and moſt eminent offices of Love) nor of unkind preheminence, (for he endowes his church with the ſame priviledges of Adoption, as Himſelf received in beeing his fathers firſt born and beloved childe, in giving unto her likewiſe the ſame glorious Inheritance, which his father inveſted Him withall;) It was (ſaith St.Auguſt. l. de cont. 14. Auguſtine) a Myſterie of Union, a Sacrament of Love, a Bond of fidelitie, a heavenly Paradice of peace for terme of this preſent life, and the way unto perfection in that better life to come.

But man (you will ſay) by occaſion of the woman fall from this integritue, and therefore women are not now to exſpect from men ſuch duties of amitie. True it is, the Serpent by long perſwaſions induced her to a delightful ſin of eating the forbidden fruit, yet ſhe ſhewd a ſtout reſiſtance before ſhe yeelded; She made a ſhort and ſharp • nſwer to the Serpents cunning demand, (Gen. v. 1. hath God forbidden you to eate of the fruite of the garden? Implying a plaine falſification in his cloſe aſſertion,) v. 2. 3. we may eate of the fruites of the garden, but of the fruit of the tree in the midſt of Paradiſe God commanded us not to eate we may not eate leaſt we die. From hence ſhe drove the old cunning Serpent to his naturall ſhift, and open traode down right lying, v. 4. you ſhall not die the death &c. Adding there with all' a vaine hope of her knowing ſome thing which beeing diſcovered to her would much add to the beauty and perfection of her State, and made as if God for that reaſon had withheld it from her,v. 4. for God doth know that in the day you eat thereo • yee ſhall be as Gods (viz as the Elo him, 〈◊〉 knowing good and evil. Thus in 〈◊〉 faire combate, for a fair time ſh • ſtood out at ſtaffs end with him, til • by his ſtratagemes at lenth gott the glory of the day.

But Adam, as ſoone as the fruite was proffered unto him did not make any demurr at all, not ſo much as once questioned the matter, but ſtrait wayv. 6. taſted the ſweetnes thereof, whoſe bitter reliſh remaines in us to this day. I ſee no reaſon then but that man (all tho he was not firſt in the trangreſſion) ſhould have an equall blame with the woman and perhaps more, for the woman was drawn on, and deceived with much greater difficultie, then the man who ſuddenly and with leſs deliberation yelded unto Sin.

Eſpecially when that generall Prohibition of eating this forbidden fruite, was not given unto the woman, but to the man, Gen. 2. 19. THOU ſhalt not eat of the Tree &c. And howſoever Greg. l. 39. Moral. c. 16. St. Gregorie, hath it, you ſhall not eate thereof (as if it were ſpoken to both man and woman) yet the originall reads it in the ſingular number: And St. Auſtine tells us,Aug. li. 8. Gen. ad lit. c. 17. that by tradition the woman received this commandement from the man, and not immediatly from the mouth of GOD, as Adam did; This I willingly doe grant, and thence allſo conclude that for this reaſon (which hath weight in it) the woman might Chaunce, more eaſilie to breake this Law, then the man, Since the Allglorious Majeſty of God Commanding, can not but have a ſtronger influence on Adam, then Adams command (who was but a fellow-creature, and One with her ſelfe) could have upon Eve his wife; Now the woman was indeed the Occaſion of mans ſin, but not the reall cauſe, and if Adam had but obſerved the command of God (To whom it was in a diſtinct and perticular manner enjoyned,) though his wife had broken it ten thouſand times, yet we had not taſted death, and as this is the Common received Opinion of the learned Schoole men, and other Interpreters, ſo the Apoſtle Paul makes the matter (I think) beyond diſpute, where he ſays, that by Rom. 5. v. 12. 14. 15. 16. 17. 18. 19. it is 8 or 9. eims repeated▪ that the Originall Cauſe of the worlds ſin was by One. and that was Adam ſin. One man ſin entered into the world, and death by ſin, and in Adam (as our firſt Root and common head) we all Sinned &c. not mentioning Eve as the Cauſe all tho ſhe was firſt caught in the transgreſſion;

However the caſe ſtood between Adam and Eve, I verely perſwade my ſelfe, that the ſame Serpent who was both their Tempter, was likewiſe the firſt ſower of diſſention between man and wife: Doubtleſs it never proceeded from God, who bound them in ſo ſtrong a bond of love. It never proceeded from man, who ſo ſtrongly, eſtabliſhed his love: If neither from God nor from man, from whome then I pray you but from the Devil Who is that grand hater of Love and lover of hatred? Neither is this poſition a childe of my own fancie,Hoc enim acutiſſime Obſervavit generoſiſſima &. doctiſs. foeminae jo dovena in Oratione ſua apologetica profoeminis. or the conceit only of ſome other far more learned witt,St. Chryſos. hom. 57. in Gen. 29. St. Chryſoſtome is the author, Satan (ſayth he) cunningly inſinuated himſelf into the company of man and wife, and craftily and wickedly disjoyned their hearts whom God before had joyned, where by ſtrife and contention doe doe now oft times reigne with them in Stead of love and contentment. May it pleaſe you therefore who are rigorous husbands to your wives, or ſuch as are maintainers of this ſtrife engendering Opinion to take notice of the Author thereof. A worthy patron (believe it) for unworthy a practiſe, a famouſe founder of ſuch impious and inhumane acts. Heaven abhors it, the earth, was not ſo baſe to invent it, Hell muſt be ſought, and the Devil found out for the firſt broacher thereof. I think then is no man ſo ſhameleſs, but would bluſh. (or at leaſt might be aſhamed) to take his practiſe a notorious wicked man who is abominable to God and all ſober men, and will there be fonnd (afterall all thats ſayd) any monſters who will be Apprentices to the Devil, to learne a Trade from Him? Were there no other reaſon in the world to deterr (if not perſwade) men from this hatefull Impiety but only this, that it hate. THE DEVIL for its Author, methinks this might be Sufficient motive, to rayſe up a reall indignation and abhorrencie thereof eſpecially when it is ſo deteſtable to God, and to his ſacred Lawes, ſo oppoſite to the Law of Nature (and that inſtinct planted in bruite beaſt ſo Contrary to the beeing, life and wellfar • of mankind, ſo deſtractive to Reaſon, ſuch a profeſſed Enimie to true Religion; In a word the publique ſhame and diſgrace o • ſuch wicked men and the grief and lamentation of all that are good.

CHAP. VI. The Concluſion.

MY concluſion ſhall therefore be, an earneſt requeſt unto all married perſons, that as they are bound by the Laws of Reaſon and humanity, by the lawes of God, and man, and as they have moſt ſolemnly given their plighted faith one to an other in the Church of God, and before his all ſeeing ey, ſo that they would both conſcienciouſly make it their care and ſtudy how to Honour God in this honourable Eſtate of theirs, and if contention muſt ariſe, let it be a godly and zealous emulation who ſhall exceed each other in all the duties of Love, according to that mutuall' obligation one towards the other in that Sacred Bond of Myſticall Union where in they ſtand; Husbands love your wives, as Chriſt loveth his Church; count not that all you can doe or ſuffer for their good can be too much, Chriſt loves his Church with the deareſt of all loves, he thinks nothing too good, too choiſe, too deare for them provided they doe but all their endeavour to walke anſwerable to this Love; Reſolve your ſelves what due authority God hath given you over your wives, and in extraordinary and difficult circumſtances &c. trie that utmoſt of your lawfull bound but never Stepp into that thorny field of rigour, Severity, ſullen moroſity, or cruell Tyrannie, which all ſober ingenious and godly men have ſhunnd, and fixed a brand of perpetuall ſhame and ignominie on every perſons forehead, who ſhall be found walking in that Aceldama (or field of blood) and unto whom God hath denounced a certaine curſe; VVives Love, honour, and obey your husbands in the lord, (as the church Loves Chriſt) and learn how to rule and raigne [for ſo Chriſt promiſeth his Church ſhall Revel 5. 10. Raigne with him] by a dutifull, a humble meek and wiſe ſubjection unto his golden Scepter of pureſt love; And as undefiled love is the Churches greateſt glory, ſo ſhould it be the greateſt honour and dignitie to every wife to fix an Imperiall and ſparkling Diademe of Flaming love upon her husbands head, which as this Crounes his ſoveraigne brow with victorious lawrell, ſo likewiſe doth it blazen forth her worth, and by ſo much the more exalts her praiſes; Both husbands and wives, live together as One, in that Unity of Soule, as you are pronounced to be One in the unity of body and fleſh; husbands condeſcend to pleaſe your wives in all that with Deciency you may, and be not bitter or rigid to them, and you wives ſubmitt • nto your husbands in whatſoever lawfull commands, and ſo the God of Love and peace will delight to take up his habitation in your houſes (when you lie down he will defend you, when you ſleep, he will command his Angells to protect you, when you awake he wil • meet you and converſe with you he will teach and inſtruct you in all his ways, and chooſe the path he would have you walk in, and hold up all your ſteps in thoſe his pathes and open fountains of his refreſhing Love to your thirſty ſoules, when 〈◊〉 wearyed in you pilgrimage thro ••• this 〈◊〉 ſolitary and deſolate wilderneſs and will never leave you, nor forſake you, but build you up as living and precious ſtones, in his Spirituall building, to your own mutuall confort and peace, the good of your friends and acquaintance, the uſefullneſs and benefit of the Church of CHRIST, and of your generation, the everlaſting hapines and welfare of your preciouſs and immortall ſoules, both in this life, and in the life to come. Which hath no▪

FINIS.