3. Of Married Folks

A Familie is distinguished into sundry combinations or couples of persons.

p. 10 A couple, is that wherby two persons standing in mutuall relation to each other, are combined together as it were in one. And of these two, the one is alwaies higher, and beareth rule, the other is lower, and yeeldeth subiection.

Couples are of two sorts; principall, or lesse principall.

The principall, is the combination of maried folkes; and these are so termed in respect of Mariage.

Mariage is the lawfull coniunction of the two maried persons; that is, of one man, and one woman into one flesh. So was the first institution of mariage, Gen. 2. 21. which is expounded by our Sauiour Christ, Matth. 19. 6. Therfore they are no more two, but one flesh. And also by Paul, Ephes. 5. 31. For this cause shall a man leaue father and mother, and shall²⁵ cleaue vnto his wife, (as two boords are ioyned together with glue) and they which were two, shall be one flesh. Wherefore this is an eternal law of mariage, that two, and not three or foure, shall be one flesh. And for this cause, the fathers, who had many wiues and p. 11 Concubines, it may be that through custome they sinned of ignorance, yet they are not in any wise to be excused.

1. 25. προσκολληθήσεται

Mariage of it selfe is a thing indifferent, and the kingdome of God stands no more in it, then in meats and drinks; and yet it is a state in it selfe, farre more excellent, then the condition of single life. For first, it was ordained by God in Paradise, aboue and before all other states of life, in Adams innocencie before the fall. Againe, it was instituted vpon a most serious and solemne consultation among the three persons in the holy Trinitie. Genes. 1. 26. Let vs make man in our image, according to our likenesse, and let them rule ouer, &c. Gen. 2. 18. Iehouah Elohim said, It is not good that the man should be himselfe alone, I will make him an helpe meete for him. Thirdly, the manner of this coniunction was excellent, for God ioyned our first parents Adam and Eue together immediately. Fourthly, God gaue a large blessing vnto the estate of mariage, saying, Increase and multiplie and fill the earth. Lastly, mariage was made & appointed p. 12 by God himselfe, to be the fountaine and seminarie of all other sorts & kinds of life, in the Common-wealth and in the Church.

Now if mankind had continued in that vprightnes and integritie which it had by creation, the state of single life had been of no price and estimation amongst men, neither should it haue had any place in the world, without great contempt of Gods ordinance and blessing.

Neuerthelesse, since the fall, to some men who haue the gift of continencie, it is in many respects farre better then mariage, yet not simplie, but only by accident, in regard of sundrie calamities which came into the world by sin. For, first it freeth a man from many and great cares of houshold affaires. Againe, it maketh him much more fit & disposed to meditate of heauenly things, without distraction of mind. Besides that, when dangers are either present, or imminent, in matters belonging to this life, the single person is in this case happie, because he and his are more secure p. 13 and safe, then others be who are in maried state. 1. Cor. 7. 8. Therefore I say to the vnmaried and widowes, It is good for them if they abide euen as I do. vers. 26. I suppose then this to be good for the present necessitie, I meane, that it is good for a man so to be, vers. 28. But if thou takest a wife thou sinnest not, and if a virgin marrie she sinneth not; neuerthelesse such shall haue trouble in the flesh, vers. 32. And I would haue you without care.

The end of mariage is fourefold.

The first is, procreation of children, for the propagation and continuance of the seed and posteritie of man vpon the earth, Gen. 1. 28. Bringforth fruit multiplie, fill the earth, and subdue it, Genes. 9. 1. 1. Tim. 5. 14.

The second is the procreation of an holy seed, wherby the Church of God may be kept holy and chaste, and there may alwaies be a holy company of men, that may worship and serue God in the Church from age to age, Malach. 2. 15. And did not he make one? yet had hee abundance of spirit; and wherefore one? because he sought a godly seed.

p. 14 The third is, that after the fall of mankind, it might be a soueraigne meanes to auoid fornication, and consequently to subdue and slake the burning lusts of the flesh, 1. Cor. 7. 2. Neuerthelesse for the auoiding of fornication, let euery man haue his wife, and euery woman haue her husband. vers. 9. But if they cannot abstaine, let them marrie; for it is better to marrie, then to burne. And for this cause, some Schoolemen doe erre, who hold that the secret comming together of man and wife, cannot be without sinne, vnlesse it be done for procreation of children. Lombard the master of the Sentences saith the contrarie, namely, that mariage before the fall was only a dutie, but now since the fall it is also remedie.

The fourth end is, that the parties married may thereby performe the duties of their callings, in better and more comfortable manner. Prou. 31. 11. The heart of her husband trusteth her, and hee shall haue no need of spoile. vers. 13. She seeketh wooll, and flaxe, and laboureth cheerefully with her hands.

Mariage is free to al orders, and sorts p. 15 of men without exception, euen to those that haue the gift of continencie; but for them which cannot abstaine, it is, by the expresse commandement of God, necessarie. Hebr. 13. 4. Mariage is honorable amongst all men, and the bed vndefiled. 1 Cor. 7. 9. But if they cannot abstaine, let them marrie.

By which it appeareth to be a cleare case, that the commandement of the Pope of Rome, whereby he forbiddeth mariage of certaine persons, as namely, of Clergie men, is meerely diabolicall; for so writeth the Apostle, 1. Tim. 4. 1. The spirit speaketh euidently, that in the latter times some shall depart frō the faith, and shall giue heed vnto spirits of error, and doctrines of diuels, vers. 3. forbidding to marrie.

But against this doctrine sundrie things are alleaged.

Obiect. 1. The Apostle commandeth the married among the Corinthes, to abstaine with consent for a time, that they might giue themselues to fasting and praier, 1. Cor. 7. 5. I answere, that Paul speakes not in that place of daily and common p. 16 seruice of God in prayer, but of the solemne and extraordinarie exercise therof, which was ioyned with fasting and abstinence, in common dangers and calamities.

Obiect. 2. 1. Cor. 7. 32. He that is vnmarried careth for the things of the Lord, how he may please the Lord; but the married person careth for the things of the world. Answ. The place is not generally to be vnderstood of all, but indefinitely of those married persons that are carnall and fleshly. And he that is married, is to bee so carefull for the things of the world, as that he ought, and may haue also a special regard of those things that concerne God and his kingdome.

Obiect. 3. 1. Tim. 5. 11. The yonger widowes (saith the Apostle) will marrie, hauing damnation because they haue broken the first faith. Answ. By the first faith, Paul vnderstandeth that promise and vow which they made vnto Christ, when they were baptised; and they are there said to begin to waxe wanton against Christ, by denying or renouncing that faith, and not otherwise.

p. 17 Obiect. 4. He that doth earnestly and from his heart, craue the gift of continencie, God will giue it him, and therfore he need not marrie.

Answ. The gifts of God are of two sorts, some are Generall, some are Proper Generall gifts are such as God giueth generally to all, and these may be obtained, if they be asked according to Gods word, lawfully, Iam. 1. 5. If any of you lacke wisedome, let him aske it of God, who giueth to all men liberally, and reprocheth no man, and it shall bee giuen him. vers. 6. But let him aske in faith, and wauer not. Proper gifts, are those which are giuen only to some certaine men; of which sort is the gift of continencie and such like, which though they bee often and earnestly asked, yet they are seldome or neuer granted vnto some men; as appeareth in Pauls example, who being buffetted by Satan, saith of himselfe, For this thing I besought the Lord thrice, that it might depart from me; but he said vnto me, My grace is sufficient for thee, 2. Cor. 12. 8. 9.