Of Domestical Duties · Volume II

Then & Now · Volume II · 1 of 18

Seeking Marriage

Seeking Marriage

§. 1. Of thoſe who may ſeeke to be maried.

§. 1. Of those who may seek to be married.

HAuing in the former treatiſe laid downe the foundation of all domeſticall duties, by expounding the words of the Apoſtle, I purpoſe now diſtinctly to lay them forth in order: beginning with the firſt and chiefeſt couple in the family, Man and Wife.

Having in the former treatise laid down the foundation of all domestical duties, by expounding the words of the Apostle, I purpose now distinctly to lay them forth in order: beginning with the first and chiefest couple in the family, man and wife.

Here we are firſt to ſpeake of the perſons who are to be accounted true and lawfull husband and wife: and then of the duties which they owe each to other.

Here we are first to speak of the persons who are to be accounted true and lawful husband and wife: and then of the duties which they owe each to other.

So as this Treatiſe conſiſteth of two parts.

  • 1. The firſt declareth, who are man and wife.
  • 2. The ſecond noteth out thoſe common mutuall duties which they owe one to another. Firſt of the firſt.

So as this Treatise consisteth of two parts.

  1. The first declareth, who are man and wife.
  2. The second noteth out those common mutual duties which they owe one to another. First of the first.

Husband and wife are they who are rightly ioyned together1 by the bond of mariage.2 Whereby two are made one fleſh.

  1. 1. Who are husband and wife.
  2. 2. See Treat. 1. §. 82. & 84.

Husband and wife are they who are rightly joined together1 by the bond of marriage.2 Whereby two are made one flesh.

  1. 1. Who are husband and wife.
  2. 2. See Treat. 1. §. 82. & 84.

For the better cleering of this point, we will conſider both the parties that may be ſo nearely ioyned together, and alſo the manner how they are rightly ioyned in ſo firme an vnity.

For the better clearing of this point, we will consider both the parties that may be so nearly joined together, and also the manner how they are rightly joined in so firm an unity.

About the parties we are to ſearch,

  • 1. Who may ſeeke a mate for mariage.
  • 2. What kinde of mate is to be taken.

About the parties we are to search,

  1. Who may seek a mate for marriage.
  2. What kind of mate is to be taken.

1. All they who are able without ineuitable danger to their3 yoake fellow to performe the eſſentiall duties of mariage, may be maried.

  1. 3. Who may marie.

1. All they who are able without inevitable danger to their3 yoke fellow to perform the essential duties of marriage, may be married.

  1. 3. Who may marry.

p. 180 Out of this propoſition ariſe three queſtions to be diſcuſſed.

  • 1. Who are to be accounted able?
  • 2. What danger is ineuitable?
  • 3. Whether mariage be free for all but ſuch?

Out of this proposition arise three questions to be discussed.

  1. Who are to be accounted able?
  2. What danger is inevitable?
  3. Whether marriage be free for all but such?

§. 2. Of ripeneſſe of yeares in them that are to be maried.

§. 2. Of ripeness of years in them that are to be married.

1. They are to be accounted able who haue4 paſt the floure of their age, and are not by defect of nature, or any other occaſion made impotent.

  1. 4. Ephebi. Vt iuſtas nuptias contrahant, ſint maſculi puberes, foeminae viripotentes. Iuſtin. Inſtit. l. 1. tit. 10.

1. They are to be accounted able who have4 past the flour of their age, and are not by defect of nature, or any other occasion made impotent.

  1. 4. Ephebi. Vt iustas nuptias contrahant, sint masculi puberes, foeminae viripotentes. Iustin. Instit. l. 1. tit. 10.

1. Ripeneſſe of yeares is abſolutely neceſſary for conſummating a iuſt and lawfull mariage: wherefore as God at firſt, made Adam of full age, ſo when he ſought out a wife for him, he made her of full age too: he made her a woman, not a childe.5 Where the Apoſtle aduiſeth parents to take care for the mariage of their children, he putteth in this prouiſo, if they paſſe the floure of their age. Child-hood is counted the floure of age. While the floure of the plant ſprouteth, the ſeed is greene, vnfit to be ſowen.

  1. 5. Gen. 2. 22. 1 Cor. 7. 36.

1. Ripeness of years is absolutely necessary for consummating a just and lawful marriage: wherefore as God at first, made Adam of full age, so when he sought out a wife for him, he made her of full age too: he made her a woman, not a child.5 Where the Apostle adviseth parents to take care for the marriage of their children, he putteth in this proviso, if they pass the flour of their age. Child-hood is counted the flour of age. While the flour of the plant sprouteth, the seed is green, unfit to be sown.

  1. 5. Gen‸ 2:‸22. 1 Cor‸ 7:‸36.

Queſt. How long laſteth the floure of age?

Quest. How long lasteth the flour of age?

Anſw.6 The ciuill law, and common law alſo, ſet downe twelue yeares for the floure of a females age, and foureteene, of a males; which is the leaſt: for before thoſe yeares they can haue no need of mariage, nor yet are well fit for mariage, ſo as if they forbeare ſome yeares longer, it will be much better for the parties themſelues that marie,7 for the children which they bring forth, for the family whereof they are the head, and for the common wealth whereof they are members. Note the ages of the Kings of Iſrael and Iudah when they were firſt maried, and we ſhall finde few of them to be vnder twenty, and thoſe few, not aboue one or two yeares vnder: and yet of all ſorts of people the Kings did vſe to marie the ſooneſt, that ſo they might haue heires betimes.

  1. 6. Iuſtin. Inſtit. l. 1. tit. 22. Second part of Reports of Caſes. 35. Hen. 6. fol. 41. b.
  2. 7. Eſt invenum coniugium incommodum liberorum procreationi. Cum enim in omnibus animantibus imperfecti ſunt iuniorum partus, ac multo etiam magis foeminarum, id etiam fiat in hominibus neceſſe eſt. Ariſt. Pol. lib. 7.

Answ.6 The civil law, and common law also, set down twelve years for the flour of a females age, and fourteen, of a males; which is the least: for before those years they can have no need of marriage, nor yet are well fit for marriage, so as if they forbear some years longer, it will be much better for the parties themselves that marry,7 for the children which they bring forth, for the family whereof they are the head, and for the common wealth whereof they are members. Note the ages of the Kings of Israel and Judah when they were first married, and we shall find few of them to be under twenty, and those few, not above one or two years under: and yet of all sorts of people the Kings did use to marry the soonest, that so they might have heirs betimes.

  1. 6. Justin. Instit. l. 1. tit. 22. Second part of Reports of Cases. 35. Hen. 6. fol. 41. b.
  2. 7. Est iuvenum coniugium incommodum liberorum procreationi. Cum enim in omnibus animantibus imperfecti sunt iuniorum partus, ac multo etiam magis foeminarum, id etiam fiat in hominibus necesse est. Arist. Pol. lib. 7.

Obiect.8 Salomon was but a childe when he came to the crowne, and yet9 he had then a childe of a yeare old at leaſt.

  1. 8. 1 Chr. 22. 5. & 29. 1. [moved in the edition]
  2. 9. 2 Chro. 12. 13.

Object. Solomon8 was but a child when he came to the crown, and yet9 he had then a child of a year old at least.

  1. 8. 1 Chr‸ 22:‸5‸; 29:‸1. [moved here by the editor]
  2. 9. 2 Chr 12:‸13.

Anſw. He was ſaid to be a childe not ſimply, but comparatiuely,10 in relation to his other brothers which were elder then he, &11 in regard of that great worke he was to vndertake. In the time of his reign he is ſaidto be12 old: which could not be p. 181 if he had beene in yeares a childe when he began to reigne: for he reigned but fortie yeares.

  1. 10. 1 King. 2. 22.
  2. 11. & 3. 7.
  3. 12. 1 King. 11. 4. [moved in the edition]

Answ. He was said to be a child not simply, but comparatively,10 in relation to his other brothers which were elder then he, &11 in regard of that great work he was to undertake. In the time of his reign he is said to be old:12 which could not be if he had been in years a child when he began to reign: for he reigned but forty years.

  1. 10. 1 Kgs 2:‸22.
  2. 11. 1 Kgs 3:‸7.
  3. 12. 1 Kgs 11:‸4. [moved here by the editor]

2. Obiect. Ahaz was but twentie yeare old when he began to reigne, and reigned but ſixteene yeares, and yet when he died Hezekiah his ſonne was fiue and twentie yeare old,13 by which computation Ahaz had a childe when he was but eleuen, or twelue yeare old at moſt.

  1. 13. 2 Chro. 28. 1. & 29. 1.

2. Object. Ahaz was but twenty year old when he began to reign, and reigned but sixteen years, and yet when he died Hezekiah his son was five and twenty year old,13 by which computation Ahaz had a child when he was but eleven, or twelve year old at most.

  1. 13. 2 Chr 28:1; 29:‸1. ‸ ‸

1. Anſw. Some ſay that this was extraordinary, and render this reaſon, Ahaz ſo young a father as Elizabet an old mother,14 ſhould haue hoped in Emmanuel of a virgin.

  1. 14. Broughton in his Concent of Script.

1. Answ. Some say that this was extraordinary, and render this reason, Ahaz so young a father as Elizabeth an old mother,14 should have hoped in Emmanuel of a virgin.

  1. 14. Broughton in his Concent of Script.

2. Anſw. The beginning of that reigne when Ahaz was but twentie yeare old, is to be referred to Iotham his father; for Ahaz was twentie yeare old when he (namely Iotham) began to reigne: as15 Iehoiachin was eight yeare old, when he (namely his father Iehoiachim) began to reigne: for Iehoiachin was16 eighteene, when he himſelfe began to reigne.

  1. 15. 2 Chro. 36. 9. [moved in the edition]
  2. 16. 2 King. 24. 8.

2. Answ. The beginning of that reign when Ahaz was but twenty year old, is to be referred to Jotham his father; for Ahaz was twenty year old when he (namely Jotham) began to reign: as Jehoiachin15 was eight year old, when he (namely his father Jehoiachim) began to reign: for Jehoiachin was16 eighteen, when he himself began to reign.

  1. 15. 2 Chr 36:‸9. [moved here by the editor]
  2. 16. 2 Kgs 24:‸8.

Obiect. Iotham was but17 twentie and fiue yeare old when he began to reigne, how then could Ahaz his ſonne at that time be twentie?

  1. 17. 2 Chro. 27. 1.

Object. Jotham was but17 twenty and five year old when he began to reign, how then could Ahaz his son at that time be twenty?

  1. 17. 2 Chr 27:‸1.

Anſw. Iotham was fiue and twentie yeare old when his father Vzziah was ſtrucke with leproſie, from which time he18 reigned as King euen in his fathers life time. But after his father was dead, the kingdome was eſtabliſhed to him alone19 after a more ſolemne manner; in which reſpect it is ſaid that then he began to reigne: and then was his ſonne Ahaz twentie yeare old, Iotham himſelfe being about fortie.

  1. 18. 2 Chro. 26. 21. [moved in the edition]
  2. 19. Parents ſinne in marying children vnder age.

Answ. Jotham was five and twenty year old when his father Uzziah was struck with leprosy,18 from which time he reigned as King even in his fathers life time. But after his father was dead, the kingdom was established to him alone19 after a more solemn manner; in which respect it is said that then he began to reign: and then was his son Ahaz twenty year old, Jotham himself being about forty.

  1. 18. 2 Chr 26:‸21. [moved here by the editor]
  2. 19. Parents sin in marrying children under age.

Contrarie to the forenamed fitneſſe of age is the practiſe of20 ſuch parents, or other friends of children, as make matches for them in their child-hood, and moue them to conſent, and ſo cauſe them to be maried: ſuch mariages are mock-mariages, and meere nullities. For children cannot know what appertaineth to mariage, much leſſe can they performe that which is required of maried perſons: their conſent therefore is iuſtly accounted no conſent, vnleſſe they doe ratifie it after they come to yeares.

  1. 20. Puella dum ei aetas matura non eſt, nulli dari vel promitti debet. Aug. epiſt. 233. Matrimonium contractum verum non eſt ſi impubes fuerit qui contraxit. Azpilcuet. Conſil. & reſp. l. 4. de ſponſ. Conſ. 8.

Contrary to the forenamed fitness of age is the practise of20 such parents, or other friends of children, as make matches for them in their child-hood, and move them to consent, and so cause them to be married: such marriages are mock-marriages, and mere nullities. For children cannot know what appertaineth to marriage, much less can they perform that which is required of married persons: their consent therefore is justly accounted no consent, unless they do ratify it after they come to years.

  1. 20. Puella dum ei aetas matura non est, nulli dari vel promitti debet. Aug. epist. 233. Matrimonium contractum verum non est si impubes fuerit qui contraxit. Azpilcuet. Consil. & resp. l. 4. de spons. Cons. 8.

§. 3. Of impotent perſons that ought not to ſeeke after mariage.

§. 3. Of impotent persons that ought not to seek after marriage.

2. They are to be accounted impotent, and in that reſpect p. 182 vnable to performe the eſſentiall duties of mariage, who (to vſe the Scripture phraſe) were borne Eunuchs from their mothers21 wombe: or by any accidentall occaſion are ſo made: as they who are defectiue, or cloſed in their ſecret parts: or taken with an incurable palſie: or poſſeſſed with frigidity, or any other ſuch like impediment.

  1. 21. Mat. 19. 12.

2. They are to be accounted impotent, and in that respect unable to perform the essential duties of marriage, who (to use the Scripture phrase) were born Eunuchs from their mothers21 womb: or by any accidental occasion are so made: as they who are defective, or closed in their secret parts: or taken with an incurable palsy: or possessed with frigidity, or any other such like impediment.

  1. 21. Matt 19:‸12.

Theſe ought not to ſeeke after mariage: for by thoſe ſignes of impotencie God ſheweth that he calleth them to liue ſingle.

These ought not to seek after marriage: for by those signs of impotency God showeth that he calleth them to live single.

Contrarie to this manifeſtation of Gods will doe they ſinne,22 who conceale their impotencie and ioyne themſelues in marriage, whereby they fruſtrate one maine end of mariage, which is procreation of children; and doe that wrong to the partie whom they marie, as ſufficient ſatisfaction can neuer be made.

  1. 22. A ſinne to conceale any impotencie.

Contrary to this manifestation of God’s will do they sin,22 who conceal their impotency and join themselves in marriage, whereby they frustrate one main end of marriage, which is procreation of children; and do that wrong to the party whom they marry, as sufficient satisfaction can never be made.

  1. 22. A sin to conceal any impotency.

§. 4. Of barrenneſſe, that it hindereth not mariage.

§. 4. Of barrenness, that it hindereth not marriage.

Queſt. Are ſuch as are barren to be ranked among thoſe impotent perſons?

Quest. Are such as are barren to be ranked among those impotent persons?

Anſw. No, there is great difference betwixt impotencie and barrenneſſe.

Answ. No, there is great difference betwixt impotency and barrenness.

1. Impotencie may by outward ſenſible ſignes be knowne23 and diſcerned, barrenneſſe cannot: it is not diſcerned but by want of child-bearing.

  1. 23. Sterilem coniugem fas non eſt relinquere. Aug. de Nup. lib. 1. cap. 10.

1. Impotency may by outward sensible signs be known23 and discerned, barrenness cannot: it is not discerned but by want of child-bearing.

  1. 23. Sterilem coniugem fas non est relinquere. Aug. de Nup. lib. 1. cap. 10.

2. Impotent perſons cannot yeeld due beneuolence: but ſuch as are barren may.

2. Impotent persons cannot yield due benevolence: but such as are barren may.

3. Impotencie is incurable: but barrenneſſe is not ſimply ſo. Many after they haue beene a long while barren haue become fruitfull: and that not only by an extraordinary worke of God aboue the courſe of nature (as24 Sarah and25 Elizabeth, with whom by reaſon of age it ceaſed to be after the manner of women) but alſo by ſuch a bleſſing as might ſtand with the courſe of nature, being obtained by praier (as26 Rebeckah and27 Annah) whereof daily experience giueth good euidence: for many after 10, 15, 20, and more yeares barrenneſſe haue brought forth children.

  1. 24. Gen. 18. 11. [moved in the edition]
  2. 25. Luk. 1. 7. [moved in the edition]
  3. 26. Gen. 25. 21. [moved in the edition]
  4. 27. 1 Sam. 1. 5, 20. [moved in the edition]

3. Impotency is incurable: but barrenness is not simply so. Many after they have been a long while barren have become fruitful: and that not only by an extraordinary work of God above the course of nature (as Sarah24 and Elizabeth,25 with whom by reason of age it ceased to be after the manner of women) but also by such a blessing as might stand with the course of nature, being obtained by prayer (as Rebekah26 and Hannah)27 whereof daily experience giveth good evidence: for many after 10, 15, 20, and more years barrenness have brought forth children.

  1. 24. Gen‸ 18:‸11. [moved here by the editor]
  2. 25. Luke 1:‸7. [moved here by the editor]
  3. 26. Gen‸ 25:‸21. [moved here by the editor]
  4. 27. 1 Sam‸ 1:‸5, 20. [moved here by the editor]

On theſe grounds many Saints, who haue beene barren, haue maried, and their practiſe therein not diſallowed, nor their mariage diſſolued.28 For though procreation of children p. 183 be one end of mariage, yet is it not the only end: and ſo inuiolable is the mariage bond, that though it be made for childrens ſake, yet for want of children it may not be broken.

  1. 28. Tantum valet ſociale vinculū coniugum, vt cùm cauſa procreandi colligitur, nec ipſa cauſa procreandi ſoluetur. Aug. de bon. Coniug. cap. 7.

On these grounds many Saints, who have been barren, have married, and their practise therein not disallowed, nor their marriage dissolved.28 For though procreation of children be one end of marriage, yet is it not the only end: and so inviolable is the marriage bond, that though it be made for children’s sake, yet for want of children it may not be broken.

  1. 28. Tantum valet sociale vinculum coniugum, vt cùm causa procreandi colligitur, nec ipsa causa procreandi soluetur. Aug. de bon. Coniug. cap. 7.

§. 5. Of that ineuitable danger which hindereth mariage.

§. 5. Of that inevitable danger which hindereth marriage.

3. They who are infected with ſuch contagious diſeaſes, as diffuſe themſelues into thoſe who haue ſocietie with them, and infect them alſo, ought not to ſeeke after mariage: for that cannot but turne to the danger of the partie with whom they marie. It was for mutuall good one of another29 that God ordained the law of mariage; to vſe it to the hurt and danger of one another, is againſt the maine end of the firſt inſtitution.

  1. 29. Gen. 2. 18.

3. They who are infected with such contagious diseases, as diffuse themselves into those who have society with them, and infect them also, ought not to seek after marriage: for that cannot but turn to the danger of the party with whom they marry. It was for mutual good one of another29 that God ordained the law of marriage; to use it to the hurt and danger of one another, is against the main end of the first institution.

  1. 29. Gen‸ 2:‸18.

The law of ſhutting vp a leper from all ſocietie with men proueth as much; for if lepers might not haue mutuall ſociety30 with any man, much leſſe might they haue matrimoniall ſocietie with a wife or an husband.

  1. 30. 2 Chro. 26. 21. [moved in the edition]

The law of shutting up a leper from all society with men30 proveth as much; for if lepers might not have mutual society with any man, much less might they have matrimonial society with a wife or an husband.

  1. 30. 2 Chr 26:‸21. [moved here by the editor]

By contagious diſeaſes not only both the parties which company together will be infected, but alſo their iſſue: whereby their diſeaſe which otherwiſe might die with themſelues, is propagated to their poſterity. A like reſtraint may be applied to ſuch foule and loathſome diſeaſes, as make the company and ſociety of that perſon, who is infected therewith, irkcſome, and odious to their companion.

By contagious diseases not only both the parties which company together will be infected, but also their issue: whereby their disease which otherwise might die with themselves, is propagated to their posterity. A like restraint may be applied to such foul and loathsome diseases, as make the company and society of that person, who is infected therewith, irksome, and odious to their companion.

Contrarie to the end and vſe of mariage doe they ſinne,31 who conceale ſuch diſeaſes, and ſo ioyne themſelues in mariage, to the vnanſwerable preiudice of the partie whom they marrie.

  1. 31. A ſinne to conceale a contagious diſeaſe.

Contrary to the end and use of marriage do they sin,31 who conceal such diseases, and so join themselves in marriage, to the unanswerable prejudice of the party whom they marry.

  1. 31. A sin to conceal a contagious disease.

§. 6. Of the lawfulneſſe of mariage to all ſorts of perſons.

§. 6. Of the lawfulness of marriage to all sorts of persons.

Where there is no ſuch iuſt impediment as hath beene before mentioned, it is lawfull for all ſorts of people of what32 calling or condition ſoeuer to marrie. For Mariage is honourable33 in all, or among all, namely in, or among all ſorts of people: whereupon it is accounted a Doctrine of deuils to forbid34 to marrie. For it is a Doctrine contrarie to Gods word, and a Doctrine that cauſeth much inward burning, and outward pollution, and ſo maketh their bodies, which ſhould be temples of the holy Ghoſt, to be ſties of the deuils.

  1. 32. ἐν πᾶσι.
  2. 33. Heb. 13. 4.
  3. 34. 1 Tim. 4. 1, 3.

Where there is no such just impediment as hath been before mentioned, it is lawful for all sorts of people of what32 calling or condition soever to marry. For marriage is honourable33 in all, or among all, namely in, or among all sorts of people: whereupon it is accounted a Doctrine of devils to forbid34 to marry. For it is a Doctrine contrary to God’s word, and a Doctrine that causeth much inward burning, and outward pollution, and so maketh their bodies, which should be temples of the Holy Ghost, to be sties of the devils.

  1. 32. ἐν πᾶσι.
  2. 33. Heb‸ 13:‸4.
  3. 34. 1 Tim‸ 4:‸1, 3.

The diſeaſe, for the redreſſing whereof mariage is ſanctified, p. 184 is a common diſeaſe which hath infected all ſorts of people: why then ſhall not the remedy be as common?

The disease, for the redressing whereof marriage is sanctified, is a common disease which hath infected all sorts of people: why then shall not the remedy be as common?

In this caſe the Apoſtle ſaith indefinitly of all, without exception of any, to auoid fornication let euery man haue his owne35 wife, and let euerie woman haue her owne husband. And againe, If they cannot containe let them marie: for it is better to marie then to burne.

  1. 35. 1 Cor. 7. 2, 9.

In this case the Apostle saith indefinitely of all, without exception of any, to avoid fornication let every man have his own35 wife, and let every woman have her own husband. And again, If they cannot contain let them marry: for it is better to marry then to burn.

  1. 35. 1 Cor‸ 7:‸2, 9.

Obiect.36 There be Eunuchs which haue made themſelues Eunuchs (that is, haue abſtained from mariage and liued in a ſingle37 life continently) for the kingdome of heauens ſake.

  1. 36. Mat. 19. 12. [moved in the edition]
  2. 37. A deuilliſh doctrine to forbid mariage.

Object. There be Eunuchs which have made themselves Eunuchs36 (that is, have abstained from marriage and lived in a single37 life continently) for the kingdom of heavens sake.

  1. 36. Matt 19:‸12. [moved here by the editor]
  2. 37. A devilish doctrine to forbid marriage.

Anſw. That is ſpoken of ſome particular perſons to whom the gift of continency was giuen: not of any diſtinct conditions, and callings, as if all and euerie one of this or that calling had ſo done or were able ſo to doe: whereupon Chriſt addeth this clauſe, He that is able to receiue it, let him receiue it, and the Apoſtle to the ſame purpoſe ſaith,38 euery one hath his proper gift of God.

  1. 38. 1 Cor. 7. 7. [moved in the edition]

Answ. That is spoken of some particular persons to whom the gift of continency was given: not of any distinct conditions, and callings, as if all and every one of this or that calling had so done or were able so to do: whereupon Christ addeth this clause, He that is able to receive it, let him receive it, and the Apostle to the same purpose saith, every one hath his proper gift of God.38

  1. 38. 1 Cor 7:‸7. ‸ [moved here by the editor]

Contrarie to this neceſſarie and warrantable libertie, is the impure and tyrannicall reſtraint of the Church of Rome, whereby all that enter into any of their holy orders, are kept from mariage.

Contrary to this necessary and warrantable liberty, is the impure and tyrannical restraint of the Church of Rome, whereby all that enter into any of their holy orders, are kept from marriage.

Doe they not herein39 tempt God by putting a yoke vpon mens necks, which neither our fathers nor we are able to beare?40 No ſuch reſtraint was euer enioyned by Gods word to any of thoſe holy functions which he ordained: for vnder the Law it was lawfull for high Prieſts, ordinarie Prieſts, all ſorts of Leuites, and extraordinarie Prophets, to marie: and vnder the Goſpell, for41 Apoſtles, Biſhops, Deacons, and all Miniſters of the word.42 Fearefull haue beene the effects of this Diabolicall doctrine: as fornication, adulterie, inceſt, Sodomie, buggerie, and what not? Many wiues put from their husbands, becauſe their husbands were Miniſters, and many Miniſters put from their calling becauſe they had wiues: many children by this meanes baſely borne, and among them many in their infancie cruelly murthered.43 Six thouſand heads of infants were found in the ponds of a religious houſe. How many more thouſands haue beene from time to time caſt into other ponds, or buried in gardens, or other places, or other wayes conueyed p. 185 out of ſight? Deuilliſh muſt that doctrine needs be, which hath ſuch deuilliſh effects.44 Well did he wiſh, that wiſhed that all they who cannot containe, would take heed how they doe raſhly profeſſe perfection, and vow virginitie.

  1. 39. Act. 15. 10. [moved in the edition]
  2. 40. Uide Chryſoſt. hom. 4. in Iſay 6.
  3. 41. Omnes Apoſtoli exceptis Iohanne & Paulo vxores habuerunt. Ambr. in 2 Cor. 11.
  4. 42. Tolle de Eccleſia honorabile connubium, nonne reples eam concubinarijs inceſluoſis, ſeminifluis mollibus, maſculorum concubitoribus, & omni denique genere immundorum? Bernard. in Cant. Serm. 66. vide Bernard. de Conuerſ. ad Cler. cap. 29.
  5. 43. Huldricus, ſeu vt alij, Voluſianus in Epiſt. ad Nichol. Pap.
  6. 44. Vtinam qui continere non valent perfectionem temerariè profiteri, aut coelebatui dare nomina vererentur. Sumptuoſa ſiquidem turris eſt, & verbum grande, quod non omnes capere poſſunt. Bernard. de Conuerſ. ad Cler. ſerm. 29.

Do they not herein tempt God by putting a yoke upon men’s necks, which neither our fathers nor we are able to bear?3940 No such restraint was ever enjoined by God’s word to any of those holy functions which he ordained: for under the Law it was lawful for high Priests, ordinary Priests, all sorts of Levites, and extraordinary Prophets, to marry: and under the Gospel, for41 Apostles, Bishops, Deacons, and all Ministers of the word.42 Fearful have been the effects of this Diabolical doctrine: as fornication, adultery, incest, Sodomy, buggery, and what not? Many wives put from their husbands, because their husbands were Ministers, and many Ministers put from their calling because they had wives: many children by this means basely born, and among them many in their infancy cruelly murdered.43 Six thousand heads of infants were found in the ponds of a religious house. How many more thousands have been from time to time cast into other ponds, or buried in gardens, or other places, or other ways conveyed out of sight? Devilish must that doctrine needs be, which hath such devilish effects.44 Well did he wish, that wished that all they who cannot contain, would take heed how they do rashly profess perfection, and vow virginity.

  1. 39. Acts 15:‸10. [moved here by the editor]
  2. 40. Vide Chrysost. hom. 4. in Isay 6.
  3. 41. Omnes Apostoli exceptis Iohanne & Paulo vxores habuerunt. Ambr. in 2 Cor‸ 11.
  4. 42. Tolle de Ecclesia honorabile connubium, nonne reples eam concubinarijs incestuosis, seminifluis mollibus, masculorum concubitoribus, & omni denique genere immundorum? Bernard. in Cant. Serm. 66. vide Bernard. de Conuers. ad Cler. cap. 29.
  5. 43. Huldricus, seu vt alij, Volusianus in Epist. ad Nichol. Pap.
  6. 44. Vtinam qui continere non valent perfectionem temerariè profiteri, aut coelebatui dare nomina vererentur. Sumptuosa siquidem turris est, & verbum grande, quod non omnes capere possunt. Bernard. de Conuers. ad Cler. serm. 29.

§. 7. Of the things which are abſolutely neceſſarie to make a perſon fit for mariage.

§. 7. Of the things which are absolutely necessary to make a person fit for marriage.

They who haue power to marie muſt be carefull in chuſing an helpe meet for them: for45 this was Gods care when firſt he inſtituted mariage. To make an helpe meet for mariage, ſome things are abſolutely neceſſary for the very eſſence or being of mariage; others, neceſſarie for the comfort and happineſſe of mariage.

  1. 45. Gen. 2. 18. Neceſſarie for the eſſence of mariage.

They who have power to marry must be careful in choosing an help meet for them: for45 this was God’s care when first he instituted marriage. To make an help meet for marriage, some things are absolutely necessary for the very essence or being of marriage; others, necessary for the comfort and happiness of marriage.

  1. 45. Gen‸ 2:‸18. Necessary for the essence of marriage.

In regard of the former ſort, there muſt be choſen,

In regard of the former sort, there must be chosen,

1. One of the ſame kinde or nature: for among all the creatures which were made,46 there was not found an helpe meet for man: therefore God out of his bone and fleſh made a woman of his47 owne nature and kinde.

  1. 46. Gen. 2. 20. Buggerie. [moved in the edition]
  2. 47. 1. Perſons of the ſame kind.

1. One of the same kind or nature: for among all the creatures which were made, there was not found an help meet for man:46 therefore God out of his bone and flesh made a woman of his47 own nature and kind.

  1. 46. Gen‸ 2:‸20. Buggery. [moved here by the editor]
  2. 47. 1. Persons of the same kind.

Contrarie to this is the deteſtable ſinne of buggerie with beaſts, expreſly forbidden by the48 law. A ſinne more then beaſtly: for the bruit beaſts content themſelues with their owne kinde: Monſtrous it is in the kinde thereof: and a cauſe of abominable monſters.49 Contrary alſo is that copulation which witches haue with deuils: then which none more vnnaturall, none more prodigious and odious.

  1. 48. Leu. 18. 23.
  2. 49. Vide Aug. de Ciuit. Dei lib. 15. cap. 23. & Lud. Uivem in eundem de Incubis, & Succubis.

Contrary to this is the detestable sin of buggery with beasts, expressly forbidden by the48 law. A sin more then beastly: for the bruit beasts content themselves with their own kind: Monstrous it is in the kind thereof: and a cause of abominable monsters.49 Contrary also is that copulation which witches have with devils: then which none more unnatural, none more prodigious and odious.

  1. 48. Lev‸ 18:‸23.
  2. 49. Vide Aug. de Civit. Dei lib. 15. cap. 23. & Lud. Vivem in eundem de Incubis, & Succubis.

2. One of the contrarie ſex: the male muſt chooſe a female: the female a male. Thus God hauing made Adam a male,50 made Eue a female, and ioyned them in mariage. A coniunction of theſe different ſexes is only fit for increaſe of mankinde, and other mariage duties.

  1. 50. 2. Perſons of diuers ſexes. Maritalis copula requirit ſexuum aptitudinem. Bern. in Cant. ſerm. 66. Vnnaturall commixtions. Rom. 1. 25, 26.

2. One of the contrary sex: the male must choose a female: the female a male. Thus God having made Adam a male,50 made Eve a female, and joined them in marriage. A conjunction of these different sexes is only fit for increase of mankind, and other marriage duties.

  1. 50. 2. Persons of divers sexes. Maritalis copula requirit sexuum aptitudinem. Bern. in Cant. serm. 66. Unnatural commixtions. Rom‸ 1:‸25, 26.

Contrarie are thoſe vnnaturall commixtions of parties of the ſame ſex: which the Apoſtlereckoneth vp as iudgements inflicted on the heathen, becauſe they changed the truth of God into a lie, and worſhipped, and ſerued the creature more then the Creator.

Contrary are those unnatural commixtions of parties of the same sex: which the Apostle reckoneth up as judgments inflicted on the heathen, because they changed the truth of God into a lie, and worshipped, and served the creature more then the Creator.

3. One beyond thoſe degrees of conſanguinitie and affinitie which51 are forbidden by the law of God: theſe degrees are expreſſed by Moſes Leuit. 18. 6, 7, &c. and explained in a table of the degrees p. 186 of conſanguinitie and affinitie within which none may mary, appointed to be hung vp in euery Church.

  1. 51. Perſons without the degrees of conſanguinity.

3. One beyond those degrees of consanguinity and affinity which51 are forbidden by the law of God: these degrees are expressed by Moses Lev 18:‸6, 7, etc‸. And explained in a table of the degrees of consanguinity and affinity within which none may marry, appointed to be hung up in every Church.

  1. 51. Persons without the degrees of consanguinity.

Contrary is inceſt, a ſinne not only forbidden by Gods52 word, but ſo horrible euen to the heathen as (to vſe the Apoſtles words, 1 Cor. 5. 1.) it is not ſo much as named among the Gentiles. Excellently is that cenſure verified by the heathen Orators patheticall exclamation againſt one Saſſia who maried her ſonne in law, in theſe words: O incredible wickedneſſe of a woman, not heard of in any age but this! O vnbridled and vntamed luſt! O ſingular boldneſſe! Not to feare the power of God, and fame of men! &c. Luſt, impudencie, madneſſe, ouercame ſhame, feare, and reaſon.

  1. 52. Inceſt. O mulieris ſcelus incredibile, & praeter hanc vnam in omni vita inauditū. O libidinem effrenatam & indomitam! O audaciam, ſingularem! Non timuiſſe vim deorum, hominumque famam? Vicit pudorem libido, timorem audacia, rationem amentia. Cic. pro. A. Cluent.

Contrary is incest, a sin not only forbidden by God’s52 word, but so horrible even to the heathen as (to use the Apostles words, 1 Cor‸ 5:‸1‸) it is not so much as named among the Gentiles. Excellently is that censure verified by the heathen Orators pathetical exclamation against one Sassia who married her son in law, in these words: O incredible wickedness of a woman, not heard of in any age but this! O unbridled and untamed lust! O singular boldness! Not to fear the power of God, and fame of men! etc‸. Lust, impudency, madness, overcame shame, fear, and reason.

  1. 52. Incest. O mulieris scelus incredibile, & praeter hanc vnam in omni vita inauditum. O libidinem effrenatam & indomitam! O audaciam, singularem! Non timuisse vim deorum, hominumque famam? Vicit pudorem libido, timorem audacia, rationem amentia. Cic. pro. A. Cluent.

What may we now thinke of the diſpenſations which the Pope giueth for inceſtuous mariages, allowed vnto great Princes euen by the53 Tridentine councell? doth he not herein ſhew himſelfe to be that man of ſinne, who oppoſeth and exalteth himſelfe aboue all that is called God?

  1. 53. §. 24. cap. 5.

What may we now think of the dispensations which the Pope giveth for incestuous marriages, allowed unto great Princes even by the53 Tridentine council? Doth he not herein show himself to be that man of sin, who opposeth and exalteth himself above all that is called God?

  1. 53. §. 24. cap. 5.

4. One that is free: nor maried, nor betrothed to another: the law of mariage noteth thus much in this clauſe,54 They two ſhall be one fleſh. And in that55 the law inflicteth the ſame puniſhment56 vpon the perſon which being betrothed committeth vncleanneſſe, that it doth vpon a maried perſon, it is euident that it is vnlawfull to marie one betrothed to another, as well as one maried to another. So firme is a contract, as the law calleth a betrothed maid, a wife: and a betrothed maid might not be put away without a bill of diuorce.

  1. 54. Mat. 19. 5. [moved in the edition]
  2. 55. Deut. 22. 22, 23, 24.
  3. 56. 2 Theſ. 2. 3, 4. 4. Perſons that are free. [moved in the edition]

4. One that is free:54 nor married, nor betrothed to another: the law of marriage noteth thus much in this clause, They two shall be one flesh.55 And in that56 the law inflicteth the same punishment upon the person which being betrothed committeth uncleanness, that it doth upon a married person, it is evident that it is unlawful to marry one betrothed to another, as well as one married to another. So firm is a contract, as the law calleth a betrothed maid, a wife: and a betrothed maid might not be put away without a bill of divorce.

  1. 54. 2 Thess 2:‸3, 4. 4. Persons that are free. [moved here by the editor]
  2. 55. Matt 19:‸5. [moved here by the editor]
  3. 56. Deut‸ 22:‸22, 23, 24.

Contrary is Bigamy, and Polygamy, whereof57 before: vnto which head may be referred mariages with ſuch as haue beene eſpouſed to others before. Theſe are vtterly vnlawfull.

  1. 57. Treat. 1. §. 83.

Contrary is Bigamy, and Polygamy, whereof57 before: unto which head may be referred marriages with such as have been espoused to others before. These are utterly unlawful.

  1. 57. Treat. 1. §. 83.

§. 8. Of the lawfulneſſe of other mariages after one of the maried couple is dead.

§. 8. Of the lawfulness of other marriages after one of the married couple is dead.

1. Queſt. Are they who haue buried their husband or wife ſo free, as they may marie againe?

1. Quest. Are they who have buried their husband or wife so free, as they may marry again?

Anſw. Yea, as free as they who were neuer before maried. The law doth not only permit a widow to marie againe: but58 if her husband died before he had any children, it commanded the next kinſman that was liuing and free to marie her, that he might raiſe vp ſeed to his brother deceaſed: which if p. 187 he refuſed to doe, a penalty of ignominy was inflicted on him: the widow reiected was to looſe his ſhooe from his foot,59 and to ſpit in his face in the preſence of the Elders. The Apoſtle expreſly ſaith that a woman, when her husband is dead, is at liberty to be maried (1. Cor. 7. 39.) yea ſpeaking of young widowes he further ſaith, I will that they marie (1. Tim. 5. 14.) This libertie which the Prophet of God, and Apoſtle of Chriſt grant to a wife, can by no ſhew of reaſon be denied to an huſband: for the bond of mariage giueth them a like power ouer one anothers body, (1 Cor. 7. 4.) and knitteth one as inuiolably as the other, (Mat. 19. 6.) Husbands therefore as well as wiues haue vſed this libertie, as Abraham (Gen. 25. 1.)60 The Apoſtle that giueth this libertie, rendreth a reaſon thereof, taken from the limitation of that time wherein maried perſons haue power one ouer another, and that is the time of this life only: For the woman which hath an husband is bound by the law to her husband, ſo long as he liueth: but if the husband be dead ſhe is looſed, &c. On this ground all the61 reaſons which warrant or moue ſuch as neuer were maried, to mary, may be applied to them that by death haue their yoake-fellow taken from them.

  1. 58. Deut. 25. 5, 9. [moved in the edition]
  2. 59. Non concederet hoc Paulus niſi liceret. At parum dico concedit: vult quoꝗ. Volo, inquit, adoleſcentiores nubere: nec dubium quin viduas dicat. Bern. ſerm. 66. in Cant.
  3. 60. Rom. 7. 2.
  4. 61. §. 24. Quid largam benedictionem nuptiarum reſtringis? Bern. loc. citat. Dominus tot maritorum mulierem nulla ſuae ſententiae ſignificatione damnauit. Aug. de bon. Vid. c. 12.

Answ. Yea, as free as they who were never before married. The law doth not only permit a widow to marry again:58 but if her husband died before he had any children, it commanded the next kinsman that was living and free to marry her, that he might raise up seed to his brother deceased: which if he refused to do, a penalty of ignominy was inflicted on him: the widow rejected was to loose his shoe from his foot,59 and to spit in his face in the presence of the Elders. The Apostle expressly saith that a woman, when her husband is dead, is at liberty to be married (1‸ Cor‸ 7:‸39‸) yea speaking of young widows he further saith, I will that they marry (1‸ Tim‸ 5:‸14‸) This liberty which the Prophet of God, and Apostle of Christ grant to a wife, can by no show of reason be denied to an husband: for the bond of marriage giveth them a like power over one anothers body, (1 Cor‸ 7:‸4‸) and knitteth one as inviolably as the other, (Matt 19:‸6‸) husbands therefore as well as wives have used this liberty, as Abraham (Gen‸ 25:‸1‸)60 The Apostle that giveth this liberty, rendereth a reason thereof, taken from the limitation of that time wherein married persons have power one over another, and that is the time of this life only: For the woman which hath an husband is bound by the law to her husband, so long as he liveth: but if the husband be dead she is loosed, etc‸. On this ground all the61 reasons which warrant or move such as never were married, to marry, may be applied to them that by death have their yoke-fellow taken from them.

  1. 58. Deut‸ 25:‸5, 9. [moved here by the editor]
  2. 59. Non concederet hoc Paulus nisi liceret. At parum dico concedit: vult quoque. Volo, inquit, adolescentiores nubere: nec dubium quin viduas dicat. Bern. serm. 66. in Cant.
  3. 60. Rom‸ 7:‸2.
  4. 61. §. 24. Quid largam benedictionem nuptiarum restringis? Bern. loc. citat. Dominus tot maritorum mulierem nulla suae sententiae significatione damnauit. Aug. de bon. Vid. c. 12.

2. Queſt. May this libertie be extended any further then to a ſecond mariage?

2. Quest. May this liberty be extended any further then to a second marriage?

Anſw. We finde no reſtraint from a third, or fourth, or more mariages, if by the diuine prouidence ſo many wiues, or huſbands one after another be taken away while there is need for the ſuruiuing partie to vſe the benefit of mariage. The woman of Samaria that had fiue husbands one after another, is not blamed for being maried to ſo many, but for liuing with one (after the other were dead) that was not her husband, (Ioh. 4. 18 Neither did the Lord condemne that woman which was ſaid to haue ſeuen husbands one after another, (Mat. 22. 25, &c.)

Answ. We find no restraint from a third, or fourth, or more marriages, if by the divine providence so many wives, or husbands one after another be taken away while there is need for the surviving party to use the benefit of marriage. The woman of Samaria that had five husbands one after another, is not blamed for being married to so many, but for living with one (after the other were dead) that was not her husband, (John 4:‸18) Neither did the Lord condemn that woman which was said to have seven husbands one after another, (Matt 22:‸25, etc‸.)

Contrarie is the opinion of62 Montaniſts, and Cataphryges, ancient heretiques that accounted thoſe mariages which the ſuruiuor made after the death of a yoke-fellow, to be adulterous: with which hereſie63 Tertullian an ancient and learned father was ſo farre infected, as he wrote a treatiſe in defence thereof. It ſeemeth by their arguments that one maine ground p. 188 of their error was a miſinterpretation of thoſe Scriptures which forbid men to haue two wiues at once, and women to haue two husbands at once, as, Two ſhall be one fleſh, Gen. 2. 24. A Biſhop and a Deacon muſt be the husband of one wife, 1 Tim. 2. 2, 10. Let a widow be taken that hath beene the wife of one husband, 1 Tim. 5. 9. Theſe are indeed expreſſe texts againſt ſuch Digamiſts, and Polygamiſts as haue beene deſcribed64 before: but they make no more againſt ſecond or other after-mariages one mate being dead, then againſt firſt mariages. Into the roll of theſe heretiques may they be put, who denie ſuch after mariages to any kinde of Miniſters. So doe our aduerſaries: they65 exclude ſuch as are maried againe after one wife is dead from ſuch functions of inferiour orders, as they admit thoſe who are but once maried vnto. They alleage many of thoſe Scriptures which Montaniſts doe (as 1 Tim. 2. 2, 10. and 5. 9) which ſheweth that they are infected with the ſame hereſie, though they pretend to renounce it.

  1. 62. Secundas nuptias pro fornicationibus habent. Aug. de haer. §. 26.
  2. 63. Tertullianus factus eſt haereticus quia tranſiens ad Cataphryges cepit ſecundas ruptias tanquam ſtupra damnare. Ibid. §. 86. [moved in the edition]
  3. 64. Treat. 1 §. 83
  4. 65. Miniſterijs minorum ordinum exercendis ſuffici poſſunt coniugati, dummodo non bigami. Concil. Trid. §. 23. c. 17. Vide Bellarm. de Cler. l. 1. c. 23.

Contrary is the opinion of62 Montanists, and Cataphryges, ancient heretics that accounted those marriages which the survivor made after the death of a yoke-fellow, to be adulterous: with which heresy Tertullian63 an ancient and learned father was so far infected, as he wrote a treatise in defence thereof. It seemeth by their arguments that one main ground of their error was a misinterpretation of those Scriptures which forbid men to have two wives at once, and women to have two husbands at once, as, Two shall be one flesh, Gen‸ 2:‸24. A Bishop and a Deacon must be the husband of one wife, 1 Tim 3:‸2, 12. Let a widow be taken that hath been the wife of one husband, 1 Tim‸ 5:‸9. These are indeed express texts against such Digamists, and Polygamists as have been described64 before: but they make no more against second or other after-marriages one mate being dead, then against first marriages. Into the roll of these heretics may they be put, who deny such after marriages to any kind of Ministers. So do our adversaries: they65 exclude such as are married again after one wife is dead from such functions of inferior orders, as they admit those who are but once married unto. They allege many of those Scriptures which Montanists do (as 1 Tim‸ ‸3:‸2, 12. And 5. 9) which showeth that they are infected with the same heresy, though they pretend to renounce it.

  1. 62. Secundas nuptias pro fornicationibus habent. Aug. de haer. §. 26.
  2. 63. Tertullianus factus est haereticus quia transiens ad Cataphryges cepit secundas nuptias tanquam stupra damnare. Ibid. §. 86. [moved here by the editor]
  3. 64. Treat. 1. §. 83.
  4. 65. Ministerijs minorum ordinum exercendis suffici possunt coniugati, dummodo non bigami. Concil. Trid. §. 23. c. 17. Vide Bellarm. de Cler. l. 1. c. 23.

§. 9. Of equalitie in yeeres betwixt husband and wife.

§. 9. Of equality in years betwixt husband and wife.

That matrimoniall ſocietie may proue comfortable, it is requiſite66 that there ſhould be ſome equalitie betwixt the parties that are maried in Age, Eſtate, Condition, Pietie.

  1. 66. Acqualē ducito Pittaci dictum. Sivis nubere, nube pari. Ouid. 1. Equalitie in age.

That matrimonial society may prove comfortable, it is requisite66 that there should be some equality betwixt the parties that are married in Age, estate, Condition, Piety.

  1. 66. Aequalem ducito Pittaci dictum. Si vis nubere, nube pari. Ouid. 1. Equality in age.

1. For Age, as the partie that ſeeketh a mate muſt be of ripe yeeres, fit to giue conſent, and able to performe mariage duties, ſo the mate which is taken muſt be ſomewhat anſwerable67 in age: if one young, both young: if one of middle age, both ſo: if one growne to yeeres, the other alſo. It is noted of Zacharie and Elizabeth, that both were well ſtriken in yeeres. If both were old together, then both alſo were young together. Equalitie in yeeres maketh maried perſons more fit for procreation of children, for a mutuall performance of mariage duties each to other, and for making their companie and ſocietie euery way more happie.

  1. 67. ἧλιξ ἥλικα. Ariſt. Eth. l. 8. c. 12. Luk. 1. 7.

1. For Age, as the party that seeketh a mate must be of ripe years, fit to give consent, and able to perform marriage duties, so the mate which is taken must be somewhat answerable67 in age: if one young, both young: if one of middle age, both so: if one grown to years, the other also. It is noted of Zachary and Elizabeth, that both were well stricken in years. If both were old together, then both also were young together. Equality in years maketh married persons more fit for procreation of children, for a mutual performance of marriage duties each to other, and for making their company and society every way more happy.

  1. 67. ἧλιξ ἥλικα. Arist. Eth. l. 8. c. 12. Luke 1:‸7.

This equalitie is not ouer ſtrictly to be taken, as if the maried couple were to be iuſt of the ſame age, but only for ſome anſwerableneſſe in yeeres: which may be though there be a diſparitie68 of fiue or ten, or ſomewhat more yeeres: eſpecially if the exceſſe of yeeres be on the husbands part: for beſides that according to the ordinarie courſe of nature a mans ſtrength p. 189 and vigour laſteth longer then a womans, it is very meet that the husband ſhould be ſome what elder then his wife, becauſe he is an head, a gouernour, a protector of his wife. The Scripture noteth many husbands to be elder then their wiues (as Abraham was tenne yeeres elder then Sarah; and if we69 narrowly marke the circumſtances of the hiſtories of Iſaac and Iacob, and their wiues, we ſhall finde that the husbands were elder then their wiues) To my remembrance an approued example of an husband younger then his wife cannot be giuen out of Scripture.

  1. 68. Moſt meet that husbands be elder then wiues.
  2. 69. Gen. 17. 17. [moved in the edition]

This equality is not over strictly to be taken, as if the married couple were to be just of the same age, but only for some answerableness in years: which may be though there be a disparity68 of five or ten, or somewhat more years: especially if the excess of years be on the husbands part: for besides that according to the ordinary course of nature a man’s strength and vigour lasteth longer then a woman’s, it is very meet that the husband should be somewhat elder then his wife, because he is an head, a governor, a protector of his wife. The Scripture noteth many husbands to be elder then their wives (as Abraham was ten years elder then Sarah;69 and if we narrowly mark the circumstances of the histories of Isaac and Jacob, and their wives, we shall find that the husbands were elder then their wives.) To my remembrance an approved example of an husband younger then his wife cannot be given out of Scripture.

  1. 68. Most meet that husbands be elder then wives.
  2. 69. Gen 17:‸17. ‸ [moved here by the editor]

Contrary to this equalitie in yeeres, is the practiſe of many70 men and women, who being aged, to ſatisfie their luſt, or for ſome other by-reſpect, mary ſuch as are but in the floure of their age, wherein they doe many times much faile of their expectation: for thoſe young ones finding the ſocietie of aged folkes to be burdenſome, and irkſome vnto them, ſoone begin to loath the ſame, and thereby cauſe more griefe and vexation, then euer they did giue comfort and contentment.

  1. 70. Vnmeet for aged perſons to mary young ones.

Contrary to this equality in years, is the practise of many70 men and women, who being aged, to satisfy their lust, or for some other by-respect, marry such as are but in the flour of their age, wherein they do many times much fail of their expectation: for those young ones finding the society of aged folks to be burdensome, and irksome unto them, soon begin to loath the same, and thereby cause more grief and vexation, then ever they did give comfort and contentment.

  1. 70. Unmeet for aged persons to marry young ones.

On the other ſide, others there be who in the prime and71 ſtrength of their age, for wealth, honour, or ſuch like reſpects, mary thoſe that with age begin to be decrepit, and vnfit to be maried, hoping that they will not long liue, but that with a little trouble they ſhall purchaſe much dignitie or riches, & after a while be free againe. But God oft meeteth with ſuch in their kinde, by prolonging the life of thoſe aged perſons, and ſo making the burden to be much more grieuous and tedious then was imagined, and by taking away thoſe young ones ſooner then they looked for, whereby it commeth to paſſe that all their hopes periſh.72 The heathen obſerued inequalitie in yeeres to be occaſions of many miſchiefes, and thereupon preſcribed rules againſt it.

  1. 71. Vnmeet for young perſons to mary aged.
  2. 72. Ne diſcrepent aetates ſic vt vir ſuſcipere liberos poſſit; mulier non poſſit; aut haec poſſit, ille non poſſit. Ex his enim ſeditiones, diſcordiaeꝗ, &c. Ariſt. Pol. lib. 7.

On the other side, others there be who in the prime and71 strength of their age, for wealth, honour, or such like respects, marry those that with age begin to be decrepit, and unfit to be married, hoping that they will not long live, but that with a little trouble they shall purchase much dignity or riches, & after a while be free again. But God oft meeteth with such in their kind, by prolonging the life of those aged persons, and so making the burden to be much more grievous and tedious then was imagined, and by taking away those young ones sooner then they looked for, whereby it cometh to pass that all their hopes perish.72 The heathen observed inequality in years to be occasions of many mischiefs, and thereupon prescribed rules against it.

  1. 71. Unmeet for young persons to marry aged.
  2. 72. Ne discrepent aetates sic vt vir suscipere liberos possit; mulier non possit; aut haec possit, ille non possit. Ex his enim seditiones, discordiaeque, etc‸. Arist. Pol. lib. 7.

§. 10. Of equalitie in eſtate and condition betwixt thoſe that are to be maried together.

§. 10. Of equality in estate and condition betwixt those that are to be married together.

2. Some equalitie in outward eſtate and wealth is alſo befitting73 the parties that are to be maried together, leſt the diſparitie therein (eſpecially if it be ouer-great) make the one inſult ouer the other more then is meet: for if a man of great wealth be maried to a poore woman, he will thinke to make p. 190 her as his maid-ſeruant, and expect that ſhe ſhould carrie her ſelfe towards him ſo as beſeemeth not a yoake-fellow, and a bedfellow: ſo as ſuch an one may rather be ſaid to be brought vnto bondage, then mariage. And if a rich woman mary a poore man, ſhe will looke to be the maſter, and to rule him: ſo as the order which God hath eſtabliſhed will be cleane peruerted: and the honour of mariage laid in the duſt. For where no order is, there can be no honour.

  1. 73. Equalitie in eſtate. Premitur magno coniuge nupta minor. Ouid. epiſt. 9.

2. Some equality in outward estate and wealth is also befitting73 the parties that are to be married together, lest the disparity therein (especially if it be over-great) make the one insult over the other more then is meet: for if a man of great wealth be married to a poor woman, he will think to make her as his maid-servant, and expect that she should carry her self towards him so as beseemeth not a yoke-fellow, and a bedfellow: so as such an one may rather be said to be brought unto bondage, then marriage. And if a rich woman marry a poor man, she will look to be the master, and to rule him: so as the order which God hath established will be clean perverted: and the honour of marriage laid in the dust. For where no order is, there can be no honour.

  1. 73. Equality in estate. Premitur magno coniuge nupta minor. Ouid. epist. 9.

3. The like may be ſaid of outward condition, that therein74 alſo there be ſome equalitie: that Princes, Nobles, and Gentlemen, mary ſuch as are of their owne ranke: and the meaner ſort ſuch as are of their degree. Note what ſort of wiues Abraham, Iſaac, and Iaacob maried, and it will appeare that they had reſpect to this paritie. Diſparitie in condition as well as in eſtate, is a meanes to make men and women ſwell and inſult aboue that which is meet: yea and to twit one another in the teeth with their former eſtate and condition.

  1. 74. 3. Equalitie in condition. Eas vxores quas inferioris gradus homines ducant, hi qui altioris dignitatis ſunt ducere legibus propter dignitatem prohibentur.

3. The like may be said of outward condition, that therein74 also there be some equality: that Princes, Nobles, and Gentlemen, marry such as are of their own rank: and the meaner sort such as are of their degree. Note what sort of wives Abraham, Isaac, and Jacob married, and it will appear that they had respect to this parity. Disparity in condition as well as in estate, is a means to make men and women swell and insult above that which is meet: yea and to twit one another in the teeth with their former estate and condition.

  1. 74. 3. Equality in condition. Eas vxores quas inferioris gradus homines ducant, hi qui altioris dignitatis sunt ducere legibus propter dignitatem prohibentur.

Contrary on the one ſide are the practiſes of ſuch as affect75 to mary aboue their owne eſtate and degree: thinking by ſuch mariages to aduance themſelues. This is the only thing which many ſeeke after in ſeeking wiues and husbands; whereby it commeth to paſſe that they oft meet with the worſt matches, and make their mariage a kinde of bondage vnto them. Great portions make many women proud, daintie, lauiſh, idle, and careleſſe; a man were much better, euen for helpe of his outward eſtate, to mary a prudent, ſober, thriftie, carefull, diligent wife, though with a ſmall portion, then ſuch an one. A proud backe, a daintie tooth, and a lauiſh hand will ſoone conſume a great portion; but a wiſe woman buildeth her houſe: and a vertuous woman is a crowne to her husband. Many wiues alſo that are maried to very rich husbands, are more ſtinted and pinched in their allowance, then ſuch as are maried to men of meaner eſtate. It is not the meanes which a man hath, but his minde and diſpoſition that maketh him free and bountifull to his wife.

  1. 75. Digeſt. lib. 23. cap. 2. §. 49. A fault to affect to mary a perſon much aboue ones ranke. Qui longè praeſtantiores ſe ducunt, non coniugum viri, ſed ſerui fiunt dotiū. Plut. de Inſtit. liber. Pro. 14. 1. and 12. 4.

Contrary on the one side are the practises of such as affect75 to marry above their own estate and degree: thinking by such marriages to advance themselves. This is the only thing which many seek after in seeking wives and husbands; whereby it cometh to pass that they oft meet with the worst matches, and make their marriage a kind of bondage unto them. Great portions make many women proud, dainty, lavish, idle, and careless; a man were much better, even for help of his outward estate, to marry a prudent, sober, thrifty, careful, diligent wife, though with a small portion, then such an one. A proud back, a dainty tooth, and a lavish hand will soon consume a great portion; but a wise woman buildeth her house: and a virtuous woman is a crown to her husband. Many wives also that are married to very rich husbands, are more stinted and pinched in their allowance, then such as are married to men of meaner estate. It is not the means which a man hath, but his mind and disposition that maketh him free and bountiful to his wife.

  1. 75. Digest. lib. 23. cap. 2. §. 49. A fault to affect to marry a person much above ones rank. Qui longè praestantiores se ducunt, non coniugum viri, sed serui fiunt dotium. Plut. de Instit. liber. Prov 14:‸1; 12:‸4.

Contrarie are the mariages which men of great authoritie76 and abilitie make with meane women, yea their owne maids many times, and thoſe of the loweſt ranke, their kitchinmaids. p. 191 And which women of noble bloud, and great estate,77 make with their seruingmen. Doe they not herein bewray much basenesse of minde, and violence of lusts?

  1. 76. A fault to mary a perſon much vnder ones ranke.
  2. 77. Semper in coniunctionibus non solum quid liceat considerandum est, sed & quid honestum sit. Digest. lib. 23. tit. 2. §. 42.

Contrary are the marriages which men of great authority76 and ability make with mean women, yea their own maids many times, and those of the lowest rank, their kitchen-maids. ‸ And which women of noble blood, and great estate,77 make with their servingmen. Do they not herein bewray much baseness of mind, and violence of lusts?

  1. 76. A fault to marry a person much under ones rank.
  2. 77. Semper in coniunctionibus non solum quid liceat considerandum est, sed & quid honestum sit. Digest. lib. 23. tit. 2. §. 42.

If it be said that such mariages are not simply vnlawfull, the rule of the ciuill law giueth a good answer, Alwaies in mariages not only what is lawfull, but what is honest and meet, is to be considered.

If it be said that such marriages are not simply unlawful, the rule of the civil law giveth a good answer, Always in marriages not only what is lawful, but what is honest and meet, is to be considered.

§. 11. Of equality in piety and religion betwixt those that are to be maried together.

§. 11. Of equality in piety and religion betwixt those that are to be married together.

4. The parity which is of greatest consequence betwixt78 parties to be maried, is in piety. In which respect it is requisite that as a Christian be maried to a Christian, and a professor of79 the true faith to a professor of the same faith; so one that in truth feareth God, to one of the same minde and disposition, as it is noted of Zachary and Elizabeth, they were both righteous before God, &c. A worthy couple: one worthy of another: being both alike in such excellent qualities, they could80 not but reape each from other much comfort, and profit euery way.

  1. 78. 4. Equality in piety.
  2. 79. E domibus Christianis coniugij quaeratur copula. Ambr. Epist. 70.
  3. 80. Luk. 1. 6. [moved in the edition]

4. The parity which is of greatest consequence betwixt78 parties to be married, is in piety. In which respect it is requisite that as a Christian be married to a Christian, and a professor of79 the true faith to a professor of the same faith; so one that in truth feareth God, to one of the same mind and disposition, as it is noted of Zachary and Elizabeth,80 they were both righteous before God, etc‸. A worthy couple: one worthy of another: being both alike in such excellent qualities, they could not but reap each from other much comfort, and profit every way.

  1. 78. 4. Equality in piety.
  2. 79. E domibus Christianis coniugij quaeratur copula. Ambr. Epist. 70.
  3. 80. Luke 1:‸6. [moved here by the editor]

This is one of the most principall points that are comprised vnder that prouiso giuen by the holy Ghost in choosing a yoake fellow, in these words, In the Lord.81

  1. 81. 1 Cor. 7. 39.

This is one of the most principal points that are comprised under that proviso given by the holy Ghost in choosing a yoke fellow, in these words, In the Lord.81

  1. 81. 1 Cor‸ 7:‸39.

There is no such meanes to increase loue, preserue peace, prouoke vnto all dutie, make helpfull one to another in all things, and at all times, as this paritie. Hereby shall they be made both able to doe more good one to another, and capeable to receiue more good one from another: especially in the best things, euen in those which concerne their spirituall edification in this world, and eternall saluation in the world to come. For Christ is the fountaine and head of all spirituall life and grace, (it pleased the father that in him should all fulnesse82 dwell: so as it is he that filleth all in all things.) Now Christ communicateth83 that life and grace which is in him to those that are members of his bodie: If then I being a member of that mysticall body, be linked by that neare and inuiolable bond of mariage to one of the members of that body, what hope is there of mutuall communicating one to another, and mutuall partaking one from another of those gifts and graces which p. 192 either of vs receiue from Christ our head? If an vnbeleeuing wife may be saued by a beleeuing husband, and an vnbeleeuing84 husband by a beleeuing wife: much more will one beleeuer be more and more edified by another.

  1. 82. Col. 1. 19.
  2. 83. Eph. 1. 23.
  3. 84. 1 Cor. 1. 16. [moved in the edition]

There is no such means to increase love, preserve peace, provoke unto all duty, make helpful one to another in all things, and at all times, as this parity. Hereby shall they be made both able to do more good one to another, and capable to receive more good one from another: especially in the best things, even in those which concern their spiritual edification in this world, and eternal salvation in the world to come. For Christ is the fountain and head of all spiritual life and grace, (it pleased the father that in him should all fulness82 dwell: so as it is he that filleth all in all things.) Now Christ communicateth83 that life and grace which is in him to those that are members of his body: If then I being a member of that mystical body, be linked by that near and inviolable bond of marriage to one of the members of that body, what hope is there of mutual communicating one to another, and mutual partaking one from another of those gifts and graces which either of us receive from Christ our head? If an unbelieving wife may be saved by a believing husband,84 and an unbelieving husband by a believing wife: much more will one believer be more and more edified by another.

  1. 82. Col‸ 1:‸19.
  2. 83. Eph‸ 1:‸23.
  3. 84. 1 Cor‸ ‸7:‸16. [moved here by the editor]

Happie is that family where both the gouernours thereof husband and wife are mutuall members of Christs bodie: there will the house be made Gods Church, as the house of Aquila and Priscilla was. Gods worship will there be maintained.85 Children will there be trained vp in the nurture of the Lord: and seruants also taught the feare of God: for they that are indeed of Christs kingdome, will be as leuen which86 seasoneth the whole lumpe: instance the profession which Iosuah87 maketh to this purpose: and the effect which is noted of the ruler whose sonne Christ cured, he himselfe beleeued and88 his whole house.

  1. 85. Rom. 16. 5. [moved in the edition]
  2. 86. Mat. 13. 33.
  3. 87. Ios. 24. 15.
  4. 88. Ioh. 4. 53.

Happy is that family where both the governors thereof husband and wife are mutual members of Christ’s body: there will the house be made God’s Church, as the house of Aquila and Priscilla was.85 God’s worship will there be maintained. Children will there be trained up in the nurture of the Lord: and servants also taught the fear of God: for they that are indeed of Christ’s kingdom, will be as leaven which86 seasoneth the whole lump: instance the profession which Joshua87 maketh to this purpose: and the effect which is noted of the ruler whose son Christ cured, he himself believed and88 his whole house.

  1. 85. Rom‸ 16:‸5. [moved here by the editor]
  2. 86. Matt 13:‸33.
  3. 87. Josh 24:‸15.
  4. 88. John 4:‸53.

Here by the way, let me exhort parents & other gouernours89 of children, both to traine vp their owne children in true piety & feare of God, and also to seeke such matches for them, as they may haue some assurance that they are of the same faith, and of the same minde and heart: thus shall they procure to their children much happinesse in their mariage as Abraham did to Isaak,90

  1. 89. Exhortation to marie in the Lord. See Treat. 3. §. 68.
  2. 90. Gen. 24.

Here by the way, let me exhort parents & other governors89 of children, both to train up their own children in true piety & fear of God, and also to seek such matches for them, as they may have some assurance that they are of the same faith, and of the same mind and heart: thus shall they procure to their children much happiness in their marriage as Abraham did to Isaac.90

  1. 89. Exhortation to marry in the Lord. See Treat. 3. §. 68.
  2. 90. Gen‸ 24.

If parents ought in this respect to procure the good of their children, much more ought they who are of themselues, and haue liberty to marie with whom they will, haue an especiall respect to parity in piety: especially femals, because they are in subiection to their husbands: yet ought not men to be carelesse herein: for wiues, if the feare of God possesse not their hearts, though they be the weaker vessels, doe oft make their husbands plaine vassals to them.

If parents ought in this respect to procure the good of their children, much more ought they who are of themselves, and have liberty to marry with whom they will, have an especial respect to parity in piety: especially females, because they are in subjection to their husbands: yet ought not men to be careless herein: for wives, if the fear of God possess not their hearts, though they be the weaker vessels, do oft make their husbands plain vassals to them.

§. 12. Of mariages betwixt persons of diuers professions.

§. 12. Of marriages betwixt persons of divers professions.

Contrary are mariages with persons of different dispositions, and91 diuers professions in religion: especially when they are made with infidels or idolaters.

  1. 91. Deut. 7. 3. Neh. 10. 30.

Contrary are marriages with persons of different dispositions, and91 divers professions in religion: especially when they are made with infidels or idolaters.

  1. 91. Deut‸ 7:‸3. Neh‸ 10:‸30.

This is one of those vnequall yoakes, wherewith92 the Apostle93 forbiddeth Christians to be yoaked.

  1. 92. 2 Cor. 6. 14.
  2. 93. Dammages of vnequall matches in religion.

This is one of those unequal yokes, wherewith92 the Apostle93 forbiddeth Christians to be yoked.

  1. 92. 2 Cor‸ 6:‸14.
  2. 93. Damages of unequal matches in religion.

Great are the dangers and dammages that ordinarily fall out thereupon. For first the94 holy seed (to vse the words of the holy p. 193 Ghost) is thereby mixed: whereby it commeth to passe that95 the holinesse of the Lord is profaned, that is, they whom God hath chosen to be an holy nation, and a peculiar people to him, are polluted.

  1. 94. Ezr. 9. 2. [moved in the edition]
  2. 95. Mal. 2. 11. [moved in the edition]

Great are the dangers and damages that ordinarily fall out thereupon. For first the holy seed94 (to use the words of the holy Ghost) is thereby mixed: whereby it cometh to pass that the holiness of the Lord is profaned,95 that is, they whom God hath chosen to be an holy nation, and a peculiar people to him, are polluted.

  1. 94. Ezra 9:‸2. [moved here by the editor]
  2. 95. Mal‸ 2:‸11. [moved here by the editor]

Obiect.96 The vnbeleeuing husband is sanctified by the wife, and the vnbeleeuing wife by the husband.

  1. 96. 1 Cor. 7. 14. [moved in the edition]

Object. The unbelieving husband is sanctified by the wife, and the unbelieving wife by the husband.96

  1. 96. 1 Cor‸ 7:‸14. [moved here by the editor]

Answ. That is noted only as a remedy of an inconuenience, which being fallen out cannot be recalled: as when two infidels being maried together, the one of them is conuerted to the true faith and the other remaineth an infidell, that the beleeuer might with some comfort enioy the company of the97 other, the Apostle sheweth that for matrimoniall communion the vnbeleeuer is sanctified by the beleeuer. But hereby he giueth no liberty to beleeuers to marie with vnbeleeuers. For though God in mercy thus sanctifie the vnequall yoake which cannot be broken, yet they who professing Gods name doe wittingly vndergoe that yoake, doe as much as in them lieth, profane Gods holinesse.

  1. 97. Non de ijs qui adhuc coniuncti non sunt, sed de coniunctis agitur. Siquidem non dicit si quis vult accipere infidelem, sed si quis habet infidelem. Chrysost. in 1 Cor. 7. hom. 19.

Answ. That is noted only as a remedy of an inconvenience, which being fallen out cannot be recalled: as when two infidels being married together, the one of them is converted to the true faith and the other remaineth an infidel, that the believer might with some comfort enjoy the company of the97 other, the Apostle showeth that for matrimonial communion the unbeliever is sanctified by the believer. But hereby he giveth no liberty to believers to marry with unbelievers. For though God in mercy thus sanctify the unequal yoke which cannot be broken, yet they who professing God’s name do wittingly undergo that yoke, do as much as in them lieth, profane God’s holiness.

  1. 97. Non de ijs qui adhuc coniuncti non sunt, sed de coniunctis agitur. Siquidem non dicit si quis vult accipere infidelem, sed si quis habet infidelem. Chrysost. in 1 Cor‸ 7. hom. 19.

2. The professor of the true religion is thereby in danger of Apostasie. Which reason98 the law it selfe presseth against this point: and the Scripture giueth many examples of the wofull issue thereof: as of99 Salomon the wisest among men,100 of Sampson the strongest, of101 Iehoram and others.

  1. 98. Deut. 7. 4.
  2. 99. 1 King. 11. 4. [moved in the edition]
  3. 100. Iudg. 16. 16.
  4. 101. 2 King. 8. 18. [moved in the edition]

2. The professor of the true religion is thereby in danger of Apostasy. Which reason98 the law it self presseth against this point: and the Scripture giveth many examples of the woeful issue thereof: as of Solomon99 the wisest among men,100 of Samson the strongest, of Jehoram101 and others.

  1. 98. Deut‸ 7:‸4.
  2. 99. 1 Kgs 11:‸4. [moved here by the editor]
  3. 100. Judg 16:‸16. ‸
  4. 101. 2 Kgs 8:‸18. [moved here by the editor]

Obiect. If I marie one of a contrary religion, I may conuert a sinner from going astray, and saue a soule from death.

Object. If I marry one of a contrary religion, I may convert a sinner from going astray, and save a soul from death.

Answ. It is but a meere may, thou hast no warrant to make that venture, but art forbid to auoid the contrary danger. There is great cause of feare that in an vnequall yoake the worse will preuaile ouer the better. We are naturally prone to yeeld to error, falshood, and all manner of euill. Truth, vertue and grace, are against the current of nature. It is like to fall out in this vnequall yoake, as if two oxen should in one yoake draw contrarie waies one against the other on the side of an hill; that oxe which draweth downe-hill, though it be a poore, leane, weake one, will draw downe the other, though it should be an able, lusty, strong one. All euill is downe hill: all goodnesse is vp hill: and by reason of the flesh which remaineth in all, so long as they remaine on earth, they who p. 194 haue some goodnesse in them are prone and ready to fall away: but they which are euill are very obstinate therein. Yea euill also is of a more spreading and infecting nature. A little sowre leauen will soone make a great batch of dough sowre: but a great deale of sweet dough will not sweeten a little leauen. It is therefore an vnwarrantable pretext for any to marie one of a contrarie religion, or disposition, on hope to conuert them. It is not in mans power to conuert another. It is a diuine worke, without Gods blessing it cannot be done. Little ground there is to expect a blessing from God in that course which is directly against his owne ordinance. A curse may rather be feared. And wofull experience of all ages hath shewed how God hath cursed such mariages.

Answ. It is but a mere may, thou hast no warrant to make that venture, but art forbid to avoid the contrary danger. There is great cause of fear that in an unequal yoke the worse will prevail over the better. We are naturally prone to yield to error, falsehood, and all manner of evil. Truth, virtue and grace, are against the current of nature. It is like to fall out in this unequal yoke, as if two oxen should in one yoke draw contrary ways one against the other on the side of an hill; that ox which draweth down-hill, though it be a poor, lean, weak one, will draw down the other, though it should be an able, lusty, strong one. All evil is down hill: all goodness is up hill: and by reason of the flesh which remaineth in all, so long as they remain on earth, they who have some goodness in them are prone and ready to fall away: but they which are evil are very obstinate therein. Yea evil also is of a more spreading and infecting nature. A little sour leaven will soon make a great batch of dough sour: but a great deal of sweet dough will not sweeten a little leaven. It is therefore an unwarrantable pretext for any to marry one of a contrary religion, or disposition, on hope to convert them. It is not in man’s power to convert another. It is a divine work, without God’s blessing it cannot be done. Little ground there is to expect a blessing from God in that course which is directly against his own ordinance. A curse may rather be feared. And woeful experience of all ages hath showed how God hath cursed such marriages.

Obiect. Saint102 Peter exhorteth wiues so to carrie themselues, as their husbands, which obey not the word, may by that meanes be won without the word, and103 Saint Paul saith to such as were vnequally matched, what knowest thou, ô wife, whether thou shalt saue thy husband? or how knowest thou, ô man, whether thou shalt saue thy wife? It appeareth therefore that an euill husband may be conuerted by a good wife: and an euill wife by a good husband.

  1. 102. 1 Pet. 3. 1. [moved in the edition]
  2. 103. 1 Cor. 7. 16.

Object. Saint Peter102 exhorteth wives so to carry themselves, as their husbands, which obey not the word, may by that means be won without the word, and103 Saint Paul saith to such as were unequally matched, what knowest thou, ô wife, whether thou shalt save thy husband? Or how knowest thou, ô man, whether thou shalt save thy wife? It appeareth therefore that an evil husband may be converted by a good wife: and an evil wife by a good husband.

  1. 102. 1 Pet‸ 3:‸1. [moved here by the editor]
  2. 103. 1 Cor‸ 7:‸16.

Ans. These directions are noted only as a remedie to redresse such irreuocable mischiefes as are fallen out, and not to giue libertie of rushing wittingly into them (as was before noted.) When an ill euent is fallen out, necessity lieth on a man; so as all meanes is to be vsed to redresse the same. But thereupon to inferre that a man may safely enter into that course which draweth a man to those mischiefes, what is it but to thrust himselfe into the fire, and to cast himselfe into temptation,104 which he is taught to pray against? besides, the forenamed directions are not grounded on any expresse promises, but vpon meere suppositions.

  1. 104. Mat. 6. 13.

Ans. These directions are noted only as a remedy to redress such irrevocable mischiefs as are fallen out, and not to give liberty of rushing wittingly into them (as was before noted.) When an ill event is fallen out, necessity lieth on a man; so as all means is to be used to redress the same. But thereupon to infer that a man may safely enter into that course which draweth a man to those mischiefs, what is it but to thrust himself into the fire, and to cast himself into temptation,104 which he is taught to pray against? Besides, the forenamed directions are not grounded on any express promises, but upon mere suppositions.

  1. 104. Matt 6:‸13.

3. Many other mischiefes are like to follow vpon this kinde of vnequall mariage, besides danger of apostasie (which yet is the greatest) as

3. Many other mischiefs are like to follow upon this kind of unequal marriage, besides danger of apostasy (which yet is the greatest) as

1.105 Many iars and contentions betwixt man and wife. For how can there be mutuall mariage-concord, betwixt those that are of different mindes?

p. 195 2. Disturbance of the family: one part holding with the man, another with the woman.

3. Wasting of goods: the husband spending what he can on such as are of his profession: and the wife what she can, on them that are of hers.

4. Hinderance of all holy duties in the house: the partie that is of106 the contrarie profession not enduring that there should be any.

5. Profanenesse and Atheisme in children. For commonly when parents are of diuers religions, children are of none:107 instance that cursed blasphemer, whose mother was an Israelite, but his father an Egyptian.

  1. 105. Nihil grauius quam copulari alienigenae, vbi discordiae incentiua conflantur. Ambr. Ep. 70. [moved in the edition]
  2. 106. Cum oratio communis esse debeat, quomodo inter dispares deuotione potest esse coniugij communis charitas? Ibid.
  3. 107. Leu. 24. 10, 11.
  1. Many jars and contentions betwixt man and wife.105 For how can there be mutual marriage-concord, betwixt those that are of different minds?
  2. Disturbance of the family: one part holding with the man, another with the woman.
  3. Wasting of goods: the husband spending what he can on such as are of his profession: and the wife what she can, on them that are of hers.
  4. Hindrance of all holy duties in the house: the party that is of106 the contrary profession not enduring that there should be any.
  5. Profaneness and Atheism in children. For commonly when parents are of divers religions, children are of none:107 instance that cursed blasphemer, whose mother was an Israelite, but his father an Egyptian.
  1. 105. Nihil grauius quam copulari alienigenae, vbi discordiae incentiua conflantur. Ambr. Ep. 70. [moved here by the editor]
  2. 106. Cum oratio communis esse debeat, quomodo inter dispares deuotione potest esse coniugij communis charitas? Ibid.
  3. 107. Lev‸ 24:‸10, 11.

The Scripture noteth such children to be108 monsters, and109 mongrels.

  1. 108. Gen. 6. 4.
  2. 109. Neh. 13. 24.

The Scripture noteth such children to be108 monsters, and109 mongrels.

  1. 108. Gen‸ 6:‸4.
  2. 109. Neh‸ 13:‸24.

Obiect. Salmon maried110 Rahab, and Booz maried Ruth, both which women were infidels.

  1. 110. Mat. 1. 5. [moved in the edition]

Object. Salmon married Rahab,110 and Boaz married Ruth, both which women were infidels.

  1. 110. Matt 1:‸5. [moved here by the editor]

Answ. They had beene so, but were not so when they maried them. Faith and repentance, as they alter the disposition, so also the condition of the worst that can be.111 Rahabs faith was manifested before she was maried to Salmon: and112 Ruth had forsaken her country gods, and chosen the God of Israel to be her God: and113 Booz knew as much.

  1. 111. Ios. 2. 9, &c. Heb. 11. 31. [moved in the edition]
  2. 112. Ruth 1. 16. [moved in the edition]
  3. 113. Ruth 2. 11, 12. [moved in the edition]

Answ. They had been so, but were not so when they married them. Faith and repentance, as they alter the disposition, so also the condition of the worst that can be. Rahab’s111 faith was manifested before she was married to Salmon: and Ruth112 had forsaken her country gods, and chosen the God of Israel to be her God: and Boaz113 knew as much.

  1. 111. Josh 2:‸9, etc‸. Heb‸ 11:‸31. [moved here by the editor]
  2. 112. Ruth 1:‸16. [moved here by the editor]
  3. 113. Ruth 2:‸11, 12. [moved here by the editor]

Obiect. But no such thing can be said of the114 daughter of the Philistims whom Sampson maried.

  1. 114. Iudg. 14. 1, &c.

Object. But no such thing can be said of the114 daughter of the Philistines whom Samson married.

  1. 114. Judg‸ 14:‸1, etc‸.

Answ. This was an extraordinary matter, and therefore not examplarie for all. That he did it by an extraordinarie instinct is euident by this phrase, it was of the Lord: that it is not examplarie is euident, because115 Gods law, the rule of example, forbids it. God moued him thereto to manifest his owne power and wisdome thereby.

  1. 115. Deut. 7. 3.

Answ. This was an extraordinary matter, and therefore not exemplary for all. That he did it by an extraordinary instinct is evident by this phrase, it was of the Lord: that it is not exemplary is evident, because115 God’s law, the rule of example, forbids it. God moved him thereto to manifest his own power and wisdom thereby.

  1. 115. Deut‸ 7:‸3.

His power, in that he was able to worke by contraries: as to worke enmity by amity; vtter destruction by neere coniunction: for God turned the heart of Sampson, a chiefe man in Israel, to affect, and desire in mariage, a daughter of the Philistims: and moued the parents of that maid to giue her to Sampson in mariage: here was amity and neere coniunction. Yet116 the history sheweth that by this meanes an occasion was giuen to Sampson to reuenge himselfe, and the people of God on the Philistims.

  1. 116. Iudg. 15.

His power, in that he was able to work by contraries: as to work enmity by amity; utter destruction by near conjunction: for God turned the heart of Samson, a chief man in Israel, to affect, and desire in marriage, a daughter of the Philistines: and moved the parents of that maid to give her to Samson in marriage: here was amity and near conjunction. Yet116 the history showeth that by this means an occasion was given to Samson to revenge himself, and the people of God on the Philistines.

  1. 116. Judg‸ 15.

p. 196 His Wisdome, in that he turned that which had an apparent shew of great euill, into much good. For, that Sampson a Nazarit of the Lord, a chiefe man in Israel, should ioyne in mariage with a daughter of idolaters, who also were spightfull enemies of the Lords people, caried a shew of euill to such as knew not the spirit of Sampson, nor the intent of the Lord: yet God by this meanes brought Sampson to be a Iudge and deliuerer of his people.

His Wisdom, in that he turned that which had an apparent show of great evil, into much good. For, that Samson a Nazarite of the Lord, a chief man in Israel, should join in marriage with a daughter of idolaters, who also were spiteful enemies of the Lord’s people, carried a show of evil to such as knew not the spirit of Samson, nor the intent of the Lord: yet God by this means brought Samson to be a Judge and deliverer of his people.

By such a spirit as Eliah called for fire from heauen, did117 Sampson marrie an idolater. If any hence shall thinke of marying Idolaters, I may say to them as Christ to his disciples, ye know not of what spirit ye are. This example of Sampson can118 be no more warrant to others to marie with idolaters, then his practise in pulling downe an house on his head, to selfe-murtherers.119 The warrant of extraordinarie matters is particular, proper and peculiar to them only that doe them. But the warrant of exemplary matters must be the generall and knowne will of God in his word.

  1. 117. 2 King. 1. 10. [moved in the edition]
  2. 118. Luk 9. 55. [moved in the edition]
  3. 119. Iudg. 16. 30. [moved in the edition]

By such a spirit as Elijah called for fire from heaven,117 did Samson marry an idolater. If any hence shall think of marrying Idolaters, I may say to them as Christ to his disciples, ye know not of what spirit ye are.118 This example of Samson can be no more warrant to others to marry with idolaters, then his practise in pulling down an house on his head,119 to self-murderers. The warrant of extraordinary matters is particular, proper and peculiar to them only that do them. But the warrant of exemplary matters must be the general and known will of God in his word.

  1. 117. 2 Kgs 1:‸10. [moved here by the editor]
  2. 118. Luke 9:‸55. [moved here by the editor]
  3. 119. Judg‸ 16:‸30. [moved here by the editor]

Whether in some particular cases this generall rule may be dispensed withall or not, I leaue to the determination of more learned Diuines, and submit all to the iudgement of Gods Church.

Whether in some particular cases this general rule may be dispensed withal or not, I leave to the determination of more learned Divines, and submit all to the judgment of God’s Church.

§. 13. Of that mutuall liking which must passe betwixt mariageable persons before they be maried.

§. 13. Of that mutual liking which must pass betwixt marriageable persons before they be married.

Hauing shewed what persons are fit to be ioyned in mariage, it remaineth, to shew after what manner they are to be ioyned.

Having showed what persons are fit to be joined in marriage, it remaineth, to show after what manner they are to be joined.

There are in Scripture three steps or degrees commended vnto vs by which mariageable parties are in order to proceed vnto mariage.

There are in Scripture three steps or degrees commended unto us by which marriageable parties are in order to proceed unto marriage.

1. A mutuall liking.

1. A mutual liking.

2. An actuall contract.

2. An actual contract.

3. A publike solemnization of mariage.

3. A public solemnization of marriage.

I. The first liking is sometimes on the parents or other friends part, and then by them made knowne to the partie to be maried, as the friends of Rebeca, liking the offer of Isaak120 which was made by Abrahams seruant, made it knowne to Rebeca her selfe. Sometimes againe the first liking is on the p. 197 parties part that is to be maried: and then if that partie be vnder the gouernment of parents, the matter muſt be moued to them, before there be any further proceeding therein, as Sampſon who ſeeing and liking a daughter of the Philiſtims,121 told his father and his mother thereof. Yea though the partie be not vnder the gouernment of any, yet it is very meet that counſell be taken of wiſe and vnderſtanding friends: that in a matter ſo weightie as mariage is, there may be the aduice of more heads then one, for the preuenting of ſuch miſchiefes as through raſhneſſe might fall out. After a liking is thus taken by one partie of a meet mate, that liking muſt be moued to the other partie ſo liked, to know whether there be a reciprocall affection of one towards another. Thus Sampſon went and122 talked with that woman whom he liked to be his wife. If at firſt there be a good liking mutually and thorowly ſetled in both their hearts of one another, loue is like to continue in them for euer, as things which are well glued, and ſetled before they be ſhaken vp and downe, will neuer be ſeuered aſunder: but if they be ioyned together without glue, or ſhaken while the glue is moiſt, they cannot remaine firme.

  1. 120. Gen. 24. 58.
  2. 121. Judg. 14. 2.
  3. 122. Iudg. 14. 7.

I. The first liking is sometimes on the parents or other friends part, and then by them made known to the party to be married, as the friends of Rebekah, liking the offer of Isaac120 which was made by Abraham’s servant, made it known to Rebekah her self. Sometimes again the first liking is on the parties part that is to be married: and then if that party be under the government of parents, the matter must be moved to them, before there be any further proceeding therein, as Samson who seeing and liking a daughter of the Philistines,121 told his father and his mother thereof. Yea though the party be not under the government of any, yet it is very meet that counsel be taken of wise and understanding friends: that in a matter so weighty as marriage is, there may be the advice of more heads then one, for the preventing of such mischiefs as through rashness might fall out. After a liking is thus taken by one party of a meet mate, that liking must be moved to the other party so liked, to know whether there be a reciprocal affection of one towards another. Thus Samson went and122 talked with that woman whom he liked to be his wife. If at first there be a good liking mutually and thoroughly settled in both their hearts of one another, love is like to continue in them for ever, as things which are well glued, and settled before they be shaken up and down, will never be severed asunder: but if they be joined together without glue, or shaken while the glue is moist, they cannot remain firm.

  1. 120. Gen‸ 24:‸58.
  2. 121. Judg‸ 14:‸2.
  3. 122. Judg‸ 14:‸7.

Mutuall loue and good liking of each other is as glue.

Mutual love and good liking of each other is as glue.

Let the parties to be maried be herein well ſetled before they come to meet with trials through cohabitation, and that loue will not eaſily be looſened by any trials.

Let the parties to be married be herein well settled before they come to meet with trials through cohabitation, and that love will not easily be loosened by any trials.

Contrarie is the adulterous and brutiſh practiſe of ſuch as123 ſo ſoone as they caſt their eie on any whom they like, neuer aduiſe or conſult about a right and due proceeding vnto mariage, but inſtantly with all the eagerneſſe and ſpeed they can, like brute beaſts, ſeeke to haue their deſire and luſt ſatisfied. Though to keepe themſelues free from the penalty of the lawes vnder which they liue, they procure meanes to be maried, yet they declare a luſtfull and adulterous minde. And their practiſe is too like to the practiſe of the Beniamits, who catcht wiues from among the daughters of Shiloh as they were dancing: or elſe to the practiſe of the old world, which ſo grieued the Spirit of God, that it repented him that he had124 made man, and thereupon he was moued to bring a generall deluge on the whole world. Their practiſe was this, that they p. 198 tooke them wiues of all that they choſe: that is, they raſhly and125 ſuddenly maried whomſoeuer they liked, without any conſideration of their condition.

  1. 123. Too eager and haſty purſuing after mariage, a brutiſh thing.
  2. 124. Iudg. 21. 23. [moved in the edition]
  3. 125. Gen. 6. 2. [moved in the edition]

Contrary is the adulterous and brutish practise of such as123 so soon as they cast their eye on any whom they like, never advise or consult about a right and due proceeding unto marriage, but instantly with all the eagerness and speed they can, like brute beasts, seek to have their desire and lust satisfied. Though to keep themselves free from the penalty of the laws under which they live, they procure means to be married, yet they declare a lustful and adulterous mind. And their practise is too like to the practise of the Benjamites,124 who catched wives from among the daughters of Shiloh as they were dancing: or else to the practise of the old world, which so grieved the Spirit of God,125 that it repented him that he had made man, and thereupon he was moved to bring a general deluge on the whole world. Their practise was this, that they took them wives of all that they chose: that is, they rashly and suddenly married whomsoever they liked, without any consideration of their condition.

  1. 123. Too eager and hasty pursuing after marriage, a brutish thing.
  2. 124. Judg‸ 21:‸23. [moved here by the editor]
  3. 125. Gen‸ 6:‸2. [moved here by the editor]