Of Domestical Duties · Volume II

Then & Now · Volume II · 3 of 18

Marital Unity and Sexual Faithfulness

Marital Unity and Sexual Faithfulness

§. 1. Of the heads of thoſe common-mutuall duties.

§. 1. Of the heads of those common-mutual duties.

IN the firſt part of this Treatiſe concerning Man and Wife, hath beene declared, who are ſo to be accounted: in this ſecond part their common-mutuall duties are to be laid forth. Theſe are either195 abſolutely neceſſary for the being and abiding of mariage: or196 needfull and requiſite for the well being and well abiding of it, that is, for the good eſtate of mariage, and for a commendable, and comfortable liuing together.

  1. 195. De neceſſitate ad eſſe. [moved in the edition]
  2. 196. De honeſtate ad benè eſſe.

In the first part of this Treatise concerning man and wife, hath been declared, who are so to be accounted: in this second part their common-mutual duties are to be laid forth. These are either absolutely necessary195 for the being and abiding of marriage: or196 needful and requisite for the well being and well abiding of it, that is, for the good estate of marriage, and for a commendable, and comfortable living together.

  1. 195. De necessitate ad esse. [moved here by the editor]
  2. 196. De honestate ad benè esse.

There are two kindes of the former, 1. Matrimoniall Vnity.

2. Matrimoniall Chaſtity.

There are two kinds of the former‸

  1. ‸ Matrimonial Unity.
  2. ‸ Matrimonial Chastity.

The latter alſo may be drawne to two heads: for they are either ſuch as the maried couple are mutually to performe each to other: or ſuch as both of them are ioyntly to performe to others.

The latter also may be drawn to two heads: for they are either such as the married couple are mutually to perform each to other: or such as both of them are jointly to perform to others.

Thoſe mutuall duties are 1. A louing affection of one to another.

2. A prouident care of one for another.

Those mutual duties are

  1. ‸ A loving affection of one to another.
  2. ‸ A provident care of one for another.

Vnder that prouident care I compriſe both the Meanes whereby it may be the better effected (which is Cohabitation) and the Matter wherein it conſiſteth:

Under that provident care I comprise both the Means whereby it may be the better effected (which is Cohabitation) and the Matter wherein it consisteth:

p. 214

And this reſpecteth, 1. The Soule, 3. The Good-name of each other.

2. The Body, 4. The Goods

And this respecteth‸ the soul‸ ‸ , the body‸ ‸ , the good-name ‸ , and the goods of each other.

The ioynt duties which are to be performed to others,

The joint duties which are to be performed to others,

reſpect 1. Thoſe who are in the houſe.

2. Thoſe who are out of the houſe.

↩ runs on

respect ‸ those who are in the house, and ‸ those who are out of the house.

They who are in the houſe are 1. Members of the familie.

2. Gueſts which come to the familie.

They who are in the house are

  1. ‸ Members of the family.
  2. ‸ Guests which come to the family.

Many more particulars are compriſed vnder theſe generall heads, which I purpoſe diſtinctly to deliuer, as I come to them in their ſeuerall proper places.

Many more particulars are comprised under these general heads, which I purpose distinctly to deliver, as I come to them in their several proper places.

§. 2. Of Matrimoniall vnitie.

§. 2. Of Matrimonial unity.

The firſt, higheſt, chiefeſt, and moſt abſolutely neceſſarie common-mutuall dutie betwixt Man and Wife, is Matrimoniall Vnitie, whereby husband and wife doe account one another to be one fleſh, and accordingly preſerue the inuiolable vnion whereby they are knit together. This is that dutie which the Apoſtle inioyneth to husbands and wiues, in theſe words, Let197 not the wife depart from her husband: Let not the husband put away his wife. He there ſpeaketh of renouncing each other, and making the matrimoniall bond fruſtrate, and of no effect: which bond he would haue to be kept firme and inuiolable, and they two who are thereby made one, conſtantly to remaine one, and not to make themſelues two againe. This matrimoniall vnitie is ſo neceſſarie, as it may not be diſ-united or diſſolued though one be a Chriſtian, the other a Pagan. If any brother198 (ſaith the Apoſtle) hath a wife that beleeueth not, let him not put her away. And the woman which hath an husband that beleeueth not, let her not leaue him.

  1. 197. 1 Cor. 7. 10, 11.
  2. 198. 1 Cor. 7. 12, 13.

The first, highest, chiefest, and most absolutely necessary common-mutual duty betwixt man and wife, is Matrimonial Unity, whereby husband and wife do account one another to be one flesh, and accordingly preserve the inviolable union whereby they are knit together. This is that duty which the Apostle enjoineth to husbands and wives, in these words, Let197 not the wife depart from her husband: Let not the husband put away his wife. He there speaketh of renouncing each other, and making the matrimonial bond frustrate, and of no effect: which bond he would have to be kept firm and inviolable, and they two who are thereby made one, constantly to remain one, and not to make themselves two again. This matrimonial unity is so necessary, as it may not be dis-united or dissolved though one be a Christian, the other a Pagan. If any brother198 (saith the Apostle) hath a wife that believeth not, let him not put her away. And the woman which hath an husband that believeth not, let her not leave him.

  1. 197. 1 Cor‸ 7:‸10, 11.
  2. 198. 1 Cor‸ 7:‸12, 13.

The reaſons of this inuiolable vnion are eſpecially two: One taken from the Author of mariage: the other from the Nature thereof.

The reasons of this inviolable union are especially two: One taken from the Author of marriage: the other from the nature thereof.

1. The Author of mariage is God. It is his ordinance: and199 he it is that by his ordinance hath made of two, one fleſh. Now marke the conſequence which Chriſt as a ruled caſe, and vndeniable principle inferreth thereon, What God hath ioyned together200 let no man put aſunder: If no man, then nor wife, nor huſband himſelfe.

  1. 199. Gen. 2. 18, 22, 24 [moved in the edition]
  2. 200. Mat 19. 6.

1. The Author of marriage is God.199 It is his ordinance: and he it is that by his ordinance hath made of two, one flesh. Now mark the consequence which Christ as a ruled case, and undeniable principle inferreth thereon, What God hath joined together200 let no man put asunder: If no man, then nor wife, nor husband himself.

  1. 199. Gen‸ 2:‸18, 22, 24 [moved here by the editor]
  2. 200. Matt 19:‸6.

2. Such is the Nature of the matrimoniall bond as it maketh p. 215 of two one, and201 more firmely bindeth them two together, then any other bond can binde any other two together, how then ſhould they be two againe?

  1. 201. See Treat. 1 §. 79, 80.

2. Such is the nature of the matrimonial bond as it maketh of two one, and201 more firmly bindeth them two together, then any other bond can bind any other two together, how then should they be two again?

  1. 201. See Treat. 1 §. 79, 80.

§. 3. Of Deſertion.

§. 3. Of Desertion.

The vice contrary to matrimoniall vnitie is Deſertion, when one of the maried couple through indignation of the true religion, and vtter deteſtation thereof, or ſome other like cauſe, ſhall apparently renounce all matrimoniall vnitie, and withdraw him or her ſelfe from all ſocietie with the other, and liue among Infidels, Idolaters, heretiques, or other ſuch perſecutors, as a faithfull Chriſtian with ſafetie of life, or a good conſcience, cannot abide among; and though all good meanes that can be thought of be vſed to reclaime the partie ſo departed, yet nothing will preuaile, but obſtinatly perſiſteth in renouncing all matrimoniall fellowſhip.

The vice contrary to matrimonial unity is Desertion, when one of the married couple through indignation of the true religion, and utter detestation thereof, or some other like cause, shall apparently renounce all matrimonial unity, and withdraw him or her self from all society with the other, and live among Infidels, Idolaters, heretics, or other such persecutors, as a faithful Christian with safety of life, or a good conscience, cannot abide among; and though all good means that can be thought of be used to reclaim the party so departed, yet nothing will prevail, but obstinately persisteth in renouncing all matrimonial fellowship.

This Deſertion is in the caſe of mariage ſo capitall, as it202 freeth the innocent partie from any further ſeeking after the other. In which reſpect the Apoſtle ſaith, If the vnbeleeuing depart, let him depart. A brother or a ſiſter is not vnder bondage in ſuch caſes, 1 Cor. 7. 15. By bondage he meaneth matrimoniall ſubiection (by reaſon whereof neither of the maried perſons haue power of their owne body, but one of the others.) Now they that are not vnder this bondage, are not bound to ſeeke after it. That Deſertion therefore on the delinquents203 part is ſuch diſſolution of mariage, as freeth the innocent partie from the bondage thereof. In many reformed Churches beyond the ſeas Deſertion is accounted ſo farre to diſſolue the very bond of mariage, as libertie is giuen to the partie forſaken to marie another: and it is alſo applied to other caſes then that which is aboue mentioned: as when an204 Infidell, Idolater, or Heretique ſhall depart from one of the true religion for other cauſes then hatred of religion: or when both man and wife hauing liued as Idolaters among Idolaters,205 one of them being conuerted to the true faith, leaueth his abode among Idolaters, and goeth to the profeſſors of the true faith, but can by no meanes get the other partie to remoue: or when one of the true religion ſhall depart from another of the ſame profeſſion, and will by no meanes be brought to liue p. 216 with the partie ſo left, but openly manifeſteth peremptorie obſtinacie; the matter being heard and adiudged by the Magiſtrate, the mariage bond may be broken, and libertie giuen to the partie forſaken to mary another. But becauſe our Church hath no ſuch cuſtome, nor our law determined ſuch caſes, I leaue them to the cuſtome of other Churches.

  1. 202. Infidelis diſcedens in matrimonium peccare dignoſcitur: itaꝗ non eſt ei fides ſeruanda coniugij. Ambr. in 1 Cor. 7.
  2. 203. τὴν λύσιν ἐκεῖνος ποιεῖ. Phot. in 1 Cor. 7. Luth. de matrim. Calu. epiſt. 227. Beza in lib. de Diuort.
  3. 204. P. Martyr in 1 Cor. 7. 13. Melanct. in loc. de Coniug.
  4. 205. Zanchius de Oper. Dei lib. 4. cap. 1.

This Desertion is in the case of marriage so capital, as it202 freeth the innocent party from any further seeking after the other. In which respect the Apostle saith, If the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases, 1 Cor‸ 7:‸15. By bondage he meaneth matrimonial subjection (by reason whereof neither of the married persons have power of their own body, but one of the others.) Now they that are not under this bondage, are not bound to seek after it. That Desertion therefore on the delinquents203 part is such a dissolution of marriage, as freeth the innocent party from the bondage thereof. In many reformed Churches beyond the seas Desertion is accounted so far to dissolve the very bond of marriage, as liberty is given to the party forsaken to marry another: and it is also applied to other cases then that which is above mentioned: as when an204 Infidel, Idolater, or Heretic shall depart from one of the true religion for other causes then hatred of religion: or when both man and wife having lived as Idolaters among Idolaters,205 one of them being converted to the true faith, leaveth his abode among Idolaters, and goeth to the professors of the true faith, but can by no means get the other party to remove: or when one of the true religion shall depart from another of the same profession, and will by no means be brought to live with the party so left, but openly manifesteth peremptory obstinacy; the matter being heard and adjudged by the Magistrate, the marriage bond may be broken, and liberty given to the party forsaken to marry another. But because our Church hath no such custom, nor our law determined such cases, I leave them to the custom of other Churches.

  1. 202. Infidelis discedens in matrimonium peccare dignoscitur: itaque non est ei fides seruanda coniugij. Ambr. in 1 Cor‸ 7.
  2. 203. τὴν λύσιν ἐκεῖνος ποιεῖ. Phot. in 1 Cor‸ 7. Luth. de matrim. Calu. epist. 227. Beza in lib. de Diuort.
  3. 204. P. Martyr in 1 Cor‸ 7:‸13. Melanct. in loc. de Coniug.
  4. 205. Zanchius de Oper. Dei lib. 4. cap. 1.

§. 4. Of matrimoniall Chaſtitie.

§. 4. Of matrimonial Chastity.

The ſecond neceſſarie common-mutuall mariage-dutie is Matrimoniall chaſtitie. Chaſtitie in a large extent is taken for all manner of puritie in ſoule or body: in which reſpect the Apoſtle calleth the Church of God a chaſte virgin. But in the206 ſenſe wherein we here vſe it, it eſpecially appertaineth to the body: which is that vertue whereby we poſſeſſe our veſſels (to207 vſe the Apoſtles phraſe) in holineſſe and honour: or more plainly to our purpoſe, whereby we keepe our bodies vndefiled.

  1. 206. 1 Cor. 11. 2. [moved in the edition]
  2. 207. 1 Theſſ. 4. 4. [moved in the edition]

The second necessary common-mutual marriage-duty is Matrimonial chastity. Chastity in a large extent is taken for all manner of purity in soul or body: in which respect the Apostle calleth the Church of God a chaste virgin.206 But in the sense wherein we here use it, it especially appertaineth to the body: which is that virtue whereby we possess our vessels207 (to use the Apostles phrase) in holiness and honour: or more plainly to our purpose, whereby we keep our bodies undefiled.

  1. 206. 1 Cor‸ 11:‸2. [moved here by the editor]
  2. 207. 1 Thess 4:‸4. ‸ [moved here by the editor]

Chaſtitie thus reſtrained to the body is of Single life.

Wedlocke.

Chastity thus restrained to the body is of

  • Single life.
  • Wedlock.

That of ſingle life is oppoſed to fornication: and it is either of ſuch as neuer were maried. Such an one was S. Paul, in which reſpect he wiſheth that all were as he, 1 Cor. 7. 7. Or of ſuch as are lawfully freed from the bond of mariage. Such an one the Apoſtle calleth208 a widow indeed. Chaſtitie of wedlocke is that vertue whereby parties maried, obſeruing the lawfull and honeſt vſe of mariage, keepe their bodies from being defiled with ſtrange fleſh: thus the Apoſtle commandeth wiues to be chaſte, Tit. 2. 5. So as209 they that keepe the lawes of wedlocke are as chaſte as they that containe.

  1. 208. ὄντως χήρα. 1 Tim. 5. 5. Paphnutius congreſſum cum legitima vxore caſtitatem eſſe dicebat. Socr. hiſt. Eccl. l. 1. cap. 11.
  2. 209. Qui leges coniugij ſeruat homini continenti par ſit. Greg. Naz. Cygn. Carm.

That of single life is opposed to fornication: and it is either of such as never were married. Such an one was S. Paul, in which respect he wisheth that all were as he, 1 Cor‸ 7:‸7. Or of such as are lawfully freed from the bond of marriage. Such an one the Apostle calleth208 a widow indeed. Chastity of wedlock is that virtue whereby parties married, observing the lawful and honest use of marriage, keep their bodies from being defiled with strange flesh: thus the Apostle commandeth wives to be chaste, Titus 2:‸5. So as209 they that keep the laws of wedlock are as chaste as they that contain.

  1. 208. ὄντως χήρα. 1 Tim‸ 5:‸5. Paphnutius congressum cum legitima vxore castitatem esse dicebat. Socr. hist. Eccl. l. 1. cap. 11.
  2. 209. Qui leges coniugij seruat homini continenti par sit. Greg. Naz. Cygn. Carm.

Here by the way note the dotage of our aduerſaries, who thinke there is no chaſtitie, but of ſingle perſons: whereupon in their ſpeeches and writings210 they oppoſe chaſtitie and matrimonie one to another, as two contraries.

  1. 210. Clerici caſtitatem profeſſi matrimonium contrahere non poſſunt. Concil. Trid. § 24. Can 9.

Here by the way note the dotage of our adversaries, who think there is no chastity, but of single persons: whereupon in their speeches and writings210 they oppose chastity and matrimony one to another, as two contraries.

  1. 210. Clerici castitatem professi matrimonium contrahere non possunt. Concil. Trid. §. 24. Can. 9.

Some of their holy Fathers and Popes, and thoſe not the leaſt learned, nor of worſt note among them, haue inferred by their arguments againſt Prieſts mariage, that Mariage is a liuing in the fleſh, a ſowing to the fleſh, a pollution of the fleſh. To that211 purpoſe S. Pauls aduice to man and wife to abſtaine, that they may giue themſelues to faſting and prayer, is vrged: but directly contrarie to the intent of the Apoſtle. For,

  1. 211. Siricius & Innocentius 3. Gratian. Decr. diſtinct. 31. 82. 1 Cor. 7. 5. [moved in the edition]

Some of their holy fathers and Popes, and those not the least learned, nor of worst note among them, have inferred by their arguments against Priests marriage, that marriage is a living in the flesh, a sowing to the flesh, a pollution of the flesh.211 To that purpose S. Paul’s advice to man and wife to abstain, that they may give themselves to fasting and prayer, is urged: but directly contrary to the intent of the Apostle. For,

  1. 211. Siricius & Innocentius 3. Gratian. Decr. distinct. 31. 82. 1 Cor‸ 7:‸5. [moved here by the editor]

p. 217 1. He ſpeaketh there of extraordinarie humiliation. 2. He interpoſeth this limitation, for a time. 3. He ſaith not ſimply, that ye may pray, but that ye may giue your ſelues. (or haue212 leaſure) to prayer: as if it did only hinder, but not pollute prayer.

  1. 212. σχολάζητε. Non dixit ſimpliciter vt oretis, ſed vt vacetis orationi: ac ſirem impediat, non coinquinet. Chryſ in 1 Cor. 7. hom. 19.

1. He speaketh there of extraordinary humiliation. 2. He interposeth this limitation, for a time. 3. He saith not simply, that ye may pray, but that ye may give your selves. (or have212 leisure) to prayer: as if it did only hinder, but not pollute prayer.

  1. 212. σχολάζητε. Non dixit simpliciter vt oretis, sed vt vacetis orationi: ac si rem impediat, non coinquinet. Chrys. in 1 Cor‸ 7. hom. 19.

But how can the forenamed ſpots and blots of mariage ſtand with that beautie and glorie wherewith the Apoſtle ſetteth it forth in theſe words, Mariage is honourable in all, Heb. 13. 4. If mariage were as Papiſts ſet it forth to be, the mariagebed were verie vnfitly called a bed vndefiled.

But how can the forenamed spots and blots of marriage stand with that beauty and glory wherewith the Apostle setteth it forth in these words, marriage is honourable in all, Heb‸ 13:‸4. If marriage were as Papists set it forth to be, the marriage-bed were very unfitly called a bed undefiled.

Behold how contrarie the ſpirits of S. Paul and of their Popes were. I wot well farre more contrarie then chaſtitie and matrimonie.

Behold how contrary the spirits of S. Paul and of their Popes were. I wot well far more contrary then chastity and matrimony.

But to returne to our matter, cleare it is, that maried perſons may be chaſte, and accordingly they ought to be chaſte. To which purpoſe the Apoſtle counſelling men and women, for auoiding fornication, to haue wiues and husbands, inſerteth this particle OWNE (Let euerie man haue his OWNE wife,213 and euerie woman haue her OWNE husband) whereby he implieth, that they ſhould not haue to doe with any other. That which214 Salomon expreſſeth of an husband, by the rule of relation muſt be applied to a wife. As the man muſt be ſatisfied at all times in his wife, and euen rauiſht with her loue; ſo muſt the woman be ſatisfied at all times in her husband, and euen rauiſht with his loue. By the like rule the precept giuen to wiues, to be chaſte, muſt husbands take as directed to themſelues215 alſo, and be chaſte. This dutie did Iſaak and Rebekah faithfully and mutually performe each to other.

  1. 213. 1 Cor. 7. 2. ἑαυτοῦ. ἴδιον.
  2. 214. Prou. 5. 19. See more of this text in Treat. 4. §. 11.
  3. 215. Tit. 2. 5. [moved in the edition]

But to return to our matter, clear it is, that married persons may be chaste, and accordingly they ought to be chaste. To which purpose the Apostle counselling men and women, for avoiding fornication, to have wives and husbands, inserteth this particle OWN (Let every man have his OWN wife,213 and every woman have her OWN husband) whereby he implieth, that they should not have to do with any other. That which214 Solomon expresseth of an husband, by the rule of relation must be applied to a wife. As the man must be satisfied at all times in his wife, and even ravished with her love; so must the woman be satisfied at all times in her husband, and even ravished with his love. By the like rule the precept given to wives, to be chaste,215 must husbands take as directed to themselves also, and be chaste. This duty did Isaac and Rebekah faithfully and mutually perform each to other.

  1. 213. 1 Cor‸ 7:‸2‸ ἑαυτοῦ. ἴδιον.
  2. 214. Prov‸ 5:‸19. See more of this text in Treat. 4. §. 11.
  3. 215. Titus 2:‸5. [moved here by the editor]

1. It was one maine end, why mariage (eſpecially ſince the216 fall of man) was ordained, to liue chaſtely. This the Apoſtle implieth, where he ſaith, to auoid fornication, let euerie man haue his owne wife, and let euerie woman haue her owne huſband.217 And againe, If they cannot containe let them marrie.

  1. 216. Reaſons for mariage-chaſtitie.
  2. 217. 1. Chaſtitie one end of mariage. 1 Cor. 7. 2. Ibid. verſ. 9.

1. It was one main end, why marriage (especially since the216 fall of man) was ordained, to live chastely. This the Apostle implieth, where he saith, to avoid fornication, let every man have his own wife, and let every woman have her own husband.217 And again, If they cannot contain let them marry.

  1. 216. Reasons for marriage-chastity.
  2. 217. 1. Chastity one end of marriage. 1 Cor‸ 7:‸2. Ibid. vers. 9.

2. By chaſtitie is a godly ſeed preſerued on earth. By this reaſon doth the Prophet Malachie inforce this dutie. For after he had ſaid, that the Lord made one, meaning of two one fleſh218 by mariage, he inferreth this exhortation, Therefore take heed to your ſpirit, and let none deale vnfaithfully againſt the wife of his youth.

  1. 218. 2. By chaſtitie a godly ſeed preſerued. Mal. 2. 16.

2. By chastity is a godly seed preserved on earth. By this reason doth the Prophet Malachy enforce this duty. For after he had said, that the Lord made one, meaning of two one flesh218 by marriage, he inferreth this exhortation, Therefore take heed to your spirit, and let none deal unfaithfully against the wife of his youth.

  1. 218. 2. By chastity a godly seed preserved. Mal‸ 2:‸16.

p. 218 3. An eſpeciall part of the honour of mariage conſiſteth in219 chaſtitie: whereupon the Apoſtle hauing giuen this high commendation of mariage, that it is honourable in all, addeth this clauſe (and the bed vndefiled) to ſhew the reaſon of that honour. As if he had ſaid, Becauſe the mariage-bed is in it ſelfe a bed vndefiled, mariage is therefore in it ſelfe honourable, and doth ſo farre remaine honourable, as the bed remaineth vndefiled.

  1. 219. 3. Chaſtitie the honour of mariage. Heb. 13. 4.

3. An especial part of the honour of marriage consisteth in219 chastity: whereupon the Apostle having given this high commendation of marriage, that it is honourable in all, addeth this clause (and the bed undefiled) to show the reason of that honour. As if he had said, Because the marriage-bed is in it self a bed undefiled, marriage is therefore in it self honourable, and doth so far remain honourable, as the bed remaineth undefiled.

  1. 219. 3. Chastity the honour of marriage. Heb‸ 13:‸4.

§. 5. Of Adulterie.

§. 5. Of Adultery.

The vice contrarie to matrimoniall chaſtitie is Adulterie, one of the moſt capitall vices in that eſtate: a vice whereby way is made for Diuorce: as is cleare and euident by the determination of Chriſt himſelfe, concerning that point, firſt220 propounded in his ſermon on the mount, and againe221 repeated in his conference with the Phariſies, where condemning vniuſt diuorces, he excepteth the diuorce made for adulterie.

  1. 220. Matth. 5. 32.
  2. 221. Matth. 19. 9. Chriſtus ab adultera vero ſeparari permittit. Greg. Naz. Orat. 36. Vir poſt fornicationem non eſt vir, Chryſ. hom. 19. in 1 Cor. 7.

The vice contrary to matrimonial chastity is Adultery, one of the most capital vices in that estate: a vice whereby way is made for Divorce: as is clear and evident by the determination of Christ himself, concerning that point, first220 propounded in his sermon on the mount, and again221 repeated in his conference with the Pharisees, where condemning unjust divorces, he excepteth the divorce made for adultery.

  1. 220. Matt 5:‸32.
  2. 221. Matt 19:‸9. Christus ab adultera viro separari permittit. Greg. Naz. Orat. 36. Vir post fornicationem non est vir, Chrys. hom. 19. in 1 Cor‸ 7.

And great reaſon there is thereof. For222 the adulterer maketh himſelfe one fleſh with his harlot. Why then ſhould he remaine to be one fleſh with his wife? Two (ſaith the Law) ſhall be one fleſh: not three. The like may be ſaid of a wife committing adulterie.

  1. 222. 1 Cor. 6. 16.

And great reason there is thereof. For222 the adulterer maketh himself one flesh with his harlot. Why then should he remain to be one flesh with his wife? Two (saith the Law) shall be one flesh: not three. The like may be said of a wife committing adultery.

  1. 222. 1 Cor‸ 6:‸16.

§. 6. Of pardoning adulterie vpon repentance.

§. 6. Of pardoning adultery upon repentance.

Queſt. Seeing by adulterie iuſt cauſe of diuorce is giuen, may this fault vpon the repentance of the delinquent perſon be ſo forgiuen, as no diuorce be ſought by the innocent perſon, but both continue to liue together in wedlocke as before?

Quest. Seeing by adultery just cause of divorce is given, may this fault upon the repentance of the delinquent person be so forgiven, as no divorce be sought by the innocent person, but both continue to live together in wedlock as before?

Anſw. Though it be not meet in this caſe, to impoſe it as an inuiolable law vpon the innocent partie, to retaine the delinquent, becauſe of repentance (for we haue direct and ſtrict warrant for it) yet I doubt not but they may ſo doe, if they will, and that without iuſt exception to the contrarie, they ought ſo to doe. For the law of diuorce did not neceſſarily enioyne any to ſue out the bill, but only afforded them libertie to vſe that puniſhment if they ſaw cauſe. I doubt not but for warrant of this libertie, we may take Gods patterne, in retaining Churches and people after they haue committed ſpirituall adulterie: and Chriſts forgiuing the woman that had committed adulterie. For,223 Seeing Chriſt ſaid to an adult ereſſe, I condemne thee not, goe and ſinne no more, who cannot conceiue that an husband ought to p. 219 forgiue that which he ſeeth the Lord both of husband and wife hath forgiuen: and that he ought not to account her an adultereſſe, whoſe fault he beleeueth to be blotted out, by the mercie of God, vpon her repentance?

  1. 223. Poſtquam Chriſtus ait adulterae, nec ego te damnabo: vade, deinceps noli peccare, quis non intelligat, debere maritum ignoſcere quod videt ignouiſſe Dominum ambor um: nec iam ſe debere adulteram dicere cuius poenitentis crimen diuina credit miſeratione deletam? Aug. de adult. Coniug. lib. 2. cap. 6. [moved in the edition]

Answ. Though it be not meet in this case, to impose it as an inviolable law upon the innocent party, to retain the delinquent, because of repentance (for we have no direct and strict warrant for it) yet I doubt not but they may so do, if they will, and that without just exception to the contrary, they ought so to do. For the law of divorce did not necessarily enjoin any to sue out the bill, but only afforded them liberty to use that punishment if they saw cause. I doubt not but for warrant of this liberty, we may take God’s pattern, in retaining Churches and people after they have committed spiritual adultery: and Christ’s forgiving the woman that had committed adultery. For, Seeing Christ said to an adulteress, I condemn thee not, go and sin no more, who cannot conceive that an husband ought to forgive that which he seeth the Lord both of husband and wife hath forgiven: and that he ought not to account her an adulteress, whose fault he believeth to be blotted out, by the mercy of God, upon her repentance?223

  1. 223. Postquam Christus ait adulterae, nec ego te damnabo: vade, deinceps noli peccare, quis non intelligat, debere maritum ignoscere quod videt ignouisse Dominum amborum: nec iam se debere adulteram dicere cuius poenitentis crimen diuina credit miseratione deletam? Aug. de adult. Coniug. lib. 2. cap. 6. [moved here by the editor]

§. 7. Of the difference of adultery in a man, and in a wife.

§. 7. Of the difference of adultery in a man, and in a wife.

Queſt. Is the bond of mariage as much violated on the224 mans part when he committeth adulterie as on the womans when ſhe doth ſo?

  1. 224. Adultery as great a ſinne in a man as in his wife. Lex Jul. de Adult. l. 1. Orif. Codic. in l. Illuſt. Greg. Sayr. Clau. reg. l. 9. c. 16.

Quest. Is the bond of marriage as much violated on the224 man’s part when he committeth adultery as on the woman’s when she doth so?

  1. 224. Adultery as great a sin in a man as in his wife. Lex Jul. de Adult. l. 1. Orif. Codic. in l. Illust. Greg. Sayr. Clau. reg. l. 9. c. 16.

Anſw. Though the ancient Romans and Canoniſts haue aggrauated the womans fault in this kinde farre aboue the mans, and giuen the man more priuiledges then the woman, yet I ſee not how that difference in the ſinne can ſtand with the tenour of Gods word. I denie not but that more inconueniences may follow vpon the womans default then vpon the mans: as, greater infamy before men, worſe diſturbance225 of the family, more miſtaking of legitimate, or illegitimate children, with the like. The man cannot ſo well know which be his owne children, as the woman; he may take baſe children to be his owne, and ſo caſt the inheritance vpon them; and ſuſpect his owne to be baſely borne, and ſo depriue them of their patrimony. But the woman is freed from all ſuch miſtakings. Yet in regard of the breach of wedlocke, and tranſgreſſion againſt God, the ſinne of either partie is alike. Gods word maketh no diſparity betwixt them. At the beginning God ſaid of them both,226 they two ſhall be one fleſh: not the woman only with the man, but the man alſo with the woman is made one fleſh.227 Their power alſo ouer one another in this reſpect is alike. If on iuſt occaſion they abſtaine,228 it muſt be with mutuall conſent. If the husband leaue his wife,229 ſhe is as free, as he ſhould be, if ſhe left him. Accordingly the puniſhment230 which by Gods law was to be inflicted on Adulterers is the ſame, whether the man or the woman be the delinquent, (Deut. 22. 22.) If difference be made, it is meet that adulterous husbands be ſo much the more ſeuerely puniſhed, by how much the more it appertaineth to them to excell in vertue, and to gouerne their wiues by example.

  1. 225. More inconueniences of a womans adultery, then a mans.
  2. 226. Mat. 19. 5. [moved in the edition]
  3. 227. 1 Cor. 7. 3, 4.
  4. 228. Verſ. 5.
  5. 229. Verſ. 15.
  6. 230. Tanto grauius viros puniri oportet, quanto magis ad eos pertinet & virtute vincere, & exemplo regere ſoeminas. Aug. de adult. Coning. l. 2. c. 8.

Answ. Though the ancient Romans and Canonists have aggravated the woman’s fault in this kind far above the man’s, and given the man more privileges then the woman, yet I see not how that difference in the sin can stand with the tenor of God’s word. I deny not but that more inconveniences may follow upon the woman’s default then upon the man’s: as, greater infamy before men, worse disturbance225 of the family, more mistaking of legitimate, or illegitimate children, with the like. The man cannot so well know which be his own children, as the woman; he may take base children to be his own, and so cast the inheritance upon them; and suspect his own to be basely born, and so deprive them of their patrimony. But the woman is freed from all such mistakings. Yet in regard of the breach of wedlock, and transgression against God, the sin of either party is alike. God’s word maketh no disparity betwixt them. At the beginning God said of them both, they two shall be one flesh:226 not the woman only with the man, but the man also with the woman is made one flesh.227 Their power also over one another in this respect is alike. If on just occasion they abstain,228 it must be with mutual consent. If the husband leave his wife,229 she is as free, as he should be, if she left him. Accordingly the punishment230 which by God’s law was to be inflicted on Adulterers is the same, whether the man or the woman be the delinquent, (Deut‸ 22:‸22‸) If difference be made, it is meet that adulterous husbands be so much the more severely punished, by how much the more it appertaineth to them to excel in virtue, and to govern their wives by example.

  1. 225. More inconveniences of a woman’s adultery, then a man’s.
  2. 226. Matt 19:‸5. [moved here by the editor]
  3. 227. 1 Cor‸ 7:‸3, 4.
  4. 228. Vers. 5.
  5. 229. Vers. 15.
  6. 230. Tanto grauius viros puniri oportet, quanto magis ad eos pertinet & virtute vincere, & exemplo regere foeminas. Aug. de adult. Coniug. l. 2. c. 8.

§. 8. Of the hainouſneſſe of Adulterie.

§. 8. Of the heinousness of Adultery.

But to returne to the diſcouery of the hainouſneſſe of Adulterie, p. 220 I finde no ſinne thorowout the whole Scripture ſo notoriouſly in the ſeuerall colours thereof ſet forth, as it is. For beſides that it is231 by name forbidden in the Decalogue, it is further expreſly branded to be committed,

  1. 231. 7. Commandement.

But to return to the discovery of the heinousness of Adultery, I find no sin throughout the whole Scripture so notoriously in the several colours thereof set forth, as it is. For besides that it is231 by name forbidden in the Decalogue, it is further expressly branded to be committed,

  1. 231. 7. Commandment.

1. Againſt each perſon in the holy Trinitie: the Father (whoſe232 couenant is broken) the Sonne (whoſe233 members are made the members of an harlot) and the Holy Ghoſt (whoſe234 Temple is polluted.)

  1. 232. Prou. 2. 17.
  2. 233. 1 Cor. 6. 16.
  3. 234. 1 Cor. 6. 19.

1. Against each person in the holy Trinity: the father (whose232 covenant is broken) the son (whose233 members are made the members of an harlot) and the Holy Ghost (whose234 Temple is polluted.)

  1. 232. Prov‸ 2:‸17.
  2. 233. 1 Cor‸ 6:‸16.
  3. 234. 1 Cor‸ 6:‸19.

2. Againſt ones neighbour, as235 the partie with whom the ſinne is committed (for this ſinne cannot be committed ſingly by one alone) the husband and wife of each partie 236 who cannot reſt contented with any ſatisfaction) the237 children borne in adulterie (whom they brand with an indelible character of infamie, and depriue of many priuiledges that otherwiſe they might enioy) the238 alliance and friends of each partie (to whom the griefe and diſgrace of this foule ſinne reacheth) the whole family appertaining to either of them (for239 this is as a fire in an houſe) the towne, citie, and nation where ſuch vncleane birds rooſt (for240 all they lie open to the vengeance of God for this ſinne) and the very Church of God (the241 holy ſeed whereof is by this ſinne hindred)

  1. 235. Gen. 34. 31.
  2. 236. Prou. 6. 35. [moved in the edition]
  3. 237. Gen. 21. 10. Iudg. 11. 2. Deut. 23. 2. [moved in the edition]
  4. 238. Leuit. 21. 9. Gen. 34. 7. 2 Sam. 13. 22. [moved in the edition]
  5. 239. Iob 31. 12. 2 Sam. 12. 10.
  6. 240. Gen. 34. 27. Iudg. 20. 10. Hoſ. 4. 3.
  7. 241. Mal. 2. 15.

2. Against ones neighbour, as235 the party with whom the sin is committed (for this sin cannot be committed singly by one alone) the husband and wife of each party236 (‸who cannot rest contented with any satisfaction) the children237 born in adultery (whom they brand with an indelible character of infamy, and deprive of many privileges that otherwise they might enjoy) the alliance238 and friends of each party (to whom the grief and disgrace of this foul sin reacheth) the whole family appertaining to either of them (for239 this is as a fire in an house) the town, city, and nation where such unclean birds roost (for240 all they lie open to the vengeance of God for this sin) and the very Church of God (the241 holy seed whereof is by this sin hindered).

  1. 235. Gen‸ 34:‸31.
  2. 236. Prov‸ 6:‸35. [moved here by the editor]
  3. 237. Gen‸ 21:‸10. Judg‸ 11:‸2. Deut‸ 23:‸2. [moved here by the editor]
  4. 238. Lev 21:‸9. Gen‸ 34:‸7. 2 Sam‸ 13:‸22. [moved here by the editor]
  5. 239. Job 31:‸12. 2 Sam‸ 12:‸10.
  6. 240. Gen‸ 34:‸27. Judg‸ 20:‸10. Hos‸ 4:‸3.
  7. 241. Mal‸ 2:‸15.

3. Againſt the parties themſelues that commit this ſinne, and that againſt their242 ſoules,243 bodies,244 name,245 goods, and all that appertaineth to them.

  1. 242. Prou. 6. 32.
  2. 243. 1 Cor. 6. 18.
  3. 244. Prou. 6. 33.
  4. 245. Prou. 6. 26.

3. Against the parties themselves that commit this sin, and that against their242 souls,243 bodies,244 name,245 goods, and all that appertaineth to them.

  1. 242. Prov‸ 6:‸32.
  2. 243. 1 Cor‸ 6:‸18.
  3. 244. Prov‸ 6:‸33.
  4. 245. Prov‸ 6:‸26.

As this ſinne is in it ſelfe a ſinfull ſinne, ſo by the bitter and246 curſed fruits which proceed from it, it is made out of meaſure ſinfull. For

  1. 246. The bitter fruits of Adulterie.

As this sin is in it self a sinful sin, so by the bitter and246 cursed fruits which proceed from it, it is made out of measure sinful. For

  1. 246. The bitter fruits of Adultery.

1. By it husbands and wiues affection (which of all other ought to be the moſt inuiolable) is ſo alienated, as ſeldome it is reconciled againe.

1. By it husbands and wives affection (which of all other ought to be the most inviolable) is so alienated, as seldom it is reconciled again.

2. By it the goods of the family are much waſted: the adulterous husband ſpending that wherewith he ſhould prouide for his family, on his harlot: and the adulterous wife purloining what ſhe can from her husband.

2. By it the goods of the family are much wasted: the adulterous husband spending that wherewith he should provide for his family, on his harlot: and the adulterous wife purloining what she can from her husband.

3. By it husbands and wiues are ſtirred vp to wiſh, and long after one anothers death: and not only inwardly in heart to wiſh it, but outwardly alſo in deed to practiſe it.

3. By it husbands and wives are stirred up to wish, and long after one anothers death: and not only inwardly in heart to wish it, but outwardly also in deed to practise it.

4. If from this ſinne there ariſe not a gauling and terrifying p. 221 conſcience (as oft there doth) then (which is worſe) a ſeared conſcience, an hard heart, a reprobate ſenſe, and an impudent face.

4. If from this sin there arise not a galling and terrifying conscience (as oft there doth) then (which is worse) a seared conscience, an hard heart, a reprobate sense, and an impudent face.

Wherefore God accordingly deales with ſuch ſinners. In247 his ſoule248 he hateth them: by his word he hath denounced many fearefull iudgements againſt them, both in249 this world, and in250 the world to come (againſt no ſinne more.) This ſin is reckoned to be one of the moſt principall cauſes of the greateſt iudgements that euer were inflicted in the world: as of the251 generall deluge: of that252 fire and brimſtone which deſtroied Sodome and Gomorrah: of253 Canaans ſpuing out her Inhabitants: of that254 plague which deſtroied in one day 24000: and of the255 Iſraelites captiuitie, with the like: By all which we ſee that fearefull doome verified,256 Whoremongers, and adulterers God will iudge. Now conſider what257 a fearefull thing it is to fall into the hands of the liuing God.

  1. 247. Gods iudgements againſt adulterie.
  2. 248. Prou. 22. 14.
  3. 249. Hoſ. 4. 2, 3.
  4. 250. Reu. 21. 8.
  5. 251. Gen. 6. 2, &c.
  6. 252. Ezek. 16. 50.
  7. 253. Leuit. 18. 28.
  8. 254. Num. 25. 9.
  9. 255. Ier. 5. 7, 8, 9.
  10. 256. Heb. 13. 4. [moved in the edition]
  11. 257. Heb. 10. 31.

Wherefore God accordingly deals with such sinners. In247 his soul248 he hateth them: by his word he hath denounced many fearful judgments against them, both in249 this world, and in250 the world to come (against no sin more.) This sin is reckoned to be one of the most principal causes of the greatest judgments that ever were inflicted in the world: as of the251 general deluge: of that252 fire and brimstone which destroyed Sodom and Gomorrah: of253 Canaan’s spewing out her Inhabitants: of that254 plague which destroyed in one day 24000: and of the255 Israelites captivity, with the like: By all which we see that fearful doom verified, Whoremongers, and adulterers God will judge.256 Now consider what257 a fearful thing it is to fall into the hands of the living God.

  1. 247. God’s judgments against adultery.
  2. 248. Prov‸ 22:‸14.
  3. 249. Hos‸ 4:‸2, 3.
  4. 250. Rev‸ 21:‸8.
  5. 251. Gen‸ 6:‸2, etc‸.
  6. 252. Ezek‸ 16:‸50.
  7. 253. Lev 18:‸28.
  8. 254. Num‸ 25:‸9.
  9. 255. Jer‸ 5:‸7, 8, 9.
  10. 256. Heb‸ 13:‸4. [moved here by the editor]
  11. 257. Heb‸ 10:‸31.

§. 9. Of remedies againſt Adulterie, and in particular of due beneuolence, and of defect or exceſſe therein.

§. 9. Of remedies against Adultery, and in particular of due benevolence, and of defect or excess therein.

For preuenting this hainous ſinne (to omit many other remedies which Gods word hath preſcribed, as258 a diligent keeping of the heart (that luſtfull thoughts proceed not from thence) of the259 eies (that they wander not on the beautie or properneſſe of any ones perſon, or on laſciuious pictures, or any other like allurements) of the260 eares (that they hearken not to any inticements of others) of the261 tongue (that it vtter no vnchaſte and corrupt communication) of the262 lips (that they delight not in wanton kiſſes) of the263 hands (that they vſe no wanton daliance) of the264 feet (that they carry thee not too neere to the place where adulterie may be committed) of thy265 company (that thou be not defiled with others wantonneſſe and vncleanneſſe) of thy266 diet (that it be not immoderate) of thine267 apparell (that it be not gariſh and laſciuious) of thy268 time (that it be not vainly and idly ſpent) to omit, I ſay, theſe and other like remedies.) One of the beſt remedies that can be preſcribed to maried perſons (next to an269 awfull feare of God, and a continuall ſetting of him before them, whereſoeuer they are) is, that husband and wife mutually delight each in other, and maintaine a pure and feruent loue betwixt p. 222 themſelues, yeelding that270 due beneuolence one to another which is warranted & ſanctified by Gods word, and ordained of God for this particular end. This due beneuolence (as the Apoſtle ſtileth it) is one of the moſt proper and eſſentiall acts of mariage: and neceſſary for the maine and principall ends thereof: as for preſeruation of chaſtitie in ſuch as haue not the gift of continency, for increaſing the world with a legitimate brood, and for linking the affections of the maried couple more firmely together. Theſe ends of mariage, at leaſt the two former, are made void without this duty be performed.

  1. 258. Pro. 6. 25.
  2. 259. Iob 31. 1. [moved in the edition]
  3. 260. Pro. 7. 21. [moved in the edition]
  4. 261. Epheſ. 5. 4. [moved in the edition]
  5. 262. Pro. 7. 13. [moved in the edition]
  6. 263. Pro. 6. 29. [moved in the edition]
  7. 264. Pro. 7. 25. [moved in the edition]
  8. 265. Epheſ. 5. 7. [moved in the edition]
  9. 266. Gen. 19. 33. [moved in the edition]
  10. 267. Ezek. 23. 6, 15, 40. [moved in the edition]
  11. 268. Gen. 39. 9. Pro. 2. 16. [moved in the edition]
  12. 269. Gen. 39. 9. Pro. 2. 16.
  13. 270. 1 Cor. 7. 2, 3, 5, 9. [moved in the edition]

For preventing this heinous sin (to omit many other remedies which God’s word hath prescribed, as258 a diligent keeping of the heart (that lustful thoughts proceed not from thence) of the eyes259 (that they wander not on the beauty or properness of any ones person, or on lascivious pictures, or any other like allurements) of the ears260 (that they hearken not to any enticements of others) of the tongue261 (that it utter no unchaste and corrupt communication) of the lips262 (that they delight not in wanton kisses) of the hands263 (that they use no wanton dalliance) of the feet264 (that they carry thee not too near to the place where adultery may be committed) of thy company265 (that thou be not defiled with others wantonness and uncleanness) of thy diet266 (that it be not immoderate) of thine apparel267 (that it be not garish and lascivious) of thy time268 (that it be not vainly and idly spent) to omit, I say, these and other like remedies.) One of the best remedies that can be prescribed to married persons (next to an269 awful fear of God, and a continual setting of him before them, wheresoever they are) is, that husband and wife mutually delight each in other, and maintain a pure and fervent love betwixt themselves, yielding that due benevolence270 one to another which is warranted & sanctified by God’s word, and ordained of God for this particular end. This due benevolence (as the Apostle styleth it) is one of the most proper and essential acts of marriage: and necessary for the main and principal ends thereof: as for preservation of chastity in such as have not the gift of continency, for increasing the world with a legitimate brood, and for linking the affections of the married couple more firmly together. These ends of marriage, at least the two former, are made void without this duty be performed.

  1. 258. Prov 6:‸25.
  2. 259. Job 31:‸1. [moved here by the editor]
  3. 260. Prov 7:‸21. [moved here by the editor]
  4. 261. Eph 5:‸4. [moved here by the editor]
  5. 262. Prov 7:‸13. [moved here by the editor]
  6. 263. Prov 6:‸29. [moved here by the editor]
  7. 264. Prov 7:‸25. [moved here by the editor]
  8. 265. Eph 5:‸7. [moved here by the editor]
  9. 266. Gen‸ 19:‸33. [moved here by the editor]
  10. 267. Ezek‸ 23:‸6, 15, 40. [moved here by the editor]
  11. 268. Gen‸ 39:‸9. Prov 2:‸16. [moved here by the editor]
  12. 269. Gen‸ 39:‸9. Prov 2:‸16.
  13. 270. 1 Cor‸ 7:‸2, 3, 5, 9. [moved here by the editor]

As it is called271 beneuolence becauſe it muſt be performed with good will and delight, willingly, readily and cheerefully; ſo it is ſaid to be272 due becauſe it is a debt which the wife oweth to her husband, and he to her.273 For the wife hath not the power of her owne body, but the husband; and likewiſe alſo the husband hath not the power of his owne body, but the wife.

  1. 271. εὔνοια.
  2. 272. ὀφειλομένη.
  3. 273. 1 Cor. 7. 4. [moved in the edition]

As it is called271 benevolence because it must be performed with good will and delight, willingly, readily and cheerfully; so it is said to be272 due because it is a debt which the wife oweth to her husband, and he to her. For the wife hath not the power of her own body, but the husband; and likewise also the husband hath not the power of his own body, but the wife.273

  1. 271. εὔνοια.
  2. 272. ὀφειλομένη.
  3. 273. 1 Cor‸ 7:‸4. [moved here by the editor]

I haue my warrant from the Apoſtle to preſcribe this dutie as a remedie againſt adulterie. For274 to auoid fornication, he aduiſeth man and wife to render due beneuolence one to another. If then this queſtion be moued (How will mariage keep men and women from adulterie?) this anſwer out of the Apoſtles words may be giuen (by rendring due beneuolence:) which he further inculcateth by declaring the miſchiefe that may follow vpon the neglect of this dutie, namely275 a caſting of themſelues into the ſnares of Satan. Well might he preſſe this dutie to that end, becauſe no other meanes is of like force: nor faſting, nor watching, nor hard lodging, nor long trauell, nor much labour, nor cold, nor ſolitarineſſe, nor any thing elſe.276 Some that haue by theſe meanes endeuoured much to beat downe their bodies, and ſubdue luſt (but neglected the forenamed remedie) haue notwithſtanding felt luſt boiling in them.

  1. 274. 1 Cor. 7. 2, 3. [moved in the edition]
  2. 275. Verſ. 5. [moved in the edition]
  3. 276. Dum ſolitudinis me deſerta vallarent, ardorem naturae ferre non poteram: quem cùm crebris ieiunijs frangerem, mens cogitationibus aeſtuabat. Hier. ad Ruſt. Mon. Lege eundem ad Euſtoc. de cuſtod. virgin.

I have my warrant from the Apostle to prescribe this duty as a remedy against adultery. For to avoid fornication,274 he adviseth man and wife to render due benevolence one to another. If then this question be moved (How will marriage keep men and women from adultery?) this answer out of the Apostles words may be given (by rendering due benevolence:) which he further inculcateth by declaring the mischief that may follow upon the neglect of this duty, namely a casting of themselves into the snares of Satan.275 Well might he press this duty to that end, because no other means is of like force: nor fasting, nor watching, nor hard lodging, nor long travel, nor much labour, nor cold, nor solitariness, nor any thing else.276 Some that have by these means endeavoured much to beat down their bodies, and subdue lust (but neglected the forenamed remedy) have notwithstanding felt lust boiling in them.

  1. 274. 1 Cor‸ 7:‸2, 3. [moved here by the editor]
  2. 275. Vers. 5. [moved here by the editor]
  3. 276. Dum solitudinis me deserta vallarent, ardorem naturae ferre non poteram: quem cùm crebris ieiunijs frangerem, mens cogitationibus aestuabat. Hier. ad Rust. Mon. Lege eundem ad Eustoc. de custod. virgin.

There are two extremes contrarie to this dutie. One in the defect: another in the exceſſe.

There are two extremes contrary to this duty. One in the defect: another in the excess.

Defect therein is, when in caſe of need it is not required, or being required by the one, it is not yeelded by the other. Modeſtie is pretended by ſome for not requiring it: but in a duty ſo warrantable and needfull, pretence of modeſty is (to ſpeake the leaſt) a ſigne of great infirmitie, and a cauſe of much iniquitie. p. 223 To denie this dutie being iuſtly required, is to denie a due debt, and to giue Satan great aduantage. The puniſhment inflicted on Onan, (Gen. 38. 9, 10.) ſheweth how great a wrong this is. From that puniſhment277 the Hebrews gather that this ſinne is a kinde of murther. It is ſo much the more hainous when hatred, ſtoutneſſe, niceneſſe, feare of hauing too many children, or any other like reſpects, are the cauſe thereof.

  1. 277. Hebraei inquiunt perinde vt homicidam reum eſſe qui temerè ſemen profundit. Merc. in Gen. 38. 9.

Defect therein is, when in case of need it is not required, or being required by the one, it is not yielded by the other. Modesty is pretended by some for not requiring it: but in a duty so warrantable and needful, pretence of modesty is (to speak the least) a sign of great infirmity, and a cause of much iniquity. To deny this duty being justly required, is to deny a due debt, and to give Satan great advantage. The punishment inflicted on Onan, (Gen‸ 38:‸9, 10‸) showeth how great a wrong this is. From that punishment277 the Hebrews gather that this sin is a kind of murder. It is so much the more heinous when hatred, stoutness, niceness, fear of having too many children, or any other like respects, are the cause thereof.

  1. 277. Hebraei inquiunt perinde vt homicidam reum esse qui temerè semen profundit. Merc. in Gen‸ 38:‸9.

Exceſſe is either in the meaſure, or in the time. In the meaſure, when husband or wife is inſatiable; prouoking, rather then aſſwaging luſt, and weakning their naturall vigor more then ſuppreſſing their vnnaturall humor. Many husbands and wiues are much oppreſſed by their bedfellowes vnſatiableneſſe in this kinde.

Excess is either in the measure, or in the time. In the measure, when husband or wife is insatiable; provoking, rather then assuaging lust, and weakening their natural vigor more then suppressing their unnatural humor. Many husbands and wives are much oppressed by their bedfellows unsatiableness in this kind.

In the time, when it is againſt Pietie, Mercy, or Modeſtie.

In the time, when it is against Piety, Mercy, or Modesty.

1. Againſt Pietie, when no day, nor dutie of Religion, no not extraordinarie daies, and duties of humiliation, will make them forbeare.278 The Prophets bidding the bridegroome and bride goe out of their chamber in the day of a Faſt, and279 the Apoſtles excepting of Praier and faſting, where he enioineth this dutie of due beneuolence, ſhew that in the time of a Faſt it muſt be forborne.

  1. 278. Ioel 2. 6.
  2. 279. 1 Cor. 7. 5.

1. Against Piety, when no day, nor duty of Religion, no not extraordinary days, and duties of humiliation, will make them forbear.278 The Prophets bidding the bridegroom and bride go out of their chamber in the day of a Fast, and279 the Apostles excepting of Prayer and fasting, where he enjoineth this duty of due benevolence, show that in the time of a Fast it must be forborne.

  1. 278. Joel 2:16. ‸
  2. 279. 1 Cor‸ 7:‸5.

2. Againſt Mercy, when one of the married couple being weake by ſickneſſe, paine, labour, trauell, or any other like meanes, and through that weakneſſe not well able to performe his dutie, the other notwithſtanding will haue it performed. I will haue mercy, and not ſacrifice, ſaith the Lord. Shall Gods ſacrifice giue place to mercy, and ſhall not mans or womans luſt? for ſo I may well terme this vnſeaſonable deſire.

2. Against Mercy, when one of the married couple being weak by sickness, pain, labour, travel, or any other like means, and through that weakness not well able to perform his duty, the other notwithstanding will have it performed. I will have mercy, and not sacrifice, saith the Lord. Shall God’s sacrifice give place to mercy, and shall not man’s or woman’s lust? For so I may well term this unseasonable desire.

Queſt. What if an husband or wife continue ſo long ſicke, or otherwiſe weake, as the other cannot containe?

Quest. What if an husband or wife continue so long sick, or otherwise weak, as the other cannot contain?

Anſw. In ſuch caſes of neceſſitie the body muſt be beaten owne, and earneſt praier made for the gift of continency: for assuredly the Lord who hath brought thee to that neceſſitie, all giue thee grace ſufficient.

Answ. In such cases of necessity the body must be beaten down, and earnest prayer made for the gift of continency: for assuredly the Lord who hath brought thee to that necessity, will give thee grace sufficient.

3. Againſt Modeſty,280 when husbands require this duty in that me, which vnder the Law was called the time of a wiues ſeparation for her diſeaſe (Leu. 15. 19. &c.) For what can be expected from ſuch polluted copulation, but a leprous and loathſome p. 224 generation? This kinde of intemperancie is expreſly forbidden (Leuit. 18. 19.) and a capitall puniſhment inflicted on ſuch as offended therein (Leuit. 20. 18.) Abſtinence in this time is ſet in the catalogue of thoſe notes which declare a man to be righteous (Eccleſ. 20. 7.) and the contrary intemperancy is put in the roll of ſuch abominations as prouoked God to ſpue out the Canaanits (Leuit. 18. 28.) and to forſake his owne inheritance (Ezek. 22. 10.)

  1. 280. Quo tempore ſi vir coierit cū muliere, dicuntur concepti foetus vitium ſeminis tral ere: ita vt leproſi & elephantiaci ex hac conceptione naſcantur. Hier. in Lam. 1.

3. Against Modesty,280 when husbands require this duty in that time, which under the Law was called the time of a wives separation for her disease (Lev‸ 15:‸19‸ etc‸.) For what can be expected from such polluted copulation, but a leprous and loathsome generation? This kind of intemperancy is expressly forbidden (Lev 18:‸19‸) and a capital punishment inflicted on such as offended therein (Lev 20:‸18‸) Abstinence in this time is set in the catalogue of those notes which declare a man to be righteous (Ezek ‸18:6) and the contrary intemperancy is put in the roll of such abominations as provoked God to spew out the Canaanites (Lev 18:‸28‸) and to forsake his own inheritance (Ezek‸ 22:‸10‸)

  1. 280. Quo tempore si vir coierit cum muliere, dicuntur concepti foetus vitium seminis trahere: ita vt leprosi & elephantiaci ex hac conceptione nascantur. Hier. in Lam. 1.

To this kinde of intemperancie281 ſome referre a mans knowing of his wife after ſhe hath conceiued with childe. But I finde no ſuch matter condemned in Gods word: neither dare I make that a ſinne which is not there condemned.282 Certaine Sectaries among the Iewes are branded for this error.

  1. 281. Aug. de bon. coniug. ca. 6. Amb. in 1 Cor. 7.
  2. 282. Nemo Eſſenorum cū praegnante concumbit. Ioſeph. de bel. Iud. li. 2. c. 7.

To this kind of intemperancy281 some refer a man’s knowing of his wife after she hath conceived with child. But I find no such matter condemned in God’s word: neither dare I make that a sin which is not there condemned.282 Certain Sectaries among the Jews are branded for this error.

  1. 281. Aug. de bon. coniug. ca. 6. Amb. in 1 Cor‸ 7.
  2. 282. Nemo Essenorum cum praegnante concumbit. Joseph. de bel. Jud. li. 2. c. 7.

1. Obiect. No other creature will ſo doe: ſo as it may ſeeme to be againſt nature.

1. Object. No other creature will so do: so as it may seem to be against nature.

Anſw. 1. I denie the argument: though ſome forbeare, yet all doe not.

Answ. 1. I deny the argument: though some forbear, yet all do not.

2. I denie the conſequence: for other creatures are not ſo tied one male to one female, as an husband to his owne wife.283 Beſides, that which beaſts by nature are tied vnto, muſt be left to mans diſcretion.

  1. 283. Quod in beſtijs ipſo naturae iure praeſcriptū eſt, vt praegnantes ad partum vſꝗ non coeant, hoc in hominibus ſciant arbitrio relictum. Hier. in Eph. 5. Sanchez de Matr. lib. 9. diſp. 21, 22. agit de petendo & reddendo debito quando menſtruum eſt: & tempore praegnationis, & dū infans lactatur.

2. I deny the consequence: for other creatures are not so tied one male to one female, as an husband to his own wife.283 Besides, that which beasts by nature are tied unto, must be left to man’s discretion.

  1. 283. Quod in bestijs ipso naturae iure praescriptum est, vt praegnantes ad partum vsque non coeant, hoc in hominibus sciant arbitrio relictum. Hier. in Eph. 5. Sanchez de Matr. lib. 9. disp. 21, 22. agit de petendo & reddendo debito quando menstruum est: & tempore praegnationis, & dum infans lactatur.

2. Obiect. After a woman hath once conceiued, no more conceptions can be expected, till ſhe be deliuered.

2. Object. After a woman hath once conceived, no more conceptions can be expected, till she be delivered.

Anſw. Conception is not the only end of this dutie: for it is to be rendred to ſuch as are barren.

Answ. Conception is not the only end of this duty: for it is to be rendered to such as are barren.

Queſt. What if the wife giue ſucke to her childe, ought not her husband then to forbeare?

Quest. What if the wife give suck to her child, ought not her husband then to forbear?

Anſw. Becauſe giuing ſucke is a mother dutie, man ought to doe what he can to containe.

Answ. Because giving suck is a mother duty, man ought to do what he can to contain.