15. The Israelites by living in Egypt had learned to commit Idolatry with a Golden Calf Use Use This shews how needfull it is even for the best to look well to themselves and to be watchfull over their own hearts and wayes that they be not drawn away by the common errors or corruptions of the times and places where they live 2 Pet. 3. 17. Beware lest ye being led away with the errour of the wicked fall from your own stedfastness On the contrary we must flee the common corruption that is in the World through lust 2 Pet. 1. 4 And labour to shine as Lights in the midst of a perverse Generation Phil. 2. 15. Great is the force of evill example and of the common customes and practises of the times to draw away and infect even the better sort like an Epidemicall disease c. Therefore had we need to look carefully to our selves to escape the common contagion and pray unto God to keep us upright in our wayes that we fall not away Observ 2 Observ 2. In that the Disciples were so hard to conceive and believe this Doctrine which our Saviour had taught both at this time and formerly also Matth. 5. 32. touching the unlawfulness of such Divorcements as were commonly practiâ—ed amongst the Jews because it was a Doctrine which was contrary to their erronious conceipt and prejudicate opinion and also to the custome of the times this shews how hard it is for men to receive and imbrace such Truths and Doctrines of the Word of God as are contrary to their corrupt and prejudicate Opinions and especially if they be also contrary to the common custome of the times Such Doctrines though never so true and â—ound yet are hardly received and imbraced by men yea by the better sort how much more then by the common sort which shews how needful it is for such Truths and Doctrines to be often taught and urged again and again by the Ministers of God c. Observ 3 Observ 3. In that the Disciples being yet ignorant and unresolved in this matter of Divorces are not ashamed to acknowledg their ignorance by comming to enquire and ask further of Christ their Master touching this matter this is commendable in them and should teach us that shame should not hinder us from asking questions or from enquiring of those who are able and â—it to resolve us in matters of Religion and cases of Conscience which we are yet ignorant or doubtfull in but we should be forward to enquire and seek resolution from such Thus the Disciples used to go to Christ in all their doubts See before chap. 4 10. and chap. 9. 11-28 Observ 4 Observ 4. In that they came to him privately being in the house when he was most free and at liberty to instruct and resolve them hereof we are taught to be wise in taking the fittest opportunities of time and place to propound our doubts and to seek instruction from such as are â—it and able to resolve and teach us c. See for this also before chap. 4. 10. and chap. 9. 28. Mark 10. 11 12. And he saith unto them Whosoever shall c. April 27. 1628. NOw followeth Christ's answer to his Disciples ver 11 12. In which he sheweth the unlawfulness of such Divorces as were practised amongst the Jews for leight causes or for any cause except Adultery by the grievousness of the sin of such married persons as do in such sort or for any such cause besides Adultery put away their own wives or husbands and marry with others affirming such to be guilty of the sin of Adultery And he saâ—th unto them That is to his Disciples Yet Matth. 19. 9. the words are set down as if our Saviour had spoken them to the Pharisees whence it may seem probable that our Saviour did utter these or like words twice first to the Pharisees in publick disputation with them and then again repeating and explaining the same to his Disciples in the private house Whosoever shall put away his Wife viz. By giving her a Bill or writing of Divorcement and so â—eparating himself wholly from her for small or leight cause yea for any cause whatsoever except for the sin of Adultery That this is the meaning appeareth partly by the scope of our Saviour in these words and partly by comparing this place with Matth. 19. 9. where our Saviour â—aith thus Whosoever shall put away his Wife except it be for Fornication c. that is for the sin of Incontinency committed by the wife after Marriage which is properly the sin of Adultery And shall marry another That is after such a Divorcement or separation made from his own wife shall joyn himself in marriage with another woman He committeth Adultery against her That is by such a second Marriage after such Divorcement from his first and lawfull wife he doth make himself guilty of no less or other sin than the sin of Adultery and that against his first and onely lawfull wife which he did unjustly put away For the Marriage-bond remaining still between him and his first wife notwithstanding such an unjust Divorce hence it follows That the second wife which he joyneth himself to is not his wife but his harlot and so that he is an Adulterer by this means against his first and lawfull wife And if a Woman shall put away her Husband Shall separate her self wholly from her husband or use means to be Divorced from him for any cause except Adultery as before was said of the husbands putting away his wife And be married to another That is to another man or second husband after such separation from her first lawfull husband She committeth Adultery By such a second marriage she becommeth an Adulteress against her first and onely lawfull husband c. as before was said of the husbands marrying after Divorce from his first wife Now from these words the Papists would prove it to be unlawfull for such as are lawfully Divorced to marry again during the life of the former husband or Wife because our Saviour affirmeth such as do so marry again to be guilty of Adultery c. But for answer to them 1. This is a manifest corrupting and perverting of the true sense of this place for our Saviour doth not here speak of marrying again after lawfull Divorcement but of marrying again after unjust Divorcement or separation of man and wife that is to say for such leight causes for which Divorces were practised among the Jews and for any cause except Adultery as doth plainly appear both by the main scope and drift of our Saviour in this place which is to condemn such unjust Divorces practised by the Jews for leight causes and out of the case of Adultery as also by comparing this place with Matth. 19. 9. and with Matth. 5. 32. Where our Saviour doth expresly mention that exception of the case of Adultery as was said before 2. This place is so far from
proving it unlawfull for such as are lawfully Divorced for Aâ—â—â—tery to marry again that the contrary may be gathered from hence For if it be a sin for the husband or wife to marry again after Divorcement for other causes except Adultery then it is no sin to marry again after Divorcement for Adultery So that this place makes not for but against this gross errour of the Papists which errour touching restraint of Marriage after Divorcement the Pope by his Canon-Law maintaineth to the end that he may get the more money for granting dispensations to marry in such cases as reverend Dr. Fulk observeth in his Confut. of Rhem. Testam upon Matth. 5. 32. Now this that marriage after Divorce for Adultery is lawfull especially for the Innocent party may further be proved by two Reasons 1. Because otherwise the innocent party should be punished for the others offence c. 2. God hath ordained marriage for a remedy against incontinency for all persons 1 Cor. 7. 2. See Perk on Matth. 5. 32. The words being thus explained and cleared from this corruption of the Papists we may in them consider two things 1. A twofold sin condemned by our Saviour in married couples 1. Unjust Divorcement or separation of themselves one from the other for any cause except Adultery 2. Marrying again with others after such Divorcement The second thing in the words is the censure passed by our Saviour upon this twofold sin especially upon the latter and such as commit the same affirming them to be guilty of Adultery against their former wife or husband which they so unjustly put away and marry with others afterward Observ 1 Observ 1. That it is utterly unlawfull for man and wife to be separated by Divorcement one from the other for small or leight causes yea for any cause whatsoever excepting onely for the sin of Adultery committed by either of them after marriage The Doctrine of our Saviour in this place condemns it as a great sin yea as the sin of Adultery in the husband to put away his wife and in the wife to put away her husband by Divorcement for leight causes yea for any cause except Adultery For the clearing of this two things are to be shewed 1. That Divorcement is not simply unlawfull or forbidden by the word of God but permitted and allowed in some case viz. in the case of Adultery 2. That it is not Lawfull in any other case Of the first It is presupposed by our Saviour here that there may be a just cause of Divorcing man and wife a-sunder viz. the sin of Adulâ—ery committed after marriage That our Saviour takes this for granted may amply appear both by the main scope of his words in this place which was not to condemn all Divorcement but that which was practised among the Jews for ordinary or leight causes as upon discontent hatred c. and especially by comparing this place of Mark with that Matth. 19. 9. where the exception of the case of Adultery is expressed So also Matth. 5. 32. So then in the case of Adultery it is clear that Divorcement of man and Wife is permitted and lawfull Reason Reas Because this sin of Adultery doth directly violate and break the marriage-covenant made between man and Wife in their first Marriage and so diâ—â—olve the Marriage-bond Prov. 2. 17. The Adulteress is said to forsake the guide of her youth and to forget the Covenant of her God that is the marriage-covenant made with God and her husband Here two things are to be noted by us 1. That although the sin of Adultery do break the marriage-covenant and so dissolve or untye the marriage-bond between man and wife yet that covenant may again be renewed and so the marriage-bond be re-united and made firm again by the mutual and free coâ—â—ent of both parties upon the repentance and submission of the guilty person And then in this case of reconcâ—liaâ—ion though Divorcement be permitted as lawfull yet is it not required as absolutely necessary 2. That if in the case of Adultery the innocent party do desire and seek to be Divorced from the other which hath â—o offended yet this is not to be done privately of his or her own head but by publick order of Law and by the consent and authority of the lawfull Magistrate Of the second That Divorcement of man and wife is unlawfull in any case or for any other cause besides the sin of Adultery this is also clear both by the words of our Saviour in this â—lace being rightly understood by comparing this place with Matth. 19. 9. as also by that other place Matth. 5. 32. Whâ—soever shall put away his Wife saving for the cause of Fornication causeth her to commit Adulâ—ery c. Here â—â—â—e that there may be other just causes of some kind of separation of man and wife for a tiâ—e as in case â—ne of the parties have some contagious disease also in case that one of them grow â—o malicious against the other that it is not safe for them to dwell together in regard of danger to the life of one of the parties also in case that in dwelling together the one doth require of the other some unlawfull or intolerable conditions and such as the other cannot with a good Conscience yield unto In these cases there may be a separation between them at least for a time that is so long as the just causes of separation do remain but no totall or finall separation by Divorcement is by the Word of God permitted but onely for Adultery Object Object 1 Cor. 7. 15. If the unbelieving depart let him depart A Brother or Sister is not under Bondage in such cases c. Answ Answ The Apostle doth not there speak of Divorcement that is of voluntary putting away of the husband or wife by giving a Bill of Divorcement but he speaks of the case of malicious and willfull desertion when one of the married couple being an unbeliever that is a Pagan or Gentile and the other a Believeâ— being after marriage conveâ—ted to the Christian Religion the unbeliever doth forsake the believer by departing from him or her and obstinately refusing to dwell or live with the party forsaken and that out of a hatred of the true Christian Religion in this case the Apostle sheweth that the Believer is not in subjection but at liberty to marry with another Provided that the Believer have first used all good means to gain the unbeliever to repentance and to the true faith and no means will succeed Now in this case the Believer doth not divorce himself or seek to be divorced but is a meer Patient suffering himself to be unâ—ustly forsaken of the unbeliever Therefore this place proves not that there is any other just cause of divorcement besides Adultery Quest 1 Quest 1. Why should not some other kinds of sin as Idolatry Witchcraft Blasphemy c. being more haynous than Adultery be just causes of divorcing man and
wife as well as Adultery Answ Answ Because none other sin whatsoever doth so directly violate the marriage-Covenant and so dissolve the Marriage-bond as Adultery doth Quest 2 Quest 2. What need is there for divorcement to be permitted in the case of Adultery seeing that sinne ought by the Law of God to be punished with death Levit. 20. 10. Deut. 22. 22. Answ Answ Because humane Laws are often too favourable unto this sin not punishing it so severely as they should therefore where that penalty of death is not inflicted through the defect of humane Laws or negligence of the Magistrate there divorce is permitted and may take place if the innocent party desire and seek it by a lawful and orderly course Vse 1 Use 1. See by this the haynousnesse of the sin of Adultery properly so called viz. the incontinency practised by married persons in that it is of force to break and dissolve the most strait and near bond between man and wife c. See before Verse 8. Vse 2 Vse 2. Seeing the Word of God doth not permit or allow of divorcement or final separation between man and wife in any case or for any cause except adultery this should teach every Christian married couple to be the more careful so to live together and so to carry themselves one toward the other by mutual performance of all marriage-duties that they may find true comfort and good contentment in each others society and in dwelling and living together Seeing they cannot nor may not be parted or separated by divorcement for any cause except only for Adultery which breaketh the Marriage-bond therefore how needful for them to labour and pray for such true marriage-love and delight in each other and to make conscience of all duties of love c. that they may not desire to be parted asunder or have cause to desire it Therefore as they ought to be exceeding careful to shun the foul sin of adultery that so the marriage-bond may not be broken but remain inviolable between them so should they be no lesse careful so to live together that they may have comfort in living together c. Use 3 Use 3. Seeing man and wife being once joyned in marriage cannot afterward be separated untill death for any cause except for adultery this should teach such as are hereafter to enter into the married estate to be careful to make choyce of such persons to joyn themselves withall in the married estate as they may truly love and affect and so may live comfortably with them in that estate c. Observ 2 Observ 2. It is unlawful for such as are unjustly divorced that is for any cause except adultery to marry again during the life of their former wife or husband yea It is a great sin so to do even the sin of adultery and they adulterers that practise it So our Saviour here affirmeth expresly Reason Reason They break the Marriage-Covenant and bond by joyning themselves with others besides their own lawful wife or husband and this is adultery Vse Use Hence gather on the contrary That after divorce for adultery it is lawful to marry again especially for the innocent party and for the other too rather than live in fornication c. vide supra Observ 3 Observ 3. Contra Papists committeth adultery against her c. See here that the adulterer sinneth against many persons at once First against himself that is against his own soul and body Then against the party with whom he committeth the sin As also against her husband if she have any living And further as we see here he sinneth also against his own lawful wife by breaking his Marriage-Covenant with her And as this is true of the adulterer so of the adulteress So that this sin of adultery is committed against four or at least three persons at once which shews the haynousness and detestableness of it c. Though single fornication be a foul sin yet adultery is in this respect much more foul and odious Observ 4 Observ 4. And if a woman shall put away her husband c. See here that the wife hath equal power and right with the husband as touching divorcement in the case of adultery that is to say she may as lawfully desire and seek to be divorced from her husband as the husband from his wife for the sin of adultery Provided that she do it in such a manner and with such Christian modesty as becometh a wife being forced or urged in that case to proceed against her own husband for a crime of this nature 1 Cor. 7. 4. The wife hath as much power over her husband's body as the husband over the wifes by vertue of the Marriage-Covenant Therefore in case that Covenant be violated by adultery she hath as much right to be separated from him as he from her by divorcement Mark 10. 13 14. And they brought young children to him that he should touch them and his Disciples May 4. 16â—8 rebuked those that brought them c. HItherto of the first part of this Chapter viz. the Disputation of our Saviour in publike with certain of the Pharisees touching Divorcement together with his private Conference with his own Disciples about the same matter Now followeth the second part of the Chapter from this 13. Verse unto the 17. Verse In which the Evangelist recordeth our Saviour's gracious entertaining and blessing of certain young Children which were btought unto him to that end notwithstanding that his Disciples would have hindered them from being brought Where three things are to be considered 1. The fact of those that brought the children to Christ together with the end of it They brought young children to him c. 2. The fact of the Disciples Reproving those that brought them 3. The carriage of our Saviour both toward his Disciples and toward the children 1. Toward his disciples He was displeased with them and warned them to suffer little children to come unto him and not to forbid them yielding a reason a hereof because of such is the Kingdom of God 2. Toward the Children He took them in his arms c. Of the first They Who they were in particular that did this is not expressed by the Evangelist but most likely it is they were the Parents or other nearest friends of the children and it is also probable that they were of the better and more religious sort of people being well-affected to Christ's Person and Doctrine Brought young children to him Or Little children yea Infants as they are called Luke 18. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he should teach them That is desiring him to touch them or to put his hands upon them as it is Matth. 19. 13. Yet this was not all they desired but that he should also pray for them as appeareth in the same place Matth. 19. 13. And this latter seems to have been the chief end for which they brought their children unto him and for which they
this end they must walk wisely and religiously toward their Children being careful to train them up in instruction and information of the Lord Eph. 6. 4. and to go before them by holy example This is a great means to move reverence in their Children toward them And they must take heed on the other side of foolish vain and loose behaviour before their Children especially when they are young lest this breed contempt c. Mark 7. 10. And who so curseth Father or Mother let him dye the Death Mar. 17. 1621. THe third Duty of Children to Parents is obedience Ephes 6. 1. Children obey your Parents in the Lord c. So Col. 3. 20. This obedience consisteth in sundry things But especially in these five 1. In submitting to Parents instruction and teaching As Parents are to bring them up in good nuture and instruction so Children are to yield themselves willingly and gladly to be instructed shewing themselves teachable Prov. 13. 1. A wise son heareth his Fathers instruction Contrarily Prov. 15. 5. A fool despiseth his Fathers instruction See also Prov. 1. 8. 2. In obeying the Precepts and Will of their Parents in things lawfull and indifferent Jer. 35. The Rechabites being forbidden of their Father to build Houses plant Vineyards or drink Wine c. obeyed therein and are commended and rewarded of God for their obedience Isaac shewed obedience to his Father Abraham in suffering himself to be bound and laid on the Altar for a Sacrifice Our Saviour Christ himself was also subject to his Parents Luke 2. 51. 3. In submitting patiently to the Reproofs and Corrections of Parents and in being carefull to reforme the faults for which they are either reproved or corrected yea though they should reprove or correct unjustly yet Children ought not to refuse or rebell against them Though this seem tedious and against stomack yet seeing God requires it Children must shew obedience even to unjust reproof and correction Touching Reproof Prov. 15. 5. He that regardeth his Father's reproof is wise Et contrá Prov. 13. 1. Solomon makes it the property of an undutifull scorner not to hear his Father's rebuke Therefore every good Child must thence learn on the contrary to hear and obey their Parents rebukes Numb 12. 14. The Lord saies thus of Miriam If her Father had but spit in her face should she not be ashamed seven Dayes By which Speech he implyeth That if a Parent shew a signe of displeasure against the Child for any fault it is fit the Child should not onely take it patiently but shew himself also ashamed thereat Touching Correction Hebr. 12. 9. We have had Fathers of our Flesh which corrected us and we gave them reverence c. A Duty of Parents to correct Children when there is cause therefore Childrens Duty is to sumbit unto it as being for their own good A means through the Blessing of God to reform vice and sin in them yea to deliver their Souls from Hell Prov. 23. 14. 4. In yielding to their Parents Will and Appointment for choyce of their Particular Callings As Parents are to take order and see that their Children live not idly without a Calling but that they be trained up in some honest and lawfull Calling wherein to do good in Church or Common-wealth So Children are willingly to be guided by Parents therein and to take upon them that Calling which their Parents appoint them unto so that it be a lawful Calling in it self and they fit for it Our Saviour himself therein submitted to Joseph and Mary living under them in the Trade of a Carpenter Mark 6. 3. So the Patriarchs were Shepheards by the Appointment of Jacob their Father So David before he was called to the Kingdom was a Keeper of Sheep by the Appointment of Jesse his Father See 1 Sam. 16. the 11th Verse compared with the 19th 5. Lastly The Obedience of Children stands in being directed and ruled by their Parents in the matter of their Marriage when they come to years fit for Marriage and are willing or desirous to enâ—er into that estate The choice of a fit Husband or Wife being a very serious and weighty matter and such as doth very nearly concern the good of the Child therefore in this matter all Children are to be guided by their Parents and not to presume without their Will and Consent to enter into the state of Marriage Parents by the Law of God have power to dispose of their Children in Marriage 1 Cor. 7. 38. The Father is said to give his Virgin in Marriage Deut. 7. 3. Thou shalt not give thy Daughter to the Canaanites c. Exod. 22. 17. There is a Law that he which defloured a Maid should marry her but not without her Father's Consent Isaac at the Age of forty years was at his Father's choice for a Wife And so Jacob was sent by Isaac his Father to Laban's House or Family to take a Wife thence Gen. 28. 2 Sam. 13. 13. Thamar saith to her Brother Ammon The King will not deny me to thee The Heathen knew this by the light of Nature See Gen. 34. 3. in Sichem It is also decreed by all Laws Civil Canon c. The Papists require it Concil Trid. Reas 1 Reas 1. Children are a part of the Goods and Substance of their Parents over which they have power to dispose of them as of other of their Substance Exod. 21. 7. The Jews might by the Law sell their Children to become Servants to others according to the Custom of those times And it seems that the Devil took this for granted that Job's Children were part of his Substance and Possessions and therefore having power given him over his Goods and Possessions he slew his Children Psal 127. 3. An heritage of or from the Lord. Reas 2 Reas 2. By Marriage Children are called to leave their Parents after a sort Gen. 2. 24. For this cause shall a man leave his Father and Mother c. Therefore it is fit that this leaving of Parents should be with their consent Reas 3 Reas 3. By Marriage the power of Parents over the Child is in some sort passed over to the Husband or Wife and is it fit it should be so passed over without Parents consent Here two or three Questions are needful to be briefly resoved Quest 1 Quest 1. Whether a Parent may urge or compell his Child to marry against the Child's Affection Answ Answ He may not because without free consent of the parties to be married there can be no lawful Marriage this consent being of the Essence of Marriage yet a Parent may command or require his Child to marry in some case and the Child ought not without weighty and just cause to refuse Quest 2 Quest 2. May a Parent restrain or keep his Child from Marriage Answ Answ He may keep him from this or that Marriage in particular with such or such a Party for some just cause but not from Marriage in generall
or chiefly to the poorer and meaner sort and that few or none of the greater sort are Converted or Called by it he is not to be troubled or discouraged at all hereat but to go on chearfully in his Ministry being glad and thankfull to God for the fruit of his labours in the poorer sort though he see little or none at all in those of higher place or degree Vse 2 Vse 2. See that poverty and meannesse in the World is no hinderance to Religion or to the imbracing of the Gospell and so no means to keep such from the Kingdome of Heaven but a furtherance rather which is matter of comfort to the poorer sort not to be discouraged with their Poverty nor to be discontented or out of love with their estate c. Vse 3 Use 3. See how little cause there is for Christians to affect or seek after worldly greatnesse honour or high places seeing these are no help at all but rather a hinderance to men in imbracing the Gospel and in profiting by the Ministry of it Great places have great temptations and snares accompanying them whereby they are apt to be intangled and hindered in receiving the Gospell and profiting by the Ministry of it from which snares and impediments the meaner sort are much more free 1 Tim. 6. 9. They that will be Rich fall into temptation and a snare c. So also they that will be honourable or men of great place or account in the World c. Which therefore should move us not to affect greatnesse in the World but rather a moderate and mean estate and to content our selves herewith Use 4 Use 4. To humble great men of the World and pull down their Pride teaching them to deny themselves and their worldly wealth honour greatnesse c. Observ 2 Observ 2. In that these Pharisees who by their great place Calling and accompt which they were in amongst the Jews should have bin most forward to favour countenance and defend Christ and his Doctrine they on the contrary were most forward here to shew envy and malice against him by tempting him with this intricate question that so they might ensnare him and so confound and disgrace him Hence we learn that such as for their high places Calling and Dignity in the Church should be the greatest friends and favourers of Christ and the Gospell they are oftentimes the greatest and most dangerous enemies of both See before chap. 7. ver 1. Of the second the question it self Is it lawfull for a man c. They do not mean whether it were lawfull to do this at all or in any case for in the case of Adultery the matter was clear that it was lawfull and our Saviour had before taught as much Matth. 5. 32. whereof it is likely they were not ignorant But the meaning of their question is whether it were lawfull for a man to put away his Wife for any other cause or causes besides that of Adultery and especially whether it were lawfull to do this for those common and ordinary causes of dislike and haâ—red for which the corrupt custome of the Jews was in those times to put away their Wives as may appear Matth. 5. 32. where our Saviour condemneth that practice Now to this corrupt custome and practice then in use the Pharisees do here allude as may more plainly appear Matth. 19. 3. whether the question is thus propounded Where it were lawfull for a man to put away his Wife for every cause That is for every such common and ordinary cause or occasion of haâ—red dislike or discontentment conceived against her as the manner of the Jews was then to do where we may see how far these Hypocritical Pharisees were swayed in their Judgment by that corrupt custome of the times wherein they lived in that by this means they were brought to make a question of this matter which was in it self so gross and absurd that they might well have bin ashamed to make any question at all of it It may also be gathered from ver 11. that in this question there was another included viz. whether after Divorce the Husband might marry with another Wife although this is not expressed by them Observ 1 Observ 1. That gross Hypocrites and such as have no truth of Religion in them but are enemies of it may be and are forward sometimes to ask questions about matters of Religion such as have no good Conscience in themselves may be ready to put questions and cases of Conscience to others So these Pharisees to our Saviour here and so at other times Matth. 22. 17. they asked his Opinion Whether it were lawfull to pay Tribute to Caesar or not And ver 23. The profane Sadduces came and asked him Whose Wife that Woman should be in the Resurrection who had bin married to seven brethren successively one after another And ver 35. one of the Scribes asked him Which was the great Commandment of the Law See Joh. 1. 19. Use Use See by this that although it is in it self a good and commendable thing in Christians to be forward in moving questions about matters of Religion so that they be necessary and profitable questions yet this is no infallible mark of a good or sound Christian for even gross Hypocrites may do it and do oftentimes Therefore let none please themselves too much in this custome or practice of a king questions of the Ministers of God or others touching matters of Religion but look with what mind and affection thou dost propound or move such questions or cases of Conscience whether with an humble and teachable mind desirous to learn and to rest in such true and sound answers as are given thee out of the Word of God Look at the intent and purpose of thy heart in moving such questions whether thou do sincerely aim at the â—lory of God and Spiritual edification of thy self and others in the sound knowledg of Gods will and Conscionable obedience to the same If if be so thou mayest have comfort by this thy forwardness to ask questions touching Religion and cases of Conscience and not otherwise Observ 2 Observ â— That the common custome of the times in any sin or unlawfull practice doth bring men at length to make question of the lawfulness of those things whereof no question ought to be made yea to think such sins to be no sins c. So here the corrupt custome of the Jews in this unlawfull practice of putting away their Wives for every small occasion of dislike did bring them at length to make question of the lawfulness of this practice yea to think it lawful and therefore these Pharisees come and move this question to our Saviour and they so move it as that they seem in their Judgment to incline as no doubt but they did unto the common Custome and practice then in use Therefore Matth. 19. 7. they urge our Saviour with the Authority of Moses for the justifying of this
Precept or Commandment Further touching this Law of Moses here mentioned and set down Deut. 24. 1. some questions are to be resolved Quest 1 Quest 1. Wherefore Moses or rather the Lord himself by Moses did by this Law tolerate or permit Divorcement of the Wife in the forenamed case of dislike or hatred conceived against her Answ Answ Not thereby to allow or approve of such Divorces for it was against the first institution of Marriage as our Saviour afterwards sheweth in ver 6 7 8. but for the preventing of a greater evill or mischief viz. the hard and cruell dealing of Husbands with their Wives as the times then were amongst the Jews For such was the cruelty and hard-heartednesse of the Jewish Husbands against their Wives as some do affirm that when once they had conceived hatred against them they would rather do them any hurt or mischief yea though it were to the wilfull murthering of them then they would live with them And this may be gathered from the words of our Saviour himself in the verse following where he saith That it was for the hardnesse of the Jews hearts that Moses did give them that Law or Precept Quest 2 Quest 2. What kind of Law was this of Moses touching Divorcement Answ Answ It was no Morall or perpetual Law to continue in force for ever at least not in regard of all the circumstances of it but it was onely a Judicial Civil or Politick Law given onely for the good and convenient ordering of the Common-wealth of the Jews and that for a time onely that is to say untill the time of Reformation as it is called Hebr. 9. 10. which was after the comming of Christ in the flesh and therefore we see that our Saviour at his comming though he did not quite abrogate this Law in regard of the substance and equity of it yet he did correct and amend it or at least open and explain the true scope and meaning of it further then ever it was before opened by teaching it not to be an absolute allowance of Divorcement in such cases of dislike and hatred conceived against the Wife but onely a permission of it for a time in regard of the hard-heartednesse of the Jews and withall by shewing expresly the unlawfulness of such Divorces as he doth afterward as we shall hear ver 9-11 of this Chapter Quest 3 Quest 3. Wherefore was the Husband commanded to give a writing or Bill of Divorcement to his Wife before he put her away Answ Answ It is most likely that the principal causes were these 1. That by this Bill of Divorcement the Wife being the innocent party might be saved harmless from being too much wronged and abused by her Husband For she having the Bill of her Divorcement to shew this was a testimony for her innocency and besides by it she being cleared from her former Husband was at liberty by this toleration before men to marry with another as the words of the Law do shew Deut. 24. 2. 2. That this might be a means to bridle and restrain such rigorous Husbands from that unlawfull practice of putting away their Wives in such cases when as they could not do it without giving them a Bill of Divorcement which would also be a perpetual testimony both against themselves to shew their hard dealing and for their Wives to clear their innocency See Esay 50. 1. So much in way of clearing these words of the Pharisees here alledging the Law of Moses touching Divorces Where 1. Consider the persons alledging this Law the Pharisees They said c. 2. Their corrupt manner and end of alledging it to justify unlawfull Divorces 3. The Law it self Observ Of the first Observ That groâ—s Hypocrites and profane or wicked men may have knowledg in the Scriptures and be able to alledg the same readily So these Pharisees here they had literal knowledg in the Law of Moses and could readily cite places out of the books of Moses So at other times as Joh. 8. 5. they alledg the Law of stoning such to death who were taken in Adultery So the profane Sadduces who denyed the Resuâ—rection and held there was neither Angell nor Spirit Act. 23. yet could alledg Scripture Matth. 22. 24. yea the Devill himself Matth. 4. Use Use Teacheth us not to rest contented with the literal knowledg of the Scriptures but withall to labour for the true understanding of the sense and meaning of the Scriptures and especially for Sanctified hearts to imbrace and yield obedience to the Word of God else we go no further then Hypocrites and Reprobates who may have great knowledg in the Letter and History of the Scripture yea they may also understand the meaning of them in a great measure yea further they may have some taste in their affections of the sweetness of God's Word and yet be but Hypocrites and Reprobates Hebr. 6. 5. Therefore above all labour for the true sanctifying and saving knowledg of the Word of God with a true feeling of the power and vertue thereof renewing and changing our hearts If this be not in thee thou mayest perish and go to Hell with all thy literal or speculative knowledg of the Scriptures If it be onely in thy head and not truely rooted in thy heart c. Of the second It is the property and manner of Hypocrites and wicked men to alledg Scripture for the justification of sin and unlawfull practices and to this end to pervert the true sense and meaning of the Scripture So these Pharisees here do alledg this Law of Moses out of Deut. 24. to justify unlawful Divoâ—ces for small and light causes then in use amongst the Jews and to this end the better to colour over the matter and to hide the true meaning of the Law they alledg the words of it in a perplexed and confused manner sometimes calling the whole Law a permission which was not so but in part an express Commandment namely in respect of the Bill of Divorcement to be given unto the Wife and sometimes calling it a Commandment as Matth. 19. 7. whereas it was in part a permission or toleration onely viz. in regard of the Divorces themselves And this hath bin an usual practice of wicked men in all ages to alledg Scripture in defence of sin both of their own sins and of the sins of others in the times wherein they lived and to this end to pervert the true sense of the Scriptures alledged by â—hem Thus all profane Hereticks which have bin both in ancient and latter times have alledged Scripture in defence of their wicked Heresies perverting the Scripture to that end So the Arrâ—ans Pelagians Manichees c. in old time So at this day the Papisâ—s Anabaptists and such like So amongst our selves there are to be found now adayes such profane men who are ready to alledg Scripture in excuse and defence of their own and others sins perverting and wresting such Scriptures to this wicked end So our
the Nation of the Jews both of ancient and latter times for which therefore they are often reproved both by Moses and the Prophets Exod. 32. 9. The Lord said to Moses I have seen this people and behold it is a stiff-necked people Act. 7. 51. Steven tells them they were stiff-necked and uncircumcised in heart c. Now as they were a people whose hearts were hardned in many sins so especially in some sins in particular and above others one of which was the bitter hatred of husbands against their own Wives insomuch that if they once conceived great dislike and hatred against them they grew in time to be so hardned in this Malice that they cared not what abuse they offered them nor what cruelty they exercised against them yea though it were by wilfull murthering of them as some Writers do testify of this people And this is that special kind of hardness of heart which our Saviour here speaketh of charging the Jews with it and affirming it to be the special cause for which Moses gave a Law of toleration for Divorcing of the Wife in that case of hatred conceived by her husband against her viz. for the better preventing of this cruel and unmercifull dealing of such malitious and hard-hearted Husbands toward their own Wives And these words of our Saviour are a secret check and reproof to these Pharisees for their perverse alledging of Moses's Law for the justifying of unlawfull Divorces for sleight causes q. d. that Law of Moses is so far from excusing such Divorces practised amongst you that it rather shews the wickednesse of your hearts then the lawfulnesse of such Divorces c. It followeth He wrote you this Precept That is he gave you in writing this Politicall Law of toleration touching Divorcement in the case of the Husbands dislike of the Wife which Law our Saviour calleth a Precept not because it was simply and absolutely so in regard of the Divorce if self for so it was onely a permission as hath bin shewed but because it was in part a Precept or command namely in respect of giving the Bill of Divorcement to the Wife Observ 1 Observ 1. See here the special cause moving the Lord by the Political Law of Moses to permit and tolerate unlawfull Divorces for a time amongst the people of the Jews the cause was the cruelty and hard-heartedness of that people toward their own Wives which was such that when once they grew into hatred of them they would rather murder them or do them any mischief than live with them therefore to prevent this outragious and unnatural cruelty and bloudy dealing of the Husband with the Wife the Lord did rather for a time permit such hard-hearted and cruel Husbands to put away their Wives by giving them a Bill of Divorce than by tying them to live with them to give occasion of such outrage and cruelty to be shewed by the Husband against the Wife which therefore shews that such unlawfull Divorces were never allowed of God but onely tolerated for a time amongst that cruell and hard-hearted people as a lesser evill to prevent and avoid a greater Quest Quest Why did not the Lord rather cure and quite take away this hard-heartedness and obstinate Malice of the Jewish Husbands against their Wives as he could have done then thus tolerate the same Answ Answ Though the Lord could have speedily cured and taken away this great evill yet he did rather choose to tolerate and bear with it for a time thereby to shew his Patience and long-suffering towards this obstinate people and withall to teach all Magistrates and Governours in the Church and Common-wealth not to use too much rigour in their Government but wisely to moderate and temper the same according to the disposition of those under their Government tolerating some evills for a time which they cannot at first reform and that for the preventing of greater evills Vide Jan. Analys in Deuter. cap. 21. 15. et cap. 24. 1. Observ 2 Observ 2. Here we see further how hainous and grievous a sin it is and how offensive and odious unto God for Husbands to deal hardly or cruelly and unmercifully with their own Wives either by continuall afflicting and vexing them in their life time or which is most hainous and fearfull of all by seeking the untimely death of them or being willingly accessary to the same that this is a most hainous and grievous sin in any Husband may appear by this that for the preventing and avoiding hereof God himself did appoint Moses by a Judicial or Politick Law to tolerate unlawfull Divorces as a lesser evill which yet in it self was also a great evill and sin Here then we may see that although it is a great sin for Husbands to put away their Wives or to seperate from them without just cause and therefore Mal. 2. 16. it is said the Lord hateth putting away of the Wife yet it is a more hainous and odious sin before God for Husbands to deal cruelly with their own Wives by continual and daily vexing and abusing them and especially by seeking the death of them or being willingly accessary to the same For if all kinds and degrees of murder and cruelty be odious unto God then especially that which is committed or practised against such as the Lord hath tyed us unto by nearest bond now the Husband is by Gods Ordinance so nearly linked and joyned to the Wife that they are to be accompted as one person as we shall hear afterward It is a hainous and odious sin for any to practise murder or cruelty against any of their near friends or kindred especially for the child to deal cruelly with his own Father or mother but it is yet more hainous for the Husband to practise cruelty against his own Wife who is dearer to him than his Parents And as it is an unnatural sin for the child to be cruel and hard-hearted toward his Parents so much more for the Husband to be so unto his own Wife which is himself and therefore in being cruel to his Wife he is cruell and unmercifull to himself which is most unnatural Ephes 5. 29. No man ever yet hated his own flesh c. Vse Vse For admonition to all Husbands to fear and take heed of this most hainous and odious sin of cruelty and unmercifull dealing against their own Wives being a sin so unnatural and so detestable before God And to this end they must be admonished withall to take heed of that which is the usual cause of such cruelty and that is the conceiving of hatred dislike or discontentment against their Wives for any cause and especially they must take heed of harbouring and cherishing any such hatred or dislike in their hearts lest in time it come to be so rooted in them that it grow incurable and lest it break forth at length into outragious cruel and unmercifull dealing against their Wives as many times it doth On the contrary
5. 28. So ought men to love their Wives as their own bodies c. that is most entirely and inwardly as being a part of themselves The like may be said of the Wife that she is to love her husband as her own body The love between man and Wife ought to be such for quality as the love between Christ and the Church as the Scripture teacheth Now the love between Christ and the Church is a most near and entire kind of love Ephes 5. 25. Husbands love your Wives as Christ loved the Church c. So great was the love of Christ to his Church that he gave himself to death for it to shew how dearly the Husband should love his Wife So it may be said Wives love your Husbands as the true Church loveth Christ which is with a singular love Cant. 2. 5. She is sick of love to him So dearly should the wife love her husband Prov. 5. 19. The husband should be ravisht with the love of his Wife at all times So also should the wife with the love of her husband Now this special entire and singular love between married couples ought to appear and shew it self by the effects of it one toward another As 1. By giving special honour and respect to each other The husband is to yield a kind of honour and good respect to his wife 1 Pet. 3. 7. and much more is the wife to yield special honour and reverent respect to her husband as Sarah did to Abraham calling him Lord c. See Ephes 5. ult 2. By a special and most tender care of each others good being most desirous ready and forward to seek and procure the good of each others Soul and body For thus it is between such as love dearly Ephes 5. 29. Every one by nature nourisheth and cherisheth his own flesh even as Christ doth the Church So should the husband tenderly cherish his wife and the wife her husband 3. By taking special comfort and delight in the society of each other So Prov. 5. 18. Rejoyce with the Wife of thy Youth c. let her be as the loving Hind and pleasant Roe let her Breasts satisfy thee at all times c. So also ought the wife to rejoyce in the society of her husband at all times Use 1 Use 1. For reproof of such married couples as do fail and come short of this entire and singular affection of love which they should bear and shew to each other Many husbands and wives are so far from it that they scarce shew ordinary and common love to their Yoke-fellows in Marriage they shew as much or more love to other friends or kindred then to their own wives and husbands flat contrary to Gods ordinance who will have the husband and wife to be beloved of each other above all other friends whatsoever yea above their own Parents c. with a peerless love Vse 2 Vse 2. See how great is the sin of such husbands and wives who in stead of bearing such entire and singular love to each other do on the contrary conceive and bear hatred against each other and shew it by malicious or despightfull carriage one against another in word or deed as by reviling words or strokes c. shewing bitter wrath and malice in stead of entire and most dear love to each other How great is the sin of such and how much have such husbands and wives to answer for unto God how contrary is this to Gods Ordinance who commands the husband to love his wife and not to be bitter to her Col. 3. 19. And by the same reason also requires and charges the wife to love her husband and not to be bitter to him What a wicked thing is it there to shew bitter hatred where God commands the highest degree of Love let such repent c. Use 3 Use 3. To stir up all married couples to labour for this most near and entire affection of love to each other and to shew it by all fruits and effects of it before mentioned The husband and wife must not think it enough to love one another but must strive to imbrace and mutually to affect each other with a speciall and singular love so to love each other as in comparison of this love to forsake all other friends yea their own Parents though never so dear unto them Now that the husband and wife may thus love each other they must pray unto God daily to work and increase this entire love between them and to unite their hearts most nearly together withall they must often meditate and think of that most strait bond and union which is between them by Gods Ordinance being two in one c. They must also inure and accustome themselves to shew and express this entire love one to another daily by the effects and tokens of it especially by rejoycing in each others society and above all by being carefull daily to joyn together in the Religious duties of Gods worship in the family as Prayer reading the Scriptures c. Use 4 Use 4. See how needfull it is for single persons being to enter into the married estate to make choice of such husbands and wives as they may affect and love with this entire and dear affection even above their Parents c. and that not for a time onely while it is honey-moneth as we say but constantly even untill death which therefore shews how dangerous it is for any aiming at wealth or Parentage or other by-respects to match themselves with such whose persons they cannot truely and entirely affect above all others The cause of great discontentments afterward in the married estate yea upon this oftentimes followeth a most uncomfortable and hellish life between the husband and wife Observ 3 Observ 3. In that married persons are to forsake their Parents in comparison of their husbands and wives in respect of that subjection unto the power of Parâ—nts whereunto they were tyed before Marriage Hence we may gather that Parents ought not to tye or bind their children after Marriage to such a strait kind of subjection obedience oâ— service to them as they were tyed unto before Marriage so as thereby to hinder them in Matrimonial duties toward their husbands or wives but they are freely to acknowledg such Children to be by Marriage exempted from that subjection under their power unto which they were tyed before I say to be exempted and freed from that subjection though not wholly or absolutely for they are still bound to obey their Parents in all lawfull things yet so far forth as that subjection is any hinderance to them in the performance of Marriage duties toward their husbands or wives It is therefore a sin in Parents to tye their children being married to any such subjection or service to them whereby they are hindered in performance of marriage-duties toward their husbands or wives Neither can Parents tye or force their children after Marriage to live still with them
in the same family or house further then they are willing so to do or further then they may well and conveniently do it without hinderance to them either in Marriage-duties or in the advancing of their own estate either Spiritual or Temporal for as we heard before this is one respect in which the husband is to forsake his Parents in comparison of his Wife viz. in respect of his habitation c. Observ 4 Observ 4. In that married persons are to forsake their Parents in regard of being exempted by marriage from that power and jurisdiction of Parents to which they were subject before this teacheth us how fit and equall a thing it is therefore for children not to enter into the married estate or to make choyce of husbands or wives without the consent of their Parents had thereunto especially to their first marriage For since by marriage the child is to be exempted from the Parents power and jurisdiction and is dismissed as it were from his Parents family is it fit that this should be done without the knowledg and consent of Parents themselves Therefore as God hath ordained that children when they marry shall forsake their Parents to cleave to their Wives so not to do this without their Parents consent Therefore in Scripture Parents are said to give their children in marriage 1 Cor. 7. 38. The father is said to give his Virgin c. and Deut. 7. 3. Thy daughter thou shalt not give unto his son viz. to the son of the Canaanite nor his daughter shalt thou take unto thy son And this might be proved further by other places of Scripture And it is confirmed by all good Laws of men Which therefore shews the great sin of such children who presume to make up secret Marriages or Contracts without the consent of Parents c. No blessing from God to be expected on such marriages but his curse rather as usually it cometh to passe Mark 10. 7 8. For this cause shall a man leave his father and mother c. March 2. 1627. NOw followeth the second Duty of married persons here required viz. cleaving to their own Wives and Husbands that is keeping themselves most nearly and inseparably joyned to them c. Doctr. Doctr. That married Couples ought to keep themselves most nearly and inseparably joyned unto each other in the married estate the husband to his wife and wife to her husband Rom. 7. 2. The woman which hath an husband is bound by the Law to her husband so long as he liveth c. So is the husband to the wife Quest Quest How are married couples to be joyned and so to keep themselves inseparably each to other Answ Answ By conscionable practice of all marriage-duties one to another but especially these 1. By the duty of most near and entire love whereof we heard before having their hearts glued to each other firmly and inseparably 2. By faithful and chast communicating of their bodies each to other 1 Cor. 7. 4. The wife hath not power over her own body but the husband et contrà This is called the bed undefiled Heb. 13. 4. 3. By the duty of cohabitation or dwelling together in the same house 1 Pet. 3. 7. Husbands dwell with your Wives according to knowledg c. So also is the wife to dwell with her husband 1 Cor. 7. 12. Though one of them be an unbeliever yet they are to dwell together and not to separate from each other Neither is it enough for man and wife to dwell together in one house but they are to desire and seek most near and familiar society together in the house and that upon all occasions excepting where is some weighty and just cause of separation or absence one from the other for a time and that by mutual consent Vse 1 Use 1. To reprove such husbands and wives as do not thus cleave inseparably one to the other by mutual performance of marriage duties but on the contrary do divide and separate themselves from each other either in heart and affection by withdrawing their love and growing into hatred or dislike of each other or else by outward separation of bodies not keeping themselves to each other but giving way to adulterous thoughts c. or in respect of habitation and dwelling How unfit is this and contrary to Gods Ordinance Great is the sin of such husbands and of such wives as do give the first cause of such separation and much have they to answer for unto God if they repent not of this sin Vse 2 Use 2. To exhort married couples to make conscience of this duty of mutual cleaving to each other that is of keeping themselves most nearly and inseparably joyned one to the other by conscionable practice of all marriage duties each to other especially by mutual love and faithful communicating their bodies and by dwelling together and mutual rejoycing in each others society c. As there is a most near union between them in respect of the marriage-bond as we shall see afterward so must they labour to maintain and preserve this union by mutual and conscionable practise of such marriage-duties whereby they are to cleave inseparably one to the other in the married estate It followeth And they twain shall be one flesh c. The third and last part of the Sanction or Decree of God pronounced by Adam at the beginning Gen. 2. 24. touching marriage and married persons viz. touching the near and strait union that should be between all married couples that they should be two in one flesh and this part of Gods Decree or Ordinance touching Marriage is not onely alledged out of Gen. 2. but repeated urged and further confirmed by our Saviour's own sentence and testimony when he saith So then they are no more twain c. They twain That is the husband and the wife being inseparably joyned to each other in Marriage The word twain or two is not in the Hebrew Text Gen. 22. 4. but is added hereby our Saviour onely for explication sake being necessarily implyed though not expressed in that place of Genesis shall be one flesh Shall remain so nearly united together by the marriage-bond that although they are two distinct persons in themselves yet in respect of marriage they shall be but as one man and so to be esteemed and taken So then they are no more twain c. These are our Saviour's own words which he addeth in way of further ratifying and confirming the former Decree of God touching the near union betwixt man and wife and that for the more plain and evident convincing of the Pharisees who went about to justifie unlawful divorces practised among the Jews contrary to this Decree of God Observ 1 Observ 1. See here what a strait and near union and conjunction there is by Gods Ordinance between man and wife in the â—arried estate so strait and near that they are as two persons in one or as one man made out of two
Marriages are first made in heaven See this also in the marriage between Boaz and Ruth Here note That when we say God is the Author of the marriage-union this is to be understood only of the union between such persons as are lawfully and rightly joyned in marriage according to Gods Ordinance at least in regard of the substance of that which God in his Word requireth in a lawfull marriage For otherwise if any be joyned in marriage in unlawful manner or by unlawful means as without consent of Parents or with such as are within the degrees of kindred forbidden Levit. 18. or by any other unlawful means God doth not joyn them together But in all lawful marriages it is God that doth joyn man and wife together Vse 1 Use 1. See by this the dignity of the married estate in that God himself is the Author and efficient cause of it and of that near union which is between man and wife in that estate But of this before Verse 6. Vse 2 Use 2. See how great a sin it is for any to break or dissolve this union between man and wife or to give cause or occasion hereunto as by the foul sin of adultery or by ministring matter of strife and debate between man and wife whether this be done by the married couple themselves or by others This is to divide those whom God himself hath joyned and so to sin directly against the Ordinance of God Let every one therefore take heed they be not guilty of this sin Use 3 Use 3. Seeing it is God that joyneth man and wife in the married estate This should teach married couples to look at God's hand and providence in their marriage and in the uniting and joyning of them therein often considering and remembring who it was that brought them together at first and drew their affections one to the other and gave success to the means used for the accomplishment of the Matrimoniall conjunction between them that so this consideration may be a means more and more to unite their hearts in true marriage love and to cause them to shew their love by all fruits of it as by bearing with each others infirmities c. and by doing all Marriage-duties one to the other more conscionably To this end they are often to remember that they were not joyned together by chance c. Use 4 Vse 4. See how fit for such as intend and desire to enter into the married estate first to seek unto God by prayer both that he may direct them to such parties as are fit for them to be joyned with in marriage as also that he may unite their affections c. So Abraham's servant Gen. 24. 12. Prov. 19. 14. A prudent wife is from the Lord So is a prudent husband also Use 5 Use 5. This may comfort married persons against the troubles incident to the married estate In that he who hath joyned them together in that estate and called them to it will enable them to bear and go thorow the troubles and difficulties of it and not only so but sanctifie all unto them causing them to work for their spiritual good and to further them to heaven which should therefore cause them with patience contentedness and chearfulness to bear those troubles c. Doctr. 2 Doct. 2. That it is not in the power of man to untye or dissolve that union which God hath made betwixt man and wife in the married estate Our Saviour here gives a general Precept and warning that no man should presume to do it to shew that it is not in mans power only God himself who maketh this union can dissolve it either by the death of one or both of the married parties or in the case of adultery by giving liberty to the innocent party to be separated from the other by divorce and to marry with another Vse Use To confute the Papists teaching That it is in the power of the Church that is of the Pope as they mean it to dissolve the marriage bond betwixt man and wife in some cases and that out of the case of adultery for in that case they hold that the marriage bond is not dissolved As for example If the husband or the wife after marriage do make a religious Vow as they call it that is to say a Vow of perpetuall continency or that they will live a Monastical life in this case they hold That by reason of such a Vow made the Church or the Pope hath power to make void the marriage bond between husband and wife Vide Concil Trident. Sess 24. Can. 4. et 6. Herein the Pope discovereth himself to be that Antichrist foretold by the Apostle 2 Thess 2. 4. not only in equalling himself with God but exalting himself above God For God hath not any where in his Word dispensed with the separation of man and wife and dissolution of the marriage bond except in the case of adultery but the Pope doth dispense with it for other causes and not for adultery See how contrary he is to God Vide Bellarm. de Monachis lib. 2. c. 38. Doctr. 3 Doctr. 3. In that our Saviour speaks generally here not only of man and wife but of all other persons and things which God hath joyned together that man ought not to separate them hence we learn That it is a sin not only to separate man and wife being joyned of God in the married estate but also to separate any other persons or things whatsoever which God hath appointed to be joyned together For example It is a sin in any to separate between Christian brethren or friends c. by causing strife and debate between them One of the seven things which God in speciall manner hateth Prov. 6. 19. Him that soweth discord among brethren So also it is a sin to separate any of those things which God hath joyned and will have to be joyned together For this is to transgress the general Rule and Precept here delivered by our Saviour That what God hath joyned man may not put asunder Now there are many who are guilty of this sin of separating the things which God hath joyned 1. The Papists in separating the God head from the Manhood of Christ in the Office of Mediation holding him to be Mediator only according to his humane nature c. Also in separating the bread from the wine in the Lords Supper 2. Many also among our selves in our own Church do sin against this Rule of our Saviour For example Such as do separate good works and holy life from the profession of faith which God hath joyned Contrà Jam. 2. Such as separate Justification from Sanctification or forgiveness of sins from repentance which God hath joyned perswading themselves that their sins are forgiven and themselves justified though they live in sin c. Such also as do separate refraining of evil from doing of good in the practice of repentance Contra Rom. 12. 9. Such as do
Now we are come to the third namely His Preaching in Galilee which is set down partly in these two Verses and partly afterward in two other places of this Chapter as ver 21. and 22. and again ver 35. c. to 40. In these two Verses now read consider three things 1. The Time when our Saviour Christ preached After John was delivered to prison 2. The Place where in Galilee He came thither to preach there 3. The Preaching it self amplified by the Matter which he taught set down 1. Generally In these words The Gospel of the Kingdom 2. More particularly in the 15. Verse as we shall see when we come to handle it First Of the Circumstance of Time noted in these words After that John was put in prison that is after John Baptist was apprehended and imprisoned wrongfully by Herod The cause of this Imprisonment was For his reproving of Herod's incestuous Marriage with his Brother's Wife as we read Mat. 14. and Mark 6. Observ 1 Observ 1. See here what Reward the Ministers of God do usually receive at the hands of wicked men for the faithful discharge of their Duty in reproving sin they are for this cause hated opposed and persecuted wrongfully Thus was John Baptist imprisoned by Herod for reproving his sin of Incest and thus have the faithful Ministers of God in all Ages been persecuted and hated for reproving sin Mat. 5. 12. So persecuted they the Prophets which were before you So our Saviour foretelleth how the Jews should deal with the faithful Ministers sent to them Mat. 23. 34. Behold I send unto you Prophets and wise men and Scribes and of them ye shall kill and crucify and of them shall ye scourge in your Synagogues and persecute from City to City Thus dealt they long before with the Prophets which were sent to reprove their 〈◊〉 ◠Chron. 36. 16. They mocked the Messengers of God and misused his Prophets c. We have examples of this in sundry Prophets as in Eliah Michaiah Jeremiah c. So also in the Apostles yea in our Saviour Christ himself Reas Reas Joh. 3. 20. Every man that doth evill hateth the Light neither cometh to it lest his deeds should be reproved Wicked men ly in the Darkness of sin now the Ministry of the Word is a Light to discover this Darkness and to convince their sins Therefore they hate this Word and persecute the faithful Ministers of it Vse 1 Vse 1. Think it no new or strange thing though in these times we see good and faithful Ministers hated molested troubled c. onely for the faithful discharge of their Duty in reproving men's sins c. yea we our selves that are Ministers must not be dismayed at it but remember it was alwayes thus this is but that old Enmity that hath ever been between the Seed of the Woman and the Seed of the Serpent What marvel that Owles should hate the Light If a Minister be opposed by wicked men for his Doctrine this may comfort him rather than discourage him for it argues that his Doctrine is such as convinceth carnal men's consciences of sin Luther liked his Doctrine the better because it was so much opposed by Papists and others Use 2 Vse 2. See by this our miserable blindness and corruption by nature which thus causeth us to hate trouble and persecute such as would do us good that is the faithful Ministers of God whom He sends to admonish us of our sins and to reprove us for them and so to bring us to Repentance and Salvation John sought to bring Herod to Repentance c. Is it not strange that we should hate those that seek our greatest good even the Salvation of our Souls yet thus it is with us by nature till God renew and change our hearts this shews that we love Darkness more than Light as it is Joh. 3. 19. One that is desirous to sleep is offended and angry at every thing that awakes him so is it with us by nature we do not onely ly asleep in our sins but we are apt to be offended at those who would awake us In bodily diseases we love and reward the Physitian that seeks to cure us yea though it be with hard Physick but see how foolish we are in the maladies of our Souls we are ready to hate and to be offended at such as would cure us of them by wholsome admonitions and reproofs But let it not be thus with us c. Observ 2 Observ 2. When John is cast into prison and stopped from preaching any longer then Christ preacheth hence observe the Lord 's provident care over his Church never leaving it wholly destitute of means of Instruction When some of his faithfull Ministers are restrained from preaching he stirreth up others in their rooms not suffering all their mouths to be stopped at once Act. 12. when Herod had put James to death he thought to have done the like to Peter but the Lord suffered him not Therefore although Peter were also laid in Prison and bound with two Chaines yet the Lord sent his Angel to let him loose out of Prison So we also read Revel 11. 3. that when the holy City that is the Church should be wasted and trodden under foot of the Gentiles that is of the prophane multitude that follow Antichrist yet even then the Lord would reserve two witnesses at least that is a small number which should propagate the Truth notwithstanding all the rage of Antichrist Use Vse Comfort to the true Church and to the Children of it against the rage and fury of such as persecute it Though they be never so maliciously bent against it they shall never be able wholly to root out or abolish all the faithful Pastors and Ministers of it but still out of their ashes the Lord will raise up others to preach and maintain his Truth So much of the Circumstance of Time when our Saviour Christ preached namely after that John Baptist was imprisoned Now we come to speak of the Place where he preached which was Galilee For it is said He came into Galilee there to preach the Gospel c. Galilee was one third part of Palestina or The Holy Land as it is called for it was divided into three principal Regions Judea Samaria and Galilee Judea was the most Southerly part Galilee the more Northerly part and Samaria did ly in the midst between them Now there were two parts of Galilee the Upper bordering to Tyrus Northerly and the Lower bordering to Samaria Southerly c. Now in this Country of Galilee our Saviour Christ was most conversant during the time of the execution of his publick Ministry there he taught and preached much and there he wrought most of his miracles whence it is that the enemies of Christ used to call him in way of contempt The Galilean So Julian the Apostate called Him as Eusebius reporteth Now this frequent conversing of Christ in this Country made it very famous
employment in building a City could quiet his Conscience So in Judas Though he brought back and restored the 30 pieces of silver and withall acknowledged his sin in betraying innocent blood Matth. 27. 3. yet all this would not free his guilty Conscience from terrours but they pursued him till he hanged himself Isai 57. 20. The wicked are like the troubled Sea which cannot rest There is no peace to them No means or way to pacifie or quiet their troubled Consciences and to free them from tormenting fears so long as the guilt of sin lyeth upon them Use 1 Use 1. See the folly of the wicked thinking to ease their Consciences of the terrours which sin hath bred in them by outward earthly means as by carnal mirth recreations company following the world c. But alas all these are Physitians of no value to cure a guilty Conscience of fears and terrours caused in it by sin Nothing in the world will do this but true repentance and Christ's blood applyed by faith to purge the Conscience from guilt of sin Let them therefore speedily use these remedies if they desire to have their Conscience eased and cured Vse 2 Use 2. See how dangerous it is to commit sin and so to bring the guilt of it upon our Conscience seeing it breedeth such terrours as are so hardly shaken off leaveth such a sting as is so hardly pulled out and maketh such a wound as is so hard to cure How wary are we of such bodily diseases as are hard to cure as the Pestilence Dropsie c. Mark 6. 17 18 19 For Herod himself had sent forth and laid hold upon John c. July 1. 1621. IN the three former Verses we have heard of the false and erroneous Opinion of Herod concerning our Saviour Christ That he thought him to be John Baptist risen from the dead whom he had formerly beheaded Now from this mention made of Herod's beheading of John the Evangelist takes occasion to digress to set down the history thereof more fully and largely Where 1. He relateth the Antecedents Occasions or Preparatives going before it 2. The fact it sef Verse 27. 3. The Events or Consequents Verse 28 29. The Occasions or Preparatives are of two sorts 1. Remote or further off 2. More near which went but a little before John's beheading The more remote Occasion or Antecedent was his Imprisonment laid down Verse 17 18 19 20. The more near Occasions are set down afterward Verse 21 c. Touching John's Imprisonment the Evangelist relateth two things principally 1. The fact or sin of Herod in sending forth and taking and binding John in prison 2. The impulsive cause moving thereunto which was John's plain reproof of him for the sin of Incest commited Where 1. Is shewed the sin it self which was Herod's incestuous Marriage with Herodias his brother Philip's Wife Verse 17. 2. John's Reproof of this sin in him Verse 18. 3. The Effect of that Reproof in Herodias Verse 19. Which was twofold 1. That she thereupon had a quarrel against him 2. That she was desirous to kill him Which her malicious and bloody desire and purpose is amplified by the hindering cause which was her unability to accomplish it she could not kill him The reason whereof is shewed Verse 20. Observ First of Herod's fact in imprisoning John Observ See here what reward the faithful Ministers of God have usually at the hands of the unthankfull world for their faithfulness in their Ministery even this That they are for the same often wrongfully abused persecuted and cruelly dealt withall So was John Baptist imprisoned and afterward put to death by Herod for his faithfulness in reproving his incestuous Marriage And so it hath been with other faithful Ministers Matth. 5. 12. So persecuted they the Prophets which were before you Matth. 23. 34. Behold I send unto you Prophets and wise men and Scribes and of them ye shall kill and crucifie and of them shall ye scourge in your Synagogues and persecute from City to City 2 Chron. 36. 16. The wicked Jews mocked the Messengers of God and despised his words and misused his Prophets c. Examples we have in Elijah Michaiah Jeremy Daniel Amos c. So also in the Apostles and in Christ himself This is the old enmity which hath been from the beginning between the seed of the woman and of the Serpent See also Joh. 3. 20. another main Reason of it Use 1 Use 1. Think it no new or strange thing if in our times we see good faithful Ministers unjustly troubled persecuted imprisoned c. by such as are in authority and that even for the faithful discharge of their Ministery Be not offended hereat nor think the worse of such for being thus troubled and persecuted so long as they suffer not as evil-doers but for discharge of their duties Remember it hath been thus usually in all Ages with the faithful Messengers of God Therefore if we see it so with any now be not offended at them nor condemn them as evil-doers but rather think the better of them and reverence and esteem them the more for their faithfulness in their Ministery for which they suffer such troubles And let this move us also to pray for them and to use all good means to help them out of their troubles Use 2 Use 2. Teacheth all faithful Ministers to prepare and arm themselves for troubles and persecutions in the world and at the hands of the wicked not looking to escape better than the Prophets Apostles and Christ himself have done before them If every Christian which resolves to live godly in Christ Jesus must suffer persecution as the Apostle saith 2 Tim. 3. 12. how much more every Minister of God resolving to be faithful in his Ministery Matth. 10. 24. The disciple is not above his Master c. If they have called the Master of the house Belzebub c. Use 3 Use 3. Again it should comfort and encourage faithful Ministers to bear such troubles patiently and not to be dismayed at them seeing they suffer no other but what the most excellent Prophets and Ministers of God have gone through before them only we must look to this that we suffer not as evil-doers but for well-doing and for the faithful discharge of our Calling Then have we cause to rejoyce not to be discouraged c. Use 4 Use 4. See the wretched blindness and corruption of our nature causing us to hate and persecute such as are called and sent of God to do us good yea the greatest good c. Vide Conc. in Jacob. 5. 10. So much of the Fact of Herod Imprisoning John Now followeth the Impulsive cause which was John's Reproof of his incestuous Marriage And first of the sin it self which was the marrying of Herodias his brother Philip's Wife The unlawfulness of this marriage is plainly shewed Levit. 18. 16. where the uncovering of the nakedness of the brother's wife is expresly condemned Levit. 20.
the Word and from their joy in it who have for a time rejoyced in it no Marvail seeing their joy was never sound it was but the joy of Hypocrites and such as may be in the wicked and Reprobates such as that of the Jews Joh. 5. 35. So much of the second point of Instruction The third and last followeth viz. That wicked men and Hypocrites may in part yield obedience to the Word of God in some things they may obey the Word and the Ministry of it yea in many things as Herod did and yet still be wicked as he was they may refrain some sins forbidden and practise some good duties commanded in the Word of God and yet be wicked still Saul a wicked man yet did some good works agreeable to the Word of God for he destroyed Witches and Wizzards out of the Land of Israel 1 Sam. 28. and he fought the Lords Battels against the Philistims and he did in some part obey the Word of God in destroying the Amalekites though not fully and wholly as he should have done 1 Sam. 15. So Jehu was obedient to the Word of God in destroying Ahab and his house together with Baal and his Priests 2 King 9. and 10. chap. The Pharisees were conformable to the Law of God in many outward duties as Fasting Prayer giving Alms paying Tythes c. Though they failed in the manner of performance and therefore were Hypocrites So that young man which came unto Christ to know what he should do to be saved Matth. 19. 20. He professeth that he had kept all the Commandments of the second Table from his youth up that is to say he had kept them in some sort outwardly by doing some duties required and by refraining the outward act of some sins forbidden and yet he was but an Hypocrite Use 1 Use 1. See how some do deceive themselves in thinking that they are good Christians because in some things they conform themselves in outward obedience to the Word of God doing some good duties required and refraining some sins forbidden but this is not sufficient for thus far may a wicked man and an Hypocrite go Use 2 Vse 2. Rest not in this that we obey the Word and conform to it in some things or in many things as Herod and other Hypocrites and wicked men have done but look that our obedience be universall and entire to all and every part of the Word of God so far as it hath bin made known unto us in the publick Ministery or otherwise This onely is true and sincere obedience when we make Conscience of obeying God in all his Word as David Psal 119. 6. Then shall I not be ashamed when I have respect unto all thy Commandments And Josiah 2 King 23. 25. Turned to the Lord with all his heart according to all the Law of Moses So must we every one turn to God according to all and every part of his Word making Conscience of all good duties required and refraining and forsaking all sins forbidden Use 3 Use 3. Marvail not though we see some fall away who for a time have made shew of obedience and conformity in some things or many things unto the Word of God for so may Hypocrites and wicked men do as we have heard Mark 6. 21 unto the 24. And when a convenient day was come c. Aug. 12. 1621. HItherto from the 17 Verse to this place we have heard of the more remote Antecedent and Occasion of the beheading of John Baptist viz. his imprisonment by Herod We have also heard the cause of his Imprisonment which was his plain reproving of Herod for his incestuous marriage with Herodias his brother's Wife We have also heard that for the same reproof Herodias did bear grudg against John and would have killed him but that Herod himself fearing and reverencing John's person and liking well of his Ministery did hinder Herodias from effecting her bloody purpose and kept John alive in Prison for a time Now the Evangelist having thus mentioned John's Imprisonment as a remote occasion of his death and beheading he proceedeth from the 21. Verse unto the 27 in setting down some other more near Occasions and Antecedents which went before his death and made way unto it And these Occasions may be reduced unto three Heads 1. Herod's making of a Supper or Feast upon his Birth-day to all the chief Persons and States under his Government Verse 21. 2. The Dancing of the Daughter of Herodias before Herod and those that sate at Table with him at that Feast or Banquet 3. The Effects or Consequents which followed upon that Dancing Verse 22 c. unto the 27. Of which we shall hear afterward Touching the first Occasion viz. Herod's Supper or Banquet consider two things 1. The opportunity or fitness of time when that occasion was offered When a convenient day was come 2. The Occasion it self The making of the Banquet on his Birth-day c. First of the opportunity of time When a convenient day was come These words have relation unto the malicious and bloody purpose of Herodias which she carried against John implying thus much That although she could not have her will of him at first in putting him to death as she would have done because Herod kept John alive as we have heard before yet she still bare an inward grudg against John and therefore watched and took this fit occasion and opportunity to seek his blood when Herod was to make this solemn Feast upon his Birth-day for his Nobles and chief Estates of Galilee Observ Observ The diligence and forwardnesse of the wicked in committing sin watching and taking the best opportunities and occasions for the accomplishing of their sinfull lusts and wicked purposes Prov. 1. 11. The wicked say Come let us lay wait for blood let us lurk privily for the innocent without cause Rom. 3. 15. Feet swift to shed blood Job 24. 14. The murderer rising with the light killeth the poor and needy c. The eye also of the adulterer waiteth for the twilight saying No eye shall see me c. Esay 5. 11. Drunkards rise up early in the morning c. See Mich. 2. 1. Use Vse How much more should we be wise and watchful to take all occasions of doing good and of glorifying God otherwise the children of this world will appear to be wiser in their generation than we who professe to be children of light and that is a shame for us to be lesse circumspect and diligent to do well and to glorifie God and to work out our own salvation then the wicked are to commit sin and to dishonour God by accomplishing their sinful lusts They are wise and watchful and diligent to go to Hell and shall not we be much more wise and diligent to get heaven and salvation Therefore let their diligence stir us up As they watch all fit and convenient times to commit sin so let us watch and take all opportunities of time
Sam. 6. Answ Answ It was far from any wanton or immodest dancing For 1. Men and women did not dance together but apart by themselves 2. That dancing was used in way of testifying their spiritual and holy rejoycing Miriam's dancing was accompanied with a spiritual song of thanksgiving and David by his holy dancing testified his â—oy for the return of the Ark of God Therefore these special examples are no Warrant at all for defence or excuse of that wanton and lascivious dauncing commonly used in many places Mark 6. 21. And when a convenient day c. Aug. 26. 1621. FRom the 21 Verse unto the 27 the Evangelist mentioneth certain Occasions and Preparatives which went immediately before the beheading of John Baptist Which occasions we reduced to these three Heads 1. Herod's making a Feast on his birth-day to his Nobles c. 2. The dancing of Herodiasses daughter before Herod at that Banquet 3. The Effects or Consequents which followed upon her Dancing before him Of the two first we have spoken Now we proceed to the third which is The Effects which followed upon the Dancing of that wanton Damsel The Effects are 1. By her wanton Dancing she pleased Herod and those that sate at Table with him 2. Herod thereupon makes a rash promise to reward her with whatsoever she would ask though to the half of his Kingdom and confirms his promise with an Oath Verse 22 23. 3. The Maid being advised by her Mother makes request for John Baptist's head to be given and presented to her in a platter at the Feast Verse 25. 4. Herod though unwilling of himself yet for his Oaths sake and for their sakes who sate at Table with him yieldeth to her request and immediately sends an Executioner to behead John in the prison c. Verse 26 27. She pleased Herod and them that sate with him That is by her lascivious and immodest dancing she gave carnal contentment unto their unchast minds Observ 1 Observ 1. See here one fruit of leight and wanton dancing it serves to breed carnal delight and pleasure in the minds of the beholders and to stir up unchast lusts and affections in them Those unseemly and immodest gestures used in such kind of dancing what are they but the very bellows which seem to kindle unclean lusts in the hearts of such as behold them Therefore 1 Pet. 4. 3. the Apostle condemning the sin of revelling or riotous banquetting and under the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in the Original taxing also lascivious dancing as we have heard before he doth therewithall joyn lasciviousness and lusts to shew that these commonly do accompany wanton and leight dancing and are stirred up by it And common experience proveth the truth of this for we see that such leight dancing is oftentimes an occasion not onely of stirring up unchast thoughts and desires in the beholders but also an occasion of unchast and unclean acts of adultery fornication c. Use Use Let this move all professing Christianity to refrain this unseemly and unlawfull exercise and not only to refrain the exercise or practice but even the beholding of it in others c. Observ 2 Observ 2. Further we may here observe how dangerous it is for any to take delight in beholding such Objects as may be an occasion of sin unto them as wanton dancing of others especially mixt dancing of men and women together so also all wanton gestures or dalliance used either in dancing or out of dancing also lascivious Pictures and Stage-Playes in which there are many sorts of unseemly and sinfull gestures represented to the eyes of the beholders The beholding of such sinful objects is a great occasion of sin and therefore dangerous it is for any to take delight in seeing and beholding them Herod's delighting to behold this wanton dancing was an occasion of stirring up unchast thoughts and lusts in him an occasion also of his rash vow made unto the Damosel yea an occasion of the cruel beheading of John So David's delight in beholding Bathsheba washing of her self was the occasion of his fearful fall by adultery with her So Gen. 6. 2. The sons of God saw the daughters of men that they were fair c. and 2 Pet. 2. 14. the Apostle condemneth such as have eyes full of adultery who cannot cease to sin c. Use Use See what cause we have to pray with David Psal 119. 37. Turn away mine eyes from beholding vanity and with Job to make a covenant with our eyes not to look on sinful objects Job 31. 1. remembring that it it is the property of a good man to shut his eyes from seeing evill Esay 33. 15. So much of the first Effect of the Dancing of Herodiasses Daughter The second followeth which was Herod's rash promise made to her to reward her with whatsoever she would ask c. Where 1. Consider the promise it self with the large extent of it That he would give her whatsoever she would ask though it were to the half of his Kingdom 2. The Confirmation or sealing of his promise with an Oath Touching the large promise which he maketh her it doth discover in him 1. Great rashness in that he doth so unadvisedly promise whatsoever she would ask without limitation or exception not considering that she might perhaps ask something which was unlawful as indeed she did 2. Great folly and madness in that he doth not stick to promise half the value of his Kingdom as a reward for her leight and wanton Dancing Observ 1 Observ 1. This rash and unadvised promise of Herod being mentioned as an occasion of the beheading of John we may hence gather how dangerous it is to make rash and unadvised promises such promises are often an occasion of shame to those that make them So was this to Herod for by it he tyed himself to yield to the wicked motion and request of Herodias and her daughter in putting John to death Now that is a rash promise 1. Which is made without due consideration of the lawfulnesse and expediency of the thing promised Such was the promise of Reuben to his father Jacob That if he did not bring back Benâ—amin he would let him slay his two sons not considering how unlawfull and wicked a thing it was for him to make such a covenant and for his father to require it of him See Gen. 42. 37. Such also was this promise made by Herod 2. That is a rash promise which is made without consideration of his ability to perform it who doth make the promise As to promise payment of another's debt beyond his ability Rash suretiship See Prov. 6. 1. So to promise any thing beyond our power Lawful promises must be of things in our own power 3. That which is made without reference and submission to Gods providence permitting us to perform what we promise and purpose to do Condemned by the Apostle Jam. 4. 13. Go to now ye that say To
false heart Look to it constantly and labour to keep it from running after sin and sinfull lusts and from yielding to the Devil's temptations Call thy heart to accompt and reckon with it every day before thou sleep c. It is the Counsell of Chrysostom Comment in Psal 4. Vse 1 Use 2. See how to keep our selves from practise of Sin in Word and Deed. Labour and use all means to resist the first motions of it arising in our hearts or cast into them by Satan Abhorr them at the first and labour to quench and kill them in the first rising by lifting up the heart to God in prayer or by some good meditation or by calling to mind some sentence of Scripture condemning the sin thou art tempted unâ—o By some good means or other labour to put off and resist the first motions of sin in thy heart beware of being delighted with them and especially of consenting to them Eph. 4. 27. Give not place to the Devil If thou give place never so little to sin or any sinfull motion stirring in thy heart then thou givest place to Satan and if he get once into thy heart as into the heart of Judas he will soon thrust thee forward to the practise of sin in Word and Deed. Resist him therefore at the first by abhorring the first motions of every sin which he suggesteth and which spring from thy own corrupt heart This is a most soveraign preservative against sin thus to withstand it at the first arising in the heart Oh that we would so carefully put it in practise as we ought How many sins would it keep us from into which for want of this we many times dangerously fall to the dishonour of God and wounding of our consciences c Look back into our own lives and into the lives of others and see how many sins we and they might have escaped by resisting the first motions of them in the heart If Achan and Judas c. had done thus they had not fallen as they did So if David Peter c. Use 3 Use 3. Seeing all sin begins at the heart and cometh thence This may teach us where to begin the practise of Repentance and reformation of our Lives even at the heart where sin first beginneth Jer. 4. 14. Wash thy heart from wickedness O Jerusalem that thou mayest be saved c. Eph. 4. 22. Put off the Old man c. And be renewed in the spirit of your mind So Rom. 12. 2. and Acts 8. 22. Peter bidding Simon Magus to repent wills him to pray that the thought of his heart might be forgiven if it were possible Here therefore at the heart and inner-man must Repentance begin it it be true and sound The fountain of sin must be cleansed else the streams issuing thence can never be pure or clean The root of Sin must be plucked up out of the heart else the branches and boughes as it were will not dye or wither Labour therefore first to have the love of all Sin purged out of our hearts pray unto God with David Psal 51. to create in us clean Hearts c. Seek to him who hath promised to give us new hearts c. Ezek. 36. 26. Never think we can reform our Lives till our Hearts be first changed and reformed Many therefore take a wrong course in going about to restrain Sin in their outward practise and in the mean time have their Hearts unreformed These put off their old skin with the Snake but do not change their nature therefore though for a time they seem to be reformed outwardly yet afterward they fall back again into their old sins returning with the Dogg to their Vomit c. Therefore let none begin the practise of Repentance at the outward man but at the heart where sin beginneth Go first to the root and fountain of it c. Use 4 Use 4. To confute such as say Though they swear lye speak filthily c. yet their hearts are good Contra Matth. 12. 34. So much of the generall propounding of the Doctrine here taught by our Saviour touching the cause of spirituall Uncleanness c. Mark 7. 21. For from within out of the heart of Man proceed evil thoughts Adulteries Fornications Murders May 12. 1622. NOw followeth the more particular and large unfolding of it Ver. 21 c. to the 24. where our Saviour mentioneth sundry particular sins by name which do come from within a man out of the heart and do defile him before God In the words consider 1. The Fountain and Root whence all sin floweth From within out of the Heart 2. Sundry particular streams of sin or branches as it were which issue and spring thence distinctly reckoned up by our Saviour being 13 in number Evil thoughts Adulteries c. 3. A repetition of that which our Saviour before avouched touching these sins viz. That they come from within together with an application of this to his present purpose which is to prove that the cause of spiritual uncleannesse before God is from within a man Therefore he addeth That these sins before named which come from within do defile a man Touching the first thing in the words which is the Root or Fountain of Sin we have before spoken I proceed therefore to the second Namely the particular Sins named and instanced in by our Saviour Evil thoughts c. He doth not reckon up all Sins which come from the Heart for there are an infinite number but he nameth these being some of the principall instead of all the rest Before I speak particularly of them Let us first observe one Point generally from the words Observ Oserv In that here are so many foul sins and iniquities recited most of them in the plural number all which and many more do come from the Heart and defile a man before God Let us take notice of the great corruption and wickednesse of man's heart by nature and that it is of it self a filthy sink and puddle of Sin yea of all manner of Sins A Cage of unclean Birds a Sea of filthiness the Seeds of all Sins being naturally sowen in man's Heart since the Fall of Adam There is a spawn of all manner of Sins naturally conceived in the Heart from which are brought forth innumerable Sins as a venemous and cursed Brood That which St. James saith of the Tongue Jam. 3. 6. That it is Fire a world of Iniquity c. is much more true of man's corrupt Heart by Nature without the sanctifying Grace of God renewing and changing it and purging it from this naturall filthiness and corruption of Sin Gen. 6. 5. Every imagination of the thoughts c. Jer. 17. 9. The heart is deceitfull above all things and desperately wicked who can know it Use 1 Use 1. Labour to see and bewayl this great corruption of our own Hearts being such a Sink and dunghill of sin and filthiness To this end examine and view our hearts of
Sometimes to Comprehend generally in a large sense all Sins of the Flesh As Rom. 1. 29. and 1 Cor. 6. 18. 2. Sometimes it is put for the sin of Adultery properly so called that is for breach of Chastity by marryed Persons as Matth. 5. 32. Whosoever shall put away his Wife saving for the cause of Fornication c. 3. In a strict and most proper sense it is used to signify incontinency of single persons or unmarried Thus we are to take it whensoever we find it named with Adultery as in this place and elsewhere Remedies against this Sin 1. Generall against all Sins of the Flesh Vide suprà 2. Speciall against Fornication First Consider the greatness of the Sin for though this Sin be not so hainous as the former yet it is also a grievous Sin as may appear by these Reasons 1. It is a Sin directly against the Body as the Apostle saith 1 Cor. 6. 18. That is to say Such a Sin as doth not only bring guilt upon the Soul and Conscience and so lay open the person to the curse of God but it doth also after a speciall manner pollute and defile the Body In that by this Sin the Body is made not onely an Instrument of Sin as in many other Sins but also the immediate seat and subject of Sin c. Vide Bezam in locum Note that this is also true of Adultery c. 2. It pulls down heavy Judgments of God upon such as are guilty and do live in it both in this life and after this life Hebr. 13. 4. Whoremongers and Adulterers God will judge It is one of the Sins which shut men out of God's Kingdom 1 Cor. 6. 9. and Gal. 5. 19. compared with 21. See before what Judgments follow the Sin of Adultery the like do often follow this Sin of Fornication though not in like measure and degree because this Sin is not so hainous as that is 3. This Sin of it self is a great Judgment inflicted of God upon such as ate given up to it for it is often a punishment of other great Sins Hos 4. 13. Because of their Idolatry their Daughters should be given up to commit whoredome c. 4. This Sin bringeth guilt of Sin upon two persons at once and so indangereth both their Souls everlastingly without Repentance In which respect it is much more hainous and dangerous than those sins which are committed by one alone and hard to repent of c. The second peculiar and speciall remedy against Fornication is that which God himself hath provided and sanctified for such single persons as finding themselves called of God and fit to enter into that estate 1 Cor. 7. 2. To avoid Fornication let every man have his Wife c. The next Sin is Murthers This word is used in Scripture to signifie not only actuall killing or taking away man's Life but also all cruelty and hard dealing towards the persons of men and all means and occasions tendring to the hurt of men's persons or to the taking away of Life More particularly this Sin may be distinguished in respect of the persons against whom it is committed into two kinds The first is That which is committed against the persons of others The second is Against a man's own person Called Self-murder To speak something of both these Touching murder against others it is of two kinds The first is inward murther of the Heart The second is outward in the externall carriage and practise Of inward Murther there are especially four kinds or degrees 1. Rash anger Matth. 5. 22. Whosoever is angry with his Brother without cause c. 2. Hatred or malice which is a continued and inveterate anger 1 Joh. 3. 15. Whoso hateth his Brother is a Murtherer 3. Envy for this makes way often to actuall Murther therefore these two are joyned together Rom. 1. 29. Gal. 5. 21. 4. Desire of Revenge for a revengefull mind is a murdering mind c. Outward Murther way be committed three wayes especially 1. In using disdainfull or despitefull gestures towards others expressing the malice and despite of the heart against them Matth. 5. 22. Whosoever shall say to his Brother Racha c. It is a word of disdain uttered with scornfull Gesture as the Learned observe So Acts 7. 54. the Jews gnashed with their teeth against Stephen 2. In words by rayling reviling and bitter Speeches Prov. 12. 18. There is that speaketh words like the peircings of a Sword Matth. 5. 22. Whosoever shall say to his Brother Thou Fool c. Also by scoffing words as Ismael Michal and the Children mocking Elisha c. 3. In Action or Deed and that two wayes 1. By striking hurting or maiming the Body of another See Levit. 24. 19. 2. By actuall killing and taking away the Life of another and this is the highest degree of murther against others and a fearfull and grievous Sin yea a crying Sin calling to God and to the Magistrate under God for Vengeance being appointed by the Law of God to be punished with Death and that without taking any ransom or satisfaction See Gen. 9. 6. and Numb 35. 30. The second kind of murther is That which is committed against a man's own person And that two wayes 1. Directly by taking away his own Life as Saul Ahitophel and Judas did which is a more fearfull and dangerous sin than killing of another both in that it is more against the light of nature and also because such a one dying in Sin cuts himself from Repentance the remedy against Sin 2. Indirectly by taking any course or using any means whereby his own life is indirectly hurt or shortned as immoderate grief and care intemperance surfetting c. neglect of good Dyet and Physick c. Remedies against all kinds of murther and cruelty against others and our selves but especially against the highest degrees of it as actuall killing c. are these 1. Consider the hainousness of the Sin being most odious unto God and making the person guilty odious unto Him as appears in that our Saviour here reckons it among the Sins which defile the person c. So Psal 5. 6. He will abhorr the bloody man And it must need be so because it is a Sin so contrary to the Nature of God who is a God of mercy and such a Sin it is as makes a man like unto Satan Who is said to be a Murtherer from the beginning Joh. 8. 44. 2. Look at the grievous Judgments of God which follow this Sin In this Life Gods punisheth Murderers and cruell Persons usually with great hardness of heart till their consciences be awaked and then with as great horrour of Conscience as we see in Cain and in Judas who being but accessary to shedding of innocent Blood was by the terrour of his conscience driven also to murder himself Matth. 27. God doth also usually punish Murderers in their Bodies with untimely and violent Deaths a◠appears in Abimelech Judg. 9.
to our Saviour to put this case of conscience to him Whether lawfull for a man c. but under this pretence they did hide a malicious intent and purpose to tempt our Saviour and to entrap him by his answer to them So at other times they used to cover and cloke their wicked purposes and practises with a shew of Religion and Holiness Matth. 23. 14. Ye devour widows houses and for a preâ—ence make long prayers c. Thus wicked Balaam Num. 23. 1 c. under pretence of offering a solemn Sacrifice and of going to consult with God did hide his wicked purpose of cursing Gods people Thus wicked Jezabel 1 King 21. under pretence of a Religious Fast caused Naboth to be falsly accused and put to death that Ahab might have his Vineyard Use Use Let this hypocritical and wicked practice be far from every one of us who professe to be the true servants of God Of all sins take heed of those that are practised under pretence of holiness and Religion Dissembled holiness is double iniquity It is a great sin and offence against God to defraud or oppresse others to speak evill of others or to slander and backbite others c. to wreck our malice or wrath against others these are every one of them great sins and offences against God but never so offensive and dishonourable to God as when they are practised under a colour and shew of holiness Religion or zeal for Gods glory For the more excellent a thing true Religion and Zeal is the more haynous and odious is it before God for any to abuse it as a cloke and cover for sin Let every one therefore fear and take heed of this high degree of hypocrisie and wickedness as being most odious to God and Man Mark 10. 3 4. And he answered and said unto them What did Moses command you Febr. 3. 1627. OF the first part of the Disputation between our Saviour and the Pharisees touching divorcement of Wives we have heard Verse 2. namely of the question propounded by them unto our Saviour touching this matter Whether it were lawful for a man to put away his Wife viz. for such small causes or occasions of dislike or discontent for which the custome of the Jewes in those times was to put away their Wives Now followes the second part of the disputation viz. our Saviour's answer to that question of the Pharisees which answer is made by way of propounding another question to him demanding of them what Moses did command them touching this matter Verse 3. He answered and said unto them What did Moses c. That is What is the written Law of Moses or rather of God by Moses touching divorcing or putting away of Wives Now this question he asketh of them not that he was ignorant of the Law of Moses touching this matter but because they propounded the question to tempt and entrap him and so to bring him into disgrace and dislike or hatred with the people therefore to prevent this their malicious purpose he doth not give them a direct answer presently in his own name but refers them for an answer to the Law of Moses that is to the authority of the Scriptures and the rather because they professed great knowledg in the Law of Moses and that they did highly esteem of the same And this he did also to give occasion by this question to further conference and discussing of the matter Quest Quest Why doth our Saviour answer them at all seeing he knew them to be grosse hypocrites and malicious enemies and therefore as it may seem to be unworthy of an answer Answ Answ 1. To convince and stop their mouths and lest by his silence he should give them occasion to insult over him as if he either could not or durst not answer them according to that of Solomon Prov. 26. 5. Answer a fool according to his folly lest he be wise in his own conceit 2. For the better informing of the multitude and of his own disciples being present touching this matter and the rather because his disciples were as yet to seek and not thoroughly resolved in it as appeareth by their asking him again of it afterward in the house Verse 10. Therefore our Saviour in answering these Pharisees had not so much respect to them as to the good and edification of his Disciples and the multitude who were teachable Observ 1 Observ 1. Though it be not alwayes fit to answer profane and wicked men which are open and known enemies of Religion when they propound captioâ—s questions to us about matters of Religion onely to entrap and ensnare us for sometimes silence is the best answer to such as Solomon saith Prov. 26. 4. Answer not a fool c And our Saviour forbids us to give holy things to dogs c. Matth. 7. yet sometimes it is expedient and necessary to answer such both for the convincing and stopping of their mouths and also for the benefit and good of others who perhaps are present at such times and may reap good by our answers and lastly for the discharge of our own conscience lest we should in such cases be wanting to the truth in giving testimony unto it Observ 2 Observ 2. In that our Saviour dealeth so wisely and circumspectly here in answering the captioâ—s question of the Pharisees not answering them directly in his own name lest he should minister occasion of cavilling to them but referring them to Moses Law for answer asking what Moses commanded in this caseâ— and so opposing their question with another question the better to convince them hence we are to learn the like wisdom and prudence in framing our answers to such malicious and crafty enemies of Religion if at any time they shall come upon us with such intricate captious and â—nsnaring questions seeking advantage against us to bring us into trouble or to bring us and the truth if self into disgrace Here we must remember to be wise as Serpents in answering such malicious and politick enemies of the truth and not onely in our answers but in all our conference with such to be careful and wise so to order it that we give them no advantage against our selves or the truth it self This wisdom our Saviour teacheth us here by his manner of answering these Pharisees coming to tempt him with a question So at other times as Matth. 22. 21. when they went about to entangle him by the question of paying tribute to Caesar he answered them so as they could take no advantage bidding them to give unto Caesar the things that were Caesars c. The like wisdom was practised by the Martyrs when they were brought before authority and their enemies went about to entrap them by captious questions c. Observ 3 Observ 3. In that our Saviour referreth these Pharisees here unto the written Law of Moses that is unto the Scriptures for answer to their question thereby he teacheth them and us that the
covetous worldlings are wont to alledg for themselves the words of the Apostle If any provide not for his own c. So our Sabbath-breakers can alledg that the Sabbath was made for man c. Mark 2. So the Adulterer is ready to alledg the example of David perverting it to a wicked end even to the defence of that foul sin in himself c. This practice wicked men have learned of their Father the Devil as we may see Matth. 4. 6. Vse Use For admonition to us to take heed of this practice of wicked men in perverting and abusing the Scriptures by alledging them in the defence or excuse of our own or others sins and unlawfull practices This is a high degree of profaning God's name and taking it in vain which we are forbidden in the 3d Commandment and for which the Lord there threatneth not to hold such guiltless c. Consider therefore the hainousness of the sin with the danger of it 2 Pet. 3. 16. They which do wrest the Scriptures are said to do it unto their own destruction especially such as wrest them to the defence of sin c. Observ 1 Of the third Observ 1. That some things may be tolerated for a time by the civill Laws of a Common-wealth for the preventing of some greater mischief which yet in themselves are not lawfull or warrantable by the Morall Law of God Thus Divorces in the case of extream hatred of the Husband against the Wife though they were against the Moral Law yet were tolerated for a time by this Politick or Judicial Law of Moses to prevent a greater evill namely the cruel dealing of such Husbands with their Wives So Polygamy or marrying many Wives at once being flat against the Moral Law and first institution of Marriage yet was in some sort tolerated by a Politick Law of Moses as appeareth Deut. 21. 15. for by the Law there set down the son of the second Wife was accounted legitimate and in case that he were the first born he was not to be disinherited but to have the right of the first born that is a double portion And this toleration was for the avoiding of some greater evill which otherwise would have ensured The like is to be thought of that Law Deut. 23. 20. which permitted the Jews to practice usury towards strangers that is toward the profane Gentiles as the Canaanites c. which yet was against the Moral Law of God Unto this kind of Laws we may refer our Law of Usury in this Land touching 10 in the 100. as heretofore it was and 8. in the 100. as now it is which Law doth not allow or approve of so much but rather permit or tolerate it for the preventing of greater usury The like may be said of some other abuses which are or have been for a time tolerated in some Common-wealths to prevent some greater mischiefs which would otherwise ensue Here note that although Christian Magistrates may in good Policy make such Laws whereby for a time to tolerate some evills or abuses in the Common-wealth for the preventing of greater mischiefs yet it doth not follow that therefore we may take Liberty by such Laws of men to practise such sins or abuses The reason is because the tolerating of them by such Politick Laws of the Common-wealth doth not make them lawfull before God neither ought we to make the civil Laws of men but the Moral Law of God the rule of our life and practice which shews what a vain excuse it is of our Usurers to plead the Law of the Land in defence of their practice c. So also of those that think they may go to Law for every small Trespass c. because the Law is open c. Also of such as make private contracts of Marrriage without Parents consent because the Law of man ratifieth some such contracts Observ 2 Observ 2. In that to the permission of Divorce there was added by Moses a Precept or Commandment â—ouching the making and giving of a Bill of Divorce unto the Wife thereby to curb and bridle the Husbands from this unjust practice of putting away their Wives We may hence gather that although this practice of unlawfull Divorces was for a time tolerated and winked at by this Law of Moses yet it was never simply allowed of God but alwayes offensive and displeasing unto him And therefore even by that very Law which did in some sort tolerate and permit such Divorces he did sufficiently testify his dislike of the same Mark 10. 5. And Jesus answered and said unto them c. Febr. 10. 1627. NOw followeth the fourth and last part of this disputation or conference between our Saviour and the Pharisees touching Divorcement viz. our Saviour's more direct and full answer unto the Pharisees touching the matter questioned For whereas in the former verse they affirmed unto him that Moses in his Law did permit the Husband to write his Wife a Bill of Divorcement and so to put her away in case that he had conceived great dislike and hatred against her for some fault found in her To this our Saviour now answereth and gives a more full resolution of the matter then before And this his answer consisteth of three parts For 1. Granting unto them that Moses did indeed permit Divorcement in the case before mentioned he shews them the special cause and reason of that Law of Moses why it was given namely for the hardness of their hearts 2. He proveth the unlawfulness of such Divorcement by the near union and conjunction which is between Man and Wife by God's own Ordinance even from the beginning which he sheweth by laying down the first institution of marriage out of Gen. 1 and 2. chap. And this he doth ver 6 7 8. 3. He doth from thence conclude the question by a general Precept or Admonition touching the not separating of those things which God hath joyned ver 9. For the hardnesse of your hearts This is to be understood of the Nation and people of the Jews and Israelites in general and especially of those which lived in Moses his time and afterward But our Saviour here chargeth these Pharisees also with the same sin because they did imitate their Fore-fathers in this hardness of heart as also because they took upon them to justify such unlawfull Divorces as were practised by the Jews by reason of such hardness of heart Quest Quest What is hardness of heart Answ Answ When the Heart is so confirmed and setled or rooted in any sin either by nature or by custome and continuance in practice of it or by both that it doth become insensible of sin having little or no feeling of it and consequently uncapable of Repentance and unfit to be reformed or reclaimed from sin Sometimes called in Scripture a fat or brawny heart Esay 6. 10. Make the Heart of this people fat c. This hardness of heart was a sin very proper and peculiar unto
doth reprove and condemn the profanesse of such as do speak evil of the sex of Women calling them necessary evils or by the like unfit and reproachful names which is nothing else but to speak evil of Gods work of Creation who made them both male and female and consequently to controll his wisdom shewed in the Creation which is no better than a degree of blasphemy Observ 3 Observ 3. Seeing God is the Creator of both Sexes of Mankind both male and female hence we learn That both sexes ought to glorifie and serve God their Creator in this life by the conscionable practice of all such duties of obedience as he requireth of them not only men but women must do this and not only women but men both sexes alike As God hath created both male and female of Mankind so he will be obeyed and served by both this being the end of their creation Therefore Psal 148. 12. both young men and maidens are exhorted to praise the Lord their Creator and Deut. 31. 12. The Lord commands by Moses that when the Law should be read both men and women should be gathered together to hear it and to learn to obey it See 1 Cor. 11. This shews that neither sex must think themselves exempted from the duties of Gods true worship and service in this life neither the male nor female sex neither men nor women under any colour or pretence whatsoever but both alike and equally are bound in conscience to glorifie God their Creator by those duties of obedience and service which he requireth of them And for either of them to deny this obedience and service to God is in effect to deny him to be their Creator and themselves to be his creatures which is wicked Atheism Observ 4 Observ 4. Seeing God in the first creation of Mankind did make two distinct sexes that is to say the male and female sex distinguished one from the other hence we may further learn That it is a great sin for any to go about to confound these two sexes which God would have distinguished and which himself did distinguish in the first Creation of them Now these Sexes may be confounded sundry wayes As for example By the practice of that unnatural sin of Sodomy practised by the wicked Sodomites from whom it took the name and by other of the profane Gentiles as appeareth Rom. 1. 26. Also by confounding the outward habit and apparel of both sexes as when men do puton and wear womens apparel or women mens apparel which is abomination to the Lord Deut. 22. 5. Or when men and women do so disguise themselves with strange fashions of apparel that it is hard to know and discern men and women asunder by their apparel and habit Now as the creation and distinction of both sexes was the work of God from the beginning so this confusion of them is the invention and practice of the devil which hath been the cause and fountain of manifold grosse sins and abominations committed in the world Which must therefore teach us to abhor and detest this practice of Satan and all occasions and means which tend to the bringing in or maintaining of this confusion of sexes which God will have to be distinguished Mark 10. 6 7 8. But from the beginning of the Creation God made them male and female c. Febr. 24. 1627. THese words do contain the second part of our Saviour's last and full answer which he made to the Pharisees Question touching divorcement In which he proveth the unlawfulnesse of such divorces as were permitted by Moses by the near Union which is betwixt man and wife by Gods Ordinance from the beginning for the shewing whereof he layeth down the first Institution of Marriage Concerning which he sheweth four things 1. The Time when Marriage was â—nstituted From the beginning of the Creation 2. The Author of it God himself 3. The means of instituting it which was by creating Mankind both male and female 4. The speciall Decree of God which he set down and pronounced immediately upon the creation touching the near Union that should be between man and wife in the married estate That a man should leave his father c. Of the three first I have formerly spoken Now followeth the fourth which is the Decree or Sanction of God touching the near Union between married persons For this cause c. These words our Saviour alledgeth out of Gen. 2. 24. where we find them uttered by Adam immediately after that the Lord had created the woman and brought her unto him to be his Wife Now our Saviour here alledgeth them as spoken or uttered by God himself as appeareth Matth. 19. 5. the reason whereof is because Adam in uttering them did speak prophetically and by speciall instinct and motion from God So then the words contain in them God's own Decree and Ordinance set down and pronounced by Adam in the Name of God touching the near Union that should be between married persons c. Of which Decree or Sanction of God there are three parts The first is touching the ground or cause of that near Union that should be between Man and Wife implyed in the first words For this cause The second is Touching the duty of married persons which they owe one to another in respect of that near union betwixt them implyed in these words A man shall forsake his father c. The third is Touching the union it self which should be between man and wife in the married estate They should be two in one flesh c. Of the first For this cause These words as they are uttered by Adam through the immediate instinct of God himself Gen. 2. 24. have relation unto that which goes before in that place namely to that near union or conjunction which Adam affirmeth to be between him and Eve his wife in regard of the manner of her creation being made of his own body even of a rib taken out of him in which respect he saith she was bone of his bone and flesh of his flesh c. Verse 23. whereupon he inferreth the words here alledged by our Saviour Therefore or for this cause q. d. seeing this woman which the Lord hath given to be my Wife is taken out of my own body and so in regard of this manner of her creation is so near unto me that she is even a part of my self therefore it is the Ordinance of God that from henceforth there shall be a most near and strait union between every man and his wife in the married estate Observ Observ That the Union betwixt man and Wife in the Married estate is grounded upon that union which was between man and woman in their first Creation in that the Woman was first created and made out of the body of the man in respect whereof she was as a part of him and so most nearly united unto him And this is one reason why it is said afterward that man
Thus doth God himself account them and so will have us to esteem them This Decree did the Lord set down at the first Institution of Marriage as our Saviour here sheweth and the same is ratified by Christ himself Hence is it that the Scripture speaking of man and wife doth sometime speak of them as of two and sometimes as of one to shew that they are two in one So Gen. 1. 27. God created man in his Image in the Image of God created he him male and female created he them Therefore Ephes 5. 28. So ought men to love their wives as their own bodies He that loveth his wife loveth himself And again Verse 29. No man ever hated his own flesh c. In the fourth Commandment the Wife is not named to shew that she is comprehended in the husband Now more particularly man and wife are one flesh or one person 1. In regard of the first Creation of Mankind in that the woman was taken out of the man as we have before heard in which respect she was a part of him and after a sort one and the same with him 2. In respect of Gods speciall Decree and Ordinance pronounced by Adam immediately after the Creation as here we see confirmed also by Christ's own testimony 3. In respect of the mutual communion of their bodies each to other in the married estate and that by vertue of that right and interest which they have in each others body as is shewed 1 Cor. 7. 4. In this respect it is said 1 Cor. 6. 16. that he which is joyned to an harlot is one body with her Much more then is the husband to be accounted as one body or one person with his wife 4. Lastly This union is also confirmed by the Laws of men which do suppose and take man and wife to be one and the same person Mark 10. 8. And they twain shall be one flesh So then they are no more twain but one flesh March 9. 1627. Use 1 Use 1. SEE by this how unlawful it is for man and wife to be separated one from the other by divorcement for any cause whatsoever except the sin of adultery What else is this but to divide one and the same person into two or to cut a man off from himself and the wife from her self which is not only flat against Gods Ordinance who hath ordained man and wife to be two in one flesh but also against nature But more of this afterward upon Verse 11 12. Vse 2 Vse 2. By this also we may judge of the haynousness and foulness of the sin of adultery or incontinency of married persons by which this most strait union betwixt man and wife is broken and dissolved and so those who by Gods Ordinance and by the Marriage-bond were made one of two are now on the contrary of one made two again directly contrary to Gods Ordinance and the Institution of marriage No sin but this of adultery can or doth dissolve the marriage-bond no sin so directly contrary to marriage and the Institution of God in it as this of adultery being a breach of the Marriage-Covenant which is called the Covenant of God Prov. 2. 17. yea a sin against Nature cutting a man off from himself and the woman also that is guilty of it from her self c. Job 31. 11. An heynous crime yea an iniquity to be punished by the â—udges A sin which by the Law of God was to be punished with death Levit. 20. 10. A sin which if men do spare yet God will not but will most severely â—udge Heb. 13. 14. Whoremongers and adulterers God will judge Use 3 Use 3. Seeing man and wife are so nearly united that they are both as one person this shews how unfit it is for married couples to live in debate discord or strife between themselves and so to be divided one from the orâ—er This is all one as if one should be at strife and debate with himself or fall out with himself And if a house divided against it self cannot stand Matth. 12. 25. much lesse can one and the same person being divided against himself stand that is hold out or continue to prosper and thrive either in his worldly or spiritual estate Contrà the dissensions of man and wife do hinder the prosperity of themselves and of the whole Family As it is in a ship upon the Sea if the Governours of it be at debate all that sayl with them are in danger c. Chrysostom's comparison Homil. 56. in Genes pag. 434. Use 4 Use 4. See further how great a sin it is for man and wife to live in hatred and malice one against another and to shew it by maliciou hard or cruel dealing one against another This is as if one should hate and deal cruelly with himself which is unnatural and no better than self-murder Ephes 5. 29. No man ever hated his own flesh c. Use 5 Vse 5. Seeing there is such a strait bond between man and wife that they are two in one person this should be a fâ—â—cible motive unto all married couples to cleave mutually to each other by practice of all marriage duties whereby this near union is preâ—erved especially by the mutual affection of love and by all fruits of love as doing good to each other bearing with one anothers infirmities c. To this end let the husband consider with himself that in loving and doing good to his wife he loveth and doth good to himself in bearing with her infirmities he beareth with his own in cherishing her he cherisheth himself for they are not two but one So also the Wife is to consider that in loving her husband and doing him good she doth good to her self c. Observ 2 Observ 2. In that it is said Two shall be one flesh not three four or more c. we learn That lawfull marriage is and ought to be between two persons only and no more viz. one man and one woman It is such a bond as doth tye and unite only two persons and no more into one This was Gods Ordinance in the first creation and institution of marriage that it should be between one man and one woman Mal. 2. 15. Did not he make one that is one wife for one husband yet had he the residue of the spirit c. Vse Use This condemns the sin of Polygamy or marrying of more Wives than one or of more husbands than one at once A sin directly against the first Institution of marriage and condemned also by other speciall Laws of God given afterwards as Deut. 17. 17. The King himself is forbidden to take many Wives and generally Levit. 18. 18. Thou shalt not take a Wife to her sister or one wife to another c. vide Jun. in locuâ—s Object Object Some of the Patriarchs and other holy men who lived in times of the Old Testament did take many Wives as Abraham Jacob c. Answ Answ This doth not prove