to reach in many things which a generall handling passeth over and satisfaction to a doubtfull minde is more easily given this way then by some other meanes of more waighty nature Each ordinance of God serving specially for that end which another doth not A poore star may in her use exceed the Sun when its darke and night season though the Sunne exceed all Starres in her light This was a third respect But above all other I considered that the wofull overflow of sinne and of Lust by name in this our age which reignes as in her element through disdaine or violation of the ordinance of marriage seemed to need some check and affront from heaven which might remaine as a witnesse against our debauchery and which might flait men out of their uncleannesse Unto this worke though I know my selfe the unfittest of many yet as one having more leasure then they as sometime a looker on may see what a gamester oversees I durst not wholly decline that taske so farre as this vice offered itselfe or came within the bounds of my Treatise The contempt of long light having begot those spirituall penalties of a secure unbeleeving impenitent heâ—rt with apostasie from the truth how should it bee otherwise but the spirit of grace must straiten it selfe exceedingly both in removing of many helpes and a fruitlesse living under such as remaine And what then must follow save a formall empty profession of that truth the power whereof is wofully wanting Now we know hypocrifie cannot long continue within her owne bounds but she must quickly discover her selfe to be openly profane When was hearing and worship in the memory of man accompanied with so much wickednesse or when had Popery bettery colour to traduce our Gospell for a doctrine of licentiousnesse And while men have leasure enough for every other thing who lookes at reforming of ill manners And how justly doth God leave men who will not be as they ought with Hazael to prove worse then they seemed What argues this that men living in a practice of drunkennesse and uncleannesse dare prease upon a Minister of Christ for comfort to their soules as imagining it to belong to them Is it not a signe of a spirit of giddinesse reigning in the world out of deepe doting upon their prayers and hypocriticall worship Hath such a Baalamish conscience ever appeared and so commonly as now it doth in all places Dare Usury drunkennesse covetousnesse swearing which are more infamous and hated openly proclaime their shame and doe we thinke that more secret sinnes which love the darke are not much more generally practised as sodomy fornication and wantonnesse For which sake the wrath of God justly comes upon the children of disobedience And this fourth was my strongest reason Now then as my endeavours want not due motives so it lyes in thee for whose sake I have written to look to thy selfe lest it bee undertaken in vaine If there be little hope that my Physicke not mine but Gods will worke any great Cure yet I wish it may prove preventing to such as yet remaine untainted What the successe is like to be lyes not in mee nor thee to determine At least this I desire that they who are entred or are to enter the estate of Marriage may find these rules somwhat advantagious to further them in their choice or to guide them in their course I shall bee happy in my designe if either of these be obtained to the effecting whereof I commend all to his grace who hath by his providence brought this Treatise to an end both for mee to publish and for thee to peruse Thine in the Lord D. R. A Table describing the severall Contents of the Chapters of this Treatise and the Appendix thereto Chapter 1. COntaines the Analyse of the Text The first point handled viz. Marriage is honourable Chap. 2. More full Explication of the specialls in which the honour of Marriage consists being the ground of the Treatise ensuing viz. in entrance and continuance Entrance first that is Marrying in the Lord handled Chap. 3. The second requisite unto a good Entrance handled viz. Aptnesse and Sutablenesse Chap. 4. A first digression Touching Consent of Parents with sundry Questions and Objections answered Chap. 5. A second Digression touching a Contract what it is and sundry Quaeres about it answered and resolved Chap. 6. Returne to the first Argument The second part of the Marriage honour to be preserved to wâ—t in the Married condition and that both generall and speciall in generall by some mutuall Duties concerning them both Foure of them named The first handled viz. Ioint consent in Religion Chap. 7. The second joynt Duty of married couples handled to wit Conjugall love Chap. 8. Treateth of the third joint Duty of the Married viz. Chastity Chap. 9. Containeth the fourth and last Dutie of jointnesse in Marriage viz. Consent Chap. 10. Proceeds to the personall offices of either partie And first of the Husband Three severall duties named The first of them handled viz. That he be a man of Vnderstanding Chap. 11 Goes on to the second personall Dutie of the Husband to wit Providence Chap. 12. Treateth of the third and last speciall duty of the Husband viz. Giving Honour or Respectivenesse to the Wife Chap. 13. Handleth the second sort of speciall Duties to wit of the Wife Three of them named The first of them handled viz. Subjection to her Husband Chap. 14. Proceeds to the second Peculiar Duty of the Wife viz. Helpfulnesse Chap. 15. Treateth of the third and last Duty of the Wife which is Gracefulnesse wherewith the former Vse of Exhortation to honour Marriage is concluded Two other uses of the point added and so the whole Treatise finished Chap. 16. Is an Appendix to the Treatise Gods judgements against the defilers of Marriage terrible The point handled Reasons added A Question answered for explication of the Doctrine Some Vses Of Terror Admonition Chap. 17. The maine Vse of Exhortation to ensue Chastity Sundry meanes and counsels propounded at large And so a conclusion of the whole Book The end of the Contents of the Chapters Matrimoniall Honour OR A TREATISE OF MARRIAGE HEBREVVS 13. 5. Marriage is honourable and the bed undefiled but Whoremongers and Adulterers God will judge CHAP. I. The Analyse of the Text. The first point handled That Marriage is honourable WHAT the peculiar aime of Saint Paul in this Epistle might be in the enterlacing of a solemn praise of marriage betweene the fourth and the sixt verse of this Chapter which are of another garbe and nature may perhaps seeme questionable to a Reader not observant of the circumstances of times and persons Sure it is that the Apostles scope is very orderly and familiar For having in the former Chapter propounded the Doctrine of justification in the causes thereof both matter forme and having also very effectually built thereon that great exhortation to beleeve and to live by faith In the
religious wives and yet for some by-respects and ends of their owne will tolerate them in their profession of religion and use of means But alas full ill is it against their wils if by any counsell benefit or perswasion they could be withdrawne from it how glad would they be Nay if they could divert their affections from this way to any worldly way of feasting jollity and companionship how much rather would they chuse to be at double or treble cost to maintaine it rather then at a single one to nourish the other So that if they permit them not their religion with gibing and geering them openly yet with a secret disdaine If say they our wives will needs be precise let them why Is it because you love it in them No for then they should have your company and you would be like them wheras now you suffer them by a kinde of connivence winking at them and looking betweene the fingers But why perhaps they being men of a more indifferent and gentle nature and convinced by the secret grace which breakes out in their wives which they cannot smother and now and then especially in the time of their feare of death acknowledging their state to be better then their owne besides beholding sundry gracefull qualities in their wives which tend to their owne honour and credit in the opinion of others beholding them to be in esteeme with some of their betters and themselves accepted the better for their sakes sometimes also stirred in conscience to desire they were as they are though when their pangs be over their lusts doe againe surprize them I say by such second motives many men not being Nabals and base blockes being perswaded better of their wives then others are as seâ—ing their estates to be the more prosperous by their frugâ—ll housewifely and wise managing thereof they grow more indifferent toward them and especially their persons and sweet innocent behaviours gracing them in their eyes And by such meanes many women unequally yoked live at better tearmes then others doe But alas how few of such husbands are drawne to God as the Apostle saith by the conversation of the wives or wives by such husbands but put it off with a tricke you see say they what our wives affect they must have their wils we must not crosse them for then all were out of order let them alone and run their course as poore silly women may doe but as for us who are wiser and have greater affaires to looke after we must play the good husbands at home and hold in matters together Well take heed you wise fellows lest you be taken in your owne snare beware lest God pull ye not downe from that pride and jollity by which you look over religion as a meane thing under your worth and employment The wisedome of man is but foolishnesse with God and when the glory of this world shall be abased and bid you farewell then Gods matters will beare some price and Maries portion may hap to be wished Oh therefore as Paul saith what knowest thou O man whether God have appointed thy wife to occasion thy conversion Oh its death to many a bad man to thinke that a woman should beare stroke or sway with him in the cause of God they will not yeeld so farre as to grace their wives with such a victory It s well if her ornament prove not her greatest detriment and she have not much soure sauce to digest her sweet meat But as for following her steps to heavens oh it were too great honour to the wife well you shall wish you had esteemed it your owne greatest honour Meane time the greater shall her thank be with God by how much her religion hath cost her the setting on if she suffer not her zeale and grace to quaile by any discouragements till she see better things at last after her long patience to be wrought in her husband Oh thou unequall husband art thou content to pocket up all the commodities and contents of a good wife and to take all which religion affords thee in thy wife for thine owne ends never looking whence this mast fals wilt thou love the daughter thrift modesty subjection sobriety teaching of thy children and carest thou not for the mother religion which bred them all How base is it to love the effect and to dislike the cause to desire that these good qualities were in a wife without religion rather then by them to behold the beauty thereof Take heed resist not the light stop not your eyes from beholding that Sun whose beames you are so much beholding too I conclude this fourth branch being a very materiall one with an admonitory caâ—eat to such persons whose wisdome will be as I take it to make a vertue of a necessity either in drawing the backward party to a better passe or themselves to a more patient bearing of their burden First therefore let such say with Pharao's Butler I remember my sinne this day the sinne of rash entrance into marriage my sensuality and yeelding to mine appetite without consulting with God These and other sinnes of thy youth open before God that he may cover them Redeeme thy former neglect by present diligence in humbling thy soule and praying to God for pardon it is never out of season to doe so if the fruit be not as thou desirest yet it shall be some supply of thy want of good marriage and an ease of thy sorrow As for thy companion poure out thy soule to God for him as Abraham for Ismael Oh that he might live in thy sight If conscience move thee not yet let self-love doe it for thou art like to enjoy the good And with spirituall meanes joyne sutable practice commend whatsoever is praise-worthy in thy companion for the worst have some good parts that it may appeare that thou art loth to bury good under the clod of evill and wouldst be glad to commend for somewhat for so God himselfe doth Deut. 5. 28. c. infirmities passe by and marke not for who speakes of a scar when the body is crooked grosser evils so observe as waiting thy season to reprove them and that with all mercy and meeknesse lest thou exasperate instead of mending joyne especially a convincing and winning conversation for this glasse will say more then all thy words nay if Saint Peter may be beleeved more then the word it selfe sometimes And they are no men nor women whom such a carriage will not win in time But put case God still answers not thy desires fret not against thy lot which is Gods providence nor by comparison of worser folkes better successe But possesse thy soule with patience beare this indignation a while till the evill be overpast thou drinkest of no other cup then that which thou hast filled for thy selfe Moderate such pangs and melancholique passions of discontent as doe
passe on a most uncomfortable time of marriage more dismall then to live in a wildernesse because the necessity of an unwelcome chaine makes it doubly wearisome And as themseves so they who were the authors of such matches do live together at deadly feude at continuall sutes the one striving to revenge himselfe upon the other till both their estates be ruined I doe not hereby exclude Guardians from that due respect which the law affordeth when their care and respect to their orphans welfare is sutable to the calling of a Governour But whatsoever the law allots the conscience of one that feares God should be so tender that themselves being no losers in respect of the charge which they have bin at they should deale with the orphan mercifully in all other respect of advantage which a man of no conscience would encroach upon Such as looke at their own peace and the honour of their profession will be wary in such undertakings to make their retreat sure that nothing may after be cast upon them which might crocke their name or religion or give occasion to others either to stumble at the practice or to make it at a president for the like impiety To conclude I say this to all parents who will be ruled by the word boast not of your honour and priviledge to doe hurt with Shunne all those base distempers of which I have treated at large as the infamies and reproaches of bad parents or governours Sinne not on either hand ether on the right or left neither by base sluggish neglect and contempt of this charge nor yet by any abusing of your liberty to the prejudice of your children But walke in the cleere way of duty To which end consider your prerogative is allotted you by God no otherwise then that you might undertake the duty more cheerfully Be circumspect painfull wife and helpfull to your children so farre as your meanes will admit with a free beteaming heart God tries your love and integrity by this occasion Times are now growne such that the best parents cannot improve their love and affection to their well deserving children as were to be wished the world is at such an high rate that they whose estates are not very great can hardly light upon a comely sutable match especially for daughters there being none so meane now adaies but looke for as good portions as in our predecessors time would have beene thought a very good portion for men thrice above their fashion And it is the disease as well of the children of God as of men to flight good matches where excesse of portion attends not yea I am perswaded it s the cause why Gods hand is so manifest in the ill successe of most matches because God was never so little looked at in marriages as now But as for these things let both good parents and children count it their affliction beare it meekely and leave it to God Let your love be neverthelesse to doe them the good you can It is not in your power to do all you would God will have somewhat left to himselfe Smaller matches with Gods presence and blessing for ought I see may in short time equall farre greater in successe Doe that for your children both in your education meanes counsell prayers providence which is in your power to doe and as for the the rest remember marriages are made in heaven and thence must expect their happinesse you can doe no more then you can And for this whole argument viz. consent of parents thus much CHAP. V. Touching a contract What it meanes The substance of it Answer to some questions about it COncerning this argument the first enquirie will be about the word contract how and in what sense we here use it Then touching the necessity or indifference thereof Thirdly concerning the performance and act of contracting Fourthly touching such reasons or respects as whereupon it may seeme to be reasonably practised And then shall want such quaeres as are or may be made against it or about it Lastly we will conclude with some use of the point For the former of these we here make a contract a relative word importing an antecedent act betweene two parties who intend marriage that is to say a private mutuall free unconditionall promise having past between these two persons to marry each other and no other But here this contract is not ment but a more solemne and open binding expression of this former promise made that it may be ratified and strengthned as becommeth a businesse of so great consequence So that before we come to any other consideration we must needs premise a little touching marriage promises made in private betweene the single parties it being presupposed that they be not within degrees prohibited and further that they be without all exception of inconvenience or ill report and scandall as in the case of cozen Germans is manifest and the nature thereof For we must know that although an explicite or expressed contract hath in it the greater force externall before men to tye the parties to marriage yet the mutuall promises of them both joyntly made either at the first or afterwards doe as deepely binde them both before God and in court of conscience as the other doth And indeed the difference betweene them is not formall but accidentall and both are true reall contracts or covenants the one as the other and if there be somewhat in the expressed contract which is not in the other in respect of outward obligation then may there be truly said to be somewhat in the former which is not in that in respect of essence For the being of the expressed contract rests in the former viz. in the deliberate voluntarie mutuall and honest resolutions of the parties among themselves which being past give the essence to marriage before the other came and is the foundation and ground of the latter For else it might be said that any passage of expression betweene two before witnesse falling from parties though in rashnesse or in sport or upon a question demanded might carry the force of a contract which no man of any sense can imagine to wit because the expressed contract before witnesse implieth a former mutuall consent betweene them not now to be questioned but yet for speciall causes to be more solemnly and publiquely testified for avoyding of great inconvenience And this appeares plainly by the effect which a contract or promise produceth and that is a great alteration in the parties who before such promise were their owne and had the stroke in their owne hand to dispose of themselves as they please But after their mutuall promise they cease to be their owne and passe over themselves not their money or corne or goods but themselves each under God to the other so that now each hath power over other and onely one over the other In so much that whatsoever other promise should possibly be made by both
the fourth Command that a man might not gather stickes on the Sabbath day yet because in generall God had charged that no dressing of meat or bodily labour should be then done but all be dressed and provided before therefore the Lord commanded him to bee stoned by vertue of the generall Commandement And are not these weake bottoms for men to warrant their owne or other means marriages because the contrary is not forbidden when as that is forbidden which is if not further off yet full as farre It is objected that many of the Patriarchs did thus marry and are no whit impeached for it I answer if that be a reason then let us marry our halfe sister as Abraham did Sara for so hee justifies himselfe to that Abimelech yet in deed shee is my sister for shee is the daughter of my father by my mother in law Doe we not know how Terahs family after it came to Mesopotamia and subsisted there was farre divided from the other families of Shem and therefore straitned much in their choice Cursed Chams family they were expresly forbidden to marry in as being the nation which God would root out and give it the posterity of Abraham where then should they marry but within their owne narrow family And wee may well thinke they did as well as then could be done and made such a shift as they did for even those they married were Idolaters which was forbidden if it could have beene shunned but one necessity pardoned another better Idolaters under no curse then accursed Canaanites If they had had larger breadth had they so ventured But they much presse the example of Caleb his giving of Achsa his daughter to Othniel her coufin german To which I answer If it had beene as they say yet it was not in coole blood but upon a condition made in generall to any but falling out as it did it might have beene an exemption by an extraordinary occasion But the thing was nothing so for Othniel is called the sonne of Kenaz by the same liberty of speech which calls Christs kinsmen his brethen He was not the sonne of Kenaz Calebs brother but the son of his sons son so Tremellius upon the place Brother saith he that is one descending from his brother two or three Generations remooved Each Grandchild and each Nephew or sonne of Nephew is called a sonne by the phrase of the holy Ghost But I list not here to take off every objection I returne Put case I should grant them their desire that because cozen germans are not named therefore they are allowed yet methinkes there be abundance of things which prudentially might move men to forbeare these marriages First notwithstanding the long time that this Tenet hath possessed the spirits of some men yet we see the blemish and crock of it is yet unwasht out yea cleaves still and abides upon it The mindes of men cannot yet put it on as a garment fit for their back still it s a generally questioned thing among the most and even by such as are with much adoe urged to it by such as thinke they see further then all men yet scarse is the doubt exempt of out them but they stagger I make not this an absolute reason but a suspition and prejudice against it And why should any man chuse rather endlessely to beat his braine to evince a thing of so doubtfull truth then yeeld to the contrary practice which no man can doubt of Is it not wisdome to doe that which is safest Can faith and doubting stand together And can that be done without sinne which is not done in faith but wavering Surely the Plaister which men study to make for this sore is far too narrow to cover it Againe the scruple being unremooved what apudder doth it cause among Gods people especially what jealousie strangement and dislikes among the kindred We should aime at all communion not alienation Besides when God hath vouchsafed so great breadth and liberty who should strengthen himself by mixture of bloud and as Nicodemus saith going into his mothers wombe to be borne againe Not to speake of that observation that God hath not blessed it with such encrease or integrity of affection And it s not to conclude among those things that are pure and of good report And surely if this be a great reason of unlawfulnesse of marriage betweene degrees forbidden because thereby that naturall honour and awefull esteeme of parents and consequently of such as are neere of kin unto them is imbesselled and violated for what is more repugnant to respect and honour then the familiarity of carnall commixtion then I am sure the reason holds as well betweene cozen germans as others of kin for nature hath put as due and chast a respect of honour betwene them as betweene those who are namely forbidden in Leviticus But the former is avowed by many writers one whereof I produce Augustin his speech de Civit. Dei book 13. cap. 16. I know not how it comes to passe that there is a kind of naturall instinct in the modesty of man and that praiseworthy that to whomsoever he oweth any shamefast and chast honour for kindreds sake from the same person he restraines any marriage affection which even the chastity of marriage blusheth to violate Quest 3 But to proceed here is another question wherein doth a contract differ from marriage since that the substance of matrimoniall union stands in the contract what is there more in marriage it selfe or what reasons are there for the dissolution of the one which are not for the other Answ I answer There is great oddes betwixt the strength of a contract and the strength of compleat marriage For the strength of the former stands forcible by the private conâ—ent of the parties I meane this that although God be in a contract yet so as the parties which consented may also dissent when they finde that consent did hinder the private good of their married estate And so when it appeares that the one partie is unqualified for the other through many evills that break by after intelligence then they that made it may breake it But marriage hath a strength by publique consent of the law and the custome of men and therefore it s above all strength of private promises and admits no dissolution by private consents The union of contracted ones is an union of imagination or of affection so long as it s within such boundes But the union of marriage is an union of state and condition standing in right and law above all private affection If private contracts be broken off as they ought not without consent there is private satisfaction given to the parties but if marriage be broken off there is publique scandall given beyond all satisfaction The regard wherof tieth the hands of married ones behind them from all liberty of consent to dissolve the knot because as it concernes the body of the state to see sinne
Jephtha a valiant man yet a bastard was scorned and cast out from among his brethren had no childs portion and Sampson by his wilde lust became of an honorable Iudge a foole in Israel Chastity then you see is a generall duty for all them who seeke to maintaine their honour unstained nothing doth cleave so deeply to marriage as this I have noted before some accidentall staines by unequalnesse when Ladies and their horskeepers young girles and old men match together when a Prince marries a beggar a bad with a good a christian with an heathen or heretique or if marriage proove contentious and unpleasant who sees not a reproach But these are such staines as may be washt out in time either by repentance or in a sort by second better marriages Onely the staine of unchastnesse is like an iron-mole which nothing can fetch out it s like the leprosie which fretted into the walls no scraping the stones could clense it but it must be demolished Death may end the parties but not the memory of the shame Davids repentance tooke away the guilt but not the reproach that abides to this day So then as I have began with the duty of love which must be the first and inward cement of couples for what 's christall worth if it be broken I say as loves is the inward band of preserving because the outward action followeth the affection so now I proceed with chastity which is the maine Charter of love and the patent thereof evidencing that the heart loves entirely because the bodies are kept pure from pollution I deny not but there are thousands of none of the most loving ones nor religious ones who yet loath adultery and filthinesse in this kind but yet there are many also not the worst for repute whose marriages are spotted with this staine and all to shew that where the roote wants ten to one if the branches doe not wither The restraint of providence is such by a common light that many are kept perforce from this dishonour And yet this proves not but that the inclinations and temptations of others are such that they lie open to this snare as much as to any We must not neglect the urging of the duty because some are innocent for some are so in same who are not in deed and some in deed who are not in spirit and some in spirit and yet no thanke to them let the point fasten as it may and fynd out the guilty the guiltlesse are out of the compasse of it But the age is generally debauched and iniquity carryes all as a flood before it Although the second part of this Treatise treating of the denunciation against this sin may perhaps more fully discover this disease with the cure of it yet here by so fit occasion I shall presse the jointnesse and honor of the duty by a few reasons exhortation and motives Reason Touching Reasons this may be one Chastity is the maine support of union as the contrary is the chiefe dissolver of it No other fault if once the marriage be lawfully consummated doth jnferre iust separation by authority of the word save this of uncleannesse Therfore needes must that which mainteins union bee the greatest pillar and prop of marriage Prostitution of the body profanes the honor of it and casts it into the myre and therfore the Cardinall vertue that must beare it up must be this Chastity If so then ought it by joint consent to be maynteyned by both parties Reason 2 Secondly it must be jointly done because although the honor of pure marriage requires both to conspire in mutuall chastity yet the defilement of eyther party is sufficient to overthrowe the honor of it As we say of a vertuous action all points must concurre to make it good but any one defect in those will serve to make it vitious so here Marriage dishonor doth not need the consent of both the parties dishonesty if one be disloiall it s as good as both Not before God in point of guilt but men in point of honor for to manward guilt and reproach â— in a sort especially here lose their difference the innocent party being pittied with as much dishonour as the guilty is reproached Therefore this joint duty of chastity must be supported most carefully by the joint care and purenesse of both parties Adde hereto that defect of this joint closenesse may bring a shame upon marriage though perhaps not so great yet as true as well as a greater crime committed As the Philosopher saith glory is not in the glorified he is but the object the agent is the glorifier Therefore fame and report is well called by some the married ones Saint For by fame they either stand or sinke Now how easily may fame snatch the least neglect of the married in this kind to raise suspicions How closely curious had they need be of their course and purenesse who cannot keepe their owne honour in their owne power sometime doe what they can Is it not the misery of manie to be defamed without cause Neither smoke nor fire appearing but perhaps some mistake error or advantage of a foule mouth being the sparke that kindleth the fire And yet it sometimes little availes for the point it selfe of honour whether a man be guilty or be taken so How great had that caution need to be that should preserve the honour of chastity Reas 3 The third may be this as I noted before Gods setting his print and marke of honour upon marriage in appointiug one to one How serious and solemne ought the meditation of this charge be being not humane but divine And to repeate nothing If the violation of this sacred band had such a blemish cast upon it by the Lord when yet it was covered over with a mantle of connivence and the practice of so many holy Patriarkes and Saints who were guilty of it what shall bee said now of that uncleannesse which proclaimes it selfe like Sodom If Poligamy were a state of uncleannesse in Gods esteeme and seldome went without a scare from Gods stroak as in Jacob and David and Elbana's cases appeares especially in that exorbitancy of Salomon what shall be said of that which carries the bastard at the back and wants the least rag of any veile to colour or excuse it Attend this reason and shunne this sin Reas 4 Fourthly that must needs be looked unto jointly by both the couples which hath such a covering faculty in it and sets the varnish and lustre upon each other endowment of it My wife hath defects but she is loyall by unavoidable errors she may offend but by voluntary she will not From her the honour of my marriage coms even when both of us are dead and gone in our lawfull posterity the Crowne of parents She is beautifull saith one personable well descended rich saith another yea but she is chast saith a third this crownes all What else were
land to their penance with such impudence or disdaine Not to speake of such great ones as for their villany in some kndes not to be named with their owne flesh and forcers of their wives to yeeld to the lust of their servants have been brought to open execution is it not pitty that through the insolency of offendors the sacred censures of Gods Church should be vilified and exposed to scorne To end this reproach of the name it s an usuall saying that the sinnes of seed and pollution are punisht in the seed one way or other a tainted seed bewraying it selfe Saint Peter speakes of some sinnes derived by tradition from the fathers to their children among which this is one none of the pretious legacies as Iericho was built so is adultery plagued both in the eldest and youngest it goeth through the race till it have wasted all and made an utter consumption Some notorious monster in this kind being as he who puts a burning torch into a stacke of straw so violently burning that there is no quenching of it Thirdly God accurseth this sinne with beggery and rags wastings of state open or secret no man can tell how save that so it is and by this privy plague God hath discovered many wretches in the eies of them that else never should have suspected such One of them upon his death confessed both of this and of other evills I have spent many thousand pounds to damne my soule Alas poore soule it need not have cost thee a penny save that the divell loves to have his bored slaves outvie Gods servants and as one saith doe more for him that will shed their blood then Christs servants will doe for him that shed his blood for them When no cause I say hath appeared of such a mans wasting but yet wasted he is parsonage added to parsonage great portion in mariage to former inheritance great befallings of legacies by this meanes and that yet none will serve the turne but a canker fretting out the marrow of all no thriving in estate what doth it argue but that moth that eates out the foyson of all and that fire that melteth all as fat before the Sunne The sluggard and adulterer being commonly joined in one pertake of one plague of penury Goe over townes and countries tell the choice buildings lands and inheritances of them and aske whose these were all will tell you such a name such an house enjoy'd them but now all is gone and embezzeled away nor one acre remaining of foure or five thousand pound lands by the yeere And how Oh the fire of lust and burning concupiscence hath wasted all and driven them out of their dwellings as dogges or swine so that all who come by may say drunkennesse riot whoring idlenesse or malitious persecution of the Church of God have beene the meanes to roote out the most families of this greatnesse and wealth Truely methinkes when I passe by them they are as Theaters of vengeance and judgement of God against adulterers and fornicators Fourthly the judgement of God appeares in the snaring of the sinner by this sinne As is the whore so is the adulterer shee is a deep ditch to devoure and he is a vast gulfe of lust and concupiscence He is so drowned in his owne perdition and cannot get out snarled as a bird so that the more she struggles the worse shee is hampered would unwind her selfe but cannot Oh! then what a judgement is this neither to be able to be chast nor endure to be unchast As the Poet said of the Paramour to his harlot neither can I live with thee nor without thee So of this lust I cannot endure it it is so dogging so unsatiable that it wastes my marrow in my bones and causeth a perishing daily without death it s a tyrant to me forcing me to serve it beyond my strength And yet I cannot be without it neither it hath so prevailed against me by the false sweet and cursed habit of it that I cannot want it One in this kind was so addicted to it that even when he was spent to the very pith yet had appointed his harlot to meet him when death approached and could not beleeve he should die till want of breath intercepted his thoughts and trade The soule in this plight sinkes deeper and deeper one harlot makes way for another some one insatiable stallion in this kind having three foure yea seven harlots to exhaust him As he said merrily so I here such need no gout dropsie ague or consumption to bring them to their end they have provided a speedier course There is no end of sinning and he must needs go whom the divell drives Fifthly it s the divels nestegge and causes many sinnes to be laid one to and upon another Looke upon the wofull cheine of Davids lust how did one follow another the act urged the concealment the eagernesse thereof provoked a suborning of Vrijah that brought on the making of him drunk when that will not serve turne then the innocent must be murther'd any one of these odious in a wretch how odious then are all in a Saint How many secret murthers of infants have beene caused by Popish Votaries let the vaults privies fishponds belonging to their lawlesse houses testifie nay their owne Pope Gregory who tooke an order with them upon the observation of such villany I Oh the lies shifts perjuries purgings by forsworne men bribes given and taken policies and tricks to cover defend and make off such abominations So it must bee I wonder that a man should be so debauched as to be a whoremonger but being one I wonder not that he is as such a one must bee for can a bowle rolling downe the hill stop her owne course no more can hee who is in the power of his lust doe as hee would but as the force of ill custome and the prevailing sweetnesse of his lust necessitates him unto No sin goeth alone but to be sure uncleanesse cannot avoid many to accompany it Once over the shoes in this puddle rarely will Satan leave off till he have by degrees got thee over head and eares Sixthly what wofull consequences follow this sin As Salomon of the drunkard whence are red eies To whom are woundes blacke and blue cheeks So say I here To whom are quarrels Broyles blood shed Duells betweene Corrivalls of Harlots with a raging heart never at peace To whom To those whom the fury of harlots discontent hath incensed what will not such doe to gratify their Mistresse Nay where doe Robberies by the high waies and murthers and burghlaries begin Surely in the love of harlots as much as in any other roote It must be so love will not be maintaind with nothing this sin is and must be desperately wastfull The old speech is Venus must be nourisht with Ceres and Bacchus infinite is the luxury and Riot of such no end of expences in each
to them that â—eglect the care of their Children Parents must goe in a midâ—le way betweene â—â—usterity and fâ—lly towards their Children Bâ—se shifts and respects of Parents in disregard of their Children A contrary extreame of parents in overmuch love to Children The 1. degâ—eâ—â— The 2. degree Abuses of Guardians and Governors of Orphans in this kind of neglect sundrie waies Wofull fruite hereof Vse of exhortation of parents to attend their Children in this great work Second digression to the point of Contract Contract in what sense here used Promises of marriage the root of a contract To be very cautiously made and tâ—eir properties Reall contacts as good as verball What promise for marriage doth bind A mutual one A free or voluntary one 3. A plaine one without deceit What that is Admonition to all parties to beware of their marriage promises Raâ—h and inconsiderate promises of marrage very foolish and sinfull Whether a Contract be essentiall to Marriage Contracts very ancient and of general use Iewish Contracts what Iosh 15. 16. Action and performance of the Contract â—ow to be done Rationall respects in which a Contract may be used The 1. Sutablenes to the weight of the thing The 2. To prevent inconstancie Respect 3. The benefit of the parties contracted Generall Touching questions Whether publication of contract be necessary What is to be thought of the marrying by a Minister Whether Cosen Germans may marry answered I make no quarrel but oâ—ly shew my opinion leaving â—thers to themselves Wherin differss contractfrom marriage God is in a contract for good and not evill but in marriage whether good or evill One is better spoiled then 〈◊〉 Why a space is alotted twixt contract and marriage What spâ—ce is he most convenâ—enâ— What if either party defile it selfe before marriage Of Reproofe of all disdainers of Contracts Exhortation Contracted Couples prise your contract 1. Sam. 13. 12. Iob. Heb. 13. 5. Zach. 12. end 1. Cor. 7. Deut. 32. end Luc. 22. Gâ—lath 6. Councells in peciall for such The second generall preservation of the honour of Marriage in the conversation of it 2. Iohn 8. Prov. 13. Honour of marriage to be preserved partly by the joint acts of both and partly by the severall acts of each party Joint acts of the married fowre Jointhes iâ— worship a main preservative of honorable marriage 1. Sam. 25. Reasons of joinâ— religion of couples Gâ—â— is their mutuall God Because the grace of each furthers both They enjoy all things both good and bad in common Religon is the Cement of all fellowship From one instance viz. their necessity of joint trust in God Nothing hath such blessing annexed to it What if he one party will not joine with the other Reproofe Severalnesse of religion in the married sinful if afâ—ected Branch 2. Hindrers of each other in such joints religion to be taxed Branch 3. Such as dorest in each others religion taxed Married persons who forsake their own fellowshâ—p and runne to strangers faulty Cause or the unhappy and unprosperous state of many couples is want of mutuall religion Exhortation to all good couples to be joint in their religion Both inward as in faith and the like Faith the principall prop of the married Infinite miseries of the married through the distrust of Gods providence Familie duties and private worship necessary for good couples to joine in closely Needfnll to use private worship Causes why it should be so Great benefit of prâ—vaâ—e jâ—â—â—t woâ—shâ—p Counsells about it Exhortation to private enâ—â—â—ourse with God The second joint office of the marryed Conjugal love Love ought to be jointly preserved for the honor of Marriage Not only bred by peculiar instinct But oftentâ—ms by outward occasions and motives Conjugall love a mixt affâ—ction And how Reason of it Ephe. 5. 29. Rom. 12. 20. Ephe. 5. 25. Tit. 2. 4 5. Conjugall love though a joint duty to be carried in a severall way Psal 134. 2. Tit. 2. 4. Ephe 5. 22. 24. What that way is Reproofe Branch 1. Forced and lovelesse matches dangerous And in what respects Reproofe Branch 2. Love will not nourish selfe but must be nourished dayly between couples By what meanes love may be nourisht Gen. 20. 16. Admonition to the joint practise of conjugall love Pro. 23. 29. 30. 4. Iames 1. Danger of breaâ—h of conjugall love is sad 2. King 7. 4. Iudg. 18. 23. 24. Exhertation to couples to love joinly John 21. 15. John 14. 15 John 15. 12. 2. Gen. 23. Motives to thehuâ— band to love his wife 1 Tim. 2. 15. 1 Sam. 25. 39. Motives to the wife to love him 2 Sam. 12. 3. Thirde mutuâ— all duty of the marryed Chastity Chastity the mâ—yn joint duty of the Married Proofes of it Math 196. Mal. 2. 15. 2. Cor. 7. 2. 1. Tim. 3. 2. 1. Thes 4. 4. 1. Cor. 3. 16. 17. Dâ—ut 21. 14. Gen 49. 4. Pro. 6. 33. Iudg. 11. 3. 4. Iudg. 16. 21. Amplification of this Truth Levit. 14 44. 45. Chastity the mayne support of union The defilement of each party is enough to defile the whole state of marriage God hath ordeined one for one It covers all other defects But it selfe can be covered by no endowments It s the corner stone which holds in the whole building 1 Sam. 18. 28. â—eâ—â—use in somerespects it makes marriag Honorable 12 ps 3. 8. 1. Fruitfulnesse of wombe Numb 5. 21. Isai 56. 4. 2 Respect Blessing of 〈◊〉 Gen. 21. 10. 3. The curse of siâ— turned to blessing by Chastity 13. Levit. 49. Tit. 1 15. Luc. 11. 41. How Chastity may be preserved 4. wayes 1. The spirit 2. Prevention 3. Bedd 4. Body Math. 12. 24. Pro. 2â— 26. The. 1. Chastâ—â—y of spirit must be kept against Contemplative uncleannes Why so needfull The. 2. Chastity of prevention necessary What is 2. Sam. 11. 2. Gen. 34. 1. Why this is here urgâ—d 2 Cor. 12. 7. Iob. 31. 1. 1 Cor. 9. 7. The third chastity of the bed Two extremes here The first 1 Cor. 7. 3. The second Levit. 20. 18. Gen. 26. 8. Heathens shame us Christians in this Markes to know the moderation of the bed Popish forced chastity And affected Abstinence from the benefit of the Bed compared InconveÌ„sence of both unjust abstinence and excesse of liberty compared The fourth last head of the mutuall duty is the Chastity of Body Gen. 39. 8. Exhortation to the duty of Chastity Pro. 5. 〈◊〉 and 9. Against base and unjust jealousie it is most odious Pro. 31. 11. Remedy of the innocent party The fourth generall and joint duty of the married consent Branch 1. Experience of such as want it Prov. 13. 12. Branch 2. The experience of such as enjoy it shew it to be worth the preserving jointly Th price of this Iewell in her nature deserves the carefull improoving of it The praise of Consent Consent hâ—th a Divine instinct in it Psal 133. 23. Consent brings God into the married 12. Math. 26. 2. Cor 6. 15.
chapter before this he proceeds to the urging of obedience and holinesse in the generall and in this 13. chapter he proceeds to particularize and instance in some speciall and some personall offices and acts of Christian practice But for the question moved what should cause the Apostle to thinke this argument of Marriage as weighty as the rest and to equall it to other Doctrines handled in this place may be supposed not to be from a common notion swimming with other things in his minde and uttered by course but probably from some occasion of reall and present necessity moving him I will propound what seemes to me the truth There were at the time of writing this Epistle two sorts and practices of men very rife and that of contrary intention the one of heathenish prophanenesse the other of Iewish superstition the Heathens as they thought single fornication no sinne at all as appeared by their common practice of it and adultery it selfe none of the greatest sinnes so they sleighted all denunciations of Gods wrath and judgement against either and snorted securely in the practice of both The Iew on the contrary extreame comes in with his Superstition as thinking there is no way to controll this impiety save by maintaining a flat contrariety unto it viz. That Marriage it selfe is unlawfull Paul himselfe taxeth such false teachers Forbidding to marry that is crossing Gods owne ordinance provided for the safeguard of chastity Much like the Papists at this day sundry of whose positions favour of no other straine then to oppose one errour by a farre worse As because they see mens lives very barren of good workes they have no other way to draw men to be forward in weldoing then by a false Doctrine that workes are meritorious Likewise finding fault with mens backwardnesse to Mortification in Policy they devise such Penances of the flesh as God never ordained to whip themselves with cords beset with needles and sharpe pricks or to stand up naked to the chin in cold water or to fast from all kinde of flesh to goe barefoot on pilgrimage to renounce the world sell all and live in a Cloister This mystery of iniquity wrought early even here in the mindes of superstitious Iewes and false teachers who found no way to alay the flame save by quenching the fire and therefore to quash heathenish contempt of marriage by whoredome or the corrupting thereof by Adultery they affirme no marriage or carnall knowledge at all to be allowed to Christians which remedy is much worse then the disease as if the life of Divels adultery could be overthrowne by the doctrine of Divels which is defiance of marriage We see this stopping of the streame hath in all ages doubled the rage of all kinde of uncleannesse Here therefore the Apostle that he might oppose both these extremities first the superstition of the Iew tels him Marriage is honourable and therefore an ungodly thing to disanull an ordinance And the bed is undefiled there is no necessity of making our selves Eunuches to avoid unchastenesse And on the other side to the Heathenish or lately converted from Pagan prophanenesse this he addes But Whoremongers and Adulterers God will judge q. d. Let no man strengthen himselfe in his adultery or filthinesse under pretext of the lawfulnesse of carnall knowledge for why whether men goe to common harlots and defile virgins more openly as Whoremongers or goe to worke more covertly shrowding their sinne by the Married estate although for a time they may defile or be defiled without feare or checke yet they must know that the God of marriage and purenesse will one day in person sit upon them and shew his detestation of such wayes by plaguing them be they great or small high or lowe Princes or Pesants As once Latimer that holy Martyr upon an handkerchiefe with a booke wrapt up in it and presented to a King wrote this very text for a posie Fornicatores Adulteros judicabit Dominus The words then containe in them a Discretive proportion the which divides it selfe into two truths either an assertive or denouncing truth onely there must be conceived to be a secret defect of the words in them both which must be supplied for the making up of a full meaning Touching the Assertion first it s two fold the one concerning the Ordinance it selfe Marriage is honourable the other respecting the use of it And the bed is undefiled for so I read it according to the Text and scope The second truth denouncing divides it selfe into two parts either a Threat or the object thereof the Threat is against the corrupters of marriage God will judge them The object is double first fornicators such as mixe unlawfully with the single either harlots or virgins making these whores or nourishing them that are so in their trade Or else Adulterers who although either of the parties married cause adultery yet being married doe linke themselves with other mens wives for the concealement of their villanie and so of bastardy Both these the one for his manifest and open the other his subtill and close uncleanenesse shall be adjudged by God himselfe The conceived defect of the sentence lyeth in the opposition of the parts thus viz Marriage is honourable the bed is undefiled and blessing is upon all that so preserve it But Whoremongers and Adulterers are dishonourable debauched ones and God will curse and plague them I will go through both the parts God assisting and first of the first Marriage is honorable and that for foure respects first in the parts of it secondly in the nature of it thirdly in the use of it fourthly in the quality or sacrednesse of it For the parts of it if the marriage is best where the parts of it are so in concreto at least the wife and the husband both precious peeces Of the wife we have sundry Scriptures for her honourablenesse she is called the gift of God it s the use of the holy Ghost to stile excellent things Gods things as the Mount of God the city of God the house of God the garden of God because excellency cannot owne any thing which is base Gods greatnesse gives no common gifts so that a wife is no common blessing she is Gods woman not onely made by God as she is his creature alone so by sinne she both lost her owne and her husbands royalty also But as shee is made up againe by Gods grace to a better image then shee lost and so honorable by a second creation yea restored to man with advantage much better then she first brought unto him in Paradise By this meane she becomes an helpe instead of a snare a true gift of God an excellent peece for which a man may blesse God while he lives This I say in the first place as the chiefe ground of her honour and yet this is not all she is called the crowne of her husband