that it is against the law of God and the first institution of mariage that a contract should bee made betweene such persons whereof the one is formerly betrothed to another For so long as the first promise stands in force the man can no more be betrothed to two women then he may be the husband of two wiues because the spouse by the bond of her promise to the man becomes a wife and the man by the bond of his promise to the woman becomes an husband Deut. 22. 23. 24. Againe there can bee no sure-making and consequently no mariage with such a one as either hath been diuorced without a sufficient cause or hath wrongfully forsaken and reiected a lawfull mate before To this purpose saith our Sauiour Christ Matth. 19. 9. I say vnto you that whosoeuer shall put away his wife except it be for whoredome marieth another committeth adulterie and whosoeuer marrieth her which is diuorced committeth adulterie And Saint Paul 1. Cor. 7. 11. But if she depart let her remaine vnmarried or be reconciled vnto her husband and let not the husband put away his wife Hitherto I haue treated of essentiall markes which belong to the being of mariage Now I come to those that are accidentall An accidentall marke of a person fit for mariage is that which belongeth not to the being but to the well being that is to the holines and puritie of that estate And of this sort there be three that are the principall The first is paritie or equality in regard of Christian religion For in mariage there is a speciall care to be had that belieuers be matched with belieuers and Christians with Christians not belieuers with Infidels or Christians with Pagans For the former sort are only and alwaies to be made and kept and the latter to be auoided yea inhibited by positiue lawes and constitutions the breach whereof in such cases is seuerely to be punished The neglect of this point was one principall cause of the destructiō of the old world by the floud Gen. 6. 2. The sons of God saw the daughters of men that they were faire and they tooke them wiues of all that they liked Abraham obserued it in the mariage of Isaac his sonne and for that purpose tooke an oath of his seruant Gen. 24. 3. I will make thee sweare by the Lord God of heauen and God of the earth that thou shalt not take a wife vnto my son of the daughters of the Cananites among whom I dwell And in imitation of that holy example Isaac also giues a charge vnto Iacob his son that he should not take a wife of the daughters of Canaan Gen. 28. 1. Afterward there was an expresse law of God giuen by Moses touching the Gentiles that liued in that land Exod. 34. 15. Beware that thou make not a couenant with the inhabitants of the land c. vers 16. And take of their daughters vnto thy sonnes and their daughters go a whoring after their gods and make thy sonnes goe a whoring after their gods And the same law was vrged by Ezra the Priest in his time Ezra 10. 11. Separate your selues from the people of the land and from the strange wiues Lastly S. Paul exhorteth the Corinthiās 2. Cor. 6. 14. Be not vnequally yoked with the Infidels And Titus 3. 10. Reiect him that is an heretike after once or twice admonition But suppose it falleth out that the espousals be past and that both parties at the first were belieuers or one of thē only or that at first both were vnbelieuers and yet afterward one of them is conuerted to the faith or further admit that both were belieuers at the contract yet within some time after the one becomes an Infidell that is to say a Iew a Turke or an obstinate Heretike that denies the faith and razeth euen the very foundation of Religion in this case what is to be done Surely euē such espousals once made and ended if there be no other impediments but these are to stand continue firme and vnchangeable so long as the vnbelieuing partie doth willingly yeeld and submit him or her selfe to the performance of mariage duties properly belonging to man and wife My reason is the speech of Paul who saith If any brother haue a wife that beleeueth not if she be content to dwell with him let him not forsake her Againe The woman which hath an husband that belieueth not if he be content to dwell with her let her not forsake him 1. Cor. 7. 12. 13. If it be heere alledged that the sin of adulterie dissolues the bond both of contract and mariage and therefore much more doth idolatrie or infidelity which is a sinne farre more detestable then adulterie I answere that the questiō is not whether of these is the greater sin or more hainous in the sight of God for Infidelitie in both respects far exceedeth the other but whether of them is more repugnant to the nature and condition of wedlocke Now the sinne of adulterie is that alone which breakes the bond and renounceth the troth plighted in mariage and is the proper cause of a diuorce and not Idolatrie or Infidelitie The second note is parity or equalitie in regard of age and condition First of Age because though the mariage of persons whose yeares are farre vnequall is not expresly forbidden in the word yet is it agreeable to the rules of expediencie and decencie that the aged should match with the aged the yonger with the yonger Reasons are these First because the comforts of this societie in likelihood will by this meanes alwaies be equall and consequently bring the more contentment to either partie Secondly these vnequall mariages are often times offensiue to others Thirdly they cannot but in some cases proue offensiue euen to themselues For when a man of great yeares matcheth with a woman very yong or a yong stripling marrieth an aged woman the elder partie growing weake and impotent may the sooner come to be vnfit for mariage duties and the yonger being of greater strēgth and abilitie the more in danger of being exposed to incontinencie and that in the highest degree vnlesse he be restrained by Gods speciall grace For this cause it was a great fault wherewith one Apuleius was iustly charged that being but a very yong man he was married to a wife of 60. yeares of age Secondly of condition and estate For this also is answerable vnto the Apostles rule who exhorteth men to thinke of and to do those things which are true iust commendable and of good report Philip. 4. 8. Thus it is a seemely and commendable practise that the Prince the Noble man the free-man the gentleman the yeoman c. should be ioyned in societie with them that are of the same or like condition with themselues and not otherwise For this cause are the auncient Romans greatly to be commended who as we reade in their stories had such a carefull respect of their mariages in this
vnder the iurisdiction of their parents It may not be For nature her selfe taketh it for granted that he which is not at his own libertie cannot yeeld to the giuing of himselfe The donation therefore remaines in the right of the parent in as much as the wil consent of the child ought to depend vpon his wil and consent to whom God hath giuen power and authoritie in this behalfe In the third place let the iudgement of the ancient Church be obserued Ambrose in his first booke of the Patriarch Abraham chap. 9. requires this consent in mariages which he saith is so equall and agreeable to nature that euē the Poets acknowledged the same For which purpose he reciteth two verses out of the Grecian Poet Euripides in his Tragedie called Andromacha wherin in when Orestes desired to marrie Hermion she frames him this answere That the matter of her mariage wholly depended vpon the pleasure and authoritie of her father was not in her owne power or libertie Innocentius who was both a Pope and Martyr in his decretall epistles so strictly requireth consent of parents as where it is wanting he concludes the mariage to be void In the Coūcell of Lateran it was decreed that Clandestine contracts secret mariages made and vndertaken betweene partie and partie should be holden as vnlawfull as mariages in those degrees of consanguinitie and affinitie which are forbidden by God Tertullian saith That in this world the sonne cannot rightly and lawfully marrie without the allowance of his father Basil in an Epistle to Amphilochius Bishop of Iconium affirmeth That mariages which are made without them which haue power ouer the parties are fornications and therefore that they which are ioyned together in mariage while their parents or masters liue are in no sort free from imputation of sin vntill they haue approbation from them for then mariage is ratified confirmed when they haue yeelded allowance thereunto The second Action touching the consummation of mariage is the action of the Minister And that is the blessing or sanctification thereof which is a solemne worke wherby the Minister pronouncing the parties contracted to be man and wife before the whole congregation commendeth them and their estate vnto God by solemne prayer This solemne sanctification is grounded vpon the practise of God himselfe who hauing giuen Euah to Adam blessed them saying Increase and multiplie Gen. 2. 22. and 1. 27. For that which God then gaue the Minister standing in his roome now prayeth may be giuen to the man and wife Yea it is agreeable to the generall rule of the Apostle Let all things bee done decently and in order 1. Cor. 14. 40. Now that this action is to be approued and vsed in the Church appeares by these reasons I. Mariage as it is a publike action so it is after a sort a spirituall and diuine ordinance whereby it differeth from the contract For the contract being meerely ciuill as it standeth by consent of men so by the same consent it may bee broken and dissolued but with mariage it is otherwise II. Marriage is the Seminarie of the Church and Common-wealth III. It was the practise of y e Primitiue Church Tertullian speaking of the marriage of Christians with Christians acknowledgeth himselfe not to bee able sufficiently to declare the happines of that coniunction which is made by the Church consecrated by prayers solemne seruice witnessed by the Angels and ratified by God himselfe Nicephorus reporteth of one Synesius who auouched that God the lawes and the holy hand of Thesphylus had giuen him a wife Ambrose saith That mariage ought to be sāctified with the vaile wherewith the Priest was wont to couer the Bride and the Bride-groome in the publike congregation and with his blessing The third and last action belonging to the accomplishment of this estate is that of the parties themselues whereby the Bride is in decent and modest manner brought vnto the house and home of the Bride-groome It is the law of this estate published by God himselfe in Paradise that the man euen in respect of habitation should leaue father and mother and cleaue to his wife Gen. 2. 24 Heere question is moued whether mariage is to be solemnized with mirth and feasting Answ. I. It is lawfull and warrantable to vse feasting and mirth at mariages because these be things indifferent and wee haue examples thereof in the Scriptures Laban made a feast at the wedding of Iacob and Rachel and inuited all the men of the place to it Gen. 29. 22. Christ himselfe did approue the resort of people to the mariage at Cana in Galilee both by his presence and by that honorable gift of sixe water-pots of the best wine Ioh. 2. 2. 7. 8. II. It is not only lawfull but conuenient and fit to be done if there be abilitie according to the commendable custome of the place countrie wherin men do dwell so as in the vse thereof these cautions bee obserued First that in mirth and merry-making there be care had that nothing be done which is dishonest prophane or of ill report Philip. 4. 8. Whatsoeuer things are honestpure of good report thinke on these things Secondly That ioy in them be mixed and moderated with the feare of God without which Laughter and reioycing is meere madnesse Eccles. 2. 2. Thirdly That it bee performed in a moderate and sober vse of the creatures without riot excesse Thus we reade that at the great feast of Ahashuerosh it was appointed by the King himself that they should drink orderly none might compel another to drinke more then he thought conuenient Ester 1. 8. And where weddings are kept contrary to these directions they are not feasts celebrated vnto God but vnto y e diuell which also may be said of all other festiuall meetings And so much touching the point of mariage in which this is to be remembred for a cōclusion That where there is generally a nullitie in the contract or a separation following vpon it there is also a nullity in regard of the consummation of mariage CHAP. 9. Of the duties of married persons THus farre haue we proceeded in the doctrine of marriage and now we come to the duties which they who bee maried are to performe each to other These are principally two Cohabitation and Communion Cohabitation is their quiet and comfortable dwelling together in one place for the better performance of mutuall duties 1. Cor. 7. 10. And to the married command I not I but the Lord let not the wife separate her selfe from her husband vers 12. But to the remnant I say not the Lord If any brother haue an vnbeleeuing wife and she be content to dwell with him let him not forsake her vers 13. And the wife which hath an vnbeleeuing husband which is content to dwell with her let her not forsake him 1. Pet. 3. 7. Likewise let the men dwell together as becōmeth them that
that vpon malice flieth away from his mate is to bee holden in the same termes with an vnbelieuer who departs vpon detestation of religion and the seruice of God 1. Tim. 5. 8. Howbeit if the place whither he is fled be vnknowne and vpon his flight there be found some fault in the Plaintiffe she is not to be heard or set at libertie by the Iudge in this case though shee pretend want of the gift of continencie But suppose he that fled come againe vnlooked for and requires his spouse then in case the former course hath not bin taken nor iudgement giuen against him they may be reconciled and come together againe If it hath and matters be concluded hee is not vpon his returne to bee heard but rather seuerely punished Like vnto Desertion is malicious and spitefull dealing of married folkes one with the other Malicious dealing is when dwelling together they require each of other intolerable conditions and when the one doth not regard nor relieue the other being in danger or extremity as is meet For this is as much as to betray one anothers estate and life to their vtter enemies Heere it may be demanded what a belieuer should do who is in certaine and imminent danger either of losse of life or breach of conscience if they both abide together Answ. I. This certaine danger hath his originall either from one that is a stranger or from one of the parties If from a stranger then the husband either takes vpon him the defence of his belieuing wife or not if he doth then she ought to abide with him If not she may depart and prouide for her owne safetie II. Againe if the husband threatneth hurt the belieuing wife may flie in this case and it is all one as if the vnbelieuing man should depart For to depart from one and driue one away by threats are aequipollent Neither may this seeme strange vnto any that the belieuer in such case is allowed to depart For a husband that is a Christian is married two waies First with Christ and secondly with his wife The former mariage is made in Baptisme and is a more holy coniunction then is the latter Therfore when these two cannot stand together but one of them must needs be dissolued the latter must rather be left then the former Againe if the belieuer should remaine with the vnbelieuer she should haplie be vrged sometimes in case of danger vpon infirmitie to deny Christ make ship wracke of faith and good conscience which may in no sort be done of either partie and therefore separation is to be made rather in this society then that the coÌ„iunction with Christ should not stand firme and continue It is alledged that if this be so then the belieuing wife forsakes the vnbelieuing husband which she may not do Answ. She forsakes him not finally but leaues him for a time Againe the desertion is not made by the person which giueth place for the time but by him in whom is the cause of the desertion euen as he is not to be termed a Schismatike which separateth himself but hee in whom is the cause of the Schisme Againe it is obiected that he which flieth leaues his calling and euery man must abide in his calling according to the rule of the Apostle 1. Cor. 7. 20. Answ. There is a double calling The generall standing in the worship of God The particular as the calling of mariage or of single life When these two callings cannot stand together the latter must giue place to the former Luk. 14. 26. If any man come to me hate not his father and mother and wife and children and brethren and sisters yea and his owne life also he cannot be my disciple III. Case When the husband is perpetually absent from the wife what is to be done Answ. If he be absent either because he is in captiuitie or vpon malice or feare or any such like cause the wife must rest in expectation of his returne till she hath notice of his death either by sufficient testimonie or by apparant likelihoods Now in the want of testimonies and coniectures in this behalfe if the partie forsaken cannot certainly determine that the absence was made vpon an euill mind some haue thought that it behoueth her to expect his comming again for the space of foure years others of fiue some of seuen some of ten yeares after which time she is free and may marrie another man And if the partie do haplie returne againe after some long space of time who was probablie thought to haue been dead the latter maâ—iage vndertaken vpon necessarie ignorance of such an euent may be dissolued and it shall not be imputed to either partie considering it fell out not by their fault but only by accident Now if the question bee of wilfull and affected absence the same is to be determined concerning that which hath bin said before touching the point of Desertion CHAP. 10. Of the Communion of married folkes and of due beneuolence THe coÌ„munion of man wife is that dutie whereby they do mutually and willingly communicate both their persons goods each to other for their mutuall helpe necessitie and comfort Ephes. 5. 28. So ought meÌ„ to loue their wiues as their own bodies he that loueth his wife loueth himselfe This dutie consisteth principally in the performance of special beneuoleÌ„ce one to another that not of courtesie but of due debt 1. Cor. 7. 3. Let the husband giue vnto the wife due beneuolence and likewise also the wife vnto the husband Due beneuolence must be shewed with a singular and entire affection one towards another and that three waies principally First by the right and lawfull vse of their bodies or of the marriage-bed which is indeed an essentiall dutie of mariage The mariage-bed signifieth that solitarie and secret societie that is betweene man and wife alone And it is a thing of it owne nature indifferent neither good nor bad and so Paul numbereth it amongst indifferent things 1. Cor. 7. 27. Art thou bound vnto a wife seeke not to be loosed art thou loosed from a wife seeke not a wife Wherfore the Church of Rome erreth two contrarie waies First in that it maketh mariage to be a Sacrament and so euerie action of it to be of the owne nature good Secondly in that they prohibite mariage of certaine parties and the reason of the prohibition may seeme to be this that they thinke this secret comming together of man and wife to be filthines This was the sentence of Syricius that filthie Pope of Rome who determined that mariage was the vncleannesse of the flesh and to that purpose abused the words of the Apostle Rom. 8. 8. affirming that they which are in the flesh that is in the estate of Matrimonie cannot please God Yea and after that mariage was condemned by them some began to detest and hate women as Ephraim the Syrian of whoÌ„ Ecclesiasticall stories make
only the vse but the bond and couenant of mariage Matth. 19. 9. I say therefore vnto you that whosoeuer shall put away his wife except it be for whoredome and marrie another committeth adulterie c. And yet the same bond may be continued and grow vp againe by the good will and consent of the partie innocent and consequently they may be reconciled and dwell together still 1. Sam. 25. 44. Now Saul had giuen Michal his daughter Dauids wife to Phalti the sonne of Laish which was of Gallim 2. Sam. 3. 14. Then Dauid sent messengers to Ishbosheth Sauls sonne saying Deliuer me my wife Michal which I married for an hundred foreskins of the Philistims The same course may be taken in like cases by the innocent specially vpon the repentance of the guiltie person But yet euery man must be left to his owne conscience and none is to bee compelled to take another from whom hee may iustly bee separated against his will Now in requiring of a diuorce there is an equall right and power in both parties so as the woman may require it as well as the man and he as wel as she The reason is because they are equally bound each to other and haue also the same interest in one anothers bodie prouided alwaies that the man is to maintaine his superioritie and the woman to obserue that modestie which beseemeth her towards the man After the diuorcement made it shal be lawful for the harmelesse partie not hauing the gift of continencie vpon leaue obtained of the Church and the Christian Magistrate to marrie againe But what then shall become of the partie offending Answ. If vpon the hazard of his Conscience in want of the remedie any libertie of second mariage bee to bee granted vnto him by the Church or Ciuill Magistrate as indeed here in England there is not diuers restraints in this Case must be obserued First no such libertie is to be granted so long as the matter remaines vncertaine whether they may be reconciled specially while the partie innocent liueth in single life Secondly it must euidently appeare that the said offending partie hath earnestly rpented him of his sin before he can either be receiued into the Church or admitted to a second mariage Thirdly this liberty is not to be granted him either presently or vnaduisedly but vpon frequent and serious admonition rather to giue himselfe to mourning and lamentation and still to remaine alone then to desire againe to enioy the benefit of that state which he hath alreadie so shamefully abused So much of the first way of performance of due beneuolence The second way is by cherishing one another Ephes. 5. 29. No man euer hated his owne flesh but nourisheth and cherisheth it as Christ also doth the Church This cherishing is the performing of any duties that tend to the preseruing of the liues one of another Wherefore they are freely to cōmunicate their goods their coūsel their labors each to other for the good of themselues and theirs The third way is by an holy kind of reioicing and solacing themselues each with other in a mutuall declaration of the signes and tokens of loue and kindnesse Prou. 5. 18. Reioyce with the wife of thy youth vers 19. Let her be as the louing Hind and pleasant wild goat let her breasts satisfie thee at all times and delight in her loue continually Cantic 1. 1. Let him kisse me with the kisses of his mouth for thy loue is better them wine Gen. 26. 8. So after he had bin there a long time Abimelek King of the Philistims looked out at a window and loe hee saw Isaak sporting with Rebekah his wife Then Abimelek called Isaak and said Loe shee is of a suretie thy wife Esay 62. 7. As a yong man marrieth a virgin so shall thy sonnes marrie thee and as a Bridegroome is glad of the Bride so shall thy God reioyce ouer thee This reioycing and delight is more permitted to the man then to the woman and to them both more in their yong yeares then in their old age CHAP. 11. Of the Husband MArried folkes are either husbād or wife The husband is he which hath authoritie ouer the wife hereupon in Scripture he is called the guide of her youth Prou. 2. 17. and they twaine being but one flesh he is also the head ouer his wife The duties of the husband towards the wife are these I. To loue her as himselfe Eph. 5. 33. Let euery one loue his wife euen as himselfe Gen. 24. 67. Afterward Isaak brought her vnto the tent of Sarah his mother and hee tooke Rebekah and she was his wife and he loued her so Isaak left mourning for his mother Note how the loue of the husband to the wife mitigates sorrow for the death of the mother He is to shew this loue in two things First in protecting her from danger Gen. 20. 16. And vnto Sarah he said behold I haue giuen 1000. shekels of siluer vnto thy brother behold he is the couering of thine eies amongst all that are with thee Let it be knowne amongst all be thou instructed 1. Sam. 30. 5. Dauids two wiues were taken prisoners also Ahinoam the Izreelite and Abigail the wife of Nabal the Carmelite v. 8. Then Dauid asked counsell of the Lord saying Shall I follow after this companie shall I ouertake them And hee answered him Follow for thou shalt surely ouertake them and recouer all Secondly in regarding her estate as his owne and prouiding maintenance for her both for his life time and as much as he may for time to come after his death Ephes. 5. 28. So ought men to loue their wiues as their owne bodies he that loueth his wife loueth himselfe vers 29. For no man yet hated his owne flesh but nourisheth it c. Exod. 21. 10. If he take him another wife he shall not diminish her food her rayment and recompence of her virginitie Ruth 3. 9. Vnto whom he said who art thou which said I am Ruth thine handmaid spread therefore the wing of thy garment ouer thine handmaid for thou art the kinsman II. To honor his wife 1. Pet. 3. 7. Giuing honor to the woman This honor stands in three things First in making account of her as his companion or yoke-fellow For this cause the woman when she was created was not takē out of the mans head because she was not made to rule ouer him nor out of his feet because God did not make her subiect to him as a seruant but out of his side to the end that man should take her as his mate Secōdly in a wise patiēt bearing or couering of her infirmities as anger waywardnes and such like in respect of the weaknes of her sexe 1. Pet. 3. 7. Giuing honor to the woman as vnto the weaker vessell seeing yee are heires together of the grace of life that your prayers bee not hindred Thirdly by suffering himselfe sometimes to be admonished or aduised by
her It was Gods commandement to Abraham concerning Sarah his wife Let it not be grieuous in thy sight for the child and for thy bond-woman in all that Sarah shall say vnto thee heare her voice For in Isaak shall thy seed be called Gen. 21. 12. Thus Elkanah was willing to subscribe vnto his wife Annaes aduice for her tarrying at home till the child was weaned 1. Sam. 1. 23. And Elkanah her husband said vnto her do what seemeth thee best tarrie vntill thou hast weaned him only the Lord accomplish his word Hereupon the Heathen Philosopher said That the master of the familie exerciseth after a sort a power Tyrannical ouer his seruants a power Regall ouer his children because Kings are fathers of their Cōmon-weales but in respect of his wife he exerciseth a power Aristocraticall not after his owne will but agreeable to the honor and dignitie of the married estate and consequently that he ought not in modestie to challenge the priuiledge of prescribing and aduertising his wife in al matters domesticall but in some to leaue her to her owne will and iudgement Heere question is moued whether the husband may correct the wife Answ. Though the husband be the wiues head yet it seemeth he hath no power nor libertie granted him in this regard For we reade not in the Scriptures any precept or example to warrant such practise of his authoritie He may reproue admonish her in word only if he seeth her in fault For thus we reade that Iacob censured his wife being impatient euen in anger Gen. 30. 2. Am I in Gods stead which hath withholden from thee the fruit of the wombe And Iob reproued his wife Iob 2. 10. Thou speakest like a foolish woman What Shall we receiue good at the hand of God and not receiue euill But hee may not chastise her either with stripes or stroks The reason is plaine Wiues are their husbands mates and they two be one flesh And no man will hate much lesse beat his owne flesh but nourisheth and cherisheth it Ephes. 5. 29. Againe it is the commandement of God that man should not trespasse against the wife of his youth Malac. 2. 15. Chrysostome saith It is the greatest reproch for any man that can bee to beate his wife Plutarch in the life of Cato the Censor affirmeth that he which smiteth his wife doth all one as if he should lay violent hands vpon the sacred images of the gods which was counted an high degree of offence among the Heathen It is alledged Husbands are cōmanded so to loue their wiues as Christ doth his Church now Christ chastiseth his Church with strokes therefore so may the husband his wife Answ. As Christ doth entirely loue his Church so hee may also chastise the same because hee is not only the husband but also absolute Lord and King of his Church so is not the husband absolute ouer the wife But his authority ouer the wife is after a sort ciuill as is the authoritie of the Magistrate ouer his people Ans. It is not so For the Magistrate hath in his hand the power of the sword by which power he inflicteth punishment in case of offence But the husband can challenge to himselfe no such power yea it is flatly forbidden in the Ciuil law that he should scourge or strike his wife Neuerthelesse if she grow to extremities and be desperately peruerse so as there be no hope of amendment then the Magistrate may be informed who to preuent scandals and to prouide for publike peace both ought and may assigne vnto her necessary correction and punishment according to her desert Now the husband that hath a wife so stubborne and peeuish must beare it if it may be borne as the portion of his crosse laid vpon him by God And in this case if he be impatient he may in some sort be pardoned and pitied but he is not wholly to be excused CHAP. 12. Of the Wife THe wife is the other married person who being subiect to her husband yeeldeth obedience vnto him Touching the subiection of the wife the word of God mētioneth it in sundrie places Rom. 7. 2. The woman which is in subiection to the man is bound by the law to the man while he liueth Ephes. 5. 24. As the Church is in subiection to Christ euen so let the wiues bee to their husbands in euery thing Colos. 3. 18. Wiues submit your selues vnto your husbands as it is comely in the Lord. 1. Tim. 2. 12. I permit not a woman to vsurpe authoritie ouer the man And it was a law established by God immediately after the fal Gen. 3. 16. Vnto the woman he said I wil greatly increase c. and thy desire shal be subiect to thine husband and he shall rule ouer thee Indeed the daughter according to the Ciuill law euen when shee is married is in the power of her father and not of her husband But this is directly against the law of Moses and crosseth the law of Nature Leuit. 22. 12. 13. Numb 30. 13. Now the duties of the wife are principally two The first is to submit her selfe to her husband and to acknowledge and reuerence him as her head in all things Gen. 20. 16. Likewise Abimelech said vnto Sarah Behold thy brother that is thy husband whom thou callest thy brother is the vaile of thine eyes to all that are with thee As if he should say Thy husband is thy head and hath power ouer thee and thou oughtest to reuerence him For of ancient times the wife was couered with a vaile in the presence of her husband in token of subiection to him Thus Rebekah at the sight of Isaak tooke a vaile and couered her head therewith Gen. 24. 65. 1. Cor. 11. 3. The man is the womans head Ephes. 5. 22. Wiues submit your selues vnto your husbands as vnto the Lord for the husband is the wiues head euen as Christ is the head of his Church The reason hereof is good For the wife enioyeth the priuiledges of her husband and is graced by his honor and estimation amongst men His Nobilitie maketh her noble though otherwise shee is base and meane as contrariwise his basenesse and low degree causeth her though shee bee by birth noble and honorable to bee by estate base and meane The second dutie is to be obedient vnto her husband in all things that is wholly to depend vpon him both in iudgement and will For looke as the Church yeelds obedience to Christ her head and yeelds her selfe to be commanded gouerned and directed by him so ought the woman to the man So Sarah is said to obey Abraham and to giue him the termes of obedience Shee called him Lord or Sir 1. Pet. 3. 6. Hence it followeth that the woman is not to take libertie of wandring and straying abroad from her owne house without the mans knowledge cōsent 2. King 4. 22. Then she called to her husband and said Send with me
â—hey keepe the way of the Lord to doe righâ—â—eousnesse and iudgement that the Lord may bring vpon Abraham that which he hath spoken to him â—en 18. 19. To the same purpose speaketh Ioshua If it seeme euill vnto you to serue the Lord chuse this day whom yee will serue whether the gods whom your Fathers serued that were beyond the floud or the gods of the Amorites in whose land ye dwell But I and my house will serue the Lord Iosh. 24. 15. And Cornelius is reported to haue been a deuout man and one that feared God with all his household Act. 10. 2. Thirdly common reason and equitie sheweth it to be a necessarie dutie for the happie and prosperous estate of the familie which consisteth in the mutuall loue and agreement of the Man and Wife in the dutifull obedience of children to their parents and in the faithfull seruice of seruants to their Masters wholly dependeth vpon the grace and blessing of God and this blessing is annexed to his worship for 1. Tim. 4. 8. Godlinesse hath the promises of this life and the life to come Psalm 127. 1. Except the Lord builde the house they labour in vaine that builde except the Lord keepe the Citie the keeper watcheth in vaine Vers. 2. It is in vaine for you to rise early and to lie downe late and eate the bread of sorrow but he will surely giue rest to his beloued Vers. 3. Beholde children are the inheritance of Iehouah and the fruite of the wombe his rewarde Psalm 128. 1. Blessed is euery one that feareth the Lord and walketh in his waies Vers. 2. When thou eatest the labours of thy hands thou shalt be blessed and it shall bee well with thee Vers. 3. Thy wife shall be as the fruitefull vine vpon the sides of thy house and thy children like Oliue plants round about thy table Vers. 6. Yea thou shalt see thy childrens children and peace vpon Israel 1. Sam. 1. 27. I prayed saith Hannah for this childe and the Lord hath giuen mee my desire which I asked of him The household seruice of God hath two parts the first is a conference vpon the word of God for the edification of all the members thereof to eternall life The second is Inuocation of the name of God with giuing of thankes for his benefits both these are commended in the Scriptures Deut. 6. 6. These words which I command thee this day shall be in thy heart Vers. 7. And thou shalt whet them vpon thy children talke of theÌ„ wheÌ„ thou tariest in thine house as thou walkest by the way and when thou liest downe and when thou risest vp Vers. 20. When thy sonne shall aske thee in time to come saying what meane these testimonies and ordinances and lawes which the Lord our God hath commanded you Vers. 21. Then thou shalt say vnto thy son we were Pharaohs bondmeÌ„ in Egypt but the Lord brought vs out of Egypt with a mightie hand Vers. 24. Therefore the Lord hath commanded vs to do all these ordinaÌ„ces to fear the Lord our God Psal. 14. 1. The foole hath said in his heart There is no God v. 4. They cal not vpoÌ„ God The times of this seruice are these The morning in which the familie comming together in one place is to call vpon the name of the Lord before they begin the workes of their callings The euening also is another time to be vsed in prayer because the familie hath seene the blessing of God vpon their labours the day before and now the time or rest draweth on in which euery one is to commend his body and soule into the protection of the Lord for no man knoweth what shall befall him before he rise again neither knoweth any whether euer he shal rise againe or not it is therefore a desperate boldnesse without praying to go to rest Besides this there be other times also wherein to performe this dutie as before and after meales For meats and drinkes are blessed to the receiuers by the word and prayer 1. Tim. 4. 4. Whatsoeuer God hath created is good neither is any thing to be refused if it be taken with thankesgiuing for it is sanctified by the word of God and prayer Now these times the word of God approueth Deut. 6. 6. Thou shalt talke of them when thou liest downe aud when thou risest vp Psalm 55. 18. Euening and morning and at noone I will pray and make a noise and he wil heare my voice Psa. 127. 1. It is in vaine to rise earely and to lie downe late and eate the bread of sorrow except the Lord vouchsafe a blessing who will surely giue rest to his beloued To these may sometimes be added the exercise of fasting which is as occasioÌ„ serueth to be vsed both publikely priuately especially when they of the familie be therunto called by some present or imminent calamitie Hest. 4. 16. Go and assemble all the Iewes that are found in Shusan and fast yee for mee and eate not nor drinke in three daies day nor night I also and my maids will fast likewise and so will I go in to the King which is not according to the law and if I perish I perish Zachar. 12. 11. And in that day shall there be a great mourning in Ierusalem and the land shall bewaile euery familie apart the family of the house of Dauid apart and their wiues apart the family of the house of Nathan apart and their wiues apart c. Wherefore those families wherein this seruice of God is performed are as it were little Churches yea euen a kind of paradise vpon earth And for this purpose S. Paul writing to Philemon greeteth the Church that is in his house Philem. 1. 2. And in like manner he sendeth salutations to the Church of Corinth from Aquila and Priscilla and the Church which was in their house 1. Cor. 16. 19. On the otherside where this dutie of Gods seruice is not vsed but either for the most part or altogether neglected a man may tearme those families no better then companies of prophane and gracelesse Atheists who as they deny God in their harts so they are knowne by this note that they doe not call vpon the name of the Lord Psalm 14. 4. Yea such families are fitly compared to an heard of swine which are alwaies feeding vpon the maste with greedinesse but neuer looke vp to the hand that beateth it downe nor to the tree from whence it falleth The other dutie concerning the house it selfe is That euery member in the familie according to their abilitie employ themselues in some honest and profitable businesse to maintaine the temporall estate and life of the whole Gen. 3. 19. In the sweat of thy face shalt thou eat bread till thou returne to the earth for out of it wast thou taken for dust thou art and to dust shalt thou returne 1. Cor. 7. 20. Let euery man abide in the same vocation wherein he was called Now
haue knowledge giuing honor to the woman as to the weaker vessell euen as they which are heires together of the grace of life that your prayers be not interrupted This dutie must bee kept especiallie the first yeare of mariage Deut. 24. 5. When a man taketh a wife hee shall not go on warfare neither shall be charged with any busines but shall bee free at home one yeare reioyce with his wife which he hath taken And the ground of this commandement no doubt is that they might learne to know one anothers cōditions and that they might worke a setled affection one towards another which afterward vpon no occasion might bee changed Yet they may bee absent each from other in two cases First vpon mutuall consent for a time for the performing of some busines that is requisite for the familie Prou. 7. 19. For mine husband is not at home he is gone a far iourney at the appointed time he will returne againe Secondly the like absence is allowed when some great and weightie affaires either in the Church or Common-wealth are in hand 2. Sam. 11. 9. 10. But Vriah slept at the doore of the Kings Palace with all the seruants of his Lord and went not downe to his house v. II. Then Vriah answered Dauid The Arke and Israel and Iudah dwell in tents and my Lord Ioab and all the seruants of my Lord abide in the open field shall I then go into my house to eate and drinke and lie with my wife by thy life and by the life of my soule I will not do this thing Hence ariseth a question What if after mariage consummate there grow vpon one of the parties a contagious disease that cannot be cured but is so lothsome that the other whole partie cannot endure cohabitation at all Answ. Both the mariage it selfe and the dutie of dwelling together ought to continue firme and sure notwithstanding yet so as the sound partie neither may nor ought in good conscience to desire coniunction with the other whereby he or she may bring infection vpon themselues and consequently hurt their children and indanger the Common-wealth But if either of the parties haue not the gift of continencie nor cannot abstaine they must sue for it vnto God in earnest prayer who will giue it vnto them For there God hath called a man or woman to continencie where they be necessarily hindred from the vse of the ordinarie and lawfull remedie of the contract The contrarie to Cohabitation is Desertion Desertion is when one of the married folkes vpon a wilfull and obstinate mind of their owne head departeth from the other without a iust and necessarie cause Touching this point there bee sundrie Cases expounded I. Case Suppose that an husband which is an vnbeleeuer or an heretike in the foundation of his owne accord vpon detestation of true religion quite forsakes the beleeuing wife and denies any more to dwell with her what is to be done Answ. All good meanes must bee first vsed to bring the infected partie to repentance and when none will succeed but the case remaineth desperate then mariage is dissolued on his part and the beleeuing wife is free to marrie another So saith the Apostle 1. Cor. 7. 15. If the vnbeleeuing partie depart let him depart a brother or a sister is not in subiection in such things but God hath called vs vnto peace In which words obserue a twofold reason I. He that is at libertie may marrie another now the beleeuing partie forsaken is at libertie because hee is not in subiection in such things therefore he may marrie another II. God hath called vs vnto peace saith Paul and this peace cannot be kept if the beleeuing partie forsaken cannot containe vnlesse he marrie Ambrose vpon the place saith That mariage cannot stand firme which is separated from the worship and seruice of God and therefore it is no sinne in the partie that is for saken for Gods cause to be married to another and the vnbeleeuer departing sinneth both against God and against the law of wedlock because he denies to remain in that estate in regard of religion Therefore hee breakes the couenant of mariage and the other is not bound in this case to keepe touch with him the master of the sentences saith That the beleeuing partie in this case is not bound to follow the vnbeleeuer when hee departeth but while hee liues may marrie another Augustine affirmeth that euen the wife which is ioyned to her husband in lawfull societie if shee will not abide with her Christian husband because he is a Christian may be forsaken and left without sin And it is far better that the couenant should be dissolued that man and wife haue made each with other then that the Couenant which man hath made with God The people of Israel being in affliction were constrained to break the former made with strange women that they might keepe the latter Ezra 10. 11. 19. It is alledged that the vnbeleeuing partie may haply repent and then to make a dissolution is in vaine But I say that it is as likely that he will neuer repent and therefore there is cause that the knot should be dissolued Againe it is lawfull say some to make a diuorce out of the case of Adulterie Answ. The belieuing partie which is forsaken is not the cause of the diuorce but is a patient of the separation wrongfully made by the vnbeleeuer And Christ where he mentioneth the Case of Adulterie Matth. 19. speaketh of an equall mariage whereas Paul speakes of an vnequall II. Case What if there fall out a desertion betweene two married folkes which are both beleeuers Answ. The faultie person who is the cause of this desertion is to be forced by course of Ciuill and Ecclesiasticall censure to performe his or her dutie Vpon which proceeding if he remaine obstinate and peruerse in will the other must in patience earnest prayer vnto God waite the time vntill his mind may be changed and he made to relent by the order of the Magistrate But if the one of them by iust occasion of feare be compelled to depart from the other and cannot returne againe without apparent danger of life in this case they are not bound to returne but the delinquent partie is to remaine solitarie till they be instructed and made willing to doe their duties and in the meane while the partie innocent must be resolued that God hath called him or her to single life Againe be it that the one is resolutely vnwilling to dwell with the other and thereupon flies away without any fault of the other if the thing after a long space bee sufficiently knowne before-hand and all possible meanes haue been vsed to reclaime the guiltie person yea being called he doth not personally appeare before the Iudge to yeeld a reason of the fact after publike and solemne declaration made the Minister vpon such desertion may pronounce the mariage to be dissolued For he
I pray thee one of the yong men and one of the asses for I will haste to the man of God and come againe Againe that shee is to follow her husband when hee flitteth or departeth from place to place vnlesse hee forsake either her or Christ. To this purpose Paul saith hee had power to lead about a wife being a sister as well as the rest of the Apostles 1. Cor. 9. 5. Thus Sarah went with Abraham into Egypt Gen. 12. 11. and out of Egypt Gen. 13. 1. and to Gerar to soiourne there Gen. 20. 1. 2. 3. Thus the wiues of Iacob departed with him from their father Laban Gen. 31. 17. Contrary to these duties are the sins of wiues To be proud to be vnwilling to beare the authority of their husbāds to chide and braule with bitternes to forsake their houses c. Prou. 27. 15. A continuall dropping in the day of raine and a contentious woman are alike vers 16. He that hideth her hideth the winde she is as the oyle in his right hand that vttereth it selfe Exod. 4. 26. Then Zipporah said O bloodie husband because of the Circumcision It was the fault of the Leuites Concubine Iudg. 19. 2. Who played the whore and went away from him vnto her fathers house to Bethlem Iudah and there continued the space of foure moneths It was the sinne of Queene Vashi who refused to come at the Kings word which he had giuen in charge to the Eunuches therefore the King was verie angrie and his warth kindled in him Ester 1. 12. Lastly to be a cause of griefe to their kindred Thus the proud wiues of Esau the daughters of the Hittites were a griefe of mind to Isaak and Rebekah Gen. 26. 35. 27. 46. CHAP. 13. Of the Parent HItherto hath been treated of the first Couple whereof the family cōsisteth namely of married folkes Now follow the other and they are of two sorts either such as whereby the familie is increased and multiplied or such as are helpes thereunto Those whereby the familie is inlarged are also of two sorts Parents and Children Parents are they which haue power and authoritie ouer children The duties of parents are especially two One to bring vp their children The other to bestow them when they haue brought them vp Touching Education or bringing vp of children the parents care must bee both that they may liue and also that they may liue well Ephes. 6. 4. Touching the preseruation of the life of the child there are many duties required of the Parents specially foure First the mother is her selfe to giue the infant sucke and to wrap it vp in swadling clothes Paul cōmends it for a note of a good wife to nurse her owne children 1. Tim. 5. 10. Thus Sarah gaue sucke to Isaak Gen. 21. 7. Anna nursed Samuel 1. Sam. 1. 22. Dauid in likelihood was nursed by his mother Psal. 22. 9. Thou gauest me hope euen at my mothers breasts And our Sauiour Christ was also nursed by Marie his mother Luk. 11. 27. and swadled Luk. 2. 7. Now the reason hereof is plaine God hath giuen milke to women that beare children hath so appointed that no meat is more naturall to the child then the mothers milke And nature it selfe teacheth this in the course of other creatures The earth nourisheth that which it bringeth forth The fruit which the tree beareth is fed by the sap that comes from the root therof Yea amongst the bruit beasts euen those that be most sauage as the Tigres do giue sucke vnto the yong ones which they bring forth Yet in case of want of health or abilitie or any other iust impediment the mother may in equity beforborne and the child committed vnto a nurse And so we reade that Rebekah the daughter of Bethuel and afterward the wife of Isaak had a nurse Genes 24. 59. whose name was Deborah Gen. 35. 8. And Pharaohs daughter in a case of necessitie committed Moses to be nursed of an Hebrew woman whom she tooke not to be his mother but a stranger and her fact was allowed by God Exod. 2. 7. 9. The second dutie of the Parent is to prouide for his child meate drinke and clothing Our Sauiour Christ saith that Parents euen by the light of nature though they be euill will not denie or withhold necessarie food from their children Mat. 7. 9. 10. What man is there among you that if his son aske him bread will giue him a stone or if he aske a fish will giue him a scorpion And Paul saith If there be any that prouideth not for his owne and namely for them of his houshold hee denieth the faith and is worse then an Infidell 1. Tim. 5. 8. The third dutie is when God giueth abilitie meanes to lay vp some thing for the future maintenance of the child 2. Cor. 12. 14. for the children ought not to lay vp for the fathers but the fathers for the children Prou. 19. 14. House and riches are the inheritance of the fathers The fourth is to obserue both the inclination and the naturall gifts of bodie and mind that are in the child and accordingly to bestow it in some honest calling course of life Prou. 20. 11. A child is knowne by his actions whether his worke be pure and right In the Ecclesiasticall historie written by Ruffinus it is recorded that Alexander Bishop of Alexandria saw a far off in a place neare to the sea a companie of children playing together and in their play imitating himselfe in sundrie Ministeriall actions And whē he had a while viewed them he perceiued that they examined baptised one another according to the solemne order vsed in y ◠Cōgregation which thing whē he had made some of his Clergie acquainted withall and taken order that the children should be sent for and brought before him he demanded of them what sport they vsed and in what manner they played one with another The children at first for feare denied what they had done yet vpon further examination they confessed that they had made Athanasius who afterward became Bishop of the place their Bishop and that hee instructed and baptised sundrie of their companie He further asked both Athanasius himselfe and those which were said to haue been baptised what questions he asked them and what answeres they gaue and perceiuing by their speeches that they had framed themselues though in sporting maner to the Church-proceedings in those actions vpon conference had with his Clergie hee determined that those which had first been asked and had giuen answere fully according to the forme vsed in that Church and thereupon baptised should not be rebaptised And for Athanasius and the other children which had done the part of Ministers in their kind he sent for their parents and gaue them great charge that they should be brought vp in learning and religion that so they might in time be fit for the publike Ministerie The like course we reade to haue
been taken by the Heathen for iudgement of the inclination and towardnesse of their children The Athenians made a law that before children were bestowed in any calling they should bee first brought into a publike place where Instruments belonging to all sorts of trades were laid and look in what kind of Instrument any of them tooke most delight the child was thought to bee most fit for the trade whereunto that Instrument belonged and afterward applied to the same with good successe Now the Parents first and principall care must be for the Church that those of their children which haue the most pregnant wit and be indued with the best gifts be consecrated vnto God and brought vp in the studie of the Scriptures to serue afterward in the Ministerie of the Church Thus Anna dedicated Samuel her son vnto God by vow 1. Sam. 1. 11. And shee vowed a vow and said O Lord of Hostes if thou wilt giue vnto thine handmaid a man-child theÌ„ I wil giue him vnto the Lord all the daies of his life And she did according to her vow and the Lord blessed Samuel her sonne who in processe of time became a great Prophet The next point of Education of children is to prouide that they may liue well and lead a godly life To this purpose Parents must do three things First they are to be carefull that the child so soone as may bee after it is borne bee admitted into the true Church of God by Baptisme and haue a fit name giuen vnto it Secondly they are to endeuour to sow the seeds of godlinesse and religion in the heart of the child so soone as it comes to the vse of reason and vnderstanding and as it growes in yeares so care must be had that it grow in knowledge and grace To this purpose is the vow and promise made in Baptisme which parents are bound to call vpon the child to remember when it comes to yeares It was the godly care of Timothies parents 2. Tim. 3. 14. But continue thou in the things which thou hast learned knowing of whom thou hast learned them vers 15. And that thou hast knowne the holy Scriptures of a child which are able to make thee wise vnto saluation through the faith which is in Christ Iesus This was the commandement of God to the parents of his people Deut. 6. 7. Thou shalt rehearse these words which I command thee continually to thy children and shalt talke of them wheÌ„ thou tarriest in the house And vers 20. When thy sonne shall aske thee in time to come saying What meane these Testimonies and Ordinances and Lawes which the Lord our God hath commanded you Then thou shalt say vnto thy sonne We were Pharaohs bondmen in Egypt c. This was obserued by the Israelites in the ages â—cceeding Psal. 44. 1. We haue heard with our eares O God our fathers haue told vs the workes that thou hast done in their daies in old time Thirdly the first instruction of children in learning religion must be so ordered that they may take it with delight For which purpose they may be sometimes allowed in moderate maner to play and solace themselues in recreatioÌ„s fitting for their yeares And if they do amisse in either they are to bee restrained by the bridle of discipline First by reproofe in word and when that wil not helpe by the rodde of correction Zach. 8. 5. The streets of the citie shall bee full of boyes and girles playing in the streets thereof Prou. 29. 15. The rod and correction giue wisdome but a child set at libertie makes his mother ashamed vers 17. Correct thy son and he will giue thee rest and giue pleasures to thy soule Hebr. 12. 9. We haue had the fathers of our bodies which correct vs and we gaue them reuerence Yet in this point two extreames are carefully to be auoided That the Parent be not either too seuere or too indulgent to the child For seueâ—itie Paul giues his rule Ephes. 6. 3. Parents prouoke not your children to anger that is by too much austeritie in gouernmeÌ„t For lenitie we haue old Eli his example 1. Sam. 2. 23. And he said vnto them Why do yee such things for of all this people I heare euill reports of you Doe no more my sonnes c. So much for Education The second general dutie of parents is the bestowing of their children This bestowing is when they knowing their children fit for mariage not to haue the gift of continencie do vse their best indeuour to prouide matches for them in time or at least do aduise them therunto by themselues or by their friends 1. Cor. 7. 36. If any man thinke it vncomelie for his virgin to passe the flower of her age and need so require let them bee married vers 38. he that giueth her to mariage doth well Ierem. 26. 6. Take yee wiues and take wiues for your sonnes and giue your daughters to husbands c. Gen. 28. 1. Isaak called Iacob and blessed him and charged him and said vnto him Take not a wife of the daughters of Canaan Arise get thee to Padan Aram and thence take thee a wife of the daughters of Laban thy mothers brother Iudg. 14. 2. Sampson came and told his father and his mother and said I haue seene a woman in Timnah of the daughters of the Philistims now therefore giue me her to wife This dutie is now adaies carelessely neglected of Parents and the fruit therof is dangerous For hence it comes to passe that their children oftentimes do either commit whoredome or vndertake wicked and vngodly mariages In the choice of a husband or wife the Parents ought to haue a greater respect vnto pietie and wisedome then vnto beautie and riches or any other outward blessings Yet where they all concurre the partie so qualified is the more thankfully to be entertained Vpon these grounds the Priest of Prince of Midian gaue his daughter Zipporah to Moses and Moses agreed to take her Exod. 2. 19. A man of Egypt deliuered vs from the Philistims and also drew vs water enough watered the sheepe And Moses agreed to dwell with the man who gaue vnto Moses Zipporah his daughter Iosu. 15. 16. Then Caleb said He that smiteth Kiriath-sepher and taketh it euen to him will I giue Achsah my daughter to wife Yea it is a sinne to marrie only for beautie without consideration of the better things Thus the old world sinned wheÌ„ the sonnes of God saw the daughters of men that they were faire and tooke them wiues of all that they liked Gen. 6. 2. and Sampson who only vpon the sight of the woman in Timnah of the daughters of the Philistims without further inquirie desired that she might be giuen him for his wife Iudg. 14. 2. Againe it is meet that pareÌ„ts should deale moderately with their children in this case and not vndertake at any hand to force and compel them to marrie this or that partie This was
the one from the other or of those that be parents from their children considering that God himselfe hath made these societies and ioyned such persons together and therefore man may not separate them V. That the masters do not take libertie to put ouer their seruants to vngodly and vnbelieuing masters for that is an vnkind and cruell libertie may be an apparāt occasion to make the seruant fall away from religion and renounce the true God VI. That they do not bind them to perpetuall slauery neuer make them free Exo. 21. 5. But if the seruant say thus I loue my master my wife and my children I will not go out free VII That the seruitude be not procured and retained by force for it is a more grieuous crime to spoile a man of his libertie then of his riches Now y t the same power limited with these cautions is lawfull warrantable in cōsciēce it appears by these reasons I. God hath ordained allowed it euen by warrant of his owne law The posteritie of Cham was cursed by Noah and condemned to slauerie Gen. 9. 25. And he said Cursed be Cham a seruant of seruants shal he be to his brethren So were the Gibeonites by Ioshua Ios. 9. 23. Now therefore yee are cursed and there shall none of you be freed from being bond-men and hewers of wood drawers of water for the house of my God So was the theefe Exo. 22. 3. If he had not wherewith to make restitution then hee should bee sold for his theft Again those that are ouercome in war may be held captiue and it is lawful for the conquerer to kill them therefore to make them slaues and if being takē they be saued from death they owe all that they haue to them by whom they are saued II. The law of God gaue libertie to any mā that would to make sale of himselfe to another Leuit. 25. 45. Of the children of the strangers that are soiourners among you of them shal ye buy of their families that are with you which they begat in your land these shall be your possessiō Deut. 15. 12. If thy brother an Hebrew sell himself to thee or an Hebrewesse and serue thee six yeares euē in the seuenth yeare thou shalt let him go free from thee and vers 17. Thou shalt take an aule pierce his eare through against the doore and he shall be thy seruant for euer III. The mā that is ransommed frō his enemie is bound to serue as a slaue in liew of thankfulnesse IV. The examples of the godly in the Scriptures Abraham had seruants whom he bought for siluer Gen. 17. 12. Euerie manchild of eight daies old among you shal be circumcised in your generations as well he that is borne in thine house as he that is bough with money of any stranger which is not of thy seed Gen. 24. 35. The Lord hath blessed my master Abraham wōderfully for he hath giuen him sheep and beeues and siluer and gold men-seruants and maid-seruants and camels and asses V. The Apostles do not disallow of such seruāts but cōmand thē being seruants called to the professiō of Christianitie in that state not to change but to abide in their calling 1. Cor. 7. 21. Art thou called being a seruant care not for it It is alledged that such seruitude is against the law of nature Ans. It is indeed against the law of intire nature as it was before the fall but against the law of corrupted nature since the fall it is not But Christ hath purchased liberty to belieuers Coloss. 5. 11. Ans. Only a spirituall libertie in this life a corporal only in the life to come For though y ◠seruant in regard of faith the inner man be equal to his master because in Christ Iesus there is neither master nor seruāt bond nor free yet in regard of the outward man ciuill order amongst men the master is aboue the seruant and the seruant is must be subiect to the master Neuerthelesse where this kind of seruitude is abolished it is not to be againe receiued or intertained amongst Christians specially considering it is a far more milde and moderate course to haue hired seruants If it be said againe that the Heathen Philosopher holdeth seruitude to be naturall wherby some are by birth bond and others free I answere That seruitude proceedeth not of nature but hath his originall from the lawes of nations and is a consequent of the fall For all men by nature are equally indifferētly free none more or lesse then others CHAP. 17. Of the Master of the familie or goodman of the house THus much touching the diuers and seuerall combinations or couples belonging to the state Oeconomicall Frō which do arise two persons of a mixt or compounded nature and condition cōmonly called the Goodman the Goodwife of y e house The good man or master of the familie is a person in whom resteth the priuate and proper gouernment of the whole houshold and he comes not vnto it by election as it falleth out in other states but by the ordinance of God setled euen in the order of nature The husbād indeed naturally beares rule ouer the wife parents ouer their childrē masters ouer their seruāts but that person who by the prouidence of God hath y e place of an husband a father a master in his house the same also by the light of nature hath the principality soueraigntie therein and he is Paterfamilias the father and chiefe head of the familie to him therefore the true right and power ouer all matters domestical of right appertaineth The duties of the master of the familie are specially fiue I. To beare the chiefe stroke and to be the principal agent directer and furtherer of the worship of God within his familie Ios. 24. 15. I and my household wil serue the Lord. And this he doth partly by praying for with his houshold and partly by instructing thē in the holy Scriptures and in the grounds of religiō that they may grow in knowledge and reape benefit by the publike Ministerie Thus God commanded the men of Israel to walke in their families Deut. 6. 7. Thou shalt rehearse them continually vnto thy children and shalt talke of them when thou tariest in thine house when thou liest downe when thou risest vp Againe vers 20. When thy sonne shall aske thee what meane these testimonies and ordināces lawes which the Lord our God commanded you Then thou shalt say vnto thy son We were Pharaohs bondmen in Egypt but the Lord brought vs out of Egypt with a mightie hand This testimony God gaue of Abraham before the law was giuen Gen. 18. 19. For I know Abraham that he will command his sons and his houshold after him that they keepe the way of the Lord. And this houshold of Abraham was very large for the holy Ghost saies long before that he had three