verdict Deut. 22. that suâ—h a woman should be held for an adulteresse and stoned to death but our usual custom is that if the man had carnal commere with the woman he is to retain her But the third kinde of fraud doth not dissolve the marriage VIII If there be an absolute consent given it is called a contract in the present but if with condition of Parents consent dowry c. it is call'd a contract for the future The first kind of consent is the true beginning of the present marriage the later makes not marriage except the condition required be kept or else when impatient of staying for the accomplishing of it there be carnal commerce IX The matter of wedlock are the parties to be married in whom we are 1. To consider their Number 2 Their Age 3. Their neernesse in blood c. 4. Their Religion X. As for the Number Marriage is of one Male and one Female hence Bygamie and Polygamie are condemned The reasons are 1 Because bygamie polygamie are repugnant to the 1. institâ—tion whereby God joyned to one Adam but one Woman not two nor more Ge. 2 2. Because it is repugnant to the restrauratioÌ„ of the Law given by God in the beginning Man shaâ—l cleave to his wife they two shall be one which restauration was done by Christ Mat. â—9 5. And they that were two are made one flâ—sh 3 Because a wicked man was the inventâ—r of bygamy polygamie for the first that had two wâ—ves was Lamech 〈◊〉 4 4. Because true peace polygamie cannot consist as Iacobs example shâ—wâ—th Gen. 30. Elkanahs 1 Saâ— Now albeit God at first tolerated Concubinate Bygamie yet he did not therfore approve it for the contrary appears by Christs words above ciâ—ed that place in Le. 18.18 aâ— Iunius â—â—aÌ„st resit planly foâ—biâ—s poligamy XI Convenient age is required for procreation sake for Oeconomical prudence for the honour of such a holy institution XII By what degrees of neernesse marriage is hindred See Levit. 18. XIII This is either Consanguinity or Affinity that is of them who come from the same common stock this is either of the Wife with the Husband or of the Husband with the Wives kindred Properly there is no affinity between the kindred of the Husband and Wife XIV In these we must observe the degrees and line the degree is the distance frâ—m the stock or common Parent the line is the series order of the degrees either among the ascendents and descendents and this is called the right line or among the collaterals and this is called the transverse line and it is named either equall or unequall The degrees and line are chiefly considered in Consanguinity but in Affinity by way of analogy for in what degree one is neer in blood to his Wife in the same is she in affinity to the Husband XV. The degrees of marriage are not to be judged by the Canon law because the Pope advancing himself above every power adds degrees not prohibited to those which God hath prohibited and for mâ—ny dispenseth with those degrees which God hath prohibited expressely but out of Lev. 18. and Deut. 27. XVI In the streight line of ascendents and descendents there is a perpetual hinderance of marriage Hence if Adam were alive he could not marry any other but Eve nor she to any other Husband besides Adam XVII In the equal collateral line by divine right the Brother Sister in Consanguinity are debarred from marriage the Husband also and Sister of his deceased Wife or the Wife and Brother of the deceased Husband The law of God doth not disallow the marriages of Cosin-German by the Fathers and Mother side but the Canon Law doth and so do the Statutes of other Common-wealths as that of Basil. The reason of this is that with the greater reverence we might abstain from the degrees prohibited by God XVIII In the unequal collateral line they cannot marry who are in stead of Parents who are collaterally joyned to the stock or their Superiours Therefore the Nephew cannot marry with either Aunts nor the Neece with either Vncles As for Affinity mariage with the Wives Sister or with the Husbands Brother is forbid by the Law of nature in others affinity doth not extend it self so largely the Husband should abstain from the Wives kinswoman but not the Husbands kinsman from the Wives kindred on the contrary Therefor two Brothers may marry with two Sisters the Father the Son with the mother the Daughter but not the Father with the Daughter or Son with the Mother for so the order of nature should be perverted Son-in law also may marry with Daughters in-law but the Father and Son cannot marry two Sisters for one of them should be Mother-in-law to the other XIX Regard must be had of Religion that marriages be not made between those of different Religions It is one thing to speak of a marriage already made and of that which is to be made of the former the Apostle speaks 1 Cor. 7.3 but the other is most severely prohibited Exod. 34.12 and. 16 c. Deut. 7.3 where a reason is added taken from the danger of seducing to which Pauls saying agrees 2 Cor. 6.14 Be ye not unequally yoked with the wicked Sad examples we have of the events of such mariages of the first World Gen. 6â— of Solomon 1 King 11. of Ahab 1 King 21.15 of Iehosaphat who married Ahabs Daughter to his Son Ioram who was seduced by her 2 King 8. Of Valence the Emperor who by his Wife was seduced and drawn to Arianisme XX. The form of marriage consists in the mutual benevolence of the married couple under which word we understand mutual love help comfort and such like See 1 Cor. 7.3 4 5. Ephes. 5 22 c. 1 Tim. 2 8. 1 Pet. 3.1 5. c. XXI Although the rite of publique consecration is not expressely commanded by God yet it is religiously observed among Christians XXII The cheif end of marriage is Gods glory the subordinate is natural or adventitious natural is that for which marriage was at first instituted to wit for procreation of Children and for mutual help the adventitious is that now since our nature is corrupted it may be a help to preserve chastity and modesty XXIII The precept of marriage is not simply necessary nor doth it tye all men but binds them only who out of marriage cannot live chastly and therefore in a manner seem to be made for marriage Mat. 19 â—1 All 〈◊〉 take this saying but c. XXIV Therefore as marriage is honorable so it becomes all orders among men Impâ—ously then do the Papists for bid the Priest to marry That it is honourable in it self is plain by the Apostles saying Hâ—b 13.4 marriage is honourable in all by the divine instâ—tution of it in the state of innocency Gen. 2. by the defending of it from abuses Mat. 19. by Christ honouring
Person but these to either Nature Therefore I may truly say God is man man is God but not likewise the Deity is the Humanity or the Humanity the Deity for even in natural things there is this difference many things are opposite in the abstract which in the concrete are but diverse or subordinate for we say rightly that is corporeal which is animate and something corporeal is animate but we cannot say that the soul is the body or that the body is the soul so all Christ is every where but not all of Christ or both Natures VIII The excellency of Christ 's humane nature consisteth partly in those gifts which proceed from the grace of union and partly in the honour of adoration IX Among his gifts we are chiefly to consider his Knowledge and Power X Although that eternal knowledge which is an essential property of the Divine nature is not transfused into the Humane nature yet in this humane nature there is a threefold knowledge to wit a donative an infused and an experimental XI The donative called also the Knowledge of the blessed is that whereby the humane nature being most neerly united to the Divine essence seeth the same though it cannot comprehend it For a finite thing cannot comprehend an infinite it seeth God all but not altogether or totally XII The infused knowledge is that whereby Christ being anointed by the holy Ghost knoweth all heavenly things which otherwise cannot be seen but by the light of grace XIII The experimental knowledge is that by which Christ knows the things that are intelligible by the light of nature conceiving the effects out of their causes and the causes out of their effects XIV Albeit both in his donative and infused knowledge he excelleth Angels and Men yet this differs from his eternal omniscience XV. Ignorance is opposite to his experimental knowledge which ignorance is attributed to Christ for in this kind of knowledge he is said to increase Luk. 2.25 XVI Such is the power of his humane nature that in this also it is superior to men and Angels for it received an instrumental power to work miracles but the principal or omnipotent power was reserved for the Word which maketh use of the humane nature as of an instrument XVII The adoration of the humane nature is an honour that follows upon the Personal union yet this adoration is not of the flesh as flesh nor of the creature but of God in the created flesh XVIII The third thing that followes upon the Hypostatical union is the meeting of both natures in those works which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfections in which these foure things are considerable 1. The worker Christ himself 2. The principles by which he works to wit the two Natures 3. The force or enargie or the twofold action according to the twofold nature 4. The external work it self in which those actions are united This is made clear by the â—â—mâ—ly of a Fiery sword in which 1. We see the unity of the Sword 2. The two principles of working to wit the Sword and the fire 3 Two actions cutting and burning 4. One work the thing cut and burned So much of Christ's Conception His Nativity is whereby Christ according to the usual time being carried in the Virgins womb was at length born and brought forth to light Luc. 2 6 7. So it was that while they were there the dayes were accomplished that she should be delivered and she brought forth her first-borne Son The RULES I. We firmly believe Christs nativity against the Iews The confirmation is twofold The fiâ—st out of the Prophets because the places in which he should be born educated in which he should teach and suffer are wasted and the time is past in which according to Prophetical oracles he was to come For he was to be borne in Bethlehem Mich. 5.2 to be educated in Nazaâ—eth Esa. 11.1 and to enter Ierusalem while the second Temple stood Zach. 9.9 Hag. 2.7 9. and that when the fourth Monarchy was abolished Dan. 2.44 the Scepter not being totally departed from the Jews Gen. 49.10 But Bethlehem Nazareth Ierusalem and the second Temple are long since destroyed that fourth Monarchy is abolished and the Scepter totally departed from Iudah the Messiah then is doubtlesse come The second confirmation is taken from the agreement of Luk's Evangelical History conceâ—ning Christ his nativity with the prophetical oracles concerning the time of the Messiah's coming Gen. 49.10 of his Pedegree Ier. 23.5 of the Virgin his mother Esa. 7.14 of his Country Mich. 5.2 Lastly concerning his condition Esa 53.2 II The Nativity to speak properly is not of the humanity but of the man Christ not of the nature but of the person III. There be two generations of the Son the one eternal to wit of the Father the other temporall namely of the Virgin his mother There be also two filiations or Sonships by the one whereof he is the Son of the Father by the other the Son of Mary IV. Yet we must not say there is a double Son or two Sons for he is not two Persons but one Person and two Natures V. Therefore Mary is to be named not onely the Mother of Christ with the Nestorians but also the mother of God VI. The Nativity of Christ is both natural and supernatural Natural as he was born in the usual time by the opening of the womb Supernatural as he was begot of a Virgin The Papists under pretence of maintaining Mari's Viâ—ginity affirme that Christ was born of Maâ—y without pain the womb being shut Now although we leave it as a thing doubtful whether Mari's Child-bearing was without pain or not as the Ancients thought yet we deny that Christ came out the womb being shut when in plain terms the Law is applied to her which requireth That every male which opens the womb shall be holy to the Lord Luc. 2.23 Neither doth Mari's Virginity consist in this that her womb was not opened in her Child-birth but in this that she was known of man VII We believe also that Mary continued a Virgin after her child-birth For her marriage with Joseph did not consist in the generation of children but in her education holy conjunction of life with him VIII Although Christ had no other brothers born after him yet he is rightly called Mari's first begotten Son In Scripture Christ is called the first born four manner of wayes 1. In respect of eternal generation by which he was begot before all creatures Col. 1.15 2 In respect of election dignity whereby he is the first-born amongst brethren Rom. 8.29 3. In respect of his resurrection whereby he is the first-begotten from the dead Col. 1.18 4. In respect of his nativity of the Virgin Luc. 2.7 Now he is not onely called first-born whom other brothers do follow but he also who is born before others although he
For this Charity is commended particularly to us Exod. 23.4 5. If thou seest thy enemies Ox or â—sse go astray c Prov 25.21 if thy eneme be hungry give him bread to eat c. See Rom. 12 14 20. Mat. 5.44 c. For this duty we have the example of our heavenly Father doing good both to the just and unjust Mat. 5.48 even giving his Son fâ—r us his enemies Rom. 5.8 VI The form of Charity towards our neighbour consisteth in the proportion of charity towards our selves Lev. 19 1â— Thou shall love thy neighbour as thy self VII The end is to witnesse our love toward God and to certifie our regeneration and salvation 1 Joh. 4.20 If any man say he loves God and hates his brother he is a lyer for if he love not his neighbour whom he hath seen how shall he love God whom he hath not seen 1 Joh 4.7 Whosoever loveth is born of God and v. 12. if we love one another God dwels in us To Charity are contrary 1 The want and neglect of it· 2 Hypocritical Charity 3 The unjust hatred of our neighbor 4 Inordinate Charity where by we love one more than is fitting Of the first vice Paul saith 1 Cor. 13.1 If I should speak with the tongues of men and Angels and have not Charity I am a sounding brasse and a tinkling Cymbal Of the second Jam 2.15 16. If a brother or sister be naked distituâ—e of daily food one of you say to them depart in peace be warmed and filled notwithstanding ye give not tâ—ose things that be needfull for the body what doth it profit Of the third 1 Job 3.15 Whosoever hateth his broâ—her is a murtherer Of the fourth God himselfe 1 Sam 2.29 Thou hast honoured thy sons more than me And Christ Mat 10.37 He that loveth Father or mother more than me is not worthy of me Yet here we must know that in two respects we may hate men first when they are Gods enemies Psal. 139.21 Do not I hate them O Lord that hate thee Secondly when they drâ—w us from Christ or the constant profession of him Luke 14.26 If any man comes to me and hates not his Father c. Charity is considered either absolutely or reciprocally There be three kinds of it considered absolutely to wit humanity benevolence and mercy Humanity is when we are ready to testifie our love to any by exhorting admonishing comforting helping c. This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affection or care towards one another 2 Cor. 8 16. It is called also duâ—y and as it is exhibited to strangers hospitality this is recommended to us Isa. 16.3 4. Rom. 16.23.3 Ioh. v. 8. Heb. 13.2 To this is opposite inhumanity by which either the works of humanity are omitted or cruelty exercised as also unseasonable humanity when courtesies are performed to those who are unworthy of them or they are not performed in a right manner It were inhumanity if one should lay a stumbling block before a blind man or should rail against a deaf man examples of inhumanity are in the Edomites and such lâ—ke Gentiles adding afflâ—ction to the afflicted Jews Amos 1 2. In the Levite and Priest that passed by the man half dead To be surety for any man unadvisedly is an unseasonable humanity Prov 6.1 11.15 or to give alms to every one without regard had of their worth 2 Thes. 3.10 Benevolence or favour is whereby we so incline to the good and weal of our neighbour that we pray for his prosperity and rejoyce at it Isa. 66.10 Rejoyce with Ierusalem c. Ro. 12.15 Rejoyce with them that rejoyce There be examples in the blessed Angels Luke 2.10 15.10 in Paul Rom. 1·8 and many other places in John 2 Iohn 4. 3. Iohn v. 3 4 5. To this is opposite Envy or displeasure at another mans good Malevolence also when one wisheth the ruine of another and Counterfeit benevolence There are foure degrees of Envy 1 When on◠〈◊〉 â—ndure that another should enjoy the same happiness with him Examples we haâ—e in the labourers that came first Maâ— 20.11 c. and Act. 13.4 5 in the Iews envying salvation in the Gentiles 2 When one envieth that in another which he caÌ„not obtain himself examples are in Satan in Cain Ge. 4. in Esau Ge. 27 in Iosephs brethren Act. 7.9 Miriam Moses sister Num. 12. in Saul 1 Sam 18.7.8 in the Nobles of Persia Dan. 6 in Pompey Caesar of whoÌ„ Lucan Caesar cannot brook a Superiour no Pompey an Equal 3. When we cannot endure that another should enjoy that good which he enjoyeth whom we love An example of this is in Iosuah who envied Eldad and Mâ—dad because they did prophesie as wel as Moses Nu. 11. in Iohn's Disciples Ioh. 3.26 amd Christs Mar. 9.38 4. When one envieth another or out of malice destroyes that which he doth not desire he should enjoy As when the Philistines stopped the wells which Abraham's servants had digged Gen. 26. Like dogs in the manger not eating hay themselves bark at the cattle that eat it Or like that spotted beast called Sâ—ellio devouring his own skin which every year he put off that it may not help man troubled with the Falling sicknesse This sin of envy must be avoided 1. Because it is earnestly forbid Psal 37.1 Prov. 3.31 2. Because it is joyned with a disdain of Gods goodnesse Mat. 20.15 Is thine eye evill because I am good 3. Because it is the authour of much mischief as of murther Gen. 4 2. Sam. 3.20 of seditions Num. 12. of herisies It also disquieteth a mans life Ia. 3.16 An example of malice envy counterfeit love is in the Phaâ—ises inviting Christ Luke 14 1. c. Mercy is when we take another mans misery to heart so that we study by all means to asswage or remove it Mat. 5.7 Blessed are the merciful c. Luk. 6 Be ye merciful Rom. 12.15 Weep with those that weep 1 Thess. 5.14 Help the weak the kinds of this mercy are rehearsed Mat. 25.35 c. Examples are in Iob c. 30.35 in David Ps. 40 c. in Ionathan 1 Sam. 20. in the Samaritan Luk. 10. To this are contrary Unmercifulnes when we pity not the afflicted or when we adde affliction to them 2. When we rejoyce in other mens miseries 3. Counterfeit and unlawfull pity Unmercifulness is forbid Prov. 3.27 28. It deserves judgment without mercy Iam. 2.13 Of rejoycing in other mens evils we have examples in Doeg Psal. 52. in the Edomites Ps. 137. in Christs enemies Mat. 27. It is most earnestly forbid Prov. 24.17 Counterfeit mercy is seen in David's enemies Psal. 14 7. This is called the Crocodiles pity who weeps when he intends to devoure a man Unlawfull mercy is condemned Ieremy 15. and .16 So much of the kinds of Charity considered absolutly Being considered respectively it hath for its kinds Brotherly love and Friendship Brotherly love is that which mutually is entertained by Christs
over you for they watch for your souls Parents Eph. 6.1 Children obey your Parents in the Lord Husbands Eph. 5.22 Wives be subject to your own husbands as to the Lord Masters Eph. 6.5 Servants be obedient to them that are your Masters according to the flesh with fear and trembling in singlenesse of heart as unto Christ. The RULES I. We must obey not only godly Magistrates and Masters but also Tyrants 1 Pet. 2.13 Be subject to every Ordinance of man for the Lord and ver 18. Servants be subject with all fear to your Masters not only to those that are good and just but also to the froward for this is praise-worthy if any man for conscience towards God suffer trouble being unjustly afflicted Examples are in the Israelites obeying Pharaoh Exod. 3 c. In Daniel obeying Nebuchadnezzar Dan. 2. II But they are not to be obeyed in things contrary to Gods Word a good Conscience An example we have in the midwives Exod. 1. in Sauls Servants 1. Sam. 22.17 in Daniel Dan. 6. in the Apostles Act. 4.19 saying Whether it be right in the sight of God to obey you rather than God judge ye To obedience is contrary Disobedience rebellion impatience of correction and obedience in things unlawful We have examples of disobedience and rebellion in Miriam and Aaron Numb 12 in Corah Dathan and Abiram c. Numb 16 in the Israelites Numb 13. in Absolon 2 Sam. 16. in Seba 2 Sam. 20. and such like in the Israelites contemning the Prophets in Elias sons 1 Sa. 2 Lots wife Ge. 19. Ge hazi 2 Kin. 5. Of unlawful obedience an example is in Doâ—g 1 Sa. 22 Gratitude is whereby inferiours in acknowledging the good will and bounty of their superiours do testifie their thankful mind in will and deed where and when they can This is to be performed to the Magistrate by rendring Tribute Custom c. Rom. 13 7 and by praying for him 1 â—â—m 2.1 c. To Mâ—nâ—sters 1 Thes. 5.12 We beseech you brethren to know them who labour among you have the charge over you in the Lord and admonâ—sh you that you would have them in exceeding great love for their works sake To Parents Prov 23.25 thy Father and mother shall be glad and she that bare thee shall rejoyce Examples are in Ioseph David c. Which gratitude in special is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signiâ—ying thâ—t gratitude of the young Storks towards the old in feeding and bearing them To gratitude is opposite Ingratitude whereby Superiours are either not requited or ill requited Examples of which the Scripture is full So much of the Vertues or duties of Inferiors the Vertues of Superiors are benevolence justice and sedulity Benevolence is whereby Superiours carry a good affection to their inferiours which they declare when occasion serves An example of this Benevolence is proposed to Mâ—gistrates in Moses Exod. 32. to Ministers in Paul Ro 9 1. The same is commanded to Parents Eph. 6.4 and you Fathers provoke not your children to wrath and this good will of Parents is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gentiles which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love a word used properly to express the affection and natural love of parents and Children the same is urged by Paul to Husbands Eph. 5.25 Husbands love your Wives as Christ loved the Church c. and to Masters Eph. 6.9 and ye Masters do the same thing to them forbearing threaâ—nings knowing that your Master also is in heaven c. To this is opposite the contempt of Inferiours want of love or astorgie and such like Of the contempt of inferiours God speaketh Deut. 17. v. 20. Let not his heart be lifted up above his brethren of Astorgie or want of affection Christ speaketh Matth. 7 9. What man among you is there that if his Son ask him bâ—ead will give him a stone The Justice of Superiours is whereby they endeavour that every inferiour have his due This is performed by the Magâ—strate in keeping both Tables of the Law and in promoting and defending the true Religion as we shewed in the former Book in the doctrine of the true Church they practise the same justice in making laws punishing offenders rewarding the keepers of it and in defending their Subjects against unjust force To this is opposite the neglect of justice and tyranny Of the neglect of Justice see Esa. 1.23 They judge not the fatherlâ—ss neither doth the cauâ—e of the Widow come unto them Of injustice and tyranny in the same place Thy Princes are rebellious and companions of thieves God reproveth this most severely Ezek. 34. in the Pastors of the people of Isâ—ael Parents also offend either by too much indulgence as Eli 1 Sâ— 2. or by too much rigour as Saul 1 Sam. 14. Sedulity which is also called diligence fidelity vigilancie is a vertue whereby Superiors willingly undergo the labours of their offices and endeavour by the gifts they have received from God to help their Inferiors Of this vertue the Apostle speaks Rom. 12.8 He that rules lâ—t him rule with diligence â—he saâ—e is urged by Paul to Mâ—nisters Elders Act 20.28 Take heed to your selves and to the whole Flock in which the Holy Ghost hath made you Overseers Parents shew this when they nurture their Children in the fear of God Ephes. 6.4 and when they lay up for them things temporal 2 Cor. 12.14 To this is opposite Sloth and business about impertinent things Against Sloth God câ—yes out Jer. 48.10 Cuâ—sed is he that doth the work of the Lord negligently of â—mpertinent businesse Peter speaks 1 Pet. 4 15. Let none of you suffer as a murtherer or a thief or an evil doeâ— or as a busie-body in other mens matters CHAP. X. Of Vertues and works belonging to the Sixth Commandment HItherto of the Vertues duty of Superiours to their â—nferiours on the contrary Now follows the duty of each man towards every man this is imployed either about the inward or outward good things of men Their inward good things are life and chastity Of life we are to handle in the sixth precept the summe wherof is that we preserve our own and our neighbours life Thou shalt not kill is a negatâ—ve precept out of which is gathered this affirmative Thou shalt pâ—eâ—erve tâ—ine own and thy neighbours lâ—fe The vertue then commanded here is the study of preserving our own and other mens lives The conservation of our own life consisteth in the lawful use of lawful means of which kind are meat and drink recreation physick avoiding of dangers and driving away of injuries The RULE Then is the repeling of an injury lawful when it is done â— In the continent or sober 2. In case of necessity 3. Without desire of revenge or hurt but so that we intend onely our own conservation defence from injuries To this conservation of our own life is opposite the neglect of it as also the destroying
To Temperance is opposite intemperance insensibility whereby honest and lawful delights are despised also Hypocritical temperance is of Monks and Eremites Temperance is both Sobriety and Chastity as also Modesty and honesty The former vertues have relation to us the later to our neighbour Sobriety is temperance from superfluous meat and drink We must study to Sobriety 1. Because of Gods command 2. Because of the reason annexed to it taken from our calling 1 Thess. 5.8 But let us who are of the day be sober From the necessity of Prayer and from the end of the World 1 Pet. 4.7 But the end of all things is at hand be yet therefore sober and watch unto prayer Lastly from the snares of Satan 1 Pet. 5.8 Be sober and watch for your adversary the Devil walketh as a roaring Lion seeking whom he may devour To Sobriety is opposite Delicatenesse whereby dainties and delicacies are sought for immoderately in meat and drink Gluttony also or Voracity Drunkenesse and hurtful Abstinence Of dainties Solomon speakes Prov. 23.1 2.3 When thou sittest to eat with a Ruler consider diligently what is before thee and put a knife to thy throat if thou be a man given to appitite be not desirous of his dainties for they are deceitful meats Gluttony and drunkenesse are to be avoided 1. Because they are prohibited by God Prov. 23.20.31 Luk. 21.34 Rome 13.13 2. Because the effects thereof are most pernicious for they hinder the meditating on Gods works Isa. 5.19 and thinking upon Christs coming Lu. 21 34. Prayers also 1 Pet. 4.7 It stirs up anger and strife Prov. 21.1 and 29.30 It kindles lust Prov. 23.31 32. It causeth scandal as the examples of Noah sheweth Ge. 9. and shut out of Gods kingdom 1 Cor. 6.10 Gal. 5.21 Hurtfull abstinence is when we refrain from meat and drink to the prejudice of our health Neer to Sobriety is Vigilancie when we abstain from untimely and too much sleep that we mae serve God with chearfulnesse and follow the works of our vocations 1 Pet. 5.8 Be sober and watch Now as under the name of Sobriety sonetime abstinence from pride and evil affections is meant Rom. 12 3. so oft times spiritual vigilancie is understood as an abstinence from the sleep of security to which Peter hath respect in the place above cited To Vigilancie is opposite Sleepiness and Monkish superstitious Watchings Chastity or Sanctimony so called Rom. 6.19 is temperance from lust We must follow chastity 1. Because God commands it Lev. 19.2 Be ye holy for I the Lord your God am holy 1. Thess. 4.3 This is the will of God even your holinesse that ye abstain from fornication 2. Because they that follow it shall see God Matth 5.8 Heb. 12.14 To Chastity is opposite both Dissembled chastity as is that of them who are tyed with the vow of chastity as also all impurity as Fornication Adultery Whoredome Incest Rapes softnesse â—odomy Beastiality c Although there be degrees aâ— these sins yet all of them exclude from the Kingdome of Heaven as is taught plainly 1 Cor. 9 â—0 c. how grievously God is offended at these sins let the Flood the fire of Sodom the destruction of the Israelites Num. 23. the miseries of David the â—uine of Troy the like bear witnesse Modesty is temperance from filthy words and lascivious gestures Heb 12.28 〈◊〉 us have grace whereby we may acceptabâ—y serve God with reverence godly fear or modesty To this is opposite Filthy communication lascivious and unclean gestures Dances also obscene Pictures and Songs and filthy sights Prov 6.12 13 Anaughty person a wicked man walketh with a froward mouth he wâ—nketh with his eys he speaketh with his feet he teaches with his fingers v. 25. Lust not after her beauty in thine heaâ—t niether let her take thee with her eye lids so by means of a whorish woman man is brought to a piece of bread c Eph 5.4 Neither fiâ—thines noâ— foolâ—sh talking nor jâ—sting which arâ— nor convenient Honesty is temperance from filthy or lascivious trimming and cloathing of the body Exod. 20.26 Neither shalt thou go up by steps unto mine Altar that thy nakedness be noâ— discovered thereon 1 Tim 2.9 Let womâ—n adorn themselves with modest apparel wâ—th shâ—mefaâ—ednesse and sobâ—â—eâ—y So much of the former means of preserving Chastity the laâ—er is Wedlock Wedlock is an indissoluble conâ—unction of one man with one woman by lawful consent instituted for Gods glory the good of the parties so conjoyned The RULES I. Marrige is not onely grounded on the Law of Nature and of Nations but also on the Law of God for it was instituted and commanded by God and was by Christ vindicated from abuses and corruptions Gen. 1.28 2.22 Matth 19.8 c. II. Neither is it made rashly or without Gods particular providence Prov. 19.14 Avereuous woman is from the Lord. III. The proximate efficient cause is lawfull consent IV. This consent is both of the parents and of the parties to be married V. In respect of time the consent of parents should go before for the preservation of filial reverence Exod. 22.17 If the Father refuse to give her Deut. 7.3 Thou shalt not give thy Son to any of their daughters neither shalt thou take any of their daughters for thy son Jer. 29.6 Take you wives for your sons and give your daughters to husbands By the events we finde that marriages made without consent of Parents prove oft-times unhappy VI But in Law the consent of the parties to be married is of greatest force The reason is because if there be not a cojugal consent there would be no love nor mutual-benevolence and consequently no marriage Therefore as it belongs to filial reverence to require the Parents consent in the first place so it is the part of fatherly love not to debarre tyrannically their children from honest matches nor to force them being unwilling to mary Therefore the marriage is not nullified because the Parents do not consent to it unlesse the parties to be married be under yeares or some other weighty causes do hinder But if Parents have not sufficient causes either of hindring or forcing the marriage yet their consent must not therefore be sleighted but Magistrates Ministers and Friends shall do well to put Parents in mind of their duty that at least they may give their consent VII As consent should be free from coaction so should it be also from fraud Divers frauds are used in making of matches which either concern the Person so Iacob was cozened by taking Leah instead of Rachel or the chastity of either as if a man should ignoraÌ„tly marry her that had lost her maidenhead or their estates as if one should be made believe that his Bride were rich or nobly descended The first kinde of fraud dissolves the marriage for Iacob might have repudiated Leah because there was no consent given before As for the second kind it is Moses his