INSTITVTIONS OF CHRISTIAN REligion framed out of Gods word and the writings of the best Diuines methodically handled by Questions and Answers fit for all such as desire to know or practise the will of God Written in Latin by WILLIAM BVCANVS Professor of Diuinitie in the Vniuersitie of LAVSANNA And published in English by ROBERT HILL Bachelor in Diuinitie and Fellow of Saint Iohns Colledge in Cambridge for the benefit of our English Nation to which is added in the end the practise of Papists against Protestant Princes PROV 16.16 How much better is it to get wisedome than gold and to get vnderstanding is more to be desired than siluer Printed at London by George Snowdon and Leonell Snowdon 1606. King Dauids Testament to his sonne Salomon ANd thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart and with a willing mind for the Lord searcheth al hearts and vnderstandeth all imaginations of thoughts If thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer 1. Chron. 28.9 TO THE RIGHT HONORABLE AND hopefull young Lords Robert Deuoreux Earle of Essex sonne in Lawe to the most Honourable Thomas Earle of Suffolke and to Sir William Cecill Knight of the Bathe Lord of Cranborne sonne and heyre to the most worthy Lord Robert Earle of Salisbury grace and Peace RIght Honorable It hath pleased God to giue vs in this Church verie many remarkeable testimonies of his mercie whether we looke to the heauens aboue vs the earth beneath vs our Princes who rule vs our Pastors who teach vs our lawes which command vs or the singular mercies which we haue receiued or the fearefull iudgements which we haue escaped Our heauen is not brasse as it was in Achabs time a 1 K. 17 1 â— our earth is not barren as it was in Pharaohs time b Gen. 41 55 our Princes are not Lions as the princes of Iudah c Zeph 3.3 our Pastors are not wolues as were the shepheards of Israell d Math 7 15 our Lawes which commaund vs are not as the Lawes of Draco and our mercies receiued are Gods mercies our iudgements escaped are mens cruelties Yet of all the testimonies of Gods loue vnto vs this is and ought to be esteemed the greatest that we are come out of Babylon know God in Christ may read the scriptures heare Gods word be partakers of the sacraments pray in a knowne tongue worship the true God and that of mortall and sinfull men we are made the immortal and righteous children of God But because wee are so blinded with the loue of this world that we see not or perceiue not this note of Gods loue therefore the Apostle Iohn setteth an Ecce vpon it and saith behold what loue the father hath giuen vs that we should be called the sons of God e 1 Ioh. 3. â— Behold we therefore not the loue of Sampson to Delila f Iudg. 14.3 for that was a wanton loue nor the loue of Iaakob to Rahel g Gen 29.17 for that was a carnall loue nor the loue of Dauid to Ionathan h 1 Sam 18.3 for that was an humane loue but the loue of God to man the Creator to his Creature a good father to a multitude of prodigall and rebellious children Hee loued vs in our creation for he made vs men but more in our redemption for he mad vs saints he created vs with a word of his mouth he redeemed vs by the bloud of his sonne he created vs wheÌ„ we were nothing hee redeemed vs when we were worse then nothing he created vs to liue before him on earth he redeemed vs to liue with him in heauen He created vs and so did he others he redeemed vs but did not redeeme others He hath not dealt so with euery nation neither haue the heathen knowledge of his lawes i Psal 147 â—â— If there were in vs eyther Nobility of birth or comelines of beautie or correspondence of vertue or aboundance of riches our God might loue like vs for these as men doe affect and follow vs for these But since by discent we are Cananites k, EZ 16.3 by deformitie polluted in our owne bloud l. v. 6 by sin there is none that doth good no not one m Rom. 3 12 that our pouerty is such that we are poore naked and miserable creatures n Reuel 3 1â— it is not our old birth but the new birth not our owne beautie but Gods bountie not our vertue but Gods grace not our goods but Gods goodnes by which we become Gods children If I were Right honorable as profound as Paule as eloquent as Apollos as deuout as Dauid and as zealous as the Prophet Elias was I could neither expresse the quantity of this loue it is so great nor the quality of this loue it is of such efficacy By this fauor of God we of seruants become sons o Gal. 4.4 of enemies frinds p Rom. 5.10 of diuorced espoused q Hos 2 20 of prophan priests r Reuel 1.6 of captiues kings Å¿ Reuel 5.8 of Cananites Israelites t Acts. 11.26 of heathens christians of inheritors of hell heires nay felow heires with Iesus Christ u Rom. 8 17. By this fauor we enioy the forgiuenes of sins peace of conscience ioy in the holy ghost protection of angels the communion of saints audience in praying acceptance in obeying security in life comfort in death and eternal glory after we be dead By this fauor we are written in Gods book receiue a new name incorporated into Christs body clothed with Christs righteousnes indued with Christs spirit and one day shall be partakers of his glory But as Augustine was swallowed vp by the admiration of Gods Maiesty so am I with the consideration of this mercy I say of this mercy which is giuen vs by the father purchased by the son assured by the holy ghost offered in the word sealed in the sacraments apprehended by faith tried by tribulation and though not deserued by vs yet reserued for vs in the highest heauens Is God our father behold our dignity are we his children learne we our duty The consideration of this dignity made Theodosius to thanke God more that he was a christiaÌ„ then a King Moses to refuse the crowne of Aegypt x Heb. 11.24 Dauid to desire the place of gods doorekeeper y Psal 84.10 and Paul to make a base account of all things in this world z Philip. 3.9 The consideration of this duty made Abell to sacrifice his sheep a Gen. 4.4 b Gen 26. Abraham to sacrifice his son and the Romans to sacrifice theÌ„selues c Rom 12.1 Ioseph to flie adultery d Gen 39.9 the three children to flie idolatry e Dan 3 16 Nehemiah to fly tyranny f Neh 5 15 and all Gods children to abandon impietie
couplings contrarie vnto them in euery prohibition filthinesse and abhomination before God And certainly that generall proposition in the sixth verse Let no man go vnto her that is neare of kindred a Leuit. 18.6 agreeth with the lawe of nature And Christians are bound by the iudgement of Paule vnto the obseruation of the Leuiticall lawe touching degrees 2. Cor. 5.1 How then is that to be vnderstood Deuteronom 25.5 where the wife of the brother dying without issue is to be marâ—ied vnto the other brother and that example of Iudah who gaue his first sonnes wife after his death vnto his second sonne and after he was dead promised her to his third sonne also Gen. 38.8 whereas the Lord in Leuit. expressely forbiddeth the brother to marrie his brothers wife b Leuit. 18.9.16.18 I answer that the law Leuit. 18.9 is simply common vnto all nations as the lawe is of not stealing But that law Deuteronom 25.5 is either not to be vnderstood of a naturall brother but of the next of consanguinitie in another degree for they are all called brethren amongst the Hebrewes or else that it was a peculiar priuiledge granted after a sort vnto the Israelites that the familie should be conserued in the name of the first born and that the first birth of Christ which should neuer die should be signified Aug. quaest 61. in Leuit. What then shall we thinke of Abraham who married his brother Arans daughter c Gen. 11.29 of Iacob who married two sisters both aliue together d 29.16 and of Moses who was borne of a mariage betweene the nephew and the aunt e Exod. 2.1 6.20 as the Hebrew word is taken Numb 26.59 Either that those mariages were made both while there were but a few of the holy seede and also in the publike confusion God dispensing with and tolerating it or that those Patriarchs sinned and are not to be excused in all things and we are not to iudge by examples but by lawes But may a faithfull man marrie an vnbeleeuing woman No except the vnbeleeuing person promise consent to the true religion And thus Moses married a wife of Aethiopia and Iacob Labans daughter For God forbad his people to ioyne in matrimonie with the other nations f Deut. 7.3.4 And although that precept be iudicial yet it appertaineth vnto all if the reason be considered for he giueth a plaine moral reason which is at this day in force For she will seduce thy son that he shall not follow me but rather serue strange Gods the same is repeated in the Kings g 1. Reg. 11.1 2.4 also coÌ„firmed by Salom. example And besides the vnequall matches of the sons of God with Caines posteritie k Gen. 6.2 brought a pernitious corruption into all the world But the commandement of Paul is expresse Be not vnequally yoaked with infidels l 2 Cor. 6.14 and againe Let them marrie in the Lord m Cor. 7.39 that is religiously and in the feare of God What are the constitutions of Princes concerning this That a guardian shall not marrie his ward an adopting father his adopted daughter or an adopting mother her adopted sonne As also that brethren and sisters children shall not marrie Yet must the Magistrate abolish that law which teacheth that witnesses at the font may not marrie nor that he may marry her for whom he witnesseth at baptisme Do these lawes bind Christians They do so farre foorth as they agree with Gods word For each one must obey his gouernor when he can do it without breach of pietie and the libertie of conscience that is if it be not a sinne to conscience if it be done otherwise so as mariages contracted against these constitutions be not disanulled How is the coupling in mariage called in the Scriptures 1. Coniugium wedlocke of that common yoake wherewith the man and wife are ioyned into one flesh and as it were into one man 2. Matrimonium mariage of the end for a woman is married vnto a man to this end that she may be a mother of children and mariage is as it were Matriage of a mother 3. Connubium couering and in the plurall number nuptiae à nubendo that is of couering for as the heauen is sometimes couered ouer with clouds so were virgins in old time couered n 1. Co. 11.5.10 with a veile when they were brought vnto their husbands and that both to testifie their bashfulnesse and modestie and also their subiection and obedience or anothers power ouer them As the example of Rebecca testifieth who when she saw her husband Isaac she couered her selfe with a veile o Gen. 24.64 Like vnto which is that spreading abroad of the garment in Ruth 3.9 and Isa 4.1 What is against this 1. Mariages euery where graÌ„ted by that impure Antichrist between Vnkles and sisters daughters against all law both of God and man 2. The imagination of the Papists who say that indeed by the law of nature it is forbidden the father to marry the daughter or the mother the son but the forbidding of all other persons in Leuit. is a meere positiue law concerneth the Israelites only That Christians are not tied to those laws therfore the Pope may dispense 3 The Iewes error that those persons whosoeuer are not expressed in Leuiticus are also not forbidden to marie for then it would follow that the nephew might marie the grandmother because it is not forbidden by name wheras nature sheweth it to be wicked VVhat is Mariage An inseparable coniunction excepting the causes expressed in the written word of God of one man and one woman a Mat 19.9 Rom. 7.2 1. Cor. 7.27 being fit of yeares lawfully consenting into one flesh instituted by God for mutual help as wel in diuine as humane things for procreation if God will giue them of children and bringing them vp in the feare of God for God his Church and common wealth How manifold is mariage Twofold begun or promised consuÌ„mated ratified perfected VVhat is betrothing or contracting It is mention and promise of a future mariage called Sponsalia sponsals a spondendo of promising for that they were wont in old time to assure their daughters vnto them to whom they had promised to marie them to couenant that they in like sort should marie them and hence proceeded the names of Sponsus Sponsa the man-spouse and the woman-spouse How many kindes of Sponsals or contracts are there Two one conceiued by words de futuro for to come as they speake in schooles either plainely as I will take the to be my wife as if I should say I promise that I will sell thee my house for there is difference betweene promising and doing Or else vpon condition as If my parents consent if I may haue her dowrie Likewise if the contracters be vnder age or one of them in sense of the Law such contracts are de futuro
him and made not many but one onely wife nor brought diuers but one wife vnto him Also whoredome adulteries detestable sodomy and buggery with beasts do repugne this doctrine Leuit. 18.20 Rom. 1. Leu. 18.20.22.23 20.10.11.12.13 Rom. 1.26.27 Heb 13.4 1. Cor. 7.2 What kind of men may marry Mariage is honorable amongst all men and the bed vndefiled wherefore all sorts of men may marry yea it is necessary and inioyned them which cannot liue continently Let euery man haue his owne wife where the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him haue is commanding not leauing it free Whether is it lawfull for the Ministers of the Church to marrie Yea because God hath made them also fit for marriage and procreation of children Gen. 1.27 2.18.24 Heb. 13.4 and the law of nature alloweth of coniunction betweene male female Secondly because it is holy good and honorable amongst all men and the bed vndefiled For Christ calleth mariage a diuine coniunction and therefore holy when he saith Those whom God hath ioyned together And Paul saith Mariage Mat. 19.6 1. Tim. 4.4.5 1. Cor. 7.14 1. Tim. 2.15 Tit. 1.15 1. Tim. 3.2 Tit. 3.6 meate and such like are sanctified by the word and prayer Also the vnbeleeuing man is sanctified by the beleeuing wife Also the woman is saued by bringing forth children in faith To conclude To the cleane all things are cleane And Paphnutius said in the Nicene Synode that it was chastitie for a man to lie with his owne wife Sozom. lib. 1. cap. 23. Thirdly because a Bishop saith the Apostle of the Gentiles must be vnreproueable the husband of one wife not of one Church as the Romanists say for the Apostle speakes not in that place of the Bishops office but of the qualitie of his persoÌ„ nor forbids him to marry any other if his first wife die for he that marieth a second wife after the death of the first is the husbaÌ„d of one wife if he be content with his own wife but he wil haue an honest man to content himself with one wife not to haue two or moe wiues at one time after the maner of the Iewes Gentiles 4. Because the Ministers of the Gospel represent not the Leuiticall priests who yet did not perpetually abstaine from their wiues but onely whilest they serued about the holie things in the Temple for they were types and figures of Christ our Mediator whose more then angelike puritie they ought euery way to represent beyond the custome of men Also when they were to enter into the tabernacle they abstained from wine a Leu. 10.9 from the buriall of the dead b 21.1 and from shauing c vers 5. wherein notwithstanding the Romish priests do not imitate them but yet they that are godly know how to moderate the vse of mariage for a time as also how to possesse their vessels in holiâ—â—sse d 1. Thess 4.4 And that they must sometimes refraine that they may giue themselues to prayer e 1. Cor. 7.5 which yet Paul will not haue to be perpetuall Fiftly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inuersion because the priests prophets prophetesses Apostles as Peter Philip and others mentioned 1. Cor. 9.5 apostolicke men for Polycrates sonne to Gregorie Nazianzene Bishop of Ephesus saith he was the eight Bishop and sprung from Bishops his auncestors were married f Euseb lib. 5. Eccl. hist Sixtly because Daniel giueth Antichrist this note to rule in the Church not regarding women but defiling the Church with filthie and incestuous lusts g Dan. 11.37 And Paule plainely calleth the Law of being vnmarried in generall a doctrine of diuels h 1. Tim. 4.1 Seuenthly because Christ saith They worship me in vaine teaching for doctrines mens precepts i Mat. 15.9 19.12 willing all men to vse mariage except those whom either nature hath made vnfit or some casualtie made vnable or some speciall grace hath made continent so as that they can liue purely without mariage To all others Christ saith All are not capable hereof saue onely they to whom it is giuen and againe 1. Cor. 7.2 Euery one hath his proper gift one thus another thus And 1. Cor. 12.4 There are diuersitie of gifts which one and the same spirit worketh diuiding to euery one priuatly their proper gift as he will Eightly because the single life of the Romanists aboundeth with prodigious and infamous lusts yea euen amongst those Fathers that would be thought to liue like Curius but yet are Epicures Ninthly out of the Decrees of the third Councell of Carthage holden in the yeare of our Lord 421. in which the heresie of Pelagius was condemned at which Councell Augustine was also present it is plaine that Bishops were married For the twelfth Canon is in effect this We decree that the sonnes or daughters of Bishops or any Cleargie man shall not marrie with heathen people or Heretickes and Scismatickes Whether doth the Apostle 1. Timoth. 5.11 condemne those widowes whose marrying haue made voide their first faith giuen to God to keepe themselues continent This maketh nothing for the Nuns vowes wherin at least is to be obserued that which the Apostle requireth the younger widowes for danger of incontinencie saying ver 14. I would haue the younger to marrie But he teacheth that the younger widowes were not to be admitted vnto the number of the Deacons for that they are vnfit for that office who are tied with the bond of matrimonie But youth did often sollicite the yonger widowes to mariage which they could not contract without some offence and signe of lightnesse What thinke you then of vowes Some are holy and free touching things lawfull and possible and out of Gods word and will but others wicked compelled rash besides and often against Gods word and vndertaken besides the gifts giuen by God The first I thinke are to be obserued but these to be broken l Deut. 23.21 according to the old saying In an ill promise break thy faith in a wicked vowe change thy decree What things repugne this Doctrine The opinion of Pope Syricius and of the Romanists who blasphemously pronouÌ„ce contrary to the Apostle m Heb. 13.4 that mariage is an vncleanenesse pollution of the flesh They forbid the maried holy orders vrging the vowe of perpetual single life and forswearing mariage against the expresse word of God to those that are to bee ordained They call the solemne vowe of continencie an impediment hindring contract in matrimony and breaking the contract made nor that it is lawfull after the solemne vowe such as the Monkes and Nunnes make They say that the single life is an Angelicall kinde of life deseruing remission of sins Whether may a man mary another wife his first wife being dead Hee may First because that saying of God It is not good for man to bee alone n Gen. 2.18 is generall and perpetually true Secondly the Apostle saith
If the man be deade the woman is free from the lawe of her husband o Rom. 7.2.3 so as she is no adulteresse if she be maried to another and 1. Tim. 5.14 Let younger widowes mary and 1. Cor. 7.37 The woman is bound by the law vnto her husband being aliue but if her not first second or third but indefinitely husband be dead she is at libertie to marie another So may a man also by the same lawe Thirdly Abraham the father of all beleeuers maried Cethura after Sarahs death p Gen. 25.1 Fourthly because it is better to mary then to burne q 1. Cor. 7.9 15. and vers 8. 9. he commaundeth the vnmaried and widowes to mary if they cannot liue continently also If the vnbeleeuer will depart let him depart A brother or sister is not subiect in such like things vers 15. VVhat is contrarie to this doctrine The errour of Tertullian Hierome and others who to the end they might condemne second mariages do affirme that mariage is not dissolued no not by death VVhat things are required in the right and lawfull contract of Matrimonie Two things fitnesse which is not so much ro be gathered by the number of yeares as by the ablenesse of the bodie and lawfull consent What is consent It is a will proceeding from a sound and perfect iudgement whereby errour of the person craft drunkennesse foolishnesse parents threats iust feare externall compulsion and such like are excluded from contracting matrimonie all which must bee away to the ende that the will may be sound free and proceeding from a right iudgement So when the parents and brother of Rebecca sate in commission with Abrahams seruant about her mariage they said Call the maid that we may know her willing consent Gen. 24.57 VVhich is a lawfull consent That which agreeth both with the lawe of God and nature and with the honest constitutions of men VVhat doth the law of God and mercie require Honour and obedience toward our parents and shame and reuerence towards our kindred What is the honour due vnto the parents That the children contract not matrimonie without their parents counsell and will First for that the first man Adam tooke not a wife without Gods will and consent a Gen. 2.22 where God is said not only to haue created her but also to haue brought her vnto Adam Secondly because children are not at their ownâ—â—isposing but in their parents power Thirdly for that the Fathers Abraham Isaac b Gen 24.3 4. Iacob c 28.1.12 yea and Ismael d 21.21 though fierce otherwise and Sichem a Gentile e 34.4 shewed that mariage is not to be contracted without the parents consent Fourthly Paule saith Children obey your parents in all things f Eph. 6.1 Col. 3.20 and therefore in that matter of mariage Fiftly God did not ratifie a vow made by children without the parents knowledge or consent g Num. 30.6 much lesse matrimonie made by contract without parents consent Esay married wiues both which grieued and vexed his parents h Gen. 26.34 And the Scripture prescribeth precepts vnto the parents about giuing their children in mariage i Deut. 7.3 Ier. 29.6 1. Cor. 7.37 further Christ saith that the law of honoring parents is violated when the children take the parents goods without their knowledge and offer it vnto God in the temple k Mat. 15.5 How much more is that law violated when children withdraw themselues out of their parents power Which they doe when they contract matrimonie without their parents knowledge or consent But yet the godly Magistrate is to consider whether the parents haue reasonable or else vnreasonable cause to withstand and hinder it What contrarieth this doctrine The opinion of the Papists who do ratifie secret mariages contracted without either the parents knowledge or consent and that their consent is of honestie only and not of necessitie and with such mariages approue of rape when as a maide is taken violently out of her fathers house that after she is defloured she may be takeÌ„ to wife What doth modestie or reuerence towards kindred require That matrimonie be not contracted betweene those of consanguinitie affinitie within those degrees which are forbidden both by Gods law l Leuit. 18.6 and the honest constitution of Princes For such mariages are called vnlawfull and incestuous because they are not approued by publike lawes and ceremonies for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the mariage girdle which declared those mariages which were lawfull and publikely approued others which are made against the constitutions of Princes are called vnlawfull What rules are to be obserued in contracting matrimonie God hath propounded three in his law First mariage is forbidden in infinitum in the right line so well ascending as descending because the gâ—â—â—ter or superior in the right line hath alwaies the place of the father in respect of the yonger And the Scripture saith A man shall leaue father and mother and shall cleaue vnto his wife So Iohn cannot marrie his mother grandmother great grandmother c. nor his daughter neece cousin c. So Martha may neither be married to her father grandfather great grandfather nor to his son nephew nor cousin of the son or daughter n Leuit. 18.7.10 2. In the collaterall and equall line that is betweene brothers and sisters onely either of one parent or both ver 9.11 For wheras the first brothers married their sisters it is to be vnderstood of necessitie and by diuine dispensation seeing there were no other women in the world there was a precept of multiplying mankind o Gen. 1.28 3. In the collaterall and vnequall line as thou maist not marrie thy aunt by father or mothers side and so ascending for they are to thee instead of parents and so Martha may not marrie her vncle by the father or mothers side So though for the vncle to marry his brother or sisters daughter be not expressely forbidden yet because à simili from the like the like precepts are deduced thou maist not marrie thy brothers daughter nor his daughters daughter because thou art to them in their parents stead In the 18. of Leuit. see this at large Now for affinitie the law forbiddeth the son to marie his stepmother the father his sonnes wife or his daughter in lawe or her daughter and these are in the right line In the collaterall line the brother cannot marrie his brothers wife his wiues sister his wife liuing nor his fathers brothers wife nor the children of his sonne or daughter in law See Leuit. 18.15.16.17.18 Is this Leuiticall lawe concerning degrees a law ceremoniall or iudiciall or naturall and morall It is naturall and conformable vnto the law of nature and therefore not to be remitted by any but by God onely because euen the Gentiles were obliged and bound vnto it and the Scripture calleth more or lesse all