words and made them come againe with Mayster what is the meaning for they were not so instructed yet before the resurrection to beleeue euery thing without questioning if it were contrarie to sense and reason but as they asked who had giuen him any meate when he sayd that he had meate and they could see none so they woulde haue asked what meate is this which wee see not how can euery one of vs eate his body and yet he hath but one body and that body is whole when we eate it loe hee standeth before vs and sayth that his body is like vnto ours and yet he takes bread and breakes it and giues it vnto vs to eate and when we eate it he saith This is my body and yet his body standeth before vs still If his body be like ours as he saith how can it be eaten and be there for ours can not Thus they would haue questioned if they had not bin vsed to such phrases but as they could vnderstand him when he called himselfe a stone and a rocke and a dore and a window and a Vine so they could pick out his meaning when he sayde that bread was his body for hee had tould them before that hee was the bread of eternall life Now the bread of eternall life is not eaten with teeth for the body cannot eate spiritually no more than the soule can eate corporally and therefore hee is such a bread as is eaten with faith and so himselfe faith in the Gospell of Iohn Marke this eating by faith and all the strife is ended Flesh and bloud indeede neede not faith to chewe them for the teeth can chew them well enough Therefore if the Bread and Wine were the body of Christ then we need not faith to eate it but all which haue teeth might eate Christs body yea the Mice might eate it aswell as men for they eate the same bread that we doe aswell after it is consecrated as before If this be not enough to batter the ruines of this vpstart heresie I will come to interrogatories and see whether they haue learned it by rote or by reason If they ground their Transubstantiation vpō these words of Christ This is my body which he spake to his Disciples I aske them whether they receyue that body which was mortall or that body which is glorified because one of these bodyes they must needes receyue eyther his mortall body or his glorified body If they say that it is his mortall body the mortall body wil not profit them for you see that mortall foode is but for this mortall life neyther hath Christ a mortall body now to communicate vnto them because it is chaunged to an immortall body therefore they can not receyue the mortall bodie because Christ hath not a mortall body to giue them If they say that they receyue his glorified body then they must flie from this text for at that time Christ had no glorified body When this Sacrament was instituted and Christ sayd This is my body his body was not glorified because the Sacrament was instituted before his death and his body was glorified after his resurrection Therefore if they receyue the same body which the Apostles receyued as they saye they doo they cannot receyue a glorifyed bodye because then Christ had not a glorified body to communicate vnto thē Thus the rocks and sands are of both sides them they receyue a body neyther mortall nor immortall if Christ hath any such body iudge you Here they stand like a foole which cannot tell on his tale Nebuchadnezar dreamed a dreame and knew not what it meant Beside I aske them to whome Christ spake when he sayd This is my body Marke sayth hee spake them that is to his Disciples well then if these wordes This is my body were not spoken to the signes but to the persons not to the bread wine but to the receiuers as the words which follow Do this in remembrance of mee if these words were not spokē to the bread and wine then it is playne that they doo not change the nature of the bread and wine If the nature of them be not altered then the substance remaineth and then wee receyue no other substance with them because two substances cannot be in one place What then is there nothing in the Sacrament but bread wine like a hungrey nunscion Nay we say not that the Sacrament is nothing but a bare signe or that you receyue no more than you see for Christ sayth that it is his body and Paule sayth that it is the communion of Christs body bloud Therefore there is more in Sacramentall bread than in common bread though the nature be not changed yet the vse is changed it doth not only nourish the body as it did before but it bringeth a bread with it which nourisheth the soule for as sure as we receyue bread so sure we receyue Christ not only the benefits of Christ but Christ although not in a Popish manner yet we are so ioyned vnto him as though we were but one body As the spouse doth not marry with the lands and goods but with the man himselfe and being partaker of him is made partaker of them so the faithfull do not only marry with Christes benefits but with Christ himselfe and being partakers of him they are made partakers of his benefits for Christ may not be deuided from his benefites no more than the Sunne from his light It is sayd the Father gaue vs his Sonne and so the Sonne geueth vs himselfe As the bread is a signe of his body so the geuing of the bread is a signe of the geuing of his bodie like a Pellican which letteth her yong ones suck her bloud so that we may say the Lord enuited vs to Supper and he himselfe was our meate But if you aske how this is I must aunswer it is a mysterie but if I could tell it it were no mysterie Yet as it is sayd when three men walked in the middest of the fornace one like the Sonne of GOD walked amongst them So when the faithfull receyue the Bread and Wine one like the Sonne of God seemeth to come vnto them which fils them with peace and ioy and grace that they maruell what it was which they receyued besides bread and wine For example thou makest a bargaine with thy neighbour for house or land and receyuest in earnest a peece of goulde that which thou receyuest is but a peece of goulde but now it is a signe of thy bargaine and if thou keepe not touch with him happely it will claspe thee for all that thou art woorth so that which thou receyuest is bread but this bread is a signe of an other matter which passeth bread Againe thou hast an Obligation in thy hand and I aske thee what hast thou there and thou sayest I haue heere an hundreth pounds why
Christ saith When they tell you here is Christ and there is Christ beleeue them not So when they tell you that Christ is in heauen and that Christ is in earth in this place and that place beleeue them not for Elias ascention was a figure of Christs ascention when Elias was ascended yet some sought for his body vpon earth so though christ bee ascended yet many seeke his body vpō earth but as they could not finde Elias bodie so these can not finde Christs bodie although they haue sought 300. yeares But if his bodie were vppon earth as they say should wee handle it and touch it now it is glorified After his resurrection he sayd to Mary Touch me not because his bodie was glorified that is not to bee touched with fingers any more but with faith Therefore wee reade of none which touched his bodie after it was risen but onely Thomas to setle his faith Thus you see we need to suborn no witnesses for euerie worde in this text which they alleage for Transubstanciation doth make against Transubstanciation whereby if Antichrist doth signifie thē which are against Christ you see who may be called Antichrist There is no question in Poperie except Purgatorie the Popes publican tasker about which the Papists are at such ciuill warres among themselues as about this Transubstanciation They cannot tell when the chaunge beginneth nor what manner of chaunge it is nor how long the change continueth some hang one way and some an other like the Midianites which fought one against another And no meruaile though their consciences stagger about it for to shewe you the right father of it it was one of the dreames of Innocentius the 3. in the yeare of our Lord 1215. so many yeares passed before Transubstanciatiō was named and then a Pope set it first on foote so it came out of Rome the grandame of all heresies and for want of Scriptures hath been defended with fire and sword and swallowed more Martirs than all the gulfes of the Papall sea beside Now when the doctrines of men goe for scripture you shall see how many errours rush into the Church for graunt but this to Innocentius as the Papists doe that the bread and wine are changed into Christes bodie First it will follow that Christes bodie is not ascended vp to heauen because it remaineth vppon earth and so one of the articles of our faith shall be falsified which saith He is ascended into heauen or if he be ascended and descended againe an other article will be falsified which saith that he sitteth at the right hand of his father that is as Peter saith he abideth in heauen Secondly it will follow that Christ hath not a true body but a fantasticall body because it may be in many places at one time for if his body be in the Sacrament he must needes haue so many bodies as there be Sacraments nay he must haue so many bodies as there be bits in euery sacrament Thirdly it will followe that his body is diuided from his soule and consequently is a dead body because the bread is only changed into his body and not into his soule Fourthly it wil follow that the wicked and prophane and reprobat may receiue Christ as well as the godly because they haue a mouth to eate as well as the best Fiftly it will follow that Christes sacrifice once for all was not sufficient because we must sacrifice him againe and breake his body and shead his bloud as the Iewes crucified him vppon the Crosse. Sixtly it wil follow that the bread being turned into the body of our redeemer hath a part in our redemption as well as Christ. Seauenthly it will follow that Christ did eate his owne body for all the Fathers say that he did eate the same bread which he gaue to his Disciples Lastly it will follow that a Massing Priest shall be the creator of his creator because he makes him which made him all these absurdities are hatched of Transubstantiation Thus when men deuise articles of their owne while they strike vpon the handuill the sparkes flie in their face and they are like the man which began to builde and could not finish it When I see the Papists in so many absurdities for intertaining one error mee thinkes he seemeth like a Collier which is grimed with his owne coales Therfore as in manners we should thinke of Peters saying Whether is it meete to obey GOD or men So in doctrines wee should thinke whether it be meete to beleeue God or mē Thus you haue heard the author of this Sacramēt the Lord Iesus the time when it was instituted in the night that he was betraied the manner how it was instituted after thankes giuing the ende why it was instituted for a remembrance of his death and the discouerie of Transubstanciation one of the last heresies which Babylon hatched Now they which haue been Patrons of it before should do like the father and mother of an Idolater that is lay the first hand vpō him to end his life Thus I end Think what account ye shall giue of that ye haue heard In this Sermon leafe C. section 11. lin 3. for he spake them reade he spake to them A Treatise of the Lords Supper The second Sermon 1. Cor. 11. vers 25 26 27 28. 25 After the same manner also he tooke the cup when he had supped saying This cup is the New Testament in my bloud this doo as oft as ye drinke it in remembrance of me 26 For as often as ye shall eate this bread and drinke this cup ye shew the Lords death till he come 27 Wherefore whosoeuer shall eate this bread and drinke the cup of the Lord vnworthelie shall be giltie of the bodie and bloud of the Lord. 28 Let a man therefore examine himselfe and so let him eate of this bread and drinke of this cup. HEre I am to speake of the second seruice as it were at the Lords Table of that preparation which is like the Wedding garment that euerie man must bring vnto this banquet These words are diuersly repeated of the Euangelists Heere it is sayd This cup is the new testament in my bloud In Mathew and in Marke it is sayd This cup is my bloud of the new testament This is the first mention which Christ makes of a Testament as though now his promises deserued the name of a Testament because the seale is set vnto them which before this Sacrament was not sealed but like a bare wrighting without a signet This word Testament doth imply a promise and therefore teacheth vs that the Sacrament doth confirme strengthen and nourish our faith because it sealeth the promise which wee should beleeue Heere is to be noted that Christ doth not only speake of a Testament but he calleth it a new Testament which words neuer met together before as
their wiues as their bodies And after in the 33. verse as though it were too little to loue them as their bodies he sayth Let euerie one loue his Wife as himselfe that is body and soule too For if God commaunded men to loue their neighbours as themselues much more are they bound to loue their wiues as themselues which are their next neighbours As Elkanah did not loue his wife lesse for her barrennes but sayd Am not I better vnto thee than tenne sonnes as though he fauoured her more for that which she thought her selfe despised So a good husband will not take occasion to loue his wife lesse for her infirmities but comfort her more for them as this man did that she may beare with his infirmities too When Christ sayth that a man should leaue Father and Mother to cleaue to his Wife hee signifieth how Christ left his Father for his Spouse and that man doth not loue his wife so much as he should vntill he affect her more than euer he did his father or mother Therfore when GOD bad Abraham forsake all his kindred yet he bad him not forsake his Wife As though the other somtime might be forsaken for God but the wife must bee kept for GOD like a charge which bindeth for tearme of life His next duetie to loue is a fruit of his loue that is to let all things be cōmon betweene them which were priuate before The man wife are partners like two owers in a boate therefore hee must diuide offices and affaires goods with her causing her to bee feared and reuerenced and obeied of her children seruants like himselfe for she is as an vnder officer in his Common weale and therefore she must be assisted borne out like his deputie as the Prince standeth with his Magistrates for his owne quiet because they are the legges which beare him vp To shew this communitie betweene husband and wife he is to maintaine her as he dooth himselfe because Christ saith They are no more two but one Therefore when hee maintaineth her hee must thinke it but one charge because he maintaineth no moe but himself for they two are one He may not say as Husbands are wōt to say that which is thine is mine and that which is mine is my owne but that which is mine is thine and my selfe too For as it is sayd He which hath giuen vs his Sonne can he denie vs any thing So she may say he which hath giuen me himselfe can he denie me any thing The bodie is better than the goodes therefore if the bodie be mine the goods are mine too Lastly hee must tender her as much as all her friends because he hath taken her from her friends and couenanted to tender her for them all To shew how he should tender her Peter saith Honour the woman as the weaker vessell As we doo not handle glasses like pots because they are weaker vessels but touch thē nicely and softly for feare of cracks so a man must intreate his wife with gentlenes and softnes not expecting that wisedome nor that faith nor that patience nor that strength in the weaker vessell which should be in the stronger but thinke when he takes a wife he takes a Vineyard not grapes but a vineyard to beare him grapes therfore he must sow it and dresse it and water it and fence it and thinke it a good vineyard if at last it bring forth grapes So hee must not looke to finde a wife without a fault but thinke that she is committed to him to reclaime her from her faults for all are defectiues and if he finde the Prouerbe true that in space commeth grace hee must reioyce as much at his wife when she mendeth as the Husbandman reioyceth when his Vineyard beginneth to fructifie This is farre from ciuill warres betweene man and wife in all his offices is found no office to fight The very name of a wife is like the Angell which stayed Abrahams hand whē the stroke was cōming If Dauid because he could not expresse the good and comfort of Vnitie was faine to say Oh how good and ioyfull a thing it is for brethren to dwell together in vnitie Then weigh and iudge how harsh and bitter a thing it is for man and wife to liue together in emnitie For the first yeare after Marriage God would not haue the husband goe to warre with his enemies but no yeare would he haue him warre with his wife and therfore God gaue him that yeare to stay at home and settle his loue that hee might not warre nor iarre after for the God of peace dwelleth not in the house of warre As a kingdome cannot stand if it bee diuided so a house cannot stand if it bee diuided for strife is like fire which leaues nothing but dust smoake and ashes behind it We reade in the Scripture of Masters that stroke their seruants but neuer of any that stroke his Wife but rebuked her Lot was drunke when hee lay with his daughters in stead of a wife and is he sober which striketh his wife in stead of his seruants The lawe sheweth how a bond man should bee corrected but the wife is like a Iudge which is ioyned in Commission with her Husband to correct other Wilt thou strike one in his owne house no more shouldest thou strike thy wife in her house She is come to thee as to a Sanctuarie to defend her from hurt and canst thou hurt her thy selfe Therfore Abraham was called Saras Vayle because he should shield her for a Vaile is made to saue Abraham said to Lot Are we not brethren that is may brethren iarre but they may say are we not one can one chide without another can one fight without another He is a bad Ost which welcommeth his guest with stripes Doth a King trample his Crowne Salomon calleth the wife the Crowne of the husband therefore he which woundeth her woundeth his honour She is a free Citizen in thy house and hath taken the peace of thee the first day of her Marriage to hold thy hands till she release thee againe Adam saith of his Spouse This is flesh of my flesh But no man sayth Paule Euer hated his owne flesh So then if a man aske whether he may strike his wife God sayth nay thou mayest not hate thy wife for no man hateth his owne flesh shewing that he should not come neere blowes but thinke his wrath too much for Paule saith Be not bitter to your Wiues noting that anger in a husband is a vice Euery man is ashamed to lay hands on a woman because she cannot match him therfore he is a shamelesse man which laieth hands on his wife If a man be seene raging with himselfe he is carried to Bedlam so these mad men which beate thēselues should be sent to Bedlam til their madnes be gone Salomon
father thought none fit to bee his nurse but the Virgin his mother The fountaines of the earth are made to giue water the breasts of women are made to giue suck Euery beast and euery foule is bred of the same that did beare it onely women loue to be mothers but not nurces Therefore if their children prooue vnnaturall they may say thou followest thy mother for she was vnnaturall first in locking vp her breasts from thee and committing thee foorth like a Cuckowe to bee hatched in the Sparowes nest Hereof it comes that wee say he suckt euill from the dugge that is as the Nurse is affected in her bodie or in her minde commonly the childe draweth the like infirmitie from her as the egges of a Henne are altered vnder a Hawke yet they which haue no milke can giue no milke but whose breasts haue this perpetuall drought Forsooth it is like the Gowte no beggers may haue it but Citizens or Gentlewomen In the 9. of Hosee drie breasts are named for a curse what lamentable hap haue Gentlewomen to light vpon this curse more than other Sure if their breasts bee drie as they say they should fast pray together that this curse might bee remooued from them The next duetie is Catechize child in his youth and he will remember it when he is olde This is the right blessing which fathers and mothers giue to their children when they cause GOD to blesse them too The wrong mother cared not though the child were diuided but the right mother wold not haue it diuided so wicked parents care not though their children be destroyed but godly parents would not haue them destroyed but saued that when they haue dwelt together in earth they may dwell together in heauen As the Midwife frameth the bodie when it is yong and tender so the parēts must frame the mind while it is greene and flexible for youth is the seede time of vertue They which are called fathers are called by the name of God to warne thē that they are in stead of GOD to their children which teacheth all his sonnes What example haue children but their parents And sure the prouidence of God doth ease their charge more than they are aware for a childe will learne better of his father than of any other And therfore we reade of no Schoolemasters in the Scripture but the parents for when Christ saith to the Iewes If ye be the sonnes of Abraham ye will doo the workes of your father Abraham He sheweth that sonnes vse to walke in their fathers steps whether they be good or bad It is a merueilous delight to father mother when people say that their children are like them but if they be like them in goodnes it is as great a delight to other as to the parents or els wee say that they are so like that they are worse for it Well doth Dauid call children arrowes for if they bee well bred they shoote at their parents enemies if they be euill bred they shoote at their parents Therfore many fathers want a staffe to stay them in their age because they prepared none before like olde Eli which was corrected himselfe for not correcting his sonnes Are not children called the fruit of their parēts Therfore as a good tree is knowne by bringing foorth good fruite so parents should shewe their goodnes in the good education of their children which are their fruite For this cause the Iewes were wont to name their children so when they were borne that euer after if they did but thinke vppon their names they would put them in minde of that religion which they should professe for they did signifie somthing that they should learne An admonition to such as call their children at al aduentures sometimes by the names of doggs euen as they prooue after In the 1. King 2. 2. wee haue Dauid instructing his sonnes In Gen. 39. Iaacob correcting his sonnes and in Iob. 1. Iob praying for his sonnes These three put together Instructing Correcting and Praying make good children and happie parents Once Christ tooke a child and set him in the middest of his Disciples and sayd He which will receiue the kingdome of heauen must receiue it as a little child Shewing that our children should bee so innocent so humble and voide of euill that they may bee taken for examples of the children of God Therefore in Psal. 127. 4. children are called the heritage of the Lord to shewe that they should bee trained as though they were not mens children but Gods that they may haue Gods heritage after Thus if you doo your seruants shall bee Gods seruants and your children shall bee Gods children and your house shall be Gods house like a little Church when others are like a den of theeues Now I speake to one which is a mother so soone as she is maried therefore peraduenture you looke that I should shewe the duetie of stepmothers Their name dooth shewe them their duetie too for a stepmother dooth signifie a stedmother that is one mother dyeth another commeth in her stead therfore that your loue may settle to those little ones as it ought you must remember that you are their stedmother that is in sted of their mother therfore to loue them and tender them and cherish them as their mother did Further these children are Orphanes and therefore you must not onely regarde them as children but as Orphane children Now God requireth a greater care ouer Widdowes and Orphanes than ouer any other women or children Lastly you must remember that saying As you measure vnto other so it shall be measured to you againe That is as you intreate these children so an other may come after and intreate your children for he which hath taken away the first mother and sent you can take away the second mother and send a third which shall not bee like a stedmother to yours vnlesse you be like a stedmother to these If these dueties bee performed in Marriage then I need not speak of Diuorcement which is the rod of Marriage and diuideth them which were one flesh as if the bodie and soule were parted a sunder But because all performe not their Wedlocke vowes therfore hee which appoynted Marriage hath appoynted Diuorcement as it were taking our priuiledge frō vs when we abuse it As God hath ordained remedies for euery disease so he hath ordained a remedie for the disease of Marriage The disease of Marriage is Adulterie and the medicine hereof is Diuorcement Moses licenced thē to depart for hardnes of heart but Christ licenseth them to depart for no cause but Adulterie If they might bee separated for discorde some would make a commoditie of strife but now they are not best to bee contentious for this lawe will hold their noses together till wearines make them leaue strugling like two spaniels which are coupled in a
bodie to the earth then thy bodie is set in order when thou bequeathest thy soule to God then thy soule is set in order when thou bequeathest thy goods to the owners then thy goods are set in order therefore if thou die with other meÌ„s goods in thy hand then thou diest before thou haue set things in order and then thou diest in thy sinnes and then no promise in all the Scripture appertaineth vnto thee because nothing is promised vnto sinners but vnto penitent sinners Therefore that you may not die in your sinnes it is necessary to make restitution before you die or els you die in your sinne and are crossed out of all the ioyes of heauen Therefore as Abner saide to Ioah Knowest thou not that it will be bitternes in the latter end So remember whether this course will bee sweete or bitter in the end Thus you haue heard the definition of Vsurie and the deriuation of it and the vnlawfulnes of it and the kindes of it and the punishment of it and the arguments which are alleaged for it what may bee thought of them which doo not take Vsurie but giue Vsurie and what they should doo which haue got their liuing by Vsurie Now seeing you may not bee Vsurers to men let euerie man hereafter bee an Vsurer to GOD which promiseth If thou leaue father or mother or wife or children or house or land for him not ten in the hundreth but an hundreth for ten nay an hundreth for one and in the world to come life euerlasting that is a thousand for one That we may receiue this Vsurie let vs pray that the wordes which wee haue heard out of this Psalme may dwell with vs till we dwell in heauen FINIS Reuerendis CouerdaluÌ„ excipio Gen. 49. 1. 2. Cor. 2. 16. Eccle. 9. 9. Gen. 2. 18. Exo. 22. 16 Deu. 22. 28 Math. 1. 18. * * That is betweene the Contract and the Marriage Luc. 1. 27. 42. 49. c. What Mariage is The parts of this treatise Heb. 13. 4. Three excellencies of Mariage Act 7. 53. Heb. 2. 2. Gen. 2. 22. Mariage the first ordinance of God 3. Gen. 3. 1â— Luk. 1. 25. Deut. 23. 2. Christs first myracle at a Mariage Iohn 2. 8. Mat. 22. 2. Verse 11. Cant. 5. 9. Three Mariages of Christ. 1. 2. 3. Reuel 19 7. Reuel 21. 9. Reue. 17. 1. By Mariage the womans cursse turned to two blessings Gen. 3. 16. Gen. 1. 28. Iohn 16. 21. 1. Timo. 2. 15. * * For those paines will try her saith Note Gen 2. 22. A note of Adams sleepe Gen. 2. 21. 1. Cor. 15. 22. 45. Ephes. 5 14. Iohn 14. 6. A note of Adams sleepe Gen. 27. 3. A note of Adams ribbe Gen. 2. 22. Ephe. 5. 23. The Fathers obseruation Pro. 14. 14. Thus Adam doth Gen. 2. Gen. 29. 20. Three causes of Mariage Gen. 1. 27. Gen. 1. 28. Why Mariage is called Matrimonie Without Mariage all things should be vaine This is signified in Deut. 23. 1. Prou. 5. 18. Mala. 2. 18. The second cause 1. Cor. 7. 2. Papists Stewes 2. Sam. 16. 22. Mal. 2. 15. 1. Pet. 3. 20. Deut. 17. 17. 1. Tim. 3. 2. Gen. 4. 23. Math. 9. 5. Prou. 2. 16. Gen. 36. 24. Fornicators like the Deuill Mat. 13. 25. Psal. 128. 4. Gen. 1. 28. Bastards Iud. 11. 1. They might be saued but they had the marke of a cursse Leuit. 20. 10. Deut. 22. 22. Maried fornicators The mariage of Ministers 1. Cor. 7. 9. Hebr. 13 4. 1. Corin. 7. 1. Tim. 3. 2. 1. Cor. 7. 6. 1. Cor. 7. 17. Gen. 2. 1â— Math. 19. 11. 1. Tim. 4. 3. 〈◊〉 3. 8. * * Be not thou vaine and these words will not be offensiue Hebr. 13. 4. 1. Cor. 7. 3. Leuit. 12. 4. 5. c. 1. Cor. 7. 5. The third cause Gen. 2. Eccl. 4. 10. Pro. 19. 7. Pro. 27. 10. 1. Sam. 14. 7. A Wife is the poore mans riches Prou. 21. 9. 1. Sam. 16. 14. 3. The choice Deut. 1. 23. 24. Two spies for a Wife Zach. 5. 7. Eccle. 7. 30. 1. King 3. 9 Gen. 24. 12. Godly and fit Ephes. 5. 29. Cant. 6. 8. Psal. 45. 9. 1. Sam. 16. 7. 1. Cor. 13. 13. A sit Wise. The ceremonie is not approued but the inuention declared 1. Sam. 2. 35. The saying of a godly man Gen. 2. 18. 2. Cor. 6. 14. Gen. 2. 22. Phil. 4. 3. Ezek. 16. 44. Fiue rules in the choise of a good wife 1. Psal. 112. 6 Pro. 107. Mar. 14. 9. Luc. 6. 26. Ioh. 15. 19. Ioh. 8. 46. Luk. 1 6. 2. Eccl. 8. 7. Act. 3. 2. Gen. 24. 65. 〈◊〉 To Adam first and to Moses after Maides must speak like an Eccho Math. 12. 34. Math. 12. 36. Prou. 18. 7. Prou. 17. 23. Eccl. 12. 10. Pro. 31. 26. Prou. 19. 15. Num. 19. 15. 4. Luk. 16. 19. Mar. 1. 6. 2. King 1. 8 1. Thess. 5. 22. Rom. 12. 2. 5. 1. King 12. 8. Prou. 1. 11. Psal. 6. 8. Gen. 24. 50. Parents consent in marriage Exod. 20. Gen. 2. 22. Exod. 22. 〈◊〉 Num. 30. 6. Deut 7. 3. 1. Cor. 7. 38. Iob. 1. 3. 10. Gen. 29. 18. 1. Sam. 18. 17. Gen. 28. 6. Gen. 34. 9. Gen. 24. 51. 52. 53. Iud. 14. 2. Mariage with Papists c. Gen. 24. 3. Exo. 34. 16. Gen. 28. 1. Mal. 2. 11. Ezra 9. 12 Gen. 34. 14. The Similitude holds in their saying and not in their meaning for they speake truly but they meant falsely Mat. 19. 6. Mar. 10. 9. 2. Iohn 10. Math. 4. 3. Luk. 11. 4. 1. King 11. 1. c. 1. Cor. 7. 39. Gen. 3. 4. Gen. 6. 2. Math. 22. 11. Wedding garment Note Luk. 14. 20. Iob. 2. 9. 3. 1. Iud. 14. 2. Chro. 21. 6. 2. Sam. 6. 16. Luk. 17. 32. Luk. 14. 20. The dueties of Marriage The man and wife like cock and dam. Mariage compounded of two loues Gen. 3. 6. Iud. 16. 17. 2. Sam. 13. 15. Math. 10. 37. Gen. 30. 16. Mâ—â—h 27. 19. Math. 22. 11. Best pollicie in marriage to begin well They must learne one anothers nature 1 Cor. 9. 20 Ephe. 4. 25. 1. Cor. 11. 19. 1. Sam 20. 20. A sweete example teachinâ— how coplâ—â— shall neuer fall out Gâ—â— 1â— 6. Ephe. 5. 23. The husbands first dutie Vnderstand in his marriage only Ephe. 5. 25. 1. Cor. 11. 7. Ephe. 5. 28. Leuit. 19. 18. 1. Sam. 1. 8. Mar. 10. 7. Gen. 12. 1. The husbands second duty Man and Wise are two partners Mar. 10. 8. Rom. 8. 32. The husbands last duety 1. Pet. 3. 7. Husbands must hold their hands and Wiues their tungs Gen. 22. 12 Psal. 133. 1. Deut. 24. 5. Math. 12. 25. Gen. 19. 33. Deut. 23. 2. Gen. 20. 16. Gen. 13. 8. Pro. 12. 4. Gen. 2. 23. Ephe. 5. 19. Col. 3. 16. Pro. 5. 16. 1. Tim. 3. 31. Of his wife Leu 19. 28. Deut. 14. 1. 1. Ki. 18. 28 It is properly ment in mourning for the dead but