§. 1. Of thoſe who may ſeeke to be maried. to §. 9. Of equalitie in yeeres betwixt husband and wife.

§. 1. Of thoſe who may ſeeke to be maried.

HAuing in the former treatiſe laid downe the foundation of all domeſticall duties, by expounding the words of the Apoſtle, I purpoſe now diſtinctly to lay them forth in order: beginning with the firſt and chiefeſt couple in the family, Man and Wife.

Here we are firſt to ſpeake of the perſons who are to be accounted true and lawfull husband and wife: and then of the duties which they owe each to other.

So as this Treatiſe conſiſteth of two parts.

• 1. The firſt declareth, who are man and wife.

• 2. The ſecond noteth out thoſe common mutuall duties which they owe one to another. Firſt of the firſt.

Husband and wife are they who are rightly ioyned together by the bond of mariage. Whereby two are made one fleſh.

For the better cleering of this point, we will conſider both the parties that may be ſo nearely ioyned together, and alſo the manner how they are rightly ioyned in ſo firme an vnity.

About the parties we are to ſearch,

• 1. Who may ſeeke a mate for mariage.

• 2. What kinde of mate is to be taken.

1. All they who are able without ineuitable danger to their yoake fellow to performe the eſſentiall duties of mariage, may be maried.

Out of this propoſition ariſe three queſtions to be diſcuſſed.

• 1. Who are to be accounted able?

• 2. What danger is ineuitable?

• 3. Whether mariage be free for all but ſuch?

§. 2. Of ripeneſſe of yeares in them that are to be maried.

1. They are to be accounted able who haue paſt the floure of their age, and are not by defect of nature, or any other occaſion made impotent.

1. Ripeneſſe of yeares is abſolutely neceſſary for conſummating a iuſt and lawfull mariage: wherefore as God at firſt, made Adam of full age, ſo when he ſought out a wife for him, he made her of full age too: he made her a woman, not a childe. Where the Apoſtle aduiſeth parents to take care for the mariage of their children, he putteth in this prouiſo, if they paſſe the floure of their age. Child-hood is counted the floure of age. While the floure of the plant ſprouteth, the ſeed is greene, vnfit to be ſowen.

Queſt. How long laſteth the floure of age?

Anſw. The ciuill law, and common law alſo, ſet downe twelue yeares for the floure of a females age, and foureteene, of a males; which is the leaſt: for before thoſe yeares they can haue no need of mariage, nor yet are well fit for mariage, ſo as if they forbeare ſome yeares longer, it will be much better for the parties themſelues that marie, for the children which they bring forth, for the family whereof they are the head, and for the common wealth whereof they are members. Note the ages of the Kings of Iſrael and Iudah when they were firſt maried, and we ſhall finde few of them to be vnder twenty, and thoſe few, not aboue one or two yeares vnder: and yet of all ſorts of people the Kings did vſe to marie the ſooneſt, that ſo they might haue heires betimes.

Obiect.

Salomon was but a childe when he came to the crowne, and yet he had then a childe of a yeare old at leaſt.

Anſw. He was ſaid to be a childe not ſimply, but comparatiuely, in relation to his other brothers which were elder then he, & in regard of that great worke he was to vndertake. In the time of his reign he is ſaidto be old: which could not be

if he had beene in yeares a childe when he began to reigne: for he reigned but fortie yeares.

2. Obiect. Ahaz was but twentie yeare old when he began to reigne, and reigned but ſixteene yeares, and yet when he died Hezekiah his ſonne was fiue and twentie yeare old, by which computation Ahaz had a childe when he was but eleuen, or twelue yeare old at moſt.

1. Anſw. Some ſay that this was extraordinary, and render this reaſon, Ahaz ſo young a father as Elizabet an old mother,

ſhould haue hoped in Emmanuel of a virgin.

2. Anſw. The beginning of that reigne when Ahaz was but twentie yeare old, is to be referred to Iotham his father; for Ahaz was twentie yeare old when he (namely Iotham) began to reigne: as Iehoiachin was eight yeare old, when he (namely his father Iehoiachim) began to reigne: for Iehoiachin was eighteene, when he himſelfe began to reigne.

Obiect. Iotham was but twentie and fiue yeare old when he began to reigne, how then could Ahaz his ſonne at that time be twentie?

Anſw. Iotham was fiue and twentie yeare old when his father Vzziah was ſtrucke with leproſie, from which time he reigned as King euen in his fathers life time. But after his father was dead, the kingdome was eſtabliſhed to him alone after a more ſolemne manner; in which reſpect it is ſaid that then he began to reigne: and then was his ſonne Ahaz twentie yeare old, Iotham himſelfe being about fortie.

Contrarie to the forenamed fitneſſe of age is the practiſe of ſuch parents, or other friends of children, as make matches for them in their child-hood, and moue them to conſent, and ſo cauſe them to be maried: ſuch mariages are mock-mariages, and meere nullities. For children cannot know what appertaineth to mariage, much leſſe can they performe that which is required of maried perſons: their conſent therefore is iuſtly accounted no conſent, vnleſſe they doe ratifie it after they come to yeares.

§. 3. Of impotent perſons that ought not to ſeeke after mariage.

2. They are to be accounted impotent, and in that reſpect

vnable to performe the eſſentiall duties of mariage, who (to vſe the Scripture phraſe) were borne Eunuchs from their mothers

wombe: or by any accidentall occaſion are ſo made: as they who are defectiue, or cloſed in their ſecret parts: or taken with an incurable palſie: or poſſeſſed with frigidity, or any other ſuch like impediment.

Theſe ought not to ſeeke after mariage: for by thoſe ſignes of impotencie God ſheweth that he calleth them to liue ſingle.

Contrarie to this manifeſtation of Gods will doe they ſinne, who conceale their impotencie and ioyne themſelues in marriage, whereby they fruſtrate one maine end of mariage, which is procreation of children; and doe that wrong to the partie whom they marie, as ſufficient ſatisfaction can neuer be made.

Queſt. Are ſuch as are barren to be ranked among thoſe impotent perſons?

Anſw. No, there is great difference betwixt impotencie and barrenneſſe.

1. Impotencie may by outward ſenſible ſignes be knowne and diſcerned, barrenneſſe cannot: it is not diſcerned but by want of child-bearing.

2. Impotent perſons cannot yeeld due beneuolence: but ſuch as are barren may.

3. Impotencie is incurable: but barrenneſſe is not ſimply ſo. Many after they haue beene a long while barren haue become fruitfull: and that not only by an extraordinary worke of God aboue the courſe of nature (as Sarah and Elizabeth, with whom by reaſon of age it ceaſed to be after the manner of women) but alſo by ſuch a bleſſing as might ſtand with the courſe of nature, being obtained by praier (as Rebeckah and Annah) whereof daily experience giueth good euidence: for many after 10, 15, 20, and more yeares barrenneſſe haue brought forth children.

On theſe grounds many Saints, who haue beene barren, haue maried, and their practiſe therein not diſallowed, nor their mariage diſſolued. For though procreation of children

be one end of mariage, yet is it not the only end: and ſo inuiolable is the mariage bond, that though it be made for childrens ſake, yet for want of children it may not be broken.

§. 5. Of that ineuitable danger which hindereth mariage.

3. They who are infected with ſuch contagious diſeaſes, as diffuſe themſelues into thoſe who haue ſocietie with them, and infect them alſo, ought not to ſeeke after mariage: for that cannot but turne to the danger of the partie with whom they marie. It was for mutuall good one of another that God ordained the law of mariage; to vſe it to the hurt and danger of one another, is againſt the maine end of the firſt inſtitution.

The law of ſhutting vp a leper from all ſocietie with men proueth as much; for if lepers might not haue mutuall ſociety with any man, much leſſe might they haue matrimoniall ſocietie with a wife or an husband.

By contagious diſeaſes not only both the parties which company together will be infected, but alſo their iſſue: whereby their diſeaſe which otherwiſe might die with themſelues, is propagated to their poſterity. A like reſtraint may be applied to ſuch foule and loathſome diſeaſes, as make the company and ſociety of that perſon, who is infected therewith, irkcſome, and odious to their companion.

Contrarie to the end and vſe of mariage doe they ſinne, who conceale ſuch diſeaſes, and ſo ioyne themſelues in mariage, to the vnanſwerable preiudice of the partie whom they marrie.

§. 6. Of the lawfulneſſe of mariage to all ſorts of perſons.

Where there is no ſuch iuſt impediment as hath beene before mentioned, it is lawfull for all ſorts of people of what calling or condition ſoeuer to marrie. For Mariage is honourable

in all, or among all, namely in, or among all ſorts of people: whereupon it is accounted a Doctrine of deuils to forbid

to marrie. For it is a Doctrine contrarie to Gods word, and a Doctrine that cauſeth much inward burning, and outward pollution, and ſo maketh their bodies, which ſhould be temples of the holy Ghoſt, to be ſties of the deuils.

The diſeaſe, for the redreſſing whereof mariage is ſanctified,

is a common diſeaſe which hath infected all ſorts of people: why then ſhall not the remedy be as common?

In this caſe the Apoſtle ſaith indefinitly of all, without exception of any, to auoid fornication let euery man haue his owne

wife, and let euerie woman haue her owne husband. And againe, If they cannot containe let them marie: for it is better to marie then to burne.

Obiect.

There be Eunuchs which haue made themſelues Eunuchs (that is, haue abſtained from mariage and liued in a ſingle life continently) for the kingdome of heauens ſake.

Anſw. That is ſpoken of ſome particular perſons to whom the gift of continency was giuen: not of any diſtinct conditions, and callings, as if all and euerie one of this or that calling had ſo done or were able ſo to doe: whereupon Chriſt addeth this clauſe, He that is able to receiue it, let him receiue it, and the Apoſtle to the ſame purpoſe ſaith, euery one hath his proper gift of God.

Contrarie to this neceſſarie and warrantable libertie, is the impure and tyrannicall reſtraint of the Church of Rome, whereby all that enter into any of their holy orders, are kept from mariage.

Doe they not herein tempt God by putting a yoke vpon mens necks, which neither our fathers nor we are able to beare? No ſuch reſtraint was euer enioyned by Gods word to any of thoſe holy functions which he ordained: for vnder the Law it was lawfull for high Prieſts, ordinarie Prieſts, all ſorts of Leuites, and extraordinarie Prophets, to marie: and vnder the Goſpell, for Apoſtles, Biſhops, Deacons, and all Miniſters of the word. Fearefull haue beene the effects of this Diabolicall doctrine: as fornication, adulterie, inceſt, Sodomie, buggerie, and what not? Many wiues put from their husbands, becauſe their husbands were Miniſters, and many Miniſters put from their calling becauſe they had wiues: many children by this meanes baſely borne, and among them many in their infancie cruelly murthered. Six thouſand heads of infants were found in the ponds of a religious houſe. How many more thouſands haue beene from time to time caſt into other ponds, or buried in gardens, or other places, or other wayes conueyed

out of ſight? Deuilliſh muſt that doctrine needs be, which hath ſuch deuilliſh effects. Well did he wiſh, that wiſhed that all they who cannot containe, would take heed how they doe raſhly profeſſe perfection, and vow virginitie.

§. 7. Of the things which are abſolutely neceſſarie to make a perſon fit for mariage.

They who haue power to marie muſt be carefull in chuſing an helpe meet for them: for this was Gods care when firſt he inſtituted mariage. To make an helpe meet for mariage, ſome things are abſolutely neceſſary for the very eſſence or being of mariage; others, neceſſarie for the comfort and happineſſe of mariage.

In regard of the former ſort, there muſt be choſen,

1. One of the ſame kinde or nature: for among all the creatures which were made, there was not found an helpe meet for man: therefore God out of his bone and fleſh made a woman of his owne nature and kinde.

Contrarie to this is the deteſtable ſinne of buggerie with beaſts, expreſly forbidden by the law. A ſinne more then beaſtly: for the bruit beaſts content themſelues with their owne kinde: Monſtrous it is in the kinde thereof: and a cauſe of abominable monſters. Contrary alſo is that copulation which witches haue with deuils: then which none more vnnaturall, none more prodigious and odious.

2. One of the contrarie ſex: the male muſt chooſe a female: the female a male. Thus God hauing made Adam a male, made Eue a female, and ioyned them in mariage. A coniunction of theſe different ſexes is only fit for increaſe of mankinde, and other mariage duties.

Contrarie are thoſe vnnaturall commixtions of parties of the ſame ſex: which the Apoſtlereckoneth vp as iudgements inflicted on the heathen, becauſe they changed the truth of God into a lie, and worſhipped, and ſerued the creature more then the Creator.

3. One beyond thoſe degrees of conſanguinitie and affinitie which

are forbidden by the law of God: theſe degrees are expreſſed by Moſes Leuit. 18. 6, 7, &c. and explained in a table of the degrees

of conſanguinitie and affinitie within which none may mary, appointed to be hung vp in euery Church.

Contrary is inceſt, a ſinne not only forbidden by Gods word, but ſo horrible euen to the heathen as (to vſe the Apoſtles words, 1 Cor. 5. 1.) it is not ſo much as named among the Gentiles. Excellently is that cenſure verified by the heathen Orators patheticall exclamation againſt one Saſſia who maried her ſonne in law, in theſe words: O incredible wickedneſſe of a woman, not heard of in any age but this! O vnbridled and vntamed luſt! O ſingular boldneſſe! Not to feare the power of God, and fame of men! &c. Luſt, impudencie, madneſſe, ouercame ſhame, feare, and reaſon.

What may we now thinke of the diſpenſations which the Pope giueth for inceſtuous mariages, allowed vnto great Princes euen by the Tridentine councell? doth he not herein ſhew himſelfe to be that man of ſinne, who oppoſeth and exalteth himſelfe aboue all that is called God?

4. One that is free: nor maried, nor betrothed to another: the law of mariage noteth thus much in this clauſe, They two ſhall be one fleſh. And in that the law inflicteth the ſame puniſhment vpon the perſon which being betrothed committeth vncleanneſſe, that it doth vpon a maried perſon, it is euident that it is vnlawfull to marie one betrothed to another, as well as one maried to another. So firme is a contract, as the law calleth a betrothed maid, a wife: and a betrothed maid might not be put away without a bill of diuorce.

Contrary is Bigamy, and Polygamy, whereof before: vnto which head may be referred mariages with ſuch as haue beene eſpouſed to others before. Theſe are vtterly vnlawfull.

1. Queſt. Are they who haue buried their husband or wife ſo free, as they may marie againe?

Anſw. Yea, as free as they who were neuer before maried. The law doth not only permit a widow to marie againe: but if her husband died before he had any children, it commanded the next kinſman that was liuing and free to marie her, that he might raiſe vp ſeed to his brother deceaſed: which if

he refuſed to doe, a penalty of ignominy was inflicted on him: the widow reiected was to looſe his ſhooe from his foot,

and to ſpit in his face in the preſence of the Elders. The Apoſtle expreſly ſaith that a woman, when her husband is dead, is at liberty to be maried (1. Cor. 7. 39.) yea ſpeaking of young widowes he further ſaith, I will that they marie (1. Tim. 5. 14.) This libertie which the Prophet of God, and Apoſtle of Chriſt grant to a wife, can by no ſhew of reaſon be denied to an huſband: for the bond of mariage giueth them a like power ouer one anothers body, (1 Cor. 7. 4.) and knitteth one as inuiolably as the other, (Mat. 19. 6.) Husbands therefore as well as wiues haue vſed this libertie, as Abraham (Gen. 25. 1.) The Apoſtle that giueth this libertie, rendreth a reaſon thereof, taken from the limitation of that time wherein maried perſons haue power one ouer another, and that is the time of this life only: For the woman which hath an husband is bound by the law to her husband, ſo long as he liueth: but if the husband be dead ſhe is looſed, &c. On this ground all the reaſons which warrant or moue ſuch as neuer were maried, to mary, may be applied to them that by death haue their yoake-fellow taken from them.

2. Queſt. May this libertie be extended any further then to a ſecond mariage?

Anſw. We finde no reſtraint from a third, or fourth, or more mariages, if by the diuine prouidence ſo many wiues, or huſbands one after another be taken away while there is need for the ſuruiuing partie to vſe the benefit of mariage. The woman of Samaria that had fiue husbands one after another, is not blamed for being maried to ſo many, but for liuing with one (after the other were dead) that was not her husband, (Ioh. 4. 18 Neither did the Lord condemne that woman which was ſaid to haue ſeuen husbands one after another, (Mat. 22. 25, &c.)

Contrarie is the opinion of Montaniſts, and Cataphryges, ancient heretiques that accounted thoſe mariages which the ſuruiuor made after the death of a yoke-fellow, to be adulterous: with which hereſie Tertullian an ancient and learned father was ſo farre infected, as he wrote a treatiſe in defence thereof. It ſeemeth by their arguments that one maine ground

of their error was a miſinterpretation of thoſe Scriptures which forbid men to haue two wiues at once, and women to haue two husbands at once, as, Two ſhall be one fleſh, Gen. 2. 24. A Biſhop and a Deacon muſt be the husband of one wife, 1 Tim. 2. 2, 10. Let a widow be taken that hath beene the wife of one husband, 1 Tim. 5. 9. Theſe are indeed expreſſe texts againſt ſuch Digamiſts, and Polygamiſts as haue beene deſcribed before: but they make no more againſt ſecond or other after-mariages one mate being dead, then againſt firſt mariages. Into the roll of theſe heretiques may they be put, who denie ſuch after mariages to any kinde of Miniſters. So doe our aduerſaries: they exclude ſuch as are maried againe after one wife is dead from ſuch functions of inferiour orders, as they admit thoſe who are but once maried vnto. They alleage many of thoſe Scriptures which Montaniſts doe (as 1 Tim. 2. 2, 10. and 5. 9) which ſheweth that they are infected with the ſame hereſie, though they pretend to renounce it.

§. 9. Of equalitie in yeeres betwixt husband and wife.

That matrimoniall ſocietie may proue comfortable, it is requiſite that there ſhould be ſome equalitie betwixt the parties that are maried in Age, Eſtate, Condition, Pietie.

1. For Age, as the partie that ſeeketh a mate muſt be of ripe yeeres, fit to giue conſent, and able to performe mariage duties, ſo the mate which is taken muſt be ſomewhat anſwerable in age: if one young, both young: if one of middle age, both ſo: if one growne to yeeres, the other alſo. It is noted of Zacharie and Elizabeth, that both were well ſtriken in yeeres. If both were old together, then both alſo were young together. Equalitie in yeeres maketh maried perſons more fit for procreation of children, for a mutuall performance of mariage duties each to other, and for making their companie and ſocietie euery way more happie.

This equalitie is not ouer ſtrictly to be taken, as if the maried couple were to be iuſt of the ſame age, but only for ſome anſwerableneſſe in yeeres: which may be though there be a diſparitie of fiue or ten, or ſomewhat more yeeres: eſpecially if the exceſſe of yeeres be on the husbands part: for beſides that according to the ordinarie courſe of nature a mans ſtrength

and vigour laſteth longer then a womans, it is very meet that the husband ſhould be ſome what elder then his wife, becauſe he is an head, a gouernour, a protector of his wife. The Scripture noteth many husbands to be elder then their wiues (as Abraham was tenne yeeres elder then Sarah; and if we narrowly marke the circumſtances of the hiſtories of Iſaac and Iacob, and their wiues, we ſhall finde that the husbands were elder then their wiues) To my remembrance an approued example of an husband younger then his wife cannot be giuen out of Scripture.

Contrary to this equalitie in yeeres, is the practiſe of many men and women, who being aged, to ſatisfie their luſt, or for ſome other by-reſpect, mary ſuch as are but in the floure of their age, wherein they doe many times much faile of their expectation: for thoſe young ones finding the ſocietie of aged folkes to be burdenſome, and irkſome vnto them, ſoone begin to loath the ſame, and thereby cauſe more griefe and vexation, then euer they did giue comfort and contentment.

On the other ſide, others there be who in the prime and ſtrength of their age, for wealth, honour, or ſuch like reſpects, mary thoſe that with age begin to be decrepit, and vnfit to be maried, hoping that they will not long liue, but that with a little trouble they ſhall purchaſe much dignitie or riches, & after a while be free againe. But God oft meeteth with ſuch in their kinde, by prolonging the life of thoſe aged perſons, and ſo making the burden to be much more grieuous and tedious then was imagined, and by taking away thoſe young ones ſooner then they looked for, whereby it commeth to paſſe that all their hopes periſh. The heathen obſerued inequalitie in yeeres to be occaſions of many miſchiefes, and thereupon preſcribed rules againſt it.