§. 23. Of the honour of mariage in regard of the firſt inſtitution thereof. to §. 4. Of matrimoniall Chaſtitie.

§. 23. Of the honour of mariage in regard of the firſt inſtitution thereof.

Great reaſon there is why mariage ſhould with ſuch honour be ſolemnized. For it is a moſt honourable thing. Honourable in the inſtitution, ends, priuiledges, and myſterie thereof. No ordinance was more honourable in the firſt inſtitution thereof, as is euident by the Author thereof, the Place where it was inſtituted, the Time when it was inſtituted, the Perſons who were firſt maried, and the Manner of ioyning them together.

1. The Author and firſt Inſtitutor of mariage was the Lord God. Could there haue beene a greater, or any way a more excellent Author?

2. The Place was Paradiſe; the moſt faire, glorious, pleaſant, honourable, commodious, and euery way moſt excellent place that euer was in this world, Place, though it be but a circumſtance, addeth much to the honour of a thing. Solemat ordinances are made in honourable places. Thus with vs mariages are ſolemnized in Churches, not in priuate houſes.

3. The Time was the moſt pure and perfect time that euer was in the world, when no ſinne or pollution of man had ſtained it, euen the time of mans innocencie. Puritie addeth much to the honour of a thing.

4. The Perſons were the moſt honourable that euer were euen the firſt father and mother of all mankinde, they who had an abſolute power and dominion ouer all creatures, and

to whom all were ſubiect. None but they euer had a true monarchy ouer the whole world.

5. The Manner was with as great deliberation as euer was vſed in inſtituting any ordinance. For firſt the three glorious perſons in the Trinity doe meet to aduiſe about it. For The Lord God ſaid, and to whom ſhould he ſpeake? not to any created power, but to him that was begotten of himſelfe, that Wonderfull, Counſeller, &c. In this conſultation this ordinance is found to be very needfull: (It is not good for man to be alone) thereupon a determination is ſet downe, to make an helpe meet for man. For the better effecting hereof the Lord proceedeth thereto very deliberatly, by ſundry ſteps, and degrees.

1. All the creatures that liued on the earth, or breathed in the aire, are brought before man, to ſee if an helpe meet for him might be found among them.

2. Euery of them being thorowly viewed, and found vnfit, another creature is made and that out of mans ſubſtance and ſide, and after his image.

3. This excellent creature thus made is by the maker therof preſented to man, to ſee how he would like it.

4. Man manifeſting a good liking to her, ſhe is giuen to him to be his wife.

5. The inuiolable law of the neere and firme vnion of man and wife together is enacted.

Let all the forenamed branches concerning the firſt inſtitution of mariage expreſly recorded by the holy Ghoſt be well weighed, and we ſhall eaſily ſee that there is no ordinance now in force among the ſonnes of men ſo honourable in the inſtitution thereof, as this.

§. 24. Of the Ends of Mariage.

2. The Ends for which mariage was ordained adde much to the honour thereof. They are eſpecially three.

1. That the world might be increaſed: and not ſimply increaſed, but with a legitimate brood, and diſtinct families, which are the ſeminaries of cities and common-wealths. Yea alſo that in the world the Church by an holy ſeed might be preſerued, and propagated, Mal. 2. 15.

2. That men might auoid fornication (1 Cor. 7. 2.) and

poſſeſſe their veſſels in holineſſe and honour. In regard of that proneneſſe which is in mans corrupt nature to luſt, this end addeth much to the honour of mariage. It ſheweth that mariage is as an hauen to ſuch as are in ieopardy of their ſaluation through the guſts of temptations to luſt. No ſinne is more hereditary; none whereof more children of Adam doe partake, then this. Well might Chriſt ſay (Mat. 19. 11) all men receiue not this ſaying.

Of all the children of Adam that euer were, not one to a million of thoſe that haue come to ripeneſſe of yeares haue beene true Eunuches all their life time. Againſt this hereditary diſeaſe no remedie is ſo ſoueraigne as this. Yea for thoſe that haue not the gift of continency this is the only warranted, and ſanctified remedy.

3. That man and wife might be a mutuall helpe one to another, (Gen. 2. 18.) An helpe as for bringing forth, ſo for bringing vp children; and as for erecting, ſo for well gouerning their family. An helpe alſo for well ordering proſperity, and well bearing aduerſity. An helpe in health and ſickneſſe. An helpe while both liue together, and when one is by death taken from the other. In this reſpect it is ſaid (Pro. 18. 22.) who ſo findeth a wife, findeth a good thing, which by the rule of relation is true alſo, of an husband.

No ſuch helpe can man haue from any other creature as from a wife; or a woman as from an husband.

§. 25. Of the Priuileges of mariage.

III. If ( as once of circumciſion) it be demanded what is the priuilege, aduantage, and profit of mariage, I anſwer, Much euery way.

1. By it men and women are made Husbands and Wiues.

2. It is the only lawfull meanes to make them Fathers and Mothers.

3. It is the ordinarie meanes to make them Maſters and Miſtreſſes. All theſe are great dignities, wherein the image and glorie of God conſiſteth.

4. It is the moſt effectuall meanes of continuing a mans name and memory in this world, that can be. Children are liuing monuments, and liuely repreſentations of their parents.

5. Many priuileges haue of old beene granted to ſuch as were maried. In pleading cauſes, or giuing ſentence, they had the firſt place; and in choice of offices they were preferred. In meetings they had the vpper hand. And if they had many children they were exempted from watchings, and other like burthenſome functions. Among vs, if the younger ſiſter be maried before the elder, the preheminency and precedency [gap]s giuen to the younger.

The priuileges and honours which are giuen to maried perſons, were queſtionleſſe the ground of that cuſtome which Laban mentioneth of his country; that the younger was not to be maried before the elder.

§. 26. Of the myſterie of Mariage.

IIII. Great is that myſterie which is ſet forth by mariage, namely the ſacred, ſpirituall, reall, and inuiolable vnion betwixt Chriſt and his Church: which is excellently deciphe [gap]ed in Salomons Song, and in Pſal. 45. and expreſly noted, Eph. 5. 32.

Hereby man and wife who intirely, as they ought, loue one another, haue an euident demonſtration of Chriſts loue to them. For as parents by that affection which they beare to their children, may better diſcerne the minde, and meaning of God towards them, then ſuch as neuer had childe, ſo may maried perſons better know the diſpoſition of Ieſus Chriſt, who is the ſpouſe of euery faithfull ſoule, then ſingle perſons.

§. 27. Of Mariage and ſingle life compared together.

Let now the admirers and praiſers of a ſingle eſtate bring forth all their reaſons, and put them in the other ſcole againſt mariage. If theſe two be duly poiſed, and rightly weyed, we ſhall finde ſingle life too light to be compared with honeſt mariage. All that can be ſaid for the ſingle eſtate, is grounded vpon accidentall occaſions. Saint Paul, who of all the pen-men of holy Scripture hath ſpoken moſt for it, draweth all his commendations to the head of Expediency, and reſtraineth all vnto preſent neceſſity.

Obiect. He vſeth theſe words ( good, and better.)

Anſw. Thoſe words haue relation not to vertue, but to expediencie: neither are they ſpoken in oppoſition to vice and

ſinne, for then would it follow, that to marie (which is Gods ordinance, and honourable in all) were euill and ſinfull: which is to reuiue that ancient hereſie, that mariage is of the deuill. Of old they who haue called lawfull mariage a defilement, haue beene ſaid to haue the Apoſtate dragon dwelling in them. But the Apoſtle ſtileth that good, which is commodious, and that better which is more expedient: and yet not ſimply more expedient, but to ſome perſons at ſome times. For if any haue not the gift of continency, it is not only commodious or more expedient that they marie, but alſo abſolutely neceſſarie. They are commanded ſo to doe (1 Cor. 7. 9.) Yet on the other ſide, if any haue the gift of continency, they are not ſimply bound from mariage; there be other occaſions, beſide auoiding fornication, to moue them to marie. It is therefore truly ſaid that Virginity is not commanded, but aduiſed vnto.

We haue no precept for it, but leaue it to the power of them that haue that power. So farre forth as men and women ſee iuſt occaſion of abſtaining from mariage (being at leaſt able ſo to doe) they are by the Apoſtle perſwaded to vſe their liberty and keepe themſelues free. But all the occaſions which moue them to remaine ſingle ariſe from the weakneſſe and wickedneſſe of men. Their wickedneſſe who raiſe troubles againſt others, their weakneſſe who ſuffer themſelues to be diſquieted and too much diſtracted with affaires of the family, care for wife, children, and the like. Were it not for the wickedneſſe of ſome, and weakneſſe of others, to pleaſe an huſband

or a wife, would be no hiderance to pleaſing of the Lord. If therefore man had ſtood in his intire and innocent eſtate, no ſuch wickedneſſe or weakneſſe had ſeized vpon him: and then in no reſpect could the ſingle eſtate haue beene preferred before the maried. But ſince the fall, Virginity (where it is giuen) may be of good vſe: and therefore the Church doth giue due honour both to virginity and mariage.

§. 28. Of celebrating mariage with ſorrow.

Contrary to the forenamed ioyfull celebrating of mariage are all thoſe indirect courſes which bring much griefe, trouble and vexation thereunto: as forced, ſtolne, vnequall, or any other way vnlawfull mariages: mariages without parents, or

other gouernours and friends conſent: or hudled vp to auoid the danger of law for former vncleanneſſe committed, with the like. Many by their prepoſterous and vndue performing of ſo weightie a matter, doe not only cauſe great trouble and diſquietneſſe on the mariage day, but alſo much ſorrow all the daies of their life. If ſuch finde no ioy, comfort or helpe in mariage, but rather the contrary, let them not blame Gods ordinance, but their owne folly and peruerſneſſe.

§. 1. Of the heads of thoſe common-mutuall duties.

IN the firſt part of this Treatiſe concerning Man and Wife, hath beene declared, who are ſo to be accounted: in this ſecond part their common-mutuall duties are to be laid forth. Theſe are either abſolutely neceſſary for the being and abiding of mariage: or needfull and requiſite for the well being and well abiding of it, that is, for the good eſtate of mariage, and for a commendable, and comfortable liuing together.

There are two kindes of the former, 1. Matrimoniall Vnity.

2. Matrimoniall Chaſtity.

The latter alſo may be drawne to two heads: for they are either ſuch as the maried couple are mutually to performe each to other: or ſuch as both of them are ioyntly to performe to others.

Thoſe mutuall duties are 1. A louing affection of one to another.

2. A prouident care of one for another.

Vnder that prouident care I compriſe both the Meanes whereby it may be the better effected (which is Cohabitation) and the Matter wherein it conſiſteth:

And this reſpecteth, 1. The Soule,

3. The Good-name

of each other.

2. The Body,

4. The Goods

The ioynt duties which are to be performed to others,

reſpect 1. Thoſe who are in the houſe.

2. Thoſe who are out of the houſe.

They who are in the houſe are 1. Members of the familie.

2. Gueſts which come to the familie.

Many more particulars are compriſed vnder theſe generall heads, which I purpoſe diſtinctly to deliuer, as I come to them in their ſeuerall proper places.

§. 2. Of Matrimoniall vnitie.

The firſt, higheſt, chiefeſt, and moſt abſolutely neceſſarie common-mutuall dutie betwixt Man and Wife, is Matrimoniall Vnitie, whereby husband and wife doe account one another to be one fleſh, and accordingly preſerue the inuiolable vnion whereby they are knit together. This is that dutie which the Apoſtle inioyneth to husbands and wiues, in theſe words, Let

not the wife depart from her husband: Let not the husband put away his wife. He there ſpeaketh of renouncing each other, and making the matrimoniall bond fruſtrate, and of no effect: which bond he would haue to be kept firme and inuiolable, and they two who are thereby made one, conſtantly to remaine one, and not to make themſelues two againe. This matrimoniall vnitie is ſo neceſſarie, as it may not be diſ-united or diſſolued though one be a Chriſtian, the other a Pagan. If any brother (ſaith the Apoſtle) hath a wife that beleeueth not, let him not put her away. And the woman which hath an husband that beleeueth not, let her not leaue him.

The reaſons of this inuiolable vnion are eſpecially two: One taken from the Author of mariage: the other from the Nature thereof.

1. The Author of mariage is God. It is his ordinance: and he it is that by his ordinance hath made of two, one fleſh. Now marke the conſequence which Chriſt as a ruled caſe, and vndeniable principle inferreth thereon, What God hath ioyned together

let no man put aſunder: If no man, then nor wife, nor huſband himſelfe.

2. Such is the Nature of the matrimoniall bond as it maketh

of two one, and more firmely bindeth them two together, then any other bond can binde any other two together, how then ſhould they be two againe?

§. 3. Of Deſertion.

The vice contrary to matrimoniall vnitie is Deſertion, when one of the maried couple through indignation of the true religion, and vtter deteſtation thereof, or ſome other like cauſe, ſhall apparently renounce all matrimoniall vnitie, and withdraw him or her ſelfe from all ſocietie with the other, and liue among Infidels, Idolaters, heretiques, or other ſuch perſecutors, as a faithfull Chriſtian with ſafetie of life, or a good conſcience, cannot abide among; and though all good meanes that can be thought of be vſed to reclaime the partie ſo departed, yet nothing will preuaile, but obſtinatly perſiſteth in renouncing all matrimoniall fellowſhip.

This Deſertion is in the caſe of mariage ſo capitall, as it freeth the innocent partie from any further ſeeking after the other. In which reſpect the Apoſtle ſaith, If the vnbeleeuing depart, let him depart. A brother or a ſiſter is not vnder bondage in ſuch caſes, 1 Cor. 7. 15. By bondage he meaneth matrimoniall ſubiection (by reaſon whereof neither of the maried perſons haue power of their owne body, but one of the others.) Now they that are not vnder this bondage, are not bound to ſeeke after it. That Deſertion therefore on the delinquents part is ſuch diſſolution of mariage, as freeth the innocent partie from the bondage thereof. In many reformed Churches beyond the ſeas Deſertion is accounted ſo farre to diſſolue the very bond of mariage, as libertie is giuen to the partie forſaken to marie another: and it is alſo applied to other caſes then that which is aboue mentioned: as when an Infidell, Idolater, or Heretique ſhall depart from one of the true religion for other cauſes then hatred of religion: or when both man and wife hauing liued as Idolaters among Idolaters, one of them being conuerted to the true faith, leaueth his abode among Idolaters, and goeth to the profeſſors of the true faith, but can by no meanes get the other partie to remoue: or when one of the true religion ſhall depart from another of the ſame profeſſion, and will by no meanes be brought to liue

with the partie ſo left, but openly manifeſteth peremptorie obſtinacie; the matter being heard and adiudged by the Magiſtrate, the mariage bond may be broken, and libertie giuen to the partie forſaken to mary another. But becauſe our Church hath no ſuch cuſtome, nor our law determined ſuch caſes, I leaue them to the cuſtome of other Churches.

§. 4. Of matrimoniall Chaſtitie.

The ſecond neceſſarie common-mutuall mariage-dutie is Matrimoniall chaſtitie. Chaſtitie in a large extent is taken for all manner of puritie in ſoule or body: in which reſpect the Apoſtle calleth the Church of God a chaſte virgin. But in the ſenſe wherein we here vſe it, it eſpecially appertaineth to the body: which is that vertue whereby we poſſeſſe our veſſels (to vſe the Apoſtles phraſe) in holineſſe and honour: or more plainly to our purpoſe, whereby we keepe our bodies vndefiled.

Chaſtitie thus reſtrained to the body is of

Single life.

Wedlocke.

That of ſingle life is oppoſed to fornication: and it is either of ſuch as neuer were maried. Such an one was S. Paul, in which reſpect he wiſheth that all were as he, 1 Cor. 7. 7. Or of ſuch as are lawfully freed from the bond of mariage. Such an one the Apoſtle calleth a widow indeed. Chaſtitie of wedlocke is that vertue whereby parties maried, obſeruing the lawfull and honeſt vſe of mariage, keepe their bodies from being defiled with ſtrange fleſh: thus the Apoſtle commandeth wiues to be chaſte, Tit. 2. 5. So as they that keepe the lawes of wedlocke are as chaſte as they that containe.

Here by the way note the dotage of our aduerſaries, who thinke there is no chaſtitie, but of ſingle perſons: whereupon in their ſpeeches and writings they oppoſe chaſtitie and matrimonie one to another, as two contraries.

Some of their holy Fathers and Popes, and thoſe not the leaſt learned, nor of worſt note among them, haue inferred by their arguments againſt Prieſts mariage, that Mariage is a liuing in the fleſh, a ſowing to the fleſh, a pollution of the fleſh. To that purpoſe S. Pauls aduice to man and wife to abſtaine, that they may giue themſelues to faſting and prayer, is vrged: but directly contrarie to the intent of the Apoſtle. For,

1. He ſpeaketh there of extraordinarie humiliation. 2. He interpoſeth this limitation, for a time. 3. He ſaith not ſimply, that ye may pray, but that ye may giue your ſelues. (or haue leaſure) to prayer: as if it did only hinder, but not pollute prayer.

But how can the forenamed ſpots and blots of mariage ſtand with that beautie and glorie wherewith the Apoſtle ſetteth it forth in theſe words, Mariage is honourable in all, H[gap]b. 13. 4. If mariage were as Papiſts ſet it forth to be, the mariagebed were verie vnfitly called a bed vndefiled.

Behold how contrarie the ſpirits of S. Paul and of their Popes were. I wot well farre more contrarie then chaſtitie and matrimonie.

But to returne to our matter, cleare it is, that maried perſons may be chaſte, and accordingly they ought to be chaſte. To which purpoſe the Apoſtle counſelling men and women, for auoiding fornication, to haue wiues and husbands, inſerteth this particle OWNE (Let euerie man haue his OWNE wife,

and euerie woman haue her OWNE husband) whereby he implieth, that they ſhould not haue to doe with any other. That which Salomon expreſſeth of an husband, by the rule of relation muſt be applied to a wife. As the man muſt be ſatisfied at all times in his wife, and euen rauiſht with her loue; ſo muſt the woman be ſatisfied at all times in her husband, and euen rauiſht with his loue. By the like rule the precept giuen to wiues, to be chaſte, muſt husbands take as directed to themſelues alſo, and be chaſte. This dutie did Iſaak and Rebekah faithfully and mutually performe each to other.

1. It was one maine end, why mariage (eſpecially ſince the fall of man) was ordained, to liue chaſtely. This the Apoſtle implieth, where he ſaith, to auoid fornication, let euerie man haue his owne wife, and let euerie woman haue her owne huſband. And againe, If they cannot containe let them marrie.

2. By chaſtitie is a godly ſeed preſerued on earth. By this reaſon doth the Prophet Malachie inforce this dutie. For after he had ſaid, that the Lord made one, meaning of two one fleſh by mariage, he inferreth this exhortation, Therefore take heed to your ſpirit, and let none deale vnfaithfully againſt the wife of his youth.

3. An eſpeciall part of the honour of mariage conſiſteth in chaſtitie: whereupon the Apoſtle hauing giuen this high commendation of mariage, that it is honourable in all, addeth this clauſe (and the bed vndefiled) to ſhew the reaſon of that honour. As if he had ſaid, Becauſe the mariage-bed is in it ſelfe a bed vndefiled, mariage is therefore in it ſelfe honourable, and doth ſo farre remaine honourable, as the bed remaineth vndefiled.