Of Domestical Duties

Quest. Why is obedience put for all the rest?

Answ. 1. Because it is the hardest of all the rest, and that which children are loathest to perform they who willingly yield to this, will stick at no duty.

2. Because it is the surest evidence of that honor which a child oweth to his parent: and so of performing the fifth commandment.

3. Because children are bound to their parents: the duties which they perform are not of courtesy, but necessity. Their parents have power to command, and exact them.

The clause added (in the Lord) is in effect the same which was used before (as unto the Lord) and it noteth forth a limitation, direction, and instigation: a limitation showing that children's obedience to their parents is to be restrained to the obedience which they owe to Christ, and may not go beyond the limits thereof: a direction showing that in obeying their parents, they must have an eye to Christ, and so obey them as Christ may approve thereof: an instigation showing that parents bear the image of Christ, and in that respect children must the rather obey their parents.

The last clause of this verse (for this is right) is an express reason to enforce the forenamed point of obedience: and it is drawn from equity: and showeth that it is a point agreeable to all law: yea that in way of recompense it is due: and if children be not obedient to parents they do that which is most unjust, they defraud their parents of their right.

The former phrase (in the Lord) implying one reason, this plainly noteth out another, as the first particle (for) declareth.

§. 97. Of the meaning of the second verse.

THe very words of the fifth commandment are here alleged by the Apostle as a confirmation of the forenamed reason, that, it is just and right to obey parents, because God in the moral law enjoineth as much. The law is more general then the Apostles precept: for the law compriseth under it all those duties which all kind of inferiors owe to their superiors, whether they be in family, church, or common wealth: but the Apostles precept is given only to one kind of inferiors in the family: yet the argument is very sound and good from a general to a particular, thus, All inferiors must honor their superiors, therefore children their parents.

By adding the express words of the law the Apostle showeth that the subjection which he required of children is no yoke which he of his own head put on their necks: but that which the moral law hath put on them: so as this may be noted as a third reason, namely God's express charge in his moral law.

If I should handle this law according to the full extent thereof, I should wander too far from the Apostles scope. I will therefore open it no further then it may concern the point in hand, viz. the duty of children.

Honor compriseth here all those duties which children in any respect owe to their parents. It implieth both an inward reverend estimation, and also an outward dutiful submission. Yea it implieth also recompense, and maintenance.

Honor in relation to parents, is used for two reasons especially.

1. To show that parents bear God's image: for honor is properly due to God alone: to the creature it is due, only as it standeth in God's room, and carrieth his image.

2. To show, that it is an honor to parents to have dutiful children: even as it is a dishonor to them to have disobedient children.

Both father and mother are expressly mentioned, to take away all pretence from children of neglecting either of them: for through the corruption of nature we are prone to seek after many shifts to exempt us from our bounden duty; and if not in whole, yet in as great a part as we can. Some might think if they honor their father, who is their mothers head, they have done what the law requireth: others may think they have done as much, if they honor their mother who is the weaker vessel: but the law expressing father and mother, condemneth him that neglecteth either of them. Yet to show that if opposition should arise betwixt them, and by reason thereof both could not be obeyed together, the father commanding what the mother forbiddeth, the father is to be preferred, (especially if it be not against the Lord) the father is set in the first place.

These words following (which is the first commandment with promise) are fitly included in a parenthesis, because they are not the words of the law, but inserted by the Apostle as a reason to enforce the law, and so make a fourth reason.

§. 98. Of aiming at our own, in seeking the good of others.

Here in general we may note, that

It is not unlawful to aim at our own good and benefit in doing the duties which God requireth at our hands to others: for that which God himself propoundeth and setteth before us, we may seek and aim at. Many like promises there be in Scripture, and many approved prayers grounded on those promises whereby the truth of the doctrine is confirmed unto us. Hezekiah maketh the good service he had done to God and his Church, a ground to obtain longer life: so others.

For God layeth no duty on any man, but therein he aimeth at the good of him who performeth the duty as well as of him to whom the duty is performed. Whereby he would show that his Commandments are no strait yokes and heavy burdens, but means of procuring their good who fulfill them.

How highly doth this commend the good respect that God beareth to all the sons of men: seeking their good in every place wherein he setteth them, either of authority, or subjection?

How ought this to stir us up willingly and cheerfully to observe the Laws which God commandeth us, and perform the services he requireth of us, seeing thereby we procure our own good?

How fully may this satisfy, and even stop the mouths of all such as are discontent with their places, and mutter against that subjection which God enjoineth to them?

What a good direction and resolution may this be to many, who being moved in conscience to seek the good of others, doubt whether therein they may aim at their own good or no? To make this case clear by an instance, which may serve instead of many. A Minister faithful in his place, and very painful, and in that respect of a good conscience, but withal of a tender and weak conscience, doubteth whether thereby he may seek maintenance to himself, fearing that so he seeketh himself, and not simply the edification of God's Church. But by the forenamed doctrine we see that both may be aimed at: for God commandeth the one, and promiseth the other. As we have one eye on God's Commandment for direction, so we may have another on his promise for encouragement.

Yet because through the corruption of our nature, we are too prone to seek our selves, some cautions are in this point carefully to be observed.

1. That we seek not our own good by any transgression, for it is promised unto obedience.

2. That we do not so wholly seek our selves and our own good, as we neglect others: for God having joined both together, no man may put them asunder.

3. That we aim at our own good, as a reward following upon the duty which God commandeth, and so be as willing to do the duty, as desirous of the reward.

4. That our own benefit be not the only, no nor the chiefest thing we aim at in doing our duty, but rather come as a motive to add an edge, and to sharpen other motives of greater moment. And thus much the order which the Apostle observeth in setting down his reasons, noteth unto us: for the three former have respect to God, and to that good conscience which children ought to carry towards him: the first pointeth at God's image which parents carry (in the Lord:) the second setteth forth that right which God hath prescribed to children: the third declareth God's charge: this fourth only, which is the last, hath respect to the profit and benefit of children themselves.

§. 99. Of preferring honesty before commodity.

From the forenamed order we may further gather, that Equity and good conscience ought more to move us to do our duty then our own profit, and the benefit that thereby redoundeth to us. If there should come such an opposition betwixt these that they could not both stand togethet, but that for doing that which is right, and which God hath commanded, our prosperity must be hindered and life shortened, we should so stand to that which is right and commanded of God, as prosperity, life and all be let go. To this purpose tend all the exhortations in Scripture, to forsake goods, lands, life, and everything else for righteousness sake. So clear is this point, that the Heathen discerned it by the glimpse of that light of nature which they had: for they could say, that that which is honest and right, is to be preferred before that which is commodious and profitable.

There is no comparison betwixt honesty and commodity, right and profit. The one is absolutely necessary for attaining to eternal salvation, the other giveth but a little quiet and contentment in this world: nay, if profit be without right, it can give no true contentment or quiet at all.

Vnworthie therefore they are of the name of Christians, who so wholly and only aim at their outward profit and prosperity, as they regard not what is right, and what God hath commanded. If by obeying God, and doing that which is right they may reap some benefit to themselves they can be content to yield thereunto: but if not, farewell all right, farewell all God's commandments. Though they think everything that is profitable, be it right or wrong, to be good, yet God's word accounteth nothing good but that which is honest: such therefore can look for no blessing from the Lord.

§. 100. Of the meaning of the third verse.

THe promise mentioned before in general, is here particularly set down. The first words (that it may be well with thee) are not in the Hebrew text there where the Law is first recorded, and thereupon not set in that usual form of the ten Commandments, which is in use among us: but yet in another place where the Law is repeated, they are set down: and the Greek translation, commonly called the Septuagint (which (as is probable) the Church in the Apostles time used) hath expressly noted it in both places. Now this part of the promise (that it may be well with thee) is prefixed as an amplification of the other part concerning long life, which is the most principal thing intended, as appeareth in that it only is mentioned where the Law is first recorded. It showeth that the long life which God promiseth, shall not be a life of woe and misery, (for then were it no blessing, but the longer life lasted, the worse it would be) but a life full of comfort and happiness: therefore Moses fetteth this former clause in the latter place after long life thus (that thy days may be prolonged, and that it may go well with thee) to show that the well being here spoken of, is an amplification of the benefit of long life.

Whereas the Apostle setteth down the place where the benefit of this promise is to be enjoyed in a most large phrase, thus (on earth) the Law bringeth it to a more narrow compass thus (in the land which the Lord thy God giveth thee) meaning the land of Canaan which was given of God as a peculiar inheritance to the Jews: so that the promise (as the Law setteth it down in peculiar to the Jews) implieth long life, and prosperity in their own inheritance: for long life to the Jews was counted no life out of their own Country. But the Apostle writing to all nations, leaveth out that description of Canaan, and retaineth only the general substance in this word (on earth) which he setteth down to show that even outward prosperity, and a long life in this world is here promised.

§. 101. Of prosperity: how far forth it may be a blessing.

For further clearing of this text, and for better application thereof, I will resolve sundry questions arising out of it, and gather such profitable instructions as it affordeth.

The promise consisteth of two branches.

The first branch (that it may be well with thee) is very ample and large: all good things, all manner of blessings whatsoever, spiritual and temporal, belonging to soul and body, concerning this life, and the life to come, make to a man's wellbeing. Whence may first be demanded;

§. 102. Of prosperity bestowed on the wicked, how it proves a curse.

§. 103. How both having, and wanting prosperity is a blessing to the Saints.

§. 104. Of long-life: how far forth it is a blessing.

Concerning the second branch of God's promise (long-life) other questions are to be resolved.

§. 105. Of long life proving a curse to the wicked.

§. 106. Of limiting the promises of temporal blessings.

Thus we see there may be just cause to alter, as the former branch of this promise, prosperity, so the latter branch of it, long-life, and yet no wrong thereby redound to the righteous, nor benefit to the wicked.

§. 107. Of appropriating prosperity and long-life to the obedience which children yield to their parents.

§. 108. Of God's ordering his favors so as they may appear to be true blessings.

The particular branches of God's promise having been distinctly opened, we will consider them jointly together, for they do exceedingly amplify one another: prosperity sweetens long life and makes it acceptable: otherwise to live long, namely in misery and wretchedness, is very irksome and grievous. Again, long life added to prosperity maketh it so much the greater blessing. For a good thing the longer it continueth the better it is. If prosperity were but as a flower, soon gone, the very thought of the vanity thereof would much diminish the joy and comfort of it. But both of them joined together, do show that this is no small blessing which is promised.

From the connection of them both together, I observe that

God so ordereth his favors as they appear to be true blessings, tending indeed to the good of those upon whom he bestoweth them. Thus when God gave Abraham a son, he established his covenant with him, that this gift might be a true blessing.

The like I might instance in all the children of promise, as Sampson, Solomon, John the Baptist, &c. So in other favors. When God added fifteen years to Hezekiah's life, he also promised him deliverance from his enemies, and peace, and truth all his days: And when God gave David a kingdom, he gave him great victories and long life, and established his kingdom to his posterity: so also dealt he with Solomon. But not to insist on anymore particulars, excellently is this doctrine confirmed in the 28 Psalm.

Thus God will show that in love he bestoweth even the temporal blessings which he giveth to his Saints, that accordingly they may esteem them, and that their hearts may be the more enlarged both to admire his goodness, and to be thankful for the same.

This use we must make of those things which the Lord is pleased to bestow upon us, as of long life, good health, honor, peace, plenty, liberty, and all prosperity: we must receive and use them as God bestoweth them, namely as tokens of his favor: and thereby be the more stirred up to perform the duties he requireth of us, and not abuse them to his dishonor and our own hurt: but rather so as he may have honor, and we profit thereby.

§. 109. Of God's high account of dutiful children.

More particularly by this promise we may learn what high esteem, and great account God maketh of dutiful children, and of that obedience which they perform to their parents: which ought so much the more to provoke children to all obedience, if at least they have any care of God's favor, and of the tokens of his love. Oh consider this all ye that have parents to honor: consider how careful, how earnest God is every way by all means to draw you to obedience: he contents not himself to urge the equity of the point, the place of your parent, the charge that himself hath given, but most presseth your own profit: and that not only in hope for the time to come, but even in present fruition for this life: and that because we through our childishness are most affected with things sensible and present: dealing with us as a tender father who provideth not only a good calling, and a fair in heritance for his child, but giveth him also plums, peares, and such things as for the present he is delighted withal, the more to allure him.

§. 110. Of children's doing good to themselves by honoring their parents.

Children may further learn out of this promise, that in performing their duty they do good not only to their parents, but also to themselves: they procure their own welfare and long-life. What egregious fools then are disobedient children: they regard neither God, their parents, nor themselves, but deprive themselves of their eternal happiness, hinder their welfare, and shorten their days. Fitly hereupon I may apply to undutiful children these words of the Psalmist, Mark the obedient child, for the end of him is peace: but the rebellious shall be destroyed: he shall be cut off: and these of the wise-man, I know that it shall be well with the dutiful child, but it shall not be well with the disobedient, he shall not prolong his days: and these of the Prophet, Say ye to the obedient child, it shall be well with him, he shall eat the fruit of his doings, but woe to the transgressor, it shall be ill with him.

§. 111. Of parents doing good to their children by keeping them under obedience.

Out of this promise parents may learn how to do good for their children, how to provide for their welfare, and long to preserve their life on earth (a thing whereunto most parents are naturally given, and whereof they are much desirous) namely by teaching children their duty, by keeping them under obedience: thus have they God's promise to assure them, that it shall go well with their children, and that they shall live long. When parents are upon their death-beds they may rest more securely upon this promise then upon great store of treasure laid up for them, and great revenues reserved for them. Many parents neglect themselves: they moile and toile, they cark and care, they pinch and spare, to leave their children store of wealth, thinking thereby to do good to their children, when as withal they too much cocker their children, give the reins unto them, and care not how little duty they perform. God's curse will lie upon all the store that is laid up for such children, as a fire to consume it all. Doth not daily experience verify the truth hereof? The judgments which are laid on some such children, do evidently manifest God's just indignation against all. Let not rich men therefore think they have left their children well enough if they leave them a large portion, but rather if they have observed them to be obedient children: and if poor men's children be such, let them not fear but that it shall go well with them.

It is said, that a good trade is better then house and land, but by virtue of this promise we may say that obedience in a child is better then trade and all: this is the trade of a childes way which parents should teach children. Wherefore as parents are desirous of their children's good, so they ought to be wise in procuring it, which is by teaching them this trade of obedience: and so they shall bring much comfort to themselves while they live, and good to their children after them.

§. 112. Of the perpetuity of the substance of such things as in their circumstances respecting the Jews are vanished.

In laying down this particular promise, the Apostle instead of the limitation thereof unto the Jews in these words (in the land which the Lord thy God shall give thee) putteth a general word, which extendeth it to all nations, namely this (in the earth) whence I gather that

The substance of these things which in some circumstances were after a peculiar manner restrained to the Jews, remaineth in force to all Christians. The substance of this promise was, that it should go well with obedient children, while here on earth they lived, and in this welfare they should long live. The circumstance was, that in Canaan they should enjoy that blessing. Though Christians live not in Canaan, which is the circumstance, yet well it shall go with them, and long they shall live, which is the substance. Thus though the circumstance of God's covenant with Abraham (which was circumcision) be abolished, yet the substance (which is, to be our God, and the God of our seed) remaineth. This might further be exemplified in many hundred instances: for the substance of all the Jewish sacrifices, and Sacraments, both ordinary, and extraordinary, of their Sabbaths, of their fasts, of their feasts, and the like, remain, though the circumstances, as shadows, be vanished away. Hence is it, that many promises made to them, are applied by the Apostles to Christians, as this, I will not fail thee, nor forsake thee: and in general it is said, The promise to you and to your children, and to all that are afarra off.

Hereby we may learn what use to make of the Old Testament, even of those promises and privileges which in some particular respects were appropriated to the Jews: namely, by observing the substance, and distinguishing it from the circumstance; thus shall we find that to be true which the Apostle speaketh of all the things which were written afore time, namely, that they were written for our learning. In this respect the same Apostle saith of the things recorded of Abraham, they were not written for his sake alone: and again of the things recorded of the Israelites, they are written for our admonition. By this we may learn how to apply the preface to the ten Commandments, which mentioneth the deliverance of Israel out of the bondage of Egypt.

Pray therefore for the spirit of illumination to discern betwixt substance and circumstance, in reading the Old Testament especially.

§. 113. Of the determined period of man's life.

Having declared such orthodoxal points as this text affordeth, I will further note out two heretical positions, which our adversaries thence raise. One is of those, that to the dishonor of him whom God raised up to be a worthy instrument in dispelling the mist of Popery, which had much darkened the light of the Gospel, call themselves Lutherans: the other of Papists.

The former is this, God hath not determined the set period of man's days, but it is in man's power to lengthen or shorten them: for if it were otherwise, say they, this and such like promises of long life were to no purpose, nor yet the contrary threatenings of shortening man's days.

For full answer hereunto, I will first show, that the position it self is directly contrary to the current of Scripture, and then discover the unsoundness of their consequence.

Touching the determined period of man's days, thus speaketh the Scripture: Is there not an appointed time to man on earth? are not his days also as the days of an hireling? Note with what emphasis the point is set forth; even so, as if it were a point so clear, as none could doubt of it. Note also two metaphors here used, which do much clear the point: one taken from soldiers, the other from hired servants. That of soldiers is implied in the meaning of the original word translated appointed time, but properly signifieth him that hath his time appointed for warfare, or the time it self so appointed: the other expressed. Now we know that these times are appointed to an hour: so is the time of man's life. In this respect Job saith again, all the days of my appointed time will I wait, &c. where he useth the same word that before in the same sense. To this purpose are these, and such like phrases frequently used in Scripture, determined days, number of days, hour, &c. Did not the Prophet expressly declare to Hezekiah that he should live just 15 years after his sickness? He could not have told it, if the Lord had not before set that period. Christ saith, our hairs are numbered, are not much more our days? Again he saith, who can add one cubit to his stature? Can then any add to his days? So evident is this point, that the heathen noted it.

Touching their consequence (if a man's time be determined all the promises of long life are to no purpose) I answer, that God who hath set down the just time and period of man's life, hath also set down the means of attaining to that period. Now the time he hath kept secret to himself, the means he hath revealed to us. In regard of us therefore who know not the time appointed of the Lord, it may be said that by using such and such means we prolong our days, or by doing such and such things we shorten them. Now because these means only show them to be long, or short, God's decree remaineth firm and stable, and is not altered thereby: yet this work of lengthening or shortening is attributed to us, because we do what lieth in us thereto, and that freely without any compulsion. For God's decree though it cause a necessity in the event, yet it imposeth no constraint on the will of man, but leaveth it as free (in regard of the manner of working) as if there were no decree at all. And herein God's admirable wisdom is manifested, that notwithstanding his determined purpose of matters, man hath no ground of excuse to say he was forced to this or that.

The knowledge of this determined period of man's life is of great use: for it teacheth us,

1. Wholly to submit our selves to God: and to be prepared either soon to depart out of this world, or long to live in it, as God shall dispose of our time: nor desiring longer to live then God hath appointed: nor grieving to live so long as he hath appointed.

2. Not to fear the threats of any man, thereby to be drawn from God.

3. To do God's work while we have time, &c.

§. 114. Of reward promised to obedience, that it implieth no merit.

The other heresy which Papists gather from this text, is this, Mans obedience is meritorious.

Answ. The reward here promised is no matter of wages and due desert, but of mere grace and favor.

Of this error I have elsewhere more largely spoken.

§. 115. Of the connection of Parents duty with Children's.

THe Apostle having urged children to perform their duties to their parents, he turneth his speech to parents, saying, AND ye fathers, &c. That copulative particle AND, joining an exhortation to parents, for performing their duties to the forenamed exhortation made to children, giveth us to understand, that

Parents are as well bound to duty as children. Their duties indeed be different, yet (notwithstanding their superiority and authority over their children) they are bound to duty. All the directions and exhortations throughout the Scripture given unto parents, concerning their duty, and all the threatenings denounced, and judgments executed on parents for neglect of their duty, are pregnant proofs of this point.

Though parents be over their children, and by them cannot be commanded, yet they are under God: and he it is who hath enjoined them their duty: so as they are bound thereunto, as they will answer it to their Father in heaven.

The authority which parents have, is not so much for their own advancement, as for the better governing of their children, which being so, their very government is a duty.

§. 116. Of the extent of these words, Fathers, Children.

Though the word (Fathers) be here used, which properly setteth forth natural parents, and of natural parents the male kind, yet (as in many other places) it is to be taken in a larger extent: even in as large as this word (children) was before, that so there may be a just and equal relation betwixt children and parents: wherefore both sexes of natural parents are comprised under it, even mother as well as father, and they also who are in place of parents, whether by marriage as all sorts of fathers and mothers in Law, or by appointment, as all they who of right have the custody and charge of children, as Guardians, Tutors, and other like Governors: and so it is every way answerable to the word (parents) used in the first verse: and the word (children) is also here to be taken in the same extent, as it was there.

§. 117. Of parents provoking children.

The next phrase (provoke to wrath) is the exposition of one Greek word, which being a compound word, cannot by one English word be fully expressed: the best and nearest that I can think of is (exasperate.) The word signifieth an extremity in the use of authority: even too much austerity and severity, whereby children are provoked to wrath: which because it is a fault, it is here expressly forbidden (provoke not, &c.) In this word there is a trope: the effect is put for the cause: The Apostles meaning is, that parents should take such heed of their carriage toward their children, as they give them no occasion to be stirred up to wrath. Under this word then are forbidden all such things, as may kindle wrath in children, as too much austerity in carriage, sourness in countenance, threatening and reviling in words, too hard handling, too severe correction, too much restraint of liberty, too small allowance of things needful, with the like. Parents being flesh and blood are subject in this kind to abuse their authority: yea, even they who fall into the other extreme of too much indulgency and cockering of their children, are very prone to fall also into this extreme: as many who for the most part too much suffer their children without due restraint and correction to run into all riot, will sometimes on a sudden, like Lions, fly upon them, and after their own pleasure correct them, and so exceedingly provoke their children. Such as are most cockering, are most prone to provoke to wrath: for, 1. Such least know how to keep a mean: one will sooner leap out of one extreme into another, then go from an extreme to the mean. 2. The children of such are soonest provoked.

§. 118. Of parents seeking the good of their children.

That parents by avoiding the rock of provoking, fall not into the gulf of cockering, the Apostle addeth a BVT, which is as a stop unto them, and teacheth them that

It is not sufficient for parents to prevent such mischiefs a • children may fall into, but they must also seek their good. All the precepts in Scripture charging parents to seek their children's good, prove the point. Herein lieth a main difference betwixt the affection which parents and strangers ought to bear toward children, and the duty which one and the other owe to them. Mere strangers ought not to provoke them: but parents ought moreover every way to seek their good.

The main good which parents ought especially to seek after in the behalf of their children, is noted out in these words: Bring them up in the nurture and admonition of the Lord.

The word translated (bring up) properly signifieth to feed or nourish with all needful things; it is the same that is used before in the 5. chapter and 29. verse, and there translated nourisheth. Not unfitly might the proper signification of the word be here kept, as the best Latin translations, the French, and others have kept.

This word joined with the others that follow, may seem at first sight to be here placed only to make up the sense, as if he had thus said, nurture your child in the ways of God. But if the scope of the Apostle, and signification of the word be well weighed, we shall find that it further implieth a general duty, which nature it self teacheth parents, even this, that

Parents ought to provide all needful things for their children: even such things as tend to the nourishing of their bodies, and preserving of their health and life: for this phrase (to translate it word for word) nourish them in discipline, or in instruction, is a concise speech, implying as much as if he had said, nourish and nurture them, or feed and instruct them. But the Apostle hath thus nearly and concisely joined them together, to show that Nurture and instruction is as needful and profitable, as food and apparel.

§. 119. Of parents nurturing their children.

The word translated nurture, signifieth as well correction as instruction: as Heb. 12. 7. If ye endure chastening: and 2 Tim. 3. 16. The Scripture is profitable for instruction in righteousness. Both senses will here stand, and our English word (as well as the Greek) will bear both: for to nurture children, is as well to correct them, as to instruct them. Very fitly is this advice in this large acceptation inferred upon the former prohibition: for lest parents should thereupon take occasion to lay the reins upon their children's necks, and let them run whither they list, the Apostle hereby teacheth, that

Parents, as they may not be too austere, so neither too remiss. They must not provoke their children to wrath, yet they must keep them under discipline. The word translated nurture, according to the Greek notation thereof doth further set forth the mean betwixt the two forenamed extremes: for it noteth out such a discipline as befitteth a lad, or a young child: so as the thing it self, discipline, by instruction and correction keepeth from one extreme of remissness: the kind or manner of discipline being such as befitteth a child, keepeth from the other extreme of rigor and cruelty. Extremes on either side are dangerous and pernicious, and that to parent and child. For remissness will make children careless of all duty to God and parent: rigor will make them desperate. But virtue and safety consisteth in the mean betwixt both.

§. 120. Of parents fixing precepts in their children's minds.

This word (admonition) according to the notation thereof, hath a particular relation to the mind, and pointeth out an informing and instructing of it. It is taken either for the action of admonishing, (as Tit. 3. 10. reject an heretic after the first and second admonition) or for the thing admonished, in which latter sense most do here take it: yet would I not have the former clean excluded, for according to the full meaning of the word, I take thus much to be intended.

As parents deliver good precepts and principles to their children, so they must be careful, by forcible and frequent admonitions, to fix and settle them in the mind of their children. The Law expresseth as much by another metaphor which it useth, in a direction which it giveth to parents, saying, thou shalt whet or sharpen God's Laws upon thy children, that is, thou shalt teach them diligently unto them.

The more pains is taken in this kind, the less labor will be lost. That which at first is little heeded, by much urging and pressing will forever be held, as a nail that at one blow scarce entereth, with many blows is knocked up to the head.

§ 121. Of adding information to discipline.

The addition of this word admonition unto nurture, is not (as some take it) a mere explication of the same point, but also a declaration of a further duty, which is this:

As parents by discipline keep their children under, so by information they must direct them in the right way. Solomon doth both deliver the point, and also add a good reason to enforce it: for saith he, Traine up a child in the way that he should go; there is the duty: and when he is old, he will not depart from it; there is the reason. Keeping a child under by good discipline, may make him dutiful while the father is over him: but well informing his understanding and judgment, is a means to uphold him in the right way so long as he liveth.

§. 122. Of parents teaching their children the fear of God.

The last word (of the Lord) intimateth the best duty that a parent can do for his child. Admonition of the Lord, declareth such principles as a parent hath received from the Lord, and learned out of God's word: such as may teach a child to fear the Lord, such as tend to true piety and religion: whence further I observe, that

Parents must especially teach their children their duty to God. Come children (saith the Psalmist) hearken unto me, I will teach you the fear of the Lord. Of this particular more largely hereafter.

§. 123. Of the subjection which believing servants owe.

Because there is yet another order in the family besides those which have been noted before, namely the order of Masters & servants, the Apostle prescribeth also unto them their duty.

As he began with wives and children, in the two former orders, so here he beginneth with servants who are the inferiors, for the same reasons before rendered.

The Apostle is somewhat copious in laying forth the duties of servants, and in urging them to perform their duty; and that for two especial reasons: One in respect of those, whose masters were infidels: another in respect of those, whose masters were Saints.

1. Many servants there were in those days wherein the Gospel was first preached to the Gentiles, that by the preaching thereof were converted, whose masters embraced not the Gospel: whereupon those servants began to conceit that they being Christians, ought not to be subject to their masters that were infidels.

2. Other servants there were whose Masters believed the Gospel as well as they: now because the Gospel taught, that there is neither bond nor free, but all are one in Christ Jesus: they thought that they ought not to be subject to their master who was their brother in Christ.

These two preposterous and presumptuous conceits doth the Apostle intimate, and expressly meet with in another place. And because they had taken too deep rooting in the minds of many servants, the Apostle here in this place laboreth the more earnestly to root them out, and that by a thorough pressing upon their conscience that subjection wherein they are bound to their masters, as masters, whatsoever their disposition were. Hereof more afterwards.

Here by the way, note three points.

• 1. The Gospel doth not free inferiors from that subjection to men whereunto by the moral law they are bound.
• 2. Men are ready to turn the grace of God into liberty.
• 3. As errors begin to sprout up in the Church, Ministers must be careful to root them out.

§. 124. Of the meaning of the fifth verse.

THis title (Servants) is a general title, which may be applied to all such as by any outward civil bond, or right, owe their service to another: of what sex soever the persons themselves be: or of what kind soever their servitude is: whether more servile or liberal.

Seruile, as being borne servants, or sold for servants, or taken in war, or ransomed; For of old they were called servants, who being taken in war, were saved from death.

Liberall, as being by voluntary contract made servants, whether at will, as some serving-men, iournie men, and laborers; or for a certain term of years, as prentises, clearkes, and such like. Wherefore whatsoever the birth, parentage, estate, or former condition of any have been; being

Servants they must be subject, and do the duty of servants: the Apostles indefinite title (servants) admitteth no exception of any.

The other title (Masters) hath as large an extent comprising under it both sexes, Masters and Mistresses: and of these all sorts, great and mean, rich and poor, strong and weak, faithful and infidels, true professors and profane; superstitious, idolatrous, heretical persons, or the like: so as

No condition or disposition of the master exempteth a servant from performing duty to him.

Among other degrees and differences, most especially let it be noted that both sexes, mistresses as well as masters, are here meant, that so the duties which are enjoined to be performed to masters may answerably be performed to mistresses (so far as they are common to both) and that both by maidservants, and also by men-servants that are under mistresses. In families mistresses are as ordinary as masters, and therefore I thought good to give an especial item of this.

Under this word (obey) are comprised all those duties which servants owe to their masters: it is the same word that was before used in the first verse: and it hath as large an extent here being applied to servants, as it had there being applied to children: It showeth that

The rule of servants (as servants) is the will of their Master.

This clause (according to the flesh) is by some referred to the action of obedience, as if it were added by the Apostle to show what kind of obedience servants owe to their masters, namely a civil, corporal obedience in temporal things, opposed to that spiritual obedience which is due to God alone.

Ans. Though distinction may be made betwixt that service which is due to God, and that which is due to man, yet this application of this phrase in this place may give occasion to servants to think that if they perform outward service to their masters all is well, they owe no inward fear, or honor, which is an error that the Apostle doth here mainly oppose against.

But because this clause (according to the flesh) is immediately joined to Masters, I refer it to the persons to whom obedience is to be given, and so take it as a description of them, as if he had said, to fleshly or bodily Masters.

The Apostle thus describeth masters for these reasons.

1. For distinction: to show he means such masters as are of the same mould that servants are: so distinguishing them from God who is a spirit: thus doth the Apostle distinguish betwixt fathers of our flesh, and father of spirits.

2. For prevention: left servants might say, our masters are flesh and blood as we are, why then should we be subject to them? To meet with that conceit, the Apostle expressly saith that obedience is due to masters after the flesh.

3. For mitigation of their servitude: for their masters being flesh, they have no power but over the bodies of their servants: their spirits are free from them: in which respect the Apostle calleth Christian servants the Lord's freemen.

4. For consolation against their present condition, which is but for a time, because their masters are flesh: whatsoever is according to the flesh is of no long continuance, but hath his date.

5. For direction: to show in what things especially that obedience which properly belongeth to a master consisteth: namely in civil, outward things: for everyone must be served according to his nature. As God being spirit, must in spirit be served: so man being flesh must in flesh be served. Now this service in the flesh is not opposed to sincere and upright service, but to spiritual. Thus by consequence that may be intended, which some would have principally to be meant.

§. 125. Of the meaning of the sixth verse.

THis and the verse following are added as a further explication of the last clause of the former verse. It should seem that servants, howsoever they might in some measure perform the main duty of obedience, yet failed exceedingly in the manner of performing it. Because masters were but men, masters according to the flesh, who neither had power over the heart, nor could discern the disposition thereof, servants thought they had well done their duty, if they had outwardly performed what their master required: now to root out this bitter weed, and to reform this corrupt conceit, the Apostle is more large in clearing the point of sincere and upright service: therefore, the more fully to express his mind and meaning, first he layeth down the vice contrary to the foresaid sincerity (for contraries laid together do much set forth one another) and then returneth more distinctly to declare the virtue. Whence note

Those points are most to be urged upon people, wherein they most fail.

The vice here noted to be contrary to sincere service is termed eye-service. Our English word doth properly and fitly answer the original, both in the notation, and in the true sense and meaning of it. It implieth a mere outward service only to satisfy the eye of man:

Hypocriticall service is that which is merely in show: when that is pretended to be done which indeed is not done; as if a servant should come from his masters work all in a sweat, as if he had taken extraordinary pains therein, whereas he hath done nothing at all, but otherwise made himself to sweat, or only made a show of sweat.

Parasiticall service is that which is indeed done, but in presence of the master: such servants are they who will be very diligent and faithful in doing such things as their masters see, or shall come to their notice: but otherwise behind their masters back, and in things which they hope shall never come to his knowledge, they will be as negligent, and unfaithful as if they were no servants. Yet to satisfy their masters, and to sooth them, they will do anything though never so unlawful.

From this vice thus discovered note, that

God requireth more then that which may satisfy man's eye. God's eye is a piercing eye, and can see much foulness, where to man's eye all things seem very fair: so as they much deceive themselves who think all is well because no man can say to them, black is thine eye.

Those that content themselves with doing eye-service the Apostle here termeth men-pleasers: which title he giveth unto them for two especial reasons.

1. To show the ground of eye-service: which is because all their care is to please their master, who is a man: for well they know that man can see but the outward show, or that which is done before his face.

2. To show the heinousness of that sin: for it is tainted with Atheism, in that the man guilty thereof hath no respect to God: but preferreth his master before God: he careth not to please God so he please his master: for this is the emphasis of that word (men-pleasers) It is spoken in opposition to God, as the Apostle implieth in another place, saying, If I yet pleased men, I should not be the servant of Christ.

Object. How can it be so heinous a sin to be men-pleasers, when the Apostle adviseth servants to please their masters in all things?

1. Answ. The advice there given is not simply to please, but to please well, as the original word properly signifieth, and the Kings translators have fitly turned it.

2. Answ. That general particle (all things) must be restrained to the duties of a servant, and to all the parts of obedience, which he there mentioneth in the words immediately going before. Servants therefore must please their masters in all things that their masters have power to require at their hands, and they are bound to do. Men-pleasing, here spoken of, is opposed to pleasing of God. Pleasing of men there mentioned is subordinate to our pleasing of God: here to please men is to sooth them up in everything good or evil: there to please them is conscionably to obey them in every lawful thing. Here is condemned a seeking to please men in the first place, and that only, and wholly in everything, whereas we ought first to seek God's approbation, then the testimony of a good conscience, and after these a pleasing of men, but in, for, and under God. Hence then observe that

A servant must not wholly give himself to sooth and please his master: for so may he in many things highly displease Almighty God.

To avoid the two forenamed sins, eye-service, and men-pleasing, the Apostle giveth an excellent direction in these words, as the servants of Christ doing the will of God from the heart, where we may observe Servants of Christ to be opposed to men-pleasers, and doing God's will from the heart to eye-service.

Servants of Christ, are they who know that their masters are in Christ's place, bear his image, have their authority from him, and are under him: so as in serving their masters they serve Christ: and so far as they may serve both together, they will: but if they prove contrary masters, and thereupon one of necessity must be left, then they will cleave unto the highest master, which is Christ: and in this respect they are called the Lord's freemen, 1. Cor. 7. 22. Thus we see how a servant may be no servant, if he do all things for the Lord.

From this opposition betwixt men-pleasers and servants of Christ, note that

They who in all things give themselves to please men are no servants of Christ.

That we may the better know who are servants of Christ, the Apostle addeth a description of them in these words (doing the will of God from the heart.) Christ's will is God's will: for as Christ is God, the fathers will and his is all one: as he is man he wholly ordereth his will by his fathers, he seeketh not his own will, but the will of the father that sent him.

This description of a servant of Christ the Apostle addeth partly as a direction to servants to teach them how in serving their masters, they may be servants of Christ, (namely, in having an eye to God's word, whereby his will is revealed both for the matter and manner of all things which they do) and partly as a motive to persuade them to be content with their place, and cheerfully to do their duty, because so is the will of God.

God's will is that which must direct and settle everyone in the things which they do: for God's will is the rule of that which is right. Every thing is very right which he willeth: and nothing is right that swerueth from his will.

To put a difference betwixt Christ and other masters, and to show that he looketh not (as man doth) upon the outward appearance, but beholdeth the heart, the Apostle annexeth this clause (from the heart.) And it declareth that

A good thing must be well done. To do that which is God's will, commended by his word, is for substance a good thing: to do it from the heart, is the right manner of doing it: That which being good is done after a right manner, is well done.

§. 126. Of the meaning of the seventh verse.

EPHES. 6. 7. With good will doing service as to the Lord and not to men.

IN this verse the Apostle doth yet again inculcate the forenamed point concerning servants manner of obeying their masters, and their care therein to approve themselves to their highest master: whence observe that

Matters needful and weighty are again and again to be pressed. This is a needful point, because servants exceedingly fail therein: and a weighty point it is, because all the comfort and benefit of service consisteth in God's approbation. But the former point is not here merely and barely repeated, but so set down as other good directions are afforded to servants for their manner of obedience.

1. To serve with good will, is somewhat more then with singleness of heart. For it further implieth

1. A readiness and cheerfulness in doing a thing; a doing it with a good mind, as the notation of the Greek word showeth.

2. A desire and endeavor that their masters may reap profit and benefit by their service: whereby they show that they bear a good will, and good mind to their masters.

In setting down servants duties, the Apostle useth another word then before in the fifth verse, namely this (doing service) whereby he showeth that a servants place and duty is of a more abject and inferior kind then the place and duty of a child or a wife: the former word ( obey) was common to all: this word ( doing service) is proper to servants: and the very title of a servant, is derived from thence. Hence note that

Though wives and children be inferiors as well as servants, yet may not servants look for such privileges as they have. Another manner of subjection must be performed by servants.

The clause annexed (as to the Lord) is in effect the same with that in the 5. verse (as to Christ) for by the Lord he here meaneth The Lord Christ. But it is added to meet with a secret Objection. For if servants should say, You require us to serve our masters with good will, but what if they be hard-hearted and regard not our good will, but pervert our good mind? The Apostle giveth them this answer, Look not so much to men and their reward, as to God and his reward: serve men in and for the Lord, even as if you served God: so shall not your service be in vain. The inference of the eighth verse upon this, showeth that this is it which the Apostle here intendeth. Learn therefore that

An eye is to be cast upon God even in those duties which we perform to men: and that both for approbation and reward from God.

The negative clause which followeth in these words (and not to men) is not simply to be taken (for then would it thwart the main scope of the Apostle in this place) but comparatively in relation to God, and that in two respects.

1. That service be not done only to men.

2. That service be not done to men in and for themselves. Service must be done to God as well as men: yea In that service which we do to men, we must serve God. Men must be served for the Lord's sake, because the Lord hath commanded it, because they bear the Lord's image, and stand in his stead: in the Lord, and under the Lord.

From this large declaration of the manner of doing service to masters note the difference betwixt such servants as are servants of men, and such as are servants of Christ.

• 1. They do all to the eye. These all from the heart.
• 2. They seek to please men. These do the will of God.
• 3. They do their service discontentedly. These cheerfully.
• 4. They do all upon self-love. These with good will.

§. 127. Of the meaning of the eight verse.

GReat is the ingratitude of many masters: they will exact all the service that a poor servant possibly can do, but slenderly recompense his pains: yea, it may be, very evilly reward the same, not affording competent food, clothing, lodging, but frowns, checks, and blows. Now to uphold servants in such straits, and to encourage them to do their duty whether their masters regard it or no, the Apostle in this verse laboreth to raise up their minds to God: and to show unto them that he regardeth them, and will sufficiently reward them, so as

Servants labor shall not be in vain in the Lord. To press this encouragement the more upon them, he setteth it down as a thing granted by all, so clear as none of them can be ignorant thereof (Knowing) as if he had said, ye all well enough know that what I now say is most true: hence note that

God's respect of faithful servants is so well known, as none that have any understanding can be ignorant thereof.

The Apostles argument is drawn from the general to a particular, and the generality is noted in the thing done (whatsoever) and in the person that doth it (any man.) But because the generality of the thing might be too far stretched, he addeth this limitation (good) and because the generality of the person might be too much restrained, he addeth this explication (whether bond or free.) This distinction is used because in those days many servants were bond-men and bondwomen. Now the Apostles argument may thus be framed: Everyone of what estate and degree soever he be, shall be rewarded of God for every good thing he doth, be it great or small. Therefore every servant shall be rewarded of God for every good service.

The recompense promised is set forth under a concise speech (the same shall he receive) meaning that he shall receive a reward for the same: that phrase hath relation to the crop which an husbandman receiveth of the corn he sowed, which is of the same kind he sowed: the seed being wheat, the crop is of wheat: the seed being plentifully sowed, the crop will be plentiful: to the same purpose saith this Apostle in another place, whatsoever a man soweth that shall he also reap. Now to apply this, servants that by their faithful service bring honor and glory to God, shall again receive honor and glory. If they ask of whom they shall receive it, the Apostle expressly answereth, Of the Lord: for it is the Lord that said, Them that honor me will I honor. God will not forget them, though their masters may.

From this verse thus opened, I gather these particular observations, concerning servants.

1. Servants may and ought to apply unto themselves general promises made to Christians. Otherwise this general argument of the Apostle is to little purpose in this place.

2. A Christian may be a bond-slave: for the Apostle directeth this encouragement to Christians, among whom he presupposeth some to be slaves, opposing them to free-men, who also were servants.

3. Faithful service performed to men is a good thing: for the good things which servants especially do is in their service.

4. As God accepteth not men because they are free, so neither rejecteth he them because they are bond. It is not the person, but the work that he regardeth.

5. The faithful service of servants is as good seed sown: it will bring forth a good crop. The metaphor here intimated implieth as much.

6. God is honored by the faithful service of servants: this is intimated by the application of God's reward to them, for God honoreth none but them which honor him.

§. 128. Of the connection of masters duties with servants.

TO the duties of servants the Apostle adjoineth the duties of masters, saying, AND ye masters: whence learn that

Masters are as well bound to duty as servants. A like doctrine was noted from the connection of parents duties with children's: there you may see this general further amplified, §. 115.

1. God's law requireth as much: for it expressly enjoineth many duties to masters (as in the eighth treatise following we shall see.)

2. So doth also the law of nature which hath tied master and servant together by a mutual and reciprocal bond, of doing good, as well as of receiving good.

3. The law of nations requireth also as much: For in all nations where ever there was any good government, and where wise, and good laws were made, particular laws of the duties of masters have been made.

4. The law of equity doth so also. One good deserveth another good: therefore the Apostle saith to masters, give unto your servants that which is just and equal.

Now let masters take notice hereof: and know that God the great Lord of all hath made this relation betwixt master and servant, and hath set each of them in their several and distinct places for the mutual good of one another, so as servants are no more for the good of masters, then masters are for the good of servants. Wherefore, as they look for duty, let them perform duty: if servants fail in their duty, let masters see if they themselves be not the cause thereof, by failing in theirs. Their authority will be no excuse before Christ, but a means to aggravate their fault, and increase their condemnation: for the greater the talent is, the more diligence is expected, and the straiter account shall be exacted.

§. 129. Of the meaning of this phrase, Do the same things.

These two titles (Masters, Servants) are so taken here as they were before in the fifth verse.

All the duties of masters are comprised under this phrase, do the same things: which at first sight may seem to be somewhat strange: for may some say, The things which servants must do are these, to fear, to obey, to do service, with the like, and are masters to do the same things?

Answ. 1. These words are not to be referred to those particular duties which are proper to servants, but to those general rules of equity which are common to masters as well as servants; namely, that in their several places, with singleness of heart, as unto Christ, not with eye service as men pleasers, but as the servants of Christ they do the will of God from the heart.

2. Those words may be referred to the eight verse, the verse going immediately before, which layeth down a general rule for all men in their several places to do the good things of their places. Now then as servants must have an eye to their places to do the good things thereof, so masters must do the same things: that is, they must have an eye to their places, to do the good things thereof.

3. Those words may be taken without reference to any former words, and expounded of a mutual, reciprocal, and proportionable duty that ought to pass betwixt master and servant: not in the particulars, as if the same duties were to be performed by each of them, for that were to overthrow the order and degrees which God hath set betwixt master and servant, to cross God's ordinance, and infer contradiction: but in general, that duties are to be performed of each to other: in which respect the Apostle said before of all sorts, superiors, and inferiors, Submit yourselves one to another. And thus by this phrase the doctrine before mentioned is confirmed, that Masters are as well bound to duty as servants.

None of these answers thwart another, but all of them may well be admitted, and all of them well stand together. They all imply a common equity betwixt masters and servants, but no equality: mutual duties, but diverse and distinct duties, appertaining to their several places. Compare with this text, that which the Apostle himself hath more plainly and fully noted (Col. 4. 1.) and we shall observe him to expound his own meaning, for that which here he implieth under this phrase (the same things) that he expresseth there under these two words, just, equal: whereof we shall hereafter more distinctly speak.

Purposely doth the Apostle infold masters duties under this general phrase (the same things) to prevent a secret objection raised from the eminency and superiority of masters above servants, which maketh them think, that servants are only for the use of masters, and that masters are no way tied to their servants. But if in the general masters must do the same things, then they are for their servants good, as well as servants for theirs.

§. 130. Of masters forbearing threatening.

The Apostle in these words (forbearing threatening) doth not simply forbid all manner of threatening, but only prescribe a moderation thereof: and so much have the Kings translators well expressed in the margin against this Text. Threatning is a duty which, as occasion serveth, masters ought to use, and that to prevent blows. But men in authority are naturally prone to insult over their inferiors, and to think that they cannot show their authority but by austerit ie: for which reason the Apostle dehorteth husbands from bitterness, and parents from provoking their children to wrath. Besides, the Gentiles and Heathen thought that they had an absolute power over servants, and that of life and death: whereupon the Roman Emperors made laws to restrain that rigor: for they would use their servants like beasts. Now that Christian masters should not be of the same mind, the Apostle exhorteth them to forbear threatening. Hence note that

Authority must be moderated and kept in compass: else will it be like a swelling river without banks and walls.

Threatning is here put for all manner of rigor, whether in heart, look, words, or actions: for it is usual in Scripture to put one instance for all of the same kind.

Forbearing, implieth a restraint of all manner of excess, as

1. In time and continuance: when there is nothing but continual threatening upon every small and light occasion.

2. In measure; when threatening is too fierce, and violent, so as it maketh the heart to swell again, and as it were fire to come out of the eyes, and thunder out of the mouth, and the body to shake in every part thereof.

3. In execution; when every vengeance once threatened shall surely be put in execution, though the party that caused the threatening be never so sorry for his fault, and humble himself, and promise amendment, and give good hope thereof. Woe were it with us the servants of the high God, if he should so deal with us.

Here note that men may exceed in doing a bounden duty: and so turn a needful virtue into an hurtful vice: great respect therefore must be had to the manner of doing good and lawful things.

Yet further for the extent of this prohibition, we are to know that under the vice forbidden the contrary virtues are commanded, as mildness, gentleness, patience, long suffering, with the like.

§. 131. Of masters subjection to a greater master.

The latter part of this verse containeth a reason to enforce the directions in the former part. The reason in sum layeth down that subjection wherein masters are under God. A point whereof none of them could be ignorant, and therefore he thus setteth it down, knowing: for,

All men know that there is an higher then the highest on earth. The light of nature revealeth as much, no Pagan, much less Christian, can be ignorant thereof. In that speaking to masters he telleth them that they have a master, thereby he giveth them to understand, that

They which are in authority, are also under authority: masters have a master. For God is Lord of Lord's, Master of masters. In this respect saith Joseph a great Governor, am not I under God?

These two little particles (even your, or your also) add some emphasis: having reference to servants, as if he had said, as well your master, as your servants master. Some Greek copies, for more perspecuity, thus read it (both your and their master) the sense is all one which way soever we read it: It showeth that in relation to God,

Masters and servants are in the same subjection, and under a like command. There is one master, even Christ: and all men whosoever are brethren, fellow-servants.

§. 132. Of God's being in heaven.

That great Master, under whom all masters on earth are, is here said to be in heaven, the more to commend and set forth his dignity and authority: and to make masters to stand in the more awe of him: To like purpose David having set forth God sitting in the heavens, inferreth this exhortation unto the great Commanders on earth, Be wise now therefore, ôye Kings, be instructed, ye Judges of the earth: Serue the Lord with fear, and rejoice with trembling.

§. 133. Of God's having no respect of persons.

The Apostle further addeth of God the great master of all, that with him there is no respect of persons. The Hebrew word used to set forth this point signifieth a face: so doth also the Greek word here translated person: it signifieth both face and person. Now we know that the face of a man is outward, and that which of all other parts maketh him most amiable in another's eye. It is opposed to that which is inward, even the heart: in which respect it is said that the Lord seeth not as man seeth, for man looketh on the outward appearance, but the Lord looketh on the heart. Here by a Synecdoche, face or person is put for every outward quality, state, or condition which maketh one to be preferred before another in man's approbation, as beauty, comeliness, stature, wealth, honor, authority, and the like. Now in that God receineth not, or respecteth not persons, it showeth that God preferreth not any one before another for any the forenamed outward respects, or any other like to them. Elihu plainly expoundeth this phrase in these words, he accepteth not the person of princes, nor regardeth the rich more then the poor. The phrase is taken from them that sit in thrones of judgment, where their eyes should be blinded, that they may not see the face or person of those that are brought before them: but only hear the cause.

This properly is here noted of God, to meet with a vain conceit of many masters, who though they know that God is their master as well as their servants master, yet think that God will not call them so straitly to account, but will suffer and tolerate them, because they are of a higher rank, and in a better condition then servants: But by this phrase the Apostle showeth that

To God all are alike: he putteth no difference betwixt any. He will show favor to the meanest, as well as to the greatest: he will take vengeance of the greatest as well as of the meanest.

Many good lessons may be learned from hence: as among other, these,

1. The poorest and meanest that be may have as free access to God as the wealthiest and greatest: and their sure shall be as soon received.

2. The great ones on earth, have as great cause to fear the revenging hand of God for any sin, as mean ones.

3. It becometh magistrates and all in authority to carry themselves impartially towards all that are under them: for they are in God's room. Respect of persons is the cause of all that injustice and wrong which magistrates do.

4. It becometh ministers to be faithful in all God's house, and with an even hand to sow the seed of God's word, and to keep themselves pure from the blood of all men: for they are God's stewards and ambassadors; and therefore they must have no respect of persons.

§. 1. Of those who may seek to be married.

H Auing in the former treatise laid down the foundation of all domestical 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 speak of the persons who are to be accounted true and lawful 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 mutual duties which they owe one to another. First of the first.

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

For the better clearing of this point, we will consider both the parties that may be so nearly joined together, and also the manner how they are rightly joined in so firm an unity.

About the parties we are to search,

• 1. Who may seek a mate for marriage.
• 2. What kind of mate is to be taken.

1. All they who are able without inevitable danger to their yoke fellow to perform the essential duties of marriage, may be married.

Out of this proposition arise three questions to be discussed.

• 1. Who are to be accounted able?
• 2. What danger is inevitable?
• 3. Whether marriage be free for all but such?

§. 2. Of ripeness of years in them that are to be married.

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

1. Ripenesse of years is absolutely necessary for consummating a just and lawful marriage: 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 child. Where the Apostle adviseth parents to take care for the marriage of their children, he putteth in this proviso, if they pass the flour of their age. Child-hood is counted the flour of age. While the flour of the plant sprouteth, the seed is green, unfit to be sown.

§. 3. Of impotent persons that ought not to seek after marriage.

2. They are to be accounted impotent, and in that respect unable to perform the essential duties of marriage, who (to use the Scripture phrase) were borne Eunuchs from their mothers womb: or by any accidental occasion are so made: as they who are defective, or closed in their secret parts: or taken with an incurable palsy: or possessed with frigidity, or any other such like impediment.

These ought not to seek after marriage: for by those signs of impotency God showeth that he calleth them to live single.

Contrarie to this manifestation of God's will do they sin, who conceal their impotency and join themselves in marriage, whereby they frustrate one main end of marriage, which is procreation of children; and do that wrong to the party whom they marie, as sufficient satisfaction can never be made.

§. 4. Of barrenness, that it hindereth not marriage.

§. 5. Of that inevitable danger which hindereth marriage.

3. They who are infected with such contagious diseases, as diffuse themselves into those who have society with them, and infect them also, ought not to seek after marriage: for that cannot but turn to the danger of the party with whom they marie. It was for mutual good one of another that God ordained the law of marriage; to use it to the hurt and danger of one another, is against the main end of the first institution.

The law of shutting up a leper from all society with men proveth as much; for if lepers might not have mutual society with any man, much less might they have matrimonial society 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 themselves, is propagated to their posterity. A like restraint may be applied to such foul 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 use of marriage do they sin, who conceal such diseases, and so join themselves in marriage, to the unanswerable prejudice of the party whom they marry.

§. 6. Of the lawfulness of marriage to all sorts of persons.

Where there is no such just impediment as hath been before mentioned, it is lawful for all sorts of people of what calling or condition soever to marry. For Marriage is honorable in all, or among all, namely in, or among all sorts of people: whereupon it is accounted a Doctrine of devils to forbid to marry. For it is a Doctrine contrary to God's 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 devils.

The disease, for the redressing whereof marriage 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 indefinitely of all, without exception of any, to avoid fornication let every man have his own wife, and let every woman have her own husband. And again, If they cannot contain let them marie: for it is better to marie then to burn.

Object. There be Eunuchs which have made themselves Eunuchs (that is, have abstained from marriage and lived in a single life continently) for the kingdom of heavens sake.

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

Contrarie to this necessary and warrantable liberty, is the impure and tyrannical restraint of the Church of Rome, whereby all that enter into any of their holy orders, are kept from marriage.

Do they not herein tempt God by putting a yoke upon men's necks, which neither our fathers nor we are able to bear? No such restraint was ever enjoined by God's word to any of those holy functions which he ordained: for under the Law it was lawful for high Priests, ordinary Priests, all sorts of Levites, and extraordinary Prophets, to marie: and under the Gospel, for Apostles, Bishops, Deacons, and all Ministers of the word. Fearefull have been the effects of this Diabolical doctrine: as fornication, adultery, incest, Sodomy, buggerie, and what not? Many wives put from their husbands, because their husbands were Ministers, and many Ministers put from their calling because they had wives: many children by this means basely borne, and among them many in their infancy cruelly murdered. Six thousand heads of infants were found in the ponds of a religious house. How many more thousands have been from time to time cast into other ponds, or buried in gardens, or other places, or other ways conveyed out of sight? Deuillish must that doctrine needs be, which hath such devilish effects. Well did he wish, that wished that all they who cannot contain, would take heed how they do rashly profess perfection, and vow virginity.

§. 7. Of the things which are absolutely necessary to make a person fit for marriage.

They who have power to marie must be careful in choosing an help meet for them: for this was God's care when first he instituted marriage. To make an help meet for marriage, some things are absolutely necessary for the very essence or being of marriage; others, necessary for the comfort and happiness of marriage.

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

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

Contrarie to this is the detestable sin of buggerie with beasts, expressly forbidden by the law. A sin more then beastly: for the brute beasts content themselves with their own kind: Monstrous it is in the kind thereof: and a cause of abominable monsters. Contrary also is that copulation which witches have with devils: then which none more unnatural, none more prodigious and odious.

2. One of the contrary sex: the male must choose a female: the female a male. Thus God having made Adam a male, made Eve a female, and joined them in marriage. A conjunction of these different sexes is only fit for increase of mankind, and other marriage duties.

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

3. One beyond those degrees of consanguinity and affinity which are forbidden by the law of God: these degrees are expressed by Moses Levite. 18. 6, 7, &c. and explained in a table of the degrees of consanguinity and affinity within which none may mary, appointed to be hung up in every Church.

Contrary is incest, a sin not only forbidden by God's word, but so horrible even to the heathen as (to use 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 pathetical exclamation against one Sassia who married her son in law, in these words: O incredible wickedness of a woman, not heard of in any age but this! O unbridled and untamed lust! O singular boldness! Not to fear the power of God, and fame of men! &c. Lust, impudency, madness, overcame shame, fear, and reason.

What may we now think of the dispensations which the Pope giveth for incestuous marriages, allowed unto great Princes even by the Tridentine council? doth he not herein show himself to be that man of sin, who opposeth and exalteth himself above all that is called God?

4. One that is free: nor married, nor betrothed to another: the law of marriage noteth thus much in this clause, They two shall be one flesh. And in that the law inflicteth the same punishment upon the person which being betrothed committeth uncleanness, that it doth upon a married person, it is evident that it is unlawful to marie one betrothed to another, as well as one married to another. So firm 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 divorce.

Contrary is Bigamy, and Polygamy, whereof before: unto which head may be referred marriages with such as have been espoused to others before. These are utterly unlawful.

§. 8. Of the lawfulness of other marriages after one of the married couple is dead.

§. 9. Of equality in years betwixt husband and wife.

That matrimonial society may prove comfortable, it is requisite that there should be some equality betwixt the parties that are married in Age, Estate, Condition, Piety.

1. For Age, as the party that seeketh a mate must be of ripe years, fit to give consent, and able to perform marriage 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 grown to years, the other also. It is noted of Zechariah and Elizabeth, that both were well stricken in years. If both were old together, then both also were young together. Equalitie in years maketh married persons more fit for procreation of children, for a mutual performance of marriage duties each to other, and for making their company and society every way more happy.

This equality is not over strictly to be taken, as if the married couple were to be just of the same age, but only for some answerableness in years: which may be though there be a disparity of five or ten, or somewhat more years: especially if the excess of years be on the husbands part: for besides that according to the ordinary course of nature a man's strength and vigor lasteth longer then a woman's, it is very meet that the husband should be some what elder then his wife, because he is an head, a governor, a protector of his wife. The Scripture noteth many husbands to be elder then their wives (as Abraham was ten years elder then Sarah; and if we narrowly mark the circumstances of the histories of Isaac and Jacob, and their wives, we shall find that the husbands were elder then their wives) To my remembrance an approved example of an husband younger then his wife cannot be given out of Scripture.

Contrary to this equality in years, is the practice of many men and women, who being aged, to satisfy their lust, or for some other by-respect, mary such as are but in the flour of their age, wherein they do many times much fail of their expectation: for those young ones finding the society of aged folks to be burdensome, and irksome unto them, soon begin to loath the same, and thereby cause more grief and vexation, then ever they did give comfort and contentment.

On the other side, others there be who in the prime and strength of their age, for wealth, honor, or such like respects, mary those that with age begin to be decrepit, and unfit to be married, hoping that they will not long live, but that with a little trouble they shall purchase much dignity or riches, & after a while be free again. But God oft meeteth with such in their kind, by prolonging the life of those aged persons, and so making the burden to be much more grievous and tedious then was imagined, and by taking away those young ones sooner then they looked for, whereby it cometh to pass that all their hopes perish. The heathen observed inequality in years to be occasions of many mischiefs, and thereupon prescribed rules against it.

§. 10. Of equality in estate • and condition betwixt those that are to be married together.

2. Some equality in outward estate and wealth is also befitting the parties that are to be married together, lest the disparity therein (especially if it be over-great) make the one • nsult over the other more then is meet: for if a man of great wealth be married to a poor woman, he will think to make her as his maid-servant, and expect that she should carry her self towards him so as beseemeth not a yoke-fellow, and a bedfellow: so as such an one may rather be said to be brought unto bondage, then marriage. And if a rich woman mary a poor man, she will look to be the master, and to rule him: so as the order which God hath established will be clean perverted: and the honor of marriage laid in the dust. For where no order is, there can be no honor.

3. The like may be said of outward condition, that therein also there be some equality: that Princes, Nobles, and Gentlemen, mary such as are of their own rank: and the meaner sort such as are of their degree. Note what sort of wives Abraham, Isaac, and Jacob married, and it will appear that they had respect to this parity. Disparitie in condition as well as in estate, is a means to make men and women swell and insult above that which is meet: yea and to twit one another in the teeth with their former estate and condition.

Contrary on the one side are the practices of such as affect to mary above their own estate and degree: thinking by such marriages to advance themselves. This is the only thing which many seek after in seeking wives and husbands; whereby it cometh to pass that they oft meet with the worst matches, and make their marriage a kind of bondage unto them. Great portions make many women proud, dainty, lavish, idle, and careless; a man were much better, even for help of his outward estate, to mary a prudent, sober, thrifty, careful, diligent wife, though with a small portion, then such an one. A proud back, a dainty tooth, and a lavish hand will soon consume a great portion; but a wise woman buildeth her house: and a virtuous woman is a crown to her husband. Many wives also that are married to very rich husbands, are more stinted and pinched in their allowance, then such as are married to men of meaner estate. It is not the means which a man hath, but his mind and disposition that maketh him free and bountiful to his wife.

Contrarie are the marriages which men of great authority and ability make with mean women, yea their own maids many times, and those of the lowest rank, their kitchinmaids. 〈6 pages missing〉 parties part that is to be married: and then if that party be under the government of parents, the matter must be moved to them, before there be any further proceeding therein, as Sampson who seeing and liking a daughter of the Philistines, told his father and his mother thereof. Yea though the party be not under the government of any, yet it is very meet that counsel be taken of wise and understanding friends: that in a matter so weighty as marriage is, there may be the advice of more heads then one, for the preventing of such mischiefs as through rashness might fall out. After a liking is thus taken by one party of a meet mate, that liking must be moved to the other party so liked, to know whether there be a reciprocal affection of one towards another. Thus Sampson went and talked with that woman whom he liked to be his wife. If at first there be a good liking mutually and thoroughly settled in both their hearts of one another, love is like to continue in them forever, as things which are well glued, and settled before they be shaken up and down, will never be severed asunder: but if they be joined together without glue, or shaken while the glue is moist, they cannot remain firm.

Mutuall love and good liking of each other is as glue.

Let the parties to be married be herein well settled before they come to meet with trials through cohabitation, and that love will not easily be loosened by any trials.

Contrarie is the adulterous and brutish practice of such as so soon as they cast their eye on any whom they like, never advise or consult about a right and due proceeding unto marriage, but instantly with all the eagerness and speed they can, like brute beasts, seek to have their desire and lust satisfied. Though to keep themselves free from the penalty of the laws under which they live, they procure means to be married, yet they declare a lustful and adulterous mind. And their practice is too like to the practice of the Beniamits, who catched wives from among the daughters of Shiloh as they were dancing: or else to the practice of the old world, which so grieved the Spirit of God, that it repented him that he had made man, and thereupon he was moved to bring a general deluge on the whole world. Their practice was this, that they took them wives of all that they chose: that is, they rashly and suddenly married whomsoever they liked, without any consideration of their condition.

§. 14. Of a contract what it is?

II. When both parties have manifested a mutual liking each to other, and upon mature deliberation and good advice do conceive one to be a fit match for another, it is requisite that a joint consent and absolute promise of marrying one another before sufficient witnesses be made. This rightly made is a contract, which is the beginning of a marriage.

The right making of a firm contract consisteth in two things:

1. In an actual taking of each other for espoused man and wife.

2. In a direct promise of marrying each other within a convenient time. So as a form of contract may be made to this purpose; First the man taking the woman by the hand to say, I A. take thee B. to my espoused wife, and do faithfully promise to marie thee in time meet and convenient. And then the woman again taking the man by the hand to say, I B. take thee A. to my espoused husband, and do faithfully promise to yield to be married to thee in time meet and convenient. This mutual and actual taking of one another for espoused man and wife in the time present, and a direct promise of marrying one another afterwards, settleth such a right and property of the one in the other as cannot be alienated without license had from the great Judge of heaven, who hath by his divine ordinance settled that right.

§. 15. Of the grounds of a contract.

§. 16. Of the reasons which show how requisite a contract is.

Many good and weighty reasons may be alleged to show how requisite it is that a contract should go before marriage. For

1. It addeth much to the honor of marriage, that it should be deliberately and advisedly step after step, by one degree after another consummated and made up.

2. It putteth a difference betwixt such as intend marriage in the fear of the Lord, for such holy ends as are warranted in the word, and such as intend it only to satisfy their lust, or for other like carnal ends. For these can admit no delay, as was noted before. But they that use this solemn preparation by a contract before marriage, show that they desire to have all things fit for so sacred a matter duly performed; and therefore they are content to make some stay for the better effecting thereof.

3. It is a means of knitting the hearts of the two parties to be married more firmly and inviolably together before they come to dwell together. For a contract being the beginning of a marriage, it is an evident demonstration of God's counsel concerning the parties contracted, that God hath prepared them each for other to be man and wife: so as after the contract is made, they may simply and absolutely pray each for other, that God would bless them one to another, to live comfortably and happily together. Before a contract is made, they can but upon supposition (if God have appointed them to be man and wife) pray one for another. For oft it falleth out that after many great hopes and likelihoods of proceeding in such or such a match, by some occasion or other it is clean broken off: but a lawful contract knitteth so firm a knot as cannot be broken: so as a man may conclude that being contracted to a woman she shall be his wife: and so may a woman conclude of a man. The consideration hereof will further move them more narrowly to observe what good qualities, or what other things, which may make them more lovely one to another, are in each other.

4. It is a means to make them before hand prepare themselves to perform such marriage duties as God's word requireth of man and wife. For a contract giveth them assurance of marriage if they live unto it: so as then they cannot but know that it is high time for them to think how they are to carry themselves, when they come to live in house together: and withal to consider, what crosses ordinarily do accompany the married estate, that they may be before hand prepared wisely to pass them over, or patiently to undergo them.

5. It may be a means of discovering many hidden and close inconveniences, which otherwise would never come to light. For many friends fearing lest the discovering of some evils which are carried closely, should make a breach betwixt themselves and their friends, will not make them known till they see some urgent necessity to move them so to do. Though the evil be such, as being known would hinder marriage, yet till they see some sure evidence, that they shall indeed be married (if no just exception be put in) they will hope that some other occasion may fall out to hinder the marriage, and in that respect conceal their exception. But because a contract is the beginning of marriage, after they have notice thereof, they will not forbear to disclose what they know. For this end is it, that the contract is three several times openly published in the Church, that if any do know any just cause why such persons as are contracted may not lawfully proceed to marriage, they make known the same. A commendable custom: and great pity, that it is so much neglected as it is.

6. It may prevent many plots and practices of inveigling, or stealing away maids and widows. For it oft falleth out, that when parents or other friends have provided a good match for their daughter, or for some other under their government, and all things on all parts well concluded, the wedding day appointed, and all things fitted and prepared for the solemnizing of the wedding, some desirous to forestall that marriage, by secret and cunning devices get the bride away a few days before, if not on the very morning of the intended wedding day, and mary her out of hand to another. That which maketh men so bold is, that they know a clandestine marriage being consummate shall stand firm in law. But a legal contract preventeth such mischiefs, because it maketh such a furtiue marriage utterly void. None therefore knowing that a contract is lawfully made before hand, will be so bold, or rather so mad, as to offer to frustrate a marriage after any such manner.

7. It is a means to stir up the parties which are to be married, more carefully and diligently to provide all things fit for their dwelling together, and well ordering their household before hand; that they be not to seek for necessaries when they should use them. For being contracted, they know that it cannot be long ere they must come to dwell together.

§. 17. Of abusing, or neglecting a contract.

There are two extremes contrary to the forenamed doctrine of a contract. One of attributing too much to it: another of derogating too much from it. Many make it a very marriage, and thereupon have a greater solemnity at their contract, then at their marriage: yea many take liberty after a contract to know their spouse, as if they were married: an unwarrantable and dishonest practice. Lots daughters were contracted to husbands, and yet they are said to have known no man. The law styleth her that is contracted a maid, to show that she ought to keep her self a virgin till the marriage be consummate. Therefore Mary is thus described, a virgin espoused. But it is the common course of most to make light account of this warrantable and honorable proceeding to marriage by a contract. Few there be in comparison of the multitudes that are married, who make any conscience thereof. They think it needless, and utterly neglect it. No marvel that they meet with many mischiefs and inconveniences, when the means of preventing the same are not used. Let such duly weight the reasons rendered in the former section.

§. 18. Of the distance of time betwixt the contract and marriage.

§. 19. Of a religious consecrating of marriage.

III. The last degree of consummating a marriage, is the open and public solemnization thereof: which consisteth

A religious consecration of marriage is performed by the blessing of a public Minister of the word in the open face of the Church in the day time. This of old hath been used of Christians, and still is continued among us. Though we have neither express precept, nor particular pattern in God's word for this manner of solemnizing a marriage (for there is no particular form thereof set down in the Scripture) yet it being agreeable to the general rules thereof, we ought in conscience to subject our selves thereto.

The general rules are these, Let all things be done decently, and in order. The Churches of God have such a custom. Submit yourselves to every ordinance of man for the Lord's sake, with the like. But the foresaid manner of consecrating marriage, is very decent and in good order, a laudable custom of the Churches, and an ordinance of those governors under whom we live. Therefore warrantable, and to be observed. Neither is this order, custom, and ordinance appointed without just and weighty reasons. For

1. Marriage is a kind of public action: the well or ill ordering thereof much tendeth to the good or hurt of family, Church, and common-wealth. For by marriage families are erected, and Church and common-wealth increased and continued.

2. Marriage is honorable. The most sacred and inviolable bond that knitteth any two persons together.

3. Marriage is God's covenant, wherein he himself hath a main and principal stroke. For God is the chiefest agent in joining man and woman in marriage.

On these grounds it hath been thought very requisite that marriage should be solemnized in the day time (as a work of light that need not be covertly and closely done) and that in a public place, whether any, that will, may have free access, either to except against it, and hinder it (if there be just cause) or to be a witness thereof, and to add his blessing thereto. And among public places the Church is thought the fittest, because it is the house of prayer, where persons and actions are most solemnly blessed. And of all persons a public Minister is thought to be the meetest to celebrate marriage, and to join the parties to be married, together, because he stands in God's room, and in and by his ministry God joineth them together, and blesseth them: so as after the minister hath rightly joined man and wife together in matrimony, it may be well said, Those whom God hath joined together, let no man put asunder. The form of consecrating marriage, which is prescribed in our liturgy or common-prayer-book, doth so distinctly, perspicuously, and fully set down whatsoever is to be observed and done by the parties to be married, their parents, or other governors, and the Minister that joineth them together, that I can add nothing thereunto. There are declared the grounds, ends, and uses of marriage. There open proclamation is made whether any can except against the intended marriage. There each party is solemnly charged, that if either of them do know any impediment, why they may not lawfully be married, to disclose it. There also each party is openly demanded if freely and willingly they will take one another for man and wife. There the duties of married persons are declared, and they severally asked whether they will subject themselves thereto or no. All which being openly professed, the parent or some in his stead is called forth to give the Bride to the Bridegroom. Then they two actually taking each other to be man and wife, and testifying the same by express words, and by mutual pledges, the Minister in God's name joineth them together, pronounceth them to be lawful husband and wife, and by prayer craveth God's blessing upon the action, and upon their persons. Thus is the marriage consecrated, and they two made one flesh, that is, lawfully joined together by the inviolable bond of marriage.

§. 20. Of clandestine marriages.

Contrary are clandestine marriages, such as are made in private houses, or other secret places, or in Churches without a sufficient number of witnesses, or in the night time, or without a lawful Minister of the word, with the like. As such seeking of secrecy taketh much from the honor and dignity of marriage, so it implieth some evil cleaving thereto: For every man that evil doth hateth the light. There is little hope that such marriages should have any good success. For where such means as are sanctified for obtaining a blessing on marriage are neglected, what blessing can thereupon be expected?

§. 21. Of a civil celebrating of marriage.

Though upon the forenamed consecrating of marriage it be in regard of the substance thereof fully consummate, yet for the greater solemnity of so honorable a thing, it is very requisite that further there be added a civil celebration of it: under which I comprise all those lawful customs that are used for the setting forth of the outward solemnity thereof, as meeting of friends, accompanying the Bridegroom and Bride both to and from the Church, putting on best apparel, feasting, with other tokens of rejoicing: for which we have express warrant out of God's word.

For the general, that the marriage time is a time of rejoicing, some gather from the notation of the word, as if it were styled marriage of merry age. But to let that pass, The Scripture useth to set forth a time of rejoicing by the joy of the Bridegroom over his Bride, and styleth the voice of a Bridegroom and a Bride, the voice of joy and gladness. And on the contrary counteth it a judgment, when joy is taken away from the Bridegroom and the Bride.

For meeting of friends at the time of marriage, it is noted that Laban gathered together all the men of the place, when his daughter was married. And when Sampson was married, they brought thirty companions to him. And when a friend of the virgin Marie was married, Jesus and his Disciples, besides many other, were invited thereto. And in the parable of the marriage of the Kings son, it is noted that many guests were bidden to the wedding. In all which histories it is further noted, that feasts were made at the solemnizing of those marriages. And the phrases which the Prophet useth of a Bridegroom's decking himself with ornaments, and a Brides adorning her self with Jewels, give warrant for putting on the best apparel at that time.

Here by the way let good heed be taken, that the things which may lawfully be used, be not unlawfully abused, as commonly marriage-festiuities, and that especially in feastings, are.

§. 22. Of ill or well ordering marriage feasts.

Marriage feasts are abused,

1. When they are made at an unseasonable time: as on the Lord's day, or in a time of mourning.

2. When they exceed the ability of him that maketh the feasts.

3. When the abundance prepared, is immoderately taken, even to gluttony and drunkenness. The lewd practice of drinking healths to the Bridegroom and Bride, oft causeth much excess in drunkenness.

4. When too much time is spent therein.

5. When God is clean forgotten therein, and the company poisoned with corrupt communication, unchaste songs, and the like.

6. When the needy and distressed are not remembered therein.

For preventing of these abuses, a seasonable time for celebrating marriage must be chosen out: and moderation used both by him that maketh the feast, and also by them that partake thereof: moderation I say in the measure of eating and drinking, and in the time spent therein: which time must be sanctified with such communication as is good to the use of edifying, that it may minister grace unto the hearers. And for the more cheerfulness therein, witty questions and doubtful riddles may be propounded (as Sampson did) to exercise the wit and judgment of the guests: there may be also singing Psalms and hymns and spiritual songs, making melody in their hearts to the Lord. Yea further, that the marriage meeting, mirth, and feasting may be the better sanctified, good choice is to be made of the guests that are invited thereto. Hereof we have a worthy pattern in those who were married in Cana of Galilee, • nd invited to their feast Jesus, his mother, and his Disciples. Such as Jesus, will minister occasion of savory and sanctified communication, whereby all the guests may be much edified. • uch as the virgin Mary will be a good example of modesty, • brietie, and other like Christian graces. Such as the Disciples, will be far from scorning and deriding wholesome and • ood instructions, but rather give all diligent heed thereunto, •• d lay them up in their hearts.

Above all, that the mirth and joy of marriage be not damped, as Belshazzar's was, let them that are married, and all that come to rejoice with them, be sure that they have true assurance of their spiritual marriage with Christ, and of a good right in him to the creatures which they use. Otherwise their sins will be as that hand-writing which appeared to Belshazzar on the wall.

Finally, in regard of that liberty which God giveth with plenty and abundance to eat of the fat, and drink of the sweet, let the poor that scarce have sufficiency be remembered.

Thus by a right celebrating of marriage, is it much honored: and man and wife with much honor are brought together.

§. 23. Of the honor of marriage in regard of the first institution thereof.

Great reason there is why marriage should with such honor be solemnized. For it is a most honorable thing. Honorable in the institution, ends, privileges, and mystery thereof. No ordinance was more honorable in the first institution thereof, as is evident by the Author thereof, the Place where it was instituted, the Time when it was instituted, the Persons who were first married, and the Manner of joining them together.

1. The Author and first Institutor of marriage was the Lord God. Could there have been a greater, or any way a more excellent Author?

2. The Place was Paradise; the most fair, glorious, pleasant, honorable, commodious, and every way most excellent place that ever was in this world, Place, though it be but a circumstance, addeth much to the honor of a thing. Solemat ordinances are made in honorable places. Thus with us marriages are solemnized in Churches, not in private houses.

3. The Time was the most pure and perfect time that ever was in the world, when no sin or pollution of man had stained it, even the time of man's innocence. Purity addeth much to the honor of a thing.

4. The Persons were the most honorable that ever were even the first father and mother of all mankind, they who had an absolute power and dominion over all creatures, and to whom all were subject. None but they ever had a true monarchy over the whole world.

5. The Manner was with as great deliberation as ever was used in instituting any ordinance. For first the three glorious persons in the Trinity do meet to advise about it. For The Lord God said, and to whom should he speak? not to any created power, but to him that was begotten of himself, that Wonderful, Counselor, &c. In this consultation this ordinance is found to be very needful: (It is not good for man to be alone) thereupon a determination is set down, to make an help meet for man. For the better effecting hereof the Lord proceedeth thereto very deliberately, by sundry steps, and degrees.

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

2. Every of them being thoroughly viewed, and found unfit, another creature is made and that out of man's substance and side, and after his image.

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

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

5. The inviolable law of the near and firm union of man and wife together is enacted.

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

§. 24. Of the Ends of Marriage.

2. The Ends for which marriage was ordained add much to the honor 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 preserved, and propagated, Mal. 2. 15.

2. That men might avoid fornication (1 Cor. 7. 2.) and possess their vessels in holiness and honor. In regard of that proneness which is in man's corrupt nature to lust, this end addeth much to the honor of marriage. It showeth that marriage is as an haven to such as are in jeopardy of their salvation through the gusts of temptations to lust. No sin is more hereditary; none whereof more children of Adam do partake, then this. Well might Christ say (Mat. 19. 11) all men receive not this saying.

Of all the children of Adam that ever were, not one to a million of those that have come to ripeness of years have been true Eunuchs all their life time. Against this hereditary disease no remedy is so sovereign as this. Yea for those that have not the gift of continency this is the only warranted, and sanctified remedy.

3. That man and wife might be a mutual help one to another, (Gen. 2. 18.) An help as for bringing forth, so for bringing up children; and as for erecting, so for well governing their family. An help also for well ordering prosperity, and well bearing adversity. An help in health and sickness. An help while both live 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 help can man have from any other creature as from a wife; or a woman as from an husband.

§. 25. Of the Priuileges of marriage.

III. If ( as once of circumcision) it be demanded what is the privilege, advantage, and profit of marriage, I answer, Much every way.

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

2. It is the only lawful means to make them Fathers and Mothers.

3. It is the ordinary means to make them Masters and Mistresses. All these are great dignities, wherein the image and glory of God consisteth.

4. It is the most effectual means of continuing a man's name and memory in this world, that can be. Children are living monuments, and lively representations of their parents.

5. Many privileges have of old been granted to such as were married. In pleading causes, or giving sentence, they had the first place; and in choice of offices they were preferred. In meetings they had the upper hand. And if they had many children they were exempted from watchings, and other like burthensome functions. Among us, if the younger sister be married before the elder, the preeminency and precedency • s given to the younger.

The privileges and honors which are given to married persons, were questionless the ground of that custom which Laban mentioneth of his country; that the younger was not to be married before the elder.

§. 26. Of the mystery of Marriage.

IIII. Great is that mystery which is set forth by marriage, namely the sacred, spiritual, real, and inviolable union betwixt Christ and his Church: which is excellently deciphe • ed in Solomon's Song, and in Psal. 45. and expressly noted, Eph. 5. 32.

Hereby man and wife who entirely, as they ought, love one another, have an evident demonstration of Christ's love to them. For as parents by that affection which they bear to their children, may better discern the mind, and meaning of God towards them, then such as never had child, so may married persons better know the disposition of Jesus Christ, who is the spouse of every faithful soul, then single persons.

§. 27. Of Marriage 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 marriage. If these two be duly poised, and rightly weighed, we shall find single life too light to be compared with honest marriage. All that can be said for the single estate, is grounded upon accidental 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 unto present necessity.

Object. He useth these words ( good, and better.)

Answ. Those words have relation not to virtue, but to expediency: neither are they spoken in opposition to vice and sin, for then would it follow, that to marie (which is God's ordinance, and honorable in all) were evil and sinful: which is to revive that ancient heresy, that marriage is of the devil. Of old they who have called lawful marriage a defilement, have been said to have the Apostate dragon dwelling in them. But the Apostle styleth that good, which is commodious, and that better which is more expedient: and yet not simply more expedient, but to some persons at sometimes. For if any have not the gift of continency, it is not only commodious or more expedient that they marie, but also absolutely necessary. They are commanded so to do (1 Cor. 7. 9.) Yet on the other side, if any have the gift of continency, they are not simply bound from marriage; there be other occasions, beside avoiding fornication, to move them to marie. It is therefore truly said that Virginity is not commanded, but advised unto. We have no precept for it, but leave it to the power of them that have that power. So far forth as men and women see just occasion of abstaining from marriage (being at least able so to do) they are by the Apostle persuaded to use their liberty and keep themselves free. But all the occasions which move them to remain single arise from the weakness and wickedness of men. Their wickedness who raise troubles against others, their weakness who suffer themselves to be disquieted and too much distracted with affairs of the family, care for wife, children, and the like. Were it not for the wickedness of some, and weakness 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 entire and innocent estate, no such wickedness or weakness had seized upon him: and then in no respect could the single estate have been preferred before the married. But since the fall, Virginity (where it is given) may be of good use: and therefore the Church doth give due honor both to virginity and marriage.

§. 28. Of celebrating marriage with sorrow.

Contrary to the forenamed joyful celebrating of marriage are all those indirect courses which bring much grief, trouble and vexation thereunto: as forced, stolen, unequal, or any other way unlawful marriages: marriages without parents, or other governors and friends consent: or huddled up to avoid the danger of law for former uncleanness committed, with the like. Many by their preposterous and undue performing of so weighty a matter, do not only cause great trouble and disquietness on the marriage day, but also much sorrow all the days of their life. If such find no joy, comfort or help in marriage, but rather the contrary, let them not blame God's ordinance, but their own folly and perverseness.

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

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

The latter also may be drawn to two heads: for they are either such as the married couple are mutually to perform each to other: or such as both of them are jointly to perform to others.

Under that provident care I comprise both the Means whereby it may be the better effected (which is Cohabitation) and the Matter wherein it consisteth:

The joint duties which are to be performed to others,

Many more particulars are comprised under these general heads, which I purpose distinctly to deliver, as I come to them in their several proper places.

§. 2. Of Matrimoniall unity.

The first, highest, chiefest, and most absolutely necessary common-mutual duty betwixt Man and Wife, is Matrimoniall Unity, whereby husband and wife do account one another to be one flesh, and accordingly preserve the inviolable union whereby they are knit together. This is that duty which the Apostle enjoineth to husbands and wives, 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 matrimonial bond frustrate, and of no effect: which bond he would have to be kept firm and inviolable, and they two who are thereby made one, constantly to remain one, and not to make themselves two again. This matrimonial unity is so necessary, as it may not be dis-united or dissolved though one be a Christian, the other a Pagan. If any brother (saith the Apostle) hath a wife that believeth not, let him not put her away. And the woman which hath an husband that believeth not, let her not leave him.

The reasons of this inviolable union are especially two: One taken from the Author of marriage: the other from the Nature thereof.

1. The Author of marriage is God. It is his ordinance: and he it is that by his ordinance hath made of two, one flesh. Now mark the consequence which Christ as a ruled case, and undeniable principle inferreth thereon, What God hath joined together let no man put asunder: If no man, then nor wife, nor husband himself.

2. Such is the Nature of the matrimonial bond as it maketh of two one, and more firmly bindeth them two together, then any other bond can bind any other two together, how then should they be two again?

§. 3. Of Desertion.

The vice contrary to matrimonial unity is Desertion, when one of the married couple through indignation of the true religion, and utter detestation thereof, or some other like cause, shall apparently renounce all matrimonial unity, and withdraw him or her self from all society with the other, and live among Infidels, Idolaters, heretics, or other such persecutors, as a faithful Christian with safety of life, or a good conscience, cannot abide among; and though all good means that can be thought of be used to reclaim the party so departed, yet nothing will prevail, but obstinately persisteth in renouncing all matrimonial fellowship.

This Desertion is in the case of marriage so capital, as it freeth the innocent party from any further seeking after the other. In which respect the Apostle saith, If the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases, 1 Cor. 7. 15. By bondage he meaneth matrimonial subjection (by reason whereof neither of the married persons have power of their own body, but one of the others.) Now they that are not under this bondage, are not bound to seek after it. That Desertion therefore on the delinquents part is such dissolution of marriage, as freeth the innocent party from the bondage thereof. In many reformed Churches beyond the seas Desertion is accounted so far to dissolve the very bond of marriage, as liberty is given to the party forsaken to marie another: and it is also applied to other cases then that which is above mentioned: as when an Infidel, Idolater, or Heretic shall depart from one of the true religion for other causes then hatred of religion: or when both man and wife having lived as Idolaters among Idolaters, one of them being converted to the true faith, leaveth his abode among Idolaters, and goeth to the professors of the true faith, but can by no means get the other party to remove: or when one of the true religion shall depart from another of the same profession, and will by no means be brought to live with the party so left, but openly manifesteth peremptory obstinacy; the matter being heard and adjudged by the Magistrate, the marriage bond may be broken, and liberty given to the party forsaken to mary another. But because our Church hath no such custom, nor our law determined such cases, I leave them to the custom of other Churches.

§. 4. Of matrimonial Chastity.

The second necessary common-mutual marriage-duty is Matrimoniall chastity. Chastity in a large extent is taken for all manner of purity in soul or body: in which respect the Apostle calleth the Church of God a chaste virgin. But in the sense wherein we here use it, it especially appertaineth to the body: which is that virtue whereby we possess our vessels (to use the Apostles phrase) in holiness and honor: or more plainly to our purpose, whereby we keep our bodies undefiled.

That of single life is opposed to fornication: and it is either of such as never were married. 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 marriage. Such an one the Apostle calleth a widow indeed. Chastity of wedlock is that virtue whereby parties married, observing the lawful and honest use of marriage, keep their bodies from being defiled with strange flesh: thus the Apostle commandeth wives to be chaste, Tit. 2. 5. So as they that keep the laws of wedlock are as chaste as they that contain.

Here by the way note the dotage of our adversaries, who think there is no chastity, but of single persons: whereupon in their speeches and writings they oppose chastity and matrimony 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, have inferred by their arguments against Priests marriage, that Marriage is a living in the flesh, a sowing to the flesh, a pollution of the flesh. To that purpose S. Paul's advice to man and wife to abstain, that they may give themselves to fasting and prayer, is urged: but directly contrary to the intent of the Apostle. For,

1. He speaketh there of extraordinary humiliation. 2. He interposeth this limitation, for a time. 3. He saith not simply, that ye may pray, but that ye may give yourselves. (or have leisure) to prayer: as if it did only hinder, but not pollute prayer.

But how can the forenamed spots and blots of marriage stand with that beauty and glory wherewith the Apostle setteth it forth in these words, Marriage is honorable in all, H • b. 13. 4. If marriage were as Papists set it forth to be, the mariagebed were very unfitly called a bed undefiled.

Behold how contrary the spirits of S. Paul and of their Popes were. I wot well far more contrary then chastity and matrimony.

But to return to our matter, clear it is, that married persons may be chaste, and accordingly they ought to be chaste. To which purpose the Apostle counseling men and women, for avoiding fornication, to have wives and husbands, inserteth this particle OWNE (Let every man have his OWNE wife, and every woman have her OWNE husband) whereby he implieth, that they should not have to do with any other. That which Solomon 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 even rauisht with her love; so must the woman be satisfied at all times in her husband, and even rauisht with his love. By the like rule the precept given to wives, to be chaste, must husbands take as directed to themselves also, and be chaste. This duty did Isaac and Rebekah faithfully and mutually perform each to other.

1. It was one main end, why marriage (especially since the fall of man) was ordained, to live chastely. This the Apostle implieth, where he saith, to avoid fornication, let every man have his own wife, and let every woman have her own husband. And again, If they cannot contain let them marry.

2. By chastity is a godly seed preserved on earth. By this reason doth the Prophet Malachi enforce this duty. For after he had said, that the Lord made one, meaning of two one flesh by marriage, he inferreth this exhortation, Therefore take heed to your spirit, and let none deal unfaithfully against the wife of his youth.

3. An especial part of the honor of marriage consisteth in chastity: whereupon the Apostle having given this high commendation of marriage, that it is honorable in all, addeth this clause (and the bed undefiled) to show the reason of that honor. As if he had said, Because the marriage-bed is in it self a bed undefiled, marriage is therefore in it self honorable, and doth so far remain honorable, as the bed remaineth undefiled.

§. 5. Of Adultery.

The vice contrary to matrimonial chastity is Adultery, one of the most capital vices in that estate: a vice whereby way is made for Diuorce: as is clear and evident by the determination of Christ himself, concerning that point, first propounded in his sermon on the mount, and again repeated in his conference with the Pharisees, where condemning unjust diuorces, he excepteth the divorce made for adultery.

And great reason there is thereof. For the adulterer maketh himself one flesh with his harlot. Why then should he remain to be one flesh with his wife? Two (saith the Law) shall be one flesh: not three. The like may be said of a wife committing adultery.

§. 6. Of pardoning adultery upon repentance.

§. 7. Of the difference of adultery in a man, and in a wife.

§. 8. Of the heinousness of Adultery.

But to return to the discovery of the heinousness of Adultery, I find no sin throughout the whole Scripture so notoriously in the several colors thereof set forth, as it is. For besides that it is by name forbidden in the Decalogue, it is further expressly branded to be committed,

1. Against each person in the holy Trinity: the Father (whose covenant is broken) the Son (whose members are made the members of an harlot) and the Holy Ghost (whose Temple is polluted.)

2. Against ones neighbor, as the party with whom the sin is committed (for this sin cannot be committed singly by one alone) the husband and wife of each party who cannot rest contented with any satisfaction) the children borne in adultery (whom they brand with an indelible character of infamy, and deprive of many privileges that otherwise they might enjoy) the alliance and friends of each party (to whom the grief and disgrace of this foul sin reacheth) the whole family appertaining to either of them (for this is as a fire in an house) the town, city, and nation where such unclean birds roost (for all they lie open to the vengeance of God for this sin) and the very Church of God (the holy seed whereof is by this sin hindered)

3. Against the parties themselves that commit this sin, and that against their souls, bodies, name, goods, and all that appertaineth to them.

As this sin is in it self a sinful sin, so by the bitter and cursed fruits which proceed from it, it is made out of measure sinful. For

1. By it husbands and wives affection (which of all other ought to be the most inviolable) is so alienated, as seldom it is reconciled again.

2. By it the goods of the family are much wasted: the adulterous husband spending that wherewith he should provide for his family, on his harlot: and the adulterous wife purloining what she can from her husband.

3. By it husbands and wives are stirred up to wish, and long after one another's death: and not only inwardly in heart to wish it, but outwardly also in deed to practice it.

4. If from this sin there arise not a gauling and terrifying conscience (as oft there doth) then (which is worse) a seared conscience, an hard heart, a reprobate sense, and an impudent face.

Wherefore God accordingly deals with such sinners. In his soul he hateth them: by his word he hath denounced many fearful judgments against them, both in this world, and in the world to come (against no sin more.) This sin is reckoned to be one of the most principal causes of the greatest judgments that ever were inflicted in the world: as of the general deluge: of that fire and brimstone which destroyed Sodom and Gomorrah: of Canaan's spuing out her Inhabitants: of that plague which destroyed in one day 24000: and of the Israelites captivity, with the like: By all which we see that fearful doom verified, Whoremongers, and adulterers God will judge. Now consider what a fearful thing it is to fall into the hands of the living God.

§. 9. Of remedies against Adultery, and in particular of due benevolence, and of defect or excess therein.

For preventing this heinous sin (to omit many other remedies which God's word hath prescribed, as a diligent keeping of the heart (that lustful thoughts proceed not from thence) of the eyes (that they wander not on the beauty or propernesse of any ones person, or on lascivious pictures, or any other like allurements) of the ears (that they hearken not to any enticements of others) of the tongue (that it utter no unchaste and corrupt communication) of the lips (that they delight not in wanton kisses) of the hands (that they use no wanton daliance) of the feet (that they carry thee not too near to the place where adultery may be committed) of thy company (that thou be not defiled with others wantonness and uncleanness) of thy diet (that it be not immoderate) of thine apparel (that it be not garish and lascivious) of thy time (that it be not vainly and idly spent) to omit, I say, these and other like remedies.) One of the best remedies that can be prescribed to married persons (next to an awful fear of God, and a continual setting of him before them, wheresoever they are) is, that husband and wife mutually delight each in other, and maintain a pure and fervent love betwixt themselves, yielding that due benevolence one to another which is warranted & sanctified by God's word, and ordained of God for this particular end. This due benevolence (as the Apostle styleth it) is one of the most proper and essential acts of marriage: and necessary for the main and principal ends thereof: as for preservation of chastity in such as have not the gift of continency, for increasing the world with a legitimate brood, and for linking the affections of the married couple more firmly together. These ends of marriage, at least the two former, are made void without this duty be performed.

As it is called benevolence because it must be performed with good will and delight, willingly, readily and cheerfully; so it is said to be due because it is a debt which the wife oweth to her husband, and he to her. For the wife hath not the power of her own body, but the husband; and likewise also the husband hath not the power of his own body, but the wife.

I have my warrant from the Apostle to prescribe this duty as a remedy against adultery. For to avoid fornication, he adviseth man and wife to render due benevolence one to another. If then this question be moved (How will marriage keep men and women from adultery?) this answer out of the Apostles words may be given (by rendering due benevolence:) which he further inculcateth by declaring the mischief that may follow upon the neglect of this duty, namely a casting of themselves into the snares of Satan. Well might he press this duty to that end, because no other means is of like force: nor fasting, nor watching, nor hard lodging, nor long travel, nor much labor, nor cold, nor solitariness, nor anything else. Some that have by these means endeavored much to beat down their bodies, and subdue lust (but neglected the forenamed remedy) have notwithstanding felt lust boiling in them.

There are two extremes contrary to this duty. One in the defect: another in the excess.

Defect therein is, when in case of need it is not required, or being required by the one, it is not yielded by the other. Modestie is pretended by some for not requiring it: but in a duty so warrantable and needful, pretence of modesty is (to speak the least) a sign of great infirmity, and a cause of much iniquity. To deny this duty being justly required, is to deny a due debt, and to give Satan great advantage. The punishment inflicted on Onan, (Gen. 38. 9, 10.) showeth how great a wrong this is. From that punishment the Hebrews gather that this sin is a kind of murder. It is so much the more heinous when hatred, stoutness, niceness, fear of having too many children, or any other like respects, are the cause thereof.

Excess is either in the measure, or in the time. In the measure, when husband or wife is insatiable; provoking, rather then asswaging lust, and weakening their natural vigor more then suppressing their unnatural humor. Many husbands and wives are much oppressed by their bedfellows insatiableness in this kind.

In the time, when it is against Piety, Mercy, or Modestie.

1. Against Piety, when no day, nor duty of Religion, no not extraordinary days, and duties of humiliation, will make them forbear. The Prophets bidding the bridegroom and • ride go out of their chamber in the day of a Fast, and the Apostles excepting of Prayer and fasting, where he enioineth this duty of due benevolence, show that in the time of a Fast it must • e forborne.

2. Against Mercy, when one of the married couple being weak by sickness, pain, labor, travel, or any other like • eanes, and through that weakness not well able to perform his duty, the other notwithstanding will have it performed. • will have mercy, and not sacrifice, saith the Lord. Shall God's sacrifice give place to mercy, and shall not man's or woman's 〈◊〉 ? for so I may well term this unseasonable desire.