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WEdlock is a state which was ordained by God even then when man stood in his integritie, and before his fall.
2 Marriage is honourable in all, and the bed undefiled. Heb. 13.4.
3 But to speak properly and ac∣curately, it is no Sacrament, ac∣cording to the definition which is
given unto Baptisme, and the Lords Supper.
4 For it wants the externall and visible element according to Gods institution, and likewise it wants the promise which is pro∣per to the Gospell.
5 But if we speak generally and in a large sense, so it may be called a Sacrament, that is, a signe of an holy thing. Ephes. 5.32.
6 The proper place and seat of the doctrine concerning marriage is to be found in Gen. 2.18, &c.
7 Unto which Christ calling us back, Matth. 19.5. sheweth that the answer and solution of all questions and doubts concern∣ing Marriage is to be fetcht from that place.
8 There it is taught that Mar∣riage is the lawfull & indissoluble knot and joyning together of two onely, to wit, the man and the wo∣man.
9 There, Digamie and Polyga∣mie, that is, having two wives or more is against the institution of marriage.
10 Digamie is not, when a man after the death of the first woman marrieth a second, but when a man at the same time hath two wives. Chrysost. in 1. Tim. 3.
11 For neither are second mar∣riages, nor third, nor more then these forbidden by the Holy Ghost, if so be that those that marry marry in the Lord.
12 Again, The woman after the death of her first husband may be married again as before, and yet oftener.
13 God tolerated in the fathers in the Old Testament Polygamie or having many wives, but he no where commanded it.
14 God tolerated it, I say, not for unbridled lusts sake, but for pro∣pagating of the Church, and pro∣moting
the promise concerning the blessed ••eed.
15 And so God used that, which was evill in them, to a good end.
16 That the Marriage-knot may be lawfull, there is required the mutuall consent of both parties.
17 Therefore there must be no violence used, neither must there be any errour, especially such as toucheth the substantialls of marriage.
18 The Consent which is re∣quired must be lawfull, honest, just, free, full, and sincere.
19 But, though we said there must not be any errour, yet if the faith be once pledged, and the pro∣mise of marriage once made, it is not to be broken upon every er∣rour.
20 Neither is the Contract to be made void and of none effect, for want of every condition which is required in the Consent.
21 And further the Consent of the parties is without force and efficacie, if there be not also the Consent of their parents.
22 And therefore we say that the Consent of the parents is as well required as the mutuall Consent of the parties, and that not onely for honesties sake, but also for neces∣sitie.
23 And this we say following the authoritie of the Divine, Na∣turall, and Civill law.
24 Which also some Canons of the Pontificiall law, especially the more ancient, do approve.
25 If the Parents forget the du∣ty which they owe unto their chil∣dren, or if they will abuse their power: the Magistrate is to succeed into the place of the parents.
26 Unto the lawfull joyning to∣gether in Matrimonie this is also required that the degrees of kin∣dred be not violated.
27 Who may lawfully be joyn∣ed together in Matrimonie, and who are forbidden we are taught in Leviticus, chapt. 18, and 20. by an expresse limitation of degrees both of Consanguinitie and Affi∣nitie.
28 Which Texts we say are to be taken and understood not onely of the Persons, but also of the Degrees.
29 And we expresly and plainly affirme that these are the Constitu∣tions of the Law of Nature.
30 In these therefore there is no place for Dispensation.
31 To these Divine Lawes, not without good and wholesome counsell and advice, for greater re∣verence, there are also added by godly Magistrates Prohibitions even to the third degree of an une∣quall line.
32▪ Which we also hold fit to be observed; but yet so, that upon
a good and probable cause they may be relaxed.
33 But still there must be a Pro∣viso, or care had, that Dispensation be not turned into Dissipation.
34 In the Computation or recko∣ning of the Degrees, we follow the Disposition and order of the Canon••.
35 Not that we acknowledge our selves to be bound unto the Canons of the Pontificiall Law: but because herein it is sound and good.
36 In a right line there is given this Rule: As many as the Persons are; so many are the Degrees, ex∣cepting one.
37 In a Collaterall equall Line this Rule is given: As many de∣grees as one Person is distant from the stock; so many degrees is it di∣stant from the other.
38 In a Collaterall unequall Line, In what degree the Person more remote is distant from the stock,
in that likewise it is distant from the other.
39 In respect of Affinitie also some there are which are not to be married together.
40 But this Affinitie, which hin∣dreth marriage, doth not stretch it self farre.
41 For betweene the kindred of the husband and the kindred of the wife, there is no such Affinitie but that they may marry one ano∣ther.
42 But betweene the Wife and the Kindred of the Husband, as also between the Husband and the Kindred of the Wife, there is such Affinitie that they may not marry one another.
43 Therefore, according to the Constitutions of all Lawes, in a right Line Prohibition extends it self In∣finitely.
44 In a Collaterall Line, by the Provinciall Lawes, Prohibition is ex∣tended
to the Third degree.
45 And it respects not onely Consanguinitie but also Affinitie.
46 And it is good counsell which is given by Ictus, That in joyning together in matrimonie, we are not onely to consider what is Lawfull, but also what is Ho∣nest.
47 The Principall end of mar∣riage is the propagation of man∣kind, and of the Church conse∣quently.
48 The Lesse-Principall ends are, That the Man and the Wife may be mutuall and faithfull helps the one to the other, and that they may be a Type of Christ and his Church.
49 The Accidentall end is, The avoiding of fornication.
50 For what before the fall was instituted for an Office or Duty, after the fall became an Help or Remedie.
51 Before Matrimonie, not with∣out good reason, there must go Be∣trothing.
52 Which is the Promise of fu∣ture Marriage.
53 After Betrothing, there may be a Separation, for sundrie causes▪ which are to be judged in the Con∣sistories by godly learned and pru∣dent men.
54 In generall, we say that Re∣fusalls may be made for more causes and reasons, then Divorces may.
55 For many things may hinder Matrimonie to be contracted, which cannot dissolve it when it is contracted.
56 Matrimonie is dissolved by Death and by Adulterie.
57 By Adulterie the very Knot of Matrimonie is dissolved, inso∣much that the party innocent may marrie againe.
58 Jerom thinks that the Adul∣teresse
may not be retained: Augu∣gustine thinks that she may not be dismissed, and put away: But we go in a middle way.
59 If one partie forsake the other and go away out of malice: the Magistrate doth well in pro∣viding and taking care for the par∣tie innocent.
60 But still we must remember Christs Exclusive, That there is no other just Cause of Divorce but onely Adulterie.
61 A Statute speaking Excep∣tively is not extended to other causes. Bald. Lib. 28. C. de Adult.
62 Inhabilitie of body for the use of Matrimonie doth not make a Divorce, but it shewes that no true Matrimonie went before.
63 It is proved by this Argu∣ment: Because that Inhabilitie hap∣ning after marriage doth not admit of a Divorce.
64 We may judge the like con∣cerning
any errour in the Substan∣tialls.
65 Violence is counted equall to Desertion.
66 That Matrimonie is to be dissolved for Heresie, we do not hold, neither do we grant it.
67 Virginitie is Subordinate to Wedlock: for chastitie in both states is pleasing unto God.
68 The Apostle preferres Virgi∣nitie before Wedlock, to wit, in ido∣neous and fit persons, which have the Gift of Continencie: Not abso∣lutely, but in some respect; by reason of troubles, which follow those that are married, and the circum∣stances of times.
69 The yoke of Virginitie is not to be imposed upon any a∣gainst their wills: for all are not able to beare it.
70 Therefore it is free for all to marrie: But, as for those that burne, it is necessarie.
71 If the Spirit voluntarily make thee a Virgin, then art thou a Vir∣gin indeed: There is no need of a Vow, or any Coaction.
72 If thou art a Virgin upon Coaction, before God thou art no Virgin: neither doth thy Vow pro∣fit thee.
73 Virginitie of Body without Vir∣ginitie of Minde is but Hypocriticall
74 Which is not to be com∣pared with Holy Wedlock, but is to be put farre after it.
75 It profits nothing to keep the Body Impolluted without, and to have the Minde Fuming and Flaming with lusts within.
76 What doth it profit to have the Flesh sound, and the Minde corrupted?
77 And yet what one of a thou∣sand is there of those that Vow Vir∣ginitie, which keeps his body al∣together impolluted?
78 But certainly there is not
any that hath his Minde free from the burning of lust within.
79 Paul himself that great A∣postle would here make no Law, nor cast a snare upon any man.
80 It were to be wished therefore that they which cannot containe themselves, would not give up their names to Virginitie, and vow to live a single life: It is a sump∣tuous tower, and a great word which all cannot receive. Bern. Serm. ad Cler.
81 I know no woman, and yet I am no Virgin. (Cassianus cites this saying out of Basil. Lib. 6. de Spir. fornic.)
82 A good man useth Wedlock well: But an evill man useth neither Wedlock nor Virginitie well.
83 Christ, who is the Bride∣groome of the Church, be present by his grace with all those that are married, that they may leade a godly life; and vouchsafe at length
to bring us all unto the celesti∣all Marriage. Amen.