Christian oeconomie: or, A short survey of the right manner of erecting and ordering a familie according to the scriptures. First written in Latine by the author M. W. Perkins, and now set forth in the vulgar tongue, for more common vse and benefit, by Tho. Pickering Bachelar of Diuinitie.

A SHORT SVR∣VEY OF THE RIGHT MANNER OF ERECTING and ordering a Familie, according to the Scriptures.

CHAP. I.

Of Christian Oeconomie, and of the Fa∣milie.

CHristian Oeconomie, is a doctrine of the right ordring of a Fa∣milie.

The onely rule of ordering the Family, is the written word of God. By it Dauid resolued to gouerne his House, whē he saith, I will walke in the vprightnesse of my heart in the midst of my house, Psal. 101. 2. And Salomon affirmeth, that through wisdome an house is builded, and with vn∣derstanding it is established, Prou. 24. 3.

A Familie, is a naturall and simple So∣cietie of certaine persons, hauing mutu∣all relation one to another, vnder the priuate gouernement of one. These persons must be at the least three; be∣cause two cannot make a societie. And aboue three vnder the same head, there may be a thousand in one familie, as it is in the households of Princes, and men of state in the world.

CHAP. 2.

Of the Household seruice of God.

A Family, for the good estate of it selfe, is bound to the performance of two du∣ties; one to God, the o∣ther to it selfe.

The dutie vnto God, is the priuate Worship and Seruice of God, which must be established and setled in eue∣ry family. And the reasons hereof are these.

First, because this duty standeth by the expresse commandement of God, who by his Apostle willeth men to pray

••••ery where, lifting vp pure hands, without ••••rath or doubting, 1. Tim. 2. 8.

Againe, it is confirmed by the cu∣••••ome and practise of holy men in their ••mes; I know (saith the Lord touching Abraham) that he will commaund his sonnes and his household after him, that ••hey keepe the way of the Lord to doe righ••••eousnesse and iudgement, that the Lord may bring vpon Abraham, that which he hath spoken to him, ••en. 18. 19. To the same purpose speaketh Ioshua; If it seeme euill vnto you to serue the Lord, chuse this day whom yee will serue, whether the gods whom your Fathers serued (that were be∣yond the floud) or the gods of the Amorites in whose land ye dwell: But I and my house will serue the Lord, Iosh. 24. 15. And Cor∣nelius is reported to haue been a deuout man, and one that feared God with all his household, Act. 10. 2.

Thirdly, common reason and equi∣tie sheweth it to be a necessarie dutie; for the happie and prosperous estate of the familie, which consisteth in the mu∣tuall loue and agreement of the Man and Wife, in the dutifull obedience of

children to their parents, and in the faithfull seruice of seruants to their Masters, wholly dependeth vpon the grace and blessing of God, and this blessing is annexed to his worship: for 1. Tim. 4. 8. Godlinesse hath the promises of this life, and the life to come. Psalm. 127. 1. Except the Lord builde the house, they la∣bour in vaine that builde; except the Lord keepe the Citie, the keeper watcheth in vaine. Vers. 2. It is in vaine for you to rise early, and to lie downe late, and eate the bread of sorrow, but he will surely giue rest to his beloued. Vers. 3. Beholde, children are the inheritance of Iehouah, and the fruite of the wombe his rewarde. Psalm. 128. 1. Bles∣sed is euery one that feareth the Lord, and walketh in his waies. Vers. 2. When thou eatest the labours of thy hands thou shalt be blessed, and it shall bee well with thee. Vers. 3. Thy wife shall be as the fruitefull vine vpon the sides of thy house, and thy children like Oliue plants round about thy table. Vers. 6. Yea, thou shalt see thy chil∣drens children, and peace vpon Israel. 1. Sam. 1. 27. I prayed (saith Hannah) for this childe, and the Lord hath giuen mee

my desire which I asked of him.

The household seruice of God hath two parts; the first is a conference vpon the word of God, for the edification of all the members thereof, to eternall life. The second is, Inuocation of the name of God, with giuing of thankes for his benefits; both these are commended in the Scriptures. Deut. 6. 6. These words which I command thee this day, shall be in thy heart. Vers. 7. And thou shalt whet them vpon thy children, & talke of thē whē thou tariest in thine house, & as thou walkest by the way, and when thou liest downe, and when thou risest vp. Vers. 20. When thy sonne shall aske thee in time to come, saying, what meane these testimonies, and ordinan∣ces, and lawes, which the Lord our God hath commanded you? Vers. 21. Then thou shalt say vnto thy son, we were Pharaohs bondmē in Egypt, but the Lord brought vs out of E∣gypt with a mightie hand. Vers. 24. There∣fore the Lord hath commanded vs to do all these ordināces, & to fear the Lord our God. Psal. 14. 1. The foole hath said in his heart, There is no God. v. 4. They cal not vpō God.

The times of this seruice are these:

The morning, in which the familie comming together in one place, is to call vpon the name of the Lord, before they begin the workes of their callings.

The euening also is another time to be vsed in prayer, because the familie hath seene the blessing of God vpon their labours the day before, and now the time or rest draweth on, in which euery one is to commend his body and soule into the protection of the Lord; for no man knoweth what shall befall him before he rise again, neither know∣eth any whether euer he shal rise againe or not, it is therefore a desperate bold∣nesse without praying to go to rest.

Besides this, there be other times al∣so wherein to performe this dutie, as before and after meales; For meats and drinkes are blessed to the receiuers, by the word and prayer. 1. Tim. 4. 4. What∣soeuer God hath created is good, neither is any thing to be refused, if it be taken with thankesgiuing, for it is sanctified by the word of God and prayer.

Now these times, the word of God approueth. Deut. 6. 6. Thou shalt talke of

them, when thou liest downe, aud when thou risest vp. Psalm. 55. 18. Euening and mor∣ning and at noone, I will pray and make a noise, and he wil heare my voice. Psa. 127. 1. It is in vaine to rise earely, and to lie downe late, and eate the bread of sorrow, except the Lord vouchsafe a blessing, who will surely giue rest to his beloued.

To these may sometimes be added the exercise of fasting, which is (as oc∣casiō serueth) to be vsed both publike∣ly & priuately, especially when they of the familie be therunto called by some present or imminent calamitie. Hest. 4. 16. Go and assemble all the Iewes that are found in Shusan, and fast yee for mee, and eate not, nor drinke in three daies, day nor night: I also and my maids will fast like∣wise, and so will I go in to the King, which is not according to the law; and if I perish, I pe∣rish. Zachar. 12. 11. And in that day shall there be a great mourning in Ierusalem, and the land shall bewaile, euery familie apart, the family of the house of Dauid apart, and their wiues apart, the family of the house of Nathan apart, and their wiues apart, &c.

Wherefore, those families wherein

this seruice of God is performed, are, as it were, little Churches, yea euen a kind of paradise vpon earth. And for this purpose S. Paul writing to Philemon, greeteth the Church that is in his house, Philem. 1. 2. And in like manner, he sen∣deth salutations to the Church of Co∣rinth, from Aquila and Priscilla, and the Church which was in their house, 1. Cor. 16. 19. On the otherside, where this du∣tie of Gods seruice is not vsed, but ei∣ther for the most part, or altogether neglected, a man may tearme those fa∣milies, no better then companies of prophane and gracelesse Atheists, who as they deny God in their harts, so they are knowne by this note, that they doe not call vpon the name of the Lord, Psalm. 14. 4. Yea such families are fitly com∣pared to an heard of swine, which are alwaies feeding vpon the maste with greedinesse, but neuer looke vp to the hand that beateth it downe, nor to the tree from whence it falleth.

The other dutie concerning the house it selfe, is, That euery member in the familie, according to their abilitie,

employ themselues in some honest and profitable businesse, to maintaine the temporall estate and life of the whole. Gen. 3. 19. In the sweat of thy face shalt thou eat bread, till thou returne to the earth, for out of it wast thou taken; for dust thou art, and to dust shalt thou returne. 1. Cor. 7. 20. Let euery man abide in the same vocation wherein he was called. Now if any one in the familie starteth aside out of his cal∣ling, and inticeth another to idolatrie, he is to be reuealed, Deut. 13. 6. And a∣gaine, their case is very fearefull that do nothing in their houses, but go finely and faire daintily from day to day. This is the blacke marke that the Scripture sets vpon the rich glutton, Luk. 16. 19. There was a certaine rich man, which was cloathed in purple aud fine linen, and fared deliciously euery day.

CHAP. 3.

Of maried folkes.

A Familie is distinguished into sundry combinations or cou∣ples of persons.

A couple, is that wherby two persons standing in mutuall relation to each o∣ther, are combined together as it were in one. And of these two, the one is al∣waies higher, and beareth rule, the o∣ther is lower, and yeeldeth subiection.

Couples are of two sorts; principall, or lesse principall.

The principall, is the combination of maried folkes; and these are so ter∣med in respect of Mariage.

Mariage is the lawfull coniunction of the two maried persons; that is, of one man, and one woman into one flesh. So was the first institution of ma∣riage, Gen. 2. 21. which is expounded by our Sauiour Christ, Matth. 19. 6. Therfore they are no more two, but one flesh. And also by Paul, Ephes. 5. 31. For this cause shall a man leaue father and mother, and shall* 1.1 cleaue vnto his wife, (as two boords are ioyned together with glue) and they which were two, shall be one flesh. Wherefore this is an eternal law of ma∣riage, that two, and not three or foure, shall be one flesh. And for this cause, the fathers, who had many wiues and

Concubines, it may be that through custome they sinned of ignorance, yet they are not in any wise to be excused.

Mariage of it selfe is a thing indiffe∣rent, and the kingdome of God stands no more in it, then in meats and drinks; and yet it is a state in it selfe, farre more excellent, then the condition of single life. For first, it was ordained by God in Paradise, aboue and before all other states of life, in Adams innocencie be∣fore the fall. Againe, it was instituted vpon a most serious and solemne con∣sultation among the three persons in the holy Trinitie. Genes. 1. 26. Let vs make man in our image, according to our likenesse, and let them rule ouer, &c. Gen. 2. 18. Iehouah Elohim said, It is not good that the man should be himselfe alone, I will make him an helpe meete for him. Thirdly, the manner of this coniunction was ex∣cellent, for God ioyned our first pa∣rents Adam and Eue together immedi∣ately. Fourthly, God gaue a large bles∣sing vnto the estate of mariage, saying, Increase and multiplie and fill the earth. Lastly, mariage was made & appointed

by God himselfe, to be the fountaine and seminarie of all other sorts & kinds of life, in the Common-wealth and in the Church.

Now if mankind had continued in that vprightnes and integritie which it had by creation, the state of single life had been of no price and estimation a∣mongst men, neither should it haue had any place in the world, without great contempt of Gods ordinance and blessing.

Neuerthelesse, since the fall, to some men who haue the gift of continencie, it is in many respects farre better then mariage, yet not simplie, but only by accident, in regard of sundrie calami∣ties which came into the world by sin. For, first it freeth a man from many and great cares of houshold affaires. Againe, it maketh him much more fit & dispo∣sed to meditate of heauenly things, without distraction of mind. Besides that, when dangers are either present, or imminent, in matters belonging to this life, the single person is in this case happie, because he and his are more se∣cure

and safe, then others be who are in maried state. 1. Cor. 7. 8. Therefore I say to the vnmaried and widowes, It is good for them if they abide euen as I do. vers. 26. I suppose then this to be good for the present necessitie, I meane, that it is good for a man so to be, vers. 28. But if thou takest a wife thou sinnest not, and if a virgin marrie she sinneth not; neuerthelesse such shall haue trouble in the flesh, vers. 32. And I would haue you without care.

The end of mariage is fourefold.

The first is, procreation of children, for the propagation and continuance of the seed and posteritie of man vpon the earth, Gen. 1. 28. Bringforth fruit multi∣plie, fill the earth, and subdue it, Genes. 9. 1. 1. Tim. 5. 14.

The second is the procreation of an holy seed, wherby the Church of God may be kept holy and chaste, and there may alwaies be a holy company of men, that may worship and serue God in the Church from age to age, Malach. 2. 15. And did not he make one? yet had hee a∣bundance of spirit; and wherefore one? be∣cause he sought a godly seed.

The third is, that after the fall of man∣kind, it might be a soueraigne meanes to auoid fornication, and consequent∣ly to subdue and slake the burning lusts of the flesh, 1. Cor. 7. 2. Neuerthelesse for the auoiding of fornication, let euery man haue his wife, and euery woman haue her husband. vers. 9. But if they cannot abstaine, let them marrie; for it is better to marrie, then to burne. And for this cause, some Schoolemen doe erre, who hold that the secret comming together of man and wife, cannot be without sinne, vn∣lesse it be done for procreation of chil∣dren. Lombard the master of the Sen∣tences saith the contrarie, namely, that mariage before the fall was only a dutie, but now since the fall it is also remedie.

The fourth end is, that the parties married may thereby performe the du∣ties of their callings, in better and more comfortable manner. Prou. 31. 11. The heart of her husband trusteth her, and hee shall haue no need of spoile. vers. 13. She see∣keth wooll, and flaxe, and laboureth cheere∣fully with her hands.

Mariage is free to al orders, and sorts

of men without exception, euen to those that haue the gift of contimencie; but for them which cannot abstaine, it ••s, by the expresse commandement of God, necessarie. Hebr. 13. 4. Mariage is honorable amongst all men, and the bed vndefiled. 1 Cor. 7. 9. But if they cannot abstaine, let them marrie.

By which it appeareth to be a cleare case, that the commandement of the Pope of Rome, whereby he forbiddeth mariage of certaine persons, as namely, of Clergie men, is meerely diabolicall; for so writeth the Apostle, 1. Tim. 4. 1. The spirit speaketh euidently, that in the lat∣ter times some shall depart frō the faith, and shall giue heed vnto spirits of error, and do∣ctrines of diuels, vers. 3. forbidding to marrie.

But against this doctrine sundrie things are alleaged.

Obiect. 1. The Apostle commandeth the married among the Corinthes, to abstaine with consent for a time, that they might giue themselues to fasting and praier, 1. Cor. 7. 5. I answere, that Paul speakes not in that place of daily and common

seruice of God in prayer, but of the so∣lemne and extraordinarie exercise ther∣of, which was ioyned with fasting and abstinence, in common dangers and calamities.

Obiect. 2. 1. Cor. 7. 32. He that is vn∣married careth for the things of the Lord, how he may please the Lord; but the married person careth for the things of the world. Answ. The place is not generally to be vnderstood of all, but indefinitely of those married persons that are carnall and fleshly. And he that is married, is to bee so carefull for the things of the world, as that he ought, and may haue also a special regard of those things that concerne God and his kingdome.

Obiect. 3. 1. Tim. 5. 11. The yonger wi∣dowes (saith the Apostle) will marrie, ha∣uing damnation because they haue broken the first faith. Answ. By the first faith, Paul vnderstandeth that promise and vow which they made vnto Christ, when they were baptised; and they are there said to begin to waxe wanton against Christ, by denying or renouncing that faith, and not otherwise.

Obiect. 4. He that doth earnestly and from his heart, craue the gift of conti∣nencie, God will giue it him, and ther∣fore he need not marrie.

Answ. The gifts of God are of two sorts, some are Generall, some are Pro∣per Generall gifts are such as God gi∣ueth generally to all, and these may be obtained, if they be asked according to Gods word, lawfully, Iam. 1. 5. If any of you lacke wisedome, let him aske it of God, who giueth to all men liberally, and repro∣cheth no man, and it shall bee giuen him. vers. 6. But let him aske in faith, and wa∣uer not. Proper gifts, are those which are giuen only to some certaine men; of which sort is the gift of continencie and such like, which though they bee often and earnestly asked, yet they are seldome or neuer granted vnto some men; as appeareth in Pauls example, who being buffetted by Satan, saith of himselfe, For this thing I besought the Lord thrice, that it might depart from me; but he said vnto me, My grace is sufficient for thee, 2. Cor. 12. 8. 9.

CHAP. 4.

Of the Contract.

MArriage hath two distinct parts, the first is the begin∣ning; the second, the ac∣complishment or consum∣mation thereof.

The Beginning, is the Contract or Espousals; the End or accomplishmēt, is the solemne Manifestation of the Contract, by that which properly we call Mariage. Deut. 20. 7. What man is there that hath betrothed a wife, and hath not taken her? Let him go and returne a∣gaine vnto his house, lest he die in battell, and another man take her. Matth. 1. 18. When his mother Marie was betrothed to Ioseph, before they came together, She was found with child of the Holy Ghost.

Betweene the Contract and Marri∣age, there ought to bee some certaine space or distance of time. The reasons whereof may be these:

First, a businesse of so great impor∣tance as this is, would not be rashly or

vnaduisedly attempted, but should ra∣ther be done by degrees in processe of time, according to that saying, not so ancient as true.* 1.2 Actions of weight, before resolution, require mature deliberation, Se∣condly, That during such a space, in∣quirie may be made, whether there be any iust cause, which may hinder the consummation of Marriage: conside∣ring that before the parties come and conuerse together, what is amisse may be remedied and amended, which to do afterward will be too late. Thirdly, In these cases, persons espoused must haue regard of honestie, as well as of necessitie; not presently vpon the Con∣tract, seeking to satisfie their own flesh∣ly desires, after the manner of bruit beasts, but proceeding therein vpon mature deliberation.

The Contract is a mention or mu∣tuall promise of future mariage, before fit and competent Iudges and Wit∣nesses.

The best manner of giuing this pro∣mise, is, to make it* 1.3 in words touching the present time, and simplie without any

exception or condition expressed or conceiued. For by this meanes it comes to passe, that the bond is made the su∣rer, and the ground or foundation of future mariage the better laid. And hence alone it is, that the persons be∣trothed in Scripture are termed man and wife. Iacob speaking of Rahel, who was only betrothed vnto him, saith to Laban, Giue me my wife, Genes. 29. 21. Deut. 22. 23. If a maid bee betrothed to a husband, and a man find her in the towne, and lie with her, then shall yee bring them both out vnto the gates of the citie, and shall stone them with stones to death, the maid, because she cried not being in the citie, and the man, because hee hath humbled his neighbours wife. Matth. 1. 20. Ioseph feare not to take Mary thy wife.

Now if the promise bee vttered in words,* 1.4 for time to come, it doth not pre∣cisely bind the parties to performance. For example, if one of them saith to the other; N. I will take thee, &c. and not, N. I do take thee, &c. by this forme of speech the match is not made, but only promised to bee made afterward. But if

on the other side it be said, N. I do take thee, and not, I will take thee; by these termes, the mariage at that very instant is begun,* 1.5 not in regard of fact, yet in regard of right and intrest, which the parties haue each in another in deed and in truth. And this is the com∣mon opinion of the learned. Yet not∣withstanding, if the parties contracting shall say each to other, I will take thee to, &c. with intention to bind themselues at the present; the bond is in conscience precisely made before God, and so the Contract is indeed made* 1.6 for the pre∣sent time before God. True it is, that he which standeth to his promise made, as much as in him lieth, doth well: yet if the promise hath or conceiueth some iust cause, why hee should afterward change his purpose, the Contract ex∣pressed in termes for time to come, though it were formerly made, & con∣firmed by oath, must notwithstanding giue place to the Contract made for time present.

Those espousals, which are made vpon condition, which is honest, pos∣sible,

and belonging to Mariage, doe cease or depend: so far forth as the con∣dition annexed ceaseth or dependeth. For example; If the one partie promi∣seth to marry the other vpon cōdition, that his or her kinsman will yeeld con∣sent to the match; or vpon condition of a dowrie that shee shall bring vnto him, sutable to her education, and the familie whereof she commeth: these conditions being kept or not kept, the promise doth likewise stand, or not stand.

But those conditions which are ne∣cessarily vnderstood, or which may certainly be kept and come to passe, do neither hinder nor suspend Marriage. As this: I promise thee mariage, if I liue; or, I promise to marie thee, if the Sunne rise to morrow.

Againe, conditions that are either impossible or dishonest, are not to bee accounted as promises annexed* 1.7 in way of Marriage. Of which sort are these, I will be thy wife, if thou willt take vn∣to thee wings and flie, or, If thou wilt bring an vntimely birth.

Furthermore, if the parties betrothed, do lie together before the condi∣tion (though honest & appertaining to mariage) be performed; then the con∣tract for time to come is, without fur∣ther controuersie, sure and certaine. For where there hath been a carnall vse of each others bodie, it is alwaies pre∣supposed, that a mutuall consent, as touching Mariage, hath gone before.

CHAP. 5.

Of the choise of persons fit for Marriage.

FOr the making of a cōtract, two things are requisite: first the choice, & then the consent of the parties.

Choice is an enquirie after persons mariageable.

Persons mariageable, are such as be fit and able for the maried state.

This fitnes or abilitie is knowne and discerned by certaine signes; which are either essentiall to the contract, or acci∣dentall.

An essentiall signe is that, without which the contract in hand becomes a meere nullitie. And of this sort there are principally fiue.

The first is the distinction of the sex, which is either male, or female. The male is man of a superiour sexe, fit for procreation. The female is woman of an inferiour sexe, fit to conceiue and beare children. 1. Cor. 11. 7. The man ought not to couer his head; for as much as he is the Image and glorie of God; but the woman is the glorie of the man. 1. Tim. 2. 12. I permit not the woman to teach, neither to vsurpe authoritie ouer the man, but to be in silence. By this distinction is condem∣ned, that vnnatural and monstrous sin of vncleannes betweene parties of the same sexe,* 1.8 commonly termed Sodo∣mie; as also the confusion of the* 1.9 kinds of creatures, when one kind commits filthinesse and abomination with ano∣ther.* 1.10

The second signe, is, the iust & law∣f••ll distance of blood.

Distance of blood is then iust and lawfull, when neither of the persons

that are to be married, do come neare to the kindred of their flesh, or to the flesh of their flesh, for so the Scripture speaketh, Leuit 18. 6. No man shall come neare to any of the flesh of his flesh: or to the* 1.11 kindred of his flesh. Where it is to be obserued, that by a mans flesh is meant that substance which is of himselfe, or whereof himselfe consisteth. And by the flesh of his flesh, that which next and immediately issueth out of that flesh whereof he consisteth. Whereupon it followeth, that the touching or com∣ming neare of flesh to flesh, is not spoken of strangers, but of those only that are of kindred.

Kindred is of two sorts, consangui∣nitie, or affinitie.

Kindred in consanguinitie, are those which issue from out, & the same com∣mon blood or stocke. And there be cer∣taine degrees, whereby kinsmen of this sort are distinguished one from an∣other.

A degree is a generation or descent betweene two persons that are of the same blood. For one person cannot

make a degree, vnlesse he be considered relatiuely in regard of generation.

Now many degrees continued or deriued from one and the same head, do make a Line; And a Line is twofold, the Right line, or the Ouerthwart, cō∣monly termed collaterall.

In the Right Line, looke how ma∣nie persons there are, so many degrees there be, that only excepted, which vp∣on occasion offered, is in question, and from which we begin the account.

• Abraham.
• Isaac.
• Iacob.
• Ioseph.

Heere Ioseph is distant three degrees from Abraham, Iacob two, Isaac one, or the first.

The Right line is either ascending or descending.

The right line ascending, is the race of all the ancestors; and it hath sundrie degrees. Of the first whereof is, the fa∣ther

and the mother; of the second, the grand-father both by the father and mothers side, that is, the father of my father, and the father of my mother; and the grand-mother, that is to say, my fathers and my mothers mother. Of the third, is, the great grand-father, or the father of my grand-father; and the great grand-mother, or the mother of my grand-father. Of the fourth, is the great grand-fathers father, and the great grand-fathers, or grand-mothers mother. Of the fift, is the great grand-fathers grand-father, & the great grand-fathers, or great grand-mothers grand-mother. Of the sixt, is the great great grand-fathers grand-father; & the great great grand-fathers, or great great grand-mothers grand-mother.

The right line descending, is the race of a mans owne posteritie. And that al∣so hath sundrie degrees. The first wher∣of is, the sonne and the daughter; the second, the nephew, and the neece; the third, the nephewes sonne, and the neeces daughter. The fourth is the ne∣phewes nephew, or the sonne in the

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fourth degree of lineall descent, & the neeces neece, or the daughter in the same degree of descent. The fift is hee and she that are three lineall descents from the childs child. And so are the rest in their order, by what names soe∣uer they be called and knowne.

Now in this right line, whether ascending or descending, the person, of whom the case or question is moued, commeth neere to the kindred of his flesh. And therefore mariages in this line are prohibited infinitly, without any limitation; so as if Adam himselfe were now aliue, he could not marry by the law of God, because hee should come neare to the kindred of his owne flesh, as Moses speaketh. The reason hereof is, because in the right line, su∣periours and inferiours are to each o∣ther as parents and children; and the kindred betweene parents & children, being the first and nearest of all other, their coniuction in marriage must needs bee most vncleane, and repug∣nant vnto nature.

The collaterall or crooked line, is

that, which walketh by the sides of the right line, whether ascending or de∣scending, in the row of the kindred. And it is either vnequall or equall.

The vnequall is that, whereby the person in question and his kinsman, are vnequally distant from the common stocke, or head of the kindred.

And in this line, looke how many degrees the kinsman that is furthest off from the common stock, is distant from the same, so many is he and his kinsman in question distant one from the other.

For example,

• Thare.
• ...
  • Abraham—
  • Nachor
  • ...
    • Bethuel
    • Laban.

Heere Laban being remoued fur∣thest off, to wit, three degrees from the common stock Thare; is likewise three degrees distant frō Abraham, his great vnckle, and Abraham so many from him.

Furthermore, kinsmen in this Line are of two sorts; some are Superiours to the person in question, some are Inferi∣ours to him.

Superiours are such, as are a kinne to his father, and mother, of some side; and that either nearer, or further off.

Those that are of neare kin to them, bee these. I. The vncle of the fathers side, or the fathers brother; the aunt of the fathers side, or fathers sister. The vncle of the mothers side, or the mo∣thers brother; the aunt of the mothers side, or the mothers sister. II. The great vncle, or grand-fathers brother; the great aunt, or grand-fathers sister. The great vncle, or grand-mothers bro∣ther, and the great aunt, or grand-mo∣thers sister. III. The great vncle by the fathers side, or great grand-fathers brother; and the great aunt by the fa∣thers side, or great grand-fathers sister. The great vncle by the mothers side, or the great grand-mothers brother; and the great aunt by the mothers side, or the great grand-mothers sister. IV. The great grand-vncle by the fathers side,

or great grand-fathers fathers brother: and the great grand-aunt by the same side, or the great grand-fathers fathers sister. The great grand-vncle by the mothers side, or great grand-mothers mothers brother: and the great grand-aunt by the same side, or the great grād-mothers mothers sister.

Now these in regard of their inferi∣ours, are in stead of parents, and there∣fore do come neare to the kindred of their flesh.

Those superiours which are of kin∣dred to parents on the one side, a farre off, are these. I. The sonne and daugh∣ter of the great vncle or aunt by the fa∣thers side; or of the great vncle or aunt by the mothers side. II. The nephew and neece of the great vncle or aunt by the fathers side, or of the great vncle or aunt by the mothers side,* 1.12 neare to the co∣zin germane.

And these as they stand in compa∣rison with their inferiours, doe not come neare to the kindred of their flesh.

The equall collaterall line, is that,

whereby kinsmen are equally distant from their head.

Kinsmen of this line, are, I. whole brothers, that is, brothers by the same father and mother, or halfe brothers, that is, brethren by the same father, but not by the same mother. Againe whole sisters by the same father or mother, or halfe sisters by one of them and not by both. II. The brothers children or cousin germans; that is, the vncles sons or daughters, or the aunts sonnes or daughters. The sisters children, or cou∣sin germans; that is, the aunts sonnes or daughters, which are the children of two sisters. III. The cousin german, the son of the great vncle by the fathers or mothers side, and the cousin german the son of the great aunt, by the fathers or mothers side. The cousin-german the daughter of the great vncle, by the fathers or mothers side, and the cousin german, the daughter of the great aunt by the same sides.

In this line, looke how many degrees the partie in question is remoued from the common stocke, by so many twice-told,

is he remoued from his kinsman in question. Put the case betweene Be∣thuel and Isaac, as in this example.

• Thare
• ...
  • Abraham—
  • ...
    • Isaac.
  • Nachor
  • ...
    • Bethuel.

Heere Bethuel being two degrees re∣moued from Thare, is foure degrees distant from Isaac.

Now he that is in the second degree of this line, comes neare to the kindred of his flesh; and for that cause the ma∣riages of brethren, and sisters are vnlaw∣full, and forbidden.

But against this, sundrie things are alledged.

Obiect. 1. The sons of Adam, who were the first brethren in the world, married their sisters; marriages there∣fore in this degree may seeme to bee lawfull. Answ. The case of those persons in those times, was a case of necessitie, which could not be auoided, and ther∣upon was warranted by diuine dispen∣sation. For God had giuen them his

owne expresse commandement in this behalfe; Beare fruits and multiplie, Gen. 1. 28. Besides that, there were then no other women in the world, by whom they might haue issue and posteritie, but only by their sisters. Whereupon it is manifest, that Gods will was, to per∣mit them to take euen their sisters to their wiues. But now out of this speci∣all dispensation from God, such mat∣ching is vtterly vnlawfull, being an ap∣parent breach of another expresse com¦mandement giuen afterward by God himselfe, Leuit. 18. 9. 11. To this purpose saith Augustine in way of answere to the example propounded.* 1.13 The practise of those first times,* 1.14 then backed by vrgent ne∣nessitie; the more ancient it was, the more damnable it proued afterward, when it was restrained by Gods commandement.

Obiect. 2. Sarah was Abrahams sister, and yet Abraham tooke her to wife. Gen. 20. 12. Yet in very deed she is my sister, for she is the daughter of my father, but not the daughter of my mother, and shee is my wife. Gen. 11. 29. Abraham and Nahor tooke them wiues, and the name of Abra∣hams

wife was Sarah. Answ. Touching this instance, there are sundrie opini∣ons. The Iewes doe grant thus much, that she was called by a name common to all kinsfolke of that sexe, to wit, a Sister; yet indeed shee was Abrahams neece, the sister of Lot, and the daughter of Haran, Abrahams brother, which Moses elsewhere calleth Iischa, Genes. 11. 29. Others thinke, that shee was daughter in law to Thare, Abrahams fa∣ther; because Abraham himselfe saith, She is the daughter of my father, not of my mother. Others are of opinion, that she was Harans daughter in law, and after his death was translated into the family of Terah, her grand-father; who was al¦so in ste••d of her father being dead, and thence shee was termed his daughter Now howsoeuer in this varietie of iudgements, it is hard to find certaintie of truth, yet this is out of doubt, that God in those daies tolerated many things, which notwithstanding he did not altogether approue.

Obiect. 3. 2. Sam. 13. 13. Thamar saies to her brother Amnon; Speake I pray thee

to the King, and he will not denie mee vnto thee. Ans. The speech of Thamar is not simplie to be taken, as if she desired that which she said, or as if it were lawfull to be done, which she wished him to do; but only that she sought to put him off, by giuing him this counsell, in respect of her owne deliuerance from that pre∣sent danger; wherein shee was. Or at least it way be said, that she erroniously supposed it was lawfull for the King to grant such a sute, if it had bin made vn∣to him by her brother Amnon. Whe∣ther way soeuer this speech bee taken, there can no such thing bee gathered thence, as is pretended.

Now out of the second degree of the equal collateral line, it should seeme that those who are ioyned one to ano∣ther in mariage, do not touch the kin∣dred of their flesh; and therefore the law of God forbiddeth not cōsobrines or cousin-germans, that is, brothers and sisters children to marrie.

Yea if examples be of force for this purpose, the Scripture approueth such mariages. For thus it is written, that Ia∣cob

married Rahel the daughter of La∣ban, his mothers brother, Genes. 28. 2. Againe, that Mahlah, Tirzah, and Hog∣lah, Milcah and Noah the daughters of Zelophehad, were married vnto their fa∣thers brothers sonnes, Numb. 36. 11. And Othniel the sonne of Kenaz, the cousin of Caleb, tooke Kiriath-sepher; and hee gaue him Acsah his daughter to wife, Ios. 15. 17.

Howbeit in this case, the rule of the Apostle is to be followed; That nothing be done, euen in things that are other∣wise lawfull, whereby a mans brother may stumble, or bee offended, or made weake, Rom. 14. 21. Wherefore it is conueni∣ent, that such mariages should not be, because sometimes they may giue of∣fence in regard of the law of the Magi∣strate; and because they come some∣what neare to the bonds and termes of blood and stocke, which God hath set downe in his word. Augustine in his 15. booke, De ciuitate Dei, chap. 16. saith to this purpose, Experti autem sumus, &c. that is, We haue found by experience, that in regard of that neerenesse of blood, which cousin-germans haue vnto the degrees of

brothers and sisters, how rarely custome hath admitted those mariages, which were warrantable by lawes, because the law of God hath not forbidden them, nor as yet the law of man. Neuerthelesse the practise law∣full in it selfe, was forborne the rather, be∣cause it came neare to that which was vn∣lawfull, and therfore mariage with the cou∣sin-german, seemed in a manner to be mar∣riage with a mans own brother or sister, &c. Howbeit, there is no question, but in these times it hath been well prouided by lawes, that such mariages should not be vnderta∣ken. For as the multiplication of alliance is hindered thereby, so this inconuenience also groweth from them, that friendship and loue which is procured by affinitie, betweene men that are strangers; cannot be enlarged and encreased, where men goe not out of the li∣mits, and termes of their owne blood; Yea, there is naturally in man a commendable measure of shamefastnesse, whereby vpon consideration of nearenesse in blo••d, hee ac∣knowledgeth a due debt of modestie and ho∣nor to his next kindred, and consequently estraineth himself in regard of them from he occasions and actions of concupiscence,

whereunto hee is inclinable in respect of o∣thers. And hence it is, that generally the modestie that ought to be in those which in∣tend mariage, auoideth as much as may be, these and such like coniunctions. The same is the iudgement of Ambrose in one of his Epistles to his friend Paternus,* 1.15 wher¦in he disswadeth him frō marrying his sonne with his cousin-g••rman, vpon the grounds before alledged by Augustine adding this withall, that though it were in it selfe lawfull, being no where for∣bidden by God, yet in sundrie respects being inexpedient, it ought not to bee done, according to the saying of the A∣postle, All things are lawfull for me,* 1.16 but all things are not expedient.

But it is auouched to the contrarie, that God by expresse law forbiddeth mariage with the aunt, the fathers sister Leuit. 18. 12. and with the mothers sister▪ vers. 13. and with the fathers brother wife, which is also the aunt, vers. 14. therefore by the law of proportion, •• forbiddeth matching with the childr•••• of these persons. For in nature it is a ru∣led case: If a man may not marrie th••

mother, much lesse may he marrie the daughter.

Answ. The argument is faultie, and concludes nothing to the purpose. For there is not the same reason of both. In the right line of consanguinitie, those which are sisters to father and mother, stand in the place and stead of parents; and their nephewes and neeces are to them as children, therefore mariages a∣mong them can stand by no law, either of God, of nature, or by the positiue lawes of nations. It is not so with cousin germans. For hauing no such relation, there is not in their mariages, by the law of Moses, any discouerie of shame, or breach of ciuil honestie. The blessing of God vpon some of them mentioned in Scripture, as vpon Iacob and Rahel, and such like, doe euidently shew that they were lawfull in themselues, and pleasing vnto him. And thus much touching kindred by blood or consan∣guinitie.

Kindred in affinitie, is that, whereby the termes of two kindreds, are brought into the societie of one and the same

familie; or whereby persons that are not of blood, are by marriage allied each to other. Hence it is termed affi∣nitie, because it maketh an vnitie of termes in kindred, which before were distant.

Affinity or alliance groweth by mix∣tion or participation of blood, in the coupling of man and wife together in lawfull mariage. For a bare and simple contract, maketh not alliance betweene partie and partie properly, but mariage after the contract finished and con∣summate.

Againe, the same alliance ceaseth and determineth vpon the death of ei∣ther partie espoused or maried; yet so as the prohibition of coniunction re∣maines, and stands in force, for the pre∣seruation of publike honestie.

Now there is a kind of resemblance and proportion betweene kindred of blood, and kindred by mariage, not on∣ly in regard of degrees and line, but al∣so in respect of the prohibition of de∣grees.

Those that are of alliance, are com∣monly

reduced to these heads. I. The father in law, or the husbands or wiues father. The mother in law, or the hus∣bands or wiues mother. II. The mo∣thers husband, or step father to them that come by another man. The fathers wife, or step-mother to those that come by another woman. III. The wiues fathers father, or grand-father, and the wiues mothers mother, or grand-mo∣ther; or the grand-father and grand-mother of the wife. IV. The sonne in law, or daughters husband, and the daughter in law, or sons wife. V. The neeces husband, & the nephewes wife. VI. The step-son, or son in law, that is, the son of a man by another wife, or of a woman by another husband. The step-daughter, or daughter in law, that is, the daughter of a man by another wife, or of a woman by another hus∣band. VII. The step-sons son, or his son who comes of a man by another woman, or of a woman by another mā. And the step-daughters daughter, or her daughter who comes of a man by another woman, or of the woman by

another husband VIII. The husbāds or wiues brother, & the husbāds sister, or brothers wife. IX. The sisters hus∣band, and the brothers wife.

Concerning affinitie, I propound these rules.

I. Looke in what degree a man is of consanguinity to ones wife, in the same degree of affinitie hee is to the wiues husbād. And cōtrariwise for example.

• Isaac
• ...
  • Esau.
  • Iacob.
  • ...
    • Ioseph—
  • Ioseph

• Samuel
• ...
  • Aaron.
  • Eli.
  • ...
    • Maria.
  • Leui.

Heere, if Mar••e Iosephs wife, be distant from Esau Iosephs vncle by the fathers side, two degrees, then also is Ioseph himself distant from Aaron the brother of Eli his father in law, two degrees. If Marie the wife, be distant from her own father Eli one degree, and from her grand-father Samuel two; then also is her husband distant from Eli his father in law, one degree, and from Samuel his wiues grand-father, two. Another ex∣ample.

• Herod.
• ...
  • Herod.
  • Philip, whose wife is Herodias.

Heere Herod being in the first degree of consanguinitie with his brother Phi∣lip; Herodias his brothers wife is in the first degree of affinitie to him.

II. Rule. Cousins by mariage with∣in the degrees, both of the right and collaterall line, doe come neere to the kindred of their flesh, in the same man∣ner that cousins by bloud doe, in the same lines; and the like degrees in both are forbidden. Therefore in the right line of affinitie, it is as well vnlawful for the father in law to marrie the daugh∣ter in law, or the sonne in law to marry the mother in law; as it is for the father to marrie the daughter, or the sonne the mother. Againe, in the collaterall, it is as vnlawful for the vncle by the mo∣thers side, to marrie the wife of his sisters son, and so in other degrees, as it is for him to match in the same degrees of cōsanguinitie. The reason is, because in these lines, as well as in those of con∣sanguinitie,

superiours and inferiours, are each to other as parents and chil∣dren.

From hence amongst other things, it may bee gathered, that it is in no sort lawful for a man, when his wife is dead, to marrie her sister, Leuit. 18. 16. Thou shalt not discouer the shame of thy brothers wife; for it is thy brothers shame. And Le∣uit. 20. 21. The man that taketh his bro∣thers wife, committeth filthines, because he hath vncouered his brothers shame.

Against this doctrine it is obiected. First, that God commandeth not to take a wife with her sister, during her life, Leuit. 18. 18. in which place, hee doth not simplie forbid a man to marry two sisters one after another, but to marrie them both together, and there∣fore after the wife is dead, a man may marrie her sister.

Ans. The place is a flat prohibition of the sin of Polygamie. For to take a wife to her sister in the Hebrew phrase, is no∣thing else but to take two wiues one to another. The like forme of speech is vsed otherwhere by Moses, as Exo. 26. 3.

Fiue curtaines shall bee coupled together, [the woman to her sister] that is, one to another; and the other fiue curtaines shall be coupled [the woman to her sister] that is, the one to the other. Ezech. 1. 9. The foure beasts were ioyned with their wings, [the woman to her sister] that is, the one to the other. Againe, Moses him∣selfe there alledgeth two reasons against Polygamie: the one is, because the man is to loue, cherish and comfort this wife; whereas, if he should take vnto him an∣other besides her, he should greatly vex his first lawfull wife. The other, because by that meanes he should vncouer the shame of his wife; that is, he should play a very dishonest part with her, to whom he was before lawfully married.

Obiect. 2 The Lord commanded by a speciall law, that the brother, in case his brother died without issue, should take his wife, and raise vp seede vnto him, Deut. 25. 5.

Answ. The words of Moses are a spe∣ciall exception of a generall law pro∣pounded in Leuit. 18. 16. Thou shalt not discouer the shame of thy brothers wife; for

it is thy brothers shame. And they are pe∣culiarly directed to the Israelites, vpon speciall cause; that, when the elder bro∣ther died without seed the name of the first borne might not be extinct, but the familie might bee preserued in that name, by raising vp of seed vnto him, which being a priuiledge proper to the Israelites, vpon that speciall considera∣tion, it must not bee enlarged to any o∣ther sort of men whatsoeuer. Neither is the text to be vnderstood of cousins remoued only, as some thinke, but al∣so of the next of the kindred by blood; as appeareth plainly by the historie of Ruth, chap. I. vers. II. in these words of Naomi to her daughters in law, Turne a∣gaine, my daughters; for what cause will you go with me? Are there any moe sonnes in my wombe, that they may bee your hus∣bands? Turne againe, my daughters, go your way, for I am too old to haue a hus∣band, &c.

III. Rule. The wiues kinsman by blood, is of affinitie to her husband on∣ly; but vnto his kindred by blood, the said kinsman hath no affinitie at all. So

on the contrarie it is true, that though the husbands kinsman by blood, be al∣lied to his wife, yet he hath no alliance to those that are kinsmen of blood vnto her. The reason is, because betweene the kindred of blood on the mans side, and the kindred of blood on the wo∣mans side, there is no affinitie. For the prohibition of the degrees of affinitie, hath force in those only which are the cause thereof, and goeth no further. Now the cause being only in the mar∣ried persons themselues, the effect may not in reason be enlarged, to them that are of the same blood with either of them.

From this rule it followeth, that the kindred of both married persons by blood, may lawfully match together. The sonne in law, may match with the daughter of his mother in law. The fa∣ther and the son by another wife, may marrie the mother and the daughter. Two brothers may lawfully match with two sisters.

IV. Rule. Kindred of affinitie to the wife,* 1.17 are also kindred of affinitie to her

husband; but how? not properly, but only after a sort, and as it were, of affi∣nitie. So on the contrarie. Kindred of alliance to the husband, are, as it were, of alliance to his wife. For example. The wife of my father in law, which is not my wiues owne mother, but her step-mother, is, as it were, my mother in law, for she is (as it were) of affinitie to me, because she is indeed of affinitie to my wife.

Those which are of affinitie only af∣ter a sort, cannot conueniently match one with another. And therefore the sonne in law may not marrie with his wiues step-mother; because being of affinitie to his wife, shee is in stead of a mother in law to him. Neither may the daughter in law match with her hus∣bands step-father, because hee is (as it were) a step-father to her. Againe, my sisters husband may not marry my bro∣thers wife; for they are after a sort, bro∣ther and sister each to other. The reason hereof is, because the wife is holden in law a* 1.18 part of her husband, and ther∣fore if affinitie hinders mariage with

one of the married couples, it hindreth as well in the like case and respect, ma∣riage with the other.

And thus much touching the di∣stance of blood, which in the choice of persons fit for mariage, is most necessa∣rily to be obserued. For in the 18. chap∣ter of Leuiticus, there are sixteene seue∣rall sorts of persons with whom mari∣age is forbidden. The first is the mo∣ther. The second is the step-mother. The thid, the sister by the same father and mother. The fourth, the half-sister, by one of the parents only. The fifth is the neece by the sonne. The sixth, the neece by the daughter. The seuenth, the fathers sister. The eight, the vncles, that is, the fathers brothers wife. The ninth, the mothers sister. The tenth, the daughter in law, or sons wife. The ele∣uenth, the brothers wife. The twelfth, the wiues mother. The thirteenth, the step-daughter, or the wiues daughter by another husbād, or husbāds daugh∣ter by a former wife. The fourteenth, is the step-sonnes daughter, that is, his daughter who was the wiues sonne by

another husbād. The fifteenth, the step-daughters daughter. The sixteenth, is the wiues sister. And not only these, but all other answerable to them, either in the same or like degree, are by equall proportion forbidden to be had in ma∣riage.

It is alledged, that the prohibitions mentioned in that chapter, are meerely Mosaicall, that is, Ceremoniall, and therefore doe not bind vs now in the new Testament.

Answ. It is a flat vntruth; as shall ap∣peare by these reasons.

First, the Cananites long before these lawes were giuen by Moses to the Is∣raelites, were grieuously afflicted for the breach and contempt of the same, as may bee gathered by that which is written in the same chapter of Leuiticus,* 1.19 vers. 3. According to the workes of the land of Canaan, yee shall not do, neither walke in their ordinances. And vers. 24. You shall not defile your selues in any of these things: for in all these the nations are defiled, which I will cast out before you. vers. 25. And the land is defiled; therefore I will visite the wic∣kednes

thereof vpon it, and the land shall vomit out her inhabitants.

Secondly, the Prophets themselues after Moses, are wont to account these prohibitions not Ceremonial, but Mo∣rall. Ezech. 22. 10. In thee, haue they disco∣uered their fathers shame; in thee haue they vexed her, that was polluted in her flowers. Amos 2. 7. A man and his father will go in to a maid, to prophane the name of my holinesse.

Thirdly, the same lawes are also vr∣ged in the new Testament, wherin Le∣gal Ceremonies were determined, and had their end. Mark. 6. 18. Iohn said to Herod, It is not lawfull for thee to haue thy brothers wife. 1. Cor. 5. 1. It is heard cer∣tainly, that there is Fornication among you, and such Fornication, as is not once named among the Gentiles, that one should haue his fathers wife.

Fourthly, Nature it selfe by proper instinct, abhorreth such kind of con∣iunctions, & the prohibitions of them, haue sufficient ground, euen from her principles. For to this purpose it is, that not only the lawes of the Romane Em∣perours,

but also the ciuill Canons and constitutions of men, very skilfull in that kind, haue in all ages expresly bin made against such persons, as haue of∣fended in those societies forbidden by the law of Moses.

Fiftly, The Lord himselfe hath de∣nounced many and great punishments to be inflicted vpon the breach of the same lawes. Leuit. 20. 11. The man that lieth with his fathers wife, because hee hath vncouered his fathers shame, they shall both die; their blood shal be vpon them. vers. 12. The man that lieth with his daughter in law, they both shall die the death; they haue wrought abomination; their blood shall bee vpon them. vers. 14. He that takes a wife and her mother, committeth wickednesse; they shall burne him and them with fire. vers. 16. The man that taketh his sister, his fathers daughter, or his mothers daughter, and seeth her shame, and she seeth his shame; it is villanie: therefore they shall be cut off in the sight of their people. vers. 20. The man that lieth with his fathers brothers wife, and vncouereth his vncles shame, they shall beare their iniquitie, & shall die child∣lesse.

Deut. 23. 2. A bastard shall not enter into the congregation of the Lord, euen to his tenth generation. Deut. 27. 20. Cursed be he that lieth with his fathers wife.

The third essential Signe of a person mariageable, is abilitie and fitnesse for procreation. And this in an holy and modest sort is alwaies supposed to bee in the partie contracted, vnlesse the cō∣trarie be manifestly knowne, & discer∣ned by some apparent infirmitie in the bodie.

Hence I gather, that it is vnlawful to make a contract with such a person, as is vnfit for the vse of mariage, either by naturall constitution of bodie, or by ac∣cident. For example; in regard of sick∣nesse, or of frigiditie, or of the palsie vn∣curable, or lastly of the depriuation of the parts belonging to generation. These and such like impediments are of force, though a contract should al∣readie be made, yet to make it a meere nullitie, considering that God maketh knowne his will in them, that hee ap∣prooueth not of such espousals, but would haue them to be dissolued.

Againe, that which is made betweene two persons that are* 1.20 vnder age, is to bee holden and accounted as vnlaw∣full. And though it should be done by consent, or cōmandement of Parents, yet it is of no moment. This alwaies re∣membred; except it bee ratified by a new consent of the parties after they be come to age; or that they in the meane time haue had priuate and carnall co∣pulation one with another.

Againe, put the case two be espou∣sed, whereof the one is vnder age, the other of full age; the partie that is of full age, ought to tarrie and expect the time, wherein the issue of the espousals formerly made, may bee manifested. And the vnder-aged may not break off consent, either before, or when they be come to perfect yeares, but must rest in expectation of the accomplishment of the contract, when hee or she shall be out of their minoritie.

The fourth essential Signe, is a sound and healthfull constitution of bodie, free from diseases incurablie conta∣gious.

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Whereupon it followeth, that a pro∣mise of mariage made betweene those, whereof the one hath a disease so loth∣some, as that the other vpon good ground cannot possiblie endure fami∣liar societie and companie with him; though it do not wholly hinder the vse of the bodie, is vtterly vnlawfull.

Of this sort is the Leprosie, the Frēch poxe and such like. For seeing there cannot be any matrimonial vse of them that are tainted with such contagious diseases, without apparent danger of infecting each other, and those also, which haue societie with them, and o∣thers; yea and by this meanes the issue of their bodies, growing of a corrupted seed, are euen borne to perpetual mi∣serie, and to the great hurt and hinde∣rance of the Common-wealth; the case is plaine, that such mariages cannot be vndertaken with good conscience.

Now if the one party haue a disease, though not contagious, yet either in∣curable, or so* 1.21 lothsome, as the other hath iust cause to abhor his companie; for example, if he be sicke of a Lethar∣gie,

of the falling sicknes, or such like diseases; then, though it be lawfull to match with him, because such a con∣tract is not expressely forbidden, nei∣ther is it apparantly hurtfull to the Cō∣mon-wealth, yet is it not expedient, be∣cause the disease being lothsome to the sound partie, the mariage also will be∣come vnprofitable, and the partie in danger of breaking the commandemēt of the Morall law, wherein God for∣biddeth to commit adulterie.

The fifth essentiall Signe of a person mariageable, is freedome from mari∣age; whereby both the parties which enter contract, are so at libertie, that nei∣ther the man hath in present another wife, or is promised to another; nor the woman hath another husband, or is promised to another. The reason is, be∣cause God himselfe esteemeth that ma∣riage only lawfull, wherein one man is ioyned to one woman, and they both into one flesh; & consequently iudgeth it vnlawfull, as for one man to haue more wiues; so for one woman at the same time to haue more husbands.

Hence it followeth, that it is against the law of God, and the first institution of mariage, that a contract should bee made betweene such persons, whereof the one is formerly betrothed to ano∣ther. For so long as the first promise stands in force, the man can no more be betrothed to two women, then he may be the husband of two wiues; because the spouse by the bond of her promise to the man, becomes a wife; and the man by the bond of his promise to the woman, becomes an husband, Deut. 22. 23. 24.

Againe, there can bee no sure-ma∣king, and consequently no mariage with such a one, as either hath been di∣uorced without a sufficient cause, or hath wrongfully forsaken and reiected a lawfull mate before. To this purpose saith our Sauiour Christ, Matth. 19. 9. I say vnto you, that whosoeuer shall put away his wife, except it be for whoredome, & ma∣rieth another, committeth adulterie; and whosoeuer marrieth her which is diuorced, committeth adulterie. And Saint Paul, 1. Cor. 7. 11. But & if she depart, let her re∣maine

vnmarried, or be reconciled vnto her husband, and let not the husband put away his wife.

Hitherto I haue treated of essentiall markes, which belong to the being of mariage. Now I come to those that are accidentall.

An accidentall marke of a person fit for mariage, is that, which belongeth not to the being, but to the well being, that is, to the holines and puritie of that estate. And of this sort, there be three that are the principall.

The first is paritie or equality, in re∣gard of Christian religion; For in ma∣riage, there is a speciall care to be had, that belieuers be matched with belie∣uers, and Christians with Christians; not belieuers with Infidels, or Christi∣ans with Pagans. For the former sort are only and alwaies to be made and kept, and the latter to be auoided, yea inhibited by positiue lawes and consti∣tutions, the breach whereof in such ca∣ses is seuerely to be punished. The neg∣lect of this point was one principall cause of the destructiō of the old world

by the floud. Gen. 6. 2. The sons of God saw the daughters of men, that they were faire, and they tooke them wiues of all that they liked. Abraham obserued it in the mariage of Isaac his sonne, and for that purpose tooke an oath of his seruant. Gen. 24. 3. I will make thee sweare by the Lord God of heauen, and God of the earth, that thou shalt not take a wife vnto my son, of the daughters of the Cananites among whom I dwell. And in imitation of that holy example, Isaac also giues a charge vnto Iacob his son, that he should not take a wife of the daughters of Canaan, Gen. 28. 1. Afterward there was an ex∣presse law of God giuen by Moses, tou∣ching the Gentiles that liued in that land. Exod. 34. 15. Beware that thou make not a couenant with the inhabitants of the land, &c. vers. 16. And take of their daugh∣ters vnto thy sonnes, and their daughters go a whoring after their gods; and make thy sonnes goe a whoring after their gods. And the same law was vrged by Ezra the Priest in his time. Ezra 10. 11. Sepa∣rate your selues from the people of the land, and from the strange wiues. Lastly, S. Paul

exhorteth the Corinthiās, 2. Cor. 6. 14. Be not vnequally yoked with the Infidels. And Titus 3. 10. Reiect him that is an he∣retike, after once or twice admonition.

But suppose it falleth out, that the espousals be past, and that both parties at the first were belieuers, or one of thē only; or that at first both were vnbelie∣uers, and yet afterward one of them is conuerted to the faith; or further, ad∣mit that both were belieuers at the con∣tract, yet within some time after, the one becomes an Infidell, that is to say, a Iew, a Turke, or an obstinate Here∣tike, that denies the faith, and razeth euen the very foundation of Religion; in this case what is to be done? Surely euē such espousals once made and en∣ded, if there be no other impediments but these, are to stand & continue firme and vnchangeable; so long as the vn∣belieuing partie doth willingly yeeld, and submit him or her selfe to the per∣formance of mariage duties, properly belonging to man and wife. My reason is, the speech of Paul, who saith; If any brother haue a wife, that beleeueth not, if

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she be content to dwell with him, let him not forsake her. Againe, The woman which hath an husband that belieueth not, if he be content to dwell with her, let her not for∣sake him, 1. Cor. 7. 12. 13.

If it be heere alledged, that the sin of adulterie dissolues the bond both of contract and mariage, and therefore much more doth idolatrie or infidelity, which is a sinne farre more detestable then adulterie: I answere, that the que∣stiō is not, whether of these is the grea∣ter sin, or more hainous in the sight of God; for Infidelitie in both respects far exceedeth the other; but whether of them is more repugnant to the nature and condition of wedlocke. Now the sinne of adulterie is that alone, which breakes the bond, and renounceth the troth plighted in mariage, and is the proper cause of a diuorce, and not Ido∣latrie or Infidelitie.

The second note, is parity or equali∣tie in regard of age and condition.

First of Age; because though the ma∣riage of persons, whose yeares are farre vnequall, is not expresly forbidden in

the word; yet is it agreeable to the rules of expediencie and decencie, that the aged should match with the aged, the yonger with the yonger.

Reasons are these. First, because the comforts of this societie in likelihood will by this meanes alwaies be equall, and consequently bring the more con∣tentment to either partie. Secondly, these vnequall mariages are often times offensiue to others. Thirdly, they can∣not but in some cases proue offensiue e∣uen to themselues. For when a man of great yeares matcheth with a woman very yong, or a yong stripling marrieth an aged woman; the elder partie grow∣ing weake and impotent, may the soo∣ner come to be vnfit for mariage duties; and the yonger being of greater strēgth and abilitie,, the more in danger of be∣ing exposed to incontinencie, and that in the highest degree, vnlesse he be re∣strained by Gods speciall grace. For this cause it was a great fault, where∣with one Apuleius was iustly charged, that being but a very yong man, he was married to a wife of 60. yeares of age.

Secondly, of condition and estate. For this also is answerable vnto the A∣postles rule, who exhorteth men to thinke of, and to do those things which are true, iust, commendable, and of good report, Philip. 4. 8. Thus it is a seemely and commendable practise, that, the Prince, the Noble man, the free-man, the gentleman, the yeoman, &c. should be ioyned in societie with them, that are of the same or like condition with themselues, and not otherwise. For this cause are the auncient Romans greatly to be commended, who (as we reade in their stories) had such a carefull re∣spect of their mariages in this behalfe, that they made lawes and constitutions for the restraining of inequalitie of worldly estate in such societies, by this meanes preuenting much confusion and disturbance in families, and other orders of men. Whereunto agrees that of Tertullian,* 1.22 who saith, That if a free wo∣man had affianced her selfe to him that was a bond-man to another, and being thrice ad∣monished thereof, by him that had autho∣ritie ouer her, did notwithstanding perseuere

in her purpose; she should, according to the law, lose her freedome.

The third note is publike honestie and credit, whereby the contract made becomes a matter of good report, well thought and spoken of abroad. What∣soeuer things are of good report, thinke on them. Philip. 4. 8. From hence I gather,

I. That it is an vnseemely thing for a mā to make promise of mariage to such a woman, as hath bin formerly deflow∣red, or hath and is, or may beconuinced of adulterie & vncleannes. Nay I adde further, that a cōtract made with such a one, as himself hath before deflowred, is by the law of God vnlawfull. For the adulterer and the adulteresse, by diuine law should be put to death, and be cut off from humane societie, Leuit. 20. 10.

II. It is altogether inexpedient, that a woman should be married to such a man, as hath a Concubine, vnlesse hee formerly renounce her, and testifie the same by true and vnfeined repentance. The reason is plaine. Such a mariage cannot be vndertaken in the Lord. And the partie himselfe, being before pollu∣ted

with his Concubine, becomes now by mariage to another, an adulterer; and she that is maried vnto him, by this her act yeelds consent vnto his adul∣terie.

III. That no man professing Chri∣stian religion, much lesse a Minister of the word, ought to take to himselfe in mariage a harlot, a defamed woman, or one that comes of infamous parents, though she be repentant. Leuit. 21. 7. The Priest shall not take to wife one that is a whore, or prophaned, that is to say, which hath an euill name, or comes of ignomi∣nious parents. Which law, though it was in part Ceremonial and Leuitical, and so far forth abrogate; yet hauing in it some Moralitie, in as much as the rea∣son therof (to wit, because it is reproch∣full to a Christian, but specially to a Mi∣nister) is still in force, it is to be holden perpetuall. For Christian profession, and the Ecclesiasticall Ministrie is prin∣cipally to be respected, and whatsoeuer may preiudice the dignitie and credit thereof, to be auoided.

Obiect. 1. The Prophet Hosea was

commanded to take vnto him a wife of fornication, that is, an harlot, Hosea 1. 2. Answ. Hosea did it not in deed, but in type and resemblance. For God com∣manded him in his prophecie, to take vpon him (as it were) the person of a fornicator, that by this meanes hee might the more effectually charge and cōuince the Israelites of their vncleane and vnchast conuersation.

Obiect. 2. The Lord also forbiddeth the Priest to marrie a widow, Leuit. 21. 14. it may seeme therefore vnexpedient for a Minister so to do. Answ. The law concerning the mariage of a virgin, and not a widow, was not enioyned to all Priests, but only to the chiefe Priest, Le∣uit. 21. 10. And hee also might marrie a widow, but such a one only, as had bin the widow of a Priest, and not any o∣ther, Ezech. 44. 22. Now this was com∣manded them vpon speciall considera∣tion. For the High Priest was a type of Christ, and Christ was in time to come to call his Church, the elect, among the Gentiles, and to marrie them as a virgin espoused vnto himselfe. Yea he was al∣so

to marrie his Church as a widow, but the widow of a Priest only, because he was to gather to himselfe the remnant of the Church of the Iewes; howbeit not all of them, but such only as came of the holy Fathers, and were Israelites, not according to the flesh, but accor∣ding to the promise.

IV. That it is not meete for a man to be contracted to the sister of her that is alreadie affianced vnto him.

And so much of the first point, re∣quired to the making of a contract, namely, the choice of a person fit for mariage.

CHAP. 6.

Of consent in the Contract.

THe second thing requi∣red to the making of a contract, is the free and full consent of the par∣ties, which is indeed the very soule and life of the contract. And this consent stan∣deth in the approbation, or (as wee

commonly call it) the Sure-making of the parties contracted.

Consent in this case is twofold, ei∣ther of the man and the woman, or of their parents.

Touching the first; That the man and the woman may yeeld free consent each to other, it is necessarie that, in re∣spect of vnderstanding, their iudgemēt should be sound; and in regard of will, their choice should be free. And here sundrie cases are to be resolued.

I. Case. When the contract flowes not from the wil and good liking of the parties, but is forced and compelled, what is then to be done?

Ans. If the espousals haue bin made through force, or feare; I meane, such as may befall a constant, and resolute man, and which hath bin wrought, vp∣on good knowledge, and cōsideration; then are they of no moment, & in truth meere nullities; because there is wan∣ting to them the free and voluntarie ac∣cord, and assent of both parties. Neuer∣thelesse, if afterward they shall grow to a new consent, or both yeeld to an af∣ter-acceptation

of that which was for∣merly made, the espousals shall then stand in force; without further excep∣tion, or contradiction.

II. Case. But how if consent bee past, and in processe of time it appeares to the espoused persons, that they haue erred, either in choice, or consent, or both?

Answ. There is a three-fold error in consent; the one of the person, the o∣ther of the abilitie, or estate of the per∣son; the third of the qualitie.

Error in respect of the person, is, whē one person is taken for another; or whē the contract is made betweene two, whereof the one was taken to be such a partie, as afterwards he proued not to be. Now where this error is commit∣ted, it is a plaine case, there was no con∣sent; and therefore the contract, vpon certaine knowledge therof, is quite fru∣strate. For the knowledge of the partie is the ground of consent, and belongs consequently to the very substance of mariage.

Neuerthelesse, if, the error being

once knowne, the parties haue had se∣cret societie one with another; & haue either againe consented, or growen to an after-acceptation of the consent be∣fore made, the contract may and doth stand in full force. For example: Iacob, by the deceit of Laban, had taken Leah for Rachel, to his wife; so saith the text, When the euening was come, Laban tooke Leah his daughter, and brought her to him, and he went in vnto her, Gen. 29▪ 23. But when the morning was come, behold it was Leah, 25. Now by the iudgement of the best Diuines, Iacob might iustly haue re∣nounced Leah, if he would, because La∣ban had giuen her vnto him for Rachel, and so deceiued him; yet hee would not vse extremitie, but kept her as his wife.

If it be said, there was an error in the person, therefore no consent, and so Leah was not his lawfull wife, but Ra∣chel. I answere, that Iacob did renue his cōsent afterward, & that renued cōsent following vpon their knowing one of another, made her his wife, though in extremity & rigor she was not. Againe,

Rachel was indeed the partie to whom he was espoused, by the former cōtract; and therfore, vpon their mutuall agree∣ment afterward, she also became his wife. So saith the holy Ghost, vers. 27. Fulfill seuen yeares for her, and we will also giue thee Rachel for thy seruice, &c. v. 28. Then Iacob did so, and Laban gaue him Rachel his daughter to be his wife.

Error of the ability or estate is, when one of the parties to whom cōsent was giuen by the other, being taken for rich and wealthie, in the issue proues to haue been very poore, and not suffici∣ent to maintaine that state of life.

Touching this error, it is to be con∣sidered, whether the cōtract was made absolute, for the time present, & so for euer afterward, or conditional for time to come only. If it were absolute, that is, conceiued in termes of the present time, then though the deceit bee verie offensiue to the partie deluded, and vp∣on his complaint ought in equitie to be punished by the Magistrate; yet it is not of force to breake off the contract; because the abilitie of either or both

parties belongs not to the essence of mariage. But if it were for time to come and conditionate, then he or she that made promise vpon this conditi∣on, is free and not bound in conscience to fulfill the promise; vnlesse the con∣dition expressed aforehand be kept, and performed.

Error of the qualitie of the person, is, when she which was in the espou∣sals taken to bee a virgin, is afterward found to be with child by another, be∣fore they come together. By this error the Couenant is made void, and be∣comes a meere nullitie; so as the man cannot be compelled, vpon true and certaine knowledge thereof, to marrie the woman; but may renounce her, vn∣lesse both parties come to a new agree∣ment, or haue priuately knowne each other vpon mutuall consent. For first, God did in expresse tearmes command the Iewes, that such a woman should be stoned to death: Deut. 22. 20. If the maid (that was giuen to wife) be not found a virgin, vers. 21. then shall they bring the maid to the doore of her fathers house, and

the men of her citie shal stone her with stones to death, because she hath wrought folly in Israel, by playing the whore in her fathers house. Therefore it was not the will of God, that she should be retained as a wife, but vtterly reiected and forsaken. Againe, this was so vsual a practise in Is∣rael vpon Gods commandement, that godly and righteous men, vpon the discouerie of this error, would not in conscience be perswaded, to marry thē to whom they had been betrothed, Matth. 1. 18. Ioseph her husband (hauing found, before Marie and he came toge∣ther, that she was with child) being a iust man, and not willing to make her a publike example, was minded to put her away se∣cretly.

III. Case. What shall we thinke of the espousals of such, as are furious, and franticke?

Answ. We must distinguish of these diseases. For Madnes is, either perpetu∣all, or by fits only with intermission.

If it be perpetuall, the case is cleere, that whether one of the parties only, or both be franticke, the contract made

betweene them, is altogether vnprofi∣table & vaine. For such know not what they do whē they make a promise, and the consent which passeth betwixt thē cannot be free, full and perfect, but must needs be hindred and preiudiced by the heate and violence of their dis∣ease.

Now although perpetuall madnesse be a iust impediment of mariage, and a sufficient cause to dissolue a contract, yet it is meet that there be a conueni∣ent space of time agreed vpon, wherein all meanes may be vsed for the curing of this disease, to the end that Gods wil touching their amendment may be the more euidently knowne; and both the parties themselues, and their friends may giue testimonie to the world, that they haue had a carefull respect of the contract before made.

Againe, if it be not continuall, but by* 1.23 fits, so as they haue some good daies, and quiet intermissiō, the case is other∣wise. For the contract shall be ratified, and stand in force: prouided, that it was manifestly knowne, that the said parties

were both in their right wits, before they plight their troth each to other; and themselues be willing afterwards to confirme their promise forme••ly made, by renuing their consent.

Consent of the Parents, is that act whereby they giue their word and pro∣mise, to bestow their children in mari∣age, and in regard of right, doe indeed presently bestow them.

Therefore priuate contracts, that are made without free and lawfull consent of parents, are not only vnprofitable and vnlawfull, but euen by the law of God meere nullities. Reasons. I. They are contrarie to the expresse will and commandement of God: Exod. 20. Ho∣nor thy father and thy mother. II. They are flat repugnant to naturall equitie; which teacheth, that he who hath not power, nor right ouer himselfe, cannot bind himselfe by promise to another. Now children haue not power ouer themselues,* 1.24 but are vnder the gouern∣ment, & at the disposition of their Pa∣rents; therefore the couenants which they make, are not made and appoin∣ted

of God, and those which God ma∣keth not, are in deed and truth none at all.

CHAP. 7.

Of Reiection, or Refusall of the Contract.

COntrary to a complete and law∣ful cōtract,* 1.25 is Reiection, wher∣by the Contract is dissolued, or broken off.

A lawfull Contract is then dissol∣ued, when some great and hainous fault followeth immediately vpō it, in either of the parties espoused. And from hēce arise diuers and sundrie cases to be set downe and resolued.

The first is this. What is to be done, when some disease befals one of the parties immediately after the contract made?

Answ. Those diseases which take a∣way the vse of the bodie, and altogether disable the partie from the performance of the promise made, in respect of ma∣riage

duties, are very iust impediments of mariage, and consequently do break off the Contract. Of which sort are vn∣curable palsies, frigiditie, and such like, whereof I haue spoken before.

Neuerthelesse a couenāt once made, is not suddenly to bee renounced, for feare of breeding offence. And there∣fore some longer respite is to be taken from the time of the contract, in which they are to rest in expectation of amēd∣ment, before the said diseases be pub∣likely and solemnely declared to be in∣curable, and consequently that the co∣uenant made is become void.

Now, if the disease do not for the present take away the vse of the body, and yet in time proues incurablie con∣tagious, and so lothsome, that the one may iustly feare to keepe and conuerse with the other; as it falleth out when one is tainted with leprosie; then the contract is vtterly to be dissolued, as if God himself should haue commanded it, though the promise was formerlie made, & the parties themselues should be vnwilling. God hath ordained Ma∣trimonie

to helpe, not to hurt either the persons themselues, or others. Where therefore these diseases be, which may infect, hurt, or destroy others, there God hath, as it were, testified from hea¦uen, that the act done is not pleasing vnto him, and that presently it ought to be frustrate.

The contract being thus once dissol∣ued, the sounder partie shall be at his, or her libertie to marrie againe. But the diseased is by the Magistrates authori∣tie, to be forbidden societie with any o∣ther in way of mariage, and comman∣ded to lead his life, where he may con∣ueniently from companie, for feare of infection. And withal he is for his owne part, to sue vnto God by prayer in faith for the gift of continencie. For certaine it is, that he to whom God hath denied the power of vsing mariage with good conscience, is thereby euen called to continencie and single life.

But if the disease be not contagious, yet either incurable, or so nastie, that either of the espoused hath iust cause to be afraid of the others companie; then

both are to be aduised, not to claime their right, but willingly to surrender it each to other by mutuall consent, that they may be free againe, & not bound by any former promise to liue together as man and wife. Considering that they haue no hope mutually to conuerse to∣gether, with comfort & contentment, while they so remaine.

Vpon this aduice giuen by their law∣full Pastor, or some in his stead; if they both yeeld, or one of them at the least desires to be at his owne libertie, the espousals are forthwith to be brokē off. But if neither will consent to a separa∣tion, but rather proceed as they haue begun, and in probability the one haue no iust cause to hold the other in suspi∣tion, in respect of contagion; they are not to be hindered from the consum∣mation of their mariage.

Furthermore, though one of them should haue a disease, which is conti∣nuall without intermission, & yet cura∣ble, or any other incōuenience should befall either of them, after the sure-ma∣king, wherby they become lame, deafe,

or dumbe, &c. yet this is not a sufficient cause to moue them to renounce, and dissolue the contract.

A second Case. What if it falleth out, that after the finishing of the con∣tract, one of the espoused persons bee long absent from the other, so as the ab∣sence bee preiudiciall to the mariage, that should ensue vpon the contract?

Answ. Inquirie must be made, whe∣ther this absence be voluntarie, or a∣gainst the will of the partie.

If it be voluntarie. For example; if the man vpon an honest and iust cause, the woman also being priuie thereun∣to, shall go beyond seas, and being ad∣monished of his dutie before hand, shal notwithstanding stay a whole yeare or more, and will not returne, but further wilfully absent himselfe; then may it be lawfull to the woman, to craue of the publike Magistrate a dissolution of the couenant made, & consequently marry another man, vnlesse the former, to whom she was contracted, be heard of. If he be, then shall it be lawfull for him to pleade for himselfe, and tendring no

iust cause of his refusall, he shall be for∣ced by the Magistrates authoritie to stand to his promise, and take the wo∣man for his wife. And the same order is to be taken in the wilfull absence of the woman, after she is contracted.

If againe, the man or woman shall vpon an euill mind, and with purpose to deceiue each other, absent thēselues, and depart; meanes must be vsed, that they may be admonished of their du∣tie. That being done, or at least vnder∣taken, and yet the partie offending will not appeare, if the other that is present, vpon certaine knowledge of his, or her want in respect of continencie, shall sue to the Magistrate; after publike and so∣lemne notice giuen, the contract may be broken.

But if on the other side, either of them be absent against their wil, and in∣tendeth no fraud or deceit, but is vio∣lently detained, by captiuitie, imprison∣ment, sicknes, force, banishment, trans∣portation or such like; then the partie present being desirous of the consum∣mation of the mariage, ought either to

make meanes vnto him, and expect his returne, or haue certaine notice of his death, before she promise, or haue to do with any other in way of mariage.

A third Case. What if after the con∣tract, one of the parties becomes furi∣ous, or madde?

Answ. If the disease be continuall, without intermission, in all equitie and likelihood, the espousals are to be dis∣solued, vnlesse both parties after know∣ledge and experience of the disease, haue knowne one another: yet in this, and all such like cases, it is fit that all good meanes be tried and vsed, and suf∣ficient time be giuen for the restoring of the diseased, to their former good estate, and for the accomplishment of the mariage lawfully begun, as before.

CHAP. 8.

Of Mariage.

MAriage is that, wherby the con∣iunction formerly begunne in the contract, is solemnely ma∣nifested, and brought to perfection.

Mariage is consummate by three sorts of actions; one of the parents of the Bride and Bridegroome, the other of the Minister in publike, the third of the persons coupled together.

The action of the Parents is vpon the Mariage-day, to bring the Bride, and deliuer her to the Bride-groome, that they two may become actually man and wife, and performe each to other all matrimoniall duties.

And where the mariage is complete, in any other manner, so as the Parents vpon sound iudgement and delibera∣tion, shall deny their full and free con∣sent, either in expresse words, or by cō∣niuence and silence, and that vpon iust and lawfull cause; there, though in the ciuill courts of men, it may stand, and the children borne therein bee legiti∣mate before men, yet the truth is, be∣fore God it is of no force, but a meere nullitie.

And because this doctrine, touching consent of parents in these Cases, is of great vse, and auaileth much to the sup∣porting and mai••••••ining of families; I

will first open the truth thereof, and then proue it by reasons.

Vnder the name of parents are com∣prehended; First, the Father and Mo∣ther. Secondly, all Tutors and Guardi∣ans, who haue the proper & sole charge of wards, or others vnder yeares of dis∣cretion. Thirdly, all such as are kindred of blood, who are in stead of parents to childrē, as the vncle by the fathers side, the vncle by the mothers side, and such like.

Now touching the consent of pa∣rents, that is, of father and mother, I hold it requisite of necessitie to marri∣age: For the authoritie of parents must not be resisted, or violated. As for Tu∣tors, and such as haue the place of pa∣rents, their consent is not required of necessitie, but* 1.26 of honestie at least, be∣cause the power and authoritie of the parent, though it be not taken away, yet it is lessened, when it is either transfer∣red to another person, or in part resteth in the child alreadie bestowed.

Secondly, by parents consent, I vn∣derstand that which they giue, not

rashly, vnaduisedlie, or foolishlie, but out of good & wise consideration, and vpon true and sound iudgement, of the businesse in hand: For otherwise, as much as in them lieth, they make the mariage void and of none effect. And they are then thought to carrie a right iudgement of the thing, when they be able to yeeld a iust cause of yeelding, or denying their consent. For example; if a father denies to bestow his daugh∣ter Iulia vpon Sempronius, because hee knowes him to be an Arrian, a Pelagi∣an, or of any other sort of Heretikes; he withholdeth his consent vpon a good ground, & he doth that which he doth, of iudgement.

Yet further I adde, that where the parents do dissent, and can yeeld no probable cause thereof; the mariage consummate without their consent, ought to be confirmed and ratified by the authoritie of the Magistrate, who is Pater patriae. And this seemes to be the most equall course, both for the auoi∣ding of greater scandals, & for the pre∣uenting of wrong, that may otherwise

be done in some particular case, as to a woman that is defloured and reiected.

Thirdly, consent of parents is either expressed, or implied; Expressed, when it is giuen by words; Implied, when it is yeelded by silence. For it standeth with most equitie and indifferencie, to thinke that those parents do giue con∣sent, who do not by word expresly de∣nie the same.

Fourthly, children are either subiect to the authoritie of their parents in the familie; or at their owne libertie, & out of their parents subiection. Those that are at liberty, are tied necessarily to sub∣iection in respect of mariage; but the other being still of the familie, and vn∣der iurisdiction, are bound to be orde∣red, by their parents in the bestowing of themselues.

This is briefly the meaning of the question in hand. Now, for proofe of this point, I will propound three sorts of arguments, wherof some are drawne from the law of God, some from the light of nature, and some from the iudgement of the ancient Church.

For the first sort. According to the law of God, mariage is not only a ciuill and politike, but also a diuine and spiri∣tuall coniunction, the author and or∣dainer whereof, vpon speciall cause, was God himselfe: This our Sauiour Christ witnesseth, when he saith, Those whom God hath ioyned together, let no man separate, Matth. 19. 6. That therefore mariages may be soundly ratified and confirmed, the authoritie and power of God himselfe is necessarily to be inter∣posed.

If it be asked, How God that is in heauen, should bring and ioyne toge∣ther man and wife vpon the earth?

I answere, that he doth it not imme∣diately by himselfe, as he brought Euah vnto Adam, but in & by some solemne and lawful meanes. And this meane, is that great and ancient power and pre∣rogatiue of parēts. And the law of God hath giuen them this power, not in ci∣uill contracts and compositions alone, but euen in the beginning and accom∣plishing of mariages. Deut. 7. 3. Thou shalt not giue thy daughter vnto his sonne,

nor take his daughter vnto thy son. Ierem. 29. 6. Take wiues for your sonnes, and giue your daughters vnto husbands, that they may beare sonnes and daughters. 1. Cor. 7. 36. But if any man thinke that it is vncom∣lie for his virgin, if shee passe the flower of her age, and need so require, let him doe what he will, he sinneth not, let them be ma∣ried.

Hence it was, that Abraham by right of this authoritie, gaue order what wife his seruant should prouide for his son; Thou shalt not take a wife to my sonne of the daughters of the Canaanites; But thou shalt go vnto my countrie, and to my kindred, and take a wife vnto my sonne Isaac, Gen. 24. 3. 4. Sampson, though he was inflamed with the loue of the womā in Timnath, whom he saw to be beautifull in his eyes, yet hee durst not take her to his wife, till she was giuen him of his pa∣rents, Iudg. 14. It was an expresse law of God, that if a man intised a maid that was not betrothed, and lay with her, hee should endow her, and take her to his wife: But how? marke in what manner the holy Ghost proceedeth, If her father re∣fuse

to giue her to him, he shall pay money ac∣cording to the dowrie of virgins, Exod. 22. 16. 17. Deut. 22. 28. 29. In which text, Moses plainly teacheth, that the con∣sent of the two parties is not sufficient, no not though they haue had societie together, vnlesse they haue the free cō∣sent of their parents also. In like maner it was ordained by God, Numb. 30. 4. 5. 6. That if a woman vowed a vow vnto the Lord, being in her fathers house, & her father hearing it, holdeth his peace concer∣ning her, that is, approueth her vow by winking at it, her vow shall stand. But if her father disallow her, that is, giueth no approbation or consent vnto the vow made, it shall be of no value, and the Lord wil forgiue her, because her father consented not. Now, if the vow of children made vnto God, and pertaining to his wor∣ship, cannot be ratified without the pa∣rents approbation; of how much lesse force shall any priuate contract or ma∣riage be, without their allowance?

The second argument is taken from the light of nature, and it is gathered by proportion on this manner: A son pri∣uilie

alienateth and selleth away his fa∣thers lands, either in whole or in part. The question is, whether this alienati∣on be good in law, yea or no? Answere is, No. And why? Because the land did not belong to the son, but was part of his fathers substance. In like manner, a son alienates himselfe, and is betrothed to a woman, to marrie her without his parents knowledge: Is this act of the son warrantable and sound? By no meanes; for the son in respect of his body, is part of the fathers goods, and may not be a∣lienated from him without consent. A notable reason hereof we find in Iob 1. For when God had giuen Satan power to destroy and spoile all Iobs goods, and whatsoeuer he had, the diuell doth not only touch the wealth of Iob, but his children also, as a part of his substance. In this respect the Iewes were permit∣ted by God to sell their children. Exo∣dus 21. 7.

Againe, for the accomplishment of mariage, there must needs be a mutuall donation, betweene the spouse and the espoused. And what is that which is

mutually giuen? Surely their persons, or rather their bodies each to other, for so Paul saith, 1. Cor. 7. 2. Let euery man haue his wife, and let euery woman haue her owne husband. But by whom is this do∣nation to be made? by sons and daugh∣ters that are in the familie, vnder the iu∣risdiction of their parents? It may not be; For nature her selfe taketh it for granted, that he which is not at his own libertie, cannot yeeld to the giuing of himselfe. The donation therefore re∣maines in the right of the parent, in as much as the wil & consent of the child, ought to depend vpon his wil and con∣sent, to whom God hath giuen power and authoritie in this behalfe.

In the third place, let the iudgement of the ancient Church be obserued. Ambrose, in his first booke of the Pa∣triarch Abraham, chap. 9. requires this consent in mariages, which he saith is so equall and agreeable to nature, that euē the Poets acknowledged the same. For which purpose he reciteth two ver∣ses out of the Grecian Poet Euripides, in his Tragedie called Andromacha, wher∣in

in when Orestes desired to marrie Her∣mion, she frames him this answere, That the matter of her mariage wholly de∣pended vpon the pleasure and authori∣tie of her father, & was not in her owne power or libertie. Innocentius, who was both a Pope and Martyr, in his decre∣tall epistles, so strictly requireth consent of parents,* 1.27 as where it is wanting, he con∣cludes the mariage to be void. In the Coū∣cell of Lateran, it was decreed that Clandestine contracts & secret mariages, made and vndertaken betweene partie and partie, should be holden as vnlawfull as ma∣riages in those degrees of consanguinitie and affinitie, which are forbidden by God. Ter∣tullian saith,* 1.28 That in this world the sonne cannot* 1.29 rightly and lawfully marrie with∣out the allowance of his father. Basil in an Epistle to Amphilochius Bishop of Iconi∣um, affirmeth; That mariages which are made without them which haue power ouer the parties, are fornications, and therefore that they which are ioyned together in mari∣age, while their parents or masters liue, are in no sort free from imputation of sin, vntill they haue approbation from them, for then

mariage is ratified & confirmed, when they haue yeelded allowance thereunto.

The second Action touching the consummation of mariage, is the action of the Minister. And that is the blessing or sanctification thereof, which is a so∣lemne worke, wherby the Minister pro∣nouncing the parties contracted to be man and wife before the whole congre∣gation, commendeth them and their estate vnto God by solemne prayer.

This solemne sanctification is groun∣ded vpon the practise of God himselfe, who hauing giuen Euah to Adam, bles∣sed them, saying, Increase and multiplie, Gen. 2. 22. and 1. 27. For that which God then gaue, the Minister standing in his roome, now prayeth may be giuen to the man and wife. Yea it is agreeable to the generall rule of the Apostle, Let all things bee done decently and in order, 1. Cor. 14. 40.

Now that this action is to be appro∣ued and vsed in the Church, appeares by these reasons. I. Mariage as it is a publike action, so it is after a sort a spiri∣tuall and diuine ordinance, whereby it

differeth from the contract: For the contract being meerely ciuill, as it stan∣deth by consent of men, so by the same consent, it may bee broken and dissol∣ued, but with mariage it is otherwise. II. Marriage is the Seminarie of the Church and Common-wealth. III. It was the practise of y^e Primitiue Church. Tertullian speaking of the marriage of Christians with Christians,* 1.30 acknow∣ledgeth himselfe not to bee able suffici∣ently to declare the happines of that con∣iunction which is made by the Church, con∣secrated by prayers &* 1.31 solemne seruice, wit∣nessed by the Angels, and ratified by God himselfe. Nicephorus reporteth of one Synesius, who auouched that God & the lawes, and the holy hand of Thesphylus had giuen him a wife. Ambrose saith, That mariage ought to be sāctified, with the vaile wherewith the Priest was wont to couer the Bride and the Bride-groome in the publike congregation, and with his blessing.

The third and last action belonging to the accomplishment of this estate, is, that of the parties themselues, whereby the Bride is in decent and modest man∣ner,

brought vnto the house and home of the Bride-groome. It is the law of this estate published by God himselfe in Pa∣radise, that the man, euen in respect of habitation, should leaue father and mother and cleaue to his wife, Gen. 2. 24,

Heere question is moued, whether mariage is to be solemnized with mirth and feasting. Answ. I. It is lawfull and warrantable to vse feasting and mirth at mariages, because these be things indif∣ferent, and wee haue examples thereof in the Scriptures. Laban made a feast at the wedding of Iacob and Rachel, and inuited all the men of the place to it, Gen. 29. 22. Christ himselfe did approue the resort of people to the mariage at Cana in Galilee, both by his presence, and by that honorable gift of sixe wa∣ter-pots of the best wine, Ioh. 2. 2. 7. 8. II. It is not only lawfull, but conueni∣ent and fit to be done, if there be abili∣tie; according to the commendable custome of the place & countrie wher∣in men do dwell; so as in the vse there∣of, these cautions bee obserued. First, that in mirth and merry-making, there

be care had that nothing be done which is dishonest, prophane, or of ill report. Philip. 4. 8. Whatsoeuer things are honest∣pure of good report, thinke on these things. Secondly, That ioy in them be mixed and moderated with the feare of God, without which Laughter and reioycing is meere madnesse, Eccles. 2. 2. Thirdly, That it bee performed in a moderate and sober vse of the creatures, without riot & excesse. Thus we reade that at the great feast of Ahashuerosh, it was appoin∣ted by the King himself, that they should drink orderly, & none might compel an∣other to drinke more then he thought conuenient, Ester 1. 8. And where wed∣dings are kept contrary to these directi∣ons, they are not feasts celebrated vnto God, but vnto y^e diuell; which also may be said of all other festiuall meetings.

And so much touching the point of mariage, in which this is to be remem∣bred for a cōclusion, That where there is generally a nullitie in the contract, or a separation following vpon it, there is also a nullity in regard of the consum∣mation of mariage.

CHAP. 9.

Of the duties of married persons.

THus farre haue we pro∣ceeded in the doctrine of marriage; and now we come to the duties which they who bee maried are to performe each to other.

These are principally two: Cohabi∣tation, and Communion.

Cohabitation is their quiet and com∣fortable dwelling together in one place, for the better performance of mutuall duties. 1. Cor. 7. 10. And to the married command I, not I but the Lord, let not the wife separate her selfe from her husband: vers. 12. But to the remnant I say, not the Lord, If any brother haue an vnbeleeuing wife, and she be content to dwell with him, let him not forsake her: vers. 13. And the wife which hath an vnbeleeuing husband, which is content to dwell with her, let her not forsake him. 1. Pet. 3. 7. Likewise let the men dwell together, as becōmeth them that

haue knowledge; giuing honor to the wo∣man as to the weaker vessell, euen as they which are heires together of the grace of life, that your prayers be not interrupted.

This dutie must bee kept especiallie the first yeare of mariage, Deut. 24. 5. When a man taketh a wife, hee shall not go on warfare, neither shall be charged with any busines, but shall bee free at home one yeare, & reioyce with his wife which he hath taken. And the ground of this comman∣dement, no doubt, is, that they might learne to know one anothers cōditions, and that they might worke a setled af∣fection one towards another, which af∣terward vpon no occasion might bee changed.

Yet they may bee absent each from other in two cases: First, vpon mutuall consent for a time, for the performing of some busines, that is requisite for the familie, Prou. 7. 19. For mine husband is not at home, he is gone a far iourney: at the appointed time he will returne againe. Se∣condly, the like absence is allowed, when some great and weightie affaires either in the Church or Common-wealth

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are in hand, 2. Sam. 11. 9. 10. But Vriah slept at the doore of the Kings Palace, with all the seruants of his Lord, and went not downe to his house? v. II. Then Vriah answered Dauid; The Arke, and Israel, and Iudah dwell in tents, and my Lord Ioab, and all the seruants of my Lord abide in the open field; shall I then go into my house to eate, and drinke, and lie with my wife? by thy life, and by the life of my soule, I will not do this thing.

Hence ariseth a question: What if af∣ter mariage consummate, there grow vpon one of the parties a contagious disease that cannot be cured, but is so lothsome, that the other whole partie cannot endure cohabitation at all?

Answ. Both the mariage it selfe, and the dutie of dwelling together, ought to continue firme and sure notwith∣standing: yet so as the sound partie nei∣ther may, nor ought in good consci∣ence, to desire coniunction with the o∣ther, whereby he, or she may bring in∣fection vpon themselues, and conse∣quently hurt their children, and indan∣ger the Common-wealth.

But if either of the parties haue not the gift of continencie, nor cannot ab∣staine; they must sue for it vnto God in earnest prayer, who will giue it vnto them.

For there God hath called a man or woman to continencie, where they be necessarily hindred from the vse of the ordinarie and lawfull remedie of the contract.

The contrarie to Cohabitation is Desertion.

Desertion is, when one of the marri∣ed folkes, vpon a wilfull, and obstinate mind of their owne head, departeth from the other, without a iust, and ne∣cessarie cause.

Touching this point, there bee sun∣drie Cases expounded.

I. Case. Suppose that an husband which is an vnbeleeuer, or an heretike in the foundation, of his owne accord, vpon detestation of true religion, quite forsakes the beleeuing wife, and denies any more to dwell with her; what is to be done?

Answ. All good meanes must bee

first vsed to bring the infected partie to repentance; and when none will suc∣ceed, but the case remaineth despe∣rate, then mariage is dissolued on his part, and the beleeuing wife is free to marrie another. So saith the Apostle, 1. Cor. 7. 15. If the vnbeleeuing partie de∣part, let him depart; a brother or a sister is not in subiection in such things; but God hath called vs vnto peace. In which words obserue a twofold reason: I. He that is at libertie may marrie another; now the beleeuing partie forsaken, is at liber∣tie; because hee is not in subiection in such things: therefore he may marrie another. II. God hath called vs vnto peace, saith Paul, and this peace cannot be kept, if the beleeuing partie forsa∣ken cannot containe, vnlesse he marrie. Ambrose vpon the place saith,* 1.32 That ma∣riage cannot stand firme, which is separated from the worship and seruice of God; and therefore it is no sinne in the partie that is for saken for Gods cause, to be married to an∣other; and the vnbeleeuer departing, sinneth both against God, and against the law of wedlock, because he denies to remain in that

estate, in regard of religion. Therefore hee breakes the couenant of mariage, and the o∣ther is not bound in this case to keepe touch with him.* 1.33 the master of the sentences, saith, That the beleeuing partie in this case, is not bound to follow the vn∣beleeuer when hee departeth, but while hee liues may marrie another.* 1.34 Augustine af∣firmeth, that euen the wife which is ioyned to her husband in lawfull societie, if shee will not abide with her Christian husband, be∣cause he is a Christian, may be forsaken and left, without sin. And it is far better that the couenant should be dissolued, that man and wife haue made each with o∣ther, then that the Couenant which man hath made with God. The people of Israel being in affliction, were con∣strained to break the former made with strange women, that they might keepe the latter, Ezra 10. 11. 19.

It is alledged, that the vnbeleeuing partie may haply repent, and then to make a dissolution is in vaine. But I say, that it is as likely that he will neuer re∣pent, and therefore there is cause that the knot should be dissolued.

Againe, it is lawfull (say some) to make a diuorce out of the case of Adul∣terie. Answ. The belieuing partie which is forsaken, is not the cause of the diuorce, but is a patient of the sepa∣ration, wrongfully made by the vnbe∣leeuer. And Christ where he mentio∣neth the Case of Adulterie, Matth. 19. speaketh of an equall mariage, whereas Paul speakes of an vnequall.

II. Case. What if there fall out a de∣sertion betweene two married folkes, which are both beleeuers?

Answ. The faultie person, who is the cause of this desertion, is to be forced by course of Ciuill, and Ecclesiasticall censure, to performe his, or her dutie. Vpon which proceeding, if he remaine obstinate and peruerse in will; the o∣ther must in patience, & earnest prayer vnto God, waite the time, vntill his mind may be changed, and he made to relent by the order of the Magistrate. But if the one of them, by iust occasion of feare, be compelled to depart from the other; and cannot returne againe without apparent danger of life; in this

case they are not bound to returne; but the delinquent partie is to remaine so∣litarie, till they be instructed and made willing to doe their duties: and in the meane while, the partie innocent must be resolued that God hath called him or her to single life.

Againe, be it that the one is resolute∣ly vnwilling to dwell with the other, and thereupon flies away without any fault of the other; if the thing after a long space bee sufficiently knowne be∣fore-hand, and all possible meanes haue been vsed, to reclaime the guiltie per∣son; yea being called, he doth not per∣sonally appeare before the Iudge, to yeeld a reason of the fact; after publike and solemne declaration made, the Mi∣nister vpon such desertion, may pro∣nounce the mariage to be dissolued. For he that vpon malice flieth away from his mate, is to bee holden in the same termes with an vnbelieuer, who de∣parts vpon detestation of religion, and the seruice of God, 1. Tim. 5. 8.

Howbeit, if the place whither he is fled, be vnknowne, and vpon his flight

there be found some fault in the Plain∣tiffe, she is not to be heard, or set at li∣bertie by the Iudge in this case, though shee pretend want of the gift of conti∣nencie.

But suppose he that fled come againe vnlooked for, and requires his spouse; then in case the former course hath not bin taken, nor iudgement giuen against him, they may be reconciled and come together againe. If it hath, and matters be concluded, hee is not vpon his re∣turne to bee heard, but rather seuerely punished.

Like vnto Desertion, is malicious and spitefull dealing of married folkes one with the other.

Malicious dealing is, when dwelling together, they require each of other in∣tolerable conditions: and when the one doth not regard nor relieue the other, being in danger or extremity, as is meet. For this is as much as to betray one an∣others estate and life to their vtter ene∣mies.

Heere it may be demanded, what a belieuer should do, who is in certaine

and imminent danger, either of losse of life, or breach of conscience, if they both abide together?

Answ. I. This certaine danger hath his originall, either from one that is a stranger, or from one of the parties: If from a stranger, then the husband ei∣ther takes vpon him the defence of his belieuing wife, or not; if he doth, then she ought to abide with him. If not, she may depart and prouide for her owne safetie. II. Againe, if the husband threatneth hurt, the belieuing wife may flie in this case; and it is all one, as if the vnbelieuing man should depart. For to depart from one, and driue one away by threats, are aequipollent.

Neither may this seeme strange vn∣to any, that the belieuer in such case is allowed to depart. For a husband that is a Christian is married two waies: First with Christ, and secondly with his wife. The former mariage is made in Bap∣tisme, and is a more holy coniunction, then is the latter. Therfore when these two cannot stand together, but one of them must needs be dissolued; the latter

must rather be left then the former. A∣gaine, if the belieuer should remaine with the vnbelieuer, she should haplie be vrged sometimes, in case of danger vpon infirmitie, to deny Christ, & make ship wracke of faith and good consci∣ence; which may in no sort be done of either partie: and therefore separation is to be made rather in this society, then that the cōiunction with Christ should not stand firme, and continue.

It is alledged, that if this be so, then the belieuing wife forsakes the vnbelie∣uing husband, which she may not do.

Answ. She forsakes him not finally, but leaues him for a time. Againe, the desertion is not made by the person, which giueth place for the time, but by him in whom is the cause of the deser∣tion; euen as he is not to be termed a Schismatike, which separateth himself, but hee in whom is the cause of the Schisme.

Againe, it is obiected, that he which flieth leaues his calling; and euery man must abide in his calling; according to the rule of the Apostle, 1. Cor. 7. 20.

Answ. There is a double calling; The generall, standing in the worship of God; The particular, as the calling of mariage, or of single life. When these two callings cannot stand together, the latter must giue place to the former, Luk. 14. 26. If any man come to me, & hate not his father, and mother, and wife, and children, and brethren, and sisters; yea and his owne life also, he cannot be my disciple.

III. Case. When the husband is perpetually absent from the wife, what is to be done?

Answ. If he be absent either because he is in captiuitie, or vpon malice, or feare, or any such like cause; the wife must rest in expectation of his returne, till she hath notice of his death, either by sufficient testimonie, or by apparant likelihoods. Now in the want of testi∣monies, and coniectures in this behalfe, if the partie forsaken cannot certainly determine, that the absence was made vpon an euill mind; some haue thought that it behoueth her to expect his com∣ming again for the space of foure years; others of fiue; some of seuen, some of

ten yeares; after which time, she is free, and may marrie another man. And if the partie do haplie returne againe af∣ter some long space of time, who was probablie thought to haue been dead, the latter ma••iage vndertaken vpon ne∣cessarie ignorance of such an euent, may be dissolued; and it shall not be impu∣ted to either partie, considering it fell out not by their fault, but only by acci∣dent.

Now if the question bee of wilfull and affected absence, the same is to be determined concerning that, which hath bin said before touching the point of Desertion.

CHAP. 10.

Of the Communion of married folkes, and of due beneuolence.

THe cōmunion of man & wife, is that dutie, whereby they do mutually and willingly com∣municate, both their persons, & goods each to other, for their mutuall helpe,

necessitie and comfort, Ephes. 5. 28. So ought mē to loue their wiues as their own bo∣dies; he that loueth his wife, loueth himselfe.

This dutie consisteth principally in the performance of special beneuolēce one to another, & that not of courtesie, but of due debt, 1. Cor. 7. 3. Let the hus∣band giue vnto the wife due beneuolence, and likewise also the wife vnto the husband.

Due beneuolence must be shewed with a singular and entire affection one towards another; and that three waies principally.

First, by the right and lawfull vse of their bodies, or of the marriage-bed, which is indeed an essentiall dutie of mariage.

The mariage-bed signifieth that so∣litarie and secret societie, that is be∣tweene man and wife alone.

And it is a thing of it owne nature indifferent; neither good nor bad; and so Paul numbereth it amongst indiffe∣rent things, 1. Cor. 7. 27. Art thou bound vnto a wife? seeke not to be loosed: art thou loosed from a wife? seeke not a wife. Wher∣fore the Church of Rome erreth two

contrarie waies. First, in that it maketh mariage to be a Sacrament, and so eue∣rie action of it, to be of the owne nature good. Secondly, in that they prohibite mariage of certaine parties, and the rea∣son of the prohibition may seeme to be this; that they thinke this secret com∣ming together of man and wife to be filthines.* 1.35 This was the sentence of Syri∣cius, that filthie Pope of Rome; who determined that mariage was the vn∣cleannesse of the flesh, and to that pur∣pose abused the words of the Apostle, Rom. 8. 8. affirming, that they which are in the flesh, that is, in the estate of Matrimonie, cannot please God. Yea and after that mariage was condemned by them, some began to detest and hate women,* 1.36 as Ephraim the Syrian,* 1.37 of whō Ecclesiasticall stories make mention. And the Councell of Trent is of the same iudgement. For whereas it oppo∣seth mariage and chastitie; it plainly de∣termineth that in mariage there is no chastitie.

This comming together of man and wife, although it be indifferent, yet by

the holy vsage thereof, it is made a holy and vndefiled action, Hebr. 13. 4. Ma∣riage is honorable among all, and the bedde vndefiled. And it is (as all other creatures and ordinances of God are) sanctified by the word & praier, 1. Tim. 4. 3.—For∣bidding to marry, &c. v. 4.—And nothing ought to be refused:—for it is sanctified by the word of God, & praier. In which place it is to be obserued, how the Apostle applieth the point of sanctification di∣rectly to mariage.

The word of God giueth direction to married folkes two wayes. First, by giuing them warrant, that they may lawfully do this action; because what∣soeuer is not done of faith (which faith must be grounded on Gods word) is a sin. Secondly, by prescribing the right and holy manner of doing the same.

The holy maner stands in these par∣ticulars.

First, that it be done in moderation. For euen in wedlocke excesse in lusts is no better then plaine adulterie before God.* 1.38 This is the iudgement of the an∣cient Church, that Intemperance, that

is, immoderate desire euen betweene man and wife, is fornication.

Secondly, that it be vsed in an holy abstinence.

Abstinence from this secret societie, must be vsed in two cases.

First, while the woman is in her flowers, Leuit. 18. 19. Thou shalt not go to a woman to vncouer her shame, as long as shee is put apart for her disease. And it is made one of the properties of a good man, not to lie with a menstruous wo∣man, Ezek. 18. 6.

Secondly, in the time of a solemne fast, when some grieuous calamitie is imminent. Then they are to giue them∣selues (by mutuall consent) to fasting and prayer, 1. Cor. 7. 5. Defraud not one another, except it be with consent for a time, that you may giue your selues to fasting and prayer: and againe come together, that Sa∣tan tempt you not for your incontinencie. 2. Sam. 11. 11. Then Vriah answered Da∣uid, The Arke, and Israel, and Iudah dwell intents: and my Lord Ioab, and the ser∣uants of my Lord abide in the open fields: shall I then go into mine house to eate and

drinke, and lie with my wife? By thy life, and by the life of thy soule, I will not do this thing. Zach. 12. 12. The familie of the house of Dauid shall mourne apart, and their wiues apart; the familie of the house of Na∣than apart, and their wiues apart, &c.

Next vnto the word, this action may be sanctified by prayer, for a blessing vpon it. Children are the gift of God, and therfore married folkes are not on∣ly to vse the meanes, but also to pray for the obtaining of them, Psal. 113. 9. He maketh the barren woman to dwell with a familie, and to be a ioyfull mother of chil∣dren. Psal. 127. 3. Behold children are the inheritance of the Lord, and the fruit of the wombe his reward. Examples for this pur∣pose are these, Gen. 25. 21. Isaac prayed vnto the Lord for his wife, because shee was barren, and the Lord was intreated of him; and Rebekah his wife conceiued. 1. Sam. 1. 26. 27. And she said, Oh my Lord, as thy soule liueth, my Lord, I am the woman that stood with thee here, praying vnto the Lord. vers. 27. I prayed for this child, and the Lord hath giuen me my desire, which I as∣ked of him.

Now the fruits, which are reaped and inioyed by this holy vsage of the mariage bed, are three. I. The hauing of a blessed seed. Deut. 28. 1. If thou shalt obey diligently the voice of the Lord thy God, &c. Blessed shall be the fruit of thy bo∣die, and the fruit of thy ground. Which al∣so is called the seed of God, being begot in an holy maner, Mal. 2. 15. And did not he make one? yet had he abundance of Spi∣rit: And wherefore one? because he sought a seed of God: therefore keepe your selues in your spirit, and let none trespasse against the wife of his youth. II. The preseruation of the bodie in cleannesse, that it may be a fit Temple for the holy Ghost to dwell in, 1. Thess. 4. 3. 4. This is the will of God, euen your sanctification, that euery one of you should know how to possesse his vessell in holines and honor, and not in the lust of concupiscence, euen as the Gentiles that know not God. III. The holy estate of marriage is a liuely type of Christ and his Church, and this communion of married persons, is also a figure of the coniunction that is betweene him, and the faithfull, Hos. 2. 19. I will marrie

thee vnto me, for euer; yea I will marrie the vnto me in righteousnes, in iudgement, in mercie and in cōpassion: I will euen mar∣rie thee vnto me in faithfulnes, and thou shalt know the Lord. Ephes. 5. 23. For the husband is the wiues head, euen as Christ is the head of the Church, and the same is the Sauiour of his bodie.

Heere some questions are to be re∣solued.

Case. I. Whether may mariage be dissolued in the case of barrennesse?

Answ. No. For barrennesse is an hidden infirmitie for the most part, and which God hath many times cured, e∣uen when it seemed to be desperate, as in Sarah. Again, the fruit of the wombe is Gods blessing; and wholly depen∣deth vpon him. Hee therefore that in want of children, reiecteth his wife, whom he hath receiued at the hands of God, offereth wrong euen to God himselfe.

Case II. What if either of the mar∣ried folkes commit fornication, or any sinne of the same kind greater then fornication, as Incest, Sodomie, lying

with beasts, or such like.

Answ. Adulterie and fornication are most grieuous and open crimes, which do breake the very bond and co∣uenant of mariage, Prou. 2. 17. and ther∣fore when they are certainly knowne by such persons, they are at no hand to be winked at, but the Magistrate is pre∣sently to be informed of them. How∣beit, if the innocent partie be willing to receiue the adulterer againe, in re∣gard of his repentance; lest hee should seeme to fauour and maintaine sin, and to bee himselfe a practiser of vnclean∣nesse, he is to repaire to the Congrega∣tion, and declare the whole matter to the Minister, that he may vnderstand the parties repentance, and desire of forgiuenesse.

And if the adulteresse hath concei∣ued, and is in trauell, the husband to auoid the imputation of hauing an heire in bastardie, is to make relation to the Church of the repentance of the a∣dulteresse; or to acquaint some certaine persons therewith, not to the end that she should be punished for the fact, but

that they may take notice of a child cōceiued in adultery, whom afterward he may lawfully put off, as none of his.

The matter being knowne, the in∣nocent partie may require a diuorce∣ment. For adulterie is such a sin, as doth quite break off not only the vse, but the bond and couenant of mariage, Matth. 19. 9. I say therefore vnto you, that whosoe∣uer shall put away his wife, except it be for whoredome, and marrie another, commit∣teth adulterie, &c. And yet the same bond may be continued, and grow vp againe by the good will and consent of the partie innocent, and consequently they may be reconciled, and dwell to∣gether still. 1. Sam. 25. 44. Now Saul had giuen Michal his daughter Dauids wife, to Phalti the sonne of Laish, which was of Gallim. 2. Sam. 3. 14. Then Dauid sent messengers to Ishbosheth Sauls sonne, say∣ing, Deliuer me my wife Michal, which I married for an hundred foreskins of the Philistims. The same course may be ta∣ken in like cases by the innocent, speci∣ally vpon the repentance of the guiltie person. But yet euery man must be left

to his owne conscience, and none is to bee compelled to take another, from whom hee may iustly bee separated a∣gainst his will.

Now in requiring of a diuorce, there is an equall right and power in both parties, so as the woman may require it as well as the man; and he as wel as she. The reason is, because they are equally bound each to other, and haue also the same interest in one anothers bodie; prouided alwaies, that the man is to maintaine his superioritie, and the wo∣man to obserue that modestie which beseemeth her towards the man.

After the diuorcement made, it shal be lawful for the harmelesse partie, not hauing the gift of continencie, vpon leaue obtained of the Church, and the Christian Magistrate, to marrie againe.

But what then shall become of the partie offending?

Answ. If vpon the hazard of his Conscience in want of the remedie, any libertie of second mariage, bee to bee granted vnto him by the Church or Ciuill Magistrate; (as indeed here in

England there is not;) diuers restraints, in this Case, must be obserued.

First, no such libertie is to be gran∣ted, so long as the matter remaines vn∣certaine, whether they may be recon∣ciled, specially while the partie inno∣cent liueth in single life. Secondly, it must euidently appeare, that the said offending partie hath earnestly rpen∣ted him of his sin, before he can either be receiued into the Church, or admit∣ted to a second mariage. Thirdly, this liberty is not to be granted him either presently, or vnaduisedly; but vpon fre∣quent and serious admonition, rather to giue himselfe to mourning and la∣mentation, and still to remaine alone, then to desire againe to enioy the be∣nefit of that state, which he hath alrea∣die so shamefully abused.

So much of the first way of perfor∣mance of due beneuolence.

The second way is, by cherishing one another: Ephes. 5. 29. No man euer hated his owne flesh, but nourisheth and cherisheth it, as Christ also doth the Church. This cherishing is the performing of any du∣ties,

that tend to the preseruing of the liues one of another. Wherefore they are freely to cōmunicate their goods, their coūsel, their labors each to other; for the good of themselues and theirs.

The third way is, by an holy kind of reioicing and solacing themselues each with other, in a mutuall declaration of the signes and tokens of loue and kind∣nesse. Prou. 5. 18. Reioyce with the wife of thy youth: vers. 19. Let her be as the louing Hind, and pleasant wild goat: let her breasts satisfie thee at all times, and delight in her loue continually. Cantic. 1. 1. Let him kisse me with the kisses of his mouth, for thy loue is better them wine. Gen. 26. 8. So after he had bin there a long time, Abimelek King of the Philistims, looked out at a window, and loe, hee saw Isaak sporting with Re∣bekah his wife: Then Abimelek called Isaak and said; Loe, shee is of a suretie thy wife. Esay 62. 7. As a yong man marrieth a virgin, so shall thy sonnes marrie thee; and as a Bridegroome is glad of the Bride, so shall thy God reioyce ouer thee.

This reioycing and delight is more permitted to the man, then to the wo∣man;

and to them both, more in their yong yeares, then in their old age.

CHAP. 11.

Of the Husband.

MArried folkes are ei∣ther husbād or wife.

The husband is he which hath authori∣tie ouer the wife; hereupon in Scrip∣ture he is called the guide of her youth, Prou. 2. 17. and they twaine being but one flesh, he is also the head ouer his wife.

The duties of the husband towards the wife, are these:

I. To loue her as himselfe: Eph. 5. 33. Let euery one loue his wife euen as himselfe. Gen. 24. 67. Afterward Isaak brought her vnto the tent of Sarah his mother; and hee tooke Rebekah and she was his wife, and he loued her: so Isaak left mourning for his mother. Note, how the loue of the hus∣band to the wife, mitigates sorrow for the death of the mother.

He is to shew this loue in two things: First in protecting her from danger, Gen. 20. 16. And vnto Sarah he said, be∣hold I haue giuen 1000. shekels of siluer vn∣to thy brother: behold he is the couering of thine eies amongst all that are with thee. Let it be knowne amongst all, & be thou instru∣cted. 1. Sam. 30. 5. Dauids two wiues were taken prisoners also, Ahinoam the Izree∣lite, and Abigail the wife of Nabal the Carmelite: v. 8. Then Dauid asked coun∣sell of the Lord saying; Shall I follow after this companie,? shall I ouertake them? And hee answered him, Follow, for thou shalt surely ouertake them, and recouer all. Se∣condly, in regarding her estate as his owne, and prouiding maintenance for her, both for his life time, and as much as he may, for time to come after his death. Ephes. 5. 28. So ought men to loue their wiues, as their owne bodies: he that loueth his wife loueth himselfe; vers. 29. For no man yet hated his owne flesh, but nourish∣eth it, &c. Exod. 21. 10. If he take him an∣other wife, he shall not diminish her food, her rayment, and recompence of her virgi∣nitie. Ruth. 3. 9. Vnto whom he said, who

art thou? which said; I am Ruth thine handmaid, spread therefore the wing of thy garment ouer thine handmaid; for thou art the kinsman.

II. To honor his wife: 1. Pet. 3. 7. Giuing honor to the woman.

This honor stands in three things: First, in making account of her, as his companion, or yoke-fellow. For this cause, the woman, when she was crea∣ted, was not takē out of the mans head, because she was not made to rule ouer him; nor out of his feet, because God did not make her subiect to him as a ser∣uant; but out of his side, to the end that man should take her as his mate. Se∣cōdly, in a wise & patiēt bearing or co∣uering of her infirmities, as anger, way∣wardnes and such like, in respect of the weaknes of her sexe, 1. Pet. 3. 7. Giuing honor to the woman, as vnto the weaker vessell, seeing yee are heires together of the grace of life, that your prayers bee not hin∣dred. Thirdly, by suffering himselfe sometimes to be admonished or adui∣sed by her. It was Gods commande∣ment to Abraham concerning Sarah his

wife; Let it not be grieuous in thy sight for the child, and for thy bond-woman: in all that Sarah shall say vnto thee, heare her voice; For in Isaak shall thy seed be called, Gen. 21. 12. Thus Elkanah was willing to subscribe vnto his wife Annaes ad∣uice, for her tarrying at home till the child was weaned, 1. Sam. 1. 23. And El∣kanah her husband said vnto her, do what seemeth thee best: tarrie vntill thou hast weaned him: only the Lord accomplish his word. Hereupon the Heathen Philoso∣pher said,* 1.39 That the master of the familie exerciseth (after a sort) a power Tyrannical ouer his seruants, a power Regall ouer his children; because Kings are fathers of their Cōmon-weales: but in respect of his wife, he exerciseth a power Aristocraticall, not after his owne will, but agreeable to the honor and dignitie of the married estate; and conse∣quently, that he ought not in modestie to challenge the priuiledge of prescri∣bing and aduertising his wife in al mat∣ters domesticall, but in some to leaue her, to her owne will and iudgement.

Heere question is moued, whether the husband may correct the wife?

Answ. Though the husband be the wiues head, yet it seemeth he hath no power nor libertie granted him in this regard. For we reade not in the Scrip∣tures, any precept or example to war∣rant such practise of his authoritie. He may reproue & admonish her in word only, if he seeth her in fault. For, thus we reade, that Iacob censured his wife, being impatient, euen in anger, Gen. 30. 2. Am I in Gods stead, which hath with∣holden from thee, the fruit of the wombe? And Iob reproued his wife, Iob 2. 10. Thou speakest like a foolish woman. What? Shall we receiue good at the hand of God, and not receiue euill? But hee may not chastise her either with stripes, or stroks. The reason is plaine; Wiues are their husbands mates; and they two be one flesh. And no man will hate, much lesse beat his owne flesh, but nourisheth and cherisheth it, Ephes. 5. 29. Againe, it is the commandement of God, that man should not trespasse against the wife of his youth, Malac. 2. 15. Chrysostome saith,* 1.40 It is the greatest reproch for any man, that can bee, to beate his wife. Plutarch in the

life of Cato the Censor, affirmeth, that he which smiteth his wife, doth all one, as if he should lay violent hands vpon the sa∣cred images of the gods, which was coun∣ted an high degree of offence among the Heathen.

It is alledged, Husbands are cōman∣ded so to loue their wiues, as Christ doth his Church; now Christ chasti∣seth his Church, with strokes; & there∣fore so may the husband his wife. Answ. As Christ doth entirely loue his Church, so hee may also chastise the same, because hee is not only the hus∣band, but also absolute Lord and King of his Church: so is not the husband absolute ouer the wife.

But his authority ouer the wife, is af∣ter a sort ciuill, as is the authoritie of the Magistrate ouer his people. Ans. It is not so. For the Magistrate hath in his hand the power of the sword, by which power he inflicteth punishment in case of offence. But the husband can chal∣lenge to himselfe no such power:* 1.41 yea it is flatly forbidden in the Ciuil law, that he should scourge or strike his wife.

Neuerthelesse, if she grow to extre∣mities, and be desperately peruerse, so as there be no hope of amendment; then the Magistrate may be informed, who to preuent scandals, and to prouide for publike peace, both ought and may as∣signe vnto her necessary correction, and punishment according to her desert. Now the husband that hath a wife so stubborne and peeuish, must beare it, if it may be borne, as the portion of his crosse laid vpon him by God. And in this case, if he be impatient, he may in some sort be pardoned and pitied, but he is not wholly to be excused.

CHAP. 12.

Of the Wife.

THe wife is the other married person, who being subiect to her husband, yeeldeth o∣bedience vnto him.

Touching the subie∣ction of the wife, the word of God mē∣tioneth it in sundrie places. Rom. 7. 2.

The woman which is in subiection to the man, is bound by the law to the man, while he liueth. Ephes. 5. 24. As the Church is in subiection to Christ, euen so let the wiues bee to their husbands in euery thing. Colos. 3. 18. Wiues submit your selues vnto your hus∣bands, as it is comely in the Lord. 1. Tim. 2. 12. I permit not a woman—to vsurpe au∣thoritie ouer the man. And it was a law established by God immediately after the fal, Gen. 3. 16. Vnto the woman he said, I wil greatly increase, &c. and thy desire shal be subiect to thine husband, and he shall rule ouer thee. Indeed the daughter, accor∣ding to the Ciuill law, euen when shee is married is* 1.42 in the power of her father, and not of her husband. But this is di∣rectly against the law of Moses, and cros∣seth the law of Nature, Leuit. 22. 12. 13. Numb. 30. 13.

Now the duties of the wife, are prin∣cipally two.

The first is, to submit her selfe to her husband; and to acknowledge and re∣uerence him as her head in all things. Gen. 20. 16. Likewise Abimelech said vn∣to Sarah; Behold thy brother, that is, thy

husband, whom thou callest thy bro∣ther, is the vaile of thine eyes to all that are with thee. As if he should say, Thy hus∣band is thy head, and hath power ouer thee, and thou oughtest to reuerence him. For of ancient times, the wife was couered with a vaile in the presence of her hus∣band, in token of subiection to him. Thus Rebekah at the sight of Isaak tooke a vaile, and couered her head therewith, Gen. 24. 65. 1. Cor. 11. 3. The man is the womans head. Ephes. 5. 22. Wiues submit your selues vnto your husbands, as vnto the Lord; for the husband is the wiues head, e∣uen as Christ is the head of his Church. The reason hereof is good. For the wife en∣ioyeth the priuiledges of her husband, and is graced by his honor and estima∣tion amongst men. His Nobilitie ma∣keth her noble, though otherwise shee is base and meane; as contrariwise, his basenesse and low degree, causeth her, though shee bee by birth noble and honorable, to bee by estate base and meane.

The second dutie is, to be obedient vnto her husband in all things; that is,

wholly to depend vpon him, both in iudgement and will. For looke as the Church yeelds obedience to Christ her head, and yeelds her selfe to be com∣manded, gouerned, and directed by him, so ought the woman to the man. So Sarah is said to obey Abraham, and to giue him the termes of obedience, Shee called him Lord, or Sir, 1. Pet. 3. 6. Hence it followeth, that the woman is not to take libertie of wandring, and straying abroad from her owne house, without the mans knowledge & cōsent. 2. King. 4. 22. Then she called to her husband and said, Send with me, I pray thee, one of the yong men, and one of the asses; for I will haste to the man of God, and come againe. Againe, that shee is to follow her hus∣band, when hee flitteth or departeth from place to place, vnlesse hee forsake either her or Christ. To this purpose Paul saith hee had power to lead about a wife, being a sister, as well as the rest of the Apostles, 1. Cor. 9. 5. Thus Sarah went with Abraham into Egypt, Gen. 12. 11. and out of Egypt, Gen. 13. 1. and to Ge∣rar to soiourne there, Gen. 20. 1. 2. 3. Thus

the wiues of Iacob departed with him, from their father Laban, Gen. 31. 17.

Contrary to these duties, are the sins of wiues; To be proud, to be vnwilling to beare the authority of their husbāds; to chide and braule with bitternes; to forsake their houses, &c. Prou. 27. 15. A continuall dropping in the day of raine, and a contentious woman are alike. vers. 16. He that hideth her, hideth the winde, & she is as the oyle in his right hand, that vttereth it selfe. Exod. 4. 26. Then Zipporah said, O bloodie husband; because of the Circum∣cision. It was the fault of the Leuites Concubine, Iudg. 19. 2. Who played the whore, and went away from him vnto her fathers house to Bethlem Iudah, and there continued the space of foure moneths. It was the sinne of Queene Vashi, who refused to come at the Kings word, which he had gi∣uen in charge to the Eunuches: therefore the King was verie angrie, and his warth kindled in him, Ester 1. 12. Lastly, to be a cause of griefe to their kindred. Thus the proud wiues of Esau, the daughters of the Hittites, were a griefe of mind to Isaak and Rebekah, Gen. 26. 35. & 27. 46.

CHAP. 13.

Of the Parent.

HItherto hath been treated of the first Couple, whereof the family cōsisteth, name∣ly, of married folkes. Now follow the other; and they are of two sorts; either such as, whereby the fami∣lie is increased, and multiplied; or such as are helpes thereunto.

Those whereby the familie is inlar∣ged, are also of two sorts; Parents and Children.

Parents are they which haue power and authoritie ouer children.

The duties of parents are especially two; One to bring vp their children; The other to bestow them, when they haue brought them vp.

Touching Education or bringing vp of children, the parents care must bee, both that they may liue, and also that they may liue well, Ephes. 6. 4.

Touching the preseruation of the life of the child, there are many duties

required of the Parents, specially foure. First, the mother is her selfe to giue the infant sucke, and to wrap it vp in swad∣ling clothes. Paul cōmends it for a note of a good wife, to nurse her owne children, 1. Tim. 5. 10. Thus Sarah gaue sucke to Isaak, Gen. 21. 7. Anna nursed Samuel, 1. Sam. 1. 22. Dauid in likelihood was nursed by his mother, Psal. 22. 9. Thou gauest me hope euen at my mothers breasts. And our Sauiour Christ was also nur∣sed by Marie his mother, Luk. 11. 27. and swadled, Luk. 2. 7. Now the reason hereof is plaine. God hath giuen milke to women that beare children, & hath so appointed, that no meat is more na∣turall to the child, then the mothers milke. And nature it selfe teacheth this in the course of other creatures. The earth nourisheth that which it bring∣eth forth. The fruit which the tree bea∣reth is fed by the sap that comes from the root therof. Yea amongst the bruit beasts, euen those that be most sauage, as the Tigres, do giue sucke vnto the yong ones which they bring forth.

Yet in case of want of health, or abi∣litie,

or any other iust impediment, the mother may in equity beforborne, and the child committed vnto a nurse. And so we reade that Rebekah the daughter of Bethuel, and afterward the wife of Isaak had a nurse, Genes. 24. 59. whose name was Deborah, Gen. 35. 8. And Pha∣raohs daughter in a case of necessitie, committed Moses to be nursed of an He∣brew woman, whom she tooke not to be his mother, but a stranger; and her fact was allowed by God, Exod. 2. 7. 9.

The second dutie of the Parent is, to prouide for his child meate, drinke, and clothing. Our Sauiour Christ saith, that Parents euen by the light of nature, though they be euill, will not denie or withhold necessarie food from their children: Mat. 7. 9. 10. What man is there among you, that if his son aske him bread, will giue him a stone, or if he aske a fish, will giue him a scorpion? And Paul saith, If there be any that prouideth not for his owne, and namely for them of his houshold, hee denieth the faith, and is worse then an Infi∣dell, 1. Tim. 5. 8.

The third dutie is, when God giueth

abilitie & meanes, to lay vp some thing for the future maintenance of the child. 2. Cor. 12. 14.—for the children ought not to lay vp for the fathers, but the fathers for the children. Prou. 19. 14. House and riches are the inheritance of the fathers.

The fourth is, to obserue both the inclination, and the naturall gifts of bo∣die and mind that are in the child, and accordingly to bestow it in some ho∣nest calling & course of life. Prou. 20. 11. A child is knowne by his actions, whether his worke be pure and right. In the Eccle∣siasticall historie,* 1.43 written by Ruffinus, it is recorded, that Alexander Bishop of Alexandria, saw a far off, in a place neare to the sea, a companie of children play∣ing together, and in their play imita∣ting himselfe in sundrie Ministeriall actions. And whē he had a while view∣ed them, he perceiued that they exami∣ned & baptised one another, according to the solemne order vsed in y^• Cōgre∣gation: which thing, whē he had made some of his Clergie acquainted with∣all, and taken order that the children should be sent for, and brought before

him, he demanded of them, what sport they vsed, and in what manner they played one with another. The children at first, for feare, denied what they had done, yet vpon further examination they confessed, that they had made A∣thanasius (who afterward became Bi∣shop of the place) their Bishop, and that hee instructed and baptised sundrie of their companie. He further asked both Athanasius himselfe, and those which were said to haue been baptised, what questions he asked them, and what an∣sweres they gaue; and perceiuing by their speeches, that they had framed themselues, though in sporting maner, to the Church-proceedings in those actions; vpon conference had with his Clergie, hee determined, that those which had first been asked, and had gi∣uen answere fully, according to the forme vsed in that Church, and there∣upon baptised, should not be rebapti∣sed. And for Athanasius and the other children, which had done the part of Ministers in their kind, he sent for their parents, and gaue them great charge

that they should be brought vp in lear∣ning and religion, that so they might in time be fit for the publike Ministerie. The like course we reade to haue been taken by the Heathen, for iudgement of the inclination and towardnesse of their children.* 1.44 The Athenians made a law, that before children were bestow∣ed in any calling, they should bee first brought into a publike place, where In∣struments belonging to all sorts of trades were laid; and look in what kind of Instrument any of them tooke most delight, the child was thought to bee most fit for the trade, whereunto that Instrument belonged, and afterward applied to the same with good successe.

Now the Parents first and principall care must be for the Church; that those of their children which haue the most pregnant wit, and be indued with the best gifts, be consecrated vnto God, and brought vp in the studie of the Scrip∣tures, to serue afterward in the Ministe∣rie of the Church. Thus Anna dedica∣ted Samuel her son vnto God by vow, 1. Sam. 1. 11. And shee vowed a vow, and

said, O Lord of Hostes, if thou wilt—giue vnto thine handmaid a man-child, thē I wil giue him vnto the Lord all the daies of his life. And she did according to her vow, and the Lord blessed Samuel her sonne, who in processe of time became a great Prophet.

The next point of Education of chil∣dren, is to prouide that they may liue well, and lead a godly life. To this pur∣pose Parents must do three things.

First, they are to be carefull, that the child, so soone as may bee, after it is borne, bee admitted into the true Church of God by Baptisme, and haue a fit name giuen vnto it.

Secondly, they are to endeuour to sow the seeds of godlinesse and religion in the heart of the child, so soone as it comes to the vse of reason and vnder∣standing; and as it growes in yeares, so care must be had that it grow in know∣ledge and grace. To this purpose is the vow and promise made in Baptisme, which parents are bound to call vpon the child to remember, when it comes to yeares. It was the godly care of Ti∣mothies

parents, 2. Tim. 3. 14. But conti∣nue thou in the things which thou hast lear∣ned, knowing of whom thou hast learned them, vers. 15. And that thou hast knowne the holy Scriptures of a child, which are able to make thee wise vnto saluation, through the faith which is in Christ Iesus. This was the commandement of God to the pa∣rents of his people, Deut. 6. 7. Thou shalt rehearse these words which I command thee continually to thy children, and shalt talke of them whē thou tarriest in the house. And vers. 20. When thy sonne shall aske thee in time to come, saying; What meane these Te∣stimonies, and Ordinances, and Lawes, which the Lord our God hath commanded you? Then thou shalt say vnto thy sonne; We were Pharaohs bondmen in Egypt, &c. This was obserued by the Israelites in the ages ••cceeding: Psal. 44. 1. We haue heard with our eares, O God: our fathers haue told vs the workes that thou hast done in their daies in old time.

Thirdly, the first instruction of chil∣dren in learning & religion, must be so ordered, that they may take it with de∣light. For which purpose, they may be

sometimes allowed in moderate maner to play, and solace themselues in recrea∣tiōs fitting for their yeares. And if they do amisse in either, they are to bee re∣strained by the bridle of discipline. First by reproofe in word, and when that wil not helpe, by the rodde of correction. Zach. 8. 5. The streets of the citie shall bee full of boyes and girles, playing in the streets thereof. Prou. 29. 15. The rod and correcti∣on giue wisdome, but a child set at libertie makes his mother ashamed. vers. 17. Correct thy son, and he will giue thee rest, and giue pleasures to thy soule. Hebr. 12. 9. We haue had the fathers of our bodies which correct vs, and we gaue them reuerence.

Yet in this point, two extreames are carefully to be auoided; That the Pa∣rent be not either too seuere, or too in∣dulgent to the child. For seue••itie Paul giues his rule, Ephes. 6. 3. Parents pro∣uoke not your children to anger, that is, by too much austeritie in gouernmēt. For lenitie, we haue old Eli his example, 1. Sam. 2. 23. And he said vnto them, Why do yee such things? for of all this people, I heare euill reports of you. Doe no more my

sonnes, &c. So much for Education.

The second general dutie of parents, is the bestowing of their children; This bestowing is, when they knowing their children fit for mariage, not to haue the gift of continencie, do vse their best in∣deuour to prouide matches for them in time, or at least, do aduise them ther∣unto by themselues or by their friends: 1. Cor. 7. 36. If any man thinke it vncome∣lie for his virgin to passe the flower of her age, and need so require—let them bee married. vers. 38. he that giueth her to ma∣riage, doth well. Ierem. 26. 6. Take yee wiues—and take wiues for your sonnes, and giue your daughters to husbands, &c. Gen. 28. 1. Isaak called Iacob and blessed him, and charged him and said vnto him; Take not a wife of the daughters of Canaan: Arise, get thee to Padan Aram—and thence take thee a wife of the daughters of Laban thy mothers brother. Iudg. 14. 2. Sampson came and told his father and his mother, and said, I haue seene a woman in Timnah of the daughters of the Philistims; now therefore giue me her to wife.

This dutie is now adaies carelessely

neglected of Parents; and the fruit ther∣of is dangerous. For hence it comes to passe, that their children oftentimes do either commit whoredome, or vnder∣take wicked and vngodly mariages.

In the choice of a husband or wife, the Parents ought to haue a greater re∣spect vnto pietie and wisedome, then vnto beautie and riches, or any other outward blessings. Yet where they all concurre, the partie so qualified is the more thankfully to be entertained. Vp∣on these grounds the Priest of Prince of Midian, gaue his daughter Zipporah to Moses, and Moses agreed to take her, Exod. 2. 19. A man of Egypt deliuered vs from the Philistims, and also drew vs wa∣ter enough, & watered the sheepe—And Moses agreed to dwell with the man, who gaue vnto Moses Zipporah his daughter. Iosu. 15. 16. Then Caleb said, He that smi∣teth Kiriath-sepher, and taketh it, euen to him will I giue Achsah my daughter to wife. Yea it is a sinne to marrie only for beau∣tie, without consideration of the better things. Thus the old world sinned, whē the sonnes of God saw the daughters of men

that they were faire, and tooke them wiues of all that they liked, Gen. 6. 2. and Sampson, who only vpon the sight of the woman in Timnah, of the daughters of the Philistims, without further inquirie, desired that she might be giuen him for his wife, Iudg. 14. 2.

Againe, it is meet that parēts should deale moderately with their children in this case, and not vndertake at any hand to force and compel them to mar∣rie this or that partie. This was the iust commendation of Rebekahs parents, who though they were Idolaters, yet had that regard of equity, that they first called her and asked her consent, before they sent her away with Abrahams ser∣uant, to be maried to Isaak, Gen. 24. 58. Now in case the Parents faile in their dutie in this regard, the son or daugh∣ter may lawfully declare the matter first to their kinsfolke, and afterward (if need be) to the Minister, or Magistrate, and sue for redresse by their means and direction.

CHAP. 14.

Of the Sonne.

THe sonne is he, who is in subiection to his parents.

The duties of a son to bee performed to his parents, are prin∣cipally two.

First to yeeld them obedience, whe∣ther they be his naturall parents or o∣therwise, as his step-father & step-mo∣ther, and that while he liueth. Eph. 6. 1. Children obey your parents in the Lord; for this is right. Luke 2. 51. Then hee went downe with them, and came to Nazareth, and was subiect to them. Exod. 18. 19. Mo∣ses father in law said vnto him, Heare now my voice, I will giue thee counsell, and God shall be with thee. Ruth 3. 5. And Ruth said vnto Naomi her mother in law, All that thou biddest me, I wil do. Iob 1. 5. And whē the daies of their bāquetting were gone about, Iob sent and sanctified them.

This obedience must shew it selfe in two things.

First in the choyce of a lawfull cal∣ling, wherein the child is to be ordered and appointed at the discretion of the parent.

Secondly in mariage: For in that, the parent is the principall agent and dis∣poser of the child. Now although his authoritie be not so great, as that the child is to be forced and compelled by him; yet the reuerent and dutifull re∣spect which the child ought to beare towards him, ought to be a strong in∣ducement, not to dissent, or renounce his aduice, without great and waightie cause. Yea the child must endeuour by all manner of dutifull cariage to ouer∣come, or at least to mitigate his parents seueritie in that behalfe.

Now for the daughters: They must yeeld obedience to their parents in all Domesticall labours, that they may be skilfull in houshold affaires. Thus did the seuen daughters of the Priest of Midian, accustome themselues to draw water, and fill the troughes to water

their fathers sheepe, Exod. 2. 16. Thus Re∣bekah was seene to come out of her fa∣thers house, with her pitcher vpon her shoulder, and to go downe with it to the well to fill it, and giue drinke to her fathers Camels, Gen. 24. 16. 17.

The second dutie of the sonne, is to recompence his fathers loue, and care ouer him, by relieuing him in case of want, if God giue abilitie, with food and rayment, and other necessaries. Herein children must deale with their parents, as the brood of the Storke is re∣ported to do with her, by feeding her when she is old; wherein they doe no more but what shee before hath done vnto them. It is Pauls counsell, that chil∣dred & nephewes should recompence the kindnes of their kindred in the first place, 1. Tim. 5. 4. and therefore to their parents, the head & foūdation of their kindred. When Ioseph was in prosperi∣tie, and his father Iacob in want, he first gaue him corne freely; and afterwards sent for him to Egypt, and there proui∣ded for him; in so much as the text saith of him, that he nourished his father and

his brethren, and all his fathers house-hold with bread, Euen as the mother puts meat into the childs mouth, Gen. 47. 12. When Naomi the step-mother of Ruth was of great yeares, and her strength spent, Ruth gathered corne in the har∣uest for reliefe of them both. Yea when Boaz gaue her to eate and to drinke, she reserued part of her victuals, & brought it home with her gleanes to refresh her mother, Ruth 2. 14. 18.

The necessitie of the performance of these duties is so great, that if the sonne neglecteth them, and doth the contra∣rie, by ill vsage of his parent, either in word or deed, he is worthie of death, euen by Moses law: Exod. 21. 15. He that smiteth his father or his mother, shall die the death.

The law of the first borne of a mans children, that he should haue a greater portion of his fathers goods, then any of the rest of his brethren, is perpetuall, and admits no exception, but only in the case of notorious wickednes. Deut. 21. 17. He shall acknowledge the son of the hated for the first borne, & giue him a dou∣ble

portion of all that he hath, for he is the first of his strength, and to him belongeth the right of the first borne. This was the law; yet we reade that Ruben lost this prerogatiue, by reason of his incest, and Iudah the fourth sonne of Iacob had the dignitie of the first borne, Gen. 49. 8. Thou Iudah, thy brethren shall prayse thee—thy fathers sonnes shall bow downe vnto thee.

In the Church of the old Testament, the priuiledge of the first borne was three-fold; the first of gouernment and royaltie, the second of Priesthood, the third of the double portion. And it is probable that this was for the most part Ceremoniall, and was accomplished and determined in Christ, who was the Image of the inuisible God, & the first borne of euery creature, Colos. 1. 15.

Heere two questions are propoun∣ded.

Quest. I. Whether is it lawfull for the sonne to make a vow belonging ei∣ther to religion, or to ciuill conuersati∣on, without the consent of the parent?

Answ. A vow so made is not of force

to bind the child, but by the Law of na∣ture & common equitie, is to be made void. For it is a ruled case, that he which is not his owne man, that is to say, at his owne libertie, but vnder the power of another, cannot bind himselfe. Againe, the authoritie of the parent by the law of God is great; For it alloweth the fa∣ther to make void the vow of the child pertaining to Gods worship, Numb. 30. 6.

Quest. II. Whether is the consent of the parents to be required in the se∣cond mariages of their children?

Answ. 1. Of ancient times, both by * 1.45Ciuill lawes, & also by Imperial con∣stitutions, it was prouided that no wi∣dowes, though made free by their for∣mer mariages, should make any con∣tract againe, without the good will of their parents. 2. Consent in this case, though it be not absolutely necessarie, yet it is to be thought fit and conuenient, be∣cause children in some regards exemp∣ted from parents authoritie, doe owe notwithstanding the dutie of honor vnto them, by Gods expresse comman∣dement,

Exod. 20. 12. and consequent∣ly ought to testifie the same, by being ordered and aduised by them in some sort, euen at the after-bestowing of themselues. Hence it is, that* 1.46 later Di∣uines haue holden vpon good ground; That the espousals of widowes, who haue some more libertie, then the child first married, being made without their parents knowledge, cannot but incurre iust reprehension, howsoeuer they may stand in force without it.

CHAP. 15.

Of the Master.

NExt vnto parents and chil∣dren, wherby the family is increased, is a second sort of couples, which are helpes therunto. And they are Masters and seruants.

The Master is a member in the fa∣milie, which hath power and beareth rule ouer the seruant. And his dutie stands principally in three things.

First, To make a good choice of his seruants; which is then done, when he inquireth first after such as feare God, and be willing to serue him. Paul makes the seruice and feare of God the maine ground of true obedience in seruants, Ephes. 6. 5. 6. 7. Colos. 3. 22. It was the rule of Dauids choice, Psal. 101. 6. Hee that walketh in the perfect way, he shall serue me. Abrahams chiefe seruāt of his house, was a man that feared God, as appea∣reth, in that he made conscience of his oath, Gen. 24. 2. 3. and prayed also for successe in the busines whereabout he was sent. Gen. 24. 12. O Lord God of my Master Abraham, I beseech thee send mee good speed this day, and shew mercie to my Master Abraham. Cornelius of Caesarea, the Captaine of the Italian band, had a souldier that daily attended on him, who feared God, and seruants also be∣side him, to whom hee made knowne the heauenly vision which hee saw, Act. 10. 7.

Secondly, To enioyne them labour, and not to require more of them, then their strength will beare. The master is

to rule ouer the seruant in iustice. And then is his cōmandement vniust, whē it will not stād with the course of nature, with the abilitie of his seruant, or with the word of God. Therefore he is to re∣quire labour at their hāds proportiona∣ble to their strength, & yeeld thē some∣times intercession & rest. Leuit. 25. 46. Ouer your brethen the children of Israel, ye shall not rule ouer one another with crueltie. 1. Pet. 3. 8. Bee pitifull, bee courteous, one beare with another. And for the furthe∣rance of busines, it is conuenient that the master be oftentimes present with the seruāts in their works. Prou. 27. 23. Be diligent to know the state of thy flock, and take heed to thy heards. The good matron ouerseeth the waies of her houshold, Prou. 31. 27.* 1.47 A man of Libya being asked, what it was that might make a horse fat; he answered, The masters eye.

Thirdly, To recompence the dili∣gence and paines of his seruant, and that three waies.

First, by giuing him his due of meat and drinke for the present. The good matron giueth the portion to her houshold,

and the ordinary to her maids, Prou. 31. 15.

Secondly, by paying him his hire in the end of his seruice: The labourer is worthie of his wages. Luk. 10. 7. Well done, good seruant and faithfull; thou hast been faithfull in little, I will make thee ruler ouer much; enter into thy masters ioy. Mat. 25. 21.

Heere three caueats are to be obser∣ued. I. That the wages be proportio∣nable to the work. II. That it be paid in due time, without deferring. So the Master of the vine-yard, when euen was come, called his seruants together, to giue thē their hire, Mat. 20. 8. III. That the seruāt be not defrauded of any part of his due. For this is a crying sin; Deut. 24. 15. Thou shalt giue him his hire for his day, neither shall the Sunne go downe vpon it—lest hee crie against thee vnto the Lord, and it bee sinne vnto thee. Iam. 5. 4. Behold, the hire of the labourers which haue reaped your fields, which is kept backe by fraud, crieth, and the cries of them which haue reaped, are entred into the eares of the Lord of hosts.

Thirdly, if the seruant in time of his seruice be sicke, the masters care must

be by all means possible to procure his recouery. Equitie must be the rule in these cases; and masters are to do to their seruants that which is iust and equall. Col. 4. 1. Now the seruant haplie falles sicke by and in his seruice, and his health yeelds not only profit to his master, but incouragement also to himselfe. The good Centurion in case of his seruants sicknesse, tooke the best course to haue him restored, Matth. 8. 6.

CHAP. 16.

Of the Seruant.

THe Seruant, is a person in the family subiect vnto his master.

The dutie of a seruāt is, faithfully and dili∣gētly to demeane him∣selfe in the affaires of his master, and to doe seruice vnto him as vnto Christ, though he be froward and hard-harted. Titus 2. 9. Let seruants be subiect to their masters, and please them in all things, not answering againe. Ephes. 6. 5. Seruants, be

obedient to them that are your masters ac∣cording to the flesh, with feare & trembling, in singlenes of your hearts, as vnto Christ. Col. 3. 22. Thus Iacob serued Laban, Gen. 31. 38. This twentie yeares haue I bin with thee; thine ewes and thy goates haue not cast their yong, and the rammes of the flocke haue I not eaten, &c.

Contrariwise, the seruant must take heed that he doe not his masters busi∣nesse negligently, or for fashion sake, or with eye-seruice as a man-pleaser; that in case of rebuke or controlement, he answere not againe; lastly, that hee be trustie & withhold his hands from pic∣king, and his heart from deceiuing his master.

Seruants are of two sorts; either free, or bond-seruants.

A free-seruant is he, whom his ma∣ster hireth for wages to do him seruice. To him belongs the iust paiment of his hire, and in case of offence, them master hath authoritie to censure and correct him, prouided that in the execution thereof, respect bee had vnto his age, and the correction be vsed with mode∣ration,

as if hee were his sonne.

A bond-seruant, is a seruant bought for money, and is commonly called a slaue. Touching this sort, a question is moued, whether a Christian may with safe conscience, haue and vse a man as his slaue?

Answ. The power & right of hauing bond-men, in those countries where it is established by positiue lawes, may stand with good cōscience, if it be vsed with moderation. That authoritie in this behalfe is moderate, wherein these seuen caueats be obserued.

I. That the master haue not ouer his seruant the power of life and death; for this takes away the lawful power of the Magistrate, to whom only the Lord hath committed the sword of iustice.

II. That there be not libertie gran∣ted him, to vse his seruant at his owne will and pleasure in all things; for this was not granted by the law of God to his owne people: Exod. 21. 26. If a man smite his seruant or his maid in the eye, and hath perished it, he shall let him go free for his eye: Also if he smite out his seruants or

his maids tooth, he shall let him go out free for his tooth.

III. That the power be not enlar∣ged to the commanding of things a∣gainst piety or iustice; for in these cases a man must rather obey God then man, Act. 4. 19.

IV. That masters do not take liber∣tie to make separation of those their ser∣uants that be married, the one from the other, or of those that be parents from their children; considering that God himselfe hath made these societies, and ioyned such persons together, and therefore man may not separate them.

V. That the masters do not take li∣bertie to put ouer their seruants to vn∣godly and vnbelieuing masters, for that is an vnkind and cruell libertie, & may be an apparāt occasion to make the ser∣uant fall away from religion, and re∣nounce the true God.

VI. That they do not bind them to perpetuall slauery, & neuer make them free. Exo. 21. 5. But if the seruant say thus, I loue my master, my wife and my children, I will not go out free.

VII. That the seruitude be not pro∣cured and retained by force; for it is a more grieuous crime to spoile a man of his libertie, then of his riches.

Now y^t the same power limited with these cautions, is lawfull & warrantable in cōsciēce, it appears by these reasons.

I. God hath ordained & allowed it, euen by warrant of his owne law: The posteritie of Cham was cursed by Noah, and condemned to slauerie, Gen. 9. 25. And he said, Cursed be Cham, a seruant of seruants shal he be to his brethren. So were the Gibeonites by Ioshua, Ios. 9. 23. Now therefore yee are cursed, and there shall none of you be freed from being bond-men, and hewers of wood, & drawers of water, for the house of my God. So was the theefe, Exo. 22. 3. If he had not wherewith to make resti∣tution, then hee should bee sold for his theft. Again, those that are ouercome in war may be held captiue, and it is lawful for the conquerer to kill them, & therefore to make them slaues: and if being takē, they be saued from death, they owe all that they haue to them by whom they are saued.

II. The law of God gaue libertie to any mā that would, to make sale of him∣selfe to another. Leuit. 25. 45. Of the chil∣dren of the strangers that are soiourners a∣mong you, of them shal ye buy, & of their fa∣milies that are with you, which they begat in your land, these shall be your possessiō. Deut. 15. 12. If thy brother an Hebrew sell himself to thee, or an Hebrewesse, and serue thee six yeares, euē in the seuenth yeare thou shalt let him go free from thee: and vers. 17. Thou shalt take an aule, & pierce his eare through against the doore, and he shall be thy seruant for euer.

III. The mā that is ransommed frō his enemie, is bound to serue as a slaue in liew of thankfulnesse.

IV. The examples of the godly in the Scriptures. Abraham had seruants whom he bought for siluer, Gen. 17. 12. Euerie manchild of eight daies old among you, shal be circumcised in your generations, as well he that is borne in thine house, as he that is bough with money of any stranger, which is not of thy seed. Gen. 24. 35. The Lord hath blessed my master Abraham wō∣derfully— for he hath giuen him sheep and

beeues, and siluer and gold, & men-seruants and maid-seruants, and camels and asses.

V. The Apostles do not disallow of such seruāts, but cōmand thē being ser∣uants, & called to the professiō of Chri∣stianitie in that state, not to change, but to abide in their calling. 1. Cor. 7. 21. Art thou called being a seruant? care not for it.

It is alledged that such seruitude is a∣gainst the law of nature. Ans. It is indeed against the law of intire nature, as it was before the fall, but against the law of corrupted nature since the fall, it is not.

But Christ hath purchased liberty to belieuers, Coloss. 5. 11. Ans. Only a spiri∣tuall libertie in this life; & a corporal on∣ly in the life to come. For though y^• ser∣uant in regard of faith & the inner man be equal to his master, because in Christ Iesus there is neither master nor seruāt, bond nor free; yet in regard of the out∣ward man & ciuill order amongst men, the master is aboue the seruant, and the seruant is, & must be subiect to the ma∣ster.* 1.48 Neuerthelesse where this kind of seruitude is abolished, it is not to be a∣gaine receiued or intertained amongst

Christians, specially considering, it is a far more milde and moderate course to haue hired seruants.

If it be said againe, that the Heathen Philosopher holdeth seruitude to be na∣turall, wherby some are by birth bond, and others free. I answere, That serui∣tude proceedeth not of nature,* 1.49 but hath his originall from the lawes of nations, and is a consequent of the fall. For all men by nature are equally & indifferēt∣ly free, none more or lesse then others.

CHAP. 17.

Of the Master of the familie or good∣man of the house.

THus much touching the diuers and seuerall combinations or couples belonging to the state Oeconomicall. Frō which do arise two persons of a mixt or compounded na∣ture and condition, cōmonly called the Goodman, & the Goodwife of y^e house.

The good man or master of the familie, is a person, in whom resteth the priuate and proper gouernment of the whole

houshold, and he comes not vnto it by election, as it falleth out in other states, but by the ordinance of God, setled e∣uen in the order of nature. The husbād indeed naturally beares rule ouer the wife; parents ouer their childrē, masters ouer their seruāts: but that person who by the prouidence of God, hath y^e place of an husband, a father, a master in his house, the same also by the light of na∣ture, hath the principality & soueraign∣tie therein, and he is Paterfamilias, the father and chiefe head of the familie: to him therefore the true right and power ouer all matters domestical, of right ap∣pertaineth. The duties of the master of the familie, are specially fiue.

I. To beare the chiefe stroke, and to be the principal agent, directer and fur∣therer of the worship of God within his familie. Ios. 24. 15. I and my household wil serue the Lord. And this he doth part∣ly by praying for & with his houshold, and partly by instructing thē in the ho∣ly Scriptures, and in the grounds of re∣ligiō, that they may grow in knowledge and reape benefit by the publike Mini∣sterie.

Thus God commanded the men of Israel to walke in their families. Deut. 6. 7. Thou shalt rehearse them continually vnto thy children, and shalt talke of them, when thou tariest in thine house,—& when thou liest downe, & when thou risest vp. A∣gaine, vers. 20. When thy sonne shall aske thee,—what meane these testimonies, and ordināces & lawes, which the Lord our God commanded you? Then thou shalt say vnto thy son, We were Pharaohs bondmen in Egypt, but the Lord brought vs out of E∣gypt, with a mightie hand. This testimony God gaue of Abraham before the law was giuen, Gen. 18. 19. For I know Abra∣ham that he will command his sons, and his houshold after him, that they keepe the way of the Lord. And this houshold of Abra∣ham was very large, for the holy Ghost saies long before, that he had three hun∣dred and eighteene,* 1.50 that were borne and brought vp in his house, Gen. 14. 14. It was in likelihood y^e course of Salomon which he had learned of his father Dauid, and giuen for a rule to al masters of families. Prou. 4. 1. Heare O children the instruction of a father, and giue eare to learne vnder∣standing

—For I was my fathers sonne, deare and tender in the sight of my mother, when he taught me and said vnto me, Let thine heart hold fast my words. The com∣pany of the Disciples were the house∣hold of Christ, and he himselfe did ad∣minister all parts of the seruice of God with them and among them. Luk. 22. 15. To this purpose* 1.51 Augustine saith, That the master of the familie, doth after a sort, and in his measure performe the dutie of a Churchman, or Bishop within his house.

II. To bring his familie to y^e Church or Congregation on the Sabbath day, to looke that they do religiously there behaue themselues, & after the publike exercises ended, & the Congregation is dismissed, to take account of that which they haue heard, that they may profit in knowledge and obedience. Act. 10. 24. The day after, they entred into Caesarea; Now Cornelius waited for them, & had cal∣led together his kinsmen & special friends. vers. 33. Now therefore (saith Cornelius to Peter) are we all heere present before God, to heare all things that are commanded thee of God. Iob 1. 5. And when the daies of their

banqueting were gone about, Iob sent and sanctified them, & rose vp early in the mor∣ning, & offred burnt offerings, &c. 2. King. 4. 23. And he said, wherefore wilt thou go to him to day? It is neither new moone nor Sab∣bath. For this very cause the fourth Cō∣mandement is giuen first of all & prin∣cipally to the master of the familie, that he might see the Sabbath kept, and be a principal doer in all parts of Gods wor∣ship therein. Exod. 20. 10. In it thou shalt not do any worke, thou nor thy son, nor thy daughter, thy man-seruant, nor thy maid, nor thy cattel, nor thy stranger that is with∣in thy gates.

Neither is this his care tied only to the Sabbath, but vpon other daies be∣sides it, he ought to cause them of his houshold, as much as in him lieth, to re∣paire to places, where the word of God is preached. Commendable was the practise of Marie the sister of Martha, in this case, who when Christ came to her house is said, to sit at his feete and attend vnto his preaching, Luk 10. 39.

III. To prouide for his family meat, drinke and clothing, and that they may

liue a quiet & peaceable life, 1. Tim. 5. 8. Pro. 27. 26. The lambs are for thy clothing, and the goats for the price of thy field. v. 27.

And let the milke of thy goats be sufficient for thy food, for the food of thy familie, and for the sustenance of thy maids. 1. Cor. 9. 9. Thou shalt not muzzle the mouth of the oxe, that treadeth out the corne: doth God care for oxen? either saith he it not altoge∣ther for our sakes? Matth. 13. 52. Euery scribe which is taught vnto the kingdome of heauen is like vnto an housholder, that brings forth out of his treasurie, things both new and old.

IV. To keepe order, and to exercise discipline in his house, and that in this manner:

In case of offence, when a capitall crime is committed, which incurreth publike censure; he is not to punish it himselfe, but to bring the offender to the ciuill Magistrate, to informe of his fault, that he may haue his desert: It was a course established by the Iudicial law, which God gaue vnto Moses for his di∣rection in causes criminall among the Israelites: Deut. 21. 18. 19. 20. If any man

hath a son that is stubborne, & disobedient, which wil not hearken vnto the voice of his father, nor the voice of his mother, and they haue chastened him; then shal his father and his mother take him, and bring him out, vn∣to the Elders of his citie, and vnto the gate of the place where he dwelleth, and shall say vnto the Elders of his citie; This our son is stubborne, and disobedient, and he will not obey our admonition: hee is a rioter, and a drunkard. Againe, Deut. 13. 6. If thy bro∣ther the son of thy mother, or thine own son, or thy daughter, or the wife that lieth in thy bosome, or thy friend which is as thine owne soul, entise thee secretly saying, Let vs go and serue other gods (which thou hast not known, thou, I say, nor thy fathers) thou shalt not consent vnto him, nor heare, neither shal thine eye pitie, nor shew mercie, nor keepe him secret. Zach. 13. 3. And when any shall yet prophesie, his father and his mother that begate him shall say vnto him, Thou shalt not liue: for thou speakest lies in the name of the Lord: and his father, and his mother that begate him, shall thrust him thorough when he prophesieth.

If the fault be of an inferiour nature,

and lesser in comparison; the master of the familie ought to proceed by priuate censure vpon the delinquent partie, sometimes by admonitiō, otherwhiles by correction, and chastisement, accor∣ding to the quality of the offence, & the condition & state of the person. Leuit. 19. 17. Thou shalt plainly rebuke thy neigh∣bour, and not suffer him to sin. Mat. 1••. 15. If thy brother sinne against thee, go and tell him his fault betweene him and thee alone: If he heare thee not, take yet with thee one or two. Prou. 29. 17. Correct thy sonne, and he will giue thee rest, and will giue pleasures to thy soule.

When admonitions and corrections will not preuaile, the partie must bee brought before the Ministers, and Go∣uernours of the Church, that they may censure him. Matth. 18. 17. If he will not heare them, tell it vnto the Church. And the Apostle Iames giueth order that the Ministers of the Church should come to those that are sicke, and pray for them, Iames 5. 14. which if they doe in case of infirmitie; then they are also to be sought vnto, in case of errour and

offence committed, for redresse.

But when none of all these meanes will do good; if the partie be a seruant, his master may, and ought to remoue him. Psal. 101. 7. There shall no deceitfull person dwell within mine house; he that tel∣leth lies shall not remaine in my sight. Ioh. 8. 35. The seruant abideth not in the house for euer.

V. To giue intertainment to those that are strangers, & not of the familie, if they be Christians, and Belieuers; but specially to the Ministers of the Word. Rom. 12. 13. Giuing your selues to hospita∣litie. Hebr. 13. 2. Be not forgetfull to lodge strangers: for hereby some haue receiued An∣gels into their houses vnawares. This duty the woman of Shunem & her husband performed vnto the Prophet Elisha, 2. King. 4. 10. Let vs make him a little chā∣ber, I pray thee, with walles, and let vs set him a bed there, and a table, and a stoole, and a candlesticke, that he may turne in hi∣ther, when he commeth to vs. These are the duties.

Heere if it be demanded, whether the master of a familie is alway, and neces∣sarily

bound in his owne person to doe all these things?

I answere, that if there be iust and necessarie cause, either in respect of his owne inabilitie, or in regard of publike imployment, vpon a lawfull calling, whereby he is hindred, so as he cannot do any of them himselfe, at some times; it is lawfull for him to haue, and vse a deputie. This our Sauiour Christ tea∣cheth in effect, when he saith, Who then is a faithfull seruant, and wise, whom his master hath made ruler ouer his houshold, to giue them meate in season? Mat. 24. 25. Thus Abraham had a steward of his house, Eliezer of Damascus, Gen. 15. 2. and he performed the waightiest mat∣ters, that concerned the establishment, and continuance of Familie, not by himselfe, but by his Steward, as namely the choice of a wife for his sonne Isaak, Gen. 24. 2. Therefore Abraham said vnto his eldest seruant of his house, which had the rule ouer all that hee had; Put now thine hand vnder my thigh, &c. Thus Pharaoh King of Egypt had Ioseph, Gen. 39. 4. So Ioseph found fauour in his sight, and serued

him, and hee made him ruler of his house, and put all that he had in his hands.

CHAP. 18.

Of the Mistresse of the familie, or Good∣wife of the house.

THe Goodwife or Mi∣stresse of the house, is a person which yeeldeth helpe and assistance in gouernmēt to the Ma∣ster of the familie. For he is, as it were, the prince and chiece ruler; she is the associate, not only in office and authoritie, but also in aduise, and counsell vnto him. 1. King. 17. 17. And after these things, the sonne of the wo∣man, which was wife, or* 1.52 mistresse of the house, was sicke.

Her dutie is two-fold.

First to gouerne the house, as much as concerneth her, in her place. 1. Tim. 5. 14. I will therefore that the yonger women marrie, and gouerne the house. And that she doth three waies. I. By exercising her selfe in some profitable employ∣ments,

for the good of her charge, Prou. 31. 13. She seeketh wooll, and flax, and la∣boureth cheerefully with her hands. II. By appointing her maids their worke, and ouerseeing them therein. Vers. 15. She riseth whiles it is yet night, and giueth the portion to her houshold, and the ordinary to her maids. III. By ordering her chil∣dren and seruants in wisdome; partly by instruction, partly by admonition, whē there is need. Vers. 26. Shee openeth her mouth with wisdome, and the law of grace is in her tongue. vers. 28. Her children rise vp, and call her blessed, &c. Tit. 2. 5. That they be discreet, chast, keeping at home, &c. Act. 18. 26. Priscilla in her house, with Aquila, instructed Apollos, in that wherin he was wanting, expounding vnto him the way of God more perfectly. Gregorie Nazianzen in an Oration made for his father, saith, That his mother was not only an helper, but also a teacher or instructer, and guide vnto his father in matters of religion & godlines.

The second dutie is, to giue the por∣tion of food vnto her familie, or cause it to be giuen in due season. Prou. 31. 15. She riseth whiles it is yet night, and giueth

the portiō, or meat to her houshold. Thus did Rebekah in her house. Gen. 27. 9. Get thee now to the flock, & bring me thēce two good kids of the goats, that I may make pleasant meat of thē for thy father, such as he loueth.

Quest. Whether may the goodwife, without the consent of the goodman, giue and bestow the goods belonging to the familie?

Ans. I. There are some things which are proper to her selfe, and not part of her dowry which she brought vnto her husband. And these she may claime as her owne, because either they were re∣serued vpon the match made betweene them, or else are peculiar vnto her by their mutuall consent, and of them she may lawfully giue, without her hus∣bands knowledge. II. The goods which are common to them both, are of another nature; and these shee may not bestow, without his allowance, ei∣ther expresse or at least general and im∣plicite, specially when the giuing of them doth or may grow in likelihood, to the hinderance, and preiudice of the state of the familie.

FINIS.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  Diu de∣liberan∣dum quod s••mel sta∣••uendum.
• * 1.3

  In ver∣••is de 〈…〉〈…〉.
• * 1.4

  In futu∣rum.
• * 1.5

  Non de facto, de ••ure.
• * 1.6

  De prae∣senti.
• * 1.7

  Jn sauo∣rem Ma∣trimony.
• * 1.8

  Rom. 1. 26
• * 1.9

  Species.
• * 1.10

  Leuit. 18 22. 23.
• * 1.11

  Ebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.12

  Sobriuo propior.
• * 1.13

  De ciuit.
• * 1.14

  Dei. lib. 1••. ca. 16.
• * 1.15

  Epist••l. li. 〈◊〉〈◊〉 66.
• * 1.16

  1. Cor. 6.
• * 1.17

  Beza de repudijs. 82.
• * 1.18

  Cuius nuptias in••re non licet, eius nec coniu∣••is licet.
• * 1.19

  Chap. 18.
• * 1.20

  Impu∣beres.
• * 1.21

  Turpi.
• * 1.22

  Tertul. ad vxor. li. 2.
• * 1.23

  Dilucida interual∣la.
• * 1.24

  Gal. 4. 1.
• * 1.25

  Repudi∣um.
• * 1.26

  De ho∣nestate.
• * 1.27

  Sub Inno∣cent. 3. canon. 51.
• * 1.28

  Tertul. lib. ad vx∣orem, 2. ad finem.
• * 1.29

  Ritè & Iure. Basil. epist. 1. ad Am∣philoch. Canon, 42.
• * 1.30

  Lib. 2. ad vxorem.
• * 1.31

  Oblatio∣nem sic exponit Beatus Rhenanus. Niceph. lib. 14. cap. 55. Ambros. epistolar. lib. 9. epist. 70. ad Vi∣gilium.
• * 1.32

  Ambros. in 1. Cor. 7. 15.
• * 1.33

  Libr. 4. dist. 39.
• * 1.34

  Lib. de Fi∣de & ope∣rib. cap. 1••.
• * 1.35

  Canon. Proposu∣isti, Di∣stinct. 82.
• * 1.36

  Sozomen. lib. 3. cap. 16.
• * 1.37

  Sess. 8. Ca∣non. 9. 10.
• * 1.38

  Ambros. lib. de Phi∣losoph. ci∣tat. ab Au∣gust. contr. Iulianum. lib. 2.
• * 1.39

  Arist. E∣thic. lib. 8.
• * 1.40

  In 1. Cor. 11. Ho∣mil. 26.
• * 1.41

  〈…〉〈…〉
• * 1.42

  In pote∣state pa∣tris.
• * 1.43

  Ruffin. Ec∣cles. hist. lib. 1. c. 14.
• * 1.44

  Nazianz. epist. ad Eudoxam.
• * 1.45

  C. de Nuptijs. L. vidua, & L. in cōiunctio∣ne.
• * 1.46

  Beza de repud. & diuort. sect. de spōsalibus abs{que} con∣sensu par∣factis.
• * 1.47

  Arist. Oeconom. 7.
• * 1.48

  Theodor▪ Orat. 8.
• * 1.49

  Aristot. polit. lib. 1.
• * 1.50

  [Eth∣chanicau] suos ini∣tiatos.
• * 1.51

  In Ioan. tract. 51. in fine.
• * 1.52

  [Bagna∣lath bab∣baijth.] Domina domus.