A question deeply concerning married persons and such as intend to marry propounded and resolved according to the scriptures.

A QUESTION deeply concerning Married persons, and such as intend to Marry, propounded, and resolved ac∣cording to the Scriptures.

Whether any Woman (Widow or Maid) intending to Marry, may before her Marriage reserve any of her Goods in her own power, to be disposed by her after she shall be Married without her Husbands direction or consent?

The resolution is Negative for the Reasons following.

1. THis removeth the meerstones of Gods Ordinance, who hatha 1.1 set the Husband to be the head of the Wife as Christ is the head of the Church, and the Wives to be subject in every thing to their own Husbands as the Church is unto Christ. And if it be a cursed act to removeb 1.2 our neighbours Landmark, how much morec 1.3 cursed (by desert) is that deceiver who will offer this to the Lord of Hosts, thed 1.4 most high God, the possessor of Heaven and earth, whose Name is dreadfull among the heathen? Therefore in detestation of all such presumptions every vertuous woman should say withe 1.5 Jacob, My soul enter not into such secrets, for they are cursed.

2. As the Wife even in the state of innocency owed subjection to her Husband, be∣causef 1.6 Adam was first formed, then Eve; andg 1.7 the man is not of the woman, but the woman of the man; neither was theh 1.8 man created for the woman, but the woman for the man: so after the fall, this subjection, which before sin entred wasi 1.9 delightfull andk 1.10 not grievous, was then imposed as al 1.11 penalty of her transgression,m 1.12 curbing and keep∣ing under her desires. Now if it were a matter of n 1.13 death not to submit the neck to Nebuchadnezzars yoke when the Lord imposed it, and he that would rebell-like break that yoke, shouldo 1.14 make to himself yokes of iron instead of yokes of wood: shall any womanp 1.15 in the pride and stoutnesse of her heart slip her neck out of Gods yoke,q 1.16 and refuse to receive correction; thinking to reverse the Lords decree, like those rebels of old, whor 1.17 said The bricks are fallen down, but we will build with hewen stones? What thoughs 1.18 Hananiah and other Prophets taught rebellion against the Lord, and the t 1.19 peo∣ple loved to have it so; was not the Lords soulu 1.20 avenged on such rebels, and the* 1.21 punish∣ment of the Prophet even as the punishment of those that sought unto him? And doth not the Lord call in the* 1.22 waves of the sea to testifie against all such sottish rebellion?

Wherefore seeing the Lord isx 1.23 so excellent in power and judgement, that none y 1.24 hath been fierce against him and hath prospered: and seeing he is soz 1.25 jealous of the glory of his holinesse and justice, that he hath nota 1.26 pardoned the faults of his own faithfull ser∣vants without heavy judgements, as fines set on their heads to theb 1.27 terror of the ungodly: should not all Wives beware thatc 1.28 they choose not iniquity rather then affliction, and d 1.29 remove the bound like the Princes of Judah, least God pour out his wrath like water, and make to them yokes of iron instead of yokes of wood?

The religious Wife therefore for her own safety as well as for Gods Honour, muste 1.30 submit her self to her own Husband, and be subject to him in every thing; bearing this yoke of the Lord not only patiently without grudging because it isf 1.31 her own punish∣ment, that is, of her owng 1.32 procuring; but willingly without shrinking from it, because it is theh 1.33 Lords judgement and a cognizance of his holinesse and justice, and the inha∣bitants of the world shall learn righteousnesse by it.

3. As Godi 1.34 makes all things work together for good to those that love him, so this yoke of subjection, is by Christ madek 1.35 an easie yoke to the beleeving Wife, and no lesse profitable then comfortable. For she being the l 1.36 weaker vessel, and consequently ea∣sier to be deceived in judgement and perverted in affection (asm 1.37 silly women led with divers lusts are soon led captives) therefore hath God set her Husband over her as hern 1.38 guide ando 1.39 head; not only by p 1.40 teaching and informing her judgement, but byq 1.41 ru∣ling to master her affections: that he may thus be the instrumental saviour of his wife, asr 1.42 Christ is the efficient Saviour of his Church. Now when God doth thus ins 1.43 wrath re∣member mercy, andt 1.44 offereth such grace to the humble Wife, that inu 1.45 taking his yoke up∣on her she shall finde rest to her soul, and that in her subjection shall be her preservation: will ye* 1.46 so reward the Lord O ye foolish women and unwise, as with that frowardgenera∣tion tox 1.47 say no, wey 1.48 will not hear it, andz 1.49 altogether break the yoke and burst the bonds?

Hearken O ye Wives and hear my speech I pray you: Is not this a miserablea 1.50 foo∣lishnesse, yea ab 1.51 desperate stubbornesse, not to know the way of the Lord and the judge∣ment of your God, but to sling off the plaister whereby God wouldc 1.52 heal your back∣sliding? For what saith the Scripture?d 1.53 Adam was not deceived, but the woman be∣ing deceived was in the transgression. What was not Adam deceived at all? yea, as ap∣peareth first, in that both their eyes aree 1.54 said to be opened, after they had eaten; and secondly in Gods ironicall upbraiding him, saying, f 1.55 The man is become as one of us to know good and evil: both which sayings have relation to the devils sophisticall pro∣miseg 1.56 set down before, wherein he insinuated as if he had been a fecret friend of theirs, and wished them more good then God himself. So that Adam was not primarily decei∣ved, but the woman being first deceived, became the devils Proctor,h 1.57 and prevailed with Adam to be in the same transgression with her. For the devil as a cunning Pyrate, in∣tending toi 1.58 drown them both in perdition, (for which cause Christ saithk 1.59 he was a ly∣er and a murderer from the beginning) began first to board the weaker vessel, and drawing her to a parley, and she presuming without her Husband to hold tattle with the subtill Serpent, was soon seduced, and she l 1.60 earingm 1.61 gave also to her husband; pre∣suming to school him and to prescribe what he was to do, and so he did eat, by heark∣ning to the voice of his wife, as Godn 1.62 charged him in his arraignment.

O that Women wereo 1.63 wise, that they understood this, that God (whop 1.64 commanded the light to shine out of darknesse, andq 1.65 healeth us by his Sons stripes, and by deliver∣ing him tor 1.66 death, ands 1.67 shame,t 1.68 brings us to life andu 1.69 glory) hath been pleased to cure the* 1.70 pratling infirmity of women, byx 1.71 commanding that whole sex to perpetuall sil∣ence in the Churches; her presumption in taking on her to teachy 1.72 and usurp authority over the man by requiting the woman to learn in silence with all subjection. And be∣cause Eve being a wife aggravated that her presumption against her own husband (whoz 1.73 hearkned to her voice, and shea 1.74 gave him and he did eat) therefore for the cure of her and every elect wife•• subject to the like corruption, God chargeth them that they not onlyc 1.75 ask their own husbands at home (that they learn of them, being men ofd 1.76 know∣ledge, above all others in private) but that theire 1.77 desires shall be to their husbands, and they shalt rule over them; so that they must f 1.78 submit themselves to their own hus∣bands as to the Lord, and beg 1.79 subject to them in every thing as the Church is unto Christ And therefore the Apostle after he had largely discoursed of both their duties, summarily concludes all in this saying,h 1.80 Let every husband love his wife as himself, and for the wifei 1.81 fear her husband;* 1.82 fear I say to displease him in any thing wherein God is not displeased, though it never so much crosse her desires; how else can she be subject in every thing as God requireth?

Thus Sarahk 1.83 obeyed Abraham and called him Lord, acknowledging in word and deed her husband to be her governour, and therein is commended as thel 1.84 mother of all beleeving wives. And whatsoever wife ism 1.85 born of God to be a daughter of Sarah, and to walk uprightly, she will finde and feel these words and commandements of the Lord to ben 1.86 good, and noto 1.87 grievous: and with sul mission and obedience she will take them upon her, as ap 1.88 easie yoke and a light burden, because she thusq 1.89 continuing in faith, and charity and holinesse with sobriety shall be saved, andr 1.90 make an end of her own salvation with fear and trembling. Contrariwise if any wivess 1.91 stumble at the word being disobedient, andt 1.92 refuse and rebell (whatsoeveru 1.93 shew they make of godlinesse, denying the power thereof) God will refuse to acknowledge them as* 1.94 daughters of Sa∣rah, and will prove to their wo, that no promise of salvation belongs to them if they refuse to obey as Sarah did And therefore God in his promise of* 1.95 saving wives, coupleth faith, and charity, and holinesse with sobriety, which sobriety implyeth both theirx 1.96 lear∣ning in silence with all subjection, and their not y 1.97 usurping authority over the man.

Object. 1. But may not a Wife speak to inform her Husband wherein he erreth, and whet him on in good duties wherein he is dull and negligent? Yea, if her Husband be such a Nabal, that by his folly he is drawing a mischief on himself and his houshold, and is such a son of Belial, that he may not be spoken unto▪ may not a wife in such a ease, without his direction or consent, take and improve his goods and servants for pre∣venting the mischef?

Sol. As at first God made Evea 1.98 a meet help for Adam, so a man may possiblyb 1.99 finde (though rarely as Solomon intimateth) a vertuous woman, with graces more precious then pearls. And as no smallc 1.100 honour is to be given of husbands to weaker vessels so richly fraughted, so husbands that have such d 1.101 prices put into their hands, to get or im∣prove wisdome, are branded for fools,e 1.102 if they have no hearts to use them For asf 1.103 two are better then one, so sometimes the weaker vessel may hold staunch, when the stronger may fail. And when we read that the vertuous woman will do her husband good and not evil all the days of her life; and that one of her vertues wherein she excelleth others, is theg 1.104 Law of kindnesse in her tongue, whereby she openeth her mouth with wisdome; and that rebuke and conversion of a sinner from the errour of his way, areh 1.105 ••st•…•… 〈◊〉〈◊〉 love, and asi 1.106 due debt to be rendred to every one, much more to a husband from his wife: what ak 1.107 son of Bclial were he that would not be spoken unto by such a ve••••uous wife? and especially likel 1.108 Sarah (who obeyed Abraham and called him Lord) reve∣rence from am 1.109 meek and quiet spirit shall attend the Law of kindnesse in hot tongue: not daring contemptuously to crew over her husband like proudn 1.110 Jezabel, or contume liously to lash him with theo 1.111 scourge of the tongue like scornfullp 1.112 Michal, which Godq 1.113 forbids in all inferiours towards their superiours.

And for the honour and comfort of vertuous wives, we finde it written how Sarah in∣formed her husband what was to be done withr 1.114 the b••••dwoman and her sonne, and how therein God commanded Abraham tos 1.115 hearken to the voice of his wife in all that she had said, though the thing were very grievous in Abrahams sight because of his sonne. Likewise Rebekah espying her husbands errour, was a meet help to himt 1.116 whereby he con∣ferred the blessing on Jacob, according to u 1.117 Gods prediction, though she ••aned in many circumstances. And so the gracious Shanamite is registred not only for constraining the Prophet to eat bread as he passed by, but also for x 1.118 stirring up her husband to make speciall provision for the Prophets accommodation whereby she obtained the blessing of a sonne, being before childlesse. And Abigail a woman of great understanding, how is she set forth and set up as a Crown to her foolish husband, iny 1.119 taking and improving his goods and servants without his direction or consent, whereby she saved him and his

family from a mischief whereof he was insensible? And how came thez 1.120 blessing of David upon her and her advice which kept him that day from shedding bloud? And Nabals may be their names, and folly is with them, that give not due honour to such ver∣tuous wives, whose price is far above rubies, and who are Crowns to their husbands.

Object. 2. But may not a Maid, a Widow especially, before Marriage, in discretion reserve something to be in her power and disposition after she shall be a Wife, and that for good to her Husband, to help him at a need, or to help her former Children, or other Saints of God?

Sol. Concerning her former Children or other Saints, she was toz 1.121 provide for them while things were ina 1.122 her own power: but if being wife she withhold her obedience to God and subjection to her husband under such pretences, she must know thatb 1.123 obe∣dience is better then sacrifice, and thatc 1.124 rebellion is as the sin of witchcraft: and if she wilfully persist to reject the word of the Lord, God will reject her from being a daugh∣ter of Sarah. For what is this but to kick at Gods Ordinance, asd 1.125 Ely and his sons kicked at Gods sacrifices, and toe 1.126 honour and love her Children and Saints above God, as Ely did his sons?f 1.127 And what is that, but to set up her Children and Saints as Idols in her heart? and her stubbornnesse in this kinde will be no lesse theng 1.128 as iniquity and ido∣latry.

Secondly, Concerning her pretended discretion and goodnesse towards her husband, she must learn that God hath coupled theh 1.129 discretion and goodnesse of a wife unto sub∣jection to her husband: And therefore so long as she refuseth subjection, she can never approve her self unto God to be a discreet or good wife. Nay whiles under colour of discretion and goodnesse, she withdrawes her subjection, and makes a divorce betwixt those duties which God hath coupled together; she i 1.130 goeth a whoring from God, in withdrawing her heart from him, and notk 1.131 trusting in him with all her heart, nor ac∣knowledging him in all her wayes, but leaning to her own understanding: And thus missing Godsl 1.132 direction, she goeth the high way tom 1.133 destruction. This discretion therefore is notn 1.134 the wisdome from above, but is earthly, sensuall and devilish; witnesse theo 1.135 bitter envying and strife that appeareth in such wives, when they are therein gain∣said, instead of thatp 1.136 meek and quiet spirit which should be in them, and which is in the sight of God of great price.

Object. 3. But what if after she become a Wife, she without her husbands knowledge or consent put over such things as she before reserved in her own power to some other godly men in trust, to be kept and disposed by them as they shall see good?

Sol. This is toq 1.137 hatch Cockatrice eggs and to weave the Spiders web, and r 1.138 woe to them that seek deep to hide their counsell from the Lord, and their works are in the dark. And is not this tos 1.139 draw iniquity with cords of vanity, and sinne as with cart∣ropes? For though these and such like Conveyances may be strong as cartropes, to hold such as use themt 1.140 captives in the devils snare; yet they will prove but cords of vanity, yea weaker then vanity it self, to draw away the u 1.141 woes and* 1.142 curses that hang over the heads of such, who are prudent in their own sight, and whose hearts depart from the Lord, and trust in the arm of flesh. And what is this better then a thievish con∣spiracy, tox 1.143 rob God of the honour due to him and his Ordinance, and to steal a∣way and detain from a husband, yea and that from a beleeving husband, that power and right wherewith the Judge of quick and dead hath invested him, by the un∣controulable records of the sacred Scriptures formerly alledged? Will any of the wise children of this world receive and keep goods feloniously taken, because in kindnesse they are brought to him in trust? Where then was the wisdome of that godly Trustee, in discerning evil from good, nay iny 1.144 putting evil for good, darknesse for light, in enter∣taining

such trust? May not here the receiver be as bad, yea in some respectz 1.145 worse then the stealer? And are not theya 1.146 cursed from the Lord, that offer that to God and his Law, which they dare not offer to their Prince?

Moreover in this conspiracy there is not only sacriledge against God, and robbery against a brother, but also a fearfull degree of murder. For as the vertuous woman is ab 1.147 Crown, andc 1.148 glory of her husband; and will not only d 1.149 apply her hands with dili∣gence, but her wits with prudence to uphold her husbands estate and honour: so she that maketh her husband ashamed, is ase 1.150 rottennesse in his bones. Now judge in your selves, Is it not a shame to a man of wisedom, that his wife should manifest her self to be so foolish, that she should fear to commit the power and government of her goods to him, whom she boldly took as the fittest of all others to have thef 1.151 power of her body, and theg 1.152 rule of the desires of her soul? Is he worthy to govern the greater matters and not the lesser? This is a shame, witnesse theh 1.153 Apostle Paul. And is not this a shame to a beleeving husband, that whereas ai 1.154 friend sticketh closer then a brother; that a bro∣ther should stick neerer to the heart of his wife to be trusted then himself who is such a friend, that he mustk 1.155 love his wife even as Christ loved his Church and gave himself for it? Wherefore if these courses be as rottennesse in a husbands bones as God himself witnesseth, then there must be a ceasing of such cruelty, least the marrow which is hereby consumed in his bones,l 1.156 cry unto God as the bloud of Abel?

Object 4. But women are the weaker vessels, and should not the kindnesse and patience of a good Husband, yeeld and bear with his Wives weaknesses in reserving some things, especially trifles in comparison of the great things she yeelded up to him?

Sol. I acknowledge that a good Husband must so love his Wife, that he be notm 1.157 bit∣ter unto her, and so dwell with hern 1.158 according to knowledge, that it must be ao 1.159 glory to him to passe over a transgression; yea his love must p 1.160 cover a multitude of her sins, and for peace sakeq 1.161 bear all things, beleeve all things, hope all things, endure all things, as far as ther 1.162 girdle of truth can s 1.163 possibly stretch: So must he t 1.164 follow the truth in love, andu 1.165 love the truth and peace. But as* 1.166 love must be in the truth, so must peace; and love and peace must be both broken in the quarrell of truth and faith, for thex 1.167 maintenance whereof we must carnestly contend. And Christ they 1.168 Prince of peace, who forz 1.169 this cause came into the world that he should give witnesse to the truth, tells us plainly, that in the cause of trutha 1.170 he came not to send peace but a sword.b 1.171 Buy the truth and sell it not (not at any rate) said thec 1.172 wisest among men, who could best tell the value of it. There must be no merchandize for truth, no torrent of affection may •…•…ry us on for the sweet commodities of love and peace to sayl beyond the line of truth, un∣lesse we willc 1.173 make shipwrack of faith. Charityd 1.174 rejoyceth not in iniquity but rejoyceth in the truth: and a foul iniquity it were, if the love of Christ (e 1.175 who is the way, the truth and the life,) should not have thef 1.176 preheminence in all things, above theg 1.177 love of our selves, wives, or any creatures.

What should I say more? A good husband will not despise the cause of his maidser∣vant when she contendeth with him, much lesse of his Wife, but must be ready toh 1.178 lay down his life for his wife, much more for peace sake submit with her to bei 1.179 judged be∣fore the Saints; and honour her not only as the weaker vessell, but as ak 1.180 coheir with himself of the grace of life, if she will learn of Sarah, to be subject and obedient unto her husband as Sarah was. But if her weaknesse be turned into wilfullnesse and rebellion a∣gainst God, so that command the Lord what he will, in such and such things as please her she will not be subject to her husband, but in the stoutnesse of her heart presume to prescribe against God by her conditiens and reservations:l 1.181 in such a case as faithfull Moses would not yeeld to Pharaoh in a m 1.182 hoof, though thereby the lives of many

thousands seem to be hazarded, nor faithfull Paul to the false brethrenn 1.183, no not for an hour, that the truth of the Gospel might continue, though Peters dissembling there∣in were openly reproved to his shame: so a faithfull husband should not yeeld to his wife, no, not for an hour, nor in a hoof, though it put her to as open a shame aso 1.184 Mi∣riam was for muttering against Moses, that the bounds of Gods Ordinance may continue stedfast.

And concerning the pretended patience of a Husband, know that God hath coupledp 1.185 patience and godlinesse together; and therefore in such rebellion against God, a godly husband in Christianq 1.186 patience cannot bear with his wife, butr 1.187 set himself against her, least Christ spue him out of his mouth for lukewarmnesse. And if under colour of kind∣nesse he should suffer sin upon her with sleight rebukes, he shouldt 1.188 hate her in his heart, and therein be no lesse then a murderer. Did not u 1.189 meek Moses so long for his wives sake forbear the* 1.190 circumcising of his childe, that the Lord met with him and sought to kill him, had not his wife suddenly put it in execution, though she cast the foreskin at his feet and said, Surely a bloudy husband thou art to me? And was not thex 1.191 judge∣ment of God heavy upon old Ely and his house for ever, because his sons made themselves vile and he restrained them not? And as it y 1.192 multiplied Eves sorrows, because her familiarity and voicez 1.193 occasioned her husband to yield to second her in eating the forbidden fruit (being commended and given to him by her who was hisa 1.194 loving, kinde and pleasant Roe, with whose love he was ravished) so it aggravated Adamsb 1.195 sorrows all the daies of his life, because he so hearkened to the voice of his Wife, crossing Gods Commandment. Therefore as Christ knowing thec 1.196 terrour of the Lord in the way of his judgements, saith, d 1.197 Remember Lots wife: So say to all married persons, Remember Adam and Eve.

Obj. But what if the husband knew before marriage such purposes and reservations of his future wife, and consented to them and promised to ratifie them?

Sol. If husband and wife before marriage should so compact and consent together, I say it were a fearfull step towards that downfall sinne ofy 1.198 Ananias and Sapphira: And saith not the Lord,z 1.199 He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy? We therefore being Ambassadors for Christ, to whom he hath committed the word of reconciliation, beseech such in Christs stead, Be reconciled to God, anda 1.200 Break off your sins by righteousness, andb 1.201 humble your selves to walk with God, keeping your selves within the bounds of Gods Ordinance, and soc 1.202 return unto the Lord and he will have mercy upon you, and to our God, for he will abundantly pardon. For though mensd 1.203 oathes and promises tending to their own hurt are not to be changed, yet none are to be kept that tend to thee 1.204 dishonour of God and breach of his Law, no more then thef 1.205 statutes of Omri, or the rashg 1.206 oath of David, who blessed God for sending Abigail to meet him, and to keep him from performing such an unadvised, bloody oath.

Who would have thought that ever Jephtah (a 1.207 registred in the catalogue of the faith∣full) whob 1.208 put his life in his hands to avenge thec 1.209 wrongs of Israel upon the children of Ammon, should sod 1.210 unnaturally wrong his own daughter ande 1.211 only childe, when the forethought of it made him to rent his clothes and cry alas? Or that King Herod, whof 1.212 feared John Baptist, knowing that he was a just man and holy, andg 1.213 saved him (against theh 1.214 bloudy purpose of Herodias) and when he heard him he did many things, and heard him gladly, that ever he would become a bloudy butcher to behead so reve∣rend a Prophet, yeai 1.215 more then a Prophet, though he werek 1.216 exceeding sorry to hear and think of it? Had yet the devil, thatl 1.217 murderer from the beginning, brought these things to pass under pretence of am 1.218 vow, and an 1.219 promise bound by an oath? Now

o 1.220 happened not these things to them for ensamples? and they are written to admonish us, that under fair pretences wep 1.221 lean not to our own wisdom, leastq 1.222 Satan who trans∣formeth himself into an Angel of light (though her 1.223 hath the power of death) stick thes 1.224 sting of death in mens souls, so that they cannott 1.225 cease to sin, butu 1.226 wax worse & worse, deceiving and being deceived, whiles Satan gets advantage of us by his devises.

Ask ye how? I pray the Lord, even thex 1.227 Lord who hath chosen Jerusalem, to re∣buke Satan thaty 1.228 accuser of the brethren, that accuseth us before our God day and night;* 1.229 lest he procure thez 1.230 punishment of the husband to be as the punishment of the wife that seeks his consent; and least ina 1.231 that very thing wherein they have dealt proudly, notb 1.232 acknowledging God in their waies, God be above them both in the way of his judgements: And then to their shame (c 1.233 which is the pay-master of pride) they may d 1.234 know whose words shall stand, Gods or theirs; and whate 1.235 an evil and bitter thing it is for wives to set up theirf 1.236 Idols in their hearts, and for husbands by yielding to them tog 1.237 make them naked to their shame, as Aaron made the people of Israel naked unto their shame among their enemies, the issue whereof was as wofull as shamefull. For whiles they made it their May-game and Play to sacrifice to their molten Calf, not only was it stamped to powder, and the people made to drink of it, and three thousand of them slain for it, but both they and Aaron (who i 1.238 brought so great a sin upon them) had beenh 1.239 destroyed by God, had not Moses his chosen prayed for them, and stood before him in the breach to turn away his wrath, least he should destroy them. And when God seeks for such a man to stand in the gap before him, should he finde none?k 1.240

As this Authour aged now 83 years confesseth that his heart burned within him, till for resolution of the Question he had set up this poor Candle on a Candlestick, so he praieth and hopeth that thel 1.241 spirit of judgement, and the spirit of burning will make some Learned and Judicious hearts (among the many m 1.242 burning Lamps, shining in and about London) ton 1.243 burn within them also, till their light shine forth for clear reso∣lution of these two Questions ensuing.

1. Whether Merchantso 1.244 make not merchandise of the souls of men, when they send their Factors and Servants into Spain, Turkey, and such Idolatrous and Mahumetan pla∣ces, there to abide many years free from thep 1.245 Work of the Ministry, as Paul saith, q 1.246 where men are the servants of sinne they are free from righteousness?

2. Whether Indian Merchants (and such Masters as will binde their Apprentices from Marriage till they come to about 26 years of age) and many others of several Ranks, give not great advantage tor 1.247 Satan to tempt souls to Incontinency, and attract to their own souls the guilt of many Adulteries and Whoredoms, when for filthy lucre, husbands are sequestred from wives (especially young Marriners from their new married wives) and others so restrained from Marriage, though they burn, as though the Scriptures quoted in thes 1.248 margent were either not given by Inspiration of God, or may not binde the consciences of men.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Notes

• a 1.1

  Eph. 5.23, 24.
• b 1.2

  Deut. 27.17.
• c 1.3

  Mal. 1.8, 14.
• d 1.4

  Gen. 14.22.
• e 1.5

  Gen. 49.6.
• f 1.6

  Rom. 2.13.
• g 1.7

  1 Cor. 11.8.
• h 1.8

  ver. 9.
• i 1.9

  Rom. 7.22.
• k 1.10

  1 Joh. 5.3.
• l 1.11

  1 Tim. 2.11, &c.
• m 1.12

  Gen. 3.16.
• n 1.13

  Jer. 27.8.
• o 1.14

  Jer. 28.13.
• p 1.15

  Isa. 9.9.
• q 1.16

  Jer. 5.3.
• r 1.17

  Isa. 9.10.
• s 1.18

  Jer. 28.15, 16
• t 1.19

  Jer. 5.31.
• u 1.20

  ver. 23, 29.
• * 1.21

  Eze. 14.10.
• * 1.22

  Jer. 5.22.
• x 1.23

  Job 37.23.
• y 1.24

  Job 9.4.
• z 1.25

  Exod 20.
• a 1.26

  2 Sam. 12.9, 10, 11, 12, 13, 14. Num. 20.12. Deut. 3.23, &c. 1 Sam. 3.11, 12, 13.
• b 1.27

  Jer. 55.28, 29 1 Pet. 4.17.
• c 1.28

  Job 36.21.
• d 1.29

  Hos. 5.10.
• e 1.30

  Eph. 5.22, 24.
• f 1.31

  Mich. 7.9. Lam. 3.39.
• g 1.32

  Ier. 2.17.
• h 1.33

  Isa. 26.9.
• i 1.34

  Rom. 8.28.
• k 1.35

  Mat. 11 30.
• l 1.36

  1 Pet. 3.7.
• m 1.37

  2 Tim. 3.6.
• n 1.38

  Prov. 2.17.
• o 1.39

  Eph. 5.23.
• p 1.40

  1 Cor. 14.35.
• q 1.41

  Gen. 3.16.
• r 1.42

  Eph. 5.23.
• s 1.43

  Hab. 3.2.
• t 1.44

  Jam. 4.15.
• u 1.45

  Mat. 11.29.
• * 1.46

  Deut. 32.6.
• x 1.47

  Isa. 30.16.
• y 1.48

  Isa. 28.12.
• z 1.49

  Ier. 5.5.
• a 1.50

  Ier. 5.4.
• b 1.51

  Ier. 18.12.
• c 1.52

  Ier. 3.22.
• d 1.53

  1 Tim. 2.14.
• e 1.54

  Gen. 3 7.
• f 1.55

  Gen. 3.22.
• g 1.56

  ver. 4.5.
• h 1.57

  ver. 6.
• i 1.58

  1 Tim. 6.
• k 1.59

  Iohn 8.
• l 1.60

  Gen 3.1, 2, 3.
• m 1.61

  ver. 6.
• n 1.62

  ver. 17.
• o 1.63

  Deut. 32 29.
• p 1.64

  2 Cor. 9.6.
• q 1.65

  Isa. 53.
• r 1.66

  Rom. 8.
• s 1.67

  Heb. 12.
• t 1.68

  2 Cor. 9.15.
• u 1.69

  Heb. 2.
• * 1.70

  2 Tim. 5.13.
• x 1.71

  1 Cor. 14 34.
• y 1.72

  1 Tim. 2 11, 12.
• z 1.73

  Gen 2.17.
• a 1.74

  ver. 6.
• c 1.75

  1 Cor. 14 34.
• d 1.76

  1 Pet.
• e 1.77

  Gen. 3 16.
• f 1.78

  Eph. 5.22.
• g 1.79

  ver. 24.
• h 1.80

  ver. 35.
• i 1.81

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.82

  1 Pet. 3.2.
• k 1.83

  1 Pet. 3.6. Gen. 18.12.
• l 1.84

  1 Pet. 3.8.
• m 1.85

  Joh. 1.13.
• n 1.86

  Micah 6.7.
• o 1.87

  1 John 5.3, 4
• p 1.88

  Matth. 11.3
• q 1.89

  1 Tim. 2.15
• r 1.90

  Phil. 21.12.
• s 1.91

  1 Pet. 2.8.
• t 1.92

  Isa. 2.20.
• u 1.93

  2 Tim. 3.3.
• * 1.94

  1 Tim. 2.15
• * 1.95

  1 Tim. 2.15
• x 1.96

  verse 11.
• y 1.97

  verse 12.
• a 1.98

  Gen. 2.18.
• b 1.99

  Prov. 31.10.
• c 1.100

  1 Pet. 3.7.
• d 1.101

  Prov. 17.16.
• e 1.102

  Eccl. 4.9.
• f 1.103

  Prov. 31.12.
• g 1.104

  Prov. 31.26.
• h 1.105

  Lev. 19.17. 〈◊〉〈◊〉 5.20.
• i 1.106

  Rom. 13.8.
• k 1.107

  1 Sam. 25.
• l 1.108

  1 Pet. 3 6.
• m 1.109

  v•…•… 4.
• n 1.110

  1 P•…•… 21.7.
• o 1.111

  Iob 5.21.
• p 1.112

  2 Sam. 6.20.
• q 1.113

  1 Tim 5 〈◊〉〈◊〉.
• r 1.114

  Gen. 21.9, 10
• s 1.115

  verse 11, 12.
• t 1.116

  Gen. 27.5.
• u 1.117

  Gen. 25.23.
• x 1.118

  1 Reg. 4.8, &c.
• y 1.119

  1 Sam. 25 ••, 14. &c.
• z 1.120

  ver. 32, 33. 〈◊〉〈◊〉. 31.10. and 12.4.
• z 1.121

  Tim. 5.8.
• a 1.122

  Acts 5.5.
• b 1.123

  1 Sam. 15.22.
• c 1.124

  ver. 23.
• d 1.125

  1 Sam. 2.29.
• e 1.126

  Mat. 10.37.
• f 1.127

  Eze. 14.4.
• g 1.128

  1 Sam. 15.23
• h 1.129

  Tit. 2.5.
• i 1.130

  Psal. 73.27.
• k 1.131

  Prov. 3.5, 6.
• l 1.132

  ver. 6.
• m 1.133

  Psal. 73.27.
• n 1.134

  Iac. 3.15.
• o 1.135

  ver. 14, 16.
• p 1.136

  1 Pet. 3.4.
• q 1.137

  Isa. 59.5.
• r 1.138

  29.15.
• s 1.139

  Isa. 5.18.
• t 1.140

  2 Tim. 2.26.
• u 1.141

  Isa. 5.21.
• * 1.142

  Jer. 17.5.
• x 1.143

  Mal. 3.8.
• y 1.144

  Isa. 5.20.
• z 1.145

  Rom. 1.3.
• a 1.146

  Mal. 1.
• b 1.147

  Prov. 12 4.
• c 1.148

  1 Cor. 11.7
• d 1.149

  Prov. 31.1 &
• e 1.150

  Prov. 12.4.
• f 1.151

  1 Cor. 7.4.
• g 1.152

  Gen. 3.16.
• h 1.153

  1 Cor. 6.2, 4,
• i 1.154

  Prov. 18.2.
• k 1.155

  Eph. 5.25.
• l 1.156

  Gen. 4.10.
• m 1.157

  Col. 3 19.
• n 1.158

  1 Pet. 3 7.
• o 1.159

  Pro 19.11.
• p 1.160

  1 Pet. 4.8.
• q 1.161

  1 Cor. 13.
• r 1.162

  Eph. 6.
• s 1.163

  Rom. 12.
• t 1.164

  〈◊〉〈◊〉 4.
• u 1.165

  〈◊〉〈◊〉 8.19.
• * 1.166

  2 〈◊〉〈◊〉 n. v. 1
• x 1.167

  Iude 3.
• y 1.168

  Isa. 9.6.
• z 1.169

  Ioh. 18.37
• a 1.170

  Mat. 10 3••
• b 1.171

  Pro. 23.23
• c 1.172

  1 Reg. 4.31
• c 1.173

  1 Reg. 4.31 1 Tim. 1.19
• d 1.174

  1 Cor. 13.
• e 1.175

  Ioh. 14.
• f 1.176

  Col. 1.18.
• g 1.177

  Luk. 14.2••. Mat. 10 37.
• h 1.178

  Iob 31.13
• i 1.179

  1 Ioh. 3.1••
• k 1.180

  1 Pet. 3 7.
• l 1.181

  ver. 5, 6.
• m 1.182

  Exod. 1••.
• n 1.183

  Gal. 2.5, 13, 14.
• o 1.184

  Num. 12.14,
• p 1.185

  2 Pet. 1.6.
• q 1.186

  Rev 2.2.
• r 1.187

  Pro. 28.4.
• t 1.188

  Rev. 3.16.
• u 1.189

  Lev. 19.17.
• * 1.190

  1 Ioh. 3.15.
• x 1.191

  Exod. 4.24, 25, 26.
• y 1.192

  1 Sam. 3.13.
• z 1.193

  Gen. 3.16. verse 6.
• a 1.194

  Prov. 5.19.
• b 1.195

  Gen. 3.17.
• c 1.196

  •• Cor. 5.11.
• d 1.197

  Luke 17.32.
• y 1.198

  Act. 5.1, &c.
• z 1.199

  •• Cor. 5.19, 20.
• a 1.200

  Dan. 4.14.
• b 1.201

  Micah 6.8.
• c 1.202

  ••sa. 55.7.
• d 1.203

  Psal. 15.4.
• e 1.204

  ••om. 2.23.
• f 1.205

  Micah. 6.16.
• g 1.206

  Sam. 25.22, 34, 35.
• a 1.207

  Heb. 11.4.
• b 1.208

  ••udg. 12.13.
• c 1.209

  ••udg. 11.27.
• d 1.210

  ••udg. 11.39.
• e 1.211

  verse 34.
• f 1.212

  Mark 6.20.
• g 1.213

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.214

  verse 19.
• i 1.215

  Matth. 11.9.
• k 1.216

  Mark 6.26.
• l 1.217

  ••orin 8.44.
• m 1.218

  ••udg. 5.35, 39.
• n 1.219

  Mar. 6.22, 26
• o 1.220

  1 Cor. 1
• p 1.221

  Prov. 3.
• q 1.222

  1 Cor. 1.
• r 1.223

  Heb. 2.1.
• s 1.224

  1 Cor. 15
• t 1.225

  2 Pet. 2.1
• u 1.226

  2 Tim. 3
• x 1.227

  Zac. 3.2.
• y 1.228

  Rev. 12.1
• * 1.229

  2 Cor. 2.
• z 1.230

  Eze. 14.1
• a 1.231

  Exod. 18
• b 1.232

  Prov. 3.6
• c 1.233

  Pro. 11.2 16.
• d 1.234

  Jer. 44.28
• e 1.235

  Jer. 2.19.
• f 1.236

  Eze. 14.
• g 1.237

  Exod. 32. verse 6.
• i 1.238

  Exod. 32.2. Deut. 9.19, 20.
• h 1.239

  Exod. 32.
• k 1.240

  Eze. 22.30. Psal. 106.23. Exod. 32.
• l 1.241

  Isa. 4.4.
• m 1.242

  Joh. 5.35.
• n 1.243

  Luc. 24.
• o 1.244

  2 Pet. 2.3. Rev. 8.1.
• p 1.245

  Eph. 4.11,
• q 1.246

  Rom. 8.20
• r 1.247

  1 Cor. 7.5.
• s 1.248

  1 Cor. 7.1 & 1 Pet. 3.7. Eph 5.31. Pro. 27.8.