CONSIDERATIONS Concerning MARRIAGE, The HONOUR, DUTIES, BENEFITS, TROUBLES of it.  
Whereto are added, 

1. Directions in two Particulars. 

1. How they that have wives may be as if they had none.  
2 How to prepare for parting with a dear yoke-fellow by death, or otherwise.    
2. Resolution of this Case of Conscience. 

Whether a man may lawfully marry his Wife's Sister?      
By EDWARD REYNER, Minister of the Gospel in Lincoln.  
London, Printed by J. T. for Thomas Newberry, and are to be sold at the three Golden Lions in Cornhill, near the Royal Exchange. MDCLVII.   

TO THE READER.  
Christian Reader,  
THou mayest wonder that I should bring this poor Embryo to the birth, in the Press, the place of bringing forth. When I first penned these concise considerations concerning marriage, I had not the least thought that they should have seen more light, than came in at my Study-window; or that any more eyes than mine own, should have seen them, while I lived. But thus it came to pass; These being the heads of what I delivered in private at the Marriage of some Friends not long ago; and I being requested soon after to communicate my Notes thereof, reveiwed them, but found them very short and imperfect, and that what I had written could not give an account, of what God helped me then to speak. Hereupon I resolved to transcribe and enlarge them a little, only that I might get some Copies written out, to gratify some Friends that desired them. But when I had almost finished them, I had several Hints upon my Heart from providential occurences to expose them to public view: Whereto I was also encouraged by some godly and judicious friends, who had the perusal of them. Thus I am drawn to hope, that through God's blessing (which can make little Pamphlets instrumental for the good of others, as well as great volumes) this little, poor, plain ●iece, may be of use to many, because,  
1. The Subject of this Discourse, to wit, Marriage, is of general extent, and of special consequences, for it is the first Relation and foundation of humane Society; and it is the Rule and Measure of the Wel-ordering of all other Relations, and hath a Regulating Influence upon them all.  
2. The Principal Concernments of Marriage (as I humbly conceive) are plainly declared, briefly comprised and usefully applied herein.  
3. This Tract, being so small, may be bought cheap, and read soon; and be ready to direct either Poor or Rich, who desire to walk by Rule in their Matrimonial State.  
The Lord command his Blessing upon it, that it may be effectual, and prosper in the things whereto I intent it, and God's Providence sends it now unto thee; even to accomplish the good pleasure of God towards thee, in making thy Relations religious in the manner and order of them, and sweet and comfortable to thee in the end and use thereof.  
Reader, I pray thee live this book throughly in thy family, I hope it may draw down a blessing upon thy whole house; when thou reapest profit by this, or any other Tract, give God the praise, and let the Author have thy prayers to God to strengthen him and bless him in his labours. Which is the request,  
Sept. 19 1657. Of thy Friend in the Lord, Edw. Reyner.   

TO THE READER.  
THe worthy Author of this ensuing Treatise, was pleased, not only to favour me, with the perusal of it, but also to put so much honour upon me, as to crave my Judgement concerning it, before he purposed to make it public. Doubtless such condescensions of his spirit, unto a friend, every way inferior to himself, do speak his great humility, which addeth much lustre unto the rich abilities, with which the Lord hath crowned him: His former practical pieces, have found so good acceptance amongst gracious savoury spirited Christians, that the prefixing of his Name, will be sufficient commendation of this book. Whosoever have heretofore drunk of his rich spiritul Wines, will say, There is no need to hang forth an Ivy-bush to call in Customers, when his vessels are broached. I do ingeniously profess, that I have received edification, by reading over this discourse, and thence I take encouragement to commend it to thy serious perusal.  
Long since, when I read Reverend Mr. greenham's Treatise of a Contract, before Marriage, and observed his serious instructing of the persons contracted, in the Articles of faith, and the ten commandments, I then thus concluded in mine own thoughts; Surely this man of God, judged that this condition of life, doth need more than ordinary helps, that it might be Christianly managed. And questionless upon this account (not excluding others) Ministers most eminently godly, have in their times persuaded a matrimonial contract, before the consummation of Marriage, that the persons intending that change, might by peculiar advice and prayer, be prepared for it. I well remember, that my good Friend Mr. John Ball, (whose memory is precious) during the time of his last sickness, did often speak to this purpose; If God should be pleased to restore me to the exercise of my Ministry, I will more preach and press Relative duties, than I have formerly done. The power of godliness, appeareth in relations, and what relation is so influential as this, betwixt husband and wife. This is the first and fundamental human Relation, and according to the disposition and conversation of husband and wife in their domestical state and capacity, will the behaviour of children, servants, and others in the family, be usually ordered, both amongst themselves in their mutual subordinations, and towards others occasionally. I know that many of God's Worthies, both in former and latter times, have in their Discourses concerning domestical duties, mentioned many things here particularised, yet as the concurrence of Brethren addeth strength to their counsel, so that which is additional, may be found profitable. In mine apprehension, there is a vein of Scripture strength, and evidence together with the savoriness and judiciousness of the Author's Spirit running through the whole book from beginning to end: in these regards I was moved to request him, to make it public, hoping that it will (through God's blessing) be instrumental, in promoting the power of godliness, amongst professors of Religion. That case of conscience which is added unto the practical discourse concerning Marriage, is upon dispute, determined with so much strength and authority, both Divine and Humane, that I am persuaded, much sin in that kind, will hereby, for the future be prevented. There were three sheets more prepared for the Press, concerning the mutual spiritual communion, betwixt Christ, and the soul, which is espoused to him, whereof there are some short hints, in page 42. and 43. and 44. and 60. of the following Treatise; and doubtless this piece would have been acceptable, and profitable unto Christ-improving Christians; This was wrapped up in a paper, directed unto me, and sent by a special friend, who lost it out of his pocket, in his journey from Lincoln to London, in May last. This loss is the more to be lamented, because the Author hath no copy of it. There have been hitherto, some expectations that this loss might have been recovered, that this spiritual Tract might have been added unto the former, but now through long disappointments, our hopes grow more faint. If hereafter Gods good hand of providence, should bring this Manuscript, either unto the Author at Lincoln, or to myself at London, the Restorer thereof, should be well recompensed, and it should be forthwith published for common profit. Christian Reader, as the Author deserveth, so he beggeth, thy Prayers, who is,  
Octo. 15. 1657. Thy Friend and Servant in Christ, Simeon Ashe.   

Let the Reader be desired to amend these faults with his pen before he peruse the B●ok.  
ERRATA.  
PAge 2. Line 4. for efficiency read efficient: p 2. l. 6. f justification r. institution p. 5 l. 13 f Love r. Lover: p. 6. l. 9 r. to act in to his Church: p. 6. l. 32. f. justification r. institution: p. 8 l. 9 f. Lincy r L●n●ey. Margin, r. 1 Kings 11 ●, 3, ●. p. 14 in marg. Col. 18. 3. r Col. 3 18. p. 15. l. ult. l is, r. in the sal●: p 18. l. 17. f follows r. flons, p. 23 l. 25 f Proprietors, r. Proprietaries: p. 25 l 3. f spiritual r special p. 25 l. 5 f. walking, r. well-being: p. 26. l. 19 f. advance r. clean, marg. r. 1 Kings 11. 2. p. 26. l. 34. f. communion r communication: p. 27. l. ●5. f. parties. r. party, & l. 26. f. it is, r. and is aptest. & l 32. f heaven 1 healers: p 30. l. ●. f. allunder, r asunder & l. 2. f contention, r. contentation. & l. 16. f. wrist, r wres●le, & l. 19 put out is: p 31. marg. r 1 Tim. 5 14. f. Tim. 2. 14. p. 33. l. 26. f. covenant, r. government, & l. 30 f. exercises. r. exercise: p. 44. l. 1. ●● r. to thirst: p. 53. l. 13 f. fore-arned, r. fore-armed: p. 59 l. 3. f. our r. or, & l. 28. f. ours, r. our: p. 60 l 3. f. learn r leave: p. 64. l. 29. f. word, r. world. p. 70. l. 3. f. fitted, r. filled.   

THE HONOUR OF MARRIAGE. There be four things considerable in it.  
The 

Honour  
Duties  
Benefits  
Troubles   of it.  

I. The Honour of Marriage.  

Heb. 12.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Marriage is honourable, in all (saith Paul) of high esteem and great account among all sorts of Persons, high and low; rich and poor. and the bed (considered in itself) is undefiled. Adam and Eve might have used it in their Innocence. This is common to all mankind.  

Reas. 1. from the Author.  Reas. 1. From the efficiency or Author of it, that is God, 5 ways.  
1 By justification. Marriage is God's ordinace; he first invented it and appointed it. What is of God is excellent and honourable.  
2 By administration, he married Adam and Eve. When he had builded the rib he took out of the man's side into a woman, 
Gen. 2.22.  he brought her to the man, that is, joined her in marriage with him, and God is said, now to join man and wife together, Math. 19.6. that is, by his ordinance, and by his providence.  
3 By Qualification of the Persons for a Matrimonial Relation; 
Gen. 2.18.  making the woman to be a help meet for the man; and the Man to be a fit head and guide, for the woman. This is God's work, A prudent wife is from the Lord. Prov. 19.14. So is a loving Husband. God makes them so.  
4 By Benediction, God blesseth them together to make them partakers of all the Ends and comforts of marriage. As he did Adam and Eve, when he had made them and married them, 
Gen. 1.28. Gen. 33 5.  he pronounced a large blessing upon them, saying, Be fruitful and multiply and replenish the earth. Children, and famlies. Psalm. 107.41. are God's gifts.  
5 By Mission of his Angels, which God sends forth to be ministering spirits to his servants for assistance in this business; as to Abraham's Servant, when his Master sent him to Mesopotamia, to take a wife unto his son Isaac, and to joseph, Mary's Espoused husband, 
Gen. 24.7.21.40. Math. 1.20.  Math. 1.20. and 2.13. The Ministry of Angels about marriage (by Direction and protection) implies it to be weighty and worthy in itself, though unto many it seemeth Worldly and base.  

Reas. 2. from the subject and circumstances.  Reas. 2. From the Subject and Circumstances of marriage at the first. Who were the first couple whom God married? Adam and Eve, who were the common Parents of all Mankind; of all the Kings, Queens, Princes and Nobles in the world; yea of Jesus Christ according to the flesh. Even he was The Son of Adam, Luke 3.38.  
Where was marriage first Celebrated? In paradise, where God manifested his presence to our first Parents; which made the place a Heaven upon Earth.  
When was marriage first instituted and ministered? In the time of man's Innocency, before his fall. Before sin entered into the world. Therefore there is no sin in Marriage; but marriage is now a Remedy against sin.  
The persons, place and Time of the first marriage, or of marriage at the first, do put Honour upon it.  

Reas. 3 From Jesus Christ.  Reas. 3. From Jesus Christ who highly honoured marriage, not only by choosing to be conceived and born of a woman Espoused to a man; and by his presence at that marriage in Cana of Galilee, where he wrought his first miracle, 
John. 2.1, 2, 10.11.  and manifested forth his Glory by turning water into wine; and by comparing the kingdom of Heaven to a weddin▪ 
Mat. 22.  feast. But especially by choosing a Conjugal Relation to stand in to his Church (as husband to wife) and therein 

1. To manifest and Communicate himself to her.  
2. To solace and delight himself with her.  
3. To glorify himself in her; and her with himself for ever in Heaven.    
This marriage is begun between Christ and his Church and every true believer in Espousal upon Earth, Hosea 2.19. 2 Cor. 11.2. and it is consummated in Heaven, Revel. 19.7, 8, 9  
Blessed are they which are called to the Mariage-supper of the Lamb; that is as some expound it, the Time of Celestial Joys.  
Hence the Civil marriage between man and wife is made by Paul, a figure or representation of the Mystical Marriage between Christ and his Church, and every child of God; in respect of the union, or near conjunction of them. (This is now bone of my bone and flesh of my flesh, said Adam of his wife, Gen. 2 23. we are members of his (that is Christ's) body, of his flesh, and of his bones, saith Paul of Saints and Beleivers, Ephes. 5.30. and of Conjugal Communion between them. Therefore Paul concludes verse 32. This is a great Mystery, but I speak concerning Christ and the Church: as if he had said, All I have written concerning husband and Wife, sets forth the Matrimonial Relation and fellowship between Christ and his Church, his expressions of love to her; and interchangeably her duties to him.  
Let me add, Is it not an honour to Marriage that a most sweet choice Piece of Scripture was indicted by the Holy Ghost, as an Epithalamium or Mariage-song, called The Song of Songs, that is, 
Cant. 1.1.  of all songs the most excellent, because it celebrateth the Mystical Marriage between Christ and the Church; and poureth forth a Torrent of Spiritual love that is between them. The forty and fi●th Psalm is of the same subject, A Psalm of Love, or Mariage-Hymn, setting forth Christ the bridegroom in his Glory; and the Church his spouse in her beauty.  

Reas. 4. 〈◊〉 General consent.  Reas. 4. From General Consent and Opinion, which (as some observe) hath settled marriage in Dignity and Honour: 
Regers of Matrimonial Honour.  and graced it with Privileges, and granted Immunities to it far above single life, both in war and peace.  

Use 1. 'Slight not Marriage.  Use 1. Think not slightly of Marriage as a low contemptible thing; but highly, as a Solemn Ordinance of God, of great consequence and Importance to you; wherein the future Comfort of your Lives is bound up. Therefore enter not rashly into it, but advisedly with due consideration for the choice of a fi● yoke-fellow. 
Prov. 20. ●.  Every purpose (saith Solomon) is established by Counsel, and with good advice make war. I may add, with good advice ma●y: because Marriage is not upon liking (God hates putting away, Mala. 2.16) but for life. It is the tying of such a knot as nothing but death can lose: it is a business of lasting importance. An Error therein may prove dangerous. Shall we account that Relation or condition mean or inconsiderable, whereof God himself was the Institutor and Minister? Adam and Eve the first couple? and Paradise the place where, and Innocency the state or Time when Marriage was celebrated at first? which Christ hath chosen to act into his Church unto Eternity?  

Use 2. Preserve the Honour of it.  Use 2. Then Husbands and Wives should preserve the Honour of Marriage in their Carriage; and not blemish or slain the Glory of it, Either  
1. By being light, vain, lose, frolic in their spirits or demeanour, for that is a dishonour to the Gravity of Marriage.  
2. Or by being froward, peevish, proud, sullen, discontented, impatient, disdainful in their spirits or carriage; for that is a dishonour to the Amity, Suavity and Society of Marriage.  
3. Or by unfaithfulness and bodily uncleanness, embracing the bosoms of strangers; for that is a dishonour to the Unity, Purity, Chastity of Marriage. Whoremongers and Adulterers God will judge, 
Hebr. 13.4.  if Magistrates do not.  
4 Or by loving any other man or woman in a conjugal way, better than his own wife, or her own Husband. This is a dishonour to God's Justification of marriage and to the mariage-bond and covenant; which toeth Husband and wife, to forsake all others, in this way; and to cleave in love one to another, inseparably, till death.  

Use. 3. Honour God in marriage.  Use. 3 Then, take Care and endeavour to honour God, in your Marriage, by marrying in the Lord, 1 Cor. 7.39. and 11.11.  
Qu. What is it to marry in the Lord?  
Ans. To make God the beginning and end of our Marriage.  
1 The beginning of it, 
Make God the beginning of Marriage.  by seeking earnestly to God for council & direction therein: for guidance of our Affection to a right object; for the choice of a fit yokefellow: for making the Woman a Comfortable help, and the man a suitable Head; expecting to receive one another, as a special gist and token of favour from the hand of God. For who findeth a wise, findeth a good thing and obtaineth favour of the Lord, saith Solomon, 
Prov. 18.22. Prov. 19.14.  And, House and riches are the Inheritance of fathers (a man may have a woman and a portion from her father) but a prudent wife (or the Qualifications of a woman to make her a wife) is from the Lord: the same may be said of the man. Also, by looking chief at or for the grace of God, one in another, as the loadstone of our love, and the inkindler of our affections each to other. Look more at inward goodness then at outward goods or beauty: especially at sutableness in Religion, Be ye not unequally yoked together with unbelievers, saith Paul 2 Cor. 6.14. Do not marry with Idolaters or Infidels, this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as when beasts of divers kinds draw together; an ox and an ass might not be coupled together in the law. 
Deu●. 22.10.  We should be afraid to yoke ourselves with any untamed heifers or bullocks, that will not bear Christ's yoke. We should let Religion have a Negative voice in our choice, that is not to marry any who are not really, or hopefully religious. When persons match themselves to those that are either profane and of no reglion, or of false and contrary Religions; then their wedding garment (as one saith) is made of Lincy wolsey, 
Deut. 22.11.  and the wedding Ground is ploughed with an Ox and an Ass. Such mongrel marriages brought destruction upon the old world, Gen. 6.2, 3. God forbids such ungodly matches, Deut. 
Gen. 26.35. chap. 27.46.  7.3, 4. Esau's marrying the daughter of the Canaanites was a great grief of mind to his father and mother, and made Rebekah weary of her life. If Moses marry an Ethiopian he cannot change her colour or her Qualities: she will be a vexation to him. woe to Samson, if he marry a Philistine though he was the strongest man. If Solomon marry Idolatrous wives they will turn away his heart after other Gods, though he was the wisest man upon earth. 
Kings. 11.1.3, 4:   
To marry unequally, as a wise man to a foolish woman; or a virtuous woman to a profane wicked man, 
Charron.  is, as one saith, to bind the living to the dead; which was the cruelest Death invented by Tyrants, to make the living languish and die by the company of the dead.  
2 To make God the end of our Marriage, 
Make God the end of marriage   
1 by propounding God's glory as the principal end of all our Mariage-comforts and enjoyments.  
2 By ordering our whole Carriage in that Matrimonial state, according to the rule of God's word.  
3 By depending on God for his presence therein, and blessing thereon.  
4 By improving marriage, to promote our serving of God, and the saving of our own souls:  
But more of these in the next thing to be considered in Marriage.   

II. The Duties of Marriage.  
WHich are.  
1 Special, of the one Party to the other.  
2 Or common to both, and to be performed by both, jointly and mutually.  
1 
1 Special duties of husband to wise 6.1. Love.  The special Duties of husband to wife are these. 6.  
1 A love to her, which should be, pure, chaste, sincere, entire, constant. The Husband should love his wife.  

1 As Christ loved his Church, Eph. 5.25.  
2 As the man loveth his own body, ver. 28.  
3 As he loveth himself, his whole self, ver. 33.   
As Isaac loved Rebekah, Gen. 24, 67.  
This duty of Love, comprehends all the rest: because all, whatsoever the Husband saith or doth to his wife, should spring from Love, and taste of love. She should be dear to him as himself, and lie as a Lamb in his bosom. 
2 Sam. 12.  Jacob was content to serve a double apprenticeship under a Churlish Master, for Rachel to be his wife, 
Gen. 29.32.  because he loved her more than Leah.  
2 
2. Tenderness.  Duty of the Husband is Tenderness and kindness, to nourish and cherish her, as the more tender part of himself, as a man doth his own flesh; yea as Christ doth the Church: 
Eph. 5 29.  to supply her with Necessaries and Conveniences; and suffer her to want nothing that is fit for her, and to cover her weaknesses. Then Husbands must not be bitter to their wives nor injurious, nor vexations, not make drudges of them. 
Col. 3.19.  Their Authority should savour more of loving respect to them then of rigorous power. Husband's should exercise so sweet and amiable a Government over their wives, so as not only their bodies, but also their wills and hearts may be subject unto them. When Husbands cause their wives to go to God with tears, to complain of their unkindness and harshness to them, God will regard and receive their offerings no more. 
Mal. 2.13. ver. 14.  To this end the Husband should consider, his wife is his companion and the wife of his Covenant, made of a rib taken out of his side, not of a bone taken out of his foot, therefore he must not trample upon her; and she is to be in a state but of Collateral subjection to him. She is his yoke-fellow, that stands on even ground with him, and draws on the left side. He should make her yoke as easy as may be; and not suffer the heavier end to lie on her Neck, because she is the weaker vessel.  
3 
3 Honour 1 Pet. 3.7.  Duty, is due Respect and Honour to her, Peter gives 3 reasons for it.  
1. The wife is the weaker vessel therefore she must be carefully and gently handled, as a crystal glass.  
2. The wife is coheir with her Husband of the grace of life, that is of the life of Grace and glory.  
For (as one observes) souls have no Sexes; and as they are in Christ they are both equal, male and female are in him all one.  
3. That their prayers be not hindered. A Husband's disrespect to his wife breeds discontent between them, distractions in the family, and interruptions in duties, and a contempt of them both. To which I may add that of Solomon, 
Pron. 12.4.  A virtuous woman is a crown to her Husband. and if she give him a crown, he may afford to give her honour. A Husband by debasing and disgracing his wife, dishonoureth himself.  
4. 
4. Instruction  Duty of the Husband to the wife, is Instruction, Direction, and consolation, to teach her, counsel her, lead and comfort her, as her head (Eph. 5.23.) and Guide, Prov. 2.17. This is to dwell with her according to knowledge, 1 Pet. 3 7. Hence the wife should learn of her Husbands 1. Cor. 14.34, 35. 1 Tim. 2.11, 12. A Husband may put honour upon his wife by harkening to her Counsel, and not despising the same: which is his Duty when she adviseth and persuades him to good; or dissuades him from Evil. This may be a great advantage to him. For God sometimes gifteth and graceth the wife equally or above the Husband, as he did Abigail above Nabal, for he was a fool. In all that Sarah hath said unto thee hearken unto her voice, said God to Abraham, Gen. 21.12. So did Elkanah to Hannah, 1 Sam. 1 22, 23. and David harkened to Abigails Advice, before she was his wife; how thankful was he both to God and to her for it, 1 Sam. 25.32. to 35. Manoah did the like to his wife, Judg. 13.22, 23.  
5. 
5. Adhesion.  Duty is cleaving to her, forsaking father and mother, and his dearest friends for her, and to be glued to her, and to become one with her, Eph. 5.31. One flesh, to dwell with her, not only one house, but one bed should hold them. And to rejoice in her, Eccles. 9.9. and Prov. 5.18.19. or live joyfully with her, make her his Chepthzibah: and be ravished always with her love.  
The wife should be as dear to the Husband as the Hind is to the Hart, as the Do to the Roebuck, This will make him drink waters out of his own Cistern only. Not the having of a wife, but to delight in her and lovingly to comport with her, will keep a man chaste from embracing the bosom of a stranger, Prov. 5.19, 20. A man should count all others strange women in comparison of a wife.  
6. 
6. Protection  Duty is protection of his wife from wrongs and dangers, to rescue her, if in jeopardy (as David did his wife's, 1 Sam. 30.18.) and to right her, if injured. Abraham was to Sarah for a Covering of the Eyes, that is, 
Gen. 20.16.  her Husband to defend her from injury. Booz was to take Ruth into his protection as the hen her chickens under her wings, signified by spreading his skirt over her, Ruth. 3.9. and 2.12. that she might be safe under the wings of her husband. A man giveth Coverture; no action is brought against the wife, the man is to answer, she goeth Covert baron, as is observed. Therefore woman was made of a bone from under the Man's Arm, that he might be a protection and defence to her. The Husband must be as a house side for his wife, as the fruitful vine to spread herself on, to support and strengthen her, Ps. 128.3. and a rest to give her a safe and settled abode, Ruth 1.9.  
2. 
2. Duties of wife to husband. 6.  The Duties of the Wife to the Husband are these six.  

1 Submission.  First, Submission to his Authority, and to his just and equal commands, 1 Peter 3.1.  
1. As unto the Lord, Ephes. 5.22. as having to deal with God, whose Ordinance this is, that the wife should live in subjection to her own Husband, and that for conscience sake: 
Col. 18. ●3  This is fit in the Lord.  
2. As the Church is subject unto Christ, Eph. 5.24. that is freely, willingly, reverently, constantly and universally in all things.  
The Apostle giveth four Reasons of the woman's subjection to the man, or subordination to him, and dependence on him.  
1. Because she was made out of man, scil. of a rib taken out of his side, 1 Cor. 11.8. The man (saith Paul) is not of the woman (he was made at first of the earth) but the woman was made of man.  
2. The woman was made for the man at first, not the man for the woman, 1 Cor. 11.9. I will make him (saith God) a help meet for him, Gen. 2.18. to serve and obey him as her Superior. Hence it is said, that the woman is Vir Occasionatus: a man occasionate, a man's Occasion, or the Occasion of a man to serve as an aid and as a Second to man.  
3. The woman was made after the man; for Adam was first form, than Eve, 1 Tim. 2.13.  
4. 
1 Tim. 2.14.  The woman was first in the Transgression. She was first deceived by the Serpent, than she drew her Husband into the same deception; hereby she was the cause and beginning of sin, and ruin to all mankind: and though she was given to be a help to man, yet she proved at first to be a great hurt and hindrance to him. From this priority and causality of the woman in sin, the Apostle infers and presseth subjection and silence upon her to the man, and not to usurp Authority over the man, 1 Tim. 2.11, 12, 14. upon this account she was more straight subjected to her Husband. For this was inflicted as a chastisement for sin upon the woman, 
Gen. 3.16.  that her desire should be subject to her Husband, & he should ruleover her: which implies, as some observe, a further Rule than man had over her by Creation; and with more trouble and grief unto womankind: So that the yoke is now become to her more hard and heavy to be borne.  
Women may Object,  
Object. That was Eves fault to be deceived by the Serpent, and to be first in the Transgression, not ours.  
Answ. Eves punishment is yours, therefore her fault is yours. Her peculiar sin is the fall (distinct from adam's) is justly imputed to you, or else her particular punishment, (distinct from adam's) is unjustly inflicted upon you. Eves fault is as much yours, as Adam's sin is ours.  
This subjection of the wife to the husband was the ground of the woman's wearing a vail or covering, as a sign she is under the power and Authority of her Husband, 1 Cor. 11.9, 10. and subject to him. Rebekah took a vail and covered herself when she saw Isaac, Gen. 24.65.  
Therefore she was made out of the side, not of the head, that she might be under him, not above him in place and power, Sarah obeyed Abraham, whose daughters all obedient wives are, 1 Pet. 3.6. And the holy women in old Time who trusted in God, were in subjection to their own Husbands, to v. 5. and those wives that are not obedient to their Husbands, are not good, Tit. 2.5. In this sense (as some conceive) the woman is said to be The Glory of the man, 1 Cor. 11.7. scil●by her subjection, when she obeys her Husband, as man is the glory of God when he obeys God. This is the first Duty of the wife, Submission, a Comely Lesson for her to learn. Disobedience in a wife is a fault even in a Queen, much greater in a meaner woman, even among Heathens, much more among Christians that are better taught, as in Queen Vashti, Esther, 1.12.20.  
2. 
2. Reverence. Eph. 5.33.  Duty of the wife is Reverence to her husband's person, all due respect to him, as her head, in word and deed, in gesture and deportment. Even as Sarah obeyed Abraham and called him Lord. 1 Pet. 3.6. she is (as one saith) crowned and chronicled for it. Michal mocked her Husband David, 
2 Sam. 6.21, 23.  and God smote her with barrenness for it, she was childless to her death. The wives reverential respect to her husband is an honour to him, and an Ornament to herself.  
3. 
3. helpfulness.  Duty is Helpfulness to her Husband in every thing, in his body to cherish that, in his soul to tender that, in his family to order that; in his Estate to get, at least to save and to dispose that aright. not to spend or waste the same; in his calling and affairs to promote them; in his Name and Credit to preserve that: in his secrets to lock them up in her bosom. She ought to be a Help to him in every thing, a hindrance in nothing. Else she is a woman, but not a wife, and he that finds her doth not find a good thing, Prov. 18.22. The wife should cherish her husband as the better part of herself. For this very end God made her for man, and married her to man, to be a help meet for him, Gen. 2.18. If she be not a meet help for the man, she will not please, satisfy and give content. A wife is like a garment though the cloth it's made of be very good, yet if it do not fit us, it will not please us, it will be uneasy or uncomely we take no delight to wear it: Conveniency causeth contentation. If the wife be no meet help shaped and cut out as it were of purpose for the man to fit and suit him every way in his disposition conversation, and occasions she will not sit close to the man, as a garment doth to the body that fits it, but hang lose, or be ready to fall off and rather hinder then further him: and not be an Ornament to him. I commend Prov. 31. from 10. to the end, as a Glass for all that would be good wives to look and dress themselves in, or as a pattern to imitate, or Rule to walk by every day. A virtuous woman will do her husband good and not evil all the days of her life, etc. approve herself faithful to him in every thing, that his heart may trust safely in her. 
Pro. 31.11, 12.  For Marriage is Conjugium, the fellowship of a yoke, wherein the wife must bear one end, and draw equally with her husband.  
4. 
4. Chastity Tit. 2.5.  Duty is Chastity of Conversation (which follows from chastity of affection and disposition in the heart) wives must abstain, not only from all acts, but from all Appearances of lightness, wantonness, dalliance or unfaithfulness; that their husbands who cast off ordinances and holy duties, may, by the holy and chaste conversation of their wives, be gained to the Lord; to have a liking and good opinion of the Gospel and the ways of Christ in which they walk, 1 Pet. 3.1, 2. This should be the wife's design upon her husband.  
5. 
5. Fear.  Duty is Conjugal fear of offending or displeasing her husband. She that is married (Saith Paul) careth for the things of the world, how she may please her husband, 1 Cor. 7.34. Wife's should couple chastity with fear in their carriage to their husbands, not to cross, or vex, or grieve them.  
6. 
6 Modesty.  Duty of a wife is modesty, of Apparel and of behaviour. 1 Of Apparel, 
1 of Apparel.  not to affect costly, gaudy attire, new fangled fashions, or to go above her rank, or to give way to pride, vanity, excess therein: or to account outward adorning, as plaiting of the hair, or wearing of Gold, etc. or decking of the body, her chief Ornament, but,  
1. A meek and quiet spirit (the frame of the hidden man of the heart) which is incorruptible, which is of great price in the sight of God, 1. Pet. 3.3, 4. and a great Ornament in the sight of men. For after this manner in the Old Time the holy women who trusted in God and were in subjection to their own Husbands adorned themselves, vers. 5.  
2. 
1 Tim. 2.8, 9, 10.  And good works. I will, saith Paul, that women adorn themselves in modest apparel, with shamefacedness and sobriety, not with broidered hair, or gold, pearls or costly array; But which become women professing Godliness, with good works. Both Paul and Peter are to be understood in a Comparative sense, that women's adorning should be, not so much in outward attire, as in inward virtues, or rather in the latter then in the former. Even Godly women may wear Gold, and jewels, and precious things, and good attire, as Rebekah did the earring and bracelets which Abraham's servant put upon her, 
Gen. 24.30, 47.  with these limitations.  
1. That these be suitable to their rank, place and state, and not costly above their ability, and as the most wise, godly, grave women are habited.  
2 That they be without wantonness, wastfulness or curious niceries, or new fangledness for fashion. God visi●eth for strange apparel, Zeph. 1.8.  
3 Without pride, Vanity or Excess, or thinking better of themselves for them.  
4 So that they place their chiefest fineness in their inward adorn rather then outward, more in their Graces and good works then in their Garments; and endeavour by the outward ornament of their bodies to set forth the inward beauty of their souls.  
2 
2 Of behaviour. Tit: 2, 3.  Also modesty of behaviour, to express the inward holiness of their hearts in sober deportment, in countenance, gesture and speech; to open their mouths with discretion, Prov. 31.26. 
Prov. 7.11, 12 and 9.13.  and bridle their tongues, and not be as the harlot babbling and clamorous, who is as extravagant in her Tongue as in her feet. Good wives should account meekness of spirit their chief ornament, and take heed they be not either  
1 Proud, or imperious in their spirits, speeches, looks, Carriage:  
2 Or unquiet, turbulent, impatient, always brawling or chiding. Such wives are neither credit nor comfort to their husbands, but a continual vexation: Thorns in their sides, and pricks in their eyes. The contentions of a wife are a continual dropping, 19 Prov. 13. and 27.15. Like rain that falls into all the rooms of a house, which is very tedious and irksome. 
Prov. 21.9.25.21.  It is better to Aw●●● in the Corner of a housetop, then with a ●rawling woman in a wide house.  
Thus much concerning the particular duties of Husband to wife, and of the wife to her Husband.  

2. Duties common to both. 7.  2. Now follow the Duties Common to both husband and wife; and to be performed by both, or Exercised to, or with, or for both, which are equally reciprocal and of like Obligation. These are seven.  

1 Prayer.  1. Prayer to God, frequent and fervent, both jointly and severally, for all marriage Graces and marriage Comforts. Especially,  
1. For suitableness of Disposition; that God would fashion your hearts alike.  
2. For wisdom to carry with most beauty, amiableness and sw●●tness, for the benefit, and advantage, comfort and encouragement one of another.  
3 For God's presence with you in it, and for God's blessing upon it, and that God would build you a house, (Psalm. 127.) by giving you hopeful children, faithful servants, blessed goods. Let Husband and wife interest God much in their Marriage by prayer.  
Reas. 1 Because a Conjugal condition can be no more comfortable or satisfactory to us, than God maketh it. It will be an empty thing if God do not fill it, and bitter if God do not sweeten it. It is not the having of a Husband or a Wife, but of God in them or with them, that giveth content, comfort and satisfaction. We ought in all our ways to acknowledge God, especially in Marriage, which is one of the chief of our ways, and a great Turn of our lives which concerns the future Comfort thereof.  
2 Because mercies got with prayer, are got with a blessing, and prove the sweetest mercies of all. Prayer sanctifies Marriage, 1 Tim 4.3, 4. and makes the acts of it holy in manner, and happy in end.  
2. 
2 Love, Tit. 2.4.  Common duty is Conjugal love which is not proper to the Husband alone, but should be mutual and reciprocal between them both; To this end husband and wife ought to love one another.  
1 Chief for the grace of God the one seethe in the other: that being unchangeable, their love will be constant. When Religion toeth the knot of affection between them, it holds fast till death. But when they love one another chief for other respects, as beauty, wealth, or fulfilling the desires of the flesh, etc. when these are satisfied or fail, love will cool.  
2. Really at their hearts, or in sincerity. For to dissemble affections, and Counterfeit love and kindness, will deprive them of the comfort and sweetness of marriage, and make it in Time a burden and bitterness to them. Sincere love knits their hearts as m●n joins their hands together; Else they will not cleave, but sit lose; and be ready to leave one another.  

4. Grounds of mutual love.  But there be four special Grounds of mutual love and deareness between Husband and wife, scil. Donation, Propriety, Union and Necessity.  
1. Donation They are special gifts bestowed by God, the one upon the other, 
1 Donation, Prov. 18.22. and 19.14.  which should be a precious Endearment of one to other, Thus they should look at themselves. This is the woman God hath given to me to be a meet help for me, above all the women in the world. So this is that man God hath fited for me and given to me for a head and Guide above all other men in the world.  
2. 
2 Propriety  Propriety, or the Mutual Interest they have by matrimony, one in another. They are one another's Own, properly and peculiarly; so as they are no bodies else; and so as no person or thing in the world is their own; for they are married, One to another; so are they to no body, to nothing besides. The Apostle asserts this matrimonial interest in the 1. of Cor. 7.2. Let every man have his own wife; and every woman have her own husband. The wise hath not power of her own body but her husband nor the Husband hath power of his own body but the wife, so as not to account their own bodies to be at their own disposal, The wife is the Husband, only one, and he is hers.  
They should be mutual darlings one to another, because they are mutual Proprietors one of another: by self resignation of each to other they give themselves mutual power one over another. Now every one loveth his own best, non quia pulchrum, sed quia Suum, his own Children, his own goods, his own house etc. for propriety more than for beauty; because they are his own. Shall a man love any thing that is his own but his wife? or better than his wife? or shall a wife love any thing that is her own but her husband? or better than her husband? or shall a man love other men's wives, or a woman love other women's husbands better then their own? Peculiarity of Interest is a Ground of Speciality of love.  
3. 
3 Union.  Ground of special love between them is union. The Conjunction Husband and wise have one with another. They two are in many respects as one person: and so one together, as they are not (or should not be) with any one besides in all the world, to wit one flesh, Gen. 2.24. as it were incarnated one to another: Adam acknowledged this, when God had made the woman for him and brought (or married) her to him, he said, This is now bone of my bone, and flesh of my flesh, to show his Thankfulness to God and love to his wife, 
Gen. 2.23.  as wondering at God's goodness to him therein. Marriage is a moral conjunction of two persons, so as Man and wife are in Law one flesh by God's Ordinance. It is the strictest bond of any relation, and therefore a fellowship of the dearest amity, nearer than that between Parents and Children. Though children have their flesh and bone from their Parents, yet they are not one flesh with their Parents. Therefore shall a man leave his father, and mother and shall cleave unto his wise, This, 
Gen. 2.24.  was the sanction of marriage. All Society must be left, that this between man and wife may be kept. This is Paul's rule: Let not the wise depart from her husband, 
1 Cor. 7.0.11. ●●●ach. 2, 16.  and Let not the Husband put away his wife, for God hates putting away. The wife must be an individual companion of life. The saying of the Philosopher, that perfect friendship is only between two, is most true, in this case, between man and wife, because they two are by marriage made one.  

4 Necessity.  The 4 Ground of spiritual love between them is, Necessity of the one for the other, even for their being, as well as for their walking. In both these respects we may understand that of the Apostle, 
1 Cor. 11.11.  Neither is the man without the woman; neither, is the woman without the man in the Lord. The man is not without the woman (nor can be) because man now is conceived and born of a woman. The woman is not without the man; 
Job. 14.1.  because she is now begotten of man, so that they are mutual Causes the one of the other. The woman hath her Generation from the man, the man hath his conception and birth from the woman. They cannot be, much less be well, the one without the other. The Husband should look at his wife, as Causa sine qua non, a help he cannot well be without, for God said, It is not good that man should be alone; and the woman should look at her husband, under the same notion. It is not good for the woman to be alone. Therefore the husband should not insult over his wife, because o● his superiority over her, nor the wife be discouraged because of her inferiority or subjection to him; because they have need the one of the other; as fellows to bear and draw in one yoke together. Now mutual Necessity should breed mutual love between them. What is so dear unto the wife as the child of her Womb? Isa. 49 15. yet the husband should be dearer to her, as E●kanah said to Hannah, 
1 Sam. 1.8.  Am not I better to thee then ten sons?  
3 
3 Common du●● is Communion.  Common duties between Husband and wife is communion (which flows from the union of their Persons by marriage, for union is the ground of Communion) or communication, of their bodies, souls, goods and respects.  
1. 
1 Of bodies.  Of their bodies, by mutual benevolence performed by the one to the other, 1. Gor. 7.3.4.  
2 By cohabitation (1 Pet. 3.7) or dwelling together, unless it be for a time, and upon necessary Occasions: 3. by conjugal fidelity, reserving themselves entirely and peculiarly proper, the one for the other, as Christ and his Church doth, Hosea. 3.3.  
2 
2 Of souls.  Of their souls, for the spiritual good of both. The heart, as well as the body should be common between Husband and wife. One saith, that both the body and the soul are united together in Marriage. Conjugal love will make hearts advance together as well as bodies; as amical love doth friends. The Soul of Jonathan was knit with the Soul of David, and Jonathan loved him, as his own soul, 1 Sam. 18.1. as lustful love makes the souls of unclean persons to cleave together, as well as their bodies, as Shechems' soul clavae to Dinah jacob's daughter, whom he defiled, Gen. 34.3. 
1 Kings 11.3.  and Solomon clavae unto many strange women in love. But I shall speak more of this Soul communion between married persons in the fourth common duty.  
3 
3. Of Gods.  Of their Goods and Estates, labours and endeavours; a joint fruition thereof for mutual benefit and Comfort.  
4 
4. Of respects to their kindred.  Also there should be a communion of due respect and loving kindness, to the kindred and friends that pertain to either party. The Husband and Wife lie as corner-stones in the wall, to join several alliances and kindreds together; and aught to carry very respectfully to their Affinity contracted by Marriage. Esau's wives offended greatly in grieving the hearts of their Husband's parents, Gen. 26.35.  
4. 
4. Furtherance of the salvation one of another.  Common duty is to further the salvation, and soul good one of another, as given of God, to that end. Husband and Wife should labour to gain one another to Christ and help one another to Heaven What knowest thou, O wife, saith Paul, but thou mayest be a means to save thy Husband, and wh●t knowest thou, O man, but thou mayest save thy wife. However this aught to be the Serious endeavours of both. If thou know not whether thou shalt, yet try whether thou canst.  
To this end Extend your desires and labours in three particulars.  
1 To heal infirmities the one seethe in the other, as pride, passion, discontent, folly, vanity, excess, or the like. Take the fittest Time, when the parties may best be wrought upon, it is aptest to take Impressions; or is in a tractable ductile frame: and choose the best manner, to do it in a taking efficacious way. Beg wisdom of God for it, rightly to observe what is amiss in a yoke-fellow, to heal it, or to cover it. Happy is that couple, whom God makes Heaven, of Spiritual Infirmities (or Spiritual Physicians) one to another. The wife should be a second Conscience to her Husband, a bosom Monitor, to tell him privately of his faults, to amend them.  
2 To increase Graces mutually, and to encourage one another to the Exercise of them, as, of faith, love, patience, of prudence, piety, charity, sobriety and the like.  
3 To Excite and Encourage unto duties, and to provoke one another unto good works, and to quicken and sharpen, or edge themselves thereunto, to take off dulness and averseness the one from the other. Yoke fellows should draw on one another, to God and good, and towards Heaven, to public ordinances, and private exercises, and to the Communion of Saints. They should be goads and spurs each to other, and worship God together as Companions in his service; and fellow travellers walking hand in hand together to the kingdom of glory. That they may be like Zacharias and Elizabeth, both righteous, walking in all the Commandments and ordinances of the Lord blameless, Luc. 1.6. like Abraham and Sara both believers: like Elkanah and Hannah, 
1 Sam. 1.  both true worshippers of God, like Aquila and Priscilla, both helpers in the work of Christ, Rom. 16.3, 4. Now, if either father or mother believe the children are holy federally, 1 Cor. 7.14. and many promises are made to them, especially if both the Parents be saints and believers, God blesseth such with pious and prosperous children, which are double blessings, as he did Abraham and Sarah with an Isaac; Elkanah and Hannah with a Samuel, Zacharias and Elizabeth with a John; Manoah and his wife with a Samson. Such Godly compeers make marriage itself honourable; and they will live and die with Glory.  

5 Patience.  The fifth Common duty is Patience, Husband and Wife should not only labour to heal (of which before) but (if they cannot) yet to bear with infirmities, one in another. Remember this Rule, never to be angry both at once, but the one should bear with the others frowardness and Passion; and for a time give way to it. This is the way, to overcome and quench passion in a yoke-fellow, and to make them afterwards love one another better, when the one by yielding a little hath conquered the other; whereas to be both angry at once, is to add fuel to the fire, and to make the flame of Contention between them very great, this will dissolve the glue of affection that made them cleave together, and separate them, and make of one, two. Patience is necessary to prevent breaches and preserve Conjugal Amity and familiarity between married Couples; and to possess themselves and one another. It was the speech of a godly man, I count it a necessary Qualification in one whom I may match myself unto, to have no predominant humour in her, which I cannot bear; but to be able to bear any Infirmity of mine. Another Reverend man (as is reported) seeing a very choleric couple live very lovingly and quietly together as Husband and wife; asked them how they could so sweetly agree and consort together: to whom the man answered, when my wife's fit is upon her, I yield to her, as Abraham did to Sarah; and when my fit is upon me she yields to me, and so we never strive together, but asunder. This mutual forbearance each of other will beget contention with their Coujugal Condition; and further their endeavours to suit their mind to their Choice, and to be well pleased one in another after Marriage, 
Mal. 15.  though before marriage they might have fitted their Choice to their mind. That Marriage hath a great blessing in it, wherein the greatest Contention between Man and Wife, is who should love each other most, and please one another best.  

6. Procreation of Children.  6. The sixth Common duty, Procreation of children, I will, saith Paul that the younger women marry and bear children. 1 Tim. 5.14. especially to seek a godly seed. To this end Husband and wife should wrest by prayer with God, not only to bless them with the fruit of the womb, but with such a seed as shall be blessed, is not only to give them children, but children of promise as well as of providence; such as he will make his children by grace, as well as their children by nature, heirs of God and coheirs with Christ.  
God at the first made only one woman for one man, though he being the God of the spirit of all flesh, had power to have made more: but he did Conjoin one woman only to that one man (and still continueth his ordinance, of the same single Copulation) that he might seek a seed of God: that is, a religious and holy posterity, such as might worship him, the only true God, and propagate his Church. This is a proper and principal end of Marriage, to wit the procreation of children, ●or the propagation of God's worship and of his Church (of which I shall speak again afterwards) yea this was the end of it, Even in man's Innocency; when he was without sin. Hence amongst God's people virginity was a grief, as in the Case of Jephtahs' daughter, Judge 11.37, 40. and barrenness was accounted a shame and reproach, 
1 Sam. 5.6, 7.  as Elizabeth's speech implies, Luc. 1.25. Hannah had experience hereof, upon this Account, because they could not increase the Church of God. For which end, Paul bids the younger women marry.  

Tim. 2 14.  Whereas an ungodly seed serves to increase the Synagogue of Satan, Idolatry and profaneness: and cause exceeding grief and troubles to their godly Parents.  
And as it should be their earnest desire to bring forth a godly seed; so should it be their care to bring th●m up for God, in the Discipline and nurture of the Lord, 
Ephes 6.7.  in the fear and knowledge of God, and in his worship, loving their souls better than their bodies. Augustin praised his mother, that she traveled in greater pain for his Soul, than she did in bringing forth his body. Solomon's Mother taught him a Prophecy, that is, lessons of chastity, and temperance, and the properties of a good wife, Prov. 31. His father David composed a Psalm for his instruction, Psal. 72. Timotheus mother taught him the scriptures from his Infancy, 2 Tim. 1.5 3.15.  

7 to build a godly family  7. Common duty is to build a godly family; not only by the procreation and religious Education of children (which is a pillar of the house) but by a wise and godly Government and ordering of the house, in which the wife ought to act her part. I will, saith Paul, that the younger women marry, and bear children, and guide the house (that is domestic affairs). 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5.14. domi-portae.  To this end they ought to be discreet, that is prudent and circumspect, and keepers at home, Titus 2.5. housewives, to carry their houses (as it were) on their backs, as snails do. The Harlot doth not so. 
Prov. 7.11.12.  Her feet abide not in her house, now she is without, now in the street. But Abraham, when he was asked, where is Sarah thy wife? he said, 
Gen. 18, 9  behold she is in the Tent. To this end Husband and wife should put forth joint endeavours in five particulars.  
1. 

5 Things are requisite hereto.  
1 Family duties.  
Jer. 10.25.   To perform holy duties in their houses constantly, of reading the Scriptures and of prayer, Evening and Morning. For without prayer, they and their Family lies open to God's wrath and judgements. Let them pray with their family in the morning, because some of them may fall sick, and die before night; and pray in the Evening also, to commit themselves and their house to God's safe keeping from all peril and danger, for they know not what a Night may bring forth, or day either, and if evils befall them, their hearts will smite them for neglect of this necessary duty of prayer in their families. Also to Catechise repeat sermons, and teach all in their house their duties, and to seek the souls good of their servants as well as of their children, and as well as to expect the service of their bodies, and to charge them all to walk in God's ways, as Abraham did his children and househould, after him. Gen 18.19. 
Prov. 4.1. to 5. 1. Chron. 28.9.  and as David charged his son Solomon in his life, and at his death 1 Kin. 2.1.2. This is the mother's duty also, to teach and command her children their duties. My son, saith Solomen, 
Prov. 1.8. and 6.20.  keep thy father's Commandment, and forsake not the Law of thy mother.  

Josh. 24.15.  The master of the house should resolve with Joshua, I and my house will serve the Lord, every day together (what ever other families do) we will pray and read God's word, that is, perform holy duties together, for the Glory of God and the good of all our souls, as well as eat, drink talk and sleep together; and with David, 
Ps. 101.2.  I will walk in the midst of my house with a perfect heart.  

Esther 4.16.  The wife also should be a help to her Husband in family duties, and no hindrance therein. Queen Esther and her Maids will fast and pray: For if the wife should draw back from holy duties and be a discouragement to him therein, the soul of her husband (if he be godly) can take no pleasure in her. She is in a posture tending to perdition, Hebr. 10.38.39.  

Mr. Abbot.  I have read a sad story reported by a Reverend Minister upon his own knewledge, of an honest Christian that had a wife, world lie and distrustful: and he being much in Godly Excercise, Morning and Evening in his family, She would disturb him, and go about rattling her keys, or making some other noise, to hinder him, pretending that his Time spent that way, might be employed, in getting of money for his family. This woman was given over by God to the Devils Temptations so far, that she thrust a knife into the pit of her stomach, and killed herself, yet before she died, she confessed thus much to that Minister, and craved Gods pardon as well as she could. Had it not been better, that she had borne her husband company in holy duties, and so gone hand in hand to heaven together?  
Further set up God's word to be the Law of your house, to order your family and all the affairs of it according to the Rule of it. For God's word moulds and shapes every person in it for his Employment, and directs and keeps them in their several ranks, Places, and duties. This is the way to have a Church in your house, 
Rom. 16.5.  as Aquila and Priscilla had.  
2. 
2 Choose good servants.  To choose good servants: such as know and fear God, or as appear tractable and hopeful to be instructed, and wrought upon. Set David before you as a pattern herein, Psal. 101.6, 7. Suffer no disordered swearing ranting persons to come into your house or to tarry in your sight, such as will bring sin and a curse along with them. Covet earnestly to have a choice picked family, 
Acts 10.2  such as Cornelius had, who feared God and all his house.  
3. 
3 Exclude sin.  To shut sin out of doors, as excessive drinking, gaming, swearing, lying, pride, contentions, 
Job 11.14. ch. 22.23.  vanities.  
Fellow the Council which Jobs friends gave him, as Zophar, Let not wickedness dwell in your Tabernacle, and Eliphaz, Put iniquity far from your Tabernacle, than you shall know that your Tabernacle shall be in peace. 
Chap. ●. 24.  God will keep house for you, when you are from home, as Bildad, 
Job. 8.6.  If you be pure and upright God will make the Habitation of your righteousness prosperous. Let it be your care to make it righteous; and God will make it prosperous.  
4 Look well to the ways of your household, 
4 Oversee the family.  to prevent or supress sin and to stop the beginnings thereof, to cherish & encourage good in all that live with you, to reduce those that go astray in opinion or in conversation. This is the duty of the wife as well as of the Husband. 
Prov. 31.27. 1 Sam. 3.13, 14.  The virtuous woman looketh well to the ways of her household; Because Elies' sons made themselves vile, and he restrained them not, God judged his house for ever.  
5. 
5. To Sanctify the sabbath.  To keep holy the Sabbath day, not only you, but all within your house? the charge whereof lieth mainly on the master of the house, and next upon the mistress, Exod. 20.9, 10.  
This Godly Covenant of your household will draw down God's protection, and blessing upon your habitation, relations, and upon all your affairs.  
The use hereof is to exhort all Marrying and married persons.  
1 To learn these marriage duties, both special and Common. 
Use 1. Learn these marriage duties.  For any to marry before they know their duty, or how to carry therein, is like setting up, before one hath learned the trade: or like answering a Matter, before one hears it, which is folly and shame unto him, Prov. 18.13.  
2 
Use. 2. perform them.  To perform these duties of marriage careful, and constantly, I commend unto you four Motives or inducements hereunto. 
4 Motives.   
1. 
1 Duties of Marriage a●e matters of Religion.  Though Marriage in itself be but a civil matter, y●t the duties of Marriage are Matters of Religion, o● conscience and obedience to the gospel, ●●ing fully prescribed and enjoined 〈…〉 And Christ will one day come in slaming ●ire to ta●●●vengeance on them that ob●● not the Gospel, in the precepts of it. 2 Thes 1.8.  
2 
2 To do the duty. This to get the Comfort thereof.  In the diligent and Conscionable performance of the duty of marriage, you may expect the comforts, benefits and blessings of marriage. A wife may draw forth the love and kindness of a husband, and a Husband may extract the helpfulness and comfort of a wife, by the religious doing of their duties the one to the other. For man or woman to expect the Comfort of a Relation, and to neglect the duty thereof, is to tempt God; 
Math. 25.24.  and to act the part of a hard man, who looks to reap where he hath not sown, and to gather where he hath not strewed.  
3. 
3 The marriage covenant.  Motive. The solemn league and covenant you enter into mutually at Marriage (whereof God himself is a witness, Malac. 2.14. both of your making it, and your breaking it or keeping it; Hence it is called the Covenant of God; this ingageeths and obligeth you strongly to all Matrimonial duties. 
Prov. 2.17.  Covenant breakers (even in wedlock) God will judge.  
4. 
4 This will be a good example.  The good Carriage of Husband and wife each to other, according to the Gospel, will be a good example or pattern to all other Relations in the family, to set them a copy; or teach them how to carry therein, and to put them in order. Without this all would be out of frame; the children unruly, and disobedient, and the servants unfaithful and disorderly.  
So much of the Duties of Marriage.  
Now follows the third thing considerable in marriage.   

III. The Benefits of Marriage.  
WHich may be referred to five heads. They are 1. Personal 2. Domestical 3. Political 4. Ecclesiastical 5. Universal.  
1. 
1 Personal Benefits.  The Personal Benefits of Marriage appertaining to the parties themselves are 4. to wit,  
1. Society 2. Sanctity 3. Copartnership 4. furtherance of the mystical Marriage between Christ and the soul.  
1. 
1 Society.  Society. God made man a sociable Creature, in respect both of the Constitution of his body, and disposition of his mind: and said, 
Gen. 2.18.19.20.  It is not good for man to be alone. Though God made Adam lord over all the Creatures, and brought them to him, to give names to them all, as a sign of his sovereignty and authority over them; yet for all this man was alone; for among all the creatures there was not found a help meet for him or like to him in Nature: a fit and suitable Companion, that should be alter ego, a second self to him. God set all the creatures before him, ere he gave him a wife; that (as some think) he seeing their sexes, might desire to have a help in his kind and nature also. God saw it was not good for the irrational living creatures to be alone, 
Gen. 7.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  therefore he created them male and female, in Heb. called the man and his wife, for the increase of their kind (to this end God bid Noah take into the Ark two of every sort of living things to keep them alive, they shall be male and female, Gen. 6.19, 20. and God created them male and female together, but he did not so in mankind for Adam was first form, then Eve. Though it be said in Gen. 1.27. that God created them that is Adam and Eve) male and female, yet not together. This is an anticipation. The 27, 28. verses of Gen. 1. chap. are to be made up with the 17, 18, 19 verses of the 2. chapter together into one Relation. This was the Cause of the Creation of the woman, because Adam was alone (God saw Adam Solitary and defective till he had a wife. I will make him, saith God, a help commodious for him. God created the woman by deliberate Council, as before he had done the man, Gen. 1.26, 27. Let us make man in our Image. The creation of the woman was the work of the Trinity as well as of the man. When Adam saw no other fit help for him, among all the Creatures, it might make him the more prize a wife: and count it better to lose a rib then to lack a wife; to want part of himself, than not to have a second self. A wise was the Compliment of all to Adam: and a Recovery of his lost Rib. If Adam in Innocency, when he was perfect in body and soul, and when the whole world was his own, stood in need of a wife even for society, to be his Companion, and it was not good for him that was so happy to be alone, much less for poor sinful, sickly miserable man since the fall, what need hath he of a wife, even for Society?  

Eccles. 4.9, 10.  Two are better than one, saith the Preacher, that is fully verified in conjugal Society, though this only is not meant here, but that society in all sorts of affairs is better than Solitariness.  
2. 
Sanctity. 2  The Second Benefit of marriage is sanctity, to prevent sin, and keep us pure from Pollutions of flesh and spirit.  
1. 
1 Cor. 7.2.  From outward acts of uncleanness. To avoid fornication let every man have his own wife (saith Paul) and every woman her own husband.  
2 From inward Lusts, 
Ver. 9  It is better to marry then to burn. Marriage is a means to prevent burning in lust.  
Marriage is a preservation of chastity, and prvention of heart adultery which our Saviour makes to be to look on a woman and lust after her. 
Math. 5.28.  Though marriage was instituted before there was sin, and Adam needed it not as a Remedy against Incontinency but upon another account. But since the fall it is of necessary and sovereign use, to prevent sin, and to procure or promote our sanctincation, that we may possess our vessels in holiness and Honour, not in the lost of conpiscence: 
Thes. 4.3.4, 5.  This is the will of God.  
3. 
3 Copartnership.  Benefit is Copartnership in all conditions better and worse: As yoke fellows to take part and share equally together therein.  
1. To be a solace and comfort one to other in adversity, as in sickness, poverty, disgrace. What a great comfort is a loving tender husband to his dear wife in her sickness? and she the like to him in his. 
Prov. 17.17,  As a brother is born for adversity: so many couples find cause to say, that they were married together for a time of adversity: and that God brought them together to be mutual helps, and comforts at such a time as this; 
Judg. 13.22, 23.  as he did Esther to the kingdom, Esther. 4.14. how did Mancahs' wife comfort him, when he was plunged deep into fear of death?  
2. To be companions in joy; the delight one of another in prosperity; the desire of the eyes, as Ezekiel's wife was, 
Ezech. 24.16. Eccles. 9.9.  and the joy of the heart; to live joyfully and comfortably together, as Abraham and Sarah, 
Gen. 26.8  Isaac. and Rebekah did. Ab●melech looking out through a window, saw Isaac, sporting (or laughing and rejoicing) with his wife. Which implies some pleasing familiarity, or sign of love and delight between them: Husband and wife are glasses to look one another's face in: and echoes of delight, refreshments and reflections or repercussions of pleasure and joy the one to the other; and mutual chearings each of other.  
4 
4 Furtherance of the Mystical Marriage.  Benefit of Marriage is, the Furtherance of the Mystical Marriage between Christ and the Soul. Both Husband and wife should improve their conjugal Relation and fellowship together to promote the Communion of their souls with Christ, as the Spiritual huband thereof. To this end we should do three things.  
1. 
1. To look at Christ as our Husband. Hoseah. 2.19 20.  To look at Jesus Christ our Maker and Redeemer as our Husband (Isa. 54.5) as married to us, Jer. 3.14. and at ourselves as betrothed to him, in righteousness and loving kindness, mercy and faithfulness.  
2 
2 To expect the love of a Husband from him.  To expect all that love, kindness, tenderness, Comfort, nourishing and cherishings from Christ spiritually (Eph. 5.29.) which the wife looks to receive from her Husband corporally. As the spouse doth in the Canticles: the kisses of his mouth, Cant. 1.2. the Embraces of his arms, cap. 2.6. the refreshments of his presence, to sit under his shadow with great delights. 
Cant. 2, 3.  Cordials and Refocillations to support and comfort the Soul in his absence: this is to be stayed with flagons, and comforted with apples, verse 5. Also the discovery of Christ to the soul, for he hath promised, I will manifest myself to you, John 14.21. Will not the husband let his wife behold his face? and the sense of his love shed abroad in the heart, Rom. 5.5. Oh that is better than wine, Cant. 1.2. The Communication of the seed of Grace, this is the benevolence which Christ as a Husband renders to our souls, 
1 Cor. 7.3.  to make them fruitful in good works. We are married unto Jesus Christ (saith Paul) that we should bring forth fruit unto God; Hence the spouse saith, 
Rom. 7.4. Cant. 1.16. Col. 1.10.  Our bed is green. This denotes the fruitfulness and flourishing of the soul in every good work, by the spiritual Communion or heavenly Conjunction of Christ with the soul.  
3. 
3. To perform our duty to him.  To express and perform all that duty spiritually to Christ, which the wife doth corporally to her husband, as subjection, obedience love, loyalty, chastity, serviceableness. To reserve our hearts wholly, solely, entirely for him (as his bed to lie in, his Throne to rule in; now the husband's bed and the King's throne admit no Corrivals) to be for him and not for another (Hosea, 3.3.) to tarry many days for his gracious Return and manifestation of himself to our souls, after his departures and Occultations of himself (in our apprehensions) from us: to embrace and imbosom Christ, and lay him between our breasts, 
Micah. 7 19, Cant. 1 13.  as a bundle of myrrh, or perfumed bags. To subject our desires to him, and submit our wills to his, that his will may be ours, and there may be but one will between Christ and our souls: to refer ourselves wholly to be at his command and dispose. To open our hearts unto him, inviting and entreating him earnestly to come in, and not only to sup and lodge in them, but to make his abode in and with our souls. I opened to my beloved, saith the spouse, Cant. 5.5. To be sick of love for Christ, as the spouse was, Cant. 5.8. sick with grief for his absence, and with desires of his presence, and to seek him up and down, as the spouse did, Cant. 3.1, 2, 3. by night on our bed (in private inquiries, breathe and restless desires and pursuits after him) and in the streets and broad ways of the ordinances and communion of saints, and not to give over till we find him, and having found him to hold him fast and not let him go to join ourselves, 1. Christ, by faith and love to be one spirit with him (he that is joined to the Lord is one spirit, saith Paul, 1 Cor. 6, 17, as Husband and wife are one flesh.  
To leave father and mother, yea wife and children, house, goods, land, all we have, whatsoever is near or dear to us for Christ's sake, to follow Christ, and to go to Christ, which is best of all for us. 
Phil. 1.23.   
This is the Law of the Church's marriage with Christ, 
Psal. 45.10.  Harken O daughter, forget thine own people and thy father's house. He that loveth father or mother, son, or daughter etc. more than me, saith Christ, is not worthy of me, Math, 10.37. to have me to be the Husband of his soul. 
Luk. 14.26.  Christ requires we should leave all to cleave to him.  
The Apostle in Ephes. 5. describes the Union and amity of Christ and the spouse by the sameness of flesh, which Marriage causeth between Husband and wife: and reacheth married persons their duties, by the communion of Christ and the Church: and the souls duty to Christ by the wife's duty to her Husband. This is to spiritualise marriage; and to improve it to a high, holy and heavenly use, the benefit whereof w●●l extend to the days of Eternity.  
What Expression of Conjugal, love is there between man and wife, which carrieth not a resemblance of some spiritual intercourse between Christ and the soul?  
2. Benefit of marriage is Domestical, the building of families and kindreds, 
2 Domestical Benefits of Marriage. Ruth, 4.11.  and the multiplication of them. Women are Builders hereof as well as men; Rachel and Leah did build the house of Israel. Indeed marriage is the fountain of all humane societies.  
3. Benefit is Political. 
3 Political.  Marriage lays the foundation of cities, countries, nations: of Laws and civil government: of Commonwealths and Kingdoms: all these are superstructures upon Marriage. also it furnisheth the same, with useful and serviceable instruments. That Marriage upholds the fabric of the republic; the continuation and succession thereof. Hence it is called the Seminary of the Common wealth.  
4. 
4 Ecclesiastical.  Benefit of Marriage is Ecclesiastical: the Propagation of the Church of God, and of the tr●e religion, to replenish it with members, as it furnished Christ the head of it and Saviour of the world with a body on earth, (for he was conceived and born of a woman, that was begotten in wedlock.)  
Marriage afforded flesh unto the Messiah, and provides materials for God's Church, both stones and pillars, and helps to fill heaven with heirs, therefore Marriage is called the Seed plot and Nursery of the church.  
5. Benefit of Marriage is universal, 
5 Universal.  the preservation and increase of mankind, this was the end of Adam and ●ves creation and Marriage before the fall; and this was God's benediction upon them. Be fruitful and multiply and replenish the earth, 
Gen. 1.28.  Were it not for marriage; the world would come to an end. Hence marriage is called, the pillar of the world under God; the right hand of providence.  

Use. 1 Thankfulness to God  Use. 1. This should teach us thankfulness to God.  
1. For providing so comfortable, useful and beneficial a Relation or condition for us, as marriage is. It is a great bundle of Benefits; How many both private and public are bound up together in it as in one volume?  
2. For all the benefit, help and comfort God hath given us particularly in our Marriage, in and by our yoke fellows. What shall I render to the Lord, may the Husband say, for giving me such a meet and suitable help, as I think there is None such for me: may the wife say, for giving me so great a blessing in a wise, loving, tender Husband; may both Husband and wife say, for blessing us with the fruit of the womb, and giving us hopeful tractable children.  

Use 2. Improve marage.  Use. 2. This should teach us to improve Marriage for all those ends, for which God appointed it, as  
1. For God's glory as well as for our Comfort.  
2. For ourselves; the good of our souls as of our bodies; in spirituals as well as in temporals: and for Heaven as well as for earth.  
3. For others, not only to build families, but godly families, such as may know, fear & serve God: and may breed and send forth useful persons (children or servants) such as may do service in Church or common wealth, or up religious families abroad. This is an honour and comfort to a married couple, that out of their house as a stock or root, many godly families have sprung and grown, as swarms out of a hive, when it is full: that their children being disposed of in theworld, have built some; and their servants, being married from them have built other families; and all fearing and worshipping God.  

Use. 3. reprous them that marry for low ends.  Use. 3. Reproves them that marry for poor low ends, as only or chief,  
1. For Carnal ends to satisfy the lusts and desires of the flesh.  
2. Or for worldly ends, to get wealth or preferment, to heighten, greaten, or raise themselves some way in the world thereby. Such marrow the portion or Estate, rather than the Person (whether it be man or woman) and may come to have sorrow enough therewith; and to buy gold too dear. By God's just judgement such persons enjoy few of the benefits of Marriage.  
1. Little society together; when they have obtained their ends, and satisfied their lusts, they care little, one for another; and are ready to part bed, if not houses.  
2. Less sanctity thereby. For their eyes are as full of adultery, and their hearts of unclean affections or lustings after others men or women, as if they were not married.  
3. No advantage at all do they got to their Souls by their marriage, or spiritual befit, no help heaven-ward, but rather a hindrance.  
4. They desire children, but do not think or care whether they be Godly or no; and they prove many times accordingly.  
5. They build up families, but without a dram of religion or piety in them, scarce Civility or common honesty.  
6. They seek great things in the world for their children, but do not endeavour, intent or desire, they should be useful Instruments in Church or Commonwealth and they often spend prodigally, what their parents got painfully.  
7. They take little or no delight one in another, and have little comfort togethes: it may be much grief: being thorns in the sides and pricks in the eyes, and provocations, the one to the other.  
8. As for the mystical marriage between Christ and Soul, they know not what it means: it is a paradox to them, as Regeneration was to Nicodemus.  
How many Husbands and wives have no more benefit by marriage, than the Pagans that knew not God, yea then the beasts have, to satisfy their lusts, which God created male and female as well as them.  
Now I come to the fourth thing considerable in marriage.   

iv The Troubles of Marriage.  

4 The troubles of Marriage.  Marriage hath its crosses as well as comforts: and sorrows as well as joys. It is not all honey, but hath some gall and wormwood intermingled. Marriage is but a Bitter-sweet.  
Many are the cares, fears, sorrows, troubles that attend marriage, even the comforts of it, as,  
1. The having of children. Many sorrows accompany the wife conception, breeding, bearing and feeding of them; and many cares and troubles arise both to Husband and wit in the education and disposal of them: and if their children prove not well, what a heart break is that to them? besides, the death of children causeth great grief unto parents.  
2. The building of a family; the ordering and governing of it, and making provision for the whole house. 
1 Tim. 5 8.  He is worse than an infidel that doth not so, saith Paul. Many encumbrances accompany household affairs. Martha had experience thereof. Luk 10.40, 41  
3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The care incumbent upon both, how to please one another, 1 Cor. 7.33, 34. The word signifieth a care joined with anxiety of mind, the word implies a dividing of the mind (as one saith) into divers thoughts, casting this way, and that way, and every way, how to give best content.  
4. There may be several events and Emergencies, that prove occasions of Trouble and grief to them both, as, Losses and Crosses in their Callings, estates and affairs; sicknesses upon both or either of them; and death at last.  
5. Especially when they are unequally yoked, in Religion or otherwise, and they draw divers or adverse ways; the one forward and the other backward: or the one upward the other downward. Or when they are unsutably disposed, and their spirits are cross-grained, each to other; the one high the other low.  
How many discontents and differences arise from hence?  

The reason of it.  The reason why Marriage hath its crosses and troubles, is, because it is a thing under the sun, therefore it is subject to vanity and vexation of Spirit, as all other things. The Preacher affirms the same from his own experience. Besides, Marriage is but for this present time. When we get above the sun, and come to be happy in Heaven, we shall stand in no need of marriage, or of any of the benefits or comforts of it, which we enjoy here below, 
Math. 22.30.  but we shall be as the Angels of God in Heaven.  

Use. 1 Expect not too much from it.  Use. 1. Then do not greaten your expectations too much, nor look for more from it then is in it, or can be had from it; as if it was all joy and no sorrow; all sweetness and no bitterness in it, all honey, and no sting of trouble. To look for more comfort and delight in it, than you can find; and to find (or meet with) more trouble and sorrow in it then you did look for or imagine, will greatly disappoint your expectation; and that will beget, not only dissatisfaction; and discontent, but vexation of spirit in you.  

Use. 2 prepare for troubles.  Use. 2. I counsel and exhort all married persons, to expect and prepare for Troubles, and Trials, yea for now one's, and it may be greater than ever ye experienced before.  
Marriage crosses are new things, to those that have lived single and solitary lives; you stand in need to beg of God wisdom and patience, to bear them and improve them. Paul was a true Prophet herein. Such as marry, shall have trouble in the flesh 1 Cor. 7.28.  
Husband and wife have cause to expect variety and vicissitude of turns and changes (from better to worse, from joy to sorrow, from pleasure to pain) in wedlock as well as in any other condition under the sun: and the time, or several seasons thereof are determined by the appointment and limitation of God's purpose and providence. This is conceived to be the Preachers sense and Scope, in Eccles. 3.1. to 9 
Ecclesiansj. 1 to 9  wherein he declares the Universal uncertainty of future events, as having their total dependence upon Gods predetermining purpose and overruling providence which man cannot by all his solicitude, anxious care or thoughts, possibly prevent or escape. Job had large experience hereof He enjoyed the comforts of Substance and health, of wife and of many children (seven sons and three daughters which were accounted as his greatest mercies or blessings next to his graces, as his uprightness and fear of God, and eschewing of evil: 
Job1s, 2.  though some reckon their children but as Troubles, 
〈◊〉 1, 2.  ●nd bills of charges) and that many days, but afterwards his estate was all snatched from him by violent hands, his children were all taken away by a sudden blow or blast, as you may read Job. 1.19, 20. and his body was smitten with sore boils from head to fo●t chap. 2.7. Then his wife said unto him Dost thou still retain thine integrity? Curse God and die She that should have been a help and comfort to him, 
ver 9  proved a great cross and trial to him in his affliction, as appears by his sharp reproof of her. 
vers. 1●.  Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God and shall we not receive evil? Even those that are married must expect (in their conjugal condition) to receive eull at the hand of God as well as good; loss of children as well as of goods, and diseases of body, and crosses in yoak-fellows, and in friends also, which were an addition to Jobs afflictions, Job. 16 2 They proved miserable comforters to him, Physicians of no value, cham. 13.4 Some think that Satan by his commission mi●ht have taken away his wife as well as his children, Job 1.12. but he kept her alive to be a vexation unto Job.  
Marriage at first is a soft gentle pleasant thing but, it proves to many afterwards hard, heavy, and uneasy (through concomitant Troubles) more bone than flesh, especially if they want patience, which makes hard things soft, and heavy thing; light. Husband and wife that live comfortably and joyfully together for sometime, may afterwards m●et with new afflictions and Additions to their afflictions, such as they never looked for, nor imagined. Now that ye are forewarned of them, be ye forewarned against them, not to bear them out by the head and shoulders (as we say) in a self hardening, Stoical stupid way; but as becometh Christians, by the exercise of faith and patience, meekness and holiness in them, and of wisdom to make a spiritual use and improvement thereof, that ye may glorify God in the fire of Wedlock afflictions; and that when God hath tried you therein you may come forth as Gold (J●b 23.10.) leaving the dross both of your personal Co●uptions and Conjugal miscarriages behind you therein. Socrates once said to some that hit him in the teeth with his wife's frowardness, that he did thereby learn even within his own doors to be constant & patiented every where etc.  

Use. 3. 〈◊〉 wean 〈◊〉 from it.  Use 3. The Consideration of marriage troubles may wean you from it, even at your entrance into it, and prevent your surseition Marriage comforts & delights afterwards. Doth not Paul prescribe and press this upon you? Let them that have wives be as if they had none 1 Cor. 9.27. and let them that have husbands be as if they had none; for this Rule is a direction to them both.  
Quest. How may those that have wives be as if they had none? or those that are married be as if they were not married?  
Ans. Five ways.  
1. 
1. Let not Marriage be a hindrance to serving God or saving our souls.  First by not suffering out marriage to be an Impediment or Discouragement to us either, 

1. In serving of God.  
2. Or in working out the Salvation of our souls.    
When we will wait upon God in his public Ordinances and seek God in private duties, both in our families and closerts, and meet God in the communion of Saints;  
1. Though our wives will not join with us therein, or others in our family, refuse Communion with us,  
2. Yea though they should reproach us for the same, as Michal mocked David for dancing before the Ark; 
2 Sam 6.20, 21, 22.  or though any of our Carnal kindred should do the like, we should answer them resolutely, as David did Michal; If going to hear Sermons, or performing holy duties in and with my family (as prayer, reading the scripture, repeating Sermons &c.) or in my closet alone, If these things make me vile, I will yet be more vile than thus. I will bind the reproaches I suffer for piety, purity, strictness in duties, from my husband or wife, or from any of our friends to my forehead, and wear them as my crown; and they shall rather edge and spur me on thereto, then be any pull back or hindrance there from. Then a Husband hath a wife, as if he had none; and a wife hath a Husband as if she had none.  
When we endeavour to serve God freely and entirely, and as much as we can, without distraction, as if we were single persons, unrelated to any man or woman by Marriage; as if we had none but God to take care to serve, and please and approve ourselves to: or as if we had none (related to us) to dissuade or discourage us from the same. Or if we have relations and they should attempt it, we are resolved, that our God and our souls being dearer to us than they all, we will (by his grace) serve and please him, and tender the salvation of our souls, above them all, whether our husbands, or our wives, or kindred be pleased or displeased at it. Then we carry as if we did not marry.  
When we look at these two, to wit, the worshipping of our dear Lord God; and the saving of our precious immortal Souls, as the main and supreme business we have to do; and at Marriage but as subordinate and subservient thereunto: and but a secondary means of our good, when the desire and purpose of our hearts is fixed upon three things.  
1. That Marriage Crosses, and family cares and troubles, 
Luke 10.42.  shall not take us off from seeking the kingdom of God and the righteousness thereof, 
john 6.27.  in the first place; the one thing needful; from choosing the good part, that shall never be taken from us: 
2 not to our coming to Christ.  from labouring more for the meat that endureth, then for perishing meat.  
2. That our relation shall not hinder us from coming unto Jesus Christ in his ordinances (as Word, Sacraments &c.) when he invites us (and an opportunity is an Invitation thereunto) It was the excuse of one, bidden to the great supper, in Luc. 14 20. I have married a wife, therefore I cannot come. Such an one hath a wife, so, as if he had none but a wife; neither a God to serve, nor a soul to save; as if a wife was summum benumb, the chief good. But he that hath a wife, as if he had none, will say, though I have married a wife, that shall be no impediment to me, but I will come to Jesus Christ in his Ordinances, and endeavour to bring my wife with me to Christ. However I will come, though she hang back and will not come with me.  
3. 
3 That we will go to heaven alone heaven-ward.  That if our Marriage do not help us God-ward and Christ-ward, it shall not hinder us; and that we will go to Heaven alone (if our yoak-fellowes will not go along with us) rather then to Hell with company.  
When these (and the like) are our resolves and endeavours, than we have Husbands or wives as if we had none.  
2. We that have wives may be as if we had none, by not suffering our Marriage to be a means of sin unto us, either 

Immediately or  
Mediately    
1. Inmediately in ourselves, by breeding in our hearts 

1 Either distrust by reason, of the greatness of our charge, and smallness of our means.  
2 Or discontent because of the many old troubles we meet with therein.   When we endeavour to overcome distrust, and suppress discontent; and to ●rust God for our families (to provide for them) as well, as for our single selves, if we were alone: and to be as patiented in bearing our marriage Crosses as our own personal trials; when we are content to take the better with the worse, together, therein, and both as from the hand of God, as Job answered his wife, Shall we receive good at the hand of God, and shall we not receive evil? then we that have wives are as if we had none.  

2 Let not Marriage be a means of sin to us.  2. When we suffer not our marriage to be a means of sin to us, Mediately by our yoak-fellowes being Instruments of Tentations to us unto sin, to draw us from God and good.  
1. To idolatry, superstition or will, 
1 Of Idolatry 1 Kings 11.4. Deut. 13 6, 8, 9  worship, as Solomon's wives turned away his heart after other Gods. Under the law an Enticer to Idolatry, though she were the wise of their bosom, was to be put to death.  

2. Apostasy Job 2.9.  2 To Apostasy from God, or blasphemy against God, to fall from integrity or stead fastness and, to think or speak ill of God. Jobes wife tempted him thereunto, dost thou still retain thy integrity? curse God and die.  
Such like are the designs some wives have upon their Hutbands, to draw them from the Truths, ways and ordinances of God into errors, heresies, byways &c, or licentiousness.  
Or to discourage their hearts from pious duties and courses, as Michal sought by her mocking to do unto David, from dancing before the ark.  
3. 
3 Injury  To Injury, to do our neighbour wrong in taking (by unjust ways) their house, land or goods from them, as Jezebel did Naboths vineyard from him, for her Husband Ahab; to cheer him up when he was sick with grief and indignation, upon Naboths denial of his vineyard to him. Ahab desired it, upon a valuable consideration, but Jezebel his wife took the vineyard violently from Naboth, 
4 Any breach of God's command.  by taking away his life.  
4. Or to a breach of any (even the least) of God's commandments. Eve tempted her husband Adam to eat forbidden fruit (which was the transgressing of a law of Trial) hereby she brought sin and death upon herself, and her Husband, and upon all their posterity.  
Let this (by the way) be a caution to women to beware Satan do not abuse them in making them his instruments or Agents, to entice or tempt their Husbands to any sin, as pride, malice, revenge, vanity, covetousness, or the like. Now, when we are always watchful and careful, lest Satan should surprise us by coming to tempt us unto sin, in or by a conjugal Companion, 
Math. 16.22.23.  one so dear and near to us (lying in our bosoms) as he thinks we will suspect no evil from, nor serpent in: (as Satan came to tempt Christ, in Peter) therefore we ponder well what counsel, entreaties, our proposals are made to us by our yoak-fellowes, as well as by strangers, which both Ahab and Solomon neglected to do. Or when they do persuade or entice us to any evil whatsoever, either of Omission or Commission, against God or man; we strive, strenuously to resist all their suggestions, tentations, and solicitations; and set ourselves as a wall of brass to repel them all, that they cannot prevail, no nor enter or pierce us. As Job not only rejected his wife's persuasion, but gave her a sharp reprehension for it. Thou speakest as one of the foolish women, as David resolutely replied his wife michal's discouraging scoff.  
Then we that have wives are as if we had none, and ye that have husbands are as if ye had none.  
3. 
3 Honour christ for your Husband.  We that have wives, or Husbands may be, as if we had none, by having Christ for the Husband of our souls, and by having holy fellowship with him, and by delighting ourselves in him, in the embraces and solaces of his love; and in the cherishing comforts of his presence. When Christ is dear to ours souls above all our relations (yea above all the world) and we are willing to leave father and mother, wife and children, house and lands, and all for Christ, that is,  
1. To follow Christ in the Regeneration, as his disciples: to follow the Lamb whither-soever he goeth, Revelat. 14.4.  
2. To be willing to suffer the loss of all for Christ, as Paul did.  
3. 
Phil. 3.8.  To learn them all, to go to Christ, as best of all for us; then we have wives as if we had none. This Christ requires of all that would be his Disciples; or be accounted worthy of him, 
Luc. 14.26.  even to hate father and mother, wife and children, that is to love them less than him, and to be willing to leave them all for him. Hereto Christ makes a large promise of a hundred fold now in this time, and in the world to come eternal life, Mark, 10.29.30. Galeatius Caracciolus that Noble Marquis of Italy or rather the most Excellent Theophilus) did forsake parents and wife and children and all his friends and renounnced all his wealth and Dignity because (as he said) he could not enjoy both Christ and them. He was a rare example of leaving all (a very great all, of Relations, Possessions, Honours and pleasures) for Christ, rather than to enjoy all without Christ. Notwithstanding the strongest workings and wrestle of natural affections within him; and the powerfullest and most heart breaking Solicitations of his friends by prayer, Tears and Arguments to the Contrary; and the deep and sore Agonies and Conflicts he had in himself about it; yet through the Grace of Christ, he overcame them all for Christ.  
A man may be said to have a thing &c. (as an old house o● Garment) as if he had it not; when he hath something of the same kind that is much better, as a new house to go unto or new  to put on, when he pleaseth. Now the soul's Marriage with Christ is the most Excellent of all Relations, Conjunctions and Consociations: it is the first and chiefest marriage in excellency, and thereof a Rule and pattern to humane marriage, to direct the due Carriage of the Parties each to other. To this purpose Paul proposeth it in the fifth of the Ephesians. As a greater Light obscures a less, so a greater delight weans us from a less. If our souls be married unto Christ, and take pleasure in communion with Christ, this will wean us from our Temporal Marriage, and the delights of it, as poor low things of an inferior nature, respecting the body most which is the Earthly part of man. Sensual delights (wherein we partake with the beasts) which cannot reach the sublime part of man, the soul, to afford it divine refreshments, which only Christ the Husband of it can do. This fellowship with Christ will abundantly compensate or supply, the loss or want o● the comfort of all other Relations; and take us off them, wean us from them, & raise up our hearts above them. Even whilst we have them. As it is in other things, when we make Grace our chief goods, than we have Gold and silver as it we had it not; or God's favour our chei● honour; then we have the favour and honour of Men, as if we had it not. We have thing appretiatively and hold them tenaciously, when we have nothing better than they, or so good: as the covetous man hath his gold; the Ambitious man his Honour, the Voluptuous M●n his pleasure, and the Uxorious man his wife on whom he dotes: These know or have nothing that is better. A man cannot have an useful, delightful Creature, as if he had it not, unless he have something as good or better to enjoy in the room thereof. When a man hath God to his portion, he may say, It is enough, though he hath nothing else. God without all, is a greater portion, then All without God. When Christ becomes all in all to us; then all the comforts we have are as nothing to us, Scil. in comparison of Christ; then Marriage is nothing, wealth nothing, preferment nothing. When we have a better Husband for our souls (that is, Christ) than any Husband or wife is or can be for the body, 
4 Be sober in all the concernment, of Marriage. 1 Cor. 7.29.30.31.  should not we upon this Account, who have wives or Husbands be as if we had none?  
4. We that are married may be as if we were not married, by being very soberf and moderate in all the effects, concomitants and concernments of Marriage, which the Apostle particularizeth in and connecteth with Marriage in the text, and in the thing; as sorrow, joy, possessions and worldly affairs and businesses attending or circumstantiating that condition.  
To be sober and moderate in all these, and to be weaned or sit lose from them in our hearts (both which are included in the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e, 
1 in Marriage comfort.  as if not) is the way to have wives as if we had none.  
As 1. To be sober and moderate in the use of all marriage comforts and delights; and in the fruits thereof, as the birth of children, or the like, and in our joy therein. This is to rejoice as if we rejoiced not; not to overjoy our Marriage joys.  
Not to be excessive or immoderate in any Marriage enjoyment (or in our joy or delight therein) for that is to have a wife or a Husband, as if we had nothing besides. As a man may be excess be a drunkard with his own drink, and a Glutton with his own meat, so likewise one may be unclean in the immoderate use of the Marriage bed. 
Mr. Dod on 7. come: 2 In Marriage grief.  What we are very moderate in, we use as if we used it not.  
2. To be moderate in our grief for the troubles that accompany marriage, as for the loss of wife or children. The Jews conceive that Abraham wept but a little for Sarahs' death, or that his mourning for her was at least not excessive but with Moderation, 
Ainsworth. Pareus.  because in Gen. 23.2. where its said Abraham came to mourn for Sarah, and to weep for her, the word weep in the Hebrew hath one little letter extraordinary.  
David fasted and wept while his child was yet alive; but when it died, why should I weep any more saith David? when God took all Jobes children away at once with a stroke, he blessed the name of the Lord, Job. 1.21. This is to weep as if we wept not, not to overgrieve our marriage griefs:  
3. To be moderate in, 
3 in worldly Matters.  and weaned from worldly Matters, which concerns marriage as,  
1. In Buying as if we possessed not; minding earthly things as if we minded them not. As a Traveller that goeth on in his way, 
as in buying.  and a labourer in his work, but both of them are in a deep study; and their minds are intent upon other matters then either the journey of the one, or the work of the other. So should our Minds be Employed about heavenly things (as much as may be) while we are going about worldly business. Things above should have Our hearts, while our hands and feet are busied about things below. We should so deal in the world, as those that are wholly taken off ●rom the world. 
1 Cor. 7.30.  This is to buy as if we possessed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as not to hold what we have bought or gotten too hard or close to ourselves or ours, as if we would keep all to ourselves and part with nothing; for God hath many ways to pluck our purchases and possessions from us. 
Prov 23.5.  Riches make themselves wings and can flee away from us, and our family and posterity, as an Eagle. There is great uncertainty in them; this should wean us from them. 
2. In using he world   
2 Using the world and the things of it as if we used it not, as food raiment, habitation and outward accommodations, (all which are appurtenances to marriage) to be very Temperate sober and moderate in them, and weaned from them; not setting our hearts upon them, nor being any way excessive or inordinate in the use of them, is to use the word as if we used it not. 
1 Cor 7.3.   
A wise moderation in, and a holy Alienation from the matters of the world, may either procure or preserve and promote in us a Weanedness or fitting lose from Temporal Relations; that we that have wives may 〈◊〉 as though we had none.  
5. And lastly, 
5. Enjoy relations with submission to God.  we that have wives or husbands may be as if we had none, by Enjoying our Relations with Submission to the will of God, for time and measure, how far and how long God pleaseth to Continue them to us: and by labouring to get our spirits into such a frame or posture of preparation and readiness, as freely and submissively to part with Husband, wife, children, and to resign them up to God, when he takes them from us, or us from them; 
Acts. 21.14.  and to say obedientially, The will of the Lord be done. We have any thing as if we had it not, which we are willing to part with to God or for God: or else we oppose our wills to Gods will, as if we will have or keep persons or things whether God will or no.  
Objection. Parting with a dear yoke-fellow is a great and sad Trial, how may we be prepared for it?  

7 Preparatives for the death of a yokefellow.  Ans. By serious and frequent Preconsideration of these seven particulars; for when the the stroke is sudden, it falls heavy; but when it is foreseen, and we are forearmed and prepared, it may be more easily born. 
1. God hath a propriety in our Relations.   
1. Let us consider that God hath a special propriety in our Relations; my husband or my wife, and children are the Lords, by absolute right, whilst they are mine; yea more the Lords, than mine: God made and qualified them for me, and gave them to me, or rather lent them for a Time, reserving to himself his Interest in them. As he doth in all other Mercies, as he did in Israel's Corn, wool, wine and flax. If God take husband, 
Hos. 2.8.9.  or wife, or children away by death, he doth us no wrong, 
Math. 20.15.  for he requires no more but his own, Is it not lawful for God to do what he will with his own? 
Job. 1.21.  Did not Job bless God upon this account when he took from him, what he gave to him? God hath given us so much Comfort and benefit in our Relations, and continued them so many years unto us; we should rather be thankful to God, that we have enjoyed them so long, than murmur or mourn too much, because we must have them no longer.  
2. 
2 Hope of their happiness  Consider we our hope of their happiness dying in the Lord, that they are released wholly from all their pain sorrow and misery; and are gone home to their father's house to inherit a kingdom prepared for them, and are now actually possessed of fullness of joy, and rivers of pleasures, which shall endure for evermore. Therefore as Christ said to his disciples, 
John 14.28.  If ye loved me ye would rejoice, because I go to the father. So if we love husband, wife or children, we will rather rejoice for their Gain by death, then mourn for our loss of them; because the one is far greater than the other. Paul would not have Christians to sorrow for their deceased friends (to wit imoderately) even as others which have no hope, 
1 Thes. 4.13.  to wit of their friend's resurrection and salvation.  
3. 
3 Hope of our going to them.  Consider we, our hope of going to our dear Husbands, wives or children, who have got the start of us, and are gone to Heaven before us: and of our fellowship with them there in that place of perfect joy, glory and felicity, where they and we shall meet one day, and never part more. This was David's Comfort when his Child died, 
2 Sam. 12.23.  I shall go to him, but he shall not return to me. This was jacob's comfort at his death, 
Gen. 49.29.  I am to be gathered unto my people, that is to my holy fathers and friends, or Saints, who are gone hence to their everlasting rest and joy.  
4. Let us consider that the time is short. 
4 Shortness of Time. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 7.29.  It is a Metaphor from sails, which are wrapped up and contracted, when the ship draws near harbours.  
1. 
1 Of life.  The time of life is short and uncertain, neither Husband nor wife knows, how long, or rather how little a while they shall yet live together, or enjoy one another; or how soon death may step between them and part them. The consideration hereof  
1. Should quicken us, both to diligence and expedition in all duties of our Vocation, general and particular, and of our Relations, because we have much work to do, and but a little time to do it in; and a loss of time may bring great grief and misery upon us. Some that have lain a dying would have given a world for time to repent, believe and serve God in. I have heard (saith a reverend man) some crying day and night, call time again; but time past is irrevocable and irrecoverable.  
This should also quicken Husband and wife to preparation for parting one from another.  
2. This consideration may also comfort us, that if the one party be taken away by death, the other may follow soon after, or not stay long behind, and so both may meet in Heaven, they know, not how soon.  
2. 
2. Of Peace.  The time of Peace may be short. Troublesome times may come (tribulations and persecutions) all outward Comforts may be clouded in a day; and they may be violently pulled one from other. Will it not be a mercy either to husband or wife to be taken away from the evils to come? and may not the Survivor of them, when single, perhaps shift better for him or herself. This was Paul's resolution of the Corithians Question about marriage, 
In 1 Cor. 7.  that for those that were not married, it were good and expedient to keep them so, considering The present distress, ver. 26. that is the persecution of Christians at that time; for they were compelled by the Roman Tyrants and Pagans to fly with their wives and children for preservation of their lives; and to fly from place to place, as Aquila and Priscilla did, to seek safety where they could find it. As for those that were already married, he gives them this counsel, Let them that have wives be as if they had none etc. Times of persecution or of public calamity may make a separation between husband and wife. It's their wisdom to prepare before hand for parting the one with the other. For this is one part of their preparation against evil Times.  
5. 
5. Mixture of grosses.  Let us consider the Mixture of Crosses, Troubles and sorrows with comforts and refreshments in our matrimonial state; and many times the former weighs down the latter. God lays the same as wormwood upon the breasts of marriage, to wean us from it; and make us more willing (than otherwise we would be) to part with our yoke-fellow; as also to endear unto us, both our fellowship with Christ, which is altogether sweet, and no bitterness in it; and Heaven, where there is all joy without any Sorrow at all.  
6. 
6. The inefficacy of sorrow.  Let us Consider the inefficacy of immoderate sorrow for the death of husband, wife, or children, for we can contribute nothing by our Tears to their felicity, if they die in the Lord; or if not, we cannot mitigate their pain or misery thereby. All our Mourning for them, cannot revive or recover them. Upon this ground David ceased mourning when his child died. Why should I weep any more? as if he had said, It is to no purpose, Can I bring him back again? 
2 Sam. 12.23.  We may say of Immoderate grief in this Case what Solomon said of Mirth, what doth it? It can do our deceased friends no good: It may do us much hurt; by weakening our bodies and sadning our spirits so much, as to deprive us of Comfort in our lives and livelyhoods, and disable or indispose us for duties.  
It is best for us to do in this as in other cases, when God doth things cross or contrary to our desires or expectations, even to resolve our wills into God's will, and submit to it patiently and acquiess in it.  

7. God can supply the loss.  The seventh and last particular Considerable to prepare us for parting with a dear vokefellow is this, God can supply our loss (by death) of a loving Husband, or of a helpful wi●e, or of hopeful children, either  
1. 
1 Mediately.  Mediately, by giving us another husband or wife, fitted for us, and fitted with like gifts and graces, to equal if not exceed the former, or by rai●ing up some friends or others to be very helpful and comfortable to us in our Solitary condition, when God by death hath taken away our dearest companion from us, and we are left alone.  
2. 
2. Or Immediately.  Or Immediately by himself; He is the fountain of all goodness; and hath all that Love, kindness, delight, comfort, help in himself; that is or can be in a husband or wife, or in any other Relation, yea and infinitely more; more than is in all the husbands, and wives in the world; more than they can possibly contain, because God is Infinite, as in his essence so in all goodness; and they are finite and shallow vessels, but of a small quantity, and hold but little. When God takes away my wife or my husband or my child from me, I may boldly seek to him, trust in him, and expect from him, not only inward support, but the Comfort and help of my yoke fellow or child that is dead. The Lord can, and I hope will, be better to me then ten Husbands or wives; or then a hundred children The Lord is able out of his wisdom and goodness, and by the comforts of his presence, to make an abundant supply and reparation of the loss we sustain by the death of our dear yoke-fell wes or any friend, with this Addition, that the Lord liveth, and shall do for ever, though Husband or wife or friends die. What are our Relations but pitchers or Conduit-pipes to convey comfort and help from God unto us: when the Pitcher is broken we should go to the fountain. Dulcius Ex ipso fonte. Waters drink sweetest there. God gave us all the comfort of our Relations at first, and if he take them from us, he is able abundantly to make a supply, either by other creatures or out of himself. Nihil dat quod non habet, When a Husband dies & leaves his poor wife and children to the wide world, and hath nothing in the world to leave them, than God saith to him, Leave thy fatherless children, I will preserve them alive, and Let thy widow trust in me: q. d. I will take the charge and care of them. I will provide for them. I will be a Husband to the widow, and a father to the fatherless. God hath given many precepts and made many promises concerning widows and, orphans, provisional, protectional and consolational.  
Let me add this by way of caution, we should take heed our affections be not inordinately set upon any of our Relations, be it a wife or a husband or a child, that we do not love them too well, or delight in them too much, or dote on them, or make Idols of them, for this may justly provoke God to take them from us, or to try us sadly in them. Whereas the way to keep them, is to be willing to part with them, out of submission to God, who gave them to us, and whose they still are, and who is worthy to be served with his own. Because Abraham was willing to part with his only Son Isaac, in obedience to a difficult command of God, therefore he enjoyed him with a special blessing, Gen. 22.16, 17. Mr. Burroughes in his exposition on Hosea 2.9. relates a remarkable story from his own knowledge, that a Godly man desiring his friends to meet to bless God for his blessings in a plentiful harvest; after dinner was done, a little Child comes in, who was indeed very lovely, oh, saith the father, I am afraid I shall make a God of this Child: by and by the Child was missing, and presently they went to look him, and he was found sprawling drowned in a Pond. Consider this ye Parents (saith Mr. Burroughes) who have your hearts inordinately set on your children.   

QUAERE. Whether is it lawful for a man to marry his wives own sister?  
Answer IT is Unlawful, which I prove by six Arguments,  

First Argument.  

A man may not marry one that is near of kin to him.  
A man's wives sister is near of kin to him.  
Ergo, A man may not mrary his wife's sister.   
First A man may not marry one that is near of kin to him: for that is God's precept or Rule for Marriage, Levit. 18.6. None of you shall approach to wit in a Conjugal way) unto any that is near of kin to him. or to any kindred of his flesh, or to any of his flesh, or to any flesh of his flesh: as 〈◊〉 Hebrew word may be rendered, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for it signifieth both flesh and kindred.  
This law commands that a just and due Distance be observed and preserved (in respect of blood and alliance) by persons that would contract Matrimony; that neither of them do come near the kindred of their flesh.  
N●w kindred (as appears by the Catalogue of Particulars instanced, Levit. 18. from the 7. verse to 19) is not only Consanguinity, whereby Persons are of a blood, but Affinity also, whereby they that are not of blood, are allied by Marriage each to other.  

Household government cap. 5.  Yet Affinity or Alliance grows (as Mr. Perkins saith) by Mixtion or Participation of blood in the coupling of man and wife together in lawful marriage.  
2. But a man's wives Sister is near of kin to him, because  
1. Brother and Sister (whether by Consanguinity or Affinity) are next of kin in a Collateral Line; therefore Marriages bettween them are unlawful, and incestuous.  
2. She relates to him in the first degree of Affinity. 
Doctor Hall's cases.  Out of our Civilians and Canonists a Learned Author that writes of this subject gathers  
2 Kind's or degrees of Affinity Primary and Secondary.  
1. Primary, is that Affinity between the Husband and cousins of blood to his wife, or eConverso: which indeed is justly held no less for a bar of Marriage than his own natural Consanguinity: for that is an Affinity contracted upon interest of blood, by virtue of that entire union between man and wife whereby they two become one flesh. Upon this Account a man's wives Sister comes to be the kindred of his flesh: and therefore God's Law prohibits him to marry her.  
The Second degree of Affinity is wherein there is another person added to that first kind now mentioned. Here the Affinity ariseth only from the interest of an Affinity formerly contracted; not upon interest of blood, as the former kind doth.  
Marriage within this Second Degree is questioned; as whether it be Lawful for a man to marry his wives Brothers widow; by some that are the most favourable, it is held unmeet and inconvenient, (though lawful) as coming over near to the Verge of a sinful Conjunction.  
Ergo, for persons to marry within the first degree of Affinity (as for a man to marry his wife's Sister) cannot but be unquestionably unlawful.   

2. Argument.  
A man may not marry any of his wife's kindred nearer in blood, than he may of his own. But a man may not marry his own Sister, Ergo, a man may not marry his wives own Sister.  
A man may not marry any of his wife's kindred, nearer in blood then he may of his own: nor the woman of her husband's kindred, nearer in blood then of her own.  
These are the very Terms in the Contession of Faith, set forth by the Assembly of Divines, Proximity of alliance is no less a bar to Marriage, than proximity of blood. For this I will give two Reasons.  
1. 
Reas. 1.  Because of what degree any one is of Consanguinity to the wife, in the same degree of affinity is that person to the wife's husband. 
De spensalibus. Of household government p. 677.  This Rule is laid down by Zanchius and by Mr. Perkins also, who adds further (to recite his own words)  
Couzias by Marriage within the degrees both of the right and Collateral Line, do come near to the kindred of their flesh, in the same manner that Ousins by blood do in the same Line; and the like degrees in both are forbidden. From hence it may be gathered (saith he) that it is in no sort lawful for a man when his wife is dead to marry her Sister.  
Hence it is laid down as a certain Rule among Divines, Cujus non licet inire Nuptias ejus nec conjugis licet. Because a wife cannot marry her own Brother, nor a husband his own Sister; no more can a man marry his wives own Sister, because her near consanguine who was one flesh with him.  
This Rule holds undeniably true within the first rank of assinity, which is a perpetual Impediment to marriage: as though the wise be dead, yet her kindred is of affinity still with her husband remaning alive. The Rights and T●● of affinity between the Husband and the Consanguines of the wife are not loosed, the wise being dead, although they had no children together; but they hold firm still, being founded in the union made between them by Marriage, not in Issue, though that may strengthen the same. See for this willet's Synopsis Papismi page 790. Junij Append. and Explic. Levit. Thes●●.  
2 
Reas. 2. De spensalibas Thes. 5. p. 788.  Because by the very same Rules, saith Zanchius, is a husband forbidden to marry with the Consanguines of his wife (or with those that are of her blood) that consanguines or those of a blood are forbidden to marry among themselves. But a man may not marry his own Sister, Levit. 18.9 therefore nor his wife's Sister.  
The Result is this. A man may as lawfully marry his own mother as his wife's mother, and his own Aunt (by father or mother) as his Uncle's wife, for that is said to be an uncovering of the nakedness of his father's Brother, Levit. 18.14. and his own Sister as his brother's wife, for this is called an uncovering of his brother's Nakedness, Levit. 18 16. or as his wife's Sister. From both which being compared together I may frame the   

3. Argument.  
A man may not marry his Brother's wife, Ergo he may not marry his Wife's Sister.  
A man may not marry his Brother's wife because this is Expressly forbidden in Levit. 18.16. and 20.21. Therefore nor his wife's Sister because a man's wives Sister is full as near of kin to him as his Brothers' wife is and where there is the some Reason of propirquity, 
Amess 〈◊〉 l. 5. c. 3. App●●● 〈…〉  there is the same Reason and force of prohil it on. It is Dr. Anes his Rule, In those degre●s (prohibited to marriage.) persons not expressed in the law should be accounted, if they have the same nearness, with those which are by Name forbidden. As the same law that, forbids the Nephew to marry the Aunt, forbids the Uncle to marry the Niece, Levit 18.14. and cap. 20.20 An Uncle's wife and an Aunt's husband are equally near of kin, 
Vide Annot. in Leu. 18.14, Zanch de spons. Thes. 4.  but for a man to marry his Uncle's wife is under an Express prohibition; so is it for a woman to marry her Aunt's husband. It is truly said by Dr. Hall in his Cases of Conse. Divers no less unlawful Copulations are omitted in this black roll of uncleannesses than those which are expressly mentioned; the rest being i● tended to come in by way of Analogy only; for it is easy to observe that all the severalties of the degrees prohibited run still upon the male, under which, if the Exorbitancies of the other sex were not meant to be comprehended, females should be lawless and the law imperfect.  
Therefore though a man's marrying his wife's Sister be not forbidden in Express Terms, yet it is effectually prohibited by necessary Analogy and clear Implication of sense.   

4. Argument.  


A woman may not marry two Brothers.  
Ergo, a man may not marry two Sisters.    
Because there is the same Reason of propinquity (or nearness of kin) in both: and reason requires this (saith Beza.) 
De Repudiis & Divortiis.  ut de similibus similiter statuatur, that the like should be determined of the like▪ It was a Canon in the Neocaesarien Council, that it a woman married two Brothers, abjiciatur usque ad mortem, she should be cast off even to death.  
Here I will answer the chief objections which I conceive may be made.  
1. Object. This prohibition of degrees from marriage mentioned in Levit. 18. was but some Mosaical law given to the Jews only, and not binding to us Gentiles.  
Ans. No, the laws there expressed against incestuous Marriages from ver. 6 to 19 (as well as against adultery, Sodomy, Buggery in the verses following) are moral, universal and perpetual, binding to all Nations, by which the law of Nature is Explained. So saith Willet in his Synops. Papis. pag. 790. Vrsins Catech. qu. 109. Pet. Mart. Loc. Com. Ames. Cas. Conse. l. 5. c. 35. Zanchius, Perkins and divers others. See the Confession of Faith by the Assembly of Divines chap. 24.  
That these prohibitions are moral and Natural may be proved by five Reasons.  
Reas. 1 Else, why doth God count the Transgressions of these laws such abominations, Levit. 1826. and abominable Customs, ver. 30. which defile the land, vers. 25.  
Reas. 2 Else, why should the breaches of those laws be charged upon the Heathen the Egyptians and Canaanites (that is, ●ll the Nations that dwelled in the land of Canaan) as their abominable practices, Levit. 18.3.24.27, 30. ver. In all these are the Nations defiled, and they were severely punished for the same. For these sins (even of incestuous Marriages among the rest) the land of Canaan did spew out her Inhabitants though Gentiles (v. 25.) who were not tied to observe the laws peculiar to the Hebrews: yea who had not the law written in Tables of stone. Therefore these sins of the Gentiles were sins against the law of Nature. 
Willet in Leu. 18. qu. 30.  It is said of the Cana●nites that they were guilty of many other sins; but most of all they were defiled by these Pollutions of the fl●sh and Uncovering of Nakedness, which they learned of their father's Cham and Canaan, who consented together to leave uncovered their father's Nakedness.  
Reas. 3 3. Else, why were the Jews forbidden and forewarned of these sins, to wit, Incestuous Marriages.  
1. As being the Manners of the Heathen among whom they had lived and conversed in Egypt; and were to live and converse with in Canaan, or as being the sins of the Gentiles, Levit. 18.3. After the do of the land of Egypt, wherein ye dwelled, and after the doing, of the land of Canaan whither I bring you, shall ye not d●e. These were their do.  
2. And that under the very same penalty God inflicted on the Canaanites for these sins, ver. 28, 29. that the land spew not you also, when you defile it (to wit, by an● of these abominations) as 〈◊〉 spewed out the Nations that were before you. God concludes with this charge to Israel ver. 30. Therefore shall ye keep mine Ordinance, that ye commit not any of these abominable customs, which were committed before you, and that ye defile not yourselves therein. I am the Lord your God. God denounceth many and heavy judgements upon the breach of these laws, Levit. 20.11.12.14.16, 20. Deut, 27 20.  
Reas. 4 4. That these Prohibitions are moral may further appear because we find them upon the same account not only in Moses but in the prophets; Ezek. 22.10.11. Amos 2.7. not only prescribed in the old Testament, but pressed in the new; as, that it is not lawful to have a Father's wise (or mother in law) 1 Cor. 5.1. Yea, or a Brother's wife, Mark 6.18.  
Reas. 5 5. Incestuous Marriages are prohibited by the light of nature and from her principles. For to this purpose (saith Mr. Perkins) not only the laws of the Roman Emperors (which according to Peter Martyr, 
Loc. Com. class. 2. c. 10. Num. 43.  were accounted inter egregias & honestissimas (ab honestate naturae desumptas, Zanchi.) amongst the most honest and famous laws) but also the civil Canons and constitutious of men (very skilful in that kind) have in all ages been made expressly against such persons as have offended in those Societies (or Conjunctions) forbidden by the Law of Moses.  
Now whatsoever Law is natural being written in the hearts of Heathens, must needs be moral and perpetual, as it is written in God's Book at large in a full and fair copy.  
Obj 2. God commanded Deut. 25, 5. that the Brother in case his Brother died without issue should take his wife and raise up seed to him, Ergo, its lawful to marry a Brother's wife, and why not then a wife's sister?  
Ans. That Prohibition in Leu. 18.16. of marrying the Brother's wife, is the law of nature common to all Nations. This in Deut. 25.5. is but a special exception of a general Law; a peculiar privilege granted by God (the Law maker) to the Israelites, who was pleased then (as he might) to make this particular exception from it among the Jews, and that in a special case, viz. to preserve families and inheritances in that land, which God would have distinct among them for the Messiah's sake, that it might be known clearly of what tribe he came. And to conserve the Family in the name of the first born. This being but an indulgence (granted to the Israelites in a special case and by a special warrant; or if a law, yet but judicial appropriated to their state, and relating to the land of Canaan and expectation of the Messiah) is not now lawful to be preached by us Gentiles, whom the case doth not at all concern; but we are under the general prohibition in Levit. 18.16. which is fully confirmed in the Gospel, Mark. 6.18. John said unto Herod, It is not lawful for thee to have thy Brother's wife.  
Obj. 3. Jacob married two Sisters Rachel and Leah, Therefore a man may marry his wife's Sister.  
Ans. The examples of the patriarchs (or others) who transgress the Rule, may not be imitated, nor be made a Rule. Wherein soever they turn aside we must leave them to follow a better guide, that is the law of God, the Rule of God's word. As many as walk according to this Rule (and not according to Examples swerving from it) peace and mercy shall be upon them. Gal 6.16. Cain, 
Factum est compellente necessitate. August  Eno●h. and Seth married their own Sisters; necessity made it then not unlawful. It is a just Rule of Law Those things may not be drawn into precedent which have been yielded upon mere necessity. 
Doctor Hall's cause's.  As we use to say, necessity hath no Law, so it can make none. After wards as mankind grew, nature itself taught men to keep further aloof from their own flesh: and still remeteness of distance enlarged itself with time.  
Obj. 4. The marrying of a wife's Sister is not directly forbidden in the law; and what is not prohibited is permitted.  
Ans. The marrying of a man's own daughter is not expressly forbidden in Levit. 18. (but of his son's daughter or daughter's daughter ver. 10. or of his daughter in law, ver. 15.) is it therefore lawful?  
There are incestuous Marriages not specified, which are as really forbidden as those which are expressed. If we hold ourselves close to the letter of this Rule, that what is not prohibited is permitted it will lead us into Sodom. But this Objection received its answer before in the third Argument.   

Fifth Argument.  

Ames case Cons. lib. 5.  For a man to marry his wife's Sister, hinders one end of Marriage, which is the dilatation of kindred and affection; 
Junii Appendex ad explan. Levit.  that humane Society might be extended and confirmed by a Matrimonial conjunction, between families that were remote and disjoined: That is a good note and to purpose, which our Divines have in their Annotations on Levit. 18.14.  
What in this Law (viz. against Incestuous Marriages) is forbidden to the Jews, is much more forbidden to Christians; who having more latitude and liberty of choice than they had (who were to marry not only within their own Nation, but within their own Tribe, and sometimes (as hath been said) two Brothers must successively be Husbands to one wife) are less capable of excuse, if in carnal concupiscence they transgress these prohibitions. And in the general (since the Gospel is the Law of love and charity, not to one Nation only, but all the world over) as far as consanguinity or affinity will work in affection without a new tie of Matrimony, so far reacheth matrimonial prohibition; and should there first begin where the Relations are so remote, that they have little or no operations of love: that so charity might be more diffusive; and not so contracted to one's kindred, as it was among the Jews.   

The Sixth Argument  
May be drawn from humane Testimonies, (which challenge a place after Scripture and Reason) that pass their condemnatory sontence upon this Marriage, viz. of a man with his wife's sister: as  
1. Laws made against it. Zanchy, 
Thes. 5. circa incepta conjugia inter Affines.  in his book de Sponsalibus saith, This is Moses his sense, and therefore the Law of Nature, that it is as filthy and dishonest a thing for one man to marry two sisters one after another: as for one woman to marry 2. brothers one after another. And this, saith he, is confirmed by those Laws of the Romans (which are by all judged to be taken from the honesty of Nature) and bypious and Christian Emperors; who do as well condemn the Incest that a man should marry his wife's sister, as that he should marry his brother's wife. And though some of the Romans did marry so, as Lucius Tarqvinius Superbus did his Brother's wife, and Honorius the Emperor did two sisters. Yet Dion●sius calls the former marriage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an impious marriage; a thing abominable among the Grecians and Barbarians: And the latter was condemned: and the unhappy end of both the sisters (as he relates) declared that those Marriages (vis. of two sisters) were not allowed of God.  
That Table of forbidden degrees in the Church of England, set forth by Authority, names this expressly, the wife's sister. And the laws of the Land prohibit this marriage. See Sr. Edward Cooks second part of the Institutes of the Laws of England, page 683. See the Statute of the twenty and fifth year of Henry the eighth, chap. 22. and of his twenty and eighth year, c. 9 and of his thirty and second year, c. 38.  
2. As for the ancient Fathers, Patres omnes hasce nuptias damnarunt, saith Zanchius; All the fathers condemned these marriages.  
3. So do our modern Divines generally make the Sister of a man's wife to be an affinity hindering marriage as Junius in his notes and table of degrees upon Levit. 18. and the Geneva Divines in their notes and table upon the same chapter. Beza de Repud●is et Divortiis is full and express against it, Vol. 2. p. 63. Polanus in his Syntagma l. 10. c. 53. Butanus de Conjugio Loc. 12. willet's Comment on Levit. 18. Quaest. 17.  
Yea learned Zanchie affirms that Nostri feculi doctissimus quisque ejusdem est sententiae, 
lsc. cit.  all the most learned of his time were of the same opinion; and that his position (viz. For a man to marry his wife's Sister is in cest) is confirmed by the consent of all Graeciaus and Barbarians and Nations.  
I will conclude with the grave advice some Divines have given about the marriage of Cousin Germans; which holds more strongly in the case proposed.  
One saith Let single persons who have the world before them look further of, and fasten their affections at a more unquestionable distance.  
Another saith, It is safe to forbear what is doubtful, and to keep aloof from what is unlawful; especially the choice of lawful marlages being large enough, without the hazard of so great a sin as Incest.  
It was wont to be Mr. Perkins his expression to this purpose,  
Let those who must walk close to the brim of a steep precipice look well to their feet, and tread sure; but if a man be to choose his way, let him so cast it, as that he may not approach near the brink of danger.  
The Lord give us understanding in all things, and guide our feet in his ways.    
FINIS.