Mixed Marriages Vindicated: OR A DISCOURSE OF Mixed Marriages By way of DIALOGUE Between A. and B. Who are of the same Profession in matters of Religion: But of different Apprehensions in the Point of Marriage.  
First, Showing, That for persons to be Joined together in Marriage, who differ about Institutions in matters of Religion, is contrary to no Law; and therefore Lawful.  
Secondly, That in case such Marriages were the breach of a Law, yet there is no Rule left for the Church to Excommunicate Persons for so Marrying.  
By STEPHEN TORY.  
Marriage is honourable in all, Heb. 13.4. Add not thou to his word, Prov. 30.6. Why tempt ye God, to put a yoke upon the Necks of the Disciples, which neither our Fathers nor we were able to bear? Acts 15.10. Be ye therefore merciful, as your heavenly Father also is merciful, Luke 6.36.  
London, Printed for Francis Smith at th● Elephant and Castle in Cornhill near the Royal Exchange 1680   

never acted immodestly, or broke the peace of the Church about it; but have used all private ways to obtain a Remedy.  
You know that Ten years since, I presented some of you with a few Queries, in hopes they might have put some upon new Studies, and thereby have begotten a better Understanding: And I have some ground to think they were not without effect; because I find the Spirits of some men more moderate than formerly.  
But that not answering my designed end, to remove the Stumbling Block out of the way of the Church's Peace, hath put me upon this present undertaking; by which I hope to prevail upon you, either to renounce an Error, taken up in the heat of Zeal, or appear to give us such demonstration of its Truth and Certainty, as may tend to our Satisfaction.  
My Brethren, I do not in this take upon me to be your Dictator, but with all Submission to be your Remembrancer, to present those things to your view, which by a precipitate and misinformed Judgement, and the want of due Examination have been obscured.  
I know in this case, things have been taken upon trust, and men have not so warily considered them as the cause requireth; and some men's duty especially doth oblige them unto. What I have said about the sixth of Genesis, is sufficient to evince, that there is not any certain or safe Conclusion to be educed from thence, to prove B's position. And what I have said touching my own Notion upon the Text, is left to every one to think as he pleaseth. It's no Article of any man's Creed that I know of, but my own Opinion, which I must retain, till I see cause from more cogent Arguments to alter the same. And what I have said concerning the Doctrine of Balaam, though I never heard any thing less or more from any man about it, either by Word or Writing; yet I have since been informed, that the Learned Doctor Hammond carries it the same way.  
I have endeavoured all I can to show myself impartial, and have stated the Controversy truly, without abusing my Antagonist, or wronging his sense; endeavouring to the utmost to bring the Truth to the light, both in the former and later parts hereof. And for those Considerations I have put you upon, I have not done it presumptuously, but with all seriousness, hoping you will be persuaded calmly to consider the whole, and then I doubt not but my Endeavours will have their desired Effect.  
As for the Advice I have given to the Unmarried, I have done it in all sincerity, hoping it may be a means to preserve some from wounding themselves; and I hope you will also be ready to advise and counsel the Brethren for the best.  
My Brethren, bear with the roughness of the Style; you know from whom it is, and therefore need not think it strange; and if you object, I might have had Assistance that could have presented it in a more refined and polished Dress: Know, I have declined it for two Reasons.  
First, Because I see men so backward to assist in things of this kind.  
Secondly, That whatsoever is blame-worthy, either in the Matter, Manner, or Time of its Publication, etc. shall rest upon my own Head, none else being concerned therein.  
My Brethren, I leave these things with you, and beg your most serious and Christian Consideration thereof, craving once more your Excuse, and the Blessing of God upon these, and all other my weak Endeavours: Remaining,  
Your affectionate Brother in the Bonds of the Gospel, Stephen Tory.   

THE EPISTLE To the REAEER.  
Courteous Reader:  
IF thou be a Stranger to this Controversy, I beg thy Pardon, and entreat thy candid resentment of my Endeavours herein. Think not that Pride hath put me upon this undertaking, but, the earnest desire I have to serve the Church of God in my Generation, hath excited me thereunto: that, if possible, I may be an instrument of Peace, to reconcile dissenting Brethren, and relieve afflicted Spirits.  
I beg thy Pardon for my weakness, that I should so clownishly accost thee, and meanly treat thee in the whole of this Discourse. I tell thee, it is all like myself, being a person of Low Extract, and less Education; having never had the opportunity of being rightly instructed in my Native Tongue. Indeed, thou mayst the rather think me presumptuous; but I do tell thee truly, could I have seen any other take this task in hand, I should not have attempted it: And should now rejoice, if this weak Endeavour of mine might be a means to prompt some better and more fit Person to undertake this Great Work; which I do acknowledge too great for me, and which I should never have undertaken, did I not suppose a necessity thereof.  
Courteous Reader, I further crave thy excuse, in my Notion concerning the Sons of God, mentioned in Gen. 6. I know it's Novel, and may seem strange to many; but consider, I do not deliver it as a Point of Faith, but as my private Opinion. And although I oppose some Learned Men, yet I hope I may be excused, seeing they have only asserted, without giving us their Reasons to prove those Assertions, which I have Endeavoured to do, whether they are good or not, I leave to the Judgement of every honest and ingenious Man; and as for the froward and evil-minded, as I expect no good from them, so I crave nothing of them.  
Good Reader, I do further beg thy favourable construction, not only of myself, but also of my Brethren, whom I oppose. Think not the worse of us, nor of our Profession, because of these little differences: but rather, consider that we are men of Conscience, and such as fear to offend God; and although in this thing some may be over Righteous, and their Zeal may be greater than their Knowledge; yet know, this is an Error on the right hand: for though an over-Zeal may have slain its Thousands, carelessness, coldness and remissness hath slain its Ten thousands.  
And further, consider thou hast hear no Dreams, or Enthusiastic Notions imposed upon thee, either by A. or B. but both endeavour a decision by the Written Word of God, and to which I hope we shall both be willing upon conviction, to submit ourselves.  
What is here said by A. I pray examine the Scriptures, and see if they do not bear Witness for him: and where the Scripture is silent, have recourse to Reason, and see if it be not on A's side. And as for B. there are some Learned Men on his side, as Dr. Fuller in his Treatise on the Book of Ruth. So that if thou rightly consider, thou mayest make a favourable construction of us both; and conclude we are not willing to take things upon trust, but to lay out ourselves in our Endeavours to attain the right knowledge of the Truth, which all wise men will account our Commendation. I leave what I have said to thy kind acceptance, and remain  
Thy Friend to serve thee to my Power, Stephen Tory.   

A DISCOURSE OF Mixed Marriages.  A. 
WELL met Brother B. how do you do?  
How doth your Wife and Family?  B. 
Well in Health blessed be God.  A. 
What makes you then look so disconsolate?  B. 
I am troubled at something that hath happened in our Congregation of late.  A. 
Pray what may that be?  B. 
We have many persons among us that have offended in Marriage, whom we are constrained to deal with, and withdraw from; and many more (I am doubtful) will fall under the same censure: And that which adds much to my Trouble, and the Trouble of divers of our Friends, is, that there are some that seem to justify them in their Disorder, or at least to hinder the Church from proceeding against them. Nay, some Congregations there are, that when we have excommunicated a Man or Woman for the Sin of Marrying out of the way of God, will notwithstanding receive them into their Communion, which makes our Dealing useless and Ineffectual. This is my great Trouble, and the Trouble of many.  A. 
I hope Brother, there is none of you oppose Marriage; for Marriage is honourable in all, Heb. 13.4. The Ordinance of God, Gen. 2.24. Why then should you be offended at Marriage?  B. 
We are not offended at Marriage, but (as I told you) at marrying out of the way of God.  A. 
Why, hath any used any profane or unlawful Customs that are offensive or scandalous in their Marriage? Or have any married within the Line of Consanguinity, contrary to the Law, Levit. 18. from ver. 6. to the 20th. compared with chap. 20. v. 11, 12, 14. 17, 19, 20?  B. 
No, there is nothing of all this; but those I speak of, have married persons that are not of the Faith, are not Members of the Church, are not baptised, are not such as we can look upon to be in the Lord: And this is our Trouble.  A. 
But are the Persons they have married rude and profane, or are they Sober persons, of a good Life and honest Report?  B. 
They are generally Honest Sober Persons, some Presbyterians, some Independants, and some of the Church of England.  A. 
Why, good Brother, is this your Trouble? I am sorry for your Weakness; I think it's more cause of Joy than Sorrow, that we (who but a few years since) were accounted not fit to live, should be so much in the Favour of those persons as to make Marriages with Us; and more especially we should take it well from them, who have the Government in their Hand, and we ought to be thankful to God for such a Mercy.  B. 
Do you account it a. Mercy that we are allowed to commit Sin, and break the Law of God, and that our Members do it?  A. 
I am not advised of either of these: For Sin it cannot be, unless it be the breach of some Law; and I am ignorant of any such Law, and think you and others mistaken, and look upon it to be an effect of the heat of your Zeal and Passion.  B. 
It was always contrary to the mind of God, that his Children should marry with the Children of Men. Marriage is a sacred thing, and aught to be well considered before it be performed; and we see when God made Woman, he made her a help meet for man; and if for a meet help, it must be in the best things: For where the Man and his Wife oppose each other, they are so far from being meet helps, that they are no helps at all. So that such Marriages are contrary to the first Institution of Marriage, and the very End of God in making of Woman, Gen. 2.18. I will make a help meet for him; and he made a Woman, and brought her to the Man, ver. 22. Who said, this is now Bone of my Bones, and Flesh of my Flesh, she shall be called Woman, because she was taken out of Man, ver. 23. Therefore shall a man leave his Father and Mother, and cleave unto his Wife, and they shall be one Flesh, ver. 24.  A. 
Take the Text in your Sense; yet I fear, that Baptism doth not always qualify persons so, as to make them meet helps in the best things: but if it did, yet that was not the Disign of God Almighty in Creating Woman: For if it had, you see how contrary the first Woman proved; she being first in the Transgression, and a Temptation to her Husband, Gen 3.6, 12.  
Secondly, its plain, that the Design of God in the making of a Woman, was Propagation. God having made all the other Creatures Male and Female, found that he who was to have Dominion over all the rest, Gen. 1.26. was wanting in the principal part that might enable him thereunto. For if Beasts, Birds and Fishes did increase, and man was yet alone; Man did not only come short of Beasts in his Delights and Pleasures, but was also wanting in Power, and so could not have Dominion over the rest. Now the only Wise God saw man wanted a help for this end, which you see was Propagation, and not Devotion (as you imagine:) For so saith the Text, Gen 2.20. But for Adam, there was not found for him an help meet. And if you ask for what end? It's plain. Gen. 1.28. And God blessed them, and said unto them, be fruitful, and multiply, and replenish the Earth, and subdue it, and have Dominion over the Fish of the Sea, and over the Fowls of the Air, and over every living thing that moveth upon the Earth. Which could not have been without such a help in his kind, as other Creatures had in their kind. And the Lord said, it is not good that the man should be alone, I will make him a help meet for him, Gen. 2.18. And he made a Woman, and brought her unto the man, ver. 22. And Adam said, This is now Bone of my Bones, and Flesh of my Flesh, 
* Flesh ●lesh, Spirit spirit.  mind that, Flesh of my Flesh, and not Spirit of my Spirit, and Soul of my Soul. Therefore shall a man leave his Father and his Mother, and cleave unto his Wife, and they shall be one Flesh, not one Spirit. And therefore where this Relation is made mention of in Scripture, it's under the Notion of a Fleshly Relation, showing that this Relation may be where they differ in the Spirit, Mat. 5.19. Mark 10.8. 1 Cor. 7.14. And let me tell you, was this Text, Gen. 2.18. brought to prove the unlawfulness of a Marriage, where Age or other Impediments might be supposed to prevent Increase, there might be some reason for it; but in this case, when it is brought to prove, that persons differing in Religion may not marry, it is altogether impertinent.  B. 
But we see what an Offence this kind of Marriage was to God in the Old World: For in Gen. 4.26. it's said, Then began men to call upon the Name of the Lord. And in Gen. 6.1, 2. And it came to pass, when men began to multiply upon the Face of the Earth, and Daughters were born unto them, that the Sons of God saw the Daughters of Men, that they were fair, and they took them Wives of all which they choose. 
* N. B. Distinctly  Now mind the Distinction, The Sons of God, those that called upon his Name, chap. 4 26. They took Wives of the Daughters of Men, chap. 6.2. This became a Sin, a crying Sin, such a sin as God could not bear; and therefore he destroyed man whom he had made, ver. 3. And the Lord said, My Spirit shall not always strive with man, for that he also is Flesh. And ver. 7. The Lord said, I will destroy man whom I have created, from the Face of the Earth, both Man and Beast, and the creeping things, and the Fowls of the Air, for it repenteth me that I have made them. Now here is the Sin plain, the Sons of God, took the Daughters of Men: The Punishment plain, God destroyed the World for this Sin: as is plain in this Chapter, and the Chapter following. This Text I hope is full proof, and may serve to warn all Men and Women, that they commit not the like Sin, lest they incur a more severe Punistment having had such a severe Warning.  A. 
Brother, what you observe from Gen. 4.26. Then began men to call upon the Name of the Lord, is very questionable: For Expositors are not agreed about the true Interpretation of those Words; as you may see by the Margin of your Bible which reads it thus, Then began Men to call themselves by the name of the Lord. And 
* See 〈◊〉 Ainsw●● the 〈◊〉 Annot●● upon 〈◊〉 place.  Mr. Ainsworth hath it, Then men began to profane the Name of the Lord, or profanedly to call on the Name of the Lord. And to this agreeth the Assembly in their Annotations upon the place. And therefore to conclude from hence, that these were the Church of God: The Sons of God: In opposition to Carnal and Worldly Men, is altogether unsafe.  
Secondly, It's as uncertain to determine who those Sons of God were from Gen. 6.2. for the Scripture doth not explain what nor who they were, nor from whence: and the Learned are not agreed about it. 
* See 〈◊〉 lie on 〈◊〉 there's. 〈◊〉 63, 6●  Mr. Dally saith, that Justin Martyr, Irenaeus, and Tertullian took them to be Angels that took upon them an Humane Shape, and did accompany with Women; and that this was the sin for which God destroyed the Old World. And of this mind is Dr. Prideaux, and many since him. So that you see it's no easy thing to determine.  
Thirdly, And for that Conceit, that these Sons of God were of the Race of Seth, and the Daughters of Men, of the Seed of Cain, is strange and uncharitable: For that supposeth, that none of the Sons of Seth were Irreligious, nor any of the Daughters of Cain Pious.  
Fourthly, I can also tell you of another Opinion, which (for aught I know) is as like to Truth as any of these: And, that is, That these Sons of God were a generation of Men, begot by Adam before his Fall; and were called the Sons of God, in opposition to other Men, because they differed from them in Nature. The Sons of God being born in the state of Innocence, and the Daughters of Men in the state of Corruption: and if so, the difference was great, and the offence great; for by this Conjunction, the whole Mass of Mankind became corrupt and weak: for the Innocent persons did not only debase their Offspring, which ought to have been preserved,) but did also learn the corrupt manners of fallen man.  
Now this Opinion supposeth the Garden of Eden to remain till the Flood, and those innocent persons to inhabit therein, and to have their conversation with God, as Adam had before his fall. And that they were as Messengers from God to Mankind, at such times and upon such occasions as pleased him. And for the confirmation of this Opinion, there are offered these Reasons following.  
First, When Adam was driven out of Paradise, the Garden was yet preserved, and the Tree of Life yet remained standing, Gen. 3.24. And God Almighty (who doth nothing in vain,) set a Guard upon the Tree of Life, to keep fallen Man from coming near it, Gen. 3.24. Now what was this Garden and this Tree for, (if all Mankind had been driven then out when Adam was,) was it kept for Birds and Beasts? I pray consider at leisure.  
Secondly, The Text saith, When men began to multiply upon the face of the Earth, and Daughters were born unto them, that the Sons of God saw the Daughters of men that they were fair, and they took them Wives of all which they chose. Which seemeth as if their acquaintance had not been from their Cradles, but by accident, and upon some more than ordinary account; for such manner of Speech is not proper in common Cases.  
Thirdly, As their acquaintance seemeth strange and accidental, so the effects of their union was strange and unexpected to the then World. For the Text saith, vers. 4. When the Sons of God came in unto them, (viz. the Daughters of men) and they bare children to them, the same became mighty men. Which imports, that the Eyes of the people were fixed upon these Marriages, to see what would be the effect thereof. And therefore it was something not common among them.  
Fourthly, Those prodigious Births which were in those days, gives occasion to think the difference to lie in their Natures, and not in their Religion. For if it were in their Religion, why should not the same Effects follow now? And why should not we have a Race of Giants from such a Conjunction, as well as they?  
Fifthly, The Text saith, vers. 12. All flesh had corrupted its way, which doth imply, some flesh was pure and uncorrupted till this time. And if so, who must they be? Angels they were not, for they are not Flesh: Men of the stock of Adam after the Fall, they could not be, because they were corrupted by the Fall. Who then were they, and from whence did they come? Nothing more rational than to conclude, they were the Inhabitants o the Garden, begot before the Fall; and not tainted with Sin by Adam's transgression. And if they were such persons, it's then no wonder that God was provoked thereby: To see Man pure and uncorrupt, Innocent, and as yet Immortal; to debase himself, and accompany with corrupt and fallen Women, only because they were Fair and Beautiful: And also to learn the manners of fallen Man, and to walk in his depraved ways. As appears they did by the whole tenor of the Chapter, Gen. 6.  
But again, supposing what hath been said to be but a Dream; and that Justin Martyr and others of his mind were mistaken in their Notions also. Nay, allowing you that these Men were the Sons of Seth, and the Women were the Daughters of Cain; or, that the Men were Members of the Church of God, and the Women the Daughters of carnal and worldly Men; yet this would not prove those Marriages sinful; or, that the World was drowned because of the sin committed by those Marriages.  
For, First, if those Marriages were sinful, than they were the breach of some Law, which I pray you to show in answer to these Queries at some other time.  
1. What Law they broke?  
2. When that Law was given?  
3. By whom it was given?  
4. To whom it was given?  
5. Where it was given?  
6. The penalty for breaking it?  
7. The reward promised to those that kept it?  
Further, Consider that the Act of Marriage might be lawful, and yet the Accident that might follow unlawful; As may appear by these instances following.  
First, It's lawful for a man to kindle a Fire in his own House, for his lawful occasions; but by ill management he may set his own House on fire, and thereby destroy both his own and his Neighbours also, which is unlawful to be done.  
Secondly, A man may travel an hundred Miles into the Country with his Neighbour's Wife lawfully; but having opportunity, and by giving way to temptation, they may commit sin, which is unlawful.  
Thirdly, It was lawful for Dinah to walk abroad, and view the Daughters of the Land; but what followed thereupon was unlawful, Gen. 34.1, 2, 3.  
Fourthly, It was lawful for David to send his Daughter Tamar to make Amnon a Cake; and both lawful and commondable in her to go: but what followed was unlawful, 2 Sam. 13.7, etc. And this might be in the Case of these Marriages, for ought you or I can perceive.  
But further, It's hard to conceive that these Marriages were sinful, if we consider that God blessed them with a great blessing, in giving them an honourable Offspring, as in Gen. 6.4. When the Sons of God came in unto the Daughters of men, and they bare Children unto them; the same became mighty men, which were of Old men of renown.  
And further, if these Marriages were sinful, yet not the Sin for which God destroyed the Old World: As will appear, if we consider what follows.  
First, These Marriages if unlawful, yet could they not be universal. And God doth not punish severely and universally for the sin of a few, as is plain in the case of Sodom, Gen. 18.3. If ten righteous, I will not destroy it for ten's sake.  
Secondly, The sin for which the World was drowned, was not only great but universal, Gen. 6.12. God looked upon the Earth, and behold, it was corrupt; for all flesh had corrupted his way upon the earth. Vers. 11. The earth was also corrupt before God, and the earth was filled with violence. Vers. 5. God saw the wickedness of man was great in the earth, and that every imagination of the thought of his heart was only evil, and that continually. Vers. 6. And it repent the Lord that he had made man, and it grieved him at his Heart: And the Lord said, I will destroy man whom I have created, from the face of the earth. So that you may see, their sin was not one single Act, but the whole course of their Lives was wicked, and that not of some few men only, but the whole mass of Mankind.  
Lastly, If all be true as you suppose, both as to the persons and sin, with the punishment thereof; yet your business is not done: you have yet no Rule to excommunicate your Members, that marry out of your Church, from any thing done in this Case. For here God is both Judge and Executioner himself; whose Example you may not follow without a Precept: And Precept you have none. And therefore be pleased to descend to something more plain and familiar, if you have any thing to offer?  B. 
I shall.  A. 
But if you please, let us agree upon a plain question that may reach our case, and proceed accordingly.  B. 
Content.  A. 
The Question than shall be this, (if you please) Whether a Contract of Marriage made between two persons of different persuasions about Institutions in matters of Religion being performed and continued in, be lawful or unlawful?  B. 
I pray you explain what you mean by Institutions?  A. 
By Institutions, I mean that part of Religion which is no way our duty, (nor we in a Capacity to know any thing of it) without a Command.  
And of this kind are divers parts of our Duty, both under the Law, and also under the Gospel; under the Law, there is the Law of Circumcision, the Passover, the Law of the Nazarites, with diversother things under the Gospel, there is Baptism, the Lords Supper, and laying on of Hands.  
Now, whether a Contract of Marriage made between two persons differing in their Persuasions about these or such like things, and this Contract performed, and the parties live together as Man and Wife: Whether this Act be lawful or unlawful?  B. 
Unlawful; and that I shall prove.  
First, By the care the Virtuous had to avoid such Marriages.  
Secondly, By the command of God, forbidding such Marriages.  
Thirdly, By showing the punishment inflicted upon such that so married.  
First, for the care of the Virtuous to avoid such Marriages, see Gen. 24.3. Abraham sent his Servant to his Father's House, to take a Wife for his Son Isaac. And Isaac sent Jacob to take a Wife of the Daughters of Laban his Uncle, to prevent his marrying with the Daughters of the Land, Gen. 27.46.28.2.  
Now, why should these good people put themselves to this trouble, had it been lawful to have married with the Daughters of the Land, which they might have done, both with Honour and Profit; had it been lawful for them to have done it?  A. 
Good Men have done things for Ensamples to others, as Paul, 2 Thes. 3.8, 9 1 Cor. 9 from ver. 1. to the 9th. And as Nehemiah did, Nehem. 5.15. And Vriah, 2 Sam. 11.11. All which did refuse to do those things they might lawfully do, to make themselves Ensamples to others.  
Secondly, They might do these things, for the Love they had to their own Kindred, and the Honour of their own Family; a thing dear to the most of men.  
Thirdly, The Disesteem they had for the unnurtured Canaanites: As many in England at this day, do not approve of marrying with Strangers. For which of these it was, or what else, I will not determine; but sure I am, not upon the Account of Religion: As appears,  
First, Abraham had the Church of God according to Institution in his own House, and could not want a Wife for his Son amongst his own Servants. For he that brought a Family out of Haran, Gen. 12.5. and had 318 Men-Servants born in his own house, Gen. 14.14. could not be without Women to make his Son a Wife, if Religion had been the thing designed: For the Law of Circumcision was given to Abraham long before Isaac was born.  
Secondly, When Isaac sent Jacob to the house of Laban, it could not be upon the account of Religion; for the same reason before alleged. And besides, Laban was an Idolater, Gen. 31.30. And Rachel no less, when she stole her Father's Gods, ver. 19 and framed a Lie to hid them, ver. 34. A Daughter of Heth could have done little worse than this. So that you may see, it was not Religion that caused these good men to travail so far for Wives, what ever it were. Therefore I pray you come to the next.  B. 
Secondly, The Command of God forbidding such Marriages, Exod. 34.12. Take heed to thyself, lest thou make a Covenant with the Inhabitants of the Land whither thou goest, lest it be for a Snare in the midst of thee, ver. 16. And thou take of their daughters to thy sons, and their daughters go a whoring after their Gods, and make thy sons go a whoring after their Gods. And in Deut. 7.3. Thou shalt not make Marriages with them; thy daughter shalt thou not give unto his son, nor take his daughter unto thy son: For she will turn away his heart from following me, that they may serve other Gods. And in Joshua 23.12. If ye in any wise go back, and cleave unto the remnant of these Nations, even those that remain amongst you; and shall make Marriages with them, and go in unto them, and they to you; Know for certain, that the Lord will no more drive out any of these Nations from before you; but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until you perish off this good Land which the Lord your God hath given you.  
Now having given you these Proofs out of the Old Testament, I proceed to some farther proof out of the New Testament; and I shall begin with that of the Apostle Paul, in 1 Cor. 6.18. Flee Fornication; and Revel. 2.14. But I have a few things against thee, because thou hast there them that hold the Doctrine of Balaam, who taught Balak to cast a stumbling block before the Children of Israel, to eat things sacrificed unto Idols, and to commit Fornication. And 2. Cor. 6.14. is plain, Be not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness, etc. And shall conclude with 1 Cor. 7.39. The Wife is bound by the Law as long as her husband liveth; but when her husband is dead, she is at liberty to be married to whom she will, only in the Lord.  
Thus I have proved my position by the Word of Truth, That a Contract of Marriage made between two persons of different opinions in the matters of Instituted Religion, etc. is unlawful. All these Texts forbidding Marriage with the uncircumcised, with those that are in the Harlot state with Unbelievers, and such as are not in the Lord (as no person unbaptised is.) I do therefore expect your Compliance or Answer.  A. 
Comply with you I cannot, because of your many mistakes; but you shall have my Answer in order, as soon as I can give it.  
First, Than you mistake the nature of those three Texts, Exod. 34.12. Deut. 7.3. Jos. 23.12. which you take to be Commands relating to Piety and Devotion; when well considered they are no Commands at all in a proper sense, but Cautions relating to their prudent and politic Government, as may appear from the sense of the Words, which adviseth to forbear these Marriages, not as God enjoins other things, because they were Abominations, Levit. 18.22. Thou shalt not lie with Mankind as with Womankind, it is abomination. And vers. 21. Thou shalt not let any of thy Seed pass through the fire unto Molech; neither shalt thou profane the name of thy God, I am the Lord. See also Chap. 20. v. 1, 2, 3, 4, 5, 6. And the Reason is rendered in Chap. 18.27. For all these abominations have the men of the Land done which were before you, and the Land is defiled. Neither as God forbids killing and stealing, Thou shalt not kill, Thou shalt not steal, because killing and stealing are evil in their own Nature: No, but God forbids these Marriages as a thing that was not in its self evil, but might tend to evil, or open a door to evil, Exod. 34.12. Take heed to thyself lest thou make a Covenant with the inhabitants of the Land whither thou goest, lest it be for a snare in the midst of thee. See also vers. 16. And thou take of their Daughters unto thy Sons, and their Daughters go a whoring after their Gods, and make thy Sons go a whoring after their Gods, Deut. 7.23. Neither shalt thou make Marriages with them: And why? not because it is a sin or an abomination so to do, but because she will draw away his heart, she will be a temptation to thy Son to follow her Gods. And the same is in Jos. 23.12. Knew for a certain if thou cleave to this people, it will be a snare to thee, not a sin in thee; an immorality in thee, but a snare to thee: Thy Heart may be drawn away by it; and if it be, then see thy doom, vers. 16. which doth import no less, but that these Marriages might be made, and the heart yet with the Lord, though in danger to be drawn away thereby; as is plain in the Case of Moses, David, and Solomon, as we shall show in due place. So that the matter contained in these Texts, is no other but a part of the politic Law given to Israel which altered, and became stronger or weaker by occasion and circumstance; of which kind of Laws Israel had many: I shall only instance in two. The First is Deut. 20.19. When thou shalt besiege a City a long time in making war agaist it to take it, thou shalt not destroy the Trees thereof by forcing an Axe against them. And why? not because the thing was sinful, but because thou mayest eat of them: Therefore thou shalt not cut them down, for the Tree of the field is man's Life. The Second is Deut. 22.8. When thou buildest a new House, than thou shalt make a Battlement for thy Roof. And why? was it sinful to build a House without a Battlement? No sure, not sinful but dangerous, as the Text saith, That thou bring not Blood upon thine House if any man fall from thence.  
But Secondly, This appears to be the meaning of these words, if you consider, they were as well cautioned from making any other Covenant with them, as the Covenant of Marriage. See again the same three Texts, Exodus 34.12. Take heed to thyself, lest thou make a Covenant with the inhabitants of the Land: and in vers. 15. Take heed to thyself, lest thou make a Covenant with the inhabitants of the Land. So that to hire a House, or to purchase a Vineyard of a Canaanite, was as great a Breach of this Law, as to marry his Daughter. Nay, to spare his Life, or the Life of his Wife, Children or his Cattle, was altogether contrary to this Law, see Deut. 20.16, 17. which only respected those seven Nations.  
Thirdly, You mistake the people as well as the thing; and conclude that Israel was forbid to marry with all Nations in the World: When nothing can be a greater mistake, as you may easily see by these Texts, Exod. 34.12. Take heed to thyself, lest thou make a Covenant with the inhabitants of the Land whither thou goest. And Deut. 7.1, 2, 3. When the Lord thy God shall bring thee into the Land whither thou goest to possess, and hath cast out many Nations before thee, the Hittites, and the Girgashites, and the Ammorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites: seven Nations greater and mightier than thou. And the Lord thy God shall deliver them before thee; thou shalt smite them and utterly destroy them; thou shalt make no Covenant with them, nor show mercy unto them; neither shalt thou make marriages with them, etc.  
So that you see, it was them, those seven Nations, the Inhabitants of that Land which they were to possess. And so you have it most plainly and fully expressed in Deut. 20.16, 17. But of the Cities of these people, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth, etc. And again in Joshua 23.12. you have it as fully and particularly expressed.  
And now, pray Brother mind, tho' you put no difference between one uncircumcised people and another; yet the Alwise God made a great one: For these seven Nations were all to die, and to have no terms of peace: but other people might have terms of Peace, see Deut. 20.10, 11, 12, 13, 14, 15. A Moabite might enter into the Congregation in his Tenth Generation, chap. 22. vers. 3. and in vers. 7. Thou shalt not abhor an Edomite, for he is thy Brother: thou shalt not abhor an Egyptian, because thou wast a stranger in his Land.  
Fourthly, There was great reason why the Jews should make no Covenant with those people of the seven Nations, (and that out of State-policy as well as Religion:) For had the Jews made Covenants and Contracts, and Terms of Peace with them, and more especially the Contract of Marriage; It would not only have endangered the Jews Apostasy, but hindered and prevented the Design of God Almighty so far as man could have been an Instrument for.  
First, It would have abated the Courage and Resolution of the Jews, in pursuing the Conquest of those Nations. Every Marriage would have begotten divers Covenants and Contracts contrary to the Nature of a Conquest, every man that had given his Daughter would have made Terms for himself and Friends, and every Woman, for her Father's Family. You see Rahab was not content to make Terms for herself, but also for her Father's Family, and her Kindred, Joshua 2.22.  
Secondly, Such Affinity would be a means to betray their Counsels to their Enemies: Women being Artists at drawing out Secrets, and disclosing them for the hurt of their Husbands. As you may see in the case of Samson; both his Wives betraying him, till at length he was betrayed into the hands of his Enemies. See Judges 14.15, 16, 17. with chap 16.  
Thirdly, Such Affinity would hinder the Design of God, in rooting out those Seven Nations, who were so abominable in his sight, that God determined to destroy them, Levit. 18.28.20.23. Deut. 20.16, 17.  
Fourthly, It would have prevented the fulfilling the Promise of God made to Abraham, that he would give that Land to his Seed for a Possession, which could not stand with Covenants and Contracts made between them. For as long as they had been at Amity, the Canaanites would have been Sharers both in the Possession and Government. So that hence you see, here was much reason why Marriage should be forbid with those people, and yet not with all Nations whatsoever: And that as well from rules of Policy as Religion.  
Fifthly and Lastly, touching these three Texts, I shall further show you are mistaken about the extent of the Word. For I will prove, that the Jews might marry with such people of other Nations as were Uncircumcised: For,  
First, The words of the prohibition (or caution) expresseth no other people than the Seven Nations, and they are expressed by Name, as hath been showed already, Deut. 7.1, 2, 3.  
Secondly, It appears, from the different respect they were to bear to other people, the Ammonite, the Moabite, the Edomite, and Egyptian, and all the people they conquered; as hath been showed from Deut. 20.10, 11, 12, 13, 14, 15, 16. Chap. 23.3, 4, 5, 6, 7, 8.  
Thirdly, It appears from the many Marriages that were made with the Uuncircumcised, and some of them by men most eminent in the Church of Israel, who were never blamed for so doing; As you may see by these Scriptures, 1 Chron. 2.34, 35. and Sheshan gave his daughter to Jarha his servant to Wife, who was an Egyptian. And Solomon took Pharah's Daughter in his youth, and yet lived in the favour of God and good men without reproof, until he was Old, and fell to Idolatry. Which had that Marriage, or any other of his Marriages been sins of that deep die (as you suppose) could he have passed Twenty, Thirty, or Forty Years, having such guilt upon him, without show of reproof? Were all the Prophets asleep? was no Nathan then in being? Had God himself forgot his own Laws? Nay, his own Holiness? And would he accept of the service of a person thus defiled as Solomon? which must have been, in case these Marriages had been as sinful as you esteem them to be.  
But further, David did make such a Marriage with Maacah the Daughter of Talmai, King of Geshur, 2 Sam. 3.3. And that you may know Geshur to be no part of Israel, it was a City in Syria, as appears, 1 Sam. 15.8. And for Moses, who was their great Lawgiver, it is plain he had two Wives of the same sort; the first an Ethiopian, the second a Midianite, as you may see Numb. 12.1. Exod. 2.21. The latter of which was far from a Proselyte, when she so violently opposed the circumcising of her Son, Exod. 4.25, 26. And yet you see how God justifies Moses against Aaron and Miriam, Numb. 12.4, 5, 6, 7, 8, 9  
Fourthly, The Jews were allowed to marry with the Edomites and Aegytians, Deut. 23.7, 8. Thou shalt not abhor an Edomite, because he is thy brother: Thou shalt not abhor an Egyptian, because thou wast a Stranger in his Land: The Children begotten of them shall enter into the Congregation in their third generation.  
Fifthly and lastly, They might marry with all such as they had conquered, and if so, than no doubt with all such as they were at peace with all: That they might marry with the Captives, see the express word of God, Deut. 21.10, 11, 12, 13. When thou goest forth to war against thine Enemies, and the Lord thy God hath delivered them into thine hand, and thou hast taken them Captive, and seest among the Captives a beautiful Woman, and hast a desire unto her, that thou mayst have her to thy Wife; Then thou shalt bring her home to thine house, and she shall shave her Head, and pair her Nails, and put the Raiment of her Captivity from off her, and shall remain in thine house, and bewail her Father and her Mother a whole month; and after that thou stalt go in unto her and be her Husband, and she shall be thy Wife.  
And this I hope may serve for an Answer to what you have produced out of the Old Testament: I shall now proceed to speak to your New Testament Texts in order.  
And, First, To that in 1 Cor. 6.18. It's to be observed in the first place, that the Apostle speaks not one word of Marriage, but of Fornication; and of being joined to, and becoming one body with an Harlot. Where we are to observe, the Apostle useth the Word by way of similitude, showing, That as he who joined himself to an Harlot, became one body with her, in the outward and common sense: so he that joined himself with Idolaters in their Worship, became one with them in Idolatry; And this the Apostle calls Fornication, which he would have us to flee, as being of a poisonous nature, and that which will certainly defile us.  
We know that the False Church is sometimes called an Harlot, and Idolatry called Fornication. But this is no way to be applied to single persons, for they are no Harlots as they are single persons. My Wife is not at all to be accused for Incontinency, because she and I differ in Religion; nor are she and I made one Spirit by any Act that relates to Marriage; and therefore I take this to be no proof at all.  
But further, in case this Text be to be understood in a common sense, than it no way concerns the persons whose cause I plead: For they are persons who are honestly married, and their Beds undefiled; and so are not within the compass of this Text: for Marriage is not where called Fornication, no, not when made with Canaanites, the most obnoxious of any people.  B. 
Yes, Brother, in Revel. 2.14. For Josephus saith, That Israel married the Moabitish Women, which is that Doctrine taught by Balaam, which some also in the Church of Pergamus did maintain, and is there called Fornication.  A. 
That there was some in the Church of Pergamus who held the Doctrine of Balaam, is true. But that marriage with persons differing in Religion was that Doctrine or Fornication, is yet to prove. For whatever Josephus saith concerning the Jews marrying with the Moabites, is little to the purpose. But this the Scripture saith, Numb. 25. They committed whoredom with the Daughters of Moab. And in Revel. 2.14. it's called Fornication, which Mr. Phillips saith 
* ●his new ●●d of ●●sh ●●ds.  is all one thing.  
Now there is no doubt but God was always displeased with such Immorality, let it be committed with whom and by whom it will. And the more when such sins are common, as this was at that time in Israel; and not only common, but done in the face of the Sun, in opposition to Government and Governors. Nay, and by the Chief of the people. That as Ezra saith, The hand of the Princes and Rulers have been Chief in this Trespass.  
Secondly, This was not an Act of Fornication alone, but was accompanied with the aggravating circumstance of Idolatry; for so saith the Text, Numb. 25. And they called the people to the Sacrifices of their Gods, and the people did eat, and bowed down to their Gods, and Israel joined himself unto Baal-peor. Which according to Josephus, was a contract made between the men of Israel, and the women of Moab: the Women being instructed not to consent, but upon Condition that the Israelites should do Sacrifice to their Gods: which seemeth to be true. And if so, no wonder tho' God shown his sore displeasure against them; For let the Women have been Jews the Case had been the same; for the wife of the Bosom is to die, that shall entice her Husband to follow other Gods, as you may see Deut. 13.6, 7, 8, 9 So that it's not a Woman of such a People, nor yet a Marriage thus solemnised, that would excuse Israel for the sin of Idolatry.  
Thirdly, How do you know by all this, what this Doctrine of Balaam was? It cannot be known by any thing in Numb. 25. nor in Revel. 2.14. For both these report only the sin of Israel, and the punishment which ensued thereupon: which was but the effect of Baalam's Doctrine. Balaam did not teach Israel one thing or other, he taught Balak; and when he was taught by Balaam, he improved it to his own advantage (as he he thought) and to the destruction of Israel. So that we are at a loss to know what that Doctrine was, which God reproved in the Church of Pergamus, and the wisest of men can but imagine; and when they have done, must be content to let another think as he will. For my part I have not been without my thoughts about it, and do think I am as near as any I have seen; and because in this case I may find it as soon as a wiser, I will also give you my Opinion: which is as you shall hear.  
But First, I have not read or heard of any people that are so barbarous, but they worship a God; and tho' it be a Tree, yet they look upon it to be sacred, and do fear offending of this God.  
Secondly, There is none so barbarous but make Conscience of some moral Duties, and fear the committing of some Immoralities. And this I suppose to be Balak's Case.  
For Balaam not being able to curse Israel, Balak sent him away without Honour, Numb. 24.11, 12. Now Balaam (as Josephus reports) to gratify Balak and to purchase Favour with Moab and Midian, he well knowing God was offended with him, and Israel could have no kindness for him, he (being now desperate) bethought himself of this Stratagem, which if Balak would try, might effect his Design; which was the destruction of Israel.  
The Plot was, that Balak should take the fairest of their Virgins, and dress them richly, and send them to dance about the Tents of Israel, that he might provoke the Israelites, whom he knew to be great admirers of beautiful Women; but when the Israelites came to request the enjoyment of them, they should in no wise consent; but upon this condition, that the Jews should go with them to their Worship, and serve their Gods. Now hereat (I conceive) Balak might make some scruple, as foreseeing some great Evil must be committed to accomplish this Design.  
As First, An Act of base Dissimulation, to pretend Love and Kindness, when the Design was Murder and Destruction. And how far this might go with a Moral Heathen, cannot be imagined.  
Secondly, There must be the defiling of so many Virgins, which goes hard with the worst of men, and is abhorred of Heathens.  
Thirdly, Dissimulation in the name of their Gods whom they adored, and to whom they endeavour to proselyte the Jews, not out of Honour to their Gods, but to accomplish a design of their own.  
Fourthly, The Jews must be thought to be vile Hypocrites, that shall be drawn upon such Terms to serve their Gods, that they might obtain the satisfying of their base Lusts; and their Offering was a profaning the name of those Gods.  
Now Balak might fear (upon the apprehension of all these Evils) that his Gods would be offended; For were it his own Case, he would not accept the Service of one of his own Princes, that should be accompanied with such a heap of monstrous Villainies, so reproachful to him, and dishonourable to his name.  
Now to satisfy Balak in this Scruple, Balaam applieth himself, and layeth down a Proposition, which if he and his People did believe, than they would not fear to follow his Advice. And therefore telleth Balak, that all this fear of his did arise from his want of Knowledge in the Divine Mysieries, for all this was both lawful, laudable and justifiable (at such a time and in such cases as the present Circumstances had brought him and his people into) for men to commit any Evil, and break the Laws both of Nature and the Gods, without any Offence to them, when it was to a good end, either for the procuring of a greater Good, or avoiding a greater Evil. And thou Balak needest not fear to do what I advise thee unto.  
Thy Case requires something to be done that is eminent; I am a Prophet, and thou knowest my Conversation is with the Gods, and I know they do allow of this Principle. The God of Israel doth allow of it in his People, and thy Gods will allow of it in thee. Thy Case is dangerous, and thou hast reasons sufficient to justify thy proceed in this matter. As,  
First, Thy own preservation, and the preservation of thy Family, which is motive enough to provoke a man to wound his own Conscience, that he might prevent such a Mischief.  
Secondly, The preservation of thy People and Country which will be made a prey, their Country taken from them, themselves and their Children made Captives at the least. For if these Israelites prevail, thy whole People will be their Slaves and Vassals. And therefore it behoves thee and thy People to consider what Mischief hangs over your Heads, and not to scruple at the means that may prevent it.  
Thirdly, Your Religion will be changed, your Gods dishonoured and blasphemed, your Groves will be cut up, and your Altars pulled down; which is so great a Mischief that nothing can equal it. It would be your Sin, nay your unpardonable Sin, if you do not your utmost to prevent this. And tho' the way I have prescribed is an evil way, and may not be allowed in Common Cases, yet when it may prevent a greater mischief, or procure a greater good, then it's not only lawful, but a Duty. And therefore let thy People be instructed in this Principle, that they may act their part with boldness; for you may expect a blessing for it.  
Besides, it's very likely to become a Snare to Israel: for if they close with the Temptation, and worship your Gods, their God will be offended at them; because in this they neither avoid an Evil, nor procure a Good: nor have any such thing in their Eye, but only the satisfying a base and carnal Lust.  
Now this I take to be the Doctrine of Balaam, which some in the Church of Pergamus held, and which (as is said) some in the Romish Church hold at this day; which is a Doctrine so hateful to God, and destructive to Mankind, that it makes man's Life and God's Glory a Tenant at will to the Conceit of sinful Men; and no doubt it is most abominable to the Divine Majesty, and aught to be avoided.  
But whether this Conceit of mine be true or no, yet I am sure nothing in those two Texts, Numb. 25. nor Revel. 2.14. doth prove those Marriages unlawful which I contend for.  
For, not to tell you the difference here between these people, was in matters of Morality, who was the true God? And not in Institutes, How the True God was to be worshipped? Of which you ought to take notice.  
I will show you for all this, that Israel might marry both with Moab and Ammon, and that the Children begot of them, might in time be admitted into the Congregation. And that both these are true, see Ruth. 1.4. Deut. 23.3. And the reason is rendered why they might not be admitted sooner in v. 4.  
As to 2 Cor. 6.14. Be not unequally yoked together, Believers with unbelievers. I cannot but wonder you should urge it; for the Case is plain, it speaks of Worship and a Spiritual relation, and that appears from many expressions which this Apostle useth. As, What fellowshiphath righteousness with unrighteousness? What communion hath light with darkness? or, what concord hath Christ with Belial? And what part hath he that believeth, with an Infidel? And what agreement hath the Temple of God with Idols? For ye are the Temple of the living God, as God hath said, I will dwell in them, and walk in them, and they shall be my people, and I will be their God.  
Now it's plain this respects the Church, and their Assembling, and having Communion one with another, and with God himself; who can admit of nothing that is Carnal, and savours of the flesh. But what signifies this to a fleshly and carnal relation?  
For tho' I may not go to the Idols Temple, and eat their Sacrifices with a Pagan, nor suffer him to sit down with me at the Lords Table; yet I may join Partners with him in Trade and Business. And in this kind of Relation we may have fellowship, concord and agreement, tho' not about Religion. And it's plain, that where those men and Women have married who have thus differred in matters of Religion. They have had notwithstanding the same agreement, concord and fellowship that others do enjoy, both as in relation to the Marriagebed, and other worldly Affairs, and some times more, to their content and profit. And therefore it cannot be this Relation that is reprehended in this Chapter.  
And as to 1 Cor. 7.39. The wise is bound by the Law, as long as her husband liveth, but if her husband be dead, she is at liberty to be married to whom she will, only in the Lord.  
I might put many questions to you about the intent of these Words. As to inquire who may be said to be in the Lord? Whether it respect a being in the Faith, (a Baptised Person?) Or, whether a being in the Lord respects not a person's being allowed of by the Lord? and respects not the Line of Consanguinity? And then to be in the Lord in that sense, is to be one whose Marriage is approved of by the Lord, he not being too near of kin.  
And lastly, whatsoever it is to be in the Lord, yet whether men are bound by the same Law, seeing the Apostles speaks only of the Women? And although many times when Men are mentioned the Women are included, yet I know not where the Women being mentioned includes the Men. But these and more I will omit and come to the Words. The wise is bound by the Law, as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will, only in the Lord. The whole stress lies in the last Clause; now suppose I allow you, that to be rightly baptised, is to be in the Lord, yet I deny these words to be a Command, or the recital of a Command.  
First, because there never was any such Command, but respected Men as well as Women. All the Texts in the Old Testament run thus, Thou shalt not give thy Daughter to his Son, nor take His Daughter to thy Son. So that by those Precepts, Men were bound as well as Women, which is not expressed here.  
Secondly, Virgins as well as Widows. But this is something belonging to Widows, and is here put down for them by way of advice.  
Thirdly, If ever there was any such Law that a Widow might marry with none but a Baptised person, and one in the Church: Then it's either a Law given by way of Precept, and is somewhere to be found amongst God's Commands, or else she is bound to marry in the Lord by the Law of Prudence. If you say she is bound by the former of these Laws, than I pray show when it was given, and by whom, and where the Record is to be found, that we may have recourse thither for our further satisfaction? And if you say she is bound by the latter of these, viz. by the Law of Prudence, than our Dispute is at an end, and I will say with you, that it's prudently done so to marry. But what if she be not so wise? How shall you and I help it? more than if your Wife or mine shall listen their Servants, and here themselves reproached without cause, contrary to the advice of the Wise man in Eccles. 7.21. Also take no heed to all words that are spoken, lest thou hear thy servant curse thee: and by this means they be put into a passion, and misbehave themselves. Can you deal with them for harkening to their servants discourse? no sure, though contrary to advice: but for their passion and misbehaviour you may, though the former was the leading cause thereof. And again, the Wise man adviseth men against suretyship, Prov. 22.26. Be not thou one of them that strike hands, or of them that are Sureties for Debts: showing the danger in vers. 27. & Chap. 6.1. & Chap. 11.15. Yet if you or I contrary to this advice should become bound for another man, and by that means should be impoverished and made miserable and not able to support ourselves and Families; yet who shall deal with us for our neglecting this advice, and bringing trouble upon our own heads. And you may take notice, that the whole of this Chapter is Advice and Information, how to behave themselves in a time of Difficulty, occasioned by a question concerning Marriage; which by the answer of the Apostle was not (as I conceive) about the lawfulness of Marriage: But it was,  
First, About the expediency of it in such a time as that was, in which Persecution was so great, (or like suddenly so to be) That they that had Wives should be as they that had none; that is, they should be unsettled in the World, and could promise themselves as little enjoyment of Wife or Children as he that had none at all. Vers. 29. And they that bought, as though they possed not. For they could not reasonably think to live in the enjoyment of their Possessions: For the fashion of this World passeth away, vers. 30.32. Now the Case being such, it became a Question, Whether Marriage was allowed? And it may be some might not think it lawful, as savouring of the flesh. Others perhaps might think it sinful to beget Issue and to be taken from them, leaving a Woman with Child, or Children, to the mercy of Pagan Tyrants, to be brought up in their Idolatries. And others (who were the more moderate among them,) all this considered, might think Marriage very unadvisable in any Member whatsoever.  
Now to this the Apostle gives answer, vers. 1. That it's good for a man not to touch a Woman. Which answer, if you take it in any other sense than hath been delivered, is altogether contrary to what God declared, Gen. 2.18. It's not good the man should be alone. And altogether contrary to the Dictates of Nature, and to the common consent of mankind, and to your own Experience and Opinion too. Otherwise, why do you marry your Sons and Daughters with such speed, if you believe it best for them to be alone. So that it's plain the Apostles Answer respects the time, and not Marriage itself.  
Yet, Nevertheless to avoid Fornication, let every man have his own Wife, and every Woman her own Husband. Therefore, tho' the time be so dangerous (as you conceive) and that it's better and more advisable to live single, because of the danger that may ensue, and the Bondage that Marriage may bring you into, yet suffer not yourselves to be tempted, nor live in discontent by following my Advice, for there is no reason you should do so: For God hath allowed men to marry, and Marriage is yet both lawful and commendable. And therefore whosoever hath not the gift of Continency, but are desirous to possess those lawful Enjoyments, let them take hold of that liberty which God hath allowed, and which is much better for them who cannot contain. See ver. 8, 9 which plainly showeth, that all this and much more was but Counsel and Advice, what to do, and how to demean themselves in that difficult time; that when Persecution came upon them they might have no Clogs nor Weights upon them, but to be without carefulness, vers. 32.  
And having thus given his Judgement and Advice, he now in this 39 ver. comes to speak of the Wife, that she was not at liberty to leave or forsake her Husband, let what would befall her, for the Gospel's sake; but was bound by the Law of Marriage to live and abide with him as long as he lived; but when her Husband was dead she was free from that Tie or Obligation, and at liberty, to be married to another man, Rom. 7.3. or at liberty to take her own liking, or marry whom she pleased; but yet if she would take his Advice, he thought it was better to live unmarried, ver. 8. But for the unmarried and Widows, it's good for them if they abide even as I; but if they cannot contain, let them marry: For they are not bound to live Widows. But notwithstanding, tho' the Gospel doth so far comply with Nature, as to admit of a second Husband; nay, God hath not laid any restraint upon them, but that they may marry if they will, and with whom they will; yet let them be wary and take Advice, there is more occasion than ordinary for it; let them therefore marry in the Lord: (a Brother, one that may not be a Snare to her, nor a Discouragement) for when she is once married again, she is then bound by the same Law she was before. And therefore if she meet with one opposite to her, her Burden will be great, and few will be so good natured as to pity her. Therefore my Counsel and Advice is, that she marry in the Lord, i. e. in the Faith.  
That this is the sum of what is here intended, seems to appear from the following Verse, where the Apostle saith, But she is happier if she so abide after my Judgement, and I think I have the Spirit of God: Which methinks makes the Case plain, that the Apostle is not here speaking of Laws and Precepts; but is giving Advice and Counsel, and that more particularly for that time, and upon that occasion: The time being dangerous, and the persecution sharp and severe.  
For if otherwise, than the Advice of the Apostle about Marriage (in the main) contradicteth the whole Design of making Womankind: For God created them for that end; and thought it, nay, knew it, nay, said it, that Marriage was best for Man, Gen. 2.18. And the Apostle also enjoins that they, to wit, the Believers should not defraud each other, ver. 5. and in 1 Tim. 5.14. I will therefore that the younger Widows marry and bear Children. For tho' it might be good upon some account, yet it's not safe, for some have already turned aside after Satan: And it's a ready way to give occasion to the Adversary to speak reproachfully.  
And thus in my Judgement, it appears plain, that what is here said, is nothing more than the good Advice of a good Man; which if we take we do well, and are to be commended, but if we take it not, we are not to be condemned or reproved. And that hitherto here is no proof of the Proposition: That different persuasions in the matter of Institutions, makes a contract of Marriage sinful.  B. 
My third Demonstration, is the severe Punishment God hath inflicted upon such as have so married; which you shall see Numb. 25.4. And the Lord said unto Moses, take all the Heads of the people and hang them up before the Sun. Now the offence committed was marrying with the Moabites, as Josephus reports.  A. 
I have showed before; the Scriptures saith, They committed whoredom with the Daughters of Moab. Which Word is never used where Marriage is intended: and not only so, but they also followed the Gods of Moab, vers. 4. which is more apparent from the words of Moses to the Elders of Israel. Slay ye every one his man that were joined unto Baal-peor. Not those that were married to Moabites, but joined to Baal-peor. This was the sin, the crying sin, at which God was so sorely displeased. And I have showed you already, that if the Wife of the Bosom entice her Husband, she must die, Deut. 13.6, 7, 8, 9 And also I have showed you, Israel might marry with the Moabites, Ammonites, Edomites, and Egyptians, Deut. 23. but might not follow their Gods.  B. 
In Judges 3. it's said, And the children of Israel dwelled among the Canaanites, Hittites, Ammonites, Perizzites, Hivites, and Jebusites; and they took their daughters to be their wives, and gave their daughters to their sons. And the Lord was displeased at it: and you may see in Vers. 8. The anger of the Lord waxed hot against Israel, and he sold them into the hand of the King of Mesopotamia eight years.  A. 
But you forget the last clause of the sixth verse, And served their Gods. Vers. 7. And the children of Israel forgot the Lord their God, and served Balaam and the groves, and therefore the anger of the Lord was kindled against them. And for this the Lord sold them unto the King of Mesopotamia eight years.  B. 
In 1 Kings 11.11. Wherefore the Lord said unto Solomon, forasmuch as this is done of thee, and thou hast not kept my Covenant, and my Statutes which I have commanded thee, I will surely rend the Kingdom from thee, and will give it to thy servant.  A. 
That the Lord did threaten Solomon because of his Marriages, doth not appear in this Text, but for his Idolatry. For I have observed to you before, that all the time he kept himself from Idolatry he was unreproved, tho' he had married Pharaohs Daughter many years before: and (it is to be conceived) many, if not all the rest of his Wives, some years before he fell to Idolatry. For the Text faith, vers. 4. When Solomon was old, his Wives turned away his heart after other Gods: and his heart was not perfect, as was the heart of his father David. Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. Vers. 7. Then did Solomon build an high place for Chemosh the abomination of Moah, in the hill that is before Jerusalem; and for Molech the abomination of the children of Ammon. And likewise did he for all his strange wives, which burned incense and sacrificed unto their Gods. Vers. 9 And the Lord was angry with Solomon, because his heart was turned from the Lord God of Israel, which had appeared unto him twice, and had commanded him concerning this thing, that he should not go after other Gods, but he kept not that which the Lord commanded.  
Now it's manifest, Solomon was so far from being punished for marrying these Women, that he was not so much as reproved for it, nor warned about it as his evil: But the sin for which the Lord punished him (in his Son) by rending away his Kingdom, was his great and many Idolatries. His forsaking God and worshipping Idols. So that this place affords nothing to prove the Proposition.  B. 
In Ezra 9.2. We find the the Trespass of taking strange Wives complained of as their sin. And in Chap. 10.3. they agree to put them away, and such as were born of them. And in vers. 7. They made Peoclamation throughout Judah and Jerusalem, unto all the children of the Captivity, that they should gather themselves unto Jerusalem; And that whosoever would not come within three days, should have all his substance forfeited, and himself separated from the Congregation. And in Nehem. 13.23. we find, There, was those that had taken Wives of Ashdod, Ammon, and Moab. And their children spoke half in the Speech of Ashdod, and could not speak in the Jews Language. And Nehemiah contended with them, and cursed them, and plucked off their hair, and made them swear by God, saying, you shall not give your daughters unto their sons, nor take their daughters unto your sons, nor for yourselves. Thus strict you see they were against this Evil.  
But besides, this matter is further explained in Ezra. 9.10, 11, 12. And now, O Lord our God, what shall we say after all this? for we have forsaken thy Commandments which thou hast commanded us by thy servants the Prophets, saying, The Land whither you go to possess it, is an unclean Land, with the filthiness of the people of the Land, with their abominations, which have filled it from one end to the other with their uncleanness. Now therefore give not your daughters unto their sons, nor seek their peace, nor their wealth for ever, etc. From all which I collect three things.  
First. The sin was very great.  
Secondly, Contrary to God's command, which you said was but cautionary.  
Thirdly, That their marrying with Egyptians, Moabites, and Amorites was as sinful as with any of the other Seven Nations; which (I think) doth fully prove the Proposition.  A. 
To this I shall answer, beginning with the last first: that mention is made of their marrying with Moab, and Ammon, and Egypt, is true. But that this is acknowledged as their sin doth not appear, but much of the contrary. For, first in Neh. 13.23. mention is made of Jews that married wives of Ashdod, Moab and Ammon. But what then.  B. 
He contended with them; and cursed them, and smote certain of them, and plucked of their hair, and made them swear by God, saying, You shall not give your daughters to their sons, nor take their daughters unto your sons, nor for our selves, vers. 25.  A. 
That he contended with some body is true; But with whom did he contend? It was with those that had married Wives of Ashdod, for so saith the Text, vers. 24. And their children spoke half in the Speech of Ashdod, and could not speak in the Jews Language. And I contended with them. Them, whose Children spoke in the Language of Ashdod. Now Ashdod was part of the Philistines, and of the Sons of Anak. See Jos. 11.22. 1 Sam. 5.1, 2, 3. And although in Ezra 9.1. you have an account of Marriages made with Moab, Ammon, and Egypt; yet when you find Ezra making acknowledgement of their sin, you then find him limit the complaint to the seven Nations in the 10, 11, 12. verses. And now, O Lord our God, what shall we say after this? for we have forsaken thy Commandments, which thou hast commanded by thy servants the Prophets, saying, The Land whither ye go to possess, is an unclean Land, with the filthiness of the people of the Land, with their abominations, and have filled it from one end to another, with their uncleanness.  
Now pray mind who those people were, not Moab, Ammon and Egypt, they were not the people they were forbid to marry withal, by the mouth of the Prophets, but the contrary, as hath been showed from Deut. 23.1, 2, 3, 4, 5, 6, 7, 8. Nor were they the people whose Land they were to possess. Deut. 7.1. Chap. 20.17. so that it appears your first Objection is grounded upon a mistake.  
Secondly, You urge, it's contrary to God's Command, which is acknowledged. But yet by Command here we are to understand such Commands as are prudential, as hath been said before. And that its so to be understood, both in this of Ezra, and that of Nehemiah is plain from the words, Ezra 9.12. You have the Reason of the Law given in this Case, as well as the Law itself. Now therefore give not your daughters to their sons, neither take their daughters to your sons, nor seek their peace or wealth for ever. And why? That ye may be strong, and cat the good of the Land, and leave it for an inheritance to your children for ever. It was not their places in the Congregation, nor their names in the Book of Life that was in danger, if they broke this Command: But their possession of the Land, and inheritance of their Children. To which agrees Jos. 23.12, 13. And in Nehem. 13. When he had made them swear, They should not give their daughters to their sons, nor take their daughters to their sons, nor for themselves. The reason follows in the 26th Verse. Solomon who was a wise King, yet him did Outlandish Women cause to sin. So that the thing is, the avoiding the occasion of temptation, which is here endeavoured after.  
Thirdly, As to the greatness of their sin, It did not lie in their Marriages, but in their Idolatry. For they did not only marry with Ashdod, but brought up their Children in the Language of Ashdod: which we have reason to believe, was to fit them for the Service of Ashdod. And in Ezra 9.1. we find, That they had not only married Wives of Strangers, but done after their Abominations. This makes the Wound wide, and want a Plaster. And when they inquire how this came about, and find they were beguiled and enticed by their Wives, they then resolve to separate then, who might otherwise never have been molested, had not Idolatry been the cause thereof.  
But again, this was a prevailing evil which did endanger their State, which at that time was very feeble: for many had done it, vers. 13. yea, many leading men. The Princes and Rulers, vers. 2. And many of the Priests, Chap. 10.18. Now when an Evil, nay, that which looked but like an evil, came so much into fashion, it was time to take some speedy course to suppress it, as we see they did; though had it been separated from its evil consequences might well have been born.  
But lastly, Neither this nor any other of your Demonstrations, do at all prove the Proposition. You remember the Question is, Whether a Contract of Marriage made between two persons of different Persuasions about Institutions in matters of Religion, being performed and continued in, be lawful or unlawful?  
Now, all the Instances you have given, where Marriage is forbid, or pretended to be forbid, the difference is about the moral part of Religion. Either the persons believed in false Gods, and had no knowledge of the true God, or else, if they did own the true God in any sense, yet they owned other Gods besides him. As Balak offered Bullocks and Rams once and again to the true God; but yet did not renounce Chemosh their own God whom they had adored.  
And this is the case, in all those places which you have quoted, both in the Old and New Testament; both where the thing is forbidden, and where the punishment is also mentioned; which, if you please to view once more at your leisure, you will find in Exod. 34. Deut. 7. chap. 20. Joshua 23. Judges 3. 1 Kings 11. Ezra 9 Nehem. 13. And those in the New Testament have the same difference, only with this Addition; The Jews and Christians differed about our Blessed Lord and Saviour, which is none of our differences at this day, ours not being about God and Christ, but about Institutions; and not about Institutions themselves, but about the Modes of Institutions, which surely cannot make us unfit to enjoy civil Society one with another.  
There is none of you maketh this Doctrine an Article of Faith to receive persons into the Church: And why then should it be an Article to put them out, when duly admitted? Surely this would be worthy Consideration.  
And before you proceed to deal with Persons for Marriage, examine what Law they have broke; and be sure you presume not above what is written. Remember what is said, Deut. 4.2. You shall not add unto the word which I have commanded you. Prov. 30.6. Add not thou unto his words, Revel. 22.18. And the Lord give us Understanding, and make us conformable to his Will in all things, and unite our Affections, that we may live in Love and Peace, to the Honour of God, the Credit of Religion, and our own Comfort. Amen.  A. 
BUT that nothing may be left undone, that may tend to the satisfaction of the most Conscientious (or rather more Scrupulous) we will (if you please) consider the other part of your Principle: For tho' this be enough (and more than enough) to them that have not espoused a Princiiple; yet for the sake of some, it may be profitable to say something touching the matter of Dealing with such as marry out of the Bounds of the Church, and take them Yoke-fellows with whom they are not agreed about the Institutions of Religion.  
And that we may come the sooner at our Design, I will grant (for Arguments sake) That such Contracts of Marriage as have been before debated, are unlawful. And yet it remains a question, whether the Church hath any Power or Commission, to deal with, or excommunicate such as do so marry?  B. 
Yes, (without doubt) they have.  A. 
If they have, it must be by Precept or Example: But there is neither Precept nor Example; therefore no Power or Rule given to the Church, to deal with such Offenders.  B. 
Why, you grant the Contract of Marriage to be a Sin, and then the Church is bound to deal with such to purge herself from Sin, Levit. 19.17. Thou shalt in any wise rebuke thy Neighbour, and not suffer sin upon him.  A. 
By Sin in this place, is meant such just Offences as are committed against us by our Brethren, which are indeed Breaches of the Second Table in the Decalogue. As for Instance, if a man do me wrong in my Name, Person or Estate, that I should not seek for private Revenge, and bear Malice to him in my heart, but tell him of his fault, and endeavour that he may be made sensible of his failing in order to a Reconciliation. And like unto this, is that in Matt. 18.18. If thy Brother trespass against thee, go and tell him his fault between thee and him alone: if he hear thee, thou hast gained thy brother.  
But this must be then in such Cases as are plain and demonstrable, and out of dispute. But this makes nothing to this case in dispute; where, if you use the greatest of your Skill, you can no way convince me I have done an Evil.  B. 
Must the Church then bear with Sin?  A. 
With some Sins she cannot without destroying her own Constitution: as the Principles upon which she is built may not be dispensed withal. But this of Marriage is none of those Principles, and therefore she may bear with it, though it be an Evil: For she must bear with many Sins, because there is none of us but offend, James 3.2. In many things we offend all.  B. 
We have the Example of God dealing with the Jews, for the breach of his Law in this case, Judges 3.5, 6, 7, 8. The Lord sold them into the hand of the King of Mesopotamia.  A. 
But it was not for the sin of Marriage alone, but for Idolatry; for serving their Gods, and serving Balaam and the Groves, as well as Marriage.  B. 
But the Lord was displeased with Solomon for marrying Strange Wives, and rend the Kingdom out of the Hand of his Son, and gave it to his Servant, 1 Kings 11.11.  A. 
But this was also accompanied with great Idolatry; nay, with most notorious Idolatry. Not only with worshipping a false God, but many false Gods: And not only worshipping false Gods, but building high places for them; and that near the place where he had built the Temple. And all this was done after God had warned him to the contrary, 1 Kings 11.7, 8, 9, 10, 11.  
And further mind, that Solomon married the Daughter of Pharaoh when young; and (it's to be supposed) many more of those Women in his Middle age: and yet his Reproof came not till he was old. And therefore, not for those Marriages, but for his Idolatry which he was brought into by those Women.  
Besides, these can be no Precedents to you, because God is here Judge and Executioner himself; whose Example you may not follow without a Precept. He struck Uzzah dead for touching the Ark. 2 Sam. 6.6, 7. But that is no Example to you to excommunicate a man that is fearful, lest the Bread should fall, or the Wine be spilt at the Sacrament of the Lord's Supper; and therefore puts forth his hand to support it.  B. 
But we have an Example in Ezra and Nehemiah, Ezra 9 and 10. chap. and Nehem. 13.5.  A. 
Neither of these hit the Case: For here is the Wickedness of Idolatry, joined with the Folly of their Marriages, Ezra 9.1. Doing according to their Abominations, even of the Canaanites, etc. The most wicked of all.  
Now if you would be pleased to let alone our Brethren and Sisters, till they forsake their Principles, and become vain in their Lives: I think none would have cause to be offended; but greatly to commend your care and diligence in dealing with vain persons.  
But further, This is no Precedent, because this was not a separating the Offenders from the Congregation, but putting away their Wives and Children from them. And how well this agrees with Excommunication, I leave to consideration.  
And lastly, It's no Precedent to us, because it was under that Dispensation which concerneth not us, nor are we bound by their Laws, nor our differences so great about Religion.  
And further, we ought to consider the degrees of sin, for every sin is not of the same degree; as may be seen in Levit. 20.10, 11. you find some sins to be punished with Death. Those in vers. 17, 18, 19 with Excommunication. Those in vers. 20, 21. God reserved in his own hand. And so he hath done that of Marriage, as we see all along, he hath punished that offence, at such times, and in such a manner as best pleased him. Sometimes he hath done it after one manner, and sometimes after another, but never gave a Rule to the Church, how or when to deal with persons about that matter.  
And observe, you never find God himself, nor the people of Israel, so much as once complaining of persons for those Marriages, until they added the sin of Idolatry thereunto. And yet it's incredible to think, that they being a numerous people, and the Canaanites dwelling amongst them in all parts, and amongst every Tribe, as you may see in Judg. 3. that they could at any time be without some Offenders in this matter.  
But the sin of Idolatry is often spoken of, and God found to punish it, when nothing of Marriage is named, 2 King. 17.12, 13, 14, 15, 16, 17, 18, 19, 20. 2 Chron. 24.18. It would be burdensome to show the many Precedents of this kind, of which the Scriptures are so full, in the Books of Judges, Kings, Chronicles, and the Prophets. But I leave this, hoping upon better thoughts you will find you have met with nothing in all this to justify your proceed, in withdrawing from such as marry out of the Congregation, unless it be accompanied with some other aggravation; as all those were which you have brought to justify your, and the Congregations proceed.  B. 
But we are exhorted, 2 Thes. 3.6. To withdraw from every Brother that walks disorderly. And therefore we have good warrant from hence to withdraw from such as marry out of the Church.  A. 
This Text is no general Rule, but is plainly designed against such who are idle and negligent in their outward Callings, scandalous to Religion, and reproachful amongst men. As you may easily see if you viw the Chapter; for in vers. 6. he saith, Now we command you, Brethren, in the name of our Lord Jesus Christ, that ye withdraw from every Brother that walks disorderly, and not after the Traditions which ye received of us. For yourselves know ye ought to follow us, for we behaved not ourselves disorderly amongst you. Neither did we eat any man's bread for nought, but wrought with labour and travel night and day; that we might not be chargeable to any of you. Not because we had not power, but to make ourselves an ensample to you to follow us. For even when we were with you, this we commanded you, that if any would not work, neither should he eat. This is (you see) the ●●le. Now you may see the disorder in vers. 11. For we hear that there are some which walk amongst you disorderly, working not at all; which is a great scandal unto Religion.  
But further, They are Busybodies, meddling with other persons, and things that do not concern them. Now them that are such we command and exhort, that with quietness they work and eat their own bread. For it's unreasonable that such men should live upon the fruits of others labours. It's an evil, yea, a great evil; it makes a man worse than a Moral Infidel, 1 Tim. 5.8. But if any provide not for his own, and especially for those of his own house, he hath denied the Faith, and is worse than an Infidel. Now if any man obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed. Withdraw from such Scandalous Immoral persons. And this is the design of the Apostle in this Text.  
Now, how much is this to the purpose, to encourage you in withdrawing from persons for Marriage? which is,  
First, Honourable and commendable in all, Poor and Rich, Heb. 13.4.  
Secondly, Agreeable to Nature, and approved amongst men. Who ever heard Religion reproached by reason of the Marriage of any Man or Woman, that married a sober person, and lived accordingly?  
Thirdly, you may remember, that God did at all times (upon occasion) bear with the breach of his positive Law, (as I could give instances in divers Cases) when it fell in competition with the Moral Law. As, david's eating of the Shewbread: And the Disciples plucking the ears of Corn, Mat. 12.1. Mark 2.23. Luk. 6.1. But to give you one full instance, Take the Case of the Gibioni●es, Jos. 9 which were a part of the Seven Nations God had commanded Israel to destroy: as you may see, if you compare Deut. 7.1. with Jos. 9.7. 2 Sam. 21.2. yet these people (by craft) made terms with Joshuah and the Princes of Israel. Swore to them in the Name of the Lord, Jos. 9.15. which was a perfect breach of the Command of God: as you may see Exod. 34.12. compared with Deut. 7.1. yet when this Covenant was made, here was no means of Repentance; this Oath must be kept, and the Gibeonites must live, tho' to the discontent of the People, and breach of the Law, ver. 18, 19  
But further, it's to be observed, that this Contract was accompanied with many sinful Circumstances.  
First, With Lying and Dissimulation in the Gibeonites, pretending that they were of a far Country, that they had traveled till their Shoes were worn out, their Bread mouldy, and their Bottles rend; and yet none of these were otherwise than when they came from their own homes, v. 4, 5.  
Secondly, That the Fame only, which they heard of the wondrous works of the God of Israel, moved upon their people to send early to get acquaintance with this people, v. 9 when indeed it was only the fear that was upon them, that they should have been destroyed in a few days; Israel being entering upon their Borders.  
Thirdly, When it was put to them, whether they were not their Neighbours? They confidently affirm themselves to be of a very far Country; and that the Fame they had heard of the God of Israel, had moved them to this Journey, and to make suit for acquaintance and peace with this People, v. 7, 8, 9, 10, 11, 12, 13, 14.  
Fourthly, There was too great Credulity in Joshua and the Princes: For if they had made but a small doubt of their pretences, and waited a little time, they had been better informed, v. 16. For after three days, they heard they were of their Neighbours, and that they dwelled amongst them.  
Fifthly, There was a great neglect in Joshua and the Princes of Israel, in not ask Council of God, ver. 14.  
Sixthly, An Offence given to the People or Congregation of Israel, vers. 18.  
So that (one would think) here was room enough from these Objections, for Eleazar and the Congregation to have dealt with Joshua and the Princes, and to have renounced the Oath, and broke the Covenant that was made with the Hivites. But so far were they from this, that when the people murmured against the Princes, they tell them there was no remedy: For they had sworn to them in the name of the Lord, and therefore they might not tonch them, v. 19, 20. lest wrath should be upon them.  
And further, it's very observable, that Saul being more zealous of the positive, than of the moral Law, went about to destroy this People; & the Lord was displeased at it, and punished it (in the days of David) with three years' Famine; which Plague was not removed, till seven of the Sons of Saul were delivered to the Gibeonites, and they hanged them up in the Hill before the Lord, and after that, God was entreated for the Land, 2 Sam. 21.1, 2, 3, 4, 5, 6, 7, 8, 9, 14.  
So that here you see, a Church is sometimes bound to bear with the breakers of a positive Law; Tho' I would not have this strained to countenance any neglect of duty in any man, much less any presumptuous sin: From which the Lord preserve us.  
Fourthly, You need not make it strange, that men should live in the breach of some Laws, and yet never dealt withal by, the Church: For you yourselves have persons amongst you, which live in the neglect of some express duties, and yet you deal not with them. For instance,  
First, When did you deal with a man that neglected to pray for his Superiors? And yet it's a duty plainly enjoined in the Gospel, 1 Tim. 2.1, 2, 3.  
Secondly, There is no duty more plainly expressed in the Gospel, than Contribution to the Ministry; (no not Baptism itself,) and yet, who did you ever deal withal for that neglect? Notwithstanding it be so plainly expressed in the Gospel to be the Ordinance of God, as the Apostle showeth, 1 Cor. 9 v. 1. and so on; and v. 14. Even so hath God ordained, that they which preach the Gospel should live of the Gospel. Even so hath God ordained, even as sure as men go not a Warfare at their own charge; but at the charge of the Country whom they serve: Nor men plant not a Vineyard, and eat not of the fruit thereof. The Ox that treadeth out the Corn was not to be muzzled, Deut 25.4. but might eat of the fruit of his labour; and the Priests that minister at the Altar, might eat of the holy things belonging to the Altar. And if this be true, even so true it is, That we the Ministers that preach the Gospel, should live of the Gospel; which is also further enjoined, Gall. 6.6. Let him that is taught in the word, communicate to him that teacheth in all good things. What duty more plain in the Scriptures? What more agreeable to the Common Sentiments of mankind, and to reason and Justice? A Duty much neglected. Nay, some have declared themselves against it in their Principles: And yet, who is it calls persons to an account for this neglect? Tho' by this means the Church is made weak, God dishonoured, and the Gospel reproached, and many faithful Labourers driven to want and great necessity; and others discouraged from concerning themselves with that dangerous tho' glorious work.  
And now Brother, let me (in the fear of the Lord) entreat you to consider these few things.  
First, What a Yoke do you put upon the Necks of the Disciples, and more especially on the poor Women? The modesty of whose Sex, and custom of their Country will not admit them to seek Mates for themselves: And none in the Church perhaps take notice of many of them; and in the world they must not marry, tho' their Advantage be never so promising, and the prospect of their fnture happiness never so perspicuous; yet they are bound by this Law, to slight all opportunities and offers of this kind, and to deny themselves of those happy enjoyments which God hath provided, and nature inclines them to, and which (next to Food and Raiment) is most desirable of all outward Blessings.  
How many have I known who have been kept in Bondage till the Flower of their Age was past, and at length have been forced to make a breach upon your Principle, and bear your Frowns how severe soever?  
Secondly, Consider how ridiculous this dealing is in the esteem of others, not only amongst the rude and profane, but amongst the sober minded. What doth the Presbyter or Independent say to this? Do they think it good dealing? And do they look upon you as wise Men, to deal thus with persons for marrying with them, and with such as they esteem faithful and upright? And yet you shall account such Marriages Fornication? Do they not think you are not only besides the Truth, but your Wits also?  
It's not sufficient to tell them you have a Precedent in Ezra: for they may tell you, that if the men of Israel had never married with a Canaanitish Woman, but made (instead thereof) a Covenant for so many Acres of Land, and one of the Conditions had been to have worshipped Baal-peor, or Balaam, it had been altogether as sinful, Exod. 34.12, 12, 14, 15, 16. Deut. 7.23. chap. 20, v. 16, 17, 18.  
Thirdly, Consider what a stumbling block you lay before the youger sort, both Men and Women; and think what a Lion it is in their way: When, tho' they like the people well, are convinced of the truth of the Gospel; yet, if they understand this Yoke, they will be twice advised, before they close with such a people; especially those whose Fortunes are like to be advanced in the world. And thus, you do not only deprive yourselves of a Brother or a Sister, but the Poor of a person capable to yield them relief.  
Fourthly, Consider what a sad account you will be able to give in the day of the Lord, if all these your proceed be grounded upon a mistake: And that you have pretended Gods warrant, when he never granted any such, nor appointed any under him to concern themselves in that matter, but kept it to himself. And yet you have used his Name and Authority, without his Commission. What will you say, if you be called to an account, for grieving some, and causing others to turn aside?  
And lastly, That you have in the Name of God, shut both Men and Women out of the Church, and (as much as in you lay) out of Heaven itself: And all this upon a a presumptuous Zeal that God is honoured thereby, tho' you can give neither Precept nor Example to warrant your proceed.  
Surely Brother, It will become you, and the rest of our Brethren, to consider well of these things. And let not a passionate Zeal transport, nor a prepossessed Judgement prevent you from detracting any thing that may appear to be to the prejudice of the Truth, and the Peace of the Church: which I pray God may daily increase, to the honour of his Great and Glorious Name. Amen.   

AN Appendix, By way of Caution; or, a Word of Advice to the Unmarried.  
MY dear Brethren and Sisters, let not any thing in these Papers give you any occosion or encouragement to marry with such persons whom you have cause to fear are Careless and remiss in the matters of Religion, for Virtue is Virtue still, and Piety and Religion are to be embraced. And as God hath made you rational Creatures, he expects you should show yur selves such in the management of your affairs; and more especially in those great affairs of Religion. And if you are such as mind the concern of Religion, you will endeavour to sort yourselves with such Company as will promote it: at least with such as may not hinder you in the performance of your Duty therein.  
And I pray consider, if you have any matter of Employ but for one Year, would you be willing to unite yourself with, or to such an one as should at all times be your hindrance, and be putting you upon discouragements? And if you would not entertain such a Companion which you could change in one year, because they were an hindrance to you in a small concern, why should you not be much more careful in the choice of a Yoke-fellow? with whom you must remain for the term of one of your Lives, and who will certainly be an hindrance to you in your Soul-concerns, if they be persons of evil Lives and corrupt Manners.  
My Friends, Tho' I have endeavoured to make it appear, that to marry a person with whom you differ about matters of instituted Religion, is not sinful without other circumstances attending it. Nor is it a matter the Church hath power to deal with you for: yet God's Eye is upon you, and he seethe your Actions, and knoweth your thoughts, and what regard you had to Religion, when you made your Choice of a Yoke-fellow. And be sure God will visit you according to your desert, in one kind or another, and at such times as pleaseth him.  
And further consider, it was not for nothing that God warned Israel in that Case, and foretold them the danger of marrying with persons inclined to evil Courses. Man's heart is prone to evil, and therefore he had need to take heed he be not ensnared by his own actions, and that he condemn not himself in those things which he alloweth.  
Let me therefore advise you to beware of such as these, and come not nigh the door of their houses, Prov. 5. vers. 8.  
First, Be sure to avoid the lewd and profane: marry not with such: It cannot be done without violence to your own Reason, great offence to your Brethren, and scandal to Religion. And if so, then great dishonour to God also. For such will be the effects of your Marriage, that you can neither live with comfort nor credit. Comfort you can have none, because God is dishonoured every day in your Family, and you cannot avoid it: but the more you endeavour a Reformation, the more sin is committed, and the name of God blasphemed. And as to your credit and reputation, it's much impaired by being yoked with such a dishonourable person, and more especially is a man dishonoured by a vain and lewd Wife.  
And although it be the concern of a Woman to be careful, and beware of this evil, yet it's more the concern of men to avoid this evil. For a man is much more disshonoured when he hath a wicked Wife, than a Woman by a wicked Husband; though both more than I am able to express: and Gods name dishonoured far beyond all expression. Take heed therefore of the Lewd and Profane.  
Secondly, Beware of the Contentious and Froward, as being very unfit for Society; and more especially so near an Alliance as is between a man and his wise: Prov. 9.13. A foolish Woman is clamorous, she is simple and knoweth nothing. Chap. 21.9. It is better to dwell in a corner of the house to, than with a brawling Woman in a wide house, Chap. 25.24. Chap. 27.15, 16. Chap. 3.32. The froward is an abomination to the Lord. The froward mouth is hated of the Lord, Chap. 8.13. And for a further demonstration of this evil Society, see Ecclus 25.13.  
Thirdly, Beware of the Proud and Ambitious. Many are the evils which attend those that are so yoked, and they may well fear a Curse to attend upon it, Prov. 13.10. Therefore beware, more especially you my Brethren, who have the liberty of Choice, and may with care and diligence escape these snares. Take heed of proud and ambitious Women, it will be no small grief to meet with such an one, who shall disdain your Birth, Parentage, and Relations; your Education, Trade, and Employment; the provision you make for her, and maintenance you allow her. When she shall always be striving to live high, in pomp and vain glory; striving to excel her Neighbours and Acquaintance in her way of Living, and in her Garb; but never in Virtue and Humility. This (I say) will be your grief and unspeakable trouble, if you fear the Lord. Labour therefore to avoid such.  
Fourthly, Beware of the Extravagant and Wasteful. For this is an evil will prove a great Snare unto you, and breach of your Peace, and is attended with Want. He that loveth pleasure shall be a poor man, and he that loveth wine and oil shall not be rich, Prov. 21.17. And (you Brethren) consider, if you meet with such Wives as shall waste and consume the Fruits of your careful Labours, it it will be no small grief to your Spirits; and the greater, because you know not how to reform it in a Wife. A Servant you may correct, or put away; but with a Wife you must bear. Therefore take heed of such, and avoid them.  
Fifthly, Beware of the Careless and Slothful. This is also a great evil, and will break your Peace, and create strife and contention, a thing a man cannot bear in a Wife, whom he expects should improve her part in a diligent improving herself in her place, for the good of her Husband and Family: and if she be careless of her Duty herein, how will he be able to bear it in her?  
And likewise the Wife that hath an idle careless Husband, What is her grief? How many her cares? And what discontent will arise from this, is not easily told, and more uneasy to be born. He becometh poor that dealeth with a slack hand, Prov. 10.4. Drowsiness will  a man with Rags, Prov. 23.1. An idle Soul shall suffer hunger, Prov. 19.25. Beware therefore of such, and avoid them.  
And now my Friends, you that have your Choice to make, make it your business to yoke yourselves with such as are sober and pious, quiet and peaceable, humble and lowly minded, frugal, careful, and industrious: for all these good qualifications are needful in one with whom you join in so close a Relation; & in the want of any of these, you will want so much of your Comfort. But above all, mind Meekness and Humility. Those are Graces will greatly tend to your Comfort, and if you prosper in the world, will teach you so to improve yourself and your enjoyments, as will make them truly comfortable to you. And if Poverty be your portion, yet will these Graces greatly enable you to bear your wants and afflictions. It will be joy to your hearts, when you can with joint consent go to the Throne of Grace, and return thanks to God for mercies received, or to beg of God Blessings that are wanting.  
And this may be done, where there is difference in Opinion about Instituted Religion, you all believing there is One God, who is the Fountain of all our Mercies, and hath Rewards and Punishments at his disposing: And unto him it is you direct your Prayers. And being agreed about this Holy Duty, you may with Zeal perform it, and in Faith wait for a Blessing.  
But yet (in the close of my Advie) if thou, findest a person in the Church holy and humble, prefer such an one before Riches and Beauty; for both these are vain and perishing: but Virtue will abide, and be both a Comfort and an Ornament. Whoso findeth a Wife, findeth a good Thing, and hath obtained favour of the Lord, Prov. 18.22. which is to be understood of a Good Wife, which otherwise can be no Blessing; as hath been showed in the second particular way of Advice. And further, Solomon hath it, Prov. 19.14. Houses and Riches are the Inheritance of Fathers, but a prudent Wife is from the Lord. Now where Piety and Prudence are in a Man or Woman, it is a great Blessiing to their Yoke-fellows; but much the greater when they agree in the Principles of Religion, even about Institutions. For where the Man and Wife differ about Baptism and the Lord's Supper, there will many times arise unpleasant Discourse, and it may be let in Contention and Strife, if not prevented by much watchfulness on both sides. And tho' Wisdom may so govern, that the Gospel may not be reproached by it, nor the Church offended at it; yet you may want of your own Comforts by means thereof. And you do (without all doubt) lay yourselves the more open to Temptation, and may the sooner be led into a Snare. See Exod. 4.25, 26.  
I therefore beseech you, have a care in your Choice, and marry (if you can) with Baptised Persons, and such as are prudently zealous for their Profession.  
And let me tell you, it will be a great Comfort to you, when you can go together to hear the Word, and to partake of the Ordinances of God in his Church. How may you discourse of what you have heard from the Preacher? And what sweet Communion you had at the Lord's Table? And with what Comfort and Unity may you go to the Throne of Grace, and return thanks to God for that days Mercy? Which Comfort will be all lost (or much hindered) where the Man and Wife differ about Institutions, and more especially about Baptism and the Lord's Supper.  
And again, you cannot so well instruct your Servants, nor tutor your Children where you have this difference: which you may (to your grief) sinned unpleasant to you when it is too late.  
And again, For a Baptist to marry with one of another Persuasion, is not so honourable in the esteem of Brethren; nor doth it declare so high an esteem of your Profession as you ought to have, and more especially in a Man who hath the liberty of his own Choice.  
My Advice therefore is, as you tender your own Peace, your Reputation, the Honour of God and Religion, make your Choice in the Church: For tho' (I say that if you do not) the Church ought not to deal with you; yet God Almighty may, and certainly will, at some time or other, and in some kind or other, if his Name be dishonoured thereby.  
And further, let me tell thee, that if thou shouldest (in the Church) be decived, yet thou wilt find a great support to help thee under thy Burden, when thou canst truly say, thou madest this Choice upon the account of Religion, and not for Worldly Advantage.  
But perhaps some will Quaery why this Author followed not this Advice himself, when it was his own Case?  
To which I freely Answer, it was my Folly, and that which I commend not in myself, and seeing the inconveniencies, am the better able to give Advice to others, that they grieve not their Brethren, as I have done, nor make themselves work for Repentance, though by this I would not be thought to reflect upon her that never was an opposite to me in Religion, but a help; and through God's Grace herself soon embraced the Truth, praised be his Name.  
Now be sure that you mind to choose the Virtuous, that you be not prevented of your Comforts. And the good Lord direct your hearts, that (in this great Work) you may do nothing to your own grief, and God's dishonour; but on the contrary, all may be done,  
First, To God's Honour.  
Secondly, Your own Comfort, the comfort of your Friends, and the credit of Religion: Which is the hearty Prayer of,  
Your Friend and Brother, Stephen Tory.   

POSTSCRIPT.  
AND now, my Dear Brethren and Sisters, bear with me a few words, in which I make bold to direct you how to Marry, as well as who to Marry.  
And first, To you my Brethren, I pray you be advised in a few things.  
First, When you think to change your Condition, consider whether you be fit so to do. Think how you can maintain a Wife. For, if thou canst not maintain thyself, thou dost but abuse that Woman whom thou marryest, unless she can maintain thee, and hath not an expectation from thee, which is seldom known. And let me tell thee, the want of this Consideration, hath been a grief to many when it hath been too late. But I seldom knew any that had cause to repent their careful proceeding in this matter. Nor speak I this to cause dispondency in any honest sincere hearts, who in a low condition use their endeavour, and trust in God's providence; but I speak this to warn the unwary, and to curb the presumptuous.  
Secondly, Consider how thou canst govern a Family; How thou canst govern Servants, and Tutor Children, and behave thyself to a Wife. That as the State of Marriage is an Honourable State, so take heed it be not dishonoured by thy inadvertency.  
Thirdly, Take heed that you make no promises of Marriage, and when you have done draw back, and break your Vows made in secret. For know, that Vows and Contracts made in secret are known to God, who will not fail to do right, and therefore take heed of breaking your Vows. Nay, my Advice is to all men, to take heed of making show of Love to any person, whom they do not really intent to marry; there is many times great grief comes by this means, and therefore be advised.  
Fourthly, You my Sisters be Wise, consider whether you be able to perform your Duties in your places; and also take heed of foolish Fondness. Think not that every man that speaks friendly to you, or looks pleasantly upon you, is in Love with you, and hath a mind to live and die with you. Neither be proud and disdainful, nor unfaithful; but consider, you are about a great Work ordained of God for you to do, and therefore do it in his fear, and by his advice. Take advice of your Friends, and the wisest of your Acquaintance, and also make your Prayer to God for his Assistance, and wait on him for Counsel, and this is the way to prevent miscarrying.  
Fifthly and lastly, I advise you both Brethren and Sisters, let the outward Ceremony be performed according to the Law of this Land (or other Country where you dwell.) And seeing the outward part is appointed by the Law, to be performed by the Clergy, make use of their Authority. Without which, though I will admit you may be honestly brought together without sin, yet not safely, nor with that Reputation as you may be otherwise.  
These few things I thought good to spread before you, leaving the Answer to all Objections about this part of Advice, till I see some made against it. Farewell.   

A Second POSTSCRIPT by way of Advice, to all those that either have, or hereafter shall marry with such as are of contrary Minds in the Matters of Instituted Religion.  
MY Friends, let me advise you, that you take heed you forsake not the Truth, to which you have attained; be not drawn away by your Yoke-fellows that are contrary minded, but know it was that very thing of which God forewarned Israel, Exod. 34.16. Deut. 7.4. and not only told them the danger of being drawn away, but the punishment that would follow thereupon, Jos. 23.16.  
Secondly, Let me advise that you so be have yourselves with such Christian Respects, Meekness and Sobriety, as may prevail upon your Yoke-fellows to embrace the Truth, or at least to prevent them from thinking evil of the way you profess, because of your uneven walking.  
Thirdly, My Advice is, that you forsake not the Assemblies of your Brethren, nor the hearing of the Word preached; neglect not any good Duty, be not careless in your Devotion, nor remiss in any good Work; let not your Zeal cool, nor your Love decay, but let it be seen you have yet the same Assections towards God, his ways and people that ever you had; and that you do not proffer your sensual Pleasures and carnal Delights at that rate, to put you out of love with the ways of God; and let not the Frowns and Discontents of some of your weak Brethren put you out of the way, and cause you to neglect those things which your own Consciences incline you to: And all you that have left your Congregations, and neglected your Duties, I advise you to return and redeem the time you have lost, and make peace with God, and (as much as in you lieth) with your Brethren.  
Fourthly, I advise you that you forsake not the Lord's Table voluntarily, and when you are forbid to partake of that Sacred Ordinance by any of your Brethren, bear it with patience, and make your humble Addresses to the Church for a Reconciliation, and wait a while with patience, and let your Brethren see your love to them, and your desire to enjoy your former Privileges; and when you have waited from time to time and cannot prevail, than you that live where you may find other Society, (as all those in London may) I advise that you apply yourselves to some other Congregation of your own Profession, where you may be entertained; that you may thereby be preserved from those Decays which you will be apt to fall into, if you use not the greater diligence: Which that you may do, the Lord bless what hath been said, that you may be kept from falling, and may be preserved to his Heavenly Kingdom, which is the hearty Prayer of your Friend and Brother,  
S. Tory.  
FINIS.