Seven Treatises, Treatise 2 · Chapter 16
CHAP. 16. Of certaine duties to men, in the fift, ſixt, and ſeuenth commaundement, the obeying whereof is a part of the godly life.
NOw followeth another branch of the ſecond part of this godly or Chriſtian life, requiring of vsus righteous dealing towards all men: Where by the way, this is to be carefully regarded, that ſeeing there is an apparant diſtinction and difference betwixt thoſe forenamed duties of holines to God, and theſe of righteouſnes to men which ſhal follow, and yet both alike commaunded; therefore that no man diſioyne in his practiſe, or ſeparate the one from the other, ſeeing the Lord hath ſet them downe ioyntly together. I ſpeake this, becauſe there are many,Duties to God and man not to be ſeparated. who delighting in hearing the word preached, and prayer, and reading (which are duties directly appertaining to God; yet are very negligent in performing that which is due to men; as in doing workes of charitie to the poore, liuing peaceably and comfortably in mariage, or in ſhunning haſtie iudging of their brethren, and in being dutifull to ſuperiours, as magiſtrates, parents, maiſters, (when yet they commaund in the Lord:) and ſo, contrarily ſome ſhall be found doing many things commendable to men, and no religion in them towards God. Which thing, if it be of ignorance, is a ſhamefull blemiſh in them, who are guiltie of it, ſeeing they hauehave had ſo long a time graunted them of God, in which they might hauehave learned better: but if after it bee knowne, it remaine ſtill;Iam. 1.27. it plainely teſtifieth that there is in them a wilfull diſobedience againſt God, and that the beſt of their workes are in vaine.
And before I enter into the particular duties of righteouſnes to all ſortes of men, it is here as in the fitteſt place to be taught,Beare louelove to al. which cannot be afterward ſo conueniently added: That we hauehave this minde in vsus, that we beare louelove towards all men euen our greateſt enemies; from which ground and roote of louelove, we may be readie to performe all the duties, which we ſhall know to belong to them from vsus, required particularly in the commaundements following: And ſecondly, that we ioyne with it an other generall vertue,Brotherly kindnes to Chriſtians. which is brotherly kindnes to Chriſtians, which are brethren with vsus, which is an holy and eſpeciall louelove of one faithfull brother towards another. And theſe two,1. Pet. 1.7. are thoſe which Saint Peter ſpeaketh of, when he ſaith, ioyne with brotherly kindnes, louelove: where this vertue is, they hauehave learned to giuegive eueryevery one of the faithfull their brethren (according to the knowledge wherewith God hath inlightened them) the ſeuerall duties required in the ſecond table. A rare and ſingular gift of God; which if we could ſee the practiſe of it, what light of good example it giueth, and what profit, it would inflame vsus wonderfully to the practiſing of it.
Now follow the ſeuerall parts of righteouſnes to men, as they are diſtinctly ſet downe in the ſixe commaundements following,The fift commaundement. to be performed of Chriſtians, and which helpe to make vp the ſecond part of a godly life. In all which,Many duties to our neighbour. although there are many more particular duties to be mentioned then were in the former part (becauſe we hauehave ſo many dealings, and that with infinit perſons) yet I will ſet them downe with the like breuitie as neere as I can, that I hauehave done the duties of holines to God, leauing the reader to learne the other (as I hauehave ſaid before) by other ordinarie meanes.
Duties of inſeriours.And firſt the dutie which men owe as they are inferiors to others, and the ſuperiors to them againe, come here to be conſidered, both generally, and one particularly towards another. Where this is required of all inferiours, that they ſo carry themſelues in their whole courſe to them, which by Gods appointment are aboue them, or excell them, that they may ſhew in their whole courſe that they honour them: for ſo the will of God is, not to require any one eſpeciall action or dutie of them, but that their whole conuerſation be ſuch towards them, that the perſon which they take vponupon them, and the place wherein they are, may hauehave more credit and eſtimation among men, and be vpholden and maintained in ſuch ſort, that they may weigh downe all wicked practiſes of men againſt the ſame.
Common to all inferiours.The duties in generall, which belong to all inferiours, doe ariſe from this one, as from a fountaine, that is to ſay, ſubiection: which is a voluntarie acknowledging,Subiection. Rom. 13.1. that they are ſet vnderunder thoſe, which are their ſuperiours by Gods ordinance and appointment. The which when men are perſwaded of, they will readily goe vnderunder any dutie that appertaineth to them. And from hence iſſueth inward reuerence towards them,Reuerence. as to thinke highly of them for that perſon, which God hath put vponupon them: and therefore alſo to giuegive them that outward reuerence, which is due to them: as to riſe and bowe to them, Iob. 32.4.to giuegive them the higher place, libertie to ſpeake before them, and to giuegive them reuerent titles; and ſubmitting themſelues to them eueryevery way, as it is meete: which if in louelove it be not regarded, and the benefit, which God hath appointed thereby to come to their inferiours, conſidered, that ſo there may be a preſeruing of the dignitie and worthines of ſuch perſons and places amongſt men, all confuſion and barbarouſnes muſt needes inſue and follow.
Superiours duty.And for this cauſe the ſuperiours againe for their parts muſt ſee, that they carry themſelues towards them as brethren, in all curteſie, ſauing their authoritie: and further alſo that they goe before them, both in all innocencie, and example of good life. And becauſe there are ſome ſuperiors to vsus by ciuill authoritie,Diuers kinds of ſuperiours. as princes and other magiſtrates; and ſome eccleſiaſticall, as Church officers; ſome by nature as parents; ſome by age, as the gray headed, and ſome by gifts, as of knowledge, experience, and other graces: therefore both their inferiours to them, and they to their inferiours (beſides the former duties in generall ſet downe) hauehave ſomewhat ſeuerally to looke to,Subiects and ſeruants. one towards the other. To ſuch as hauehave authoritie ouer them, inferiours muſt ſubmit themſelues, in bearing their rebukes, and receiuing their corrections willingly, and without reſiſtance, by not anſwering again, Tit. 2.6.by ſtomack or countenance; yea though they ſuffer wrongfully: which commaundement Saint Peter giuing to ſeruants toward their maſters,1. Pet. 2.19. who are not ſuperiours of the higheſt power, or of greateſt authoritie, doth much more binde other inferiours to be ſubiect thereto.
And further beſides this, ſuch inferiours are charged by God to be obedient onelyonly to their lawfull commaundements;Rom. 13.6. Obedient. ſo that God be not thereby depriued of his due: for this cauſe ſubiects pay tribute to their Princes: & hold both their goods and liues ſo, as they be at their commaundement. And ſeruants, which will teſtifie and ſhew, that they count their maſters worthie all honour, Tit. 2.9.do frame themſelues to ſerue them with faithfulnes and diligence, not with eye ſeruice: by the one, ſeeking their profit and good truſtily; by the other,Col. 3.23. doing their duties with care and painfulnes, euen as to the Lord himſelfe.
So all high Magiſtrates, both Kings,All in authoritie as Princes. Pſal. 78. two laſt verſes. 2. King. 11.17. and ſuch as are in authoritie vnderunder them, owe this particularly to the people, ouer whom they are, to regard, that the Goſpell of Chriſt Ieſus be publiſhed freely and purely by the Miniſters thereof, thorough their whole dominion, to bring the people to God: and the ſame dominion to bee well gouerned, by the right executing of wholeſome and good lawes, that the people may liue an honeſt and quiet life vnderunder them. So alſo Maſters for recompence to their ſeruants, are charged by the Lord,Maſters. to ſhew themſelues, as well good and bountifull towards them in recompencing their labour and trauaile to the full, as beſides it, to doe that which is iuſt and equall vntounto them, the which they for their parts doe owe to them againe: which is to prouide that they may bee taught in the congregation, and at home: as alſo of themſelues, to ſee that no neceſſaries, in meate, drink, work, and honeſt intermiſſion in due time bee wanting; neither that they with whom they hauehave ſo couenanted, bee kept ignorant, and vnexpert in their trade.
Another kinde of ſuperiours, are kindred by nature,Childrens duty. and parents in the fleſh, to whom their inferiours and children for the ſingular benefits which they receiue from them (except they degenerate farre from their duties) do acknowledge much to be due to them againe. Among which, this is not the leaſt, that they ſhew themſelues forward in the imbracing of holie inſtruction according to the ripenes of their yeeres.Iob. 1. Luk. 2. That their reuerence and obedience continue (of children I ſpeake) euen vntounto their end, although with more libertie, when they ſhall be of more ripe yeeres, their parents themſelues conſenting thereto.Geneſ. 24.55. 1. Cor. 7.36. Alſo that they make no mariages without their conſent. That in token of thankfulnes, they be readie to helpe their neceſſities. And that they be carefull alſo to doe their duties,Numb. 30.4. Gen. 47.12. Ruth. 1.16. & 3.6. Parents. Prou. 22.6. euen to thoſe which ſhall ſucceed their parents, by way of ſecond mariage: For their parents are bound to teach them from their youth, as was ſaid of ſeruants; to keepe them from idlenes, to traine them vp in ſome lawfull and honeſt trade, to gouerne them wiſely, and kindly, to prouide for their neceſſitie of mariage, and to miniſter things needfull for this life,2. Cor. 12.14. as they ſhall be able, and as they may doe it religiouſly and lawfully.
Miniſters. Matth. 13.52. Act 26.18.Of thoſe ſuperiours which excell their inferiours in gifts, the Miniſter of God is chiefe: who is furniſhed with knowledge and grace to conuert many to God, and to perfect them, as Gods inſtrument vntounto the day of Chriſts comming. And ſo particularly,Ezech. 34.4. & 6. 1. Theſſ. 5.14. 1. Cor. 9.22. to lift vp the faint-harted by comfort, to ſtrengthen the weak, to direct him that wandreth vncertainly for want of knowledge, and to waite with patience; and by becomming all to all, that he may gaine ſome to God. Therefore the Lord hath giuen him a great honour with them whom hee preuaileth with,1. Cor. 4.15. Hearers. 1. Cor. 9.11. not to bee counted their teacher onelyonly, but their father: they who know their duties, for this heauenly communion, which they inioy with God himſelfe, and with Ieſus Chriſt, by his miniſterie, doe with gladnes make him partakers of all good things for this life,1. Theſſ. 5.13. and hauehave them in ſingular louelove for their workes ſake. And this they doe, beſides the ſubiection, reuerence, and obedience (which they hauehave in common with all inferiours) who are willing to be taught, and reioyce to be counted obedient children in the faith.
Strong Chriſtians.Among theſe which I count ſuperiours in gifts of the mind, they are to be reckoned, who are ſtrong Chriſtians, and whom God hath indued with a liberall portion of heauenly grace, wiſedome, experience, &c. more then other of their brethren, and who know their libertie which they hauehave by Chriſt in things indifferent, and abuſe it not. Towards theſe, the weaker ſort muſt know,Weaker. that it is their dutie, not to iudge them who vſe their libertie, which they hauehave by Chriſt, neither to count them as prophane men for doing that, which they themſelues dare not doe; but to thinke them ſuch, as God will confirme vntounto the end: and to conſider that they themſelues had more neede to bee ſetled in the knowledge of the truth, then to take vppon them to cenſure thoſe which are wiſer then themſelues. The dutie of the ſtrong is to beare their infirmities,Rom. 14.3.4. neither to pleaſe themſelues in the things which they doe, but to build vp the weake, and to vſe their libertie aright, ſeruing Chriſt therein, and ſeeking the good and benefit of their neighbour: which is done, when for his ſake they abſtaine (when neede is) euen from things lawfull: and then it is neceſſarie, when their weake brother by their example is led to doe that which he hath no warrant of, and therefore his conſcience is defiled and wounded thereby, and ſo he waxeth the more backward in the ſeruice of God.
Excelling in gifts.But beſides theſe gifts in the ſtronger ſort, ſuch as God hath beautified with any gifts, which others doe want, ought to bee had in honour and account for the ſame, and not ſaucily and proudly to be contemned: for by ſuch, God helpeth forward the welfare of thoſe who do want the ſame. And namely,Ancient in yeeres. Iob. 32.4. the ancient in yeeres and gray-headed are of the yonger ſort to bee eſteemed, and had in reuerence: as Elihu hath giuen example in the booke of Iob; who being in the companie of ſage and graue men, himſelfe but yong, did keepe ſilence a long ſpace: and when he ſpake, he ſaid, he did ſo reuerence their age, that he was afraid to ſpeake.
And if wee can frame our ſelues to giuegive theſe duties to our betters and inferiours, it ſhall be the eaſier to regard the dignitie and worthines of thoſe, which are our equals, which in that one ſentence of the Apoſtle is taught vsus:Our equals. Fom. 12.10. that when the caſe ſo ſtandeth, that we might ſeeme as worthie perſons as others, and not any thing inferiour to them in the iudgement of men; yet let vsus giuegive ouer our right vntounto thē (if it be any) and in giuing honour to them, go before thē. And when we hauehave had experience of carefull practiſe in giuing this due to our neighbor, we ſhall both perceiue our want,By examining, ſee our wants and neede of Chriſt. and be aſhamed to ſee how manifoldly wee ſometime failed herein (which without faithfull examining will neuer appeare, by meanes of our ſecret ſelfeloue) and what benefit wee hauehave of Chriſts righteouſnes in this one commandement, to couer our ſo great vnrighteouſnes againſt it, and thereby ſet our ſelues more earneſtly to grow ſound in the duties of it. This point of humilitie is for good cauſe required of vsus towards our neighbour,Iohn. 13.14. that wee may the more readilie yeeld to other duties which follow.
And this of the duties which we owe to the perſon of our neighbour:Maintaine our own reuerence. to the which, if we adde this, that wee be carefull to maintaine our owne reuerence and credit among men, by a courſe beſeeming our holy profeſſion, we ſhall doe well. Now we are to ſee what God inioyneth vsus towards their life. To name the duties onelyonly, and barely to mention them, doth little good to the moſt that ſhal reade them, either for vnderſtanding or practiſing of them: and to ſtand long I may not, the leaſt that can be ſaid of the particular duties in eueryevery commaundement (though breuitie bee ſtudied for) is more then I meant to bee occupied about: the wiſe reader muſt hauehave conſideration thereof. The duties to their liues are many:The 6. commandement. Bodily life and health. and thoſe both to the bodily life, and the ſpirituall. From whence wee muſt fetch for our daily practiſe, all that wee are bound to performe, about this part of dutie. And to the preſeruing of bodily life, health and welfare in our neighbour, as much as lieth in vsus, it is required at our hands: firſt, that he ſuſtaine no hurt by vsus,Hurt not. Exod. 21.22. or any of ours, as farre as we can hinder it, in ſtripe, wound, bitter taunt, or hard handling any other way, either he or his, whereby his life might be made vnpleaſant, while he liueth harmeleſſe amongſt vsus: nay though he ſhould ouerſhoote himſelfe towards vsus, and prouoke vsus; yet God will hauehave vsus armed againſt ſuch offences, by that mildnes of ſpirit, which changeth our boiſterous nature into ſweete amiablenes (verifying that which is written by the Prophet, the lambe and the lion ſhall feed together, Eſai. 11.6.) whereby we are made able, and fit to liue euen with bad perſons: Which mildnes teacheth vsus, to beare much and ſuffer farre, rather then to bee angrie in our owne cauſe;Prou. 17.19. Prou. 19.11. which how weightie ſoeuer it ſeemeth to vsus, is no better then follie and madnes: therefore not to deſire reuenge at their hands, but to wiſh ſtill their good.
And for our owne parts, wiſely and carefully, both in words and in deeds to auoide, and cut off all occaſions of diſcord; yea though it be with the forgoing of ſome part of our right, as Abraham did to Lot; and to procure peace, Gen. 13.7.ſo farre as it may be, without offence to God, or the hindring of our own ſaluation: and taking al things in good part, as far as poſſibly we may.1. Cor. 13.7. Oh how much doth he comfort the life, and glad the heart of his neighbour, whoſe earneſt endeuour it is, to liue thus with all men! though it be a gift of God, which ſhould ſhine euen in the rich themſelues, as the Apoſtle ſheweth, ſaying: Charge them which are rich in this world, that they be not high minded, but eaſie to be liued withall.1. Tim. 6.17.
Doe good to their liues.But yet is it further required at our hands, that beſides the hurting no man (as hath been ſaid) we ſhould doe them good. And indeede, ſuch ſhould our whole courſe be towards others, that we might make eaſie as many mens burthens as we can,1. Iohn 4.11. ſeeing God in the riches of his merciemercy, hath vnburthened vsus of ſo intolerable weight, as preſſed vsus by our ſinne: euen as he hath loued vsus therefore, ſo from hence it is, that we hauehave louelove one to another, as to hauehave care of their life, and welfare, to maintaine it, as their neceſſitie ſhall require, and our abilitie can performe: To manifeſt it in their miſeries by pitying them, and hauing a fellow-feeling of the ſame with them, and ſo to teſtifie it both by words and deedes; as our Sauiour by doing the the ſame in pitying the people, Matth. 9.26.who were diſperſed as ſheepe without a ſhepheard, gaue vsus example, to doe the like: And as their troubles and calamities ſhall be the greater;Pro. 3.27. ſo the more ſpeedily to lend our helpe to them, to eaſe them, as much as in vsus lieth.
Shew merciemercy.That this may the better be conceiued and practiſed of vsus, we may take two examples for all the reſt, to ſhew it in: for this being ſo needefull, and that oftentimes (I meane, to ſhew merciemercy) and ſo much complained of, to be wanting, I will ſtay a while in it. The one is in the diſtreſſed caſe of ſeruants, who if all hard meaſure being offered them, they muſt yet not be ſuffered to anſwere for their innocencie, their burthen ſhould be great: Iob therefore ſhewed himſelfe to hauehave learned this compaſſion effectually, when as he ſaith,Iob. 31.13. & 14. If I did contemne the iudgement of my ſeruant, and of my maide, when they did contend with me, what then ſhall I anſwere, when God ſtandeth vp againſt me? For he that made me in the wombe, hath he not made him? This (all men muſt needes ſay) is merciemercy to the life of our neighbour indeede, when wee ſhall ſhew compaſſion to them, whom we might oppreſſe, as being not able to reſiſt vsus.
Viſit the ſicke.The ſecond example is of ſuch as our Sauiour ſpeaketh of, who viſited him in his members (though many other who ſaw their miſerie did not ſo) ſaying:Matth. 25.35. When I was hungrie ye gaue me meate: Here by his owne words, we may ſee, that true compaſſion will ſhew it ſelfe by releeuing in time of neede, and ſhutteth not vp it ſelfe with an vnſauorie anſwere,Iam. 2.16. as Iames ſpeaketh, God prouide for you. And as we ſhould ſhew our helpe, chiefely to the needie and poore, ſo ought we euer to be readie to helpe all other with whom we liue, as they ſhall ſtand in neede of it, by counſell, trauaile or the like: euen as Simeon did his brother Iudah againſt the Cananites:Iudg. 1.3. and the reſt of the tribes did Gideon againſt Midian, Iudg. 6.35.and the Amalekites.
But I will with adding a little more now make an ende of this dutie towards the life of our neighbour: That which I hauehave ſaid thereof, may teach, how pitie is to be ſhewed to the bodily neceſſities, as to the whole life of the needie and afflicted; and likewiſe how we muſt be readie to helpe all ſortes that are diſtreſſed: and therefore much more to be harmeleſſe and innocent. Vertues they are of ſingular price, though little ſet by in this euill world: and yet he that is voyde of them, were better be out of the world. For both of them are accompanied with other vertues, which doe ſet out the worth and beautie of them; euen as a chaine of golde, rings, and bracelets doe beautifie, and adorne a comely perſon. For the latter, that is, innocencie and harmeleſnes, is accompanied with meekenes, patience, and long ſuffering, without ſtanding ſtifly vponupon an offence, or hotly purſuing it, but eaſily paſſing by it. Alſo he that is harmeleſſe, is gentle, tractable, and ſoone intreated to forgiue a treſpaſſe, though ſome can neuer be brought to it: he is alſo peaceable and communicable, and fit to be liued with; which vertue is rare to be found. Therefore the innocent and harmeles man is much to be ſet by: and as profitable to him who liueth with him, as of himſelfe, he is commendable. And this is to be ioyned with the other vertue, which in this place, I before commended, namely helpfulnes: and which hath adioyned to it, merciemercy and tender compaſſion to ſuccour them that be in miſery: and kinde heartednes and goodnes, as the ſcripture calleth it, to preuent euill and daunger from our neighbour, before it take holde of him. And thus much of the dutie which we owe to the body and life of our neighbours.Pitie to the ſoule. That which remaineth, is of the regarde and compaſſion which is to be had ouer their ſoules particularly. That ſeeing the multitude of bad examples is one eſpeciall imboldening of the world in euill: we,Good example. who are marked more then others, how we liue after the Goſpell, which we hauehave in ſo great price, ought both to walke warily towards ſuch, as are yet in vnbeliefe, as well as vnblameable amongſt our brethren, that ſo we may hope, that one time or other, it may pleaſe God to call them home,1. Pet. 3.1. as the Apoſtle ſpeaketh to the beleeuing wiues: And who ſeeth not, that good example and innocent life, doth more moue the ignorant, and vnſtayed perſons at the firſt, then the doctrine, becauſe though they heare it, yet they vnderſtand not the power and authoritie of it, neither are able to weigh the ſoundnes of it, vntill they ſee the beautie of it appeare in practiſe: And therefore he ſaith; Let your conuerſation be pure, that they which obey not the word, may be wonne by you.
With this holy example of life, another dutie is required, that all occaſions be taken, and the oportunities vſed of winning men to God,1. Cor. 10.33. VVin and confirme others. and of confirming them who are in Chriſt alreadie, and peace making, and reconciling ſuch as be at variance, and obſeruing one another, and prouoking to louelove, and good workes, the fruites thereof, by inſtruction, by exhortation, admonition,Heb. 10.24. conſolation and ſuch like. If the deſire of the ſaluation of our brethren were ſuch, when oportunitie ſerueth, and eſpecially in companie, as that for the ſame, we could neglect our owne eaſe, and vaine liberties in idlenes, and vnprofitable talke; there is no doubt, but by kinde and wiſe dealing with them, we ſhould preuaile with ſome: eſpecially this one thing being added,1. Theſ. 5. Helpe the poore. (a thing of all other moſt looked after) that with godly counſell, we pitied the neceſſities of thoſe that be in wants, as their caſe requireth, and that with the bowels of compaſſion, whereby both their hearts are comforted,Rom. 12. and they better prepared, to take good by our counſell and inſtructions,Phil. 7. euen as Boaz did to Ruth in both, when his kinde and ſweete words to her with his friendly dealing, cauſed her to ſay, Oh my Lord, thou haſt comforted me, Ruth. 2.13.thou haſt ſpoken to the heart of thine handmaid.
Theſe two former duties being rightly obſerued and duly regarded,The ſeuenth commaundement. that is, that we honour the image of God in our neighbour, as it ſhall appeare to vsus, and that with this humilitie we ioyne tender louelove to his life and perſon, as now hath been ſaid: we cannot reſt there, but we muſt declare the ſame louelove in not hurting or greeuing him in any good thing that he hath, and ſetteth by: neither can we in truth ſay, we louelove him, when we can be content for all that, to doe the thing which we know, will offend and vexe him. And therefore eueryevery Chriſtian which hath this louelove in him,Not to attempt our neighbours honeſtie. will be readie to giuegive his neighbour his due in this commaundement, not to attempt his honeſtie and chaſtitie, which is principally forbidden in this precept. So that through this louelove to our neighbour, and all that is his, we muſt liue ſo innocently and chaſtly, that none may hauehave cauſe to complaine, that they be hurt or annoyed by vsus, this way: and that we our ſelues doe warily ſhunne, and auoyde all occaſions, whereby wee know wee might bee in daunger thereof.
Our minds and bodies muſt be chaſte.Therefore for the better obtaining of this at our hands, God requireth this of vsus, that both our mindes and bodies be chaſte: the one pure from vncleane luſts, deſires, and thoughts tending to vnchaſtnes: the other kept in honour (for ſo the Apoſtle calleth it) free from all executing of ſuch vncleane deſires by any ſtrange pleaſures, which he condemneth. And therefore that all the parts of our bodies be kept continent, as well as the face, eyes, eares, tongue, hands, and feete be turned away from ſuch occaſions, as may leade thereunto.
And this is commaunded to the vnmarried, and to thoſe which are married;Vnmaried. but yet with ſome conſideration, and regarde had in the ſame. The vnmarried, that they ſee, that through an eſpeciall gift of God, their abſtaining from marriage be according to the rules before ſet downe. And for this cauſe, that they be very wary and circumſpect in the vſe of all lawfull liberties, as of meates, drinkes, apparell, ſleepe, recreations: and that they giuegive themſelues deuoutly to all exerciſes of godlines, and amongſt the reſt to faſting with prayer, as they in wiſedome ſhall ſee cauſe, alwayes remembring,1. Cor. 7.32. that the vnmarried are they who may beſt care for the things of the Lord; how they may pleaſe him. By the which meanes notwithſtanding, if they ſhall feele and perceiue, that they cannot ſerue God with peace, as in time paſt, but that their mindes and bodies are haled, and diſtracted, the one by ſtrong luſts carrying them, the other by burnings; they muſt know, that they are called to the vſe of the remedie, which God hath in this caſe prouided for their behoofe and reliefe, that is, the change of their eſtate, marrying in the Lord.
Maried.The married couples being cut off (as I hauehave ſaid) from all other, ſaue themſelues, muſt know that their ſinne is tenne fold greater then the others, if they ſhall be found either ſecretly attempting, or openly defiling themſelues, whereby it may be ſeene, that they doe not regarde and conſcionably ſeeke to preſerue the chaſtitie of their neighbour, a thing prouided for by the Lord moſt principally in this precept: but rather let them know how to vſe their libertie rightly, which God hath in this behalfe, graunted them: That is to ſay, that they marrying in the Lord, may alſo liue in the Lord together: and (to ſpeake more plainly) as they hauehave married, with hope, they ſhall finde more helpe thereby vntounto godlines, then they could hauehave inioyed alone without it (ſeeing mariage was ordained by God himſelfe, an helpfull eſtate many waies, Geneſ. 2.18.) ſo they dwell together according to knowledge, 1. Pet. 3.7.to performe the more eaſily all duties one to the other for their mutuall helpe, and comfort in the communion of their goods, graces and perſons.
But though God accounteth the mariage bed vndefiled, and the vſe of it lawfull, for the increaſe of poſteritie, and the ſubduing of concupiſcence: yet to the end that Gods people may remoue from them much vnſeemely prophanenes therein, which the irreligious ſort inuēt to themſelues, who neuer vſe to looke further into their liberties, if they vnderſtand once that they be lawful; and to the end they may hauehave the right vſe thereof, God hath taught them to ſanctifie the mariage bed with prayer and thankſgiuing, and that nothing be done betwixt themſelues to the wound of conſcience, or the breaking of their peace. And that is the true vſe of it, when they are made the more fit and cheerefull thereby, to all duties of holines, or at leaſtwiſe neuer the vnfitter, which is to liue in mariage, euen as if they were not maried, and ſo liue more happily: whereas to liue otherwiſe, is a great abuſe thereof. And as for the Papiſts malicious railing on maried perſons, that they liue in ye fleſh, and ſerue not God, as Pope Siricius: to their ſhame be it ſpoken, yt God hath made knowne his wil in this commandement, as cleerely as in the reſt: and giuen grace to thē which feare him, to obey him in the ſame either miniſter or priuate perſon, more then to them, who in pride & hypocriſie, or in blind intention hauehave vowed againſt it. If they had complained, that the maried eſtate is through the ignorance and prophanenes of the world much blemiſhed, and (for ſo honourable an ordinance of God) defaced, the moſt being careles in the vſe of their liberties, they had ſpoken to good purpoſe, and might hauehave had many to confirme their ſaying: But to chalenge holines as proper to themſelues in their vowing againſt it, is rather arrogancie and follie, then ſound reaſon which requireth a ſubſtantiall anſwere; eſpecially, except they could ſhew vsus more glorious proofes of holineſſe in their profeſſed Votaries.