The Complaint of a Sanctified Sinner Answered, Verse 2
VERS. 2.
For the Woman which is in ſubiection to a Man, is bound by the Law to the Man while he liueth: but if the Man be dead, ſhee is deliuered from the Law of the Man.
IN this Verſe and in the Verſes following (as before I hauehave ſhewed) the Apoſtle doth amplifie his Argument, by which he proues that true Beleeuers are freed from the Law, by a ſimilitude taken from the Law of Marriage, the ſeuerall proportions of it I hauehave laid forth heretofore, I will not now ſtand to remember them. As this ſecond Verſe hath reſpect to the Verſe foregoing, it contaynes an illuſtration of that Propoſition: That the Law hath dominion ouer a man as long as he liueth; from the example of a married woman; the Apoſtle hauing ſaid, that the Law hath dominion ouer a man ſo long as he liueth. In this Verſe he doth illuſtrate and ſet that forth by the example of a woman that is married to an husband, namely thus, as it is with a wife, as a wife is vnderunder the power of the Law of Marriage, and by the Law of Marriage is bound to her husband, during the life of her husband, euen ſo long as her husband liues: ſo it is with a man that is vnderunder the Law, he is as it were married to the moral Law of God, he is vnderunder the power of the Law ſo long as he liues.
Now whereas this example may ſeeme not anſwerable to the Apoſtles Propoſition, his Propoſition being this, That a man is vnderunder the dominion of the Law ſo long as he liueth, and this example runneth thus, That a wife is vnderunder the Law of Marriage not ſo long as ſhee liueth, but ſo long as her husband liues, that ſcruple is eaſily anſwered, if wee conſider the drift and purpoſe of the Apoſtle, which is this, to ſhew that death ſets a man free from the Law of God, (in what ſenſe we ſhall ſee afterward) as death ſets a wife free from the Law of Marriage, that is the purpoſe of the Apoſtle, whether it be by the death of the wife or by the death of the husband it skils not, that purpoſe is ſtill held and kept.
Now in this Verſe conſidered by it ſelfe, wee hauehave more particularly two things offered to our conſideration.
Firſt, that a wife is bound to her husband ſo long as he liues, and this the Apoſtle propounds with a deſcription by her condition, as ſhee is a wife, that ſhee is a woman in ſubiection to a man: and withall hee ſhewes how ſhee is bound to her husband, as that ſhe is vnderunder a Law, and bound to him by a Law. The woman (ſaith the Apoſtle) which is in ſubiection to a man, is bound by the Law to the man while he liueth.
The ſecond thing is this, that a wife is freed from her husband when her husband is dead. And that the Apoſtle ſets downe in the proofe of it, thus: That her husband being dead, ſhee is ſet free from that Law that binds her to her husband, and therefore then ſhe is freed from him. But (ſaith the Apoſtle) if the man be dead, ſhee is deliuered from the Law of the Man: and ſo we ſee the generall matter and ſubſtance of this Verſe.
For the Woman which is in ſubiection to a Man.
THeſe words are a deſcription of a wife, Interpretationand the meaning is, for the married woman the wife, as the Apoſtle ſpeaks cleerely. 1. Cor. 7.39. The wife is bound to her husband (is bound by the Law to the man) the word (Law) is not here vſed in a large ſenſe, for the morall Law of God (though indeed for a branch of it) but more ſtrictly for the ſpeciall and particular Law of Marriage, euen for that perpetuall Law made by God himſelfe concerning Marriage, whereof we reade, Gen. 2.24. by which the husband and wife are bound one to another moſt neerely and moſt ſtrictly, ſo as the Apoſtle ſaith, 1. Cor. 7.4. The wife hath not the power of her owne body, but the husband: and the husband hath not the power of his owne body, but the wife; and neither may the husband giuegive his body to another woman, nor the wife giuegive her body to another man. That is the ſpeciall Law of Marriage, by which God hath bound the huſband & wife each to other moſt neerly and moſt ſtrictly. So then the Apoſtles meaning is this: The woman that is married to a man, is bound by the ſpeciall and perpetuall Law of Marriage to that man alone (while he liueth) that is, during his naturall life, ſo long as that man is aliue, but if the man be dead, theſe words are plaine; if that man be dead, that is, if his naturall life be taken away and determined by any meanes whatſoeuer, ſhee is deliuered, ſhee is ſet free from the Law of Marriage, from that particular Law of Marriage ſtrictly binding her to that man alone, ſhee is then ſet free from that man, and the Law of Marriage doth not any longer binde her to him. Thus then wee may briefly take vp the ſenſe of the words of this Verſe, as if the Apoſtle had ſaid.
For the woman that is married to a man, Meaning.the wife is bound by the ſpeciall Law of Marriage, euen by that perpetuall Law made by God himſelfe concerning Marriage, to that man alone to whom ſhee is married, to her husband, and may not giuegive her ſelfe to any other man during the naturall life of that man, but if that mans life be taken away and determined, then ſhee is ſet free from that particular Law of Marriage, and the Law of Marriage doth not any longer binde her to that man.
Here firſt, the mayne and principall thing intended by the Apoſtle in this Verſe, comes to be conſidered, and that is the illuſtration of his former Propoſition, by the example of a married woman: That as a married woman, a wife is vnderunder the ſpeciall Law of Marriage, and by that Law is bound to her husband during the life of her husband: So is eueryevery one that is vnderunder the Law, vnderunder the power of the Law. Hence then we ſee the condition of ſuch as are vnderunder the Law, further ſet forth to vsus, and the point hence is this:
That ſuch as are vnderunder the Law, Doctrine 1 they are ſo vnderunder the power of it, He that is vnderunder the Law, is as ſtrictly bound to the rigour and curſe of the Law, as a married woman is bound to her husband, during his life.as a married woman is vnderunder the power of the ſpeciall Law of Marriage: a man that is vnderunder the Law, is as ſtrictly bound to the Law, to the rigour and to the curſe of it, as a married woman is bound to her huſband during the life of her husband, and he can no more exempt himſelfe from the power of the Law, nor winde himſelfe from vnderunder the power of it, then a wife can iuſtly exempt her ſelfe from the lawful power and authority of her husband, and as a wife is to keepe her ſelfe only to her husband, ſo is he that is vnderunder the Law to keepe himſelfe only to the Law, & as yet he is to hauehave no meddling with the Goſpell: and hence is the Law called by the Apoſtle, a yoke of bondage. Gal. 5.1. Be not intangled againe with the yoke of bondage, as if he had ſaid, with that which is as a yoke and binds you moſt ſtrictly to it ſelfe. And, Coloſſ. 2.14. the Apoſtle cals it an hand-writing, an Obligation, a Bond. And putting out the handwriting writing of Ordinances that was againſt vsus, which was contrary to vsus: in which compariſon is notably ſet out, how ſtrictly men that are vnderunder the Law are bound to the rigour of the Law, and to the curſe of it, the Law is as a Bond, and they are as it were parties named within the Bond, and they are moſt firmely and ſtrongly bound to the condition of that Bond, that is, to the rigour and curſe of the Law.
The reaſon and ground of this truth, Reaſon. is the Iuſtice of God; for ſuch as are vnderunder the Law are guiltie of ſinne, and as yet are not freed from that guiltineſſe, and it ſtands with the Iuſtice of God, that where there is guiltineſſe of ſinne and no freedome from it, there death and damnation is due, and men that are guiltie of ſinne and not freed from it by Chriſt, are moſt ſtrictly bound by the Iuſtice of God to the curſe of the Law, & therefore certainely, ſuch as are vnderunder the Law, are as ſtrictly bound to the Law, euen to the rigour and to the curſe of it, as a married woman is bound to her husband, during the life of her husband.
This for the vſe of it, Ʋſe. ſerues further to diſcouer to vsus the miſerable condition of ſuch as be vnderunder the Law, The miſerable ſtate and condition of all ſuch as are vnderunder the Law diſcouered.euen of all ſuch as are yet in their naturall ſtate and condition, they (as I hauehave ſhewed) are vnderunder the Law, they are in a moſt wretched and fearefull condition, they are as ſtrictly bound to the rigour and to the curſe of the Law, as a wife is bound to her husband, during the life of her husband, and they can no more exempt themſelues from that power of the Law, nor winde themſelues from vnderunder the rigour and curſe of the Law, then a wife can winde her ſelfe from vnderunder the lawfull power of her husband, during the life of her husband, which is a fearefull condition. Let all thoſe conſider it that are yet in their naturall ſtate, and ſuch are all they, whoſoeuer they are, that willingly and wittingly goe on in any knowne ſin, as in Pride, in Drunkenneſſe, in Malice, in Couetouſneſſe, in Swearing, in Sabbath-breaking, or the like.
It is a common thing among men at this time, wherein wee keepe the memorie of Chriſt his Natiuitie, to powre out themſelues to all manner of diſorder, to Riot, Exceſſe, to Surfetting and Drunkenneſſe, to Carding and Dicing; well, know it, whoſoeuer thou art, that giueſt thy ſelfe to ſuch diſorder, and though thou haſt warning to the contrary, yet thou wilt goe on in thoſe wicked and damnable courſes, it is a plaine euidence thou art a carnall and ſenſuall man or woman, and thou art yet in thy naturall ſtate and condition, and being ſo, take notice of thy feareful condition, thou art vnderunder the Law, and thou art bound to the rigour of the Law, and to the curſe of it, euen to the bitter wrath of God in this life and for euer: ſome thinke it is too much ſtrictneſſe to forbeare thoſe wicked and deuilliſh exerciſes, that men commonly giuegive themſelues to at this time, and they thinke they may take more libertie to themſelues: they take libertie indeede, but it is ſuch a libertie as the Lord proclaymed, Ier. 34.17 a libertie binding them ouer to all the plagues & iudgements of God in this life, and without repentance to eternall woe and miſerie in the life to come. Take notice of it whoſoeuer thou art, that giueſt thy ſelfe ouer to the luſt of thine owne heart, and goeſt on in thy knowne ſinnes wittingly and willingly, thou art in thy naturall ſtate and condition, & being ſo, thou art vnderunder the Law, yea the Law is as thine husband, thou art as ſtrictly bound to the rigour of the Law, and to the curſe of the Law, as a wife is to her husband, and ſo thy caſe is fearefull: yea certainely, ſo long as thou art in that ſtate, there is but a ſtep betweene thee and hell, there is no other difference betweene thee and thoſe that now lye frying in the fire of hell, but this, They are paſt recouery, and thou in the great patience and long ſufferance of God, art yet ſuffered for a time, how ſhort or how long thou knoweſt not, to ſee if thou wilt accept of grace and ſaluation offered: which is a thing to bee thought on with trembling.
In the next place the Apoſtle (as we ſee) here deſcribes a Wife in theſe termes, Obſer. that ſhe is a woman in ſubiection to a man, meaning, the married woman, the Wife; the point hence is this:
That the condition of a Wife is ſubiection to her Huſband, Doctrine 2 The condition of a Wife, is ſubiection to her Husband.a Wife ought to be a Woman ſubiect to her Huſband, that is the thing that chiefly concernes her, and on this runnes the whole Scripture in eueryevery place where the dutie of the Wife is expreſſed or vrged, as Gen. 3.16. Thy deſire ſhall bee ſubiect to thy Husband, and hee ſhall rule ouer thee. 1. Cor. 14.34. Let your women keepe ſilence in the Churches; for it is not permitted vntounto them to ſpeake: but they are commanded to bee vnderunder obedience, as alſo ſayth the Law. Epheſ. 5.22. Wiues, ſubmit your ſelues vntounto your owne Husbands, as vntounto the Lord. Coloſ. 3.18. Wiues, ſubmit your ſelues vntounto your owne Husbands, as it is fit in the Lord, and ſo in many other places. To handle this point at large, would require much time. Only take we notice in generall, that this ſubiection the Wife is to yeeld to her Husband, ſtands chiefly in two things.
In Reuerence both inward and outward, Wherin the ſubiection of the Wife to her Husband ſtandeth.and in Obedience. The Wife is to thinke reuerently of her Huſband, and to carry in her heart a reuerent awe and feare towards her Husband, and to ſhew it forth by reuerent ſpeeches and geſtures, and ſhe is to yeeld obedience vntounto him in all things honeſt and lawfull, and agreeable to the will of God. Thus did Sara, 1. Pet. 3.6. Sara obeyed Abraham, and called him Lord.
Now if Wiues duly examine themſelues touching theſe things, Reproofe of ſuch Wiues as yeeld not ſubiection to their Husbands.many will bee found exceeding defectiue, and farre ſhort of that duty they owe to their Huſbands, yea, many will bee found ſuch as Michal was, 2. Sam. 6.16. euen ſuch as deſpiſe their Husbands in their hearts, yea, ſome ſhew it forth in their ſpeeches and geſtures by ſcoffing and mocking, by tuſhing and puffing at their Husbands, yea, ſome ſticke not to breake out into groſſe and bitter termes againſt their Husbands, yea (which is moſt fearefull) ſometimes to curſe and to ban their Husbands, whom they ought to reuerence and feare. And as for obedience, Oh, how farre ſhort are many Wiues, in that ſome ſticke not to vtter it in plaine termes, that they will not doe this or that the Husband inioynes them, though it be a thing honeſt and lawfull, if he would neuer ſo faine! for Example, they will not leaue off this or that apparell, haply too fine for the matter, or too gariſh for the faſhion; let the Husband ſay or doe what he will or can, they will weare it.
Thus and many other wayes are Wiues wanting in their ſubiection vntounto their Husbands, and they are hardly perſwaded to it, becauſe they are ſo neerely knit to their Husbands, euen one fleſh with them, and they are their yoke-fellowes, and therefore they think it is vnreaſonable, and that too much is laid on them, that they are inioyned to yeeld ſubiection to their Husbands.
Now then, to perſwade with ſuch as make any conſcience of their dutie; let Wiues conſider theſe things: Arguments to perſwade Wiues to yeeld ſubiection to their Huſbands.Firſt, if they refuſe to yeeld ſubiection vntounto their Huſbands, they peruert the order of Nature, it is all one, as if the body ſhould refuſe to be guided by the Head.
Secondly, they violate the Ordinance of God, for God hath ordained, that the Wife ſhould be ſubiect to her Husband.
Thirdly, they make themſelues odious in the ſight of God, and of all, that truly feare God. And
Laſt of all, they blot and blemiſh all other their good qualities: admit the Wife is chaſte, wiſe, diſcreet, frugall, an excellent Huſwife and ſuch like, yet if ſhee bee not ſubiect to her Husband, all theſe things are nothing worth, ſhe brings a blot on them all, yea, vponupon her Religion, if ſhe ſeeme religious, by denying ſubiection to her Husband, ſhee makes the name and word of God to be ill ſpoken of, Tit. 2.5. and ſhee hath but a ſhew and ſhaddow of Religion, ſhee denyes the power of it, ſhee hath no truth nor ſoundneſſe of Religion in her, her Religion will yeeld her no comfort.
Oh then thinke on theſe things, thou wife, whoſoeuer thou art, and be ſtir'd vp to yeeld ſubiection to thy husband, and lay aſide all reaſonings of the fleſh, and labour thou to ſubdue all thy rebellious thoughts, that riſe vp in thine heart to the contrary, and neuer reſt till thou ſhew thy ſelfe reuerent toward thine husband, and obedient to him in all things, honeſt, lawfull, and agreeable to the will of God.
The next thing offered to our conſideration, Obſer. is the firſt thing here affirmed by the Apoſtle, namely this, That a wife is bound by the ſpeciall and perpetuall Law of marriage to her husband, as long as he liues; and the point hence is the very Propoſition of the Apoſtle,
That the wife is bound to her husband, Doctrine. during the life of her husband, The husband and wife are bound each to other, ſo long as they liue in this world.euen ſo long as her husband liues; and it is true alſo of the husband, that he is likewiſe bound to his wife, during the life of his wife, and ſo long as his wife liues.
The Law of Marriage binds the husband and the wife each to other, ſo long as they liue together in this world: and with this agrees that of the Apoſtle, 1. Cor. 7.39. he there deliuers the ſelfeſame Propoſition, that the wife is bound by the Law as long as her husband liueth: but if her husband be dead, ſhee is at libertie to marry with whom ſhee will, onelyonly in the Lord. And Matth. 19. we reade, that the Phariſes comming to Chriſt, tempting him and demanding, Verſ. 3. whether it were lawfull for a man to put away his wife for eueryevery fault, Chriſt brings them backe to the firſt inſtitution of Marriage, and ſaith to them, Verſ. 4. HaueHave yee not read, that He which made them at the beginning, made them Male and Female. Verſ 5. and ſaid, For this cauſe ſhall a man leaue Father and Mother, and cleaue to his wife, and they twaine ſhall be one fleſh. Verſ. 7. They reply and ſay to him, Why then did Moſes command to giuegive a Bill of diuorcement, and to put her away? Chriſt anſwers againe, Verſ. 8. That Moſes, becauſe of the harndeſſe of your heart, ſuffered you to put away your wiues, but (ſaith he) from the beginning it was not ſo. Where we ſee that Chriſt ſhewes that God hath ſo neerely conioyned Man and Wife together, as that they are no more twaine but one fleſh: and though Moſes, for the hardneſſe of their hearts, ſuffered them to giuegive a Bill of diuorcement; yet it was not ſo either by the firſt inſtitution of Marriage, or in the practice of the firſt Age of the World: it was not ſo with Adam, with Seth, with Noah, with Abraham, with Iſaac, and with Iaacob, they put not away their wiues for eueryevery fault, but hauing taken wiues, they kept them till death, as God had ordayned, euen according to the firſt inſtitution of Marriage. And from the words of Chriſt we may take the reaſon and ground of this truth:
That the husband and wife are bound each to other, Reaſon. ſo long as they liue in this world together, and it is this: They are coupled together by God himſelfe, comming together as they ought, and they are ſo neerely knit one to another, as that they are no more twaine but one fleſh, the vnion that is made by Marriage, being ſo neere, and ſo ſtrict, and being made by God himſelfe, it muſt needs be a truth, that the husband is bound to the wife ſo long as ſhee liues, and the wife is bound to her husband ſo long as he liues, and when man and woman ioyne together in marriage and become husband and wife, they are bound one to another during the time they liue together in this world. Now then, the vſe of this concernes both Parents that hauehave children to diſpoſe in marriage, and alſo ſuch as be vnmarried and purpoſe to enter into that ſtate of life.
Parents are to be wiſe and warie in diſpoſing their children in marriage. Ʋſe. Parents are to be wiſe in diſpoſing their children in marriage, and vnmarried perſons are to be wiſe in making their choice.And vnmarried perſons are alſo to be wiſe and warie in their choice, for as the ſaying is, Dici deliberandum, quod ſemel ſtatuendum; great aduice and deliberation is to be vſed in doing that which is but once to be done, and men are to be very carefull and very deliberate in doing that which is to be done once and no more during life. Now, thus ſtands the caſe in that waighty buſineſſe of marriage: a man that marries a wife, is bound to his wife, ſo long as ſhee liueth: and a woman that giues her ſelfe in marriage to a man, is bound to that man ſo long as hee liueth: though there proue to be difference and diſagreement in their ſeuerall diſpoſitions and natures, and one of them proues a great and heauy croſſe to the other, yet being married, they are bound one to the other, not for a day, a weeke, a yeere, or for a certayne limited time, but for terme of life, euen ſo long as they liue together in this world, and therefore doubtleſſe great care, and great aduice, and deliberation ought to be vſed, both by Parents in diſpoſing their children in marriage, and by perſons vnmarried in making their choice.
Parents are to endeuour ſo to diſpoſe their children in that ſtate of life, and vnmarried perſons are to be carefull ſo to make their choice, as they may looke for the bleſſing of God on their match, and both the husband may find comfort in his wife, and the wife may find comfort in her husband, and to that end ſpeciall care muſt be had, Wherein that wiſdome ſtandeth.that the parties come together in the feare of God; Parents are to prouide as much as poſſibly they may, how to match their Sonne or their Daughter with one that feares God, and is truly religious, and parties that are to enter into that ſtate of life, are to vſe the like care, that their choice be in the Lord, that they chooſe one to match withall in whom they diſcerne pietie and ſoundneſſe of Religion, and the true feare of God, and that they come together by good meanes, as ſeeking to God to direct them in their comming together, and with conſent of Parents; for certainely it is the chiefe bond of louelove, when both hearts are knit together in God: How can there be true agreeing louelove, where there is no true faith? and it is a ſecret poyſon that deſtroyes vertue, and nothing deſtroyes it more ſpeedily, then when the religious are vnequally yoked with irreligious and prophane. How ſoone was Salomon turned from the Lord to worſhip Idols, by meanes of his idolatrous wiues. Wee reade that Ahab was a moſt wicked man of himſelfe, hee ſold himſelfe to worke wickedneſſe in the ſight of the Lord, 1. King. 21.25. 1. King. 21.25.but a wicked wife made him farre worſe: it is there ſaid, Iezabel his wife prouoked him. Iehoram the King forſooke the way of the Lord, and wrought all wickedneſſe in full meaſure: and why? becauſe, faith the Text, the Daughter of Ahab was his wife, 2. Chrn. 21.6. and many other examples wee hauehave of this kinde. Oh, then it behoues Parents to looke to it aforehand, how they diſpoſe their children in marriage, and vnmarried perſons are to be wiſe and warie in their choice, that the match may be in the feare of God, and with ſuch as are godly; it is the common faſhion of the World to looke after beautie, wealth, and ſuch like: and if Parents can match their children richly, and where there is a great portion of outward things, though not a dram of pietie and Religion, they care not; nay, then they thinke they hauehave done maruailous well, and they hauehave performed a good office: and ſo it comes to paſſe many times by the iuſt iudgement of God, that they match their children to ſorrow and ſhame; the Lord doth iuſtly puniſh ſuch, meeting together in marriage, with much trouble, griefe, and bitter vexation, yea many times with vnfaithfulneſſe of one towards the other, and a wife ſo choſen doth often make her husband aſhamed, as Salomon ſpeakes, Pro. 12.4. and is as rottenneſſe in his bones, that is, a torment and corroſiue to his heart as grieuous as the ach of the bones, or corruption of the marrow, which is more painfull and more incurable then any outward vlcer or ſore in the fleſh.
Oh, then let Parents be wiſe, and let vnmarried perſons be warie in their choice. Doeſt thou wiſh well to thy Sonne or to thy Daughter, and wouldſt thou not bring on thy Sonne or Daughter a remedileſſe euill? looke then to the diſpoſing of them in marriage: if once thou haſt giuen thy Daughter in marriage, proue her huſband neuer ſo great a croſſe to her, and let her woe and her ſorrow from him be neuer ſo great, there is no remedie, ſhee is bound to him, ſo long as they liue together, and ſhee muſt endure it: if thou diſpoſe of thy child in any calling or ſeruice, if after a time ſome great croſſe befall thy child in that calling or ſeruice, thou mayeſt alter the calling or ſeruice: yea, though thy child be bound apprentice, and the apprenticeſhip proue hard & ſuch as cannot be endured, yet thou mayeſt by one meanes or other get the Indenture out of the hands of his Maſter; but if thou take a wife to thy Sonne, or giuegive thy Daughter to a husband, thy Sonne is bound to his wife ſo long as ſhee liueth, or thy Daughter is bound to her husband ſo long as hee liueth, thou canſt not then diſſolue or vnlooſe the knot, and therefore be wiſe in diſpoſing of thy child before-hand, labour to take a religious wife to thy Sonne, and a woman truely fearing God, and let thy chiefe care likewiſe be to giuegive thy Daughter to a religious husband, and one truly fearing God, and then thou mayeſt iuſtly looke for a bleſſing from God on the match, and the husband no doubt ſhall finde comfort in his wife, and the wife ſhall finde comfort in her husband all the time they liue together in this world.
Now further, whereas the Apoſtle ſaith in this Verſe, that the wife is bound to her husband while hee liues, but if he be dead, ſhee is deliuered from the Law of the man: The queſtion may be, Queſt. whether only death doth ſet a wife free from her husband and nothing elſe? Whether nothing but death diſſolue the marriage knot.whether only the death either of the husband, or the death of the wife, doe diſſolue the Marriage knot, and nothing but death? that may be the queſtion occaſioned from the words of the Apoſtle.
Now if the Papiſts anſwere to this queſtion, The Popiſh anſwere.they will tell you, that indeed nothing but death ſets a wife free from her husband, or a husband free from his wife: Though (ſay they) for fornication one may depart from anothers company, the husband may depart from his wife, and the wife may depart from her husband, yet nothing but death diſſolues the bond betwixt man and wife: theſe be their very words, and this is their note on this place.
Now this is falſe and erroneous, that nothing but death diſſolues the knot of Marriage knit: for wee are taught by the Word of God, that in two other caſes, beſides death, the Marriage bond is diſſolued: as, firſt, The true anſwere.by Adulterie, as appeares, Matth. 5.32. and Matth. 19.9. And ſecondly, by wilfull and malicious deſertion of the vnbeleeuing husband, or the vnbeleeuing wife. 1. Cor. 7.15. If the vnbeleeuing depart, let him depart, a brother or a ſiſter is not in ſubiection in ſuch things, but God hath called vsus in peace.
Oh but ſay they (they ſticke to the words of the Apoſtle) A wife is bound to her husband while hee liueth, Obiect. and if the man be dead, then ſhee is at libertie: therefore (ſay they) nothing but death diſſolues the bond of marriage.
I anſwere, Anſw. The Apoſtle here ſpeakes of marriage as it ſtands ſound and whole by the Ordinance of God, that by Gods Ordinance a woman is bound to her husband ſo long as he liueth.
Againe, the Apoſtle had here no occaſion to ſpeake of the diſſolution of Marriage by any other thing but by death, and therefore he ſaith not, that nothing diſſolues the bond of Marriage but death, but that though the bond hold during life, yet by death it is diſſolued, that is the meaning of the Apoſtle in this place, and ſo his words will not beare out that Popiſh conceit, againſt the plaine euidence of the Word of God, in other places: That nothing but death diſſolues the bond of Marriage.
This I note to this purpoſe, Note by what ſpirit the Papiſts are led.to diſcouer to vsus by what ſpirit the Papiſts our aduerſaries are led, euen by the ſpirit of error and contradiction, yea by the ſpirit of Antichriſt and of the Deuill: they deny that any thing diſſolues the bond of Marriage but death, and yet we find that they allow of ſeparation betweene man and wife in many caſes, which the Word of God doth not allow.