Concerning Unequal Marriage — Thomas Paget — Deadmen

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Concerning Unequal Marriage · Thomas Paget

1 Sam. 14. 36, 38, 39, 40, 43, 44, 45, 46, 47, 48.

Observation, I.	1. Paralel inference.
KIng Saul had a due Soveraign Power, and Supream Authority over the Israelites, yea, over the chief of them that were of the Army or Souldiery, and accordingly did exercise the same, even as cause and occasion required, see Vers. 36, 38.	THe Parliament of England hath a due Soveraign Power, and Supream Authority over the Nation, yea, over the chief Officers of their army, and accordingly doth exercise the same, in giving the Army their Commission, and Direction, &c. This is taken for granted, as being many ways sufficiently cleered, see Master Prynnes Soverain Power of Parliaments.
II. The people of Israel, yea, the chief of the Souldiery acknowledged King Sauls due soveveraignty over them, and loyally submitted thereunto, as indeed it became them so to do, see Vers. 36, 40. They said (once and again) unto Saul, Do whatsoever seemeth good unto thee.	2. The People of the English Nation, yea, even the chief of the Army, and Counsel of War, do acknowledg the due Soveraignty of the Parliament; and also do submit thereunto, as doth become them, and as indeed they ought to do. Thus much may appear to any ingenuous lookers on, both by the Armies Declarations, and also by their answerable conformity, in the variety of incident occasions.
III. It is to be understood, that the dueness of Sauls Soveraign power, and the dueness of the submission of the people and	3. The due Soveraign power of the Parliament, and the due submission of the people, or chief of the Army, have their Consistency in the Rules and Directions contained
chief of the Army was onelyonly In the Lord and according to the Oath of God, and his direction, In giving to Caesar, the things that are Caesars; and to God, the things that are Gods, see V. 45. Eccles. 8. 2. Matth. 22. 21.	in the sacred Scriptures, under this limitation, According to the Oath of God, and In the Lord.
Note. Lex inferioris non praejudicat, nec derogat legi superioris: that is, The Law of the inferior is not prejudicial to, neither diminisheth any thing from the Law of the Superior.	Note. Reforming, and Reformed Christians do not, they dare not pretend or claim otherwise. Sith they have learned to search the Scriptures, and to prove all things, and to observe and hold fast onelyonly that which is good, see John 5. 39. 1 Thes. 5. 21. Sauls guard did justly refuse to obey his unlawful command, see 1 Sam. 22. 17.
IV. King Saul transgressed very hainously and odiously, in his devoting and sentencing his son Jonathan, most unwarrantably and unjustly to capital punishment, even to be put to death. Sith such sentence tended not onelyonly to the extream damage, and prejudice of his son Jonathan, and subjects, but also the main violation of Gods Law, see Vers. 39. 43, 44, 45.	4. The majority of the Soveraign Parliament in those their Votes, asserting the Kings last Concessions, to be a ground and foundation of a good safe peace; swerved both highly and hainously. Sith such his Concessions, if rested in, were evidently dangerous and destructive, as being contrary to the Scripture, and to the Solemn Covenant; yea, and thus deemed, not onelyonly by the Scots, as hath been formerly declared, but also by a great part of prudent, and pious Members of the Parliament, and the generality of the truly Religious in the whole Nation.
V. The people or chief	5. Some of the people of chief
of Sauls Army, having means and opportunity thereunto (other meet means being at that time and on that occasion wanting) did worthily hinder, and restrain Saul on very just grounds (though not altogether regularly) from such procedure against Jonathan, in his resolved way of acting unwarrantably, what ever might have been alledged by him against the people speciously, or pretended in case of Soveraign Perogative or Priviledg, see Vers 45. This course held by Azariah the Priest, and eighty Priests, (being valiant men) in their forceable withstanding of King Uzziah, in a case of emergent exigency, was approved, see 2 Chron. 26. 16, 17, 18.	of the Parliament Army, having probable power and opportunity thereunto (other punctual regular means, being then wanting on that occasion) did prudently and worthily hinder and restrain some Parliament Members from entring into the House in that juncture, when destructive overtures in agitation, were in extream danger of too great concurrence thereunto by the plurality of Votes, had not such seasonable anticipation given a stop. Doth not extream necessity disregard and pass by lesser Priviledges, and subservient Rules, which otherwise might deservedly claim a sacred inviolableness? Let the instance in the Text, Ver. 45. be well weighed, besides what is cleered by, Christ himself, Matth. 12. 3, 4, 5, &c. Like as the Souldiers did well to cut off the Ropes of the Boat, and let her fall off, when the Ship men (who were the supream Governors of the Ship) were about to flee out of the Ship, to the utter endangering of the lives of all the Passengers, as the Apostle Paul did confidently advertise, see Acts …7. 30, 31, 32. So it may seem the chief of the Parliament Souldiers did well to hinder, and restrain at present from entring into the House, some of the Members (who had they been in the House were of equal Authority
Note. Events do usually make very cleer and sure discoveries and manifestations of the prudential and faithful manage of important expedient undertakings; which in their present enterprisings, have seemed very dark to some. As it may easily be
discerned, by diligent observers of Heroical Actions, and of the generally received principle, Salus populi suprema Lex.	in Voting with the rest) whereas, if they had not been so restrained, or secluded, it was with most likely probability apprehended, that the majority might have swayed by Votes, to the extream prejudice, both of the Civil State, and Church Affairs.
VI. K. Saul having been justly hindered, and restrained in his unworthy and pernicious designe against Jonathan, even by the chief of the Souldiers; He doth notwithstanding, afterwards apply himself to act as became him according to his office, in the behalf of the Kingdom, and against the enemies of the peace of it, see vers. 47, 48. And such his approved course, tended very much to the vexing of the common enemies, and the delivery of Israel out of the hands of spoilers, see vers. 47, 48.	6. May it not be inferred hence, That such Members of the Parliament, as were restrained in that nick of time, from the opportunity of acting unworthily then onelyonly; ought notwithstanding to have applyed themselves to have returned seasonably, and gone on as formerly in the discharge of Parliamentary Authoritative power, and weighty employment committed unto them by the Countries, and Corporations, for which they were the Representatives? Verily had they so approved themselves (or shall any yet do so in a due way) it might much have conduced to the publike good; to the peace of their own consciences, and obtaining the Spirit of Glory to rest upon them.

1 Sam. 15. 2, 3, 7, 8, 9, 13, 14, 15, 20, 21, 24, 32, 33.

Observation. I.	1. Parallel inference.
SAul in his reign over Israel (the Israelites having earnestly desired a Kingly Government, see 1 Sam. 8. 19. And having approved Sauls designment unto it, see 1 Sam. 10 …4.) He in process of time had a special Commission, and imployment put upon him, even to execute Iustice on certain enemies, whose Ancestors had raised an unjust and unnatural war against the Israelites about four hundred yeers before, see Vers. 2, 3. compared with Exod. 17. 8.	THe English Parliament (long, long desired, and longed for; and now by the good hand of God providentially over-ruling, and it happily continuing to sit unto this day) did in due time effectually and seasonably engage it self unto a faithful endevor (as the cause of God, and his people required) to restore the Nation to their Just Liberties, and to reform Religion, which had been withheld and depraved by Tyranny and Antichristian Hierarchy (as is to be seen in the English Histories of Civil and Ecclesiastical Occurrences,) yea, and bring notorious Delinquents to Justice, as the Parliament Remonstrances do testifie. And blessed be the God of England, who with such unspeakable, merciful goodness, hath visited the languishing Nation.
II. Saul and the people, did in good part very vigorously pursue their Commission, in engaging and fighting those Amalekitish enemies, who had been such grand Delinquents against the Israelites:	2. The majority of the English Parliament, for some time after their first convening, did act strenuously unto the reforming of sundry grieoppressions, both in Commonwealth, and Church Affairs, engaging themselves many ways therunto; yet nevertheless, afterwards
But yet notwithstanding they failed greatly in their not executing impartially, according to the commission and trust assigned unto them; in that they spared King Agag, and the best things, see Vers. 7, 8, 9.	they fail'd greatly in unvoting their votings against future addresses, when clear and evident discoveries were of unsufferable, desperate tyranny; yea, and at last in voting unworthy Concessions to be a just Foundation of safe Peace, which were indeed most dangerous and destructive, tending to spare the capital Delinquents, and such seeming best things, of a flourishing, vain condition, as in greatest likelihood would in short time, have involved into the former deep gulf of misery and ruine, and worse then before.
III. Saul notwithstanding such his rebellious miscarriage against God, yet he professeth, and protesteth the contrary; either justifying, or denying, or disguising, or exousing, or extenuating his sinister prevarication; howbeit, he was again and again, effectually convinced thereof by the Prophet Samuel, see Vers. 13, 14, 15, 20, 21, 24.	3. It is very much to be lamented and deplored, that many of the Parliament Members after their votings for the Concessions as a Foundation of good Peace; and after the remarkable Occurrences which have ensued thereupon, even hitherto: they do yet notwithstanding justifie, disguise, excuse, or extenuate such their votings, whatever conviction is, or hath been since that time; yea, and do hitherto seem to be well pleased in their pretended whole seclusion, which was onelyonly pro tempore.
IV. When Saul the supream Magistrate, had bewrayed a very great degree of unfaithfulness in his sparing King Agag from death; yet the uprightness, justice, and	4. When the Majority of the Parliament failed in great degree, as hath been hinted already; then the faithfulness, justice, and zeal of the lesser number, remaining, and sitting in Parliament (who yet were a full number of constituting
zeal of Samuel the Prophet, and Iudg, (though of inferior Authority then Saul) is singularly approved in his bringing King Agag to justice, see Vers. 32, 33.	Members of an undeniable Parliamentary power) is highly praiseworthy in their appointing an high Court of Justice, for the due bringing of capital Delinquents to just Tryal and Sentence, for the executing of condign punishment upon them.
V. Notwithstanding that Agag was a King yet his Kingship did not priviledg him to be above Law, neither did his prerogative exempt him from legal proceeding against him, see Vers. 32, 33. Joshua, Gideon, and Jehu, were approved in their due executing of Delinquent Kings, see Rogers 53. Serm. on Judges.	5. It is a weak and unwarrantable plea for Kings (if their Might do not overcome Right) that their Kingship taketh them off from being subject to Law.
Note. There is one onelyonly, absolute, and independent Lawgiver, who is the King of Kings and Lord of Lords, see Isai. 33. 22. Jam. 4. 12. 1 Tim. 6. 15.	Note. All grant that subjects may have the benefit of the Law against the King in case of Goods, and Lands, by vertue of the legality of the eighth Commandment of the Decalogue. And tryals in such case have been very usual in England. Why not much more therefore in the case of notorious bloodguiltiness, by vertue of the sixth Commandment of the Decalogue?
VI. Samuel did justice on King Agag being Iudg of Israel, to execute the sentence of God pronounced	6. The High Court of Justice erected by the Parliament, have justly sentenced the great and hainous Delinquents unto just punishment,
against Amalek, which was neglected by Saul: That it might be also a terror to other Kings, that they persecute not the people of God, see Doctor Willet on 1 Sam. 15. 33.	however such proceeding hath not been ordinarily (means having been wanting) used. That this course also may be a terror to the greatest personages, that they may not oppress, nor raise unjust and unatural war in the Nation.

2 Sam. 12. 1, 2, 3, 4, 5, 7, 8, 9, 13, 14.

Observation. I.	1. Parallel Inference.
DAvid the King of Israel having highly and hainously transgressed in the matter of Uriah, the Hittite, see 1 Kings 15. 5. compared with 2 Sam. 11. 2. He was therefore, according to Gods direction, to be convinced and reproved of such his capital sin by Nathan the Prophet, see Vers. 1. 2, 7, 8, 9.	KIngs in all ages and times (as well as others) falling by occasion into scandalous and capital offences; a faithful and impartial course of conviction and reproof, ought to be held with them by meet persons, as just opportunity may serve thereunto. The Law is given to Kings as well as to others; and therefore they ought to know it, and be convinced by it, that their hearts may not be lifted up, see Deut. 17. 18, 19, 20. Hos. 5. 1.
II. For the better and more effectual convincing David, the King, of his odious sin of oppression, adultery, and murder, God directed Nathan to take up a parable in his mouth. Sith in such way of expression, there was a special	2. It is Gods will that such persons, whom it may more specially concern, do hold the most effectual course, for the detecting and convincing grosse offenders of the vile and odious sins, they are tainted with; whether oppression, tyranny, adultery, murder, &c. And in case of effectual course held, (and
efficacious vertue, see Ver. 1, 2, 3, 4. see also Jothams Parable in such case, Judg. 9. 7. Yea and our Saviours most authoritative course therein, Mat. 21. 45.	not prevailing; whether by similitudes or otherwise) the Delinquents shall remain untractable, and obstinate, they may certainly be left without excuse, see Hosea 12. 10.
III. King David who had more understanding then all his Teachers, see Psal. 119. 99. And who was also a man singularly zealous, see Psal. 119. 139. He having now heard and observed a cleer eviction in the case represented in the parable of the implied Delinquent; he even as right reason guided, gave this just sentence, That he was worthy to die, see Vers. 5.	3. Hainous capital Transgressors, whoever they are, whether high or low; ought without any respect of persons, to be adjudged by the Magistrate (sitting on the seat of Justice, and bearing the Sword) to such corporal punishment, as the nature of the offence calleth for in its desert, whether death, or any other, see Rom. 13. 4.	Note. There ought to be an unresistable force in Right Reason, to sway Judges to act according to it, see Acts 4. 20.
IV. The general and indefinite expression in the parable uttered by Nathan, Vers. 1, 2, 3, 4. Moving David on just ground, unto such his sentence, Vers. 5. is particularly applyed by Nathan to David himself, vers. 7. So as David saw it did belong unto himself, although a King as well as to any other faulty in such kinde, see vers. 13.	4. The Law and Minde of God, touching the capital punishment of the polluting, and crying sin of wilful murder, whosoever is the committer of it, yea, though he be a blood-guilty King, may not be by the Magistrate looked upon as one to be dispensed withal, see Gen. 9. 6. Numb. 35. 30, 33. Matth. 26. 52.
V. Gods sparing David	5. The unsearchable ways of the
from death, and yet appointing the childe to death, see vers. 13, 14. as it argued Gods absolute soveraignty, and indepency in doing what he will, yea, touching his Laws; so it sheweth his just severity against murder, see Ibid. 13, 14.	one onelyonly absolute Lawgiver, even the infinite, most wise, holy, and just God, ought to be admired and adored, see Rom. 11. 33, 34. But the people of God ought to walk, and act, according to his revealed Will in his Word, see Deuter. 29. 29.

Zechar. 7. 1, 2, 3, 4, 5. & 8. 19.

Observation I.	Parallel Inference. 1.
IT was well understood by the people of God, the Jews (unto whom one ly in the Old Testament times were committed the Oracles and Ordinances of God, as their singular advantage, and preferment, see Psal. 147. 19, 20. Rom. 3. 1, 2.) yea, even by those Jews, who lived in the time of the Babylonish captivity, and newly after the return thence, that the divine Ordinance of Religious and Solemn Humiliation in Fasting and Prayer, on just cause and occasion thereunto, was very requisite; and	IT hath been well understood by the Reformed Churches in Europe, and particularly by the people of God in England, who heretofore lived under the spiritual Babylonish captivity; that the sacred Ordinance of Religious Humiliation on just cause and occasion, is very requisite in New Testament times, as well as it was of old, even according to the New Testament doctrine of Christ, and his Apostles; and accordingly they do exercise themselves therein. This may evidently appear to any that observeth the doctrine and practice of the Reformed Churches, and particularly, and in a special, and effectual maner in the English Nation, even unto this day; as the
accordingly did exercise themselves therein, see Vers. 3. 5. Dan. 9. 3. Ezr. 8. 21. Nehe. 1. 4.	Acts of Parliament, for Fasting, and Prayer, in April 19. and May 17. do bear witness, 1649.
II. The Jews of those times also knew well what were the kindes and ways of such religious Humiliation, in Fasting and Prayer, and answerably as the emergency of the cause, and opportunity served thereunto, they exercised themselves.	2. The people of God in England, do likewise by the patterns in Scripture, know well the approved kindes and ways of religious Humiliation in Fasting and Prayer, and answerably as any just occasion and opportunity requireth, and serveth, they are wont to set themselves thereunto, viz.
1. Publikely, as publike Authorised Persons ordered, Ezra 8. 21.	1. Publikely, as Parliament and Rulers do appoint and require.
2. Privately, as the Governors of Families saw it meet, Esth. 4. 16.	2. Privately, as Families approve themselves in England, above other Nations.
3. Secretly and alone, as any singular person saw fit, Dan. 9. 3. Nehe. 1. 4.	3. Secretly, as conscientious persons having ability and opportunity, approve themselves to him that seeth in secret.
III. The Jews had likewise the prudence to discern what were special causes and occasions, that gave calling to such religious Humiliation. viz. Greater and more notorious sins, and evils to be deprecated, and more choice, and affecting blessings to be obtained, see Vers. 3. and the other Texes already quoted in Daniel, Ezra, and Esther.	3. The Reformed Churches in their doctrine and practice of Fasting, are wont also to insist prudentially on the occasions and causes noted in Scripture, to be observed in these New Testament-times, as way is thereunto; and particularly it is thus in England. Many yet alive may remember, how since the time of Reformation in Queen Elizabeths days, Religious Humiliations have been observed on occasion of War, Famine, and Pestilence, invading more or less. Since
Note. The current stream of Orthodox Interpreters, comparing Vers. 3. 5. chap 8. 19. with Jere. 5. 2. and 41. do conceive, that the special occasions of these four Fasts were. 1. The siege laid before Jerusalem, in the tenth monethmonth. 2. The taking of Jerusalem in the fourth monethmonth. 3. The burning of the Temple in the fift monethmonth. 4. The murder of Gedaliah in the seventh monethmonth. Now touching these conceits of the godly learned, The Observator acknowledgeth that those occurrences were very sad, and might well cause deep Humiliation to the Jews; yet observeth, that there is not the least hint in any Texts of Zechariah or Jeremiah, or elsewhere in Bible, to fasten such assertion of the mentioned occasions, as the cause of such their anniversary monethly Fasting. The slaughter of King Josias, and captivity, in the third yeer of Jehoiakim, not long before, were most sad occurrences, and might justly also (as they did) occasion great mourning, as well as these four in hand: So that it is wished, that Interpreters would be cautious in their Expressions, and not be too bold in their Breachings and Printings, in asserting and publishing for current, that which the Scripture is wholly silent in. Who knoweth not, what mischief hath ensued by an easie receiving of Traditions?	the sitting of the present Parliament there hath been very much occasional Fasting required, even as floods of evils have invaded, viz. In the behalf of Ireland frequently; in regard of unseasonable weather; in regard of pernicious Errors, and Heresies, March 10. 1646 &c. Yea, the Parliament in their late Act for the Fast that was on April 19. 1649. do acknowledg, They have learned from the Word of God; and the example of his people in all ages; and likewise their own experience, the singular advantage of due occasional Fasting. And albeit, for just cause they have annulled the monethly Fast, yet at the same time they enacted a Fast in the behalf of Irish Affairs, to be observed on May 17. 1649. next ensuing. And blessed be God, that hath hither, so ordered their hearts, and ways, for the promoting of the true welfare not onelyonly of England, but Ireland also.
As for the Mourning and Fasting of the Jews, frequently in the time of seventy yeers captivity, which was so grievous, every one that observeth, may see there was cause enough, see Lamentations, Psal. 137. 1.
IV. Howbeit, God might approve and accept the Jews in their occasional Humiliation and Fasting, so far as the exigencies of the seventy yeers captivity did call thereunto, and as sincerity swayed in the manage thereof, unto just ends; yet nevertheless, he seemeth to dislike and reprove the anniversariness, or monethliness of their four Fasts, as not being commanded nor directed unto by him, see vers. 5. Sith God required one onelyonly anniversary Fasting and Humiliation, on the tenth day of the seventh monethmonth, Levit. 23. 27. and it onelyonly peculiar to old Testament times: So that these such their set, monethly, anniversary Fasts, seemed in point of set-time to be a Will-worship, and humane Invention reproved in Scripture, see Isai. 29. 13. Col. 2. 22, 23. And even thus Interpreters do gloss, on	4. Howbeit, God may have been pleased to accept a course of Fasting and Humiliation in the Reformed Churches, and more specially in England, in some set times of moneths together, and of late, for divers yeers together, monethly in the behalf of Ireland; in as much as much sincerity might be in the ends and manage thereof in great part, whatever formality and undue carriage might creep in, &c. Yet nevertheless, the set-time of moneths and yeers, may seem to have wanted good ground. Orthodox Divines do condemn, as otherwise; so in a special maner in point of set-time, The Lent Fast, albeit of great Antiquity, and of long use; the Ember week Fasts pretended in imitation of these four monethly Fasts of Jews, Friday Fasts, and Eves of Festivities, &c. which Reformed Churches have therefore abrogated; and in these our Reforming times, are totally abrogated in England, by Parliamentary Authority. The Scots to their high praise (above other Churches) in the yeer 1560. the first yeer of their Universal Reformation, abrogated all anniversary set-times for divine
on Zech. 7. 5. The Geneva Note on Text there, is, That as the Jews were diversly reproved, so that such their Fasts (for the set-time of them) were invented by themselves. Learned Junius and Tremellius Annot. Summa redargutionis est; Jejunia haec (anniversaria) vobis non imperavit Deus. 1. The sum of the Reproof is, God did not com mand you to observe such your (yeerly monethmonth) Fasts. W. Pemble in his Exposit. on Zechary, sets out at large such their Reproof for their set-time of those Fasts, Chap. 7. 5. Unto me, even to me. Such interrogation hath a vehement denial, That (as otherwise failing was, so) the time was not com manded by God. That which is pretended from these words of Calvin on Zech. 8. 19.—Non dicemus haec jejunia temerè aut perperam fuisse ab illis suscepta, &c. We shall not say, That those their Fasts were rashly or vainly undertaken, &c. If the scope and sense be candidly and ingenuously weighed, he pleadeth not in approbation of the set anniversariness of four monethmonth Fasts, in point of set, fixt, and unmoveable times: but of their being duly affected in a mournful deportment, expressed by Fasting, at the beginning of the captivity. It is well known, that Calvin was no friend to superstitious set-times for will worship.	worship, save the Lords day, which is of divine Institution. See Re-examination of Articles enacted at Perth. 1618. sundry strong Reasons against observing set-times, &c. True it is, The pretence of the observing a monethly Fast in England, onelyonly whilest the Irish troubles should remain, is more specious then the superstitious course of Papists and Hierarchical Conformists (whose old Leven is not hitherto wholly purged out) who set no such bounds; but yet the pretence at best can be no other then what the Jews pretended for their set Fasts, during the seventy yeers captivity, see Zech. 7. 3, 5. The Parliament therefore approving, and requiring occasional Humiliation in Fasting and Prayer, hath done well to enact the annuling of that monethly Fast, and in a prudential way to enact occasional Fasting, both in the behalf of Ireland, and otherwise, as in their Religious and Consciencious Wisdoms do judg the meetest.
V. The Jews sometime after the first return of some of them from the captivity, enquire what was meetest to be done in point of their set Humiliation, vers. 1, 2, 3. And a satisfying answer is given to them, vers. 4, 5.	5. Many godly zealots returned from spiritual Babylonish captivity, having had scruples, and made inquiries, touching late monethly Fasts (who yet have been consciencious in observing occasional Fasts) have now good satisfaction by the late Act of Parliament, annulling the monethly fasting, and yet enacting occasional fasting, even as occasion requireth.
VI. The words of the Text in Zech. 8. 19. prophesying or promising joy and gladness, &c. instead of monethly fasting, do not infer an approbation of the four set monethly fast ing yeers after yeers; Sith such just reproof was thereunto, chap. 7. 5. But they seem to infer that there should be a change of the state of future times, and that such as had mourned unfeignedly in a godly maner, that they should be comforted, see Psal. 126. 5, 6.	6. The people of God of the English Nation, having sown in tears divers moneths and yeers, walking mournfully before the Lord, and exercising Humiliation in their measure, as cause and occasion hath required, and are still in such wise affected, shall finde to their comfort, That their course shall not be in vain in the Lord. The valley of Achor is given for a door of hope.

FINIS.

End of the text · Thomas Paget, Concerning Unequal Marriage (1650)