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THE Wedding Garment, &c. Mark 10.39. And they twain shall be one Flesh: so then they are no more twain, but one Flesh.
THE Wedding Garment, etc. Mark 10.39. And they twain shall be one Flesh: so then they Are no more twain, but one Flesh.
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Whom therefore God hath joyned together, let no Man put asunder.
Whom Therefore God hath joined together, let no Man put asunder.
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THE Occasion of these Words of ou• blessed Saviour, may be taken from that Question which the Pharisees asked him; Ver. 1.2. but it was only to tempt him, saying, Is it lawful for a Ma• to put away his Wife? Jesus answered him Ver. 3. What did Moses command you.
THE Occasion of these Words of ou• blessed Saviour, may be taken from that Question which the Pharisees asked him; Ver. 1.2. but it was only to tempt him, saying, Is it lawful for a Ma• to put away his Wife? jesus answered him Ver. 3. What did Moses command you.
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An• they said, Ver. 4. Moses suffered to write a Bi• of Divorsement, and to put her away.
An• they said, Ver. 4. Moses suffered to write a Bi• of Divorcement, and to put her away.
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An• Jesus answered and said unto them, Verse 〈 ◊ 〉 that for the hardness of your Hearts he wr• you this Precept:
An• jesus answered and said unto them, Verse 〈 ◊ 〉 that for the hardness of your Hearts he wr• you this Precept:
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But from the beginning of th• Creation God made them Male and Femal• Ver. 6. And then he adds here in my Tex• For this Cause shall a Man leave Father and Mather, and cleave to his Wife:
But from the beginning of th• Creation God made them Male and Femal• Ver. 6. And then he adds Here in my Tex• For this Cause shall a Man leave Father and Mather, and cleave to his Wife:
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And they main shall Be one Flesh: so then they are no more twain, out one Flesh.
And they main shall Be one Flesh: so then they Are no more twain, out one Flesh.
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Wh•m therefore God hath joyned together, let no Man put asunder. Wh•m Therefore God hath joined together, let no Man put asunder.
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I might insist upon all these three Verses, but the main scope and drift of my Discourse shall be only on the middle most of them, which is this.
I might insist upon all these three Verses, but the main scope and drift of my Discourse shall be only on the middle most of them, which is this.
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And they twain shall be one Flesh: so then they art no more twain, but one Flesh. And they twain shall be one Flesh: so then they art no more twain, but one Flesh.
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From this Text of Scripture, we may learn what Unity there is betwixt Man and Wise,
From this Text of Scripture, we may Learn what Unity there is betwixt Man and Wise,
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when they are joyned together in Marriage. And they twain shall be one Flesh: so then they are no more twain, but one Flesh.
when they Are joined together in Marriage. And they twain shall be one Flesh: so then they Are no more twain, but one Flesh.
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Whom therefore God hath joyned together, let no man put asunder. The Doctrine which I shall observe from these Words, is thi.Whom Therefore God hath joined together, let no man put asunder. The Doctrine which I shall observe from these Words, is thy.
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That Man and Wise being joined together by God in the holy State of Matrimony, they cannot, must not,
That Man and Wise being joined together by God in the holy State of Matrimony, they cannot, must not,
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and ought not to be parted.
and ought not to be parted.
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For this Cause, saith Christ, shall a man leave Father and Mother, and cleave to his Wife And they twain shall be one Flesh: For this Cause, Says christ, shall a man leave Father and Mother, and cleave to his Wife And they twain shall be one Flesh:
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so then they are no more twain, but one Flesh. Whom there God hath joined together, let no man put asunder. so then they Are no more twain, but one Flesh. Whom there God hath joined together, let no man put asunder.
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Now in my farther prosecution of this subject, I shall proceed after this Order. First, I shall shew you who they be that are joyned together by God.
Now in my farther prosecution of this Subject, I shall proceed After this Order. First, I shall show you who they be that Are joined together by God.
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Secondly, That those that are thus joined by God, they must not, nor ought not to be parted.
Secondly, That those that Are thus joined by God, they must not, nor ought not to be parted.
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Thirdly, The reason why they cannot, and must not be parted, is because of the near Union that is betwixt them, for they twain are one Flesh.
Thirdly, The reason why they cannot, and must not be parted, is Because of the near union that is betwixt them, for they twain Are one Flesh.
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And lastly, I shall make some use of it by way of Application. I begin with the first.
And lastly, I shall make Some use of it by Way of Application. I begin with the First.
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Who they are that are joined together by Good; they are such as joyn together in Marriage, according to God's own Word;
Who they Are that Are joined together by Good; they Are such as join together in Marriage, according to God's own Word;
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that is, for those Causes for which Matrimony was at first ordained: I will name these three.
that is, for those Causes for which Matrimony was At First ordained: I will name these three.
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First, It was ordained for the Propagation of Children, that they might be brought up in the fear of the Lord.
First, It was ordained for the Propagation of Children, that they might be brought up in the Fear of the Lord.
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God hath ordained Marriage for the Increase of Mankind, that his Name might be glorified in them, and by them.
God hath ordained Marriage for the Increase of Mankind, that his Name might be glorified in them, and by them.
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Secondly, God hath ordained Marriage for the preventing of Sin, and the avoiding of Fornication; this is one chief end why Matrimony was ordained.
Secondly, God hath ordained Marriage for the preventing of since, and the avoiding of Fornication; this is one chief end why Matrimony was ordained.
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Now mark, the Words of St. Paul, where he treats concerning Marriage, 1 Cor. 7.1, 2. Now concerning the things whereof ye wrote unto me:
Now mark, the Words of Saint Paul, where he treats Concerning Marriage, 1 Cor. 7.1, 2. Now Concerning the things whereof you wrote unto me:
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It is good for a Man not to touch a Woman.
It is good for a Man not to touch a Woman.
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But neveetheless, saith he, to avoid Fornication, let every Man have his own Wife, and let every Woman have her own Husband. But neveetheless, Says he, to avoid Fornication, let every Man have his own Wife, and let every Woman have her own Husband.
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It is good for a man not to touch a woman, because thereby the Devil is apt to be tempting such to sin.
It is good for a man not to touch a woman, Because thereby the devil is apt to be tempting such to since.
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But yet when a man hath not the Gift of Continency;
But yet when a man hath not the Gift of Continency;
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when he cannot contain so as to keep his Body pure and undefiled, then let him marry,
when he cannot contain so as to keep his Body pure and undefiled, then let him marry,
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nay upon that Case, he must and ought to marry, for he sins if he doth not marry;
nay upon that Case, he must and ought to marry, for he Sins if he does not marry;
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nay, in not marrying, he commits a double sin: 1. the sin of Fornication or Adultery, which he runs himself into, having not the Gift of Continency.
nay, in not marrying, he commits a double since: 1. the since of Fornication or Adultery, which he runs himself into, having not the Gift of Continency.
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Secondly, He sins, in that he lives in a neglect of that holy Ordinance which God hath ordained and instituted for the preventing of sin;
Secondly, He Sins, in that he lives in a neglect of that holy Ordinance which God hath ordained and instituted for the preventing of since;
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indeed Matrimony is a thing in it self indifferent, for a man sins not, let him marry or not marry;
indeed Matrimony is a thing in it self indifferent, for a man Sins not, let him marry or not marry;
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for saith the Apostle, Ver. 27. Art thou loosed from a Wife, seek not a Wife? Art thou bound to a VVife, seek not to be loosed? St. Paul speaks there of indifferency,
for Says the Apostle, Ver. 27. Art thou loosed from a Wife, seek not a Wife? Art thou bound to a VVife, seek not to be loosed? Saint Paul speaks there of indifferency,
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when a Man hath Power over his Will, and hath a Gift to contain, and keep his Body the pure and clean Temple of the Holy Ghost;
when a Man hath Power over his Will, and hath a Gift to contain, and keep his Body the pure and clean Temple of the Holy Ghost;
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nay, in that, a single Life of the two is the best; for, saith he, Ver. 38. He that giveth her in Marriage doth well;
nay, in that, a single Life of the two is the best; for, Says he, Ver. 38. He that gives her in Marriage does well;
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but he that giveth her not in Marriage doth better. And the Apostle wisheth that all were, even as he is, that is single:but he that gives her not in Marriage does better. And the Apostle wishes that all were, even as he is, that is single:
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And the reason he gives, is this, That such shall have trouble in the Plesh, Ver. 28. for Ver 32. He would have them without Carefulness;
And the reason he gives, is this, That such shall have trouble in the Plash, Ver. 28. for Ver 32. He would have them without Carefulness;
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for he that is unmarried careth for the things of the Lord, how bemay please the Lord:
for he that is unmarried Careth for the things of the Lord, how bemay please the Lord:
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But he that is married, careth for the things of the World, how he may please his VVife. But he that is married, Careth for the things of the World, how he may please his VVife.
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So in that respect an unmarried Life is the best of the two:
So in that respect an unmarried Life is the best of the two:
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But yet saith the same Apostle, If he be married he hath not sinned, not yet doth he sin if he marries not.
But yet Says the same Apostle, If he be married he hath not sinned, not yet does he sin if he Marries not.
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But yet when a Man hath not the Gift of Continency, when a Man and a Virgin burns in Lust one towards another,
But yet when a Man hath not the Gift of Continency, when a Man and a Virgae burns in Lust one towards Another,
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and yet doth not marry, they sin double;
and yet does not marry, they sin double;
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for besides the sin of Fornication, they sin against that holy Ordinance which God hath ordained for the preventing of sin.
for beside the since of Fornication, they sin against that holy Ordinance which God hath ordained for the preventing of since.
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You may see it plain in respect of other sins, as Drunkenness and Murder:
You may see it plain in respect of other Sins, as drunkenness and Murder:
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suppose God hath given Means for the preventing of these sins, though the Means are indifferent in themselves, they may be used, and they may not;
suppose God hath given Means for the preventing of these Sins, though the Means Are indifferent in themselves, they may be used, and they may not;
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but yet when a Man through Temptation, runs into these sins of Drunkenness and Murder, and may use Means to prevent it, he sins not only in the groser act,
but yet when a Man through Temptation, runs into these Sins of drunkenness and Murder, and may use Means to prevent it, he Sins not only in the groser act,
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but he sins in not using the Means to prevent it. So it is in respect of Marriage;
but he Sins in not using the Means to prevent it. So it is in respect of Marriage;
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the Apostle having told them, Ver. 8. that it is good for them if they continue even as he is: But saith he, Ver. 9: If they cannot contain, let them marry:
the Apostle having told them, Ver. 8. that it is good for them if they continue even as he is: But Says he, Ver. 9: If they cannot contain, let them marry:
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for it is better to marry than to burn: That is, to burn in Lust. Mark another Scripture, which I shall hint unto you, and that is in Heb. 13.4. Marriage is honourable in all things, and the Bed undefiled;
for it is better to marry than to burn: That is, to burn in Lust. Mark Another Scripture, which I shall hint unto you, and that is in Hebrew 13.4. Marriage is honourable in all things, and the Bed undefiled;
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but VVhoremongers and Adulterers God will Judge. Mark it, Marriage is honourable, the Marriage-Bed is honourable, and Children are a great Blessing;but VVhoremongers and Adulterers God will Judge. Mark it, Marriage is honourable, the Marriage-Bed is honourable, and Children Are a great Blessing;
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but as for Whoremongers and Adulterers, they shall not escape God's just Judgments. That's the second Cause why Matrimony was ordained;
but as for Whoremongers and Adulterers, they shall not escape God's just Judgments. That's the second Cause why Matrimony was ordained;
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it was ordained for the preventing of Sin, and the avoiding of Fornication. Thirdly;
it was ordained for the preventing of since, and the avoiding of Fornication. Thirdly;
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It was ordained for the mutual Society, Help and Comfort that Man and Wife ought to have of one another, both in Prosperity and in Adversity.
It was ordained for the mutual Society, Help and Comfort that Man and Wife ought to have of one Another, both in Prosperity and in Adversity.
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Now this is the first Cause that the Scripture mentions, why Matrimony was ordained, it is Gen. 2.18. God said, it is not meet that the Man should be alone, but that there should be an Help-meet for him:
Now this is the First Cause that the Scripture mentions, why Matrimony was ordained, it is Gen. 2.18. God said, it is not meet that the Man should be alone, but that there should be an Helpmeet for him:
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So the Lord God caused a deep Sleep to fall upon Adam, and he slept,
So the Lord God caused a deep Sleep to fallen upon Adam, and he slept,
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and the Lord opened his Side, and took out a Rib, and of that Rib made he VVoman. and the Lord opened his Side, and took out a Rib, and of that Rib made he VVoman.
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It is true, Adam had all sorts of living Creatures with him to keep him company,
It is true, Adam had all sorts of living Creatures with him to keep him company,
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as all sorts of Beast and Fowls, and Fishes; but none of these was fitting to be a Help meet for him;
as all sorts of Beast and Fowls, and Fishes; but none of these was fitting to be a Help meet for him;
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therefore it pleased God to make one of his Likeness to be a Help and Comfort to him;
Therefore it pleased God to make one of his Likeness to be a Help and Comfort to him;
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and from this we must learn, that when a Man and a Woman is joined together in Marriage, they ought to be a Help and Comfort to one another as long as they live together.
and from this we must Learn, that when a Man and a Woman is joined together in Marriage, they ought to be a Help and Comfort to one Another as long as they live together.
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Thus I have finished the first Particular, and shewed you who they are that are joined together by God;
Thus I have finished the First Particular, and showed you who they Are that Are joined together by God;
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that is, those that join together according to God's Laws; or when they use Matrimony, for those three Causes for which it was ordained:
that is, those that join together according to God's Laws; or when they use Matrimony, for those three Causes for which it was ordained:
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Which is, 1. For the Propagation of Children. 2. For the avoiding of Fornication. 3. To be a Help and Comfort one to another.
Which is, 1. For the Propagation of Children. 2. For the avoiding of Fornication. 3. To be a Help and Comfort one to Another.
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Secondly, My second Particular is this, That those whom God hath thus joined together, must not,
Secondly, My second Particular is this, That those whom God hath thus joined together, must not,
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nor ought not to be parted. There are but two Causes in the Scripture for Man and Wife lawfully to part.
nor ought not to be parted. There Are but two Causes in the Scripture for Man and Wife lawfully to part.
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The 1. is mentioned by the Apostle, 1 Cor. 7.15.
The 1. is mentioned by the Apostle, 1 Cor. 7.15.
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VVhen Man and VVife can by no possible means agree, but live in continual Strife and Debate, When Man and VVife can by no possible means agree, but live in continual Strife and Debate,
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and in danger of one another Lives, then they, if they will, may part asunder:
and in danger of one Another Lives, then they, if they will, may part asunder:
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For, saith the Apostle, a Brother or a Sister is not under Bondage in such Cases;
For, Says the Apostle, a Brother or a Sister is not under Bondage in such Cases;
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but God hath called us unto Peace. 2. The other Cause is mentioned by our blessed Saviour; Mat. 5.32. for the Cause of Fornication;but God hath called us unto Peace. 2. The other Cause is mentioned by our blessed Saviour; Mathew 5.32. for the Cause of Fornication;
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when he tells the Pharisees, That whoso will put away his Wife, let him write her a Bill of Divorcement.
when he tells the Pharisees, That whoso will put away his Wife, let him write her a Bill of Divorcement.
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But I say unto you, whosoever putteth away his VVife, save for the cause of Fornication, causeth her to commit Adultery. But I say unto you, whosoever putteth away his VVife, save for the cause of Fornication, Causes her to commit Adultery.
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This teacheth us, that for the cause of Fornication a Man may lawfully put away his Wife:
This Teaches us, that for the cause of Fornication a Man may lawfully put away his Wife:
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And the reason of it is very good, for as long as Man and Wife faithfully keep the Marriage-Bed,
And the reason of it is very good, for as long as Man and Wife faithfully keep the Marriage-Bed,
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and remain true and constant one to the other, he to her, and she to him, they two remain one Flesh;
and remain true and constant one to the other, he to her, and she to him, they two remain one Flesh;
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but when she once forsakes his Bed, and goes after other Lovers, then the Union is broken, they are no longer one Flesh,
but when she once forsakes his Bed, and Goes After other Lovers, then the union is broken, they Are no longer one Flesh,
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and therefore may lawfully be parted; but for no other Cause than this may a Man put away his Wife:
and Therefore may lawfully be parted; but for no other Cause than this may a Man put away his Wife:
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VVhom therefore God hath joined together, let no man put asunder. Consider this, that Man and Woman ought not to be parted;Whom Therefore God hath joined together, let no man put asunder. Consider this, that Man and Woman ought not to be parted;
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not only after they are joined in Marriage, but before, even as soon as the Contract is made betwixt them.
not only After they Are joined in Marriage, but before, even as soon as the Contract is made betwixt them.
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For consider, when once a Man and his Virgin hath made a Contract and Bargain one with another, in the Presence of God, to remain for ever true and constant one to another, I tell you, they are as truly Man and Wife as if they were never so much married;
For Consider, when once a Man and his Virgae hath made a Contract and Bargain one with Another, in the Presence of God, to remain for ever true and constant one to Another, I tell you, they Are as truly Man and Wife as if they were never so much married;
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for publick Matrimony was ordained by Law, only to confirm the Contract before Men, which they have made in the sight of God:
for public Matrimony was ordained by Law, only to confirm the Contract before Men, which they have made in the sighed of God:
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And upon this account the publick use of Matrimony is very necessary, because, if they are not married according to the Laws of the Church of England, then they might join themselves together by way of Contract,
And upon this account the public use of Matrimony is very necessary, Because, if they Are not married according to the Laws of the Church of England, then they might join themselves together by Way of Contract,
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and then go off, and prove fasse one to another, and the Laws of Man never reach them:
and then go off, and prove fasse one to Another, and the Laws of Man never reach them:
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for man cannot have any assurance that such are joined together by way of Contract, until it is confirmed by Marriage.
for man cannot have any assurance that such Are joined together by Way of Contract, until it is confirmed by Marriage.
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But let such consider, that when once the Contract and Promise is made betwixt them, they twain immediately become one Flesh, they are streight Man and Wise together;
But let such Consider, that when once the Contract and Promise is made betwixt them, they twain immediately become one Flesh, they Are straight Man and Wise together;
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and though they are not publickly married as yet, yet let them know, they cannot lawfully be parted,
and though they Are not publicly married as yet, yet let them know, they cannot lawfully be parted,
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though the Laws of Man does not bind them from parting, yet the Laws of God doth;
though the Laws of Man does not bind them from parting, yet the Laws of God does;
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for God, who seeth and knows all things, takes Notes of what passes betwixt them;
for God, who sees and knows all things, Takes Notes of what passes betwixt them;
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and therefore, though they do escape Mans Laws, yet they shall not escape the just Judgment of God.
and Therefore, though they do escape men Laws, yet they shall not escape the just Judgement of God.
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That Example is most dreadful, of a Maid, who made a Contract and Promise with one whose Name was Bateman, it was so firm, that there passed a piece of Gold betwixt them to confirm it,
That Exampl is most dreadful, of a Maid, who made a Contract and Promise with one whose Name was Bateman, it was so firm, that there passed a piece of Gold betwixt them to confirm it,
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and then after all, she unfaithfully left him, and went and was married to another; but in so doing, she ruined him, and brought God's dreadful Judgments upon her self.
and then After all, she unfaithfully left him, and went and was married to Another; but in so doing, she ruined him, and brought God's dreadful Judgments upon her self.
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And some Parents there are, who go about to hinder their Childrens Marriage, when the Knot of Love and Unity is past between them,
And Some Parents there Are, who go about to hinder their Children's Marriage, when the Knot of Love and Unity is passed between them,
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and by that means they bring them to Ruine.
and by that means they bring them to Ruin.
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Thus we see, that when once Man and Woman is joined together, and become one Flesh, they cannot lawfully be parted, For whom God hath joined together, let no Man put asunder.
Thus we see, that when once Man and Woman is joined together, and become one Flesh, they cannot lawfully be parted, For whom God hath joined together, let no Man put asunder.
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Thus for the second Particular, That those whom God hath joined together, they cannot, must not,
Thus for the second Particular, That those whom God hath joined together, they cannot, must not,
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and ought not to be parted.
and ought not to be parted.
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Thirdly, A •••rd thing considerable in the Text, is the reason why they that are joined by God cannot be parted;
Thirdly, A •••rd thing considerable in the Text, is the reason why they that Are joined by God cannot be parted;
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and that is because of the near Union that is betwixt them; They twain are one Flesh, so then they are no more twain, but one Flesh.
and that is Because of the near union that is betwixt them; They twain Are one Flesh, so then they Are no more twain, but one Flesh.
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There was a near Union betwixt Adam and his Wife, because she was made out of him;
There was a near union betwixt Adam and his Wife, Because she was made out of him;
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For the Lord God caused a deep Sleep to fall upon Adam, and then he opened his Side, For the Lord God caused a deep Sleep to fallen upon Adam, and then he opened his Side,
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and took out a Rib, and closed up the Flesh instead thereof; and took out a Rib, and closed up the Flesh instead thereof;
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and of that Rib he made Eve his Wife, and by that means they became one Flesh,
and of that Rib he made Eve his Wife, and by that means they became one Flesh,
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and as near a Union there is betwixt Man and Wife that is joined together in Marriage:
and as near a union there is betwixt Man and Wife that is joined together in Marriage:
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therefore for this Cause, saith Almighty God, Gen. 2.21. shall a Man leave Father and Mother, and cleave to has Wife:
Therefore for this Cause, Says Almighty God, Gen. 2.21. shall a Man leave Father and Mother, and cleave to has Wife:
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And they twain shall be one Flesh. Compared with Mark 10.7. Mat, 19.6. Eph. 5.31. Now the Unity between Man and Wife may be considered in these Three Respects.And they twain shall be one Flesh. Compared with Mark 10.7. Mathew, 19.6. Ephesians 5.31. Now the Unity between Man and Wife may be considered in these Three Respects.
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1. In respect of the Contract and Promise that is made betwixt them, to be true and faithful one to the other,
1. In respect of the Contract and Promise that is made betwixt them, to be true and faithful one to the other,
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and to forsake all others, and keep together as long as Life shall last. Now in this respect they become one Flesh;
and to forsake all Others, and keep together as long as Life shall last. Now in this respect they become one Flesh;
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for when once they break their Marriage Covenant in forsaking the Marriage-Bed, and going after Harlots,
for when once they break their Marriage Covenant in forsaking the Marriage-Bed, and going After Harlots,
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then their Union is broken, they are no longer one Flesh.
then their union is broken, they Are no longer one Flesh.
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2. Man and Wife being joined together in Marriage, become one, in respect also of the near Relation that is betwixt them:
2. Man and Wife being joined together in Marriage, become one, in respect also of the near Relation that is betwixt them:
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for when once a Man and a Woman is joined together in Wedlock, then whosoever is related to one, becomes also related to the other;
for when once a Man and a Woman is joined together in Wedlock, then whosoever is related to one, becomes also related to the other;
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as in particular, his Father becomes her Father, his Mother becomes her Mother, his Brethren her Brethren, his Sisters her Sisters;
as in particular, his Father becomes her Father, his Mother becomes her Mother, his Brothers her Brothers, his Sisters her Sisters;
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his Children which he had before they came together, now in respect of their Union, they become her Children also.
his Children which he had before they Come together, now in respect of their union, they become her Children also.
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Thirdly and lastly, Man and Woman being joined together in Marriage, become one also, in respect of the Substance and earthly Endowments:
Thirdly and lastly, Man and Woman being joined together in Marriage, become one also, in respect of the Substance and earthly Endowments:
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His House becomes hers, his Land hers, his Money hers, and her House, and Land, and Money is also hers;
His House becomes hers, his Land hers, his Money hers, and her House, and Land, and Money is also hers;
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so that whatsoever is his, is also hers, and whatsoever is hers, is also his; and whosoever is related to the one, is also related to the other.
so that whatsoever is his, is also hers, and whatsoever is hers, is also his; and whosoever is related to the one, is also related to the other.
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Now in all these Respects, Man and VVoman being joined together are one.
Now in all these Respects, Man and VVoman being joined together Are one.
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Now consider, that whosoever you be that are not only married, but are already entered into a Covenent and Contract one with another, your Relation is so near that you cannot lawfully be parted.
Now Consider, that whosoever you be that Are not only married, but Are already entered into a Covenant and Contract one with Another, your Relation is so near that you cannot lawfully be parted.
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And so I have gone through these three particular Branches of the Text: 1. VVho they are that are joined by God. 2. They that are thus joined by God, cannot,
And so I have gone through these three particular Branches of the Text: 1. Who they Are that Are joined by God. 2. They that Are thus joined by God, cannot,
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nor ought not to be parted. 3. The Reason why they ought not to be parted, is because they are one Flesh:
nor ought not to be parted. 3. The Reason why they ought not to be parted, is Because they Are one Flesh:
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For they twain are one Flesh; so then they are no more twain, but one Flesh. For they twain Are one Flesh; so then they Are no more twain, but one Flesh.
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Whom therefore God hath joined together, let no man put asunder. Thus much for the doctrinal Part.Whom Therefore God hath joined together, let no man put asunder. Thus much for the doctrinal Part.
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