Q. 1.  What is the church? 

A.  A company of faithful and holy people, with their seed, called by the Word of God into pubic
covenant with Christ and amongst themselves, for mutual fellowship in the use of all the means of
God's glory and their salvation. 

A.  It is all one whether they be high or low, few or many; so as they exceed not such a number as
may ordinarily meet together in one place for the worshipping of God and sanctification of the
Lord's-day.  Gal. iii. 28; Matt. xxviii. 17,19; 1 Cor. xi. 17,18,20, xiv. 23; Acts xx. 7. 

     A.  1.  The Scriptures everywhere so teach.  Levit. xx. 26; Rom. i. 7,8; 1 Cor. i. 2; Phil. i. 1-9. 
           2.  The church is the body of Christ, all whose members, therefore, should be conformable in
some measure to Him their Head.  Eph. i. 22; Col. i. 18. 
           3.  Only such worshippers please God, are accepted of him, and have the right to the covenant
of grace and seals thereof.  John iv. 23; Heb. viii. 8-10, &c.; Jude, ver. 1; Ezek. xliv. 7. 

A.  None ought to be by the Word of God, and where such are, they are not truly added by the
Lord to the church, but do creep in through their own hypocricy, and not without the church's sin
also, if they may be discerned to be such. 

A.  By the Word preached, and by faith received by them that hear it.  Matt. xxviii. 19,20; Acts ii.
14, &c., xi. 19, xx. 21; Rom. i. 5; 1 Cor. xv. 1,2. 

A.  No; but he must also, by his personal and public profession, adjoin himself to some particular
fellowship and society of saints.  Acts ii, 41, 47, viii. 37, ix. 18. 

A.  By the covenant which God made with Abraham and his seed, which was the covenant of the
gospel, and confirmed in Christ; the seal thereof, circumcision, being the seal of the righteousness
of faith.  Gen. xvii. 7, &c. 

A.  Faith and order, as the church in them may be seen, and be held to walk in Christ Jesus, whom
she hath received.  Faith professed in word and deed, showing the matter to be true; and order in
the holy things of God, showing the forms to be true; which are the two essential parts of the
church.  Gal. iii. 8, 16, 17; Rom. iv. 11; Col. ii. 5,6. 

A.  No, for the Word may, and that rightly, be preached to assemblies of unbelievers for their
conversion, as may the sacraments also (though unjustly) be administered unto them, and so be
made lying signs.  Besides, the true church may for a time want the use of divers ordinances of
God, but hath always right unto them; as may also the false church usurp and abuse them, but
without right.  Matt. xxviii. 19; Acts xiv. 7,14, xvii. 22, &c.; Gen. xxxiv. 24, Shechemites; 2 Kings xvii.25, &c.; Hos. i. 9. 

A.  1.  In the gifts of the Spirit of Christ. 
      2.  In the offices of ministry given to the church. 
      3.  In the works done in and by those gifts and offices.  2 Cor. xii. 3-6. 

A.  In the in-dwelling and operation of the gifts and graces thereof conveyed from Christ, as the
head, unto the church as his body, and members one of another.  Whence ariseth that most strait
and divine conjunction, by which, as by the civil bond of marriage the man and wife are one flesh,
so they who are thus joined to Christ are one spirit.  Eph. ii. 22, iv. 15, 19; 1 Cor. vi. 17. 

A.  Five, besides the extraordinary offices of apostles, prophets, and evangelists, for the first
planting of the churches, which are ceased, with their extraordinary gifts. 

A.  Partly, by the Scriptures, which both mention them expressly, and describe them by their
principal gifts and works; and partly, by reason agreeable to the Scriptures. 

A. 1.  The pastor (exhorter), to whom is given the gift of wisdom for exhortation.  2.  The teacher, to whom is given the gift of knowledge for doctrine.  3. The governing elder, who is to rule with diligence.  Eph. iv. 11; 1 Cor. xii. 8; Rom. xii. 8; 1 Tim. v. 17.  4. The deacon, who is to administer the holy treasure with simplicity.  5. The widow or deaconess, who is to attend to the sick and impotent with compassion and cheerfulness.  Acts. vi. 2-7; 1 Tim. iii. 8,10, &c., v. 9, 10; Rom. xvi. 1. 

A.  Because these are necessary and these alone sufficient for the church, as being the most
perfect society and body of Christ, which neither faileth in that which is necessary, nor exceedeth
in anything superfluous.  1 Cor. xii. 27; Eph. ii. 12, [Greek: "politeia"]; ver. 19, [Greek: "sumpolitai"]; Rom xii. 7, 8. 

A.  From the condition, partly of the souls, and partly of the bodies of the members. 

A.  1.  In the soul is the faculty of understanding, about which the teacher is to be exercised for
information by doctrine.  2.  The will and affections upon which the pastor (exhorter) is especially
to work by exhortation and comfort.  3.  For that doctrine and exhortation without obedience are
unprofitable, the diligence of the ruling elder is requisite for that purpose. 

A.  As the church consisteth of men, and they of souls and bodies, so are the deacons, out of the
church's treasure and contribution, to provide for the common uses of the church, relief of the
poor, and maintenance of the officers, Acts. vi. 1-3, iv. 35; Gal. vi. 6, [Greek: Koinoneito]; 1 Tim. v. 18; as are the widows to afford unto the sick and impotent in body, not able otherwise to help
themselves, their cheerful and comfortable service.  1 Tim. v. 3, 9. 

A.  For two causees:--1. For that they are no lordship, but mere services of Christ and of the
church.  Matt. xx. 25-27.  2. Because they consist in administering only of those things which are
Christ's, and the church's under him.  1 Cor. iii. 21-23, iv. 1; 2 Cor. iv. 5. 

A.  By the church, whereof they are members for the present, and to which they are to administer.

A. 1. The apostles, who taught only Christ's commandments, so directed the churches.  Acts. i.
15-23, vi. 1,2,3,5. 
     2.  The people, amongst whom they have been conversant, can best judge of their fitness, both
in respect of their persons and families.  Acts vi. 1-5; 1 Tim. iii. 2-5. 
     3.  It furthereth much the diligence and faithfulness of the minister, that they whose minister he
is have freely chosen him, as unto whom under Chirst they commit the most precious treasure of
their souls; as also it binds the people to greater love and conscience of obedience of him and his
ministry, whom themselves have made choice of.  1 Tim. v. 8. 
    4.  The church being a most free corporation spiritual under Christ, the Lord, is in all reaosn and equity to choose her ministers and servants under him, unto whom, also, she is to give wages for their service and labour.  Acts. xiv. 23; 1 Tim. v. 17,18. 

A.  Yea, as for the magistrate in the city and commonwealth, or stweard in the family, without
which they usurp their places, how excellent soever, whether in their gifts or works.  Heb. v. 4, 5. 

A.  He is by the church to be warned to take heed to his ministry he hath received, to fulfil it;
which, if he neglect to do, by the same power which set him up, he is to be put down and deposed, being dealt with as a brother. Col. iv. 17. 

A.  These six:--
1. Prayer.  
2.  The reading and opening of the Word.  
3.  The sacraments.  
4.  Singing of Psalms.  5. Censures.  
6.  Contributions to the necessities of the saints. 

A.  Because by it all the rest are sanctified to be faithful.  1 Tim. ii. 1, iv. 5; Jude, ver. 20; Zech. xii. 10; Rom. vii. 15,16.  For prayer, see the end of the fifth principle, with the exposition; only add this, that in the act of our speaking God by prayer, we are not to use the help of any book, beads, crucifixes, or the like, to teach or provoke us, but only the help of the Spirit of adoption and prayer, working in our hearts effectually, and teaching us both what and how to pray as we ought. 

[footnotes: 

 Q. What is prayer?  

A.  A familiar speech with God, in the name of Christ, 1 Tim. ii. 1; Phil. iv. 6, in which we either crave things needful, or give thanks for being received.  

Q. In asking things needful, what is required?  

A. Two things; an earnest desire, and faith. 

Q.  What things must a Christian man's heart desire?  

A. Six things especially.  

Q. What are they? 

A.  1.  That he may glorify God.  
      2. That God may reign in his heart, and not sin.  
      3  That he may do God's will, and not the lusts of the flesh. 
      4. That he may rely him on God's providence for all the means of his temporal life.  
      5. That he may be justified, and be at peace with God.  
      6.  That, by the power of God, he may be strengthened against all temptations.  

Q. What is faith?  

A.  A persuasion (Amen) that those things which we truly desire, God will grant them for Christ's sake.--"The fifth principle expounded," in Rev. W. Perkins' "Foundation of Christian Religion."] 

A.  Besides the things observed in the fifth principle and exposition, that the whole written Word,
and it alone, is to be read and opened in the church. 

A.  Because the whole Word of God is pure, written for our learning and comfort, given by Divine inspiration, and is profitable for doctrine, reproof, correction and instruction, and from which nothing may be diminished.  Prov. xxx. 5,6; Rom. xv. 4; Deut. iv. 2; 2 Tim. iii. 16,17. 

A.  Because they alone are sufficient for faith, and the obedience which is of faith, and able to
make the man of God perfect, thoroughly furnished unto all good works; and unto which nothing
may be added.  John xx. 31; Heb. xi. 6; Rom. xvi. 17; Rev. xxi. 19. 

A. 1.  Principally the bishops or elders, who, by the Word of Life, are to feed the flock, both by
teaching and government.  Acts. xx. 28.  2. Such as are out of office, in the exercise of prophecy. 

A. 1.  By the examples in the Jewish Church, where men, though in no office, either in temple or
synagogue, had liberty publicly to use their gifts.  Luke ii. 42, 46, 47; iv. 16-18; Acts viii. 4, xi. 19-21, xiii. 14-16, xviii. 24-26. 
     2.  By the commandments of Christ and his apostles.  Luke ix. 1, x. 1; Rom. xii. 6-8; 1 Pet. iv.
10,11; 1 Cor. xiv. 1. 
     3.  By the prohibiting of women, not extraordinarily inspired, to teach in the church: herein
liberty being given unto men (their husbands or others).  1 Tim. ii. 11,12; 1 Cor. xiv. 34,35. 
     4.  By the excellent ends which, by this means, are to be obtained: as 1. The glory of God in the manifestation of his manifold graces, 1 Pet. iv. 10,11.  2.  That the gifts of the Spirit in men be not quenched, 1 Thess. v. 19.  3. For the fitting and trial of men for the ministry, 1 Tim. iii. 2, 4.  For the preserving pure of the doctrine of the church, which is more endangered if some one or two alone may only be heard and speak, 1 Cor. xiv. 24, 25.  
     5. For debating and satisfying of doubts, if any do arise.  6.  For the edifying of the church, and conversion of others, Acts. ii. 42; Luke iv. 22, 23.  

A.  He that hath a gift of the Spirit to speak unto edification, exhortation, and comfort.  1 Cor. xiv. 4, 24, 25. 

A.  That it be performed after the public ministry by the teachers, and under their direction and
moderation, whose duty it is, if anything be obscure, to open it; if doubtful, to clear it; if unsound,
to refuse it; if unprofitable to supply what is wanting as they are able.  1 Cor. xiv. 3, 37; Acts xiii. 15.

A.  That they are to be dispensed according to the tenure of the covenant of grace, whereof they
are seals, in respect both of the person to whom, and of the ends for which they are to be
administered. 

A.  The faithful and their seed.  Gen. xvii. 7; 1 Cor. vii. 14. 

A.  No, except they be added also to some particular congregation, unto which the public
ordinances and ministry doth appertain.  Acts ii, 41,42,47. 

A.  The first, is from God to the church, opened in the exposition of the fifth principle, where it is
shown what a sacrament is.  The second, is from the church to God, in which it testifieth the
acceptance of the covenant, and bindeth itself to the performance of the conditions.  The third, is
in respect of the members themselves, mutually, as being badges of their association.  The fourth,
in respect of all other assemblies, between whom and the churches they are notes of distinction.  1
Cor. xii. 13. 

A.  That they be such as are parts of the Word of God, formed by the Holy Ghost into psalms or
songs, which many may conveniently sing together, exhorting and admonishing themselves
mutually, with grace in their hearts.  Matt. xxvi. 30; Eph. v. 19; Col. iii. 16. 

A.  That it is to be used by every particular church, according to the rules of Christ. 

A.  1. By donation and gift of Christ the Lord.  Matt. xviii. 17-19.  2.  The particular church of
Corinth had this power, for the neglect whereof it is reproved by the apostle.  1 Cor. v. 13.  3.
 Every particular church hath right to the Word, sacraments, and prayer, within itself, which are
greater, and therefore to this, which is lesser than they. 

A.  1.  The sin thus to be censured must be scandalous, and the person obstinate, after due
conviction and patience used.  2.  The church excommunicating must be that particular
congregation gathered togehter in the name of Christ, whereof the sinner is a member.  Matt. xviii. 15-17; 1 Cor. v. 4, 5, 11.   

A.  1.  One man cannot be a church, which, as Christ teacheth Matt. xviii. 19, 20, must be a
company, how small soever, gathered together in his name. 
      2.  The word there used never signifieth in the Scriptures an officer or officers, excluding the
people. 
      3.  The apostle, 1 Cor. v. 4, expounds Christ's meaning to be of the whole body come together. 
      4.  The elders, being public officers, are to exercise the solemn works of their office; and
particularly the work of rebuking them that sin openly and before the church, both that others may
fear, and the church, of faith, consent to the excommunication; and, therefore, cannot represent the church, it being actually present.  1 Tim. v. 20. 
      5.  A representative church, in a case of faith and conscience, without the consent of the
represented in the particular decree, established the popish doctrine of implicit faith. 

A.  That the brother offending be admonished privately, and after (without his repentance) with a
witness or two, who may give testimony both of the offence and admonition; and lastly, that by
the brother admonishing with his witness (the sinner remaining obstinate), complaint be made to
the church, which last complaint alone is sufficient in public offences. 

A.  The officers and governors of the church are by the Scriptures clearly to convince and
seriously to admonish and exhort the offender, and upon his impenitence, with due conviction and
patience, to decree against him the sentence of excommunication; and lastly, with the people's free
consent, to pronounce and execute the same. 

A.  Many ways:  
     1.  By the commandment of Christ, and practice of the apostolical churches.
 Matt. xviii. 15; 1 Cor. v. 4. 
      2.  For the glory of Christ, which is much impeached by the profaneness of those who profess
 his service.  Rom. ii. 24. 
      3.  For the humbling of the sinner, and the salvation of his soul.  1. Cor. v. 4-8. 
      4.  To prevent the infection of others.  Heb. xii. 15. 
      5.  That by the zeal and holiness of the church, they without may be gained by the gospel. 

A.  So as they may make him ashamed, by withdrawing from him all spiritual communion, and civil familiarity also, so far as may be without the violation of any natural or civil bond.  2 Thess. iii. 6-11; 1 Cor. v. 11. 

A.  That in their public meeting they contribute as God hath prospered them to the public treasury, 1 Cor. xvi. 1, by the deacons to be received and distributed as there is need, to the relief of the poor, mainenance of the ministry, and other necessary uses of the church first, and after, of others also, as need requireth.  Acts. vi. 1-4; Gal. vi. 10; Rom. xv. 26.  And whosoever will walk according to this rule, peace be upon them, and mercy, and upon the Israel of God.  Gal. vi. 16. 

Of Marriage 

This is chapter 59 from John Robinson's Observations Divine and Moral (1628 edition).  In this
Chapter, John Robinson explains the Pilgrims beliefs regarding marriage.  Some of the major points include: 

 The two major purposes for marriage are to procreate children and prevent adulterous
behavior.  
 Marriage is important for Christians, and remaining a virgin (i.e. not getting married) has no religious value. 
 Women are to be in subjegation to their husbands, who are in return expected to lead their
wives in a wise and godly fashion. 
 Divorce on the grounds of adultery is acceptable. 
 Divorce on the grounds of "hardness of heart" is not acceptable, because Christians hearts
are "more softened by the blood of Christ". 
 God hath ordained marriage, amongst other good means, for the benefit of man's natural and spiritua life, in an individual society, as the lawyers speak, between one man and one woman: and hath blessed it alone with this prerogative, that by it, in lawful order, our kind should be preserved, and posterity propagated.  And though the Lord has sometimes suffered, and that almost unreproved by the prophets, other bodily conjunctions, than between the proper husband and wife, and altogether unpunished by the magistrate: and withal showed the effect of his powerful providence, as still he doth, so far, as for the procreating of children, in that disorder: yet did he never approve of any other, or exempt the same from guilt of sin, in the court of conscience; and seldom from manifest signs of his displeasure; as experience, and the Scriptures teach. 
 Not only heathen poets, which were more tolerable, but also wanton Christians, have nick-named women, necessary evils; but with as much shame to men, as wrong to women, and to God's singular ordinance withal.  When the Lord amongst all the good creatures which he had made, could find none fit and good enough for man; he made the woman of a rib of him, and for a help unto him, Gen. ii. 20,21; neither is she, since the creation, more degenerated than he, from the primitive goodness.  Besides, if the woman be a necessary evil, how is the man, for whom she is necessary! 
 Some have said, and that, in their own and other's judgement, both wittily and devoutly, that marriage fills the earth, and virginity heaven: but others have better answered, How should heaven be full, if the earth were empty?  I add, that, because Christ hath said, that the children of the regeneration neither marry wives, nor are married, but are like the angels in heaven, Matt. xxii. 3.; many, whilst they would, by preposterous imitation, become like the angels in heaven, have in
truth become liker the devils in hell: for they also neither marry wives, nor are married.  But this is, indeed, the very dregs of Popery, to place special piety in things either evil, or indifferent, at the best; as is abstinence from marriage, and the marriage bed; which is no more a virtue, than
abstinence from wine, or other pleasing natural things.  Both marriage and wine are of God, and
good in themselves; either of them may in their abuse, prejudice the natural or spiritual life: neither of them is unlawful, no not for them which simply need them not: which also not to need, argues bodily strength in the one, but a kind of weakness in the other. 
 The ancient heathen used to place Mercury by Venus, to show what need the affections of marriage have of the rule of reason and wisdom, to order them.  Neither, in truth, is there anything wherein persons more need and less use reason, and true discretion, than in their marriage choice: in which the most are unreasonably transported by one affection or other.  And if he moralized well, who made this a reason, why God cast Adam into a heavy sleep, whilst he prepared and made him a wife of one of his ribs, Gen. ii. 21; that the affections ought to sleep about this work, and the reason to wake; how do they miss, whose manner is to have their affections only waking, or working in this business, whilst their reason, and conscience also, are fast asleep!  I have always thought, that good men crossed with ill wives, or good wives with ill husbands, are ordinarily least to be pitied of any others in misery; considering how wilfully, and presumptuously, for the most part, they tempt God in their choice.  I add, herewithal, that there is no one particular, in which men and women betray, whether their hearts be set upon worldly riches and honours, or sensual pleasures, on the one side; or, on the other side, upon the nourishing and promoting of virtue and godliness, both in themselves and their posterity, than in their choice this way.  When the sons of God take for wives the daughters of men, giants are born, Gen. vi. 2; and all monstrous confusion followeth, first in the family, and after in church and commonwealth.  But when the sons of God take the daughters of God to wives, and the daughters of God are taken the sons of God, there is an equal yoke, for the persons themselves to draw in with comfort, and the right course taken for the leaving of a holy seed behind them. 
 Some marry by their eye, as did those sons of God formerly mentioned, and, therein, follow favour, which is deceitful, and beauty which is a vain thing, Prov. xxxi. 30; others by their fingers, as minding what the woman is worth, in the world's sense: others by the ear, as specially respecting their wives' title, and high birth; and so, many times, get themselves so many lords and masters over them, as she hath friends.  But they that specially respect virtue and godliness, which being attended by the other handmaids, as Esther by her seven maids, Esther ii. 9, is the more beautiful and desirable, they marry not only the daughters of such or such men, but the daughters of God himself.  A woman that feareth the Lord, she shall so be praised, Prov. xxxi. 30; and the man so blessed, that marrieth her. 
 We say, in wiving and thriving take counsel of all the world, and so men had need.  But in this business affection so far overrules reason in the most, as they could willingly make their choice without the counsel of their nearest and wisest friends.  Herein, therefore, friends should be
officious and forth-putting, and that both in love of their friends, and for their own sakes also;
who, so oft as their friend marries, makes an adventure, and the same full of danger, whether they
shall not wholly or in a great measure, lose their friend, which is often seen.  Herein, parents
specially must both preserve the right which God and nature hath given them, and do the duty
which the one and the other hath laid upon them; as accounting their children theirs, most of all
other things, whom if they this way bestow conveniently and in due time, they provide well both
for them and themselves: for them, in preventing two dangerous evils, uncleanness and unfit
matching: for themselves, according to the saying of Democritus, that he who gets a good
husband to his daughter, finds another son: as he loseth his daughter, that gets an ill one. 
 The virtue of the wife is the husband's ornament, so is the husband's the wife's, much more.  And therefore Philon's wife, being demanded why she alone went so plainly apparelled, made answer, that her husband's virtues were ornament sufficient for her.  If her practice were a rule, and that husbands' virtues were to be measured by their wives' homeliness in attire; either fewer husbands would be thought virtuous than are, or more wives found soberly apparelled than are. 
 After goodness, fitness in marriage is most to be regarded: and that so much that, as for a pair of gloves or yoke of oxen, two alike, though meaner, both of them are fitter and better for use, than if the one were more excellent; so in this marriage pair and yoke, the woman best qualified is not always the best wife for every man; nor every man the best qualified, the fitest husband for every woman: but two more alike, though both meaner, sort better usually.  And according to this, Pittacus, being demanded by a friend what kind of wife he should marry, answered: one fit for him. 
 Fitness of years is requisite, that an old head be not set upon young shoulders; nor the contrary, which is worse: fitness in estate, lest the excelling person despise the other, or draw him to a course above his reach: fitness for course of life and disposition unto it, the dislike whereof, in either by other, breeds many discontentments.  Lastly, agreement of affection and inclination, what may be, to all good persons and things.  Only, it is good, if the one be too fiery hot and suddenly moved, that the other can cast on more cold water of forbearance.  But now, seeing there is seldom or never found such conformity between man and wife, but that differences will arise and be seen, and so the one must give way, and apply unto the other; this, God and nature layeth upon the woman, rather than upon the man; although the man should not too much look for it, nor use all his authority, ordinarily at least, which none but fools will do.  Gen. iii. 16; 1 Cor. xi. 3-7, xiv. 34; 1 Tim. ii. 11; Esther i.20-22.  As the glass, saith one, though never so rich of gold and pearl, if it represent not the face of him that looks into it, is not to be regarded; so neither is the wife, how well endowed soever otherwise, except she frame, and compose herself, what may be, unto her husband, in conformity of manners. 
 Many common graces and good things are requisite both for husband and wife: but more
especially the Lord requires in the man love and wisdom; and in the woman subjection.  Eph. v.
22-25.  The love of the husband to his wife must be like Christ's to his church; holy for quality, and great for quantity, both intensively and extensively.  Her person, and whatsoever is good in her he must love fervently; mending or bearing, if not intolerable, what is amiss: by the former of which two he makes her better, and himself by the latter.  And if her failings and faults be great, he by being inured to bear them patiently, is the fitter to converse quietly and patiently with other
perverse persons abroad; as Socrates said, he was, by bearing the daily home-brawlings of
Xanthippe.  Neither sufficeth it, that the husband walk with his wife as a man of love, but before
her also as a man of understanding, 1 Pet. iii. 7; which God hath therefore afforded him, and means of obtaining it, above the woman, that he might guide and go before her, as a fellow heir of eternal life with him.  It is monstrous, if the head stand where the feet should be: and double pity, when a Nabal and Abigail are matched together.  Yea, experience teacheth how inconvenient it is, if the woman have but a little more understanding (though he be not wholly without,) than her husband hath. 
 In the wife is specially required a reverend subjection in all lawful things to her husband.  Eph. v. 22, &c.  Lawful, I mean, for her to obey in, yea though not lawful for him to require of her.  He ought to give honour to the wife, as to the weaker vessel, 1 Pet. ii. 7: but now, if he pass the bounds of wisdom and kidness; yet must not she shake off the bond of submission, but must bear patiently the burden, which God hath laid upon the daughters of Eve.  The woman in innocency was to be subject to man: but this should have been without all wrong on his part, or grief on hers.
 But she being first in transgression, 1 Tim. ii. 14, hath brought herself under another subjection, and the same to her, grievous; and in regard of her husband, often unjust; but in regard to God, always most just; who hath ordained that her desire should be subject to her husband, Gen. iii, 16, who by her seduction became subject to sin.  And, albeit, many proud women think it a matter of scorn and disgrace, thus to humble themselves to God and their husbands; and even glory in the countrary: yet therein they but glory in their shame, and in their husbands' shame also.  And whilst they refuse a cross, choose a sin of rebellion, both against God and their husbands: which shall not escape unpunished from God; though many fond husbands nourish them therein, and by pampering and puffing them up by delicate fare, costly apparel and idleness, teach them to despise both them, themselves, and all others. 
 Marriage hath divers ends that make it convenient; and one, that makes it necessary, for the most; which is the preventing of that most foul and filthy sin of adultery.  And this brand it deserves in special manner; seeing, he who coupleth himself with an harlot becomes one body with her, 2 Cor. vi. 16: which cannot be said of him that consorts with a thief or murderer or drunkard in their sins: as also, for that such an one sins against his own body.  Not that he sins not against his own soul too; or that all other sinning, sin not against both body and soul; but in regard of that special blot and blemish wherewith this sin stains the body; which never after can be wiped off, though the guilt of the sin may be repentance.  "He that committeth adultery lacketh understanding; geteth a wound, and dishonour, and his reproach shall not be wiped away," saith Solomon. Prov. vi. 32.  
 As marriage is a medicine against uncleanness; so adultery is the disease of marriage, and divorce the medicine of adultery; though not properly for the curing of the guilty, but for the easing of the innocent: which remedy he may, but is not simply bound to use, as some are the former.  Some have said, that he who conceals the faults of his wife this way, becomes a patron of her filthiness: but this is rightly restrained by others to certain cases.  The divorce for adultery both under and before the law was to be made by the magistrates's sword.  Gen. xxxviii. 24; Lev. xx.10.  Where that is not drawn, the innocent may use this remedy against the peccant, as directly violating the marriage bond; which other sins, though greater otherwise, do not.  In other cases, divorce, though much used amongst the Jews, was never approved by the Lord in the court of heaven, as no sin, but permitted only in civil courts, without bodily punishment, Matt. xix. 6-9; and only the giving of the bill commanded, and that for the advantage of the divorced, and to testify, that the husband had so freed the wife, as he might not require her after returning unto him, though he would.  This permission unto the Jews being only for the hardness of their hearts, may justly by the magistrate be denied to Christians, whose hearts should be more softened by the blood of Christ. 
 As a man may surfeit at his own table or be drunken with his own drink; so may he play the adulterer with his own wife, both by inordinate affection and action.  For howsoever the marriage bed cover much inordinateness this way: yet must modesty be observed by the married, lest the bed which is honourable, and undefiled, Heb. xiii. 4, in its right use, become by abuse hateful, and filthy in God's sight.  It hath been by some well observed, that divers of the patriarchs conversed with many wives, whom they took out of a singular desire of a plentiful progeny, more chastely, than many others did and do with their one. 

Of Death 

 Natural death stands in the separation of the soul from the body: spritual, of the soul and whole man from God, in respect of grace: eternal, in respect both of grace and glory, with the sense of the contrary evils.  "By sin, death," in all three degrees, "came into the world." Rom. v. 12.  For albeit "god only have immortaility," 1 Tim. vi. 16, and unchangeableness from and in himself, and that all creatures, and so man, with the rest, in regard of his elementary body, be subject to change, save as they do depend upon him, that uncreated being, and are sustained and upheld by the word of his power, Heb. i. 3, and by a continual influx from him; yet God having engraven his image in man, did both so temper his body, and order all creatures, under his providence, for him; as that nothing but sin could possibly impeach his life or welfare.  By his sin he actually lost spiritual life; and the right both to temporary, and eternal.  The first death is a natural evil; the second a spiritual; the third, both.  For although in regard of the universal and of God's supernatural ends, it be better that a man be, to be continued, though in eternal misery, than that he should cease to be altogether; yet in regard of the person's particular, as better eye out, than ever aching; beter never to have been born, Matt. xviii. 9, or by death utterly to be abolished, as the brute beasts are, than to live, and continue always accursed and miserable. 
 By natural death divers men, how like soever they have been in their temporal state, become most unlike in their eternal: the wicked, miserable without hope; and the godly, happy without fear: and by the same death, both they and all other, in other things, altogether alike, how unlike soever they have been in them formerly.  After death remains no natural or civil relation; as of father, son, husband, wife, or the like: all these are for this life only.  The lifeless earth unto which "the body returns," Eccl. xii. 7, is altogether incapable of them: so is the soul, being a spiritual substance, whether in heaven or hell.  With them in glory, after the end of the world, "God shall be all in all," 1 Cor. xv. 28; and men shall be like the angels, neither taking wives, nor giving in marriage, Matt. xxii. 30, nor remaining married.  Peter and Paul neither are, nor shall be apostles there; neither is the Virgin Mary, Christ's mother there: but they only remain those persons which sometimes, upon earth, had these states, and relations upon them.  If there be any natural, or bodily difference after death, it is, that the bodies of the richer stink the more by reason of their greater fullness, and abundance whilst they lived.  And for the good, and bad, which are mingled together in this life, but cannot agree; death parts them for ever: being hastened of the Lord, that the godly dying may no more be vexed with, or by the wicked: nor the wicket any longer persecute the godly. 
 If men should live always in the world, or but so long in our age, as did the first patriarchs, to what a height would many come in worldly happiness or misery!  How extremely rich would many be! how many extremely poor!  How mighty and powerful some! how dejected and depressed many more!  But the wise providence of God is to be honoured herein: by which it comes to pass, that the more men are set to drive things to extremity, the less time should be allowed them for their courses one or other in the world. 
 Only man being both mortal and reasonable, can think of his death.  Not the angels; for though they can by understanding conceive of death, yet are they by their spiritual state, set without the reach of it: nor brute beasts, though mortal, because it is not perceived by sight or other sense; but being a privation, to wit, of live, is only discernible by understanding.  If a beast see never so many of its own kind slaughtered before its eyes, it fears not death, which it sees not; though it may fear the instrument which it sees, or other terrible and sensible object.  And hence it comes to pass, that the more brutish men are, they have the less thoughts or fear of death for the most part. 
 "It is appointed unto men once to die" ordinarily; "and after this the judgment." Heb. ix. 12.  I say, as the apostle means, ordinarily: for "some die not, but are changed only," 1 Cor. xv. 51,52: some die twice, as Lazarus, and others.  This death, which will certainly once come, and with it eternal and unchangeable happiness or misery, we should always bear in mind; as if Philip's death's-head were set before us.  For though the thoughts of death be not sufficient to raise the heart to heavenly things; yet are they so available to draw it from earthly, which is first to be done, as no thing is more, than the frequent and serious meditation thereof.  We should think seriously of that part of our life, which remains unfinished, that we may provide things necessary for it; and also of our death, that we may cut off superfluities, and use that moderately, which we must not use long. 
 The saying, Nothing more certain than death, and yet nothing more uncertain than the hour of death, is common, and commonly abused.  The certainty of it should teach us moderation in the use of the world and all worldly things, and that "we abuse them not, because the fashion of this world passeth away." 1 Cor. vii. 31.  But contrariwise many take hereby occasion to lay the faster hold of it, either in the profits thereof for themselves or theirs; or pleasures, saying "Let us eat, and drink; to-morrow we shall die." 1 Cor. xv. 32.  And whereas God would have us ignorant of our last day and hour, that suspecting it always, we might always be ready; we are apt, on the contrary, because we know not the certain time, to be the less ready at all times: and which is worse not to take warning neither, as we ought, by any, or all those known messengers of death; which are reckoned three: 1. Casualty, 2. Weakness, and 3, Age: the first showing our death to be doubtful; the second and third to be near, and at hand.  Hardly any so old, but thinks he may yet live a year; or so sick, but that he may live a day longer.  Not only the foolish, but even the wise virgins are too prone to slumber, if the Bridegroom defer his coming a little.  Matt. xxv. 5.  Few regard the good counsel given, to account every day the day of our death, and as that, wherein we are, it may be, to appear before the Lord.  Few "watch because they know not what hour the Lord will come," as all are warned.  But "the servant that so doth, and is ready; blessed is he, whom his Lord when he cometh, finds so doing." Matt. xxiv. 42. 
 Young folk may die shortly; but the aged cannot live long.  The green apple may be plucked off or shaken down, by violence; but teh ripe will fall of itself.  It is wisdom therefore to provide for death in youth, there being many more that die in youth or childhood, than that survive till old age; but madness it is to neglect preparation, when age cometh: though in truth few die well in age, that have not lived well in youth.  That we may once die the great death aright and in peace; it is requisite, that we "die daily" many little deaths, both by outward afflictions and inward mortifyings of our worldly and corrupt lusts.  1 Cor. xv. 31. 
 We should so live, as being content to die, when God calls us hence; and that, upon knowledge of the nature, cause and event of death, and out of a good conscience towards God and men.  And not in senseless blockishness, overcoming death, as the most do, by forgetting it; as if a man overcame his enemy, by getting as far from him as he could: nor yet by desperate wearisomeness of life for any troubles in it; but as being willing, yea desirous to live to serve God's providence for good, upon earth.  It is ill, saith the wise heathen, to wish death; but worse to fear it.  But godly Christians are to do both in different respects.  To desire it, as it stands with God's will, that they may be free from sins and misery; it being "best for them to be dissolved, and to be with the Lord." Phil. i. 23.  To fear it, as being in itself a fearful punishment of sin; the dissolution of the most excellent creature upon earth; and an end of further praising God in his church, and performing particular offices of goodness and love to men.  And in truth, though grace have this effect with them that desire to be dissolved, and to be with Christ, that they do not die only patiently, but even die with delight, and live patiently: yet nature causeth, that not only they, that know they must die, as all do; but they also which believe, that after death they shall enjoy a more happy state, desire the deferring of it: so loth to part are the two old acquaintances, the body and soul. 
 "Precious in the sight of the Lord is the death of his saints," Psa. cxvi. 15, when they die for or in faith, and a good conscience: as the gold melting and dissolving in the furnace is as much esteemed by the goldsmith, as any in his shop, or purse.  Precious also it is, whilst they live, and
that which God will not lightly suffer to befall them.  And if it he put their tears in his bottle, he will not neglect their blood, nor easily suffer it to be shed: neither doth death, when it comes, part him and them; though it part man and man; yea man and wife; yea man in himself, his soul and body.  Friends show themselves faithful in sticking to their friends in sickness, and all other afflictions: but they, how affectionate soever, must leave them in death: and are glad to remove them, and to have "their dead buried out of their sight." Gen. xxiii. 4.  But the fruit of God's love reacheth unto death itself: in which he doth his beloved ones the greatest good, when friends can do no more for them. 
 He that said, Before death and the funeral no man is happy, spake the truth, as he meant, of the happiness which can be found in worldly things.  But both he and they, who have so admired his saying, should have considered, that he who is not happy before death in worldly things, cannot be happy in them, by it; which deprives him of them all, and of life itself, which is better than they, and for which they are.  But miserable indeed is the happiness, whereof a man hath neither beginning, nor certainty, but by ceasing to be a man.  The godly are truly happy both in life and death: the wicked in neither. 
 We are not to mourn for the death of our Christian friends, as they which are without hope, 1 Thess. iv. 13: either in regard of them or of ourselves.  Not of them because such as are asleep with Jesus, God will bring with him to a more glorious life, in which we, in our time, and theirs, shall ever remain with the Lord, and them: not of ourselves, as if that, because they had left us, God had left us also.  But we should take occasion by their deaths to love this world the less, out of which they are taken; and heaven the more, whither they are gone before us, and where we shall ever enjoy them.  Amen.