doth give a very dangerous sign, of such a graceless heart and will. If you set more by beauty or riches than by godliness, you have the surest mark that you are ungodly. If you do not set more by them, how come you deliberately to prefer them? How could you do a thing that detecteth your ungodliness, and condemneth you more clearly? And do you not shew that you either believe not the Word of God, or else that you love him not, and regard not his interest? Otherwise you would take his friends as your friends, and his enemies as your enemies. Tell me, would you marry an enemy of your own, before any change and reconciliation? I am confident you would not. And can you so easily marry an enemy of God? If you know not that all the ungodly and unsanctified are his enemies, you know not, or believe not the Word of God: which telleth you that "The carnal mind is enmity against God: for it is not subject to the law of God, nor indeed can be, so then they that are in the flesh cannot please God." 2. If you fear God yourselves, your chief end in marriage will be to have one that will be a helper to your soul, and further you in the way to heaven: but if you marry with a person that is ungodly, either you have no such end, or else you may easily know you have no more wisely chosen the means, than if you had chosen water to kindle the fire, or a bed of snow to keep you warm. Will an ignorant or ungodly person assist you in prayer or holy watchfulness, and stir you up to the love of God, and a heavenly mind? And can you so willingly lose all the spiritual benefit, which you should principally desire and intend? 3. Nay, instead of a helper, you will have a continual hinderer: when you should go to prayer, you will have one to pull you back, or to fill your minds with diversions or disquietments! When you should keep close to God in holy meditations, you will have one to cast in worldly thoughts, or trouble your minds with vanity and vexation. When you should discourse of God and heavenly things, you will have one to stifle such discourse, and fill your ears with idle, impertinent, or worldly talk. And one such a hindrance so near you, in your bosom, will be worse than a thousand further off. As an ungodly heart which is next of all to us, is our greatest hin Rom. viii. 7, 8. drance, so an ungodly husband or wife, which is next to that, is worse to us than many ungodly neighbours. And if you think that you can well enough overcome such hindrances, and your heart is so good, that no such clogs can keep it down, you do but shew that you have a proud, unhumbled heart, that is prepared for a fall. If you know yourselves, and the badness of your hearts, you will know that you have no need of hindrances in any holy work, and that all the helps in the world are little enough, and too little to keep your souls in the love of God. 4. And such an ungodly companion will be to you a continual temptation to sin. Instead of stirring you up to good, you will have one to stir you up to evil, to passion or discontent, or covetousness, or pride, or revenge, or sensuality. And can you not sin enough without such a tempter? 5. And what a continual grief will it be to you, if you are believers, to have a child of the devil in your bosom! and to think how far you must be separated at death! and in what torments those must lie for ever, that are so dear unto you now! 6. Yea such companions will be uncapable of the principal part of your love. You may love them as husbands or wives, but you cannot love them as saints or members of Christ. And how great a want this will be in your love, those know that know what this holy love is. Quest, But how can I tell who are godly, when there is so much hypocrisy in the world?' Answ. At least you may know who is ungodly if it be palpably discovered. I take not a barren knowledge for ungodliness, nor a nimble tongue for godliness: judge of them by their love: such as a man's love is, such is the man: if they love the Word, and servants, and worship of God, and love a holy life, and hate the contrary, you may close with such, though their knowledge be small, and their parts be weak. But if they have no love to these, but had rather live a common, careless, carnal life, you may well avoid them as ungodly. Quest. But if ungodly persons may marry, why may not I marry with one that is ungodly?' Answ. Though dogs and swine may join in generating, it followeth not, men or women may join with them. Pardon the comparison (while Christ calleth the wicked dogs and swine'), it doth t Matt. vii. 6. but shew the badness of your consequence. Unbelievers may marry, and yet we may not marry with unbelievers. "Be ye not unequally yoked together with unbelievers : for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols? For ye are the temple of the living God—wherefore come out from among them, and be ye separate saith the Lord, and touch not the unclean thing, &c. u Quest. But I make no doubt but they may be converted: God can call them when he will: if there be but love, they will easily be won to be of the mind as those they love are?' Answ. 1. Then it seems because you love an ungodly person, you will be easily turned to be ungodly. If so, you are not much better already. If love will not draw you to their mind to be ungodly, why should you think love will draw them to your mind to be godly? Are you stronger in grace than they are in sin? 2. If you know well what grace is, and what a sinful, unrenewed soul is, you would not think it so easy a matter to convert a soul. Why are there so few converted, if it be so easy a thing? You cannot make yourselves better by adding higher degrees to the grace you have: much less can you make another better, by giving them the grace which they have not. 3. It is true that God is able to convert them when he will: and it is true that for aught I know it may be done.. But what of that? Will you in so weighty a case take up with a mere possibility? God can make a beggar rich, and for aught you know to the contrary, he will do it: and yet you will not therefore marry a beggar? nor will you marry a leper, because God can heal him? Why then should you marry an ungodly person, because God can convert him? See it done first, if you love your peace and safety. Quest. But what if my parents command me to marry an ungodly person?' Answ. God having forbidden it, no parent hath authority to command you to do so great a mis chief to yourself, no more than to cut your own throats, or to dismember your bodies. "2 Cor. vi. 14-16. Quest. But what if I have a necessity of marrying, and can get none but an ungodly person?' Answ. If that really be your case, that your necessity be real, and you can get no other, I think it is lawful. may Quest. But is it not better have a good-natured person that is ungodly, than an ill-natured person that is religious, And as many such are? nót a bad man be a good husband?' Answ. 1. A bad man may be a good tailor, or shoe-maker, or carpenter, or seaman, because there is no moral virtue necessary to the well-doing of their work. But a bad man cannot be simply a good magistrate, or minister, or husband, or parent, because there is much moral virtue necessary to their duties. 2. A bad nature unmortified and untamed is inconsistent with true godliness: such persons may talk and profess what they please; but "if any man among you seem to be religious and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain "." 3. I did not say that godliness alone is all that you must look after though this be the first, yet more is necessary. Direct. VII. Next to the fear of God, make choice of a nature, or temperament that is not too much unsuitable to you.' A crossness of dispositions will be a continual vexation and you will have a domestic war instead of love, especially make sure of these following qualities. 1. That there be a loving, and not a selfish nature, that hath no regard to another but for their own end. 2. That there be a nature competently quiet and patient, and not intolerably froward, and unpleasable. 3. That there be a competency of wit: for no one can live lovingly and comfortably with a fool. 4. That there be a competent humility: for there is no quietness to be expected with the proud. 5. That there be a power to be silent, as well as to speak: for a babbling tongue is a continual vexation. : : Direct. VIII. Next to grace and nature, have a due and moderate respect to person, education and estate.' 1. So far have respect to the person as that there be no unhealthfulness to make your condition over-burdensome; nor any such deformity as may hinder your affections. 2. And so far have respect to parentage and education as that there be no great unsuitableness of mind, nor any prejudicate opin * James i. 26. ions in religion, which may make you too unequal. Differing opinions in religion are much more tolerable in persons more distant, than in so near relations. And those that are bred too high in idleness and luxury, must have a thorough work of grace to make them fit for a low condition, and cure the pride and sensuality which are taken for the honourable badges of their gentility; and it is scarce considerable how rich such are for their pride and luxury will make even with all, and be still in greater want, than honest, contented, temperate poverty. Direct. Ix. If God call you to marriage, take notice of the helps and comforts of that condition, as well as of the hindrances and troubles; that you may cheerfully serve God in it, in the expectation of his blessing.' Though man's corruption have filled that and every state of life with snares and troubles, yet from the beginning it was not so; God appointed it for mutual help, and as such it may be used. As a married life hath its temptations and afflictions, so it hath its peculiar benefits, which you are thankfully to accept and acknowledge unto God'. I. It is a mercy in order to the propagating of a people on earth to love and honour their Creator, and to serve God in the world and enjoy him for ever. It is no small mercy to be the parents of a godly seed; and this is the end of the institution of marriage. And this parents may expect, if they be not wanting on their part; however sometimes their children prove ungodly. 2. It is a mercy to have a faithful friend, that loveth you entirely, and is as true to you as yourself, to whom you may open your mind and communicate your affairs, and who would be ready to strengthen you, and divide the cares of your affairs and family with you, and help you to bear your burdens, and comfort you in your sorrows, and be the daily companion of your lives, and partaker of your joys and sorrows. 3. And it is a mercy to have so near a friend to be a helper to your soul; to join with you in prayer and other holy exercises; to watch over you and tell you of your sins and dangers, and to stir up in you the grace of God, and remember you of the life to come, and cheerfully accompany you in the ways of holiness." A prudent wife y See Eccles. iv. 10-12. z Mal, ii. 15. |