Sermon 9 June 1572, Sermon

Sermon 9 June 1572 · Sermon

A GODLY SERmon: Preached at Detford in Kent, on Monday the ix. of Iune, in Anno. 1572.

AT LONDON, ❧ Printed for Thomas Man. An. 1586.

A Godly Sermon, Preached at Detford in Kent.

The Text.

1. Cor. 7. ver. 1.

NOw coneerning the thinges wherof ye wrote vntounto me. It were good for a man not to touch a woman.

ver. 2.

2 Neuertheleſſe to auoid fornication let eueryevery man hauehave his wife, and let eueryevery woman hauehave her own Husband.

IN the name of the Father, the Sonne, and the holy Ghoſt, thrée perſons & one God, let vsus pray. O gracious God, and moſt mercifull Father, by whoſe goodneſſe it commeth to paſſe, that wee hauehave bene ſafely preſerued from our yong & tender yeres vntounto this preſent houre: & are now called together to ſerue thée, by ſin ging of Pſalmes, with preaching and prayer: we moſt hūbly beſéech thée for thy ſon chriſts ſake, y^t thou wilt not ſuffer our minds to be negligentlye wandering about other matters, to make thée more and more diſpleaſed agaynſt vsus: but ſo to order & gouern the ſame, by the inſpiration of thy holy ſpirit, that we may by theſe vertuous excerciſes, learn more & more to mortifie & kil the luſts of the fleſh, to ſorrow and lament our ſinful wretchednes & miſery, and to repent and amēd our liues in ſuch ſort, as all may redound to the kingdome of Chriſt, and to y^e confuſion of Antichriſt, to the ſetting vp of his glory, and to the pulling downe, & cleane ouerthrowing of al ſuperſtition, falſe doctrine, hereſie and popery: thorow the ſame thy ſonne Ieſus Chriſt our Sauiour. Amen.

IT is written in the vij. Chapter of the firſt Epiſtle of S. Paul to the Corinthians, in the beginning of the Chapter in theſe wordes: Nowe concerning the things whereof you wrote vntounto me, &c. For the better vnderſtanding of the Apoſtles mind, we hauehave to conſider, that (after the Apoſtle had preached thegoſpell to the Corinthians, and planted a Church amongſt them, & was gone abroad to publiſhe the glad tidinges of ſaluation to others alſo, for he was not then (as Preachers at this preſent ſhould be) tyed to one flock: but by the vertue of his commiſſion hee muſt goe thorow all the worlde) falſe Apoſtles entred into the Churche, who being puffed vp with vaine glorye, and affectate eloquence, ſought to bring into contempt, the ſimplicity whiche Paule vſed in preaching the Goſpell.

Here in the very entraunce we hauehave two things to learne. Firſt, that as God is willing, and woulde hauehave all men ſaued, and come to the knowledge of his truth, and therefore vſeth meanes to accompliſh it, namely the preaching of his goſpell, which is y^t power of god to ſaluation to all that beléeue. So our common aduerſary the Diuell, goeth about like a roaring lion, not onelyonly ſéeking in himſelfe to deuour vsus, but alſo vſing his inſtruments to deceiue vsus, 1. Tim. 4.1. 2. Tim. 3.1. 1. Peter. 3.3. Iud. 18. Mat. 23.241 Tim 4:12 Tim 3:11 Pet 3:3Judg 18Matt 23:24& to draw vsus backward into al error and ſuperſtition. Secōdly we may here ſée, what a gap is opened to all inconueniences, when y^t Miniſter or Preacher is from among his flocke. Paul no ſooner gon from Corinthus but by and by falſe Apoſtles labour to deſtroy y^e which hée had plāted. …. Cor. 1.10.He was no ſooner departed from the churches of Galatia, but there craftilye crept in falſe brethren, that corrupted the pure doctrine of Chriſt, and taught that the ceremonies of the law muſt be neceſſarily obſerued. Exod. 32.2.Exod 32:2Moiſes no ſooner gone vp into the mountain frō the people of Iſrael, to receaue the law at the Lords hāds, but the people fall by and by to Idolatrye and vngodlineſſe. And Paul ſéemeth to warne the elders of Epheſus concerning this matter alſo, Act. 20.28.Acts 20:28when he ſayth: Take héede therefore vntounto your ſelues and to all the flocke, whereof the holy Ghoſt hath made you ouerſéers, to féede the church of God, which he hath purchaſed with his owne blood. For I knowe this, that after my departure ſhal gréeuous wolues enter in among you, not ſparing the flock, O that our Non reſidents would but conſider this: O that they which giuegive them liberty to ſinne, would weigh this, then mens conſciences ſhould not be ſo clogged with iniquitie & vngodlines as they are. Then gods people ſhould be better inſtructed fed & loked vntounto, in reſpect of their ſpiritual paſture, than eyther nowe they are, or hitherto hauehave ben. God in mercy if it be his will and pleaſure bring it to paſſe. But to returne, theſe falſe Apoſtles that had thruſt in themſelues, among the Corinthians after Paules departure, did not onelye as before I ſayd, bring into diſliking, Paules plain and ſimple kinde of teaching, but alſo indeuoured to intangle with vayne and fooliſhe queſtions, the mindes and conſciences of the Corinthians, and albeit the Corinthians did harken much vntounto them: yet it appeareth that they did not vtterly ſhake off that authority and credit which they had of Paul, & therefore they demaunded Pauls iudgemēt concerning ſuch matters, as the falſe Apoſtles and Preachers went about to perſwade thē in: & here by the way one thing is taught to you cōmon people, y^t you receaue not as truth eueryevery thing y^t eueryevery one ſpeaketh, for all is not golde that gliſtereth, but try the ſpirits whether they be of God, yea or no, & agayn: proue all things, but retaine only ſuche things as be good, you hauehave for your inſtructiō in this behalfe y^e cōmandement of our Saniour Chriſt, ſearch y^e ſcriptures: & alſo that notable example of y^e men of Theſſalonica, who receiued the word with all readines, & ſearched the ſcriptures dayly whether theſe thinges were ſo. The queſtions which the Corinthiās propoſed, were (as may plainly be proued by the circūſtances of this chapter) concerning ſingle life, the duely of mariage. Beſides of diſcord & diſſentiōs in mariage, of mariage between y^e faithful & vnfaithful, of vncircūciſing the circūeiſed of ſeruitude, of virginity, & ſecond mariage. Of all theſe at this preſent it is impoſſible to ſpeak. Therfore we will deale only with y^e two firſt, that is concerning ſingle life, and the dueties of married folke, of which two poyntes the Apoſtle doeth largely intreat, in y^e 9 firſt verſes of this chapter. To deale with any other curious diuiſion of the text, I minde not, for that I ſee it wil be the more profitable for you, the more ſimply I deale herein: I will therefore take the words as they lye, and expound them, briefly withall: deliuering vntounto you, ſuch obſeruations of doctrine and chriſtian inſtructions, as God by his ſpirit ſhall reueale vntounto me. In the beginning of my text, are theſe wordes. Now concerning the thinges &c. The Apoſtle had in ſome of the Chapters before goyng, and eſpecially in the latter end of the 6. Chapter, intreated of a certaine diſeaſe, named fornication: for this ſicknes he appointeth in this Chapter a double remedie: the one is marriage made in the feare of God: the other is the gifte of chaſtitie: or ſole life proceeding from God. The Apoſtle ſaith that the Corinthians did write vntounto him about certaine matters. By whiche it maye bee gathered, that it was a cuſtome in thoſe dayes, when darke and doubtful cauſes did ariſe, by wryting to demaund the iudgement of the diſciples & apoſtles of Chriſt: who being taken out of this life, afterwards they went for counſaile to holy Biſhoppes and learned Fathers, which cuſtome as it was commendable, ſo being abuſed, it engendred a certayne tyrannie. For the Biſhop of Rome (whoſe iudgement was ſundry times aſked) began by that meanes, to vſurpe Lordſhippe and rule ouer the congregations of Chriſt, as as though nothing ought to be accounted ſubſtantiall and true without his aduiſe, a very proude and ambitious kind of dealing. But let that paſſe. It is moſt ſure that the Corinthians did write vntounto him, and wee hauehave the ſubſtance and matter of their queſtions: yet concerning the manner and forme thereof, there is muche controuerſie. Lord God what a ſtirre Chryſoſtome and Hierome do in that behalfe keepe. It ſhall be ſuperfluous to rehearſe their ſayinges and reaſons, for that they make adoe where none needeth, and beſides the time may beſpent in more neceſſary and profitable matter. Moreouer, to reaſon of thinges doubtefull, when we hauehave thinges certayne & ſure before our eyes, is meere vanitie and ſmacketh ſomewhat of fooliſhnes. Only in theſe words we hauehave for our learning to marke: firſt, the willingnes of the people, and the deſire that they had to be inſtructed in matters of truth and religion, & therefore ſent to Paul their queſtions, requeſting to hauehave his anſweares thereto. Secondly, the great care that Paul had to doe good to all maner of men by all meanes poſſible, who beſide that he had taught them in his preſence, doth nowe notwithſtanding, as a token of the continuance of his good will towards them, inſtructe them alſo in his abſence by wryting. If we nowe apply this to our tyme & age, and compare our miniſters & people, with this people and their preacher, we ſhall find as great oddes and as much difference as is betwixt white & black. For (that I may deale firſt with the people, they had ſome knoweledge of God:) ours altogether want knowledg of God and godlineſſe: they laboured to increaſe in all knoweledge: wee remayne in all ignorance and darkenes: and if any would reach vsus his hand, to drawe vsus out of the filth and myre of ſinne, we account him our greateſt enemie, There was amongeſt them, by reaſon of diſcipline, ſeuere puniſhment of ſinne: and by that meanes alſo godlines of life and holines of conuerſation: for lacke of it among vsus, the bridle is giuen to all maner of iniquitie, and all kind of vngratiouſnes and vngodlines, doth without puniſhment rule & raigne amongſt vsus. Now concerning the miniſter, he preached vntounto them: ours reade to vsus, and ſcarſe that, according to knowledge: hee profiteth them both by preaching and writing: ours neyther of thoſe wayes doe any good: be able to teach, and that which hee requireth of others, was in himſelfe, for he was able to ſtoppe the mouthes of the aduerſaries: ours are for the moſt part, blinde guydes, ſleepie watchmen, dumbe dogges, and as the Prophete Zacharie rightly calleth thē, idle ſhepheardes, nay rather Idols themſelues. For they hauehave a mouth and ſpeake not, they hauehave eyes & ſee not, they hauehave ears and heare not, they hauehave noſes and ſmel not: they hauehave handes & touch not, they hauehave feete and walke not, neyther make they a ſound with their throat: they that make them are like vntounto them, and ſo are all that truſt in them. A lamentable caſe, that they that ſhould guide other, are themſelues to be guided, becauſe they be blinde: and that they that ſhould leade other, are ſo lame, that they can not goe on their feete: nay I woulde to God there were not, that to the lacke of knowledge in thēſelues, adde innumerable heaps of vices: ſome ruffians, ſome whoremōgers & drunkards, ſome blaſphemers, & ſome ſpotted with this publike crime, ſome with that, whereby they not only purchaſe vntounto themſelues an euil report and rumor to goe of thē, but alſo cauſe Gods name & his Goſpell to be euill ſpoken of. So that you may ſee how farre our mintſters are off frō being like Paul, whō they ought in this caſe, & other poynts alſo to follow as far forth as by Gods ſpirit they ſhal be aſſeſſed: but as there is no agreement betwixt light and darkenes: ſo there is not in any reſpecte almoſt any likenes betwixte him and them: agayne, 'where as Paul if his iudgement were aſked, concerning matters of faith and religton, was able to giuegive ſound and ſincere iudgement, according as Gods trueth, which alſo is required in eueryevery one that taketh vponupon him the office & name of a mimſter, theſe in ſuch caſes are ſo farre off from executing any parte of their function, that you were with the Romanes as good goe to the geeſe of the Capitall of Rome, or els with the Iſraelites aſke counſell at your ſtocks, and hauehave your ſtaffe teach you. Marry in deede if you deale with them for keeping a gelding or a hawke, for dreſſing a garden, orchard or bowling alley, for tabling or carding, or any ſuch other fooliſhnes and vanitye, they will & can behaue thēſelues moſt cunningly: neyther would I hauehave any to gather hereupon, that in a generalitie I condemne all, For I knowle that in this realme, there are many both godly and learned my meaning is, y^t the greateſt number and common ſort are ſuch, as continuall experience at this day to the great griefe and ſorrowe of the godly, too too plainely declareth. The Lord put into the harte of Prince and Magiſtrates, to remoue theſe, and (if it bee his will) to ſee ſuch placed in his vyneyard, as may haſten in his harueſt. But to let this paſſe, and to intreat of thoſe matters, which ſpecially concerne the cauſe for which we are at this preſent aſſembled. The Apoſtle ſayth, It were good for a man, not to touch a woman. The meaning is not, that marriage by Gods inſtitution is euill or wicked: for that were intollerable blaſphemie if any ſhoulde ſo ſay: but that marriage, becauſe thorowe mans corruptions it bringeth cares & troubles, is not expedient, I iudge this worde (good) to bee taken (not as Ierome againſt Iouinian taketh it, for y^t whiche is contrarie and againſt euill, as he too childiſhly and peeuiſhly, by the leaue of ſo great a father doeth take it, and as Tertullian (ſomewhat before him did take the ſame alſo,) but for expedient & profitable, as in other places of the ſcripture, it is lykewiſe vſed. And this rule of Paul is to be vnderſtood of ſuch, as vponupon whom the Lord hath beſtowed y^e gift of chaſtitie, not only of bodie but alſo of minde. For albeit there are ſome good interpreters, that apply it generally to thoſe three kind of Eunuches, or chaſte perſons, whereof our Sauiour Chriſt ſpeaketh, yet am not I of that mind, becauſe that many otherwiſe chaſt in body, hauehave not with ſtanding their minds & vnderſtanding defiled w^t vunatural luſts & cōcupiſcence, which before our God is a great & a greuous ſinne. So then Paul addreſſeth himſelfe in this place to ſpeake to ſuch as hauehave pure hearts and clean bodies, which is either hardly or not at all found in any. For who can ſay, my hearte is cleane before God, and this may playnely appeare vntounto vsus by that which followeth. Neuertheleſſe, to auoyd fornication, let eueryevery man hauehave his wife, and let eueryevery woman hauehave her own huſbād, and againe, if they can not abſtaine, let them marrie, for it is better to marrie, then to burne. To make this more plaine by a ſimilitude, If one ſhould ſay after this maner: It is good for a man neither to eate, to drinke, nor to ſleepe: vnleſſe he were well vnderſtood, he ſhould appeare to ſpeake very abſurdely, becauſe he ſeemeth to take away all ſuch neceſſaries, as whereby God hath appointed mans life to be mainteined: yet the partie ſo ſaying, doth not diſprayſe meat and drinke, and ſleepe, as things noyſome and hurtfull, but meaneth y^t we ſhould liue more godly, if being freed frō theſe prouocations, we gaue our ſelues wholy to y^e conſideration of heauēly things. For more then the competent and néedfull ſufficing of our nature, whatſoeuer is giuen vntounto theſe, is diminiſhed from the ſpirit. Euen ſo the Apoſtle doth not condemne marriage in this ſaying, as euill or wicked, but becauſe many lettes and ſtops are found in fleſhly marriages, he ſaith It were good not to be married, for that doth hee vnderſtand by touching of a woman, as the beſt & moſt learned expoſitors y^t I ſeene take it. It followeth, Neuertholeſſe, for the auoyding of fornication, &c. In theſe words the Apoſtle cōmandeth ſuch as are vnchaſt, to run to the remedie y^t God hath appointed: for although the ſentence ſeeme to be vniuerſall, yet it oght to be reſtrained vntounto them, who feele themſelues by a certaine needfulnes to be pricked forward. In this behalfe no law can be preſcribed, neither can we iudge one of another, but eueryevery man ſhould bee a ſufficient witneſſe to himſelfe, becauſe in himſelfe he feeleth the infirmities and prickes of the fleſh. and albeit there appeareneuer ſo many ſtops & lets in marriage, yet this muſt all vnderſtand, to whom God hath not giuen the gift of chaſtitie (and and ſo by that meanes not able to withſtand the prickes of the fleſh) that this commandement is by the Lord layde vponupon their ſhoulders as a burden to beare, which if it be not performed (feeing that God hath appointed this as a remedie againſt ſinne) they commit grieuos iniquitie, and by that their dealing heape vntounto themſelues wrath agaynſt the day of the Lord. Moreouer the place of the Apoſtle muſt not be ſo vnderſtoode, as though this were the onelyonly cauſe, why marriages ſhould be made, but this is his drift, not ſomuch to ſhew for what cauſes marriage was orderned, as for what perſons it was fit and neceſſarie, for if we hauehave reſpect vntounto the time of the firſt inſtitution, it could not be a remedie for y^t doſe aſe which yet was not (I meane ſin) but it was ordeyned for the procreatiō of children, the increaſe of mankind, and the mutuall ſocietie y^t the one ſhould hauehave of the other: & after mans fal the ſecond vſe was added. To ſtand vponupon the tearmes. fornication & adulterie, & the differences betwixt them, we ſhall not neede, becauſe it is more curious then neceſſary, & this we ſee, y^t the ſcripture doth as wel vſe y^t one as the other tearm, in many places, for all quchaſt & vnſober behauiour of our ſelues, either in bodie or mind. This is inough out of this place to be gathered, y^t though the world make little account of cōmitting ſuch wickednes, yet it is a great ſin before y^t maieſty of god, which euidently appeareth, becauſe hee will hauehave thoſe that are his, to ſhun and flye from the ſame. If this be not ſufficient, caſt but your eies vp to the latter end of the former chapiter, and ſee how haynous a crime the Apoſtle maketh it: there he warneth them to flee fornication, the reaſon whereby he would diſſwade them from that ſinne, is taken from the notoriouſnes and grieuouſnes of the fact. For ſayth he, eueryevery ſinne that a man doeth, is without the body: but be that committteth fornication, finnoth against his owne bodie, that is to ſay, he more pollineth his owne bodie, then he that committeth any other ſin. If this will not ſerue, hauehave an eye vntounto thoſe puniſhments which God hath appointed vntounto thoſe wicked contemners and breakers of his ordinaunces, His puniſhments are two folde, eyther temporall or perpetuall. The perpetuall puniſhment of God, is that burning lake of fire and brimſtone, which is prepared for the diuill & his angels, where ſhalbe weeping, wayling, and gnaſhing of teeth, without (fayth Iohn in his reuelation) ſhall be dogs and inchaunters, and whoremongers, and murtherers, and idolaters, and whoſoeuer loueth and maketh lyes: and the Apoſtle Paul ſaith, Know ye not that the vnrighteous ſhall not inherite the kingdome of God. Be not deceiued, neither fornicatours, nor idolaters, nor adulterers, nor buggerers, nor thieues, nor couetous, nor drunkards, nor-raylers, nor extortioners ſhall inherit the kingdome of God: which places are to be vnderſtood of ſuch maner of men, as are the ſeruants of ſin, and ſold to worke wickednes, & die in the ſame w^tout harty and vnfaigned repentance. His temporall puniſhments are alſo of two ſortes: eyther in thoſe which he layeth vponupon the committers of ſuch wickednes, of himſelfe: as war, plagues, peſtilences, ſickenes, pouertie & ſuch like, which bring his children to a conſideration of their faultes, and a beholding of his merciemercy, but hauehave in the wicked and reprobate a contrarie effect and operation. and in the 26. of Geneſis we may ſee that Abimelech king of Gerar, made a law concerning this mattter, that whoſoeuer did touch the man or his wife to the breaking of wedlocke, ſhould die the death. Verily it may appeare to all (vnleſſe they be wilfully blind) that we in the cleare light of y^e Goſpel, are far worſe in this matter, then they which were vnderunder the law of nature, before the law of God written was giuen for the gouernement of his people. But if ſuch as God hath appointed his officers and miniſters on earth, to execute ſuch notorious offenders and tranſgreſſers of his law, who ought to deal in the puniſhment of this ſin, as God himſelfe appointeth, & not as y^e Popes canons peſtilently preſcribeth: that is to ſay, to ſée whoredome & adultery puniſhed w^t death, as the Lord himſelfe willeth, & not ſo ſlightly paſſed ouer & looked vntounto as at this day it is. In y^e law we hauehave theſe words repeated twiſe for fayling, The man that committeth adulterie with an other mans wife, becauſe he hath committed allulterie with his neighbours wife, the adulterer and adultereſſe ſhall die the death. And how diligent executors of this law y^e magiſtrates & people of Iſrael were, it appeareth in that they were ſo ready to put to death that innocent Suſanna: yea in y^e very law of nature, it hath bin after that ſame maner puniſhed, as appeareth in Geneſis, when we reade that Iudah contemneth his daughter in law Thamar, becauſe ſhe was an adulteres, (although he himſelfe giuing ſentence againſt her, knew not that he had committed ſin with her) to be burned. But I know this iudgemēt will not be liked of ſome, but it ſkilleth not, for I come not to pleaſe men, for if I ſhould ſo do, I could not be the ſeruant of God: this I dare ſpeake, & to all, of what ſort & condition ſo euer they be, in y^e ſtrength of gods ſpirit I dare vtter it, y^t the lack of diſcipline is the occaſion of this ſin, & is in ſome ſort by wicked & vngodly perſons euē as it were defended, affirming it is but a knack of youth, a piece of good fellowſhip, or if not defended, yet the puniſhment diminiſhed, and the faultes leſſened now as in time heretofore it hath bene: for the ſcribes & phariſes affirmed that if a man kept his body cleane from actuall ſinne, he could not be an adulterer or fornicatour: and no maruayle though the people were eaſily induced both to receyue and beleeue this opinion. For beſides that it is plauſible to fleſh and bloud, y^e ſcribes and phariſees themſelues, the authors of it, were in thoſe dayes men of great countenance and eſtimation, euen as Abbottes and Cardinals in the Papacie, or (that I may ſpeake more familiarly and playnely) like to our Lord Biſhops amongſt vsus, yet notwithſtanding their credit, Chriſt ſetteth himſelf againſt them, not onelyonly ſhewing howe corruptely they had expounded the lawe, but alſo opening the true ſenſe & meaning thereof. So that this is manifeſt, that though the worlde account neuer ſo little of this wickednes, know you yet the Lorde eſteemeth both the thought, wiſhing & the deed doyng to be great & grieuous ſinnes, and there fore ſo expreſly hath forbidden it, & appointed ſo greuous puniſhmēts for it. Not that I meane that hee which ſinneth in thought, ſhoulde by the Magiſtrate bee put to death, as well as he that doth the filthy fact in body: for that were with the Pelagians, Iouianiſts, and Stoiks, to make ſinnes equall, which opinion of theirs I vtterly diſlike and deteſt. For in reſpecte of circumſtaunce, one ſinne may be greater then another, and ſo deſerue a ſharper puniſhmente, but to teach you according to the truth of gods law, that you ſhould not think thoſe ſins ſmall, which Gods ſpirite accounteth verye great (and indéed, without repentance, make a perpetuall ſeparation betwéene the Lord and vsus) and alſo to declare, that we ought hartily to wiſh, and earneſtly to pray, that Gods lawe, according to his will, with as much ſpeede as might be, and in as ſtraight a manner as he hath commaunded, might be put in execution, to the puniſhing of the wicked, and the comfort of the godly. Neyther am I ignorant howe ſome both hauehave and will kick againſte this doctrine, thinking that though it were ſo ſeuerely puniſhed in the old law among the Iewes, yet it ſhoulde not bee ſo among vsus. To this I coulde eaſilye yéeld, if they were able to proue, eyther God himſelfe the Lawgiuer, to be mutable: which is impoſſible, or elſe the law not to appertaine to vsus, whiche I think they are not able to doetor elſe if they were able to preſcribe a better order of politike gouernmēt, thē God him ſelf, y^e author of al wiſdome, hath already ſet out, which were preſumptiō and blaſphemy intollerable, for by y^t means fleſh & blood ſhould be, if not exalted before y^t maieſte of God, yet made equall vntounto him. But ſeing y^t they are not able to proue any of theſe points, it remayneth, that vnles they wil be iudged froward & obſtinate, they conſente to this truth, & acknowledge y^t ſame. But they are ſo far frō yéelding to it, y^t they ſpare not to ſet thēſelues againſt it, For did not Chriſt ſay they, ſay to the woman taken in adultry, God thy way & ſin no more, & Paul did not kil with the ſword but excōmunicate by the word, the inceſtuous perſon at Corinth. Therfore fornicatiō, adultery &c. is not ſo ſtraightly to be puniſhed as you would hauehave it. I will anſwere bréefely, and for breuities ſake I wil omit many neceſſary points in theſe two examples, which otherwiſe if I might ſtand long vponupon, they were worthy of the noting, & firſt for Chriſts example, thus I aunſwere, y^e execution of the law for puniſhing adultery with death, did belong to y^e ciuil magiſtrate, now Chriſt was none, as plainly appereth by this ſaying: Man who made me a iudge or a deuider ouer you, ſpoken to one that would hauehave had him to hauehave commanded his brother to hauehave diuided the inheritāce with him: and again by that which he ſpake to Pilate, My kingdom is not of this world. So then becauſe Chriſt was not a ciuil Magiſtrat, he would not take vpō him to put y^t in execution wch he had nothing to do with, withal teaching vsus to, y^t we be content w^t our vocation, & kéepe our ſelues within y^e boūds therof, & this may ſerue for anſwere to y^t example. Now concerning Paules dealing, wee hauehave thus much to note, that there was thē, ſo far as canne be gathered, no Chriſtian ruler, that might take vppon him to execute this lawe, in his full force, and yet rather then ſinne ſhoulde be vnpuniſhed, and wickedneſſe winked at, Paule woulde vſe the diſcipline of the Church, & deliuer the inceſtuous perſon ouer to Sathan for a time. Would to God, that if ſo bee the Magiſtrate neglect his duetye in puniſhing this ſinne, in ſuch ſeuere manner as Gods law appointeth, yet wee mighte hauehave ſome Paules and Elders in euerye Congregation, that would vſe y^e force of the word, and ſeuerity of Diſcipline Eccleſiaſticall, to the beating down of this, and all other like horrible vices. But all this notwithſtanding, it is lamentable to be conſidered, and no godly man can without teares behold, the fond and ridiculous puniſhment of this ſinne vſed in theſe dayes. To be pricked in a ſhéete, or pinned in a blanquet, and to ſtand in the Church, or in ſome Market place, or carted thorowe the Towne, is the moſt gréeuous cenſure of all: and yet in my iudgemente, as good left vndone, for it is the beſt waye that can be, to make ſuch as hauehave little ſhame in them, to bes altogether paſt ſhame, I will not ſay altogether paſt grace. And yet this kind of puniſhment belongeth to the poorer ſort. If riche ones ſinne, they are puniſhed by the purſe, fortie ſhillinges for committing ſuch an acte is iudged a great puniſhment. If this be not a maintaining of ſinne, I know not what is. For what vicious or ſenſuall man is there, that wil léefe his diueliſh pleaſure, if he may achieue it for money. Beſide that they which are puniſhed after that maner, for want of the execution of gods lawe, fall often into one and the ſelfe ſame ſinne. So that ſinne aboundeth, and iniquitie raigneth ſo much, that wee in this age, are comparable herein in a maner, with all the former ages of the world, which ſurely in my iudgement commeth to paſſe becauſe that maner of puniſhing ſinne, whiche God hath preſcribed is neglected, and an other which man hath deuiſed, ſet in y^e place and ſtead thereof. You ſée the abuſe hereof. Pray hartilye that God woulde redreſſe this, and all other abuſes remayning yet amongſt vsus.

It followeth, Let eueryevery man hauehave his own wife, &c. By generall doctrine, is in theſe words deliuered vntounto vsus, plainly prouing y^e mariage doth belong to alſtates, ſorts, and kinde of men, as well miniſters as cōmon people, contrary to that doctrine of Diuels, by papiſts defended, who forbid mariage to ſuch maner of mē. But as this place doth plainly ouerthrow that their opinion, ſo doe manye other both Examples and teſtimonies in holy ſcripture, whiche for anoyding of tediouſnes, I willinglye omit. OnelyOnly one as general as this, I think good to rehearſe, in the Epiſtle to the Hebrues we hauehave this ſaying: Mariage is honorable among all men, and the bed vndefiled, as for whoremōgers and adulterers God wil iudge, you ſée by theſe words (beloued) that in the Apoſtles iudgement, mariage is honorable among all men, of what condition ſoeuer they be, ſo that to forbid it in ſome, is great and gréeuous iniquitye, ſeing that God hath enioyned al, y^t hauehave not the gifte of chaſtitye or ſole life, to vſe mariage, as a notable remedye to put away the act of Formeation, with the luſt or concupiſcence thereof. And as out of theſe wordes a generall leſſon is giuen to all to marrie, if it bee in the Lord. So a man cannot without gréef conſider the horrible ſinne, and without horror ſpeake of the deteſtable iniquitye, that thoſe men (Papiſts I meane) hauehave fallen into, that hauehave ſhunned this meane, much leſſe by them done. What whoredom, adultry, fornication, yea ſodometrie, yea buggery and other filthines, that ought not to be named in the mouth of Chriſtians) hath ben by them cōmitted, their own Chrouographers & hiſtory writers plainly declare, & this fayng whē they are made popiſh prieſts is too plain, Si non caste, tamen caute, that is, if thou canſt not liue chaſtly, yet take a whore wartly. It ſhal be beſt for vsus all thoſe iniquities being ſet aſide, to imbrace Gods councell, as the onelyonly truth, and to ſhun the other as procéeding from the Diuell, the father of all lyes and liers. Nowe though the Apoſtle doth cōmand eueryevery one to hauehave his own wife for auoyding of Fornication, yet is it not his meaning that mariages ſhoulde bee made in ſuche ſorte, as GOD himſelfe hath forbidden, that is to ſaye, that young Children may marry, without conſent of parēts. for in ſuch caſes, the aduiſe, counſell, & agréement of fathers, is of neceſſity required. It is wonderfull to ſee, to what kinde of vngodlines and diſobedience, the world in this behalfe is growne, for mariages are made without conſent or counſaile of parents, which is a plaine breach of Gods commandement. Honor thi Father and thi mother, & this wickednes is confirmed and increaſed in an other reſpect, becauſe young men thinke themſelues in this behalfe more at liberty then maydens or Damoſels, Indeed if they could proue themſelues not to be children, and by the commandement not to be tyed to obedyence, as the other are, I could eaſily be perſwaded therein. But our wickedneſſe in both theſe caſes, is far greater thē that of the Gentiles. For in Geneſis wee read, that Shechem after he had rauyſhed Dinah Iacobs Daughter (whiche fact was altogether vngodly) did deſire his Father to get him that mayde to wife. If Infidels and vnbeleeuers did this, how much more ought Chriſtians that profeſſe godlineſſe to accompliſhe the ſame? Surely Schechem had as great priuileges as any yong man can now lay for himſelfe: for beſides that he was a yong man, hee was a Lordes ſonne, & as it ſhould ſéeme, the only ſon of his father, and yet woulde not take mariage in hand (though otherwiſe hee had committed a vilanous act) without his Fathers conſent and aduiſe. Now this is further to be conſidered in this caſe on the Fathers part. For as y^e child may not marry without the parents alowing and liking of the ſame: ſo can not the fathers or mothers eyther enforce their children to make vngodlye mariages, or to hinder & let mariages begun in Gods feare, As many doe at this day, that becauſe one of the parties hath not aboundance of wealth, or ſuch like, will not giuegive conſent to the mariage of their children. But rather they ought to labour that in the Lorde, ſuch contracts and mariages, may as much as in them lyeth, be furthered. Moreouer in theſe words, Let eueryevery man hauehave his own wife, &c. This is to be conſidered, that the Apoſtles mind is not to licence any to marry with Infidels, or of corrupt religion, vnhoneſt behauior, or ſo forth, but that they ſhold hauehave due conſideration of the parties to whome they purpoſe by Gods grace to ioyne themſelues, and that they ſhoulde thorowly know their religion & cōuerſatiō becauſe mariage is not a bād for a day a wéeke, a month, or a yere only, but for tearme of life alſo. Surely to ſpeak my mind, I cannot without gréefe conſider the great diſorder and confuſion vſed in the world at this day in this behalf, for eyther the beauty is one cauſe, & ſo they ſatiſfye their eye & carnall luſt, or elſe mony or goods another cauſe thinking therby to content their vnſatiable minds. Now adaies neither religiō nor honeſty is in mariages demanded, but rather we aſke how fayre & beautifull, or let me vnderſtand how much monye I ſhall hauehave. Verely for a man to hauehave ſuch conſideratiōs in chuſing of a wife is not altogether euill, becauſe a man muſt chuſe him ſuch a one as w^t whom alone, he can holde himſelfe contente, ſo long as they ſhall liue together, but to put thoſe things in the firſt place declareth to ſuch men as we deale w^t in theſe caſes, that we like beaſts rather ſéeke things tranſitory and vaine, I meane beauty, ſubſtance, wealth and ſuch like then their daughters and children, and y^t we more eſtéem of the one then y^e other Beſide that, when mariages are made in ſuch ſort, w^tout cōſideratiō of religiō & godlines (as if a chriſtiā or profeſſor of the goſpel, ſhould marry with an infidel, Turke, Iew, or Papiſt) we tread vnderunder our féete Gods commādemēts, & wholy deſpiſe y^e exāple of godly & faithful men. In the law it is ſayd to y^e people of Iſrael, concerning the Gentiles which inhabited the land y^t they wēt to poſſes. Thou ſhalt make no mariages with them, neither giuegive thy daughter to his ſonne, nor take his daughter vntounto thy ſonne: a reaſon is added. For they will cauſe thy ſonne to turn away from me, & to ſerue other Gods. Then will the wrath of the Lord wax hote againſt you, & deſtroy thée ſodainely, wherefore Abraham cauſed the eldeſt ſeruaunt of his houſhold to ſweare, that he ſhoulde not take a Wife vntounto his ſonne of the daughters of the Cananits, amōg whō he dwelt, but that he ſhoulde goe vntounto his countrie, & to his kindred, & take a wife vntounto his ſon Iſaac. The ſelfe ſame care we ſée to be in Rebecca & Iſaac, for their ſon Iacob, and therefore after that ſhe ſéemed to feare, leaſt he ſhoulde take one of the Daughters of Heth to wife, and had vttered the ſame gréefe vntounto her huſband, Iſaac playnlye commaundeth his ſonne, not to take a wife of the Daughters of Canaan. And in the new Teſtament it is ſayd: Be not vnequally yoked w^t the Infidels. O but ſay ſome, I can reclayme her from vnbeléefe & vngodlines, to faith & vertue. Indéede if thou were as ſtrong as Sāpſon, and as wiſe as Salomon, it might peraduenture ſinke into my braine, but if the ſtrongeſt and the wiſeſt were not able to reſiſt, how ſhal the weakeſt and the ſimpleſt be able to ſtande. This is reckoned as one of the greateſtreaſons of Sampſous ruine, for taking a wife of the Daughters of the Philiſtines. And this is accounted as one of the weightieſt cauſes of Salomons fall, that hee tooke him many wiues of outlandiſhe women, and ſtrange nations, whiche turned away his hart from the ſeruice of the true God, after their falſe Gods. And this is iudged to be one of y^e ſins, for which God brought an vniuerſall floud vponupon the whole earth, and the inhabitants therof, For that the ſonnes of God ſaw the daughters of men, that they were fayre, & they tooke thē wiues of all that they liked. Let vsus therefore beware, and learne now at y^e length, to deale more warily according to Gods holy councell in this and other matters then heretofore we hauehave done. Furthermore this is to be noted that in that the Apoſtle will hauehave euerye man to hauehave his own wife, and eueryevery wife her owne huſband, that he doth vtterlye take away poligamie or multitude of wiues at one time. A doctrine not vuneceſſary and vnfit to be treated of in this place, becauſe (as I heare ſay, & I do in part beléue it) y^t there bee ſome in Kent doe defend the ſame. I can not ſpeake of this and other things ſo largelye as I would, becauſe I hauehave bene hitherto ſomwhat long. I wil ſay both concerning this and other thinges alſo that follow, my mind bréefely. Whoſoeuer doth defend this as lawfull and neceſſary, not only ſtriueth agaynſt the doctrine of Gods ſpirit, in this place deliuered, who ſayth ſingularly eueryevery man muſt hauehave his own wife, not wiues, but alſo quite & clean turneth vpſide down the firſt inſtitution of mariage, for god in Paradiſe in y^e time of mās innocēcy joining woman vntounto man as a helper, ſaid: For this cauſe ſhall a man forſake father & mother & cleaue to his wife, & they two ſhalbe one fleſh, not they three, not they foure, &c. but they two. This is alſo to be conſidered, y^e the firſt breach of this ordinance began, not in y^e houſhold of the faithfull, but in the wicked ſéed & ſtock of curſed Cain, for it is ſaid in Geneſis, that Lamech (who came of Cains kindred) tooke ij. wiues, y^e name of the one was Adah, and the name of the other was Zillah. So that it appeareth that all y^t either put in practiſe to hauehave many wiues, or defend y^e ſame, are of Cains progeny, y^t is, a frowarde, adulterous, & wicked poſſeſſiō, neither is there any reaſon, why they ſhould to this end obiect the examples of y^e Patriarks, and godly mē of the old law be fore y^e cōming of our ſauiour chriſt, for in thē it was a great ſinne & infirmity, and had not the Lord in mercy, and in y^e death of Ieſus, who was the lamb, killed frō the beginning of the world, blotted out their ſin, they had felt the payne and puniſhmēt, wch is euerlaſting death. You ſee then y^e poligamie or multitude of wiues, cannot ſtand by Gods word. Let mans wit ſuppoſe what it cā, this only is the truth, y^e Lord giuegive vsus grace to imbrace and follow the ſame. It followeth, Let the huſband giuegive vntounto the wife, &c. Now y^e Apoſtle ſheweth how we ought to liue after wee be maried, & firſt he laieth out a general doctrine of mutual beneuolēce, y^e is of the dutye of the huſband toward the wife, & the wife toward the huſbād, wheras ſome hauehave vnderſtood by due beneuolence, the debt of mariage, y^e is the ſatiſfying of luſt, it liketh me not, becauſe it is ſomwhat to narrow. I indéed iudge that this moued thē ſo to expound the ſame, for that it followeth preſently afterwardes, the wife hath not power of her owne body, &c. But it will ſtande more agréeable with truth, if we ſay that to be inferred neceſſarily, as a particular poynt oute of the former, becauſe the Apoſtle here dealeth generally. For his meaning is that the huſband ſhould doe to the wife & the wife toward y^e huſbād & one of thē toward y^t other, al duties pertaining to mariage. To intreat of thē all particularly, I can not at this preſent, neither if I could would occaſiō ſerue, y^e chiefeſt of thē is that, which Peter ſpeaketh of, y^t there be betwixt thē ſuch a conſēt, & vnity of minds that their prayers be not interrupted, by which worde, it appeareth, y^t priuate praiers were then, & ſhold now be vſed in priuate houſes, wch how much it is obſerued, let al iudge. I feare me, y^t if houſholders ſhould be called to accounts in this poynt, they wold come very ſhort. For wheras they praied morning & euening at y^e leaſt euerye day, it is a great matter with vsus, if we pray once a wéeke in our houſes, nay I iudge ſome of vsus neither praye in our houſes, nor in churches, but come thither only for faſhiō ſake, & this appeareth becauſe ther foloweth ſo litle fruit of our prayers. for if we prayed hartily God wold here our praiers willingly & graunt our peticions effectually. But we aſke many things, and obtayne few things, the cauſe is, for that we aſk thē not aright. It followeth, The wife hath not power of her own bodie, &c. The mening is, that God hath ſo created man for woman, and woman for man, that they cannot well be one without the other, vnleſſe it be ſuch, as vponupon whom he hath beſtowed the gift of chaſtitie: that ſentence ſerueth alſo well agaynſt Poligamie, or pluralitie of wiues. For if the bodie of the man be ſo tyed to the bodie of the woman, that the one is ſubiect to the other, it cannot be, that the mā hath authority to take more wiues, nor the wife to take more huſbands. It followeth, Defraud not one another, except it be &c. In theſe words Paul ſheweth a notable remedie againſt y^e feigned ſhew of holines, & louelove of ourſelues For Sathan many times pricketh vsus with a ſhew of weldoyng, to thinke our ſelues to be defiled by y^e cōpany of our wiues, & therefore cauſeth vsus to leaue our vocation, and thinke of an other eſtate: as we reade that many men, and ſome kinges of this realme, hauehave forſaken their calling, left their wiues & become religious perſōs: ſo many women hauehave forſaken the duties of marriage, & cloſed vp thēſelues in vnreligious cloyſters. Beſides this, mans nature is ſuch, & it is ſo much addicted to the louelove of it ſelfe, that at Sathans inſtigation, the man dothnot only neglect his wife, but altogether loath her, and likewiſe the wife the huſband: for theſe cauſes doth the Apoſtle ſo earneſtly & diligently reaſon of the mutual ſociety and louelove betwixt man and wife: as if he ſhould ſay, if married perſons purpoſe to lead a ſingle life, eyther becauſe they ſuppoſe it to be more holy, or els are pricked thereto w^t ſundry kinds of luſt, not contenting thēſelues with that ordinary meane y^t God hath appointed, let thē conſider, that they are tyed one to the other by a mutuall band: the man is but onelyonly the one halfe of his body, & ſo likewiſe the woman. Wherefore they hauehave not free libertie, to part aſunder as they luſt, & whē they luſt: but rather they ought to weigh this, we cannot be one w^toutanother, we lack one anothers ayde, God hath ioyned vsus together, to helpe one another, let vsus therfore one ayd anothers need. If they go ſo far y^t they ſeparate thēſelues, the Apoſtle requireth, firſt a mutuall conſent, wch is neceſſary, becauſe the continency not of one only, but of both of thē is haſarded. Secōdly, y^t it be but for a time, for perperuall chaſtitie is not in their power, but is y^e gift of God. Thirdly, that they doe not therfore abſteine from keeping company one with another as though y^t abſtmence were of it ſelfe a good & holy worke, or a piece of Gods ſeruice, but y^t we may giuegive ouer our ſelues to better exerciſes, to wit, fasting and prayer: in wch words we hauehave to conſider, that the Apoſtle ſpeaketh not of eueryevery ſorte of faſting, and eueryevery kind of prayer. Sobernes & tēperancie are kinds of faſting & prayer, & ſhold not only be dayly but alſo continuall. He ſpeaketh therfore of ſuch a faſt as is a publike and ſolemne teſtimonie of repentāce, by wch we turn away gods wrath & vengeāce, or by wch the faithful prepare thēſelues to prayer when they take in hād ſom earneſt matter. The ſame may be ſayd of prayer, as for exāple, whē ſome calamity or miſery is nigh, or if ſome tokē of Gods wrath appeare, or when ſome matter of great weight & importance is to be taken in hand, as the ordering of miniſters &c. And ſurely the Apoſtle doeth worthily ioine theſe two together, not as though faſting were a piece of Gods ſeruice, but becauſe it is a preparation vntounto prayer. For the bodie being by faſting ſubdued, the more willingly (by the aſſiſtance of Gods ſpirite) ſubmitteth it ſelfe vntounto the ſpirite, & being both ioyned, they poure forth more harti ſupplications vntounto y^e Lord. And therefore our ſauiour Chriſt ioyneth them together in like ſort, when he ſaith, This kind of diuils is not caſt forth but by faſting and prayer, Now thē in theſe words of y^e Apoſtle, we hauehave a plaine ouerthrowe, of that popiſh doctrine of diuorce, a thoro & menſa, that is to ſaye, from bedde & boord. They teach that for ſundry cauſes and endes, a man may be ſeparated from his wife, at the table and the bed, & yet the Apoſtle ſheweth, that ſuch ſeparation cannot be made, for any ende but for this, namely that they may giuegive ouer themſelues to faſting and prayer. Their cauſes are worldly & fleſhly, but the Apoſtles end is ſpiritual & heauenly. No leſſe vaynely and fondly do they deale in the whole matter of Diuorce: for whereas our ſauiour Chriſt maketh but one cauſe, and that is Fornication, they make nyne or ten at the leaſt: and wheras by the warrant of Gods word, y^e faultles party may marrie, if he hauehave not the gift of continencie (for by y^e law of God, the adulterer and adultereſſe ſhould both be put to death, as before I ſhewed in the beginning, and the woman is ſet free, the huſband being dead, from the lawe of the man, and the man from the lawe of y^e wife, the wife being dead) by y^e popiſh canon law yet in this realme mainteined, it cōmeth to paſſe, that neither y^e ſin is ſo grieuouſly puniſhed as of right it ſhold, neither may the faultles perſon marrie, but as wel y^e guiltles as the gultie, yea though they hauehave not y^e gift of chaſtity, enioyned to liue a ſingle & ſole life, nay wold to god it were not a ſhrewd & ſinfull life. Now it followeth, & again come together, &c though y^e Apowle wil hauehave chriſtian mē & women for godly exerciſes ſake, to ſeparate thēſelues, yet he wil not hauehave that ſeparatiō to endure ouer long, the reaſon is added, that Sathan tempt you not &c. As if the Apoſtle ſhould ſaye, when ye take vponupon you to abſtein long frō the ſociety one of another, and occaſion is profered to Sathan to oppreſſe you, becauſe you take that in hand wch you are not able to performe: for ſuch is the imbecillitie & weakenes of the fleſh, that y^e one cannot long be w^tout the cō pany of the other, and therfore you had need looke to yourſelues ſaith y^e Apoſtle for y^e aduerſary wil leaue no corner vnſought, nor any ſtone vnrolled, to prouoke you to wickednes & incontinency. Here we hauehave to learne that leſſon wch I touched in the beginning, namely, y^t God requireth pure & chaſt mindes, as wel as cleane bodies. And alſo we hauehave to note the malice of ſathan, who goeth about like a roring lyon, ſeeking to deuour vsus: if we conſider his force, hee is ſtrōg as a lyon, if we weigh his ſubtilty he is called the great & olde ſerpent, & can tranſlate himſelfe into y^e likenes of an Angel of light: he ſpared not Chriſt, but tempted him immediatly after baptiſme, & therfore he will not ceaſe to aſſaile vsus, we had need therfore to be ſober & watchful, and to pray continually w^t the diſciples for the increaſe of our faith, becauſe faith is y^e mean, by wch we muſt reſiſt, & though his power be in y^e ſcriptures coūted great, yet this ſingular comfort we hauehave in the ſame ſcriptures reuealed vntounto vsus, y^t he is but a coward, & playeth y^e part of a tyrant, who when he hath gotten any people vnderunder him in ſlauerie and boudage, doth miſerably torment thē. But if we reſiſt him (the diuill I meane) and ſet our ſelues againſt him he wil flée far frō vsus, for his tyranie is exerciſed only vponupon the children of vnbeliefe: as for the faithfull, he is not able to touch thē, w^tout gods ſufferance and appointmēt: he cold not enterinto a few ſooine, til Chriſt gaue him leaue. He could not touch the body and goods of Iob, til God ſuffered him: his power is not increaſed, nor the ſtrēgth and arme of our Lord any whit at al abated. It remaineth then y^t we ſet our ſelues in conflict & ſkirmiſh againſt the diuil, we ſhrinke not, for then we lie opē to be wounded. The Apoſtle hath in the Epheſians deſcribed Panopleian, that is to ſay, complet harneſſe of a chriſtiā, he appointeth eueryevery one to hauehave their loynes girded about w^t veritie, hauing on the breaſtplate of righteouſnes, their feete ſhod w^t the preparation of the goſpell of peace, y^t ſhield of faith, y^t helmet of ſaluation, & the ſword of the ſpirite. Marke how y^e Apoſtle armeth a chriſtiā ſouldier in the fore parts, & appointeth him in harnes for his backe to defend y^t w^tall: by which y^e ſpirtt of God teacheth vsus, w^t what valiant courage we ſhould be indued, when we come to ſkirmiſh w^t the diuill: we may not in any caſe turne our backs to him, for then we lie opē, & eaſily receiue his woūds, but reſiſt him by faith, as I ſaid before, & he will flee far frō vsus. The Lord indue vsus w^t force and ſtrength of his ſpirit frō aboue, to w^tſtand Sathan, & all his wicked tēptations, & imprint theſe things in our hearts which we hauehave heard, to the amendment of our ſinfull liues and conuerſation, to the glory of his name thorow Ieſus Chriſt, to whom with y^e holy Ghoſt, be al honor and glory for euer and euer, Amen. Let vsus pray.

FINIS.

End of the text · Eusebius Pagit, Sermon 9 June 1572 (1586)