Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 1 · Decade 2 · Sermon 10

Fifty Sermons Containing the Chief Points of the Christian Religion · Sermons 1 · Decade 2 · Sermon 10

p. 222¶ Of the third precept of the ſecond table, which is in order the ſeuenth of the 10. commaundementes. Thou ſhalt not commit adulterie. Of wedlocke, againſt all intemperancie, of continencie.

¶ The tenth Sermon.

THE néereſt to our life and body is euerie ones ſeuerall mate in wedlocke: For by wedlocke two bodies are ioyned together, and are made one. For the Lord ſaid: And two ſhalbe one fleſh. In this thirde precept therefore which is next after the forbidding of murther, commaundement is giuen for the holie kéepinge of honourable wedlocke, and for the true ſanctifying of the body, againſt adulteries, wandering luſtes, and al incontinencie. Wedlocke is prepared to this end and purpoſe, that honeſtie & chaſtitie may flouriſh among good mē, and children may be brought vp in the feare of the Lord. This commaundement againe is briefly expreſſed in as fewe words as may bée: Thou ſhalt not commit adulterie. In the expoſition The 7. precept.of this commaundemente by the helpe of Gods good ſpirite, I will firſt ſpeake of holy matrimonie, then of adulterie: thirdly I wil ſhew you what is conteyned vnderunder the name of adulterie: and laſtlie I will make an end with a treatiſe of continencie.

Wedlock, which is alſo called matrimonie, What wed…ocke is.is an alliaunce or holy ioyning together of man and womā, coupled and brought into one by mutuall cōſent of them both, to the intent that they vſing all thinges in common betwixte themſelues may liue in chaſtitie, and traine vp their children in the feare of the Lord. The Goſpel verilie calleth wedlocke a ioyning together, which god hath made. For Chriſt ſaid: What God hath ioyned together, let no man ſeparate. Neither is it lawful to make any other the author of matrimonie, than God himſelfe. God did by the meane and miniſterie of his Angells and choſen men, appointe other good and neceſſarie ordinaunces for mankinds commoditie, but he himſelf did immediately without the miniſterie of any perſon ordeine matrimonie, hée himſelfe did eſtabliſh and ratifie it with lawes for the purpoſe, he himſelf did couple the firſt married folks, and hée being the true high prieſt in déede, did himſelfe bleſſe the couple then, whom hée did ſo ioyne together.

By this wée may eaſilie gather the …excellent dignitie of marriage or matrimonie. For God did ordeine it, yea hée ordeyned it in Paradiſe, when mā as yet was frée from all kinde of calamities. Adam when hée was in the great felicitie of Paradiſe, ſeemed not yet to liue commodiouſly nor ſweetly enough, excepte a wife were giuen to be ioyned vntounto him. It is not good (ſaith God) for man to be alone, I will make him a helper to tarrie or dwell with him. For God brought to Adam al lyuing creatures which he had created for him to name them: but among them all, there was nothing that Adam had luſt vntounto, his minde and nature did vtterly abhorre to be coupled with any of them. God therefore caſting p. 223Adam into a dead ſléepe, doth out of his ſide as hée ſlepte, frame vpp a woman, which ſo ſoone as Adam ſet his eye vppon when ſhe was brought vntounto him by God who had made her, hee ſtreightway crieth that this was ſuch a one as he deſi…ed, that this was ſuch a one as hée could louelove, and wher with his nature could verie well agree. This now (ſaith hee) is bone of my bones, and fleſh of my fleſh. I hauehave found (ſaith hée) I hauehave found an helpe fitte for mee, which hath part of my fleſh, of my bloud, and my verie ſubſtance. From hence riſeth and yet remayneth that naturall proneneſſe of men toward women: when on the otherſide ouerthwarte minglinge and medlinge of curſed men with beaſtes contrarie to mans nature was longe agoe deſtroyed by fyre, which ſhewed that God did abhorte it. The Lord moreouer ſaid: A man ſhall forſake his father and his mother, and cleaue to his wife, and two ſhalbe one fleſh. But in the expoſition of the fifte commaūdement wée perceiued how much God doth ſet by the louelove and goodwill of children to their parents: and what a charge hée giueth to children to honour them. It muſt néedes bée therefore that wedlocke is a moſt heauenly ordinaunce, ſince it is preferred before the honouringe of parentes: and yet neuertheleſſe it is ſo preferred, as that by the lawe of matrimonie, the precept for the honour due to parents may not bée aboliſhed, but that thereby married folkes may know to behaue themſelues ſo, if their parentes goe about to bréede diſcorde betwixte them and their ſpouſes, that then they ſuffer not themſelues for their parentes woordes to be ſeuered, but in all things elſe to honour them as they ſhould. The holie Patriarches kepte the lawe of matrimonie, and reuerenced wedlocke verie deuontely. For no ſmall parcell of the firſt and moſt excellent booke of the Bible called Geneſis, is ſpent in rehearceing the marriages of holie men. Neither is Moſes the péereleſſe ſeruaunte of God aſhamed, to make mention of the buſines and woorkes of wedlocke as pure and excellent, which ſéeme to many at this day to bée foule and filthie. Chriſte himſelfe (who being the verie naturall ſonne of God, was himſelfe borne in wedlocke, although of a pure and vncorrupted Virgine) did honour and commend the knotte of matrimonie, while hée did vouchſafe to ſhewe his firſt miracle at a wedding, which was ſuch a myracle as did declare that the Lord is able to make the bitterneſſe of marriage ſwéete, and the ſcarcitie thereof to abound with plentie. As the Apoſtles were married men according to the examples of the patriarches, kinges, princes, prieſtes, and prophetes: So Paul the chiefe of all the Apoſtles, crieth out and ſaith: Wedlocke is honourable among all, and the bedde vndefiled. But whoremongers and adulterers God will iudge. Hée ſaith that wedlocke is honourable amonge all, hée meaneth, all nations: For verie fewe people ſhall you finde that doe not greatly cōmend the ſtate of mariage. Xenophon thinketh that amonge all Goods ordinances ſcant any one can be found that is more commendable or profitable than wedlocke is. Muſonius, Hierocles, and other auncient ſages thinke marriage to bee ſo neceſſarie to liue well and conueniently, that the life of man without marriage ſéemeth to be maymed. Euen they (y^• heathens I meane) doe make the euills and diſcommodities of mariage to conſiſt in y^• married p. 224folkes and not in mariage. For marriage of it ſelfe is good, but many vſe not well the thinge that is good, and therefore they feele the ſmart of their foule abuſe worthilie. For who knoweth not that the faulte of dronkenneſſe is not to bee referred to wyne which is the good and holſome creature of God, but to the exceſſiue bibbing and ouer great gréedineſſe of mā which abuſeth Gods good creature? That which commeth out of the hart of man (ſaith the Lord in the Goſpell) and not that which goeth in by the mouth, defileth the man. Hereunto belongeth that ſaying of Paule the Apoſtle of Chriſt, where hee attributeth ſanctification to wedlocke: for the bed ſaith he) is vndefiled: and in an other place he teſtifieth that the vnbeleuing huſband is ſanctified by the beléeuing wife: hee affirmeth alſo that children borne in wedlocke are holy or cleane. Moreouer the ſame Paule maketh Chriſt an erāple of louelove betwixt man and wife: and ſhadoweth y^e myſteries of Chriſt and the Church by the colour of wedlocke: he figureth (I ſay) a heauenly thing by an holy type that God doth allowe. Wherevpon in an other place the ſame Apoſtle doth ſay: That their doctrine is a verie doctrine of diuells which forbid men to marrie. And ſo conſequently it followeth that that is an heauēly doctrine proceeding from God, which permitteth mariage freely to all men, and doth commende and reuerence it.

The excellencie and dignitie of matrimonie The cau…s of mar…ge.being thus vnderſtoode, let vsus now ſéeke out and looke on the cauſes, for which God hath ordeyned mariage for men to imbrace. God according to his natural goodneſſe directeth all his ordinaunces to the greate good and aboundant commoditie of mortal men: and therefore it followeth that hee ordeyned matrimonie for the preſeruatiō of mankinde, to the end that mans lyfe might be pleaſaunt, ſwéete and thoroughly furniſhed with ioyes ſufficient. But al theſe cauſes may be reduced into y^e number of thrée. Firſt God himſelfe doth ſay: It is not good for man to be alone, let vsus make him an helpe therefore to be before him, or to dwel with him. So then y^t firſt cauſe whie wedlecke was inſtituted, is mans commoditie, that thereby the life of man might bée the pleaſaunter and more cōmodious. For Adam ſéemed not to liue halfe happilie nor ſweetly enough, vnleſſe he had a wife to ioyne himſelfe vntounto: which wife is not in the ſcriptures called an impediment or neceſſarie euill, as certaine Poets and beaſtly men, who hated women, hauehave fooliſhly iangled, but ſhe is the helpe or arme of the man. Antipater The … is the … of ….an heathen writer In ſermone de Nuptiis, doth wonderfullie agrée with this ſaying of the ſcripture, and expreſſeth plainly what kinde of help and what manner of arme the wife is to her huſband. Whoſoeuer, ſaith hee, hath not had triall of wife and children, hee is vtterly ignoraunt of true mutuall goodwill. LoueLove in wedlocke is mutuallie ſhewed, when man and wife doe not cōmunicate wealth, children, and hearts alone, as friendes are wont to doe, but hauehave their bodies in cōmon alſo, which friends cannot do. And therfore Euripides laying a ſide the deadly hate that hee bare to women, writ theſe verſes in commendation of marriage.

The wife that gadds not gigglot wiſe with euerie flirting gill,

But honeſtly doth keepe at hoame, not ſet to goſſip ſtill,

p. 225Is to her huſband in his cares, a paſſing ſweete delight,

She heales his ſickneſſe all, and calls againe his dying ſpirit.

By fawning on his angrie lookes ſhe tourns them into ſmiles,

And keeps her huſbāds ſecrets cloaſe, when friends worke wilie guiles.

For like as a man hauing one hand or one foote, if by any meanes hee get himſelfe an other, may thereby the more eaſilie lay hold on what hee liſteth, or go whether he wil: euen ſo he that hath married a wife, ſhall more eaſilie enioy the healthfull pleaſures and profitable commodities of this preſent life. For married folkes, for two eyes hauehave foure, & for two hands as many more, which being ioyned together, they maye the more eaſilie diſpatche their handie buſineſſes: againe, when the ones two handes are wearied the handes of the other ſupplie their roome, & kepe their worke in a forwardneſſe ſtill. Mariage therfore, which in ſteede of one member is by increaſe cōpact of twaine, is better able to paſſe thorough the courſe of this world, than the ſingle and vnwedded life. Thus much out of Antipater. Hierocles alſo in his booke de Nuptiis ſaith: To liue with a woman is verie profitable, euen beſide the begetting of children. For firſt ſhe doth welcome vsus hoame that are tyred abroad with labour and traueile, ſhee interteyneth vsus ſeruiceablie, and doth all ſhee maye to recreate ou…e wearie mindes. She maketh vsus forget all ſorrowe and ſadneſſe. For the troubleſom caſes of our life, and generallie of care and buſines, while wee are occupied in matters abroade, in bargayning in the countrie, or amonge oure friends, are not eaſilie ſuffered to bee troubled with oure domeſticall and houſhold affayres: but when we hauehave diſpatched them and are once retourned to our wiues at home, ſo that our minds are at quiet, & we reſtoared to our eaſe and libertie, then are our cō berſome buſineſſes well lightened & eaſed, whereby they ceaſſe to trouble vsus any longer. Neither is a wife troubleſome vndoubtedly, but lighteneth things that are troubleſom to vsus. For there is nothing ſo heauie, that man and wife liuing in concord are not able to beare, eſpeciallie if they bee both willinge to doe their indeuour. And ſo forth.

The ſecond cauſe why matrimonie The begetting and bringing vp of children.was ordeyned, is the begetting of children for the preſeruation of mankinde by increaſe, and the bringing of them vppe in the feare of the Lord. For the Lord bleſſed Adam and Eua, ſaying: Increaſe and multiplie, & repleniſhe the earth. Paule the Apoſtle in his Epiſtle to Titus ſaieth: Speake to the elder women that they maye teache honeſt thinges, that they may make the younger women to be ſober minded, to louelove their huſbandes, to louelove their childrē, to be diſcrete, houſ keepers, good, obedient to their huſbands. And againe to Timothie: Adam was not deceiued, but the woman was ſeduced, notwithſtandinge through bearing of children ſhe ſhal bee ſaued, if they continue in faith, and charitie, and holines, with modeſtie. But the begetting of children were altogether vnprofitable, if they were not wel brought vppe. For ſhée, that loueth her children in déede, doth bring them vp in y^e feare of the Lord Which bringing vppe is no ſmall cō moditie to the comon weale & Church of God. The glorie alſo and worſhip of God, is greatly augmented, when p. 226as by wedlocke there doth ſpring vp a great number of men y^t acknowledge cal vponupon, & worſhip god as they ought to do. The third cauſe whie matrimonie was ordeyned, y^t Apoſtle Paul The bedd … wed…ocke vn…efiled.expreſſeth in theſe words: To auoide whoredome let eueryevery man hauehave his owne wife, & eueryevery woman her owne huſband. It were good and expedient for a man not to touch a woman, and to liue ſingle, but becauſe this is not giuen to al men, as y^t Lord in the goſpel teſtifieth, and that cōcupiſcence of the fleſh doth for the moſt part, burne the greateſt ſort of mē, the Lord hath appointed mariage to be as it were a remedie againſt that heate, as the Apoſtle in an other place witneſſeth, ſaying: Let them marrie which cānot abſteine: for it is better to marrie than to burne. By this we learne that the natural cōpany of a man with his owne wife, is not reputed for a fault or vncleaneſſe in the ſight of God. Whoredom is vncleanneſſe in the eyes of the Lord, becauſe it is directly contrary to the lawe of God. But God hath allowed wedlocke and bleſſed it, therefore married folkes are ſanctified by y^• bleſſing of God throughe faith and obedience. Neither lacke we here any euident argumentes, and teſtimonies of Paule to proue it by. For to the Hebrewes he ſaid: Wedlock is honourable among al men, and the bed vndefiled: but whoremongers and adulterers God wil iudge. The Apoſtle here ſpake very reuerently, and by the bed he vnderſtode the natural company of a man with his wife, which he ſaith plainely is vndefiled. What God hath made cleane, who ſhal call vncleane? Actes. 10 Tit. 1.Acts 10Titus 1who cā denie y^t to the cleane al things are cleane? Paphnutius therfore both biſhop and confeſſour iudging rightly of this, did in the Nicene counſel ſay opēly: that the lying of a man with his owne wife is chaſtitie. Neither was the moſt modeſt Apoſtle aſhamed to make lawes betwixt a mā & his wife. For to the Corinthians hee ſaith: Let the huſband giuegive to the wife due beneuolēce: 1. Cor. 7.1 Cor 7likewiſe alſo the wife to the huſbād. The wife hath not the power of her owne body, but the huſband: likewiſe alſo the huſbād hath not the power of his own body but the wife. Defraud ye not the one the other, except it be with both your cōſents for a time, that yemay giuegive your ſelues to faſting and to prayer: and afterward come together again, that ſathan tēpt you not for your incōtinencie: Theſe words of y^e Apoſtle are ſo euident that they néede no expoſition at all. In the ſame Epiſtle againe he ſaith: If thou marieſt a wife thou ſinneſt not. And againe. If a virgin marie, ſhe hath not ſinned. Now what is more excellent, pure and holy, than virginitie is? But a virgin ſinneth not if ſhe chaung virginitie for holy matrimony. Very wel therefore doth Chryſoſtome in a certaine homilie ſay: The firſt degree of chaſtitie is vnſpotted virginitie, the 2. is faithful wedlock. S. Auguſtine alſo calleth mariage chaſtitie or cōtinēcie: the place is to be ſeene in the 19. & 20. cap. de bono coniugali. & in y^t 198. Epiſt. This is the head frō whence doth ſpring y^• greateſt part of publique honeſtie. For god alloweth wedlock, but diſalloweth fornication and al kind of …vncleannes. It pleaſed him by his ordinance to exclude al vncleanneſſe frō his beléeuing ſeruants. Let the ſaincts therefore, but magiſtrates eſpecially, hauehave an eſpeciall eye, not to be ſlacke in promoating holy wedlocke, but diligent to puniſh ſeuerely al filthie fornication and other vncleanneſſe. This hauehave I hetherto reherſed ſomewhat p. 227largly out of the holy ſcripture, to the intent I might proue to al men No man …orbidden …o marrie.that wedlocke is holy, & that therfore no man cā be defiled with y^• moderate, holy, and lawfull vſe therof: and ſo cō ſequently that marriage is permitted to al ſorts of men. For y^e Apoſtle ſaith: Let a biſhop be the husband of one wife, let him rule his owne houſe wel, and hauehave faithful children. For it is manifeſt by y^e teſtimonies of ſcripture and eccleſiaſtical writers, that the Apoſtles of Chriſt and other Apoſtolical teachers of y^e primitiue Church were married men, and had wiues and children. Neither is there any thing, next after corrupte doctrine, which doth more infect the Church of Chriſt, and ſubuert al eccleſiaſtical diſcipline, thā if the miniſters of y^t Churches, which ſhould be lights of the whole congregation, be fornicatours or adulterous perſons. That offence eſpecially aboue all other, is an hinderance and blot to al kind of honeſty: but touching this I purpoſe not at this time to diſcourſe ſo largly & fully as I might. To this I ad that the band of wedlock is indiſſoluble & euerlaſting, y^t is to ſay, ſuch a The knot …f wed…ck is in…ſſoluble.knot as neuer can be vndone. For of two is made one fleſh & one body which if you ſeuer, you do vtterly marre it. What god hath ioyned together therfore, let not man ſeperate. They therfore do make a ſlaughter of this body, that do comit adulterie. For y^e lawes of God and men admit a diuorcement betwixt a man & his adulterous wife. And yet let not any leſſe or lighter cauſe diſſolue this knot betwixt man and wife, than fornication is. Otherwiſe God which in y^e Goſpel hath permitted the leſſe, doth not forbidde the greater to be cauſes of diuorcement. And in the primitiue church the Epiſtles & conſtitutiōs of chriſtiā princes do teſtifie, y^t once cōmitting of fornication was no cauſe of diuorcement. Of which I hauehave ſpoken in another place.

But that this holy knot may be the ſurer, it is auayleable that marriages How matrimonie muſt be contractedbe made holilie, lawfully, & with diſcretion in the feare of the Lord. Let them not be vnwillinglie agréed vntounto and made vp by cōpulſion. Firſt let y^• good liking of their conſenting mindes be ioyned in one, whom the open profeſſion of mutuall conſent & outwarde handfaſting muſt afterward couple together. Let them be matched together that are not ſeuered by alliaunce of bloud and nighneſſe of affinitie. Let them be coupled in one, that may marrie together by the lawes of God and their countrie, with the conſent & coū ſel of their frends & parents. Let them which minde marriage, hauehave a ſincere hart purpoſely bēt to ſeeke their owne ſafegard & continual felicitie, that is, to reſpect only the wil and pleaſure of God, and not admit any euil affectiōs as counſellers to make vp y^e mariage betwixt them. Hierocles in his booke De nuptiis ſaith: It is meere follie and lacke of wit which make thoſe things that of thēſelues are eaſie to be borne, troubleſome, and make a wife a greeuous clog to her husband. For marriage to many mē hath bin intollerable: not becauſe the wedded ſtate is by default of it ſelf or owne proper nature ſo troubleſome and comberous, but for our matching as wee ſhould not, it falleth oute as wee would not, and cauſeth our marriages to be greeuous and noyſome. To this end verilie our daily marriages do commonly come. For they marrie wiues vſually not for the begettinge of children or ſocietie of life: but ſome for a greate dowrie, ſome for a beautifull bodie, and ſome beinge ſeduced by ſutch p. 228kinde of cauſes, as it were men abuſed by vnfaithful counſellers, hauehave no regard to the diſpoſition and manners of their ſpouſe, but marrie at aduentures to their owne decay, and vtter deſtruction. Hereunto belōgeth Plutarches admonition to parentes in his treatiſe of bringing vppe of children, where hee counſelleth men to beſtow ſuch wiues on their ſonnes as are not much wealthier nor mightier, than their children. For a verie pithie ſaying is that vſuall prouerbe: Marrie a wife of thine owne degree. To bée ſhort, let the feare of God, the word of God, and earneſt prayer powred oute to God, be alwayes annexed to the beginning of marriages.

But it is not conueniente that in Againſt Polygamie, or the hauing of many wiues.lawful matrimonie, any more ſhould be than two alone, to be ioyned together vnderunder one yoake of wedlock. For the vſe of many wiues which our fathers vſurped withoute any blame, may not ſtabliſh polygamie for a law amonge vsus at the ſo dayes. The time of correction is now come to light, and Meſſias now is come into the world, who teacheth all rightly, and refourmeth things amiſſe. He therfore hath reduced wedlocke to the firſt preſcribed rule & lawe of matrimonie. Two (ſaith the Lord) ſhalbe one fleſh. And the Apoſtle ſaith: Let euerie man hauehave his owne wife, and euerie woman her owne huſband. The multitude of Solomons concubines therefore, apperteine The ſecōd and third marriages after the firſt wife.not to vsus. Wée hauehave not to follow y^e example of Iacob, who married two ſiſters. And yet notwithſtā dinge the word of trueth condemneth not the ſecond, third, or many marriages, which a man maketh when his wife is deceaſſed. For that ſaying of y^e Apoſtle is generall to al mē, and indureth in al ages: Let them marrie, that cannot abſteine, for it is better to marrie than to burne. Which ſentence is taken out of theſe words in y^e Goſpel: All men cannot receiue this ſayinge, ſaue they to whō it is giuen. For there are ſome chaſte which were ſo borne out of their mothers wombe: & there are ſome chaſte which were made chaſte of men: & there are ſome chaſt which hauehave made themſelues chaſte for the kingdome of heauēs ſake: He that is able to receiue it, let him receiue it. Let him therfore that cannot receiue it, marrie a wife, ſo often as neceſſitie compelleth him thereunto.

But now eſpeciallie it ſtandeth vsus in hand to know how married folkes The … be… uiour … is … quired … the … of Ma… age.muſt behaue themſelues, what they muſt do in wedlock, to what end they muſt direct their déeds and thoughts, and how they ought to be affected toward that holy ordinaunce of God almightie. Touching which thing I wil not ſpeake much, but briefly note out the moſt neceſſary pointes, to giuegive all men occaſion to thinke with themſelues, and call to minde both more and greater matters which I leaue vntouched. Firſt of al let married folkes be thoroughly perſuaded and aſſuredly certeine, while they liue in matrimonie, that they are in the woorke of God, that they pleaſe God, and do an acceptable thing in the ſight of y^e lord, becauſe of Gods word wherin he bleſſed that kinde of life, and ſanctified all wedd…d people, which by faith do liue in that worke and ordinaunce of the lyuing God. Therfore when married couples doe patiently ſuffer the troubles, that followe the married life, while they laboure faithfully, while they doe thoſe thinges decently which belonge to the charge and office of married people, as while the wife doth louelove her huſband, while ſhe doth p. 229duetifully obey him, while ſhée doth bring forth her children with griefe and paine, and when they are brought forth, doth diligently nouriſh them & labour to bring them vp: while y^e huſband doth louelove his wife, while he doth mutuallie helpe her, and faithfully in all thinges ſhewe himſelfe a carefull father for his familie and houſhould: in doing theſe things, they pleaſe God no leſſe, than they doe when they goe to Church to heare the woord of God, and to worſhip the Lord. For theſe woorkes of wedlocke are reputed for good workes, as well as geuing of almes, iuſtice, & making of peace. Married folkes therefore hauehave néede eſpeciallie of true faith in God the author of wedlocke. For by …edlocke in faith they ſhall pleaſe the Lord. This our monckes could not abide to heare of, although y^e word of God doeth vrge it vppon them, they ceaſſed not to magnifie their coūterfaite holines and hypocriticall vowes.

Secondarilie it is required at the hands of wedded couples to be mindfull Married …lks muſt … faithfulof the faith, which they giuegive and take, that they doe not falſely deceiue one an other, but holilie kéepe the promiſe that they make and troth that they plighte, and to kéepe it ſincerely both in body and minde. Let neither of them luſte after y^e bodie of a ſtranger, nor conceiue an hatred or loathſomnes of their wedded ſpouſe. And thy body, thou that art a married mā, is not thy body, but thy wiues: as alſo thy wiues body is not thy wiues, but thine. Thou ſtealeſt and doeſt commit a robberie if thou take away another bodies goods, and when thou haſt conueyed it from the proper owner, doeſt giuegive it to another. Let y^• minde of wedded mates be vnſpotted, and y^• body vntouched. EueryEvery one when he firſt commeth to ſolemniſe wedlocke by the holie ceremonie ordeyned for that purpoſe, doth promiſe with an oathe in the name of the Lord before God and the Church, that hée wil vſe the cōpany of no woman but her, that hée wil cleaue too, louelove and cheriſh her alone without any other. This faith once giuen whoſoeuer doth violate, he is falſely forſworne, and is a breaker of a godly promiſe & Gods holy truth.

Neither is it ſufficient for thée to They muſt dwel together with knowledge.be faithful, vnleſſe thou be courteous or tractable toward thy wife & dwell with her according to knowledge, as S. Peter ſaith. Let the huſband be the head of the wife, to witte, her aduiſer and counſeller, her ruler and guide, her ſwéete yoakefellowe and admoniſher in al her affayres, her aſſured aider and faithfull defender. Let y^e wife be obedient vntounto her huſband, euen as we ſée the members obey the head, let her yeald her ſelfe to her huſbād to be ruled and gouerned, let her not deſpiſe his honeſt counſells, and indifferente commaundements: let them thincke that they twaine are one body, or the members of one body. And therefore let them learne by the gouernement of this mortall body howe to behaue themſelues in y^e guiding of wedlocke. The worthier members doe not deſpiſe the more vnworthie limmes, but doe rather honour them, lighten their labour, and ayde and helpe them. Againe the more vnworthie limms are in louelove with the worthier, not enuyinge their preeminence any whitte at al. One member breaketh not, or hurteth an other, but all doe mutuallie chéeriſh themſelues and defend one an other from harme and iniurie. Such a mutual knitting together, and working, and louelove, and charitie, and goodwill, and fellowſhippe let there be betwixte p. 230man and wife. For to that ende the woman was taken oute of the mannes bodie, that the huſbande ſhould louelove and chéeriſh (his wife) his owne bodie. And for that cauſe the Apoſtle ſaith: So muſt huſbands louelove Ephe. 5.Eph 5their wiues, euen as their owne bodies. He that loueth his wife doth louelove himſelf. For no man at any time hath hated his owne fleſh, but loueth and cheriſheth it, as the Lord doth the Church. What may bee ſaid to that moreouer, that the Apoſtle in the verie ſame place hath made the ſonne of God and the holy Church an example for married folkes to follow in kéeping of wedlocke, requiring at the huſbands hand to louelove his wife, euen as Chriſt hath loued the Church: and of the wife to reuerence her huſbande and to louelove him againe, as the Church doth Chriſte? Than which example there is none in the worlde more holy and effectuall. For there is no louelove greater than y^e louelove of Chriſt toward his Church. Neither is there any louelove more chaſte, than that which the Church doth beare to Chriſte. It is required therefore at the handes of wedded mates, mutually to beare moſt ardente and holy louelove the one to the other. Let them vſe all thinges in common: let them bee partakers both of the ſame proſperitie, and the ſame aduerſitie. Let them both draw vnderunder one yoake, and beare betwixte them one an others burthen. Briefly, let them twaine bee the members of one and the verie ſame body. I hauehave more at large ſet downe theſe offices of man and wife in my treatiſe which is called the Inſtitution of Chriſtian matrimonie.

Laſtly let them bringe vppe their Let them beget an… bring vp… children.children in holy diſcipline, & the feare of God, to the health of their owne houſe, and the whole common weale. Paule ſaith: I would hauehave the younger women marrie, to gette children and to gouerne the houſe, for that is honeſt and acceptable before God. But touching the bringing vp of children. I hauehave alreadie ſpoken in the fifte ſermon of this Decade. Now the very begetting of children alone is very profitable both to eueryevery priuate or particular houſe, and alſo to the common weale: for héere I will not ſtand to ſhew that the honour and glorie of God, is verie greatly augmented, if children be not onelyonly begotten, but alſo brought vp in the feare of God, and knowledge of his woord. Hierocles ſaith: I confeſſe that marriage is profitable: eſpecially becauſe it bringeth children forth, which is in deede a goodly fruite, for they, being of oure verie bloud, doe while wee are in health ayde vsus in all our affayres: and in olde age when yeares come vppon vsus, they ſuccour vsus well with all that they maye: they are familiar companions of our ioy in proſperitie, and in aduerſitie are our partners in ſorowing with vsus for our heauie miſhapps. And ſo forth. Antipater alſo ſaith: Man which is indued with a ciuil diſpoſition to mainteyne ſocietie, muſt augmente his countrie and common wealth with increaſe of children: for cities could not hauehave bene preſerued by any meanes at all, vnleſſe the head men of euerie citie, and the ſonnes of noble gentlemen, ſeing their auncetours wither and fal away like goodly leaues of a faire tree, had married in time cōuenient, and left behind them children as woorthie plantes to ſucceede in their countrie, thereby to make it to flouriſh for euer, doinge their beſte ſo farre as they coulde, to keepe it from the aſſaultes and conqueſtes p. 231of enimies and ſtraungers. They therefore ſhooting at nothing more, than to defend and aſſiſt their countrie, both in their life time, and when they were dead, did thincke it moſt neceſſarie and eſpecially conuenient to marrie and be married, deſiring thereby both to doe all thinges that nature requireth, and alſo thoſe that touche the health and increaſe of their countrie, & moſt of all the worſhip of God. &c.

Since therefore that lawefull matrimonie Marriages muſt be …egonne …ith religion.is of ſo great effect and ſo auayleable to liue well and happilie, the faithfull doe not withoute cauſe beginne their marriages with religion and religious rites. The Lord verilie did preſently in the beginning bleſſe the firſt marriage of oure parentes Adam and Eue, and did himſelfe couple them in wedlock. Whervppon the Church of God hath receyued a cuſtome, that they which ioyne in marriage before they dwell together, doe come into the temple of the Lord, where after prayer made in the middeſt of the congregation, they are ioyned together, and bleſſed by the miniſter of God in the name of God himſelfe. Wherefore in wedlocke the firſt and chiefeſt thinges that bée required, are the earneſte and continuall prayers of the married folkes to God, that he wil vouchſafe to make the huſbandes, wyſe, relligious, modeſt, gentle, honeſte, painefull, ſufferers and louers of their wiues: and that it will pleaſe him to make the wiues, obedient, méeke, chaſte, faithful, louers of theyr huſbands and children, houſewiues, and fruitefull. For no one man is able to declare all the euills that come euen of one corrupte & naughtie marriage. Through it whoale houſes are wonderfullie diſquieted, all wealth and honeſtie do vtterlie decaye, the children are baſtards, God is offended and prouoaked to anger, and an endleſſe miſchiefe brought to the whoale cōmon weale. God therefore muſt bée earneſtly beſéeched to bleſſe all married people, that both the glorie of his holy name, and the common weales proſperitie may thereby dailie increaſe more and more.

I am now come to ſpeake of adulterie, which is a ſinne whereby the Againſt adulterie.huſband goeth to an other woman, or the wyfe tourneth a ſide after an other man, to whom they make common the vſe of their bodies, which are not their owne bodies nowe, but their mates in wedlocke. Some there are that flatter themſelues, and are of opinion that they are not culpable of adulterie, if they hauehave the companie of any vnbetrouthed mayden, or one that is vnmarried: or if a woman play the harlotte with an vnwedded man. They will hauehave it (in Gods name) to be fornication and not adulterie. But the Scripture teacheth the contrary. Thou goeſt to an other woman, thou arte an adulterer: Thou breakeſte thy faith, thou art forſworne: Thy bodie is not thine but thy wiues, when therefore thou beſtoweſt this bodie on an other, thou committeſt adulterie. If thou being wedded doeſt lye with a married wife, thou doubleſte the ſinne of thine adulterie. This offēce was plagued with moſt ſharpe puniſhmente euen in the beginninge almoſt, and as ſoone as y^e world was created. Pharao the kinge of Aegypt commaunded Sara Abrahams wife to be taken away and carried to his Palace, that hée mighte vſe her as his wyfe, thinckinge verily that ſhée had bene Abrahams ſiſter.

p. 232But the ſcripture ſayth: The Lord Gene. 12.Gen 12vexed Pharao and all his houſe with great plagues, becauſe of Sara Abrahams wife. Loe here y^t king of Aegypt is puniſhed with gréeuous plagues for his adulterie: and yet he knew not that Sara was Abrahams wyfe: how great plagues therefore are prepared for the men that wittingly and willingly without all ſhame commit adulterie? To Abimelech king of the Philiftines the Lord doth ſaye: Loe thou ſhalt die becauſe of the woman, Gene. 20.Gen 20which thou haſt taken away from hir huſband. And yet this king alſo had taken away Sara, not knowing that ſhée was Abrahams wife. Ioſeph being Gene. 39.Gen 39prouoked to adulterie by his maiſters wife, doth ſimplie ſaye: How ſhould I doe this great wickedneſſe and ſinne againſt God? EueryEvery word here doth beare ſome weight. For adulterie is an heynous ſinne. Wherevpon in the booke of Iob we find theſe woords of Iob himſelfe. If mine heart Iob. 31.Job 31hauehave bene deceiued by a woman, or if I hauehave layde waite at my neighbours doore, then let my wife bee an other mans harlot, and let other men hauehave to doe with her. For this is a wickedneſſe and ſinne that is worthie to bee iudged to death. Yea it is a fire that vtterlie ſhould conſume and roote oute all mine increaſe. Iob ſayth that hée hath not onelyonly not committed adulterie, but that hée hath not ſo much at any time as once giuen the attempt to defile an other mans wife. Hée confeſſeth that adulterie is a ſinne, and ſo greeuous an offence, y^t it doth deſerue to hauehave the adulterers wife to be defiled with adulterie. He addeth that adulterie is a fire that vtterly conſumeth and deuoureth all thinges, and laſtly y^t it is a ſinne to bée iudged and puniſhed by death. Moreouer Solomon the wiſeſt of all men ſaith: May a man take fire in his boſome and his Prou. 5.Prov 5cloathes not be brent? Or can one go vppon hoat coales and his feete not be brent? Euen ſo he that goeth in to his neighbours wife and toucheth hir cannot be vnguiltie. Men doe not vtterly deſpiſe a theefe, that ſtealeth to ſatiſfie his ſoule when hee is hungrie: But if he may be gotten, hee reſtoreth againe ſeuen times as much, or elſe he maketh recompence with all the ſubſtaunce of his houſe. But whoſo committeth adulterie with a woman, hee lacketh vnderſtanding: and hee that doth it deſtroyeth his owne ſoule. He getteth himſelfe a plague and diſhonour, and his reproch ſhall neuer bee put out. For the iealoſie and wrath of the man will not be intreated: neither accepteth he the perſon of any mediatour, nor receiueth any giftes howe great ſoeuer they bee. In theſe words of Solomon many thinges are to bée noted. Firſt as it cannot otherwyſe bée, but that fire muſt burne the garment wherein it is carried: ſo no man can cōmit adulterie without damage and daunger of further puniſhmente. Secondarilie compariſon is made betwirte a théefe and an adulterer: not that theft is thereby defended, but becauſe théeues, although they be infamous, doe ſeeme yet to ſinne a greate deale leſſe than adulterers doe. For a théefe may make ſatiſfaction by reſtoring the worth of the thing, that hée ſtoale, to him, from whole hée ſtoale it away: but for adulterie no amendes can bee made. And what is hée that would not rather wiſh to hauehave théeues ranſacke his cheſt, and take away his ſubſtaunce, than to hauehave his wife his dearling defiled with adulterie. Moreouer Solomon calleth the adulterer madde and without vnderſtanding. p. 233Adulterie is iudged to be a ſinne worthie of death & endleſſe infamie. For the Lord in the lawe doth not ſay onelyonly, Thou ſhalt not commit adulterie, But in an other place alſo goeth on & addeth: And he that cōmitteth adulterie with an other mans wife, euē hee that cōmitteth adulterie with his neighbours wife, let both the adulterer and the adultreſſe bee ſlaine. Leuit. 20. And this puniſhment of adulterie by death was not abrogated or chaunged by the very Gentiles. For the Romane lawe called Lex Iulia is very well knowne, how it commaunded adulterers to bee put to death. Which lawe was of force in the time of S. Hierome, as wée may gather by the Hiſtorie which hée wrate of an adultreſſe, at the chopping off of whoſe head ſeuen ſtroakes were giuē. Neither is it meruaile vndoubtedly that adulterie was amonge them of olde, and is yet at this day according to the lawes to be puniſhed by death. For vppon that one many ſinnes do depēd. Firſt of al the adulterer is a periured man. For hée hath broaken and violated the faith which he gaue openly before God and the face of the congregation by calling to witneſſe the moſt holie and reuerend Trinitie, when the miniſter of Chriſte did ſolemniſe the marriage and couple him to his wife, by geuing hand in hand. Secondarily the adulterer hath committed thefte and robberie. For whē the adultreſſe doth make her body common to an other man, then doth ſhée ſet to ſale, defile and marre, not her owne, but her huſbandes body. Thirdly baſtardes borne in adulterie doe often times enioy an equall parte of inheritaunce with y^t right begottē children. Which cannot be without great wrong done to the lawfull heyres and legitimate ofſpring. For they are againſt al right robbed of their due inheritance, wher of an equall portion is giuen to him, to whom by lawe no parcel is due. Laſtly beſide all theſe, innumerable miſchiefes doe ſpring of adulterie. Since therefore that it is a ſerpente with ſo many heades, both the lawes of God and men do rightly puniſh adulterers with loſſe of life.

But ſome iollie fellowes there are forſooth, that of adulterie do make but Dauids adulterie.a ſport. They are perſuaded that Dauids adulterie doeth make on their ſide, and that place of ſcripture, where wée read that the Lord was fauourable to y^e adultreſſe, that was taken euen as the déede was in doing. Whie doe not theſe merrie conceipted men cōſider how ſeuerely the Lord did puniſh Dauid for that offēce? The bloudie houſe of Dauid was immediately after defiled with filthie inceſte. For Amnon doth perforce defloure his ſiſter Thamar. And ſtreightway vppon the necke of y^t againe his houſe is defamed by moſt cruell parricide, while Abſalom in a banquet murdered his brother Amnon. The verie ſame Abſalom alſo Dauids ſonne, defileth or deflowreth his fathers wyues, and that openly too, laying al feare of God and ſhame aſide. Hée driueth his father out of his kingdome, and haſteneth on to ſhorten his dayes. Al which calamities Dauid confeſſeth that hee doth worthily ſuſteine for the adulterie and murther by him committed. Laſtly many thouſands of his people are ſlaine in the batteile: Dauid himſelf is hardly and with much adoe reſtoared to his kingdome, and afterward being reſtored hée repented his ſinne all dayes of his life. Nowe it is meruaile if adulterers (conſideringe theſe puniſhments) will goe on yet to p. 234alledge the example of Dauid in defence of their naughtineſſe. Our ſauiour did not come into the world to be a iudge but a Sauiour, neither did The Lord …ſolueth …ulterie.he in any place vſurpe & take to himſelf the right of the ſword. Who therfore will make any meruayle at it, to ſée the adultreſſe not to be condemned by him, to be ſtoned to death? Yet hée ſaid: Hath no man condemned thee? as if he minded not to hauehave reſiſted y^e lawe, if iudgement had once paſſed vponupon her. For hée came not to be a patrone to adulterers, nor to breake the lawe, but to fulfill it. But if it like adulterers well, that the adultreſſe was not condemned of the Lord, then let them alſo like that ſentence wherwith the Hiſtorie is ended, when the Lord ſaith: Go thy wayes, and ſinne no more. Let them therfore leaue off to defile and deſtroy themſelues with filthie adulterie.

The Lord in his lawe hath expreſly What other things are forbid…en vnderunder …he title of adulterie.named adulterie alone, but therewithall hée doth incluſiuely vnderſtand all kindes of luſte and luxurie, and al thinges elſe which do egge forward and ſtirre vp fire in men to wā tonneſſe, which hee forbiddeth as ſeuerely as adulterie it ſelfe. The Lord in the Goſpell doth not onelyonly forbidde the outward worke of adulterie, but the very affection alſo and wāton luſt of the hart and minde. Ye hauehave heard (ſayth hée) that it was ſaid to them of old, Thou ſhalt not commit adulterie. But I ſay vntounto you, that whoſoeuer loketh on a woman to luſte after her, hath committed adulterie alreadie with her in his heart. In the ſame place hee teacheth vsus to plucke out oure eyes, and cut off oure hands, that is, to extinguiſhe vncleane affections that riſe in oure mindes, while yet they bée younge and beginne to bud, leaſt peraduenture they breake oute from thoughtes to déedes. So then in this precepte eueryevery vncleane thoughte, all ribaulde talke, and filthines of bodilie déedes are vtterlye forbidden.

In this precepte is forbidden fornication …or that kinde of whoorehunting, which is ſaid to be the medlinge of a ſingle man with an vnmarried woman. This kinde of whoredome is thought of many either to be a verie ſmall offence or none at all. But ſuch kinde of men doth the diuell harten on, bewitch, and by thoſe ill thoughtes driue on to commit that ſinne: when as the doctrine of the Euangeliſts and Apoſtles doth teach vsus the contrary. Actes. …For the Apoſtles in that Synodal Epiſtle, which they ſent from Hieruſalem to al nations, doe expreſſely name 1. P…. …. 1. Co…. … ▪and forbid fornication. S. Peter reckoneth fornication amonge thoſe filthie ſinnes, from which hee would hauehave Chriſtians to be moſt cleare. S. Paul ſaith: Flee fornication. Againe: Let vsus not be defiled with fornication as ſome of them committed fornication, and fell in one day three and twentie thouſand. Fornication doth directlie fighte with the couenaunte of God, whereby hée is ioyned to vsus, and wee to him: and whooredome alſo ſpoyleth God of his glorie, and doth moſt filthilie pollute the temple of the Lord. Let vsus heare what the Apoſtle 1. Co…. … ▪Paule ſaith touchinge this matter. Knowe yee not that your bodies are the members of Chriſte? Shall I therfore take the members of Chriſt, and make them the members of an harlotte? GOD forbidde. What, know ye not that hee that is coupled to an harlotte is one bodie? For two (ſaith hee) ſhalbe one fleſh. But hee that is coupled to the Lord, is one p. 235ſpirite. Flee fornication. Euerie ſinne that a man doth is without the bodie, but hee that committeth fornication, ſinneth againſt his owne body. What, know ye not that your body is the tēple of the holie ghoſt which is in you, whom ye hauehave of God, and ye are not your owne. For ye are bought with a price: Therefore fornication ſhutteth fornicatours out of the kingdome Ephe. 5Eph 5of God. For the ſame Apoſtle ſaith: Neither whoremongers nor adulterers ſhal inherite the kingdome of God. And therefore in an other place hée ſuffereth not fornication to bee ſo much as once named amonge Chriſtians, ſo farre was hée from admitting ſtewes and brothel houſes amonge Gods people.

Moreouer whooredome doeth fill the whoale bodie with ſondrie diſeaſes, it depriueth whoorehaunters of all their goods and ſubſtaunce, it bringeth them to pouertie and extréeme miſerie, and driueth them at laſte to vtter deſperation. It ouerthroweth their fame & good name, with ſhame and ignominie: the viewe wherof is liuely expreſſed in the holy ſcriptures by the example of Sampſon the ſtrongeſt man amonge all the Iſraelites. Solomon therefore the moſt wiſe of all other, doth verie fitly in time and place conueniente, admoniſh all men to flée the enticinge baites and flattering allurementes of whooriſh ſtrompets. For the ende of them is deadly poyſon, and they throw a man downe headlonge into a bottomleſſe pitte of endleſſe miſeries.

By this lawe alſo that kinde of whoredome is prohibited which conſiſteth … for…dden.in defloratiō of virgins, and violent rapes, by which children are perforce defiled and carried from their parents. There is difference betwixt a rape perforce, and the deflowring of a mayde done without violence. Sichem defiled Dina the daughter of Iacob, and althoughe hée deſired to hauehave the defloured mayde to his wife and to chaunge his religion, yet notwithſtanding hée himſelfe is ſlaine by Leui and Simeon the bretherne of Dina, his citie is raced and filled with the bloude of murdered men, whoſe goods were ranſackte and layd open to ſpoile. The hiſtorie is extant in the 34. of Geneſis. For the rape which Roderychus kinge of the Gothes in Spaine committed vppon the daughter of one Iulianus a liefetenaunt, all Spaine in a manner was mingled with fire and bloud. For Volaterranus in his ſecond booke of his Geographie ſaith: Roderychus reigned three yeares, whoſe filthie luſt brought an end aſwell to the name, as to the quiet kingdome of the Gothes in Spaine, by meanes of the Saracenes that inuaded their land. For when it fell oute that hee had defloured the daughter of one Iulianus a lieftenaunte of that part of Mauritania that is called Tingitana, priuate griefe did pricke her father to ſeeke reuengement, whereto hee vſed the commoditie of the place. Wherefore Iulianus doth priuilie cal the Saracenes oute of Aphrica: whoe in the yeare of grace 714. vnderunder the conduicte of their Capitaine Muzta being ſente by Mirmomelinus their king at that time, entring in through the ſtreightes of Marrocko did in two yeares ſpace ſubdue al Spaine almoſt Aſturia, a Countrie in Spaine betwixt Galacia & Portugall.except Aſturia. In the ſpace of which time it is reported that ſeuen hundred thouſand men on both ſides were deſtroyed by that warre: wherin alſo the king which had defloured the virgine with all his nobilitie was vtterlie ſlaine. In Iſrael for y^t Leuits p. 236concubine, whō the citizens of Gibea of the tribe of Beniamin had violently rauiſhed were 25000. Beniamites ſlaine, beſide them which periſhed frō among the other eleuen tribes, whoſe number amounted to 40000. men. Neither is it vnknowen to anye that the kings were expelled out of the citie of Rome, and Troy being wearied with tenne yeares warre, (which troubled both y^e Eaſt and Weſt) was at the laſte vtterly ſacked and cleane ouerthrowē, becauſe Tarquinius had perforce rauiſhed Lucrecia, and Alexander Paris had ſtolne oute of Gréece Menelaus his Helena an other mans wyfe. Euerie age almoſt doth miniſter an innumerable ſorte of ſuch like examples. For y^e moſt iuſt God hath alwayes by euidente examples declared how greatly hée is offended with deflowrers of virgines, and rauiſhers of women. And for that cauſe are lawes and very ſharpe puniſhments ordeyned and appointed for ſuch laſciuious knaues. Rapes and ſuch villanies committed perforce the lawes do puniſh with loſſe of life: but to him that doth defloure a maide not violently y^t Lord doth ſay: Marrie & endowe her. Other lawes appoint other penalties. Touchinge which more is ſpoken in the ciuil lawe.

Moreouer Inceſt is eſpecially prohibited. …nceſt.They call inceſt an vnlawful medling of a man with a woman againſt the honour of bloud and affinitie. For Ceſtus ſignifieth the marriage girdle which the bride did weare, to ſhewe that the marriage was iuſte and lawful. Wée Germanes call this ſinne by y^e name of Blout ſchand, wherby wee ſignifie the ſinne committed in corrupting or defiling our own bloud or kinred. In Leuiticus after the degrées of bloud, in which wée are forbidden to marrie, the Lord doth preſently adde: In all theſe be not ye defiled: For in all theſe thinges are the nations defiled, which I caſte out before you. And hereby the land is defiled, and I hauehave viſited the iniquitie thereof vppon it, and the land hath ſpewed out the inhabitaunts thereof. Yee ſhall therefore keepe my ſtatutes and mine ordinaunces, and ſhall not doe any of all theſe abhominations. For whoſoeuer ſhall doe ſo, hee ſhall be cutte off from amonge his people. And in the 20, chapiter of Leuiticus hée hath appointed death to be the puniſhment of inceſt, which is not changed by the ciuil lawes or Imperiall conſtitutions.

The abhominable ſinne of Sodomie and medling with beaſtes alſo, is Sodom…plainly forbidden. Againſt which wée hauehave moſt euident and expreſſe lawes ſet downe in the 18. and 20. chapter of Leuiticus. Wée hauehave alſo a verie ſenere, but yet a moſt iuſt puniſhmente layde by God himſelfe vppon the pates of the deteſtable Sodomites. For with fire and ſtincking brimſtone ſent downe frō heauen hée conſumed thoſe filthie men to duſte and aſhes, which aſhes hée waſhed away with the waues of the dead ſea, becauſe hée would not hauehave ſo much as y^e verie cynders to remaine of ſo wicked men. Moreouer their whole cities and fruitefull fields were burnte with fire. For it was not requiſite that any one iote of the ſubſtaunce of thoſe moſt wicked men ſhould remaine vndeſtroyed. The place where thoſe cities were ſometime ſituated, is at this daye ouerflowen with water, and called the dead ſea. Whereby we do conſequētly gather, that the moſt iuſt God wil not ſpare the Gentiles entangled in the verie ſame ſinne, althoughe for a p. 237time hée wincke at and diſſemble it. Fire ſhall deſtroy both them & theirs: and they themſelues ſhall for euer burne in hell, where nothing ſhal remaine of them, but a reprochfull memorie. For in the Reuelation of oure Lord Ieſus Chriſt to his Apoſtle Iohn we read: And fire came downe from God out of Heauen, and deuoured them, and the diuell which deceiued them was caſte into a lake of fire and brimſtone, where the beaſt and the falſe Prophete ſhalbe tormented day and night for euer more. Apoc. 20.

Furthermore all thinges elſe are … for…dden.for hidden that doe incite or allure vsus to vnlawfull luſtes, which baites are the ouer nice pranckinge and decking the body, euill and wanton companie, gluttonie, ſurfetting, & dronkenneſſe. For Ezechiel amonge the reſt of his Prophecies, ſaith: This was the iniquitie of Sodom, pride, glutonie, aboundaunce of all thinges, and idleneſſe. Men are prouoaked to luſte eyther by hearing or reading of diſhoneſt ditties, and bawdie ballads, or by looking on and beholding wanton daū ces, vnſéemely ſightes, ribauld talke, and filthie examples. They therefore are by this lawe reproued, which wincke at, or cheariſh, which are the bawdes or bringers together of adulterous perſons. VntoUnto the wicked the Lord in the Pſalmes doth ſay: Whie …ſal. 50.doeſt thou take my couenaunt in thy mouth, whereas thou hateſt to be refourmed, and doeſt caſt my words behind thee? when thou ſaweſt a theefe, thou conſentedſt vntounto him: and haſt bin partaker with the adulterers. &c. The iuſt Lord therefore doeth puniſh all theſe offences in wicked men, eueryevery one according to the greatneſſe of y^e ſinne. For ſome ſinnes are farre more heynous than other ſome are. Hee is an adulterer that in his minde doeth luſt after an other mans wife: but hée ſinneth more gréeuouſly, if hée indeuoure to finiſhe in déede his wicked thought, hée offendeth yet more déepelie if hée do the déede, and ſinneth moſt of all, if after once, hée fall vntounto it againe. Likewiſe y^e adulterer ſinneth, ſo doth the bawde, and he alſo that vpholdeth his adulterie. The whooremonger ſinneth déepely, but hée that defileth himſelfe with inceſt, ſinneth more gréeuouſly, and hée moſt heynouſly of al, that in medling with beaſtes, committeth filthie Sodomie. So then in this 7. precept charge is giuen for the maintenaunce of ſhamefaſtneſſe, modeſtie, ſobri…tie, temperancie, chaſtitie, publique honeſtie, and true holineſſe of ſoule and bodie. The next is for mée to ſay ſomewhat now touching continencie.

By abſtinence we refraine from other mens goods, and take frō no man Of Continencie.the thing that is his. Some there are that will hauehave temperancie to extend farther than continencie: for they wil make the one to be but a part of the other. I, in this treatiſe, doe ſimplie make contiuencie the contrary to intemperancie or incontinencie. For continencie is a vertue or power of the minde, receiued from the ſpirit of God, which ſuppreſſeth affections, and doth not in any wiſe permit vnlawful pleaſures. This is conuerſant & doth ſhew it ſelfe in the common and vſual talke of men, in pleaſures that are allowed, in apparell, in buildings and dweling houſes, in meate and drinke, and in other things alſo. I at this preſent wil onelyonly examine thoſe points of of continencie, which are already rehearſed.The continencie or the b…deling of the tounge.

Firſt of all it is required of vsus to kéepe in oure tongue, and not to let it p. 238looſe at randon to the blaſpheming of Gods, glory, or hurt of our neighbour. Let the talke of a Chriſtian man bee honeſte, profitable, and ſeaſoned with ſalte, let it be vnacquainted with ſcoffinge, lightneſſe, lyinge, ribauldrie, and filthineſſe. S. Iames in the third Chapiter of his Epiſtle hath ſpoken ſufficiently of the tongues properties. In his firſt Chapiter alſo hee ſayth: Let eueryevery manne bee ſwifte to heare, ſloaw to ſpeake, and ſloaw to anger. And Paule ſaith: Let no filthie communication proceede oute of your mouth, but that which is good to edifie withall, as oft as neede is, that it may miniſter grace vntounto the hearers, and greeue not the holie ſpirite of God, by whom yee are ſealed vntounto the daye of Redemption. And againe: Let not fornication, or any vncleanneſſe, or couetouſneſſe, bee once named amonge you, as it becommeth Sainctes. Neither filthines, nor fooliſhe talkinge, nether ieſting, which are not ſeemelie, but rather giuinge of thanckes. Let no man deceiue you with vaine words. For, for ſuch thinges commeth the wrath of God vppon the children of diſobedience. For in another place he citeth this ſentence oute of Me…ander and ſaith: Ill woordes corrupt good maners. Moreouer a mans minde is bewrayed by his talke: for of the hartes aboundance the mouth doth ſpeake. If therefore in any thing, than in tongue eſpecially it behoueth Chriſtians to be ſober and continent.

The Lord I (confeſſe) hath graunted man the vſe of certeine pleaſures. Graunted pleaſures.For he may lawfully without offence to God, cloath his body with garmēts …, thereby to kéepe his limmes from cold. God hath and doth allowe the embracings of man and wyfe, in holy wedlocke. He graunteth choice of a dwelling place cōueniently ſituated againſt the vntemperateneſſe of the ayre, and biddeth vsus not to wander like beaſtes and cattell, throughe fields and deſolate woods. He hath for our neceſſitie and pleaſaunte féeding, allowed vsus the vſe of meate & drinke. He graunteth vsus quietneſſe, eaſe and ſléepe, which doth wonderfully refreſh the ſtrength that is decayde and tyred with paines. Therefore ſo often as a godly man doth enioy them, doth vſe them, and is delighted with the honeſt pleaſure of them, let him giuegive thanks to God, and vſe them moderately in the feare of the Lord. For in ſo doing hée ſinneth not againſt the Lord: but by the abuſe of thoſe thinges, by vnthanckfulnes for them, and by immoderate vſing of them, hée doth offende his God and maker.

For what is allowed or permitted to married folkes, I hauehave already declared in this very ſermon, ſo that I néede not here againe to repeate it vn to you. Solomon ſaith: Be glad with the wife of thy youth: let her be as the beloued Hinde and pleaſaunt Roe: let her louelove alwayes refreſh thee, and bee thou ſtill delighted therein. &c. In the meane time let eueryevery one refrain from all abuſe and intemperancie: and if neceſſitie at any time require it, let man and wife lye a ſonder, as Paule doth counſell them: or elſe let them giuegive eare to the Prophete Ioel, who ſaith: Proclaime an holy faſt, gather the people together: let the bride grome come forth of his chamber, & the bride out of her cloaſet.

Our garmentes muſt bée cleanly …and honeſt according to oure countrie facion to couer and become vsus, vnleſſe our countrie facion be too farre out of order: there muſt bée in them no hypocriticall p. 239ſluttiſhnes, beeyonde ſea gawdes, newfangled toyes, nor vnſéemely ſightes. The chiefe Apoſtles of Chriſte Peter and Paul, were not 1. Peter. 3. 1. Timo. 2 Titus, 2.1 Pet 3:1aſhamed in theyr Epiſtles to write ſomewhat largely touching the manner and ordering of womens apparel: becauſe that kinde of people doe moſt of all bende to that fooliſhe brauerie. Let euerie faithful body thinke what is ſéemely for them to weare, not ſo much by their degrée in dignitie, or condition of riches, as by their religion. Exceſſe in eueryevery thing is diſcommended in Chriſtians. And to what end doe wée iagge and gaſhe the garmentes that are ſowed together to couer oure bodies, but that thereby wee may as it were by a moſt fonde and ridiculous anatomie, open and laye foorth to the eyes of all menne, what kinde of people wée are in oure inward hearts, iagged (God wotte) and ragged, vaine, lighte, and nothing ſounde? And a linnen or wollen garmente doth as well couer and become the bodye, as damaſks and veluetts, the coſte whereof doeth ouerlade thy purſe with expenſes to buye them, and miſſhape thée like an ill fauoured picture, when thou weareſt them vppon thée.

In buildinges God forbiddeth not Continentie in buil…inges.cleanlyneſſe and neceſſary coſte, but ſumptuous expenſe, and gorgeous exceſſe. For theſe ouer braue buildings are ſeeldome times finiſhed withoute extorting wronge, and ouer great iniurie done to the poore. Ieremie bringeth in the Lord ſpeaking againſt the king of Iuda and ſaying: Woe to him that buildeth his houſe with vnrighteouſneſſe, and his parloure with the goods that are wrongfully gotten, which neuer recompenſeth his neigh bours laboure, nor payeth him his hyre: Who ſaith to himſelfe, I will builde mee a wyde houſe and gorgeous parloures: who cauſeth windowes to be hewen therein, and the ſeelinges and ioyſtes maketh hee of Cedar, and painteth them with Sinoper. Thinckeſt thou to reigne nowe, that thou haſte incloaſed thee ſelfe with Cedar? Did not thy father eate and drincke and proſper well, as longe as hee executed iuſtice and equitie? Let none of vsus therefore build ſumptuous houſes, by robbinge the poore of their hyre for their labour. Let eueryevery one dwell in a houſe agréeable to his profeſſion, degrée, and condition. S. Hierome condemneth ſumptuous coſte euen in Churches and Temples. Neither do I ſée what gorgeous buildinges bringe to a manne, but miſchiefe and miſerie. Lord, how vnwillingly doe wée die & departe from goodly dwelings, whereby we double the feare of death and terrour of ſickneſſe? The Patriarches verily did dwell in tentes, whereby they witneſſed that they were pilgrimes, and ſought another countrie, the heauenly Hieruſalem.

Continencie in meate and drincke is not the loathinge of wyne and victualls, Continēcy in meate & drinke.but the moderate vſinge of them, to ſupplie oure neceſſitie, and not to cloye vsus with gluttonie.

God in the Scripture doeth condemne gluttonie, ſurfettinges, riottous afterbanquettes, and dronkenneſſe, which hée forbiddeth moſte of all. For of dronkenneſſe doe ſpringe endeleſſe miſeries, and innumerable miſchiefes, gréeuous diſeaſes, pouertie, and pinchinge beggarie. Solomon ſaith: Who hath woe? who hath ſorrowe? who hath ſtrife? Who hath brawling? who hath woundes withoute a cauſe? who hath redde eyes? p. 240euen they that follow the wyne, and ſeeke exceſſe thereof. Looke not thou vppon the wyne how redde it is, and what a colour it giueth in the glaſſe: It goeth downe ſweetely, but at the laſt it byteth like a ſerpent, and poyſoneth like an adder. I will not rehearſe all which I could alledge oute of heathen writers, againſt ſurfetting and dronkenneſſe. Solomon alone in that one ſentence conteyneth a great Chriſte againſt drū …nneſſe.deale of matter. Moreouer, hée that heareth not Chriſt, whom is it likely that hee wil giuegive eare vntounto, in all the world? Now Chriſt in the Goſpel by the parable of the riche glutton, doth meruaylous euidently, ſet forth the wofull end of inſatiable paunches. In the ſame Goſpell alſo hée taketh occaſion to touch y^e ſurfettings and dronkenneſſe of our age, I meane the age which is immediately before y^e Iudgment day, where hée ſaith: As it happened in the dayes of Noe and Lot, they did eate and drincke euen vntill the day that Noe entred into the arck and that Lot departed from amonge the Sodomits: and then incontinently the deluge came, and fire & brimſtome powred downe from heauen, and deſtroyed them al. Againe he addeth: Take heede to your ſelues leaſt at any time your hearts be ouercome with ſurfetting and dronkenneſſe, & cares of this life, and ſo that day come vponupon you at vnawares. For as a ſnare ſhall it come vponupon all them that dwel vppon the face of the whoale earth. Watch ye therefore, at all times praying, that ye may eſcape al theſe things and ſtand before the ſonne of man. And I would to God y^t al men would not write this golden, heauenly, and diuine admonition of our Sauiour in their halls, and dineing parlours onelyonly, but in their ſeuerall heartes alſo. For ſince dronkenneſſe hath in theſe our dayes ſo good intertainment with all degrées, eſtates, kindes and ages, wée do daily féele the wofull miſeries, that God doth threaten to dronkards in the 5. and 28. cap. of Eſaies Prophecie. And it is to be feared greatly, that the day of the Lord ſhal ſodeinly light vppon an innumerable ſorte of dronkardes to their endleſſe paine and vtter deſtruction. Let him heare therefore, which hath eares to heare.

Neither can I heere refraine, but néedes muſt recite vntounto you (dearely …beloued) that which S. Martine y^• biſhop, not of Tours in Fraunce, but of Dumia in Germanie, who flouriſhed in y^t dayes of Iuſtiniā the Emperour, …did write to Miro kinge of Gallicia touching y^e ordering and leading a cō tinent life. If (ſaith he) thou doſt louelove continencie, cut off ſuperfluitie, and keepe vnderunder thine appetite. Conſider with thee ſelfe how much nature requireth, and not how much luſt deſireth. Bridle thy cōcupiſcence, and caſt off the alluring baytes that ſerue to draw on hidden pleaſures. Eate without vndigeſted ſurfetting, and drinke without dronkenneſſe. Neither glut thee ſelfe with preſente delicates, nor long after deintrells hard to be come bye. Let thy diet bee of cates good cheape, and ſit not down for pleaſure but for meate. Let hunger, not ſauces prouoake thee to eate. Pay but little for paſtimes to delighte thee, becauſe thy only care ſhould be to leaue ſuch pleaſures, that thereby thou in facioning thy ſelf to the example of God, mayſte, as much as thou canſt, make haſt to reduce thee ſelfe from the body to the ſpirite. If thou loueſt continencie, then chooſe not a pleaſaunt, but a whoalſome dwelling place, and make not the Lord to be knowne by p. 241the gorgeous houſe, but the houſe by the honeſt landlord. Boaſt not thee ſelfe of that which thou haſt not, nor that which thou haſt, neither couet to ſeeme more than thou art. But rather take hede that thy pouertie be not vn clenly, nor thy niggiſhnes filthie, nor thy ſimplicitie cōtemptible, nor thy lenitie feareful: & though thy eſtate be poore, yet let it not be in extreeme miſerie. Neither be out of louelove with thine owne degree, nor wiſh after the eſtate of an other mans life. If thou loueſt continencie, auoyde diſhoneſt things before they happen: and feare no man aboue thine owne cōſcience. Thinke that al thinges are tollerable, diſhoneſtie excepted. Abſteine from filthie talke, the libertie whereof doth nouriſh vnſhamefaſtnes. LoueLove rather profitable cōmunication, than merrie conceites, or pleaſaunt talke: and ſet more by the blunt ſpoken trueth, thā by fayre ſoothing ſpeeches. Thou mayſte ſometime mingle mirth with matters of weighte, but it muſt bee done moderately without the hurte or detriment of thine eſtate and grauitie. For laughter is blameworthie if it bee immoderately vſed, childiſhly ſqueaked, or taken vp by fittes as women are wont to do. Eſteeme not ſaucie ſcoffing, but ciuil mirth with curteous humanitie. Let thy conceites of mirth be without biting, thy ſportes not without profite, thy laughter without vnſeemely writhing of thy mouth and viſage, thy voyce without ſ…hriking, & thy pace in going without haſtie ſhuffling. Let not thy reſt bee idleneſſe. And when other play, take thou ſome holy & honeſt thing in hand. If thou art continent, take heede of flatterie, & let it greeue thee as much to bee praiſed of naughtie men, as if thou werte praiſed for thine owne naughtie deedes. Be the gladder for it, if thou diſpleaſeſt euil men, and impute the euill opinions, which naughtie men hauehave of thee: for the beſt praiſe that can be giuē thee. The hardeſt woorke of continencie, is, to put away the ſoothinge curteſies of diſſembling flatterers, whoſe fawning woordes vndoe the minde with pleaſaunt ſenſualitie. Preſume not to much vponupon thy ſelfe, neither be thou arrogant. Submit thee ſelfe ſo farre as thou mayſte keepe thy grauitie, and yet make not thee ſelfe a footeſtoole or couſſhen for eueryevery mā to leane on. Be told of thy faultes willingly, and ſuffer thee ſelfe gladly to be reprehē ded. If any man for a cauſe be angrie with, and chide thee, acknowledge thy faulte, and let his chiding profite thee. But if he chide thee without any cauſe, thinke that therby he would hauehave profited thee. Feare not ſharpe but ſugred words. Do thou thee ſelfe eſchew all ſortes of vices, and be not an ouerbuſie ſearcher out of other mens faultes, be thou no ſharpe fault finder, but an admoniſher without vpbrayding, ſo that ſtill thy warning maye beare the ſhew of chearefull mirth: and condiſcend eaſily to pardon the errour. Neither praiſe nor diſpraiſe any man ouermuch. Be ſtill and giuegive eare to them that ſpeake, & bee readie to inſtructe them that doe hearken: to him that aſketh giuegive a readie aunſweare, to him that deſpiſeth thee giuegive place eaſily, and fal not out to chiding and curſing. If thou art continent, hauehave an eye to the motions of thy body & minde that they be not vnſeemely: and ſet not light by them, becauſe no bodie ſeeth them: For it maketh no matter if no body ſee them, ſo thou thee ſelfe doeſ… ſpie and perceiue them. Bee moueabl… not p. 242light, conſtant, not ſtubborne. Bee liberall to all men, fawninge on no man, familiar with fewe, and vpright to eueryevery one. Beleeue not lightly euerie rumour, accuſation, or conceyued ſuſpicion. Deſpiſe vaine glorie, and bee no ſharpe exactor of the goods that thou haſt. Vſe fewe wordes thee ſelfe, but ſuffer them that ſpeake. Bee graue, not roughe, nor contemning the merrie nature. Bee deſirous and appliable to bee taughte wiſedome, imparte what thou knoweſt to him that demaundeth without any arrogancie, & deſire to learne the thinges that thou knoweſt not, without hiding thine ignoraunce. A wiſe manne will not chaunge his common countrie facion, nor make the people gaze on him with newe found deuiſes. Thus much hauehave I hetherto recited touchinge continencie, out of the writinges of the bleſſed biſhoppe Martine of Dumia. Wée for oure partes muſt praye to the Lord, that hée will vouchſa…e to beſtowe on vsus his holy ſpirite, by which the force of continencie in all thinges may take roote in oure heartes, to the bringing foorth of fruite in our déeds, agréeable to the preſcript rule of this commaunded continencie. For vnleſſe the holie ghoſte doe quicken and inſpire vsus, wée doe in vaine giuegive eare to ſo many and ſo good commaundementes, and vnleſſe wée liue and lead a temperate and a ſober life, wee are vtterly vnwoorthie to beare the name of Chriſtians.

To this place alſo doth the treatiſe of faſtinge belonge, which I meane to Of faſting.handle in as fewe woords, as conueniently can bee: Chriſtian faſting is a diſcipline, ordering, and chaſtening of the body for the preſente neceſſitie, which wee beginne and kéepe of oure owne accord without compulſion, and wherewith wée humble our ſelues in the ſight of God, by drawing from the body the matter that ſetteth the fleſh on fire, therby to make it obey the ſpirite. For ſo longe as wée mortal men doe liue in this body, the fleſh doth ſtil reſiſt the ſpirite, and moſt of all rebelleth then, when we with delicates do pamper the body. Wherefore faſting doth drawe from the body eueryevery euil, which ſtirreth vp and ſtrengtheneth it againſt the good commaundements of Gods holy ſpirite.

Now the neceſſitie, for which wée keepe this faſtinge, is of two ſortes, …publique and priuate. Wée faſte for the publique or common neceſſitie, when ſome calamitie doeth either oppreſſe or elſe hange ouer the head of the Church. Of ſuch a manner of faſting wée ſée examples in the 2. Cap. of Ioel, and in the 3. of Ionas his prophecie: which very ſame order in faſting was vſed in the time of our Lords Apoſtles: as it is euidently extant in the Actes of the Apoſtles. And this kinde of faſtinge doth ſéeme to hauehave differed verie little amonge them of old, from a generall mourninge: yea it ſéemeth altogether to hauehave béene nothinge elſe but a kind of lamenting. In the ſcriptures eueryevery booke is full of examples which teach and inſtructe vsus how the holy ſaincts did humble themſelues in the ſight of God with true repentaūce for their ſinnes and offences. Priuate neceſſitie is that for which eueryevery particular man doth faſt when hée féeleth himſelfe to be vexed with bodily concupiſcence, that thereby hee may take from the fleſh the flame and fewell, leaſt the body at laſt be fired and burned. For the Lord in the Goſpel ſaide, that the children of the bridechamber do faſt whē the bridegrome is taken p. 243from them, that is, in a hard and daū gerous time. The marriage doth ſignifie the bond wherby we are knit to Chriſte in faith, and the holy ghoſte. This yet notwithſtanding, the godly man doth ſtill reioyce. Hée doth with geuing of thanckes and temperancie both eate and drinke ſo much as is ſufficiente, and is delighted alſo in theſe externall giftes of God: but when hee féeleth that the bridegrome is readie for to departe, or that hée is now alreadie almoſt departed oute of his heart, that is, when hee féeleth that the ſpirite is extinguiſhed by the fleaſhes wantonneſſe, and that faith doth once beginne to bee cold, then doth hée ſettle himſelfe to prayer and doth appointe a ſolemne faſtinge, thereby eyther to kéepe the bridegrome ſtill, or elſe to pull him backe being ready to departe.

But neither publique nor priuate Of what qualitie & kinde our faſtinges muſt bee.faſtings can abide to be inforced. For they will not be compelled, but deſire to procéede of a frée, chéerefull, and voluntarie minde. Vnwillinge men doe nothinge well. God requireth a chearefull giuer. Moreouer, let faſtinges be moderated according to the qualitie of places, perſons, perills, and temptations, if they be not continuall yet let them be often, till ſuch time as wée be deliuered and ridde vtterly of them. Let them be without ſuperſtitiō and fayned hypocriſie, as our Lord in the ſixte of S. Matthewes Goſpell hath taught vsus. Herewithall doe the words of S. Hierome agrée very wel, which hée wrote to Nepolianus touching faſting, as followeth: Preſcribe to thee ſelfe ſo longe a time to faſte in, as thine abilitie will ſuffer thee to beare. Let thy faſtinges be pure, vncorrupte, ſimple, moderated, and not ſuperſtitious. What auayleth it to eate no oyle, and to ſeeke out ſuch ſeldome ſond cates, as are harde to bee come by, as figges, pepper, nuttes, dates, pure flowre for ouerfine breade, and honie? The gardens with digging for nouelties, are tourned ouer and ouer, becauſe wee will not eate common cribble breade, and ſo while oure deintie mouthes ſeeke after delicates, oure ſoules are pulled from the kingdome of Heauen. I heare moreouer that ſome menne there are, which (contrarie to nature) refuſe to drinke water and feede vppon bread, but ſucke vppe and ſwallowe verie coſtlie ſuppinges, deintie hearbe brothes, and the iuyce of Beetes, not out of a cup, but out of a ſhell. O ſhame, bluſh wee not at ſuch fond toyes, and are wee not aſhamed of ſuch ſuperſtition? Thus much ſaith Hierome. And it is euidente that euen at this day this vice is oſpecially receiued amonge oure wealthie and relligious menne.

But the end of Chriſtian faſtinges The end of faſtingsare, that the Church, or ſinner ſhould ſubmitt and humble themſelues before the Lord, that the fleſh ſhould bée obedient and ſubiect to the ſpirit, that the fleſhe ſhould not hinder the ſinner to woorke righteouſneſſe, and that the intent and minde of him that prayeth ſhould bée the more earneſtly bente towarde God. For faſtinge is of the number of thoſe woorkes, which of themſelues are not abſolute and perfecte, but hauehave an other meaninge-for which they are ordeyned to an other ende and purpoſe: therefore faſting is a certaine help to the prayers and vertues of godly men. Wherevppon in the Prophetes wée finde, that the faſtinges of the Iewes diſpleaſed the Lord: for they did naught elſe but faſt alone, that is, they did at p. 244a certaine and appointed time abſtein from their vſuall maner of eating, but they reſtrayned not themſelues from ſinne and wickedneſſe, but let their fleſh hauehave the bridle at will, when as in déede, they ſhould hauehave ceaſſed to hauehave pampered it, that thereby it being the weaker, the ſpirite might bée the ſtronger to doe and fulfill all ſorte of good woorkes. And therefore ſaith the Lord: I hauehave not choſen ſuch a manner of faſting: and the reſt as it foloweth in the 58. Chapiter of Eſaie, and in the 7. and 8. Chapiters of Zacharies Prophecie.

The Apoſtle Paul verily doth expreſſely ſay, that Meate commendeth vsus not to God: for neither if wee eate The trueaſt.hauehave wee any thing the more, neither if wee eate not hauehave we any thing the leſſe. Hée therfore doth not faſt truly, which doth abſteine onelyonly at a certaine appointed time from certaine manner of meates, but hée which doth therfore refraine from the pleaſures of the fleſh, that therby hée may make it ſubiect to the ſpirite, and do y^e works of faith and charitie, which are acceptable in the ſight of the Lord. If therfore thou doeſt deſire to faſte a true faſt, eate, drincke, and ſleepe, and take héede to thy body that it waxe not inſolent, faſte from al ſinne, eate not the meate of malice, taſt not the iuncates of luſte and pleaſure, and be not ſet on fire with the wyne of wantonneſſe. Faſte from euil déedes, abſteine from euill woords, and refraine thée ſelfe from naughtie thoughtes. For Baſile alſo faith: True faſting conſiſteth in freeneſſe from vices, in continencie of tongue, in ſuppreſſing of anger, in cutting off cōcupiſcence, backbiting, lying, and periurie, &c. But euen as the good woorkes themſelues, which are done by faith, doe not merite the kingdome of heauen (for that glorie is due to the merite of Chriſte alone) euen ſo faſtinge, which is an ayde and helpe to good woorkes, doth not meritoriouſlye deſerue the kingdome of God.

But now I ſée a doubtfull diſputation ariſe amonge the moſt diuines of Of … & … of … & of … choice …this oure age, touching the time and maner of faſtings, and alſo of y^e choice of meates. Some there are which affirme and vpholde the faſtes of Lent, the Embring dayes and ſuch other to be the faſtes which God hath appointed. There are, that ſay thou haſt not faſted, if by any meanes thou taſt any fleſh. And there are, which preſcribe and appointe ſome certaine houres to faſte in. But I for my part ſée not any ſuch doctrines to be taught vsus, in y^t Scriptures. For the Lord in the Goſpell kepte not anye of their deuiſed faſtes, when hée faſted fourtie dayes, but did altogether abſteine from all kindes of meate, euen as Moſes and Helias had alſo done: wherefore hée by that déede of his, did not giuegive vsus any lawe to faſte ſo. Moreouer the lord in the Goſpell doeth euidently teach, that the thing, which entreth in by the mouth, doth not defile y^e man, but that which iſſueth out from his heart. To the pure are all thinges pure. And Paul ſaith: I know and am perſuaded through the Lord Ieſus Chriſte, that nothing is common of it ſelfe, but to him that thincketh that any thing is common, to him is it cōmon. Againe, Let not him which eateth, deſpiſe him which eateth not, nor let him which eateth not, iudge him which eateth▪ for him that eateth, the Lord hath taken. Moreouer the place is euident which the ſame Paul writeth in the fourth Chapiter of his Epiſtle to Timothie, where he affirmeth that p. 245the forbidding of meates, is a doctrine of diuels. Neither néedeth any manne here to tel vsus any whit of the Tacians and Encratites: for they did ſlaunder the good creatures of God. Paul ſpeaketh of them, who, although they doe not vtterly condemne meate and mariage, doe yet notwithſtanding forbid the vſe of meate.

Furthermore we do not read that Difference… an faſtingsany lawes were ordeyned in that age which followed nexte after the preaching of the Apoſtles, which did commaund and preſcribe any time and order of faſting, or choice of meates. I wil rehearſe vntounto you (dearely beloued) the woordes of Irenaeus the martyre, which in the Eccleſiaſticall hiſtorie of Euſebius, are to be found woord for woord as they are here ſet downe. The controuerſie is not onelyonly touchinge Eaſter day, but alſo touchinge the manner of faſting. For ſome doe thinke that the faſte ought to be kept but one day onelyonly, other two, other more, and ſome whoale 40. dayes, ſo that counting the houres of the night and day, they make a day. Which difference of obſeruing the times, is not now firſt of al in our age begon, but was brought in a great while ago (as I ſuppoſe) of them which did not ſimplie keepe that, which was taught frō the beginning, but eyther by negligence or vnſkilfulnes fell afterward into a worſer vſe and cuſtome. And yet notwithſtanding, al theſe though they iarred in the obſeruation of times, were neuertheleſſe and are agreable with vsus, neither hath the diſcord about faſting, broake our concord in faith. Thus much Irenaeus. Moreouer, Socrates Cōſtantinopolitanus in the 9. booke and 18. Chapter of his tripartite hiſtorie witneſſeth, that about the yeare of oure Lord 453. in the reigne of Theodoſius the younger, y^• ſame diuerſitie was in the Church, and ſetteth it downe in theſe woordes following. Furthermore they hauehave not the ſame kind of abſtinence from meate: For ſome doe altogether abſteine from lyuing creatures: ſome amonge lyuing creatures doe eate fiſh onlie: ſome with fiſh do feede on foules alſo, ſayinge, that they (as Moſes ſaith) hauehave their ſubſtaunce of water: Some are knowne to abſteme from Hearbes and egges: ſome do feede of The Latin copie hath Caulis, whiche I turne Hearbes: it maie alſo bee taken for Rootes.drie breade onelyonly: ſome not ſo much as that: ſome faſting nine houres, doe then without difference vſe any kind of meate: and innumerable cuſtomes are found among ſondrie men. Now the verie ſame Socrates ſhewing his opinion vponupon that diuerſitie doth ſay: And forbecauſe no auncient writing is found touching this thing, I think that the Apoſtles left it free to euerie mans iudgement, that eueryevery one may woorke, not by feare or neceſſitie, the thing that is good. Thus farre Socrates. The faſtes of Chriſtians therfore ought to be frée and not bound to Faſtinges muſt be free & not bound to lawes.lawes. Apollinus, a certaine auncient and Eccleſiaſticall writer, diſputing againſt Montanus the heretique ſaith: This is hee which taught that marriages are vndone, & which firſt of all hath appointed lawes for men to faſte by. And verilie to goe about to ſet downe to all men, and nations, one maner of faſting in one appointed time, one preſcribed order, and choice of meate is a méere follie, & a braineſicke kinde of madneſſe, For according to the choice of ayre, ſo are mens bodies of ſondrie temperatures, and one kinde of meate doth not ſtirre men of ſondrie complexions, to one kinde of affection. The moſt godly way therefore, & profitable order for the Church p. 246is, that all paſtors in euerie congregation ſhould teach ſobrietie, temperancie, and the true faſte in déede: not preſuming to preſcribe any lawes for the choice of meats or times, but leauing that frée to eueryevery man and natiō, who vndoubtedly wil hauehave an eſpecial eye to temper themſelues from y^e things, by which they perceiue y^t their health wilbe indaungered, but moſt of all in the time when the fleſh beginneth to waxe ouerwāton, or when ſome great peril hangeth ouer their head. For the time of faſtinge is not proroged til an appointed number of yeares or dayes be expired, but till the looſenes or wā tonneſſe of the fleaſh, temptations, or motions be vtterly brideled. Faſtings being ſo ordered, as they be the exerciſes of godlines, obteine great praiſe in déede in the Church of the Lord.

Thus much hetherto touching faſting. The ſumme of this 7. precept, or commaundement.Nowe to ſhut vpp this ſeuenth precepte, I ſay it forbideeth al intemperauncie, it commaundeth holines, and the cleane and laweful vſe of all the members of the whoale body: and therefore in this ſhorte precept there is conteyned a good part of the doctrine of Chriſt and his Apoſtles. For Paul to the Theſſalonians ſaith: Wee beſeech you bretherne, and exhort you by the Lord Ieſus, that yee increaſe more and more, as yee hauehave receiued of vsus, how yee ought to walke, and to pleaſe God. For ye know what commaundementes wee gaue you by the Lord Ieſus. For this is the wil of God euen your holines, that ye ſhould abſteine from fornication, that euerie one of you ſhould know how to poſſeſſe his veſſel in holineſſe & honour, not in the luſte of concupiſcence as the Gentiles which knewe not God. God is a reuenger of all ſuch, as wee hauehave forewarned you and teſtified. For God hath not called vsus vntounto vncleanneſſe, but vntounto holineſſe. And ſtreight way after againe: The God of peace ſanctifie you throughout, that your whoale ſpirite, and ſoule, & bodie, may bee preſerued blameleſſe in the comminge of oure Lord Ieſus Chriſte.

I hauehave againe my brethen, paſſed beyond the appointed time of an ordinarie ſermon, ſtaying you longer than I am wont to doe. Pardon this fault, for (I hope) I hauehave not troubled you: almoſt two whoale houres, without profiting you any whit at all. Make your prayers now, & depart in peace. By the helpe and will of God I will within theſe few dayes adde the reſt of the tenne commaundementes. The grace of our Lord and ſauiour Ieſus Chriſt be with you all. Amen.

THE ende of the firſt Tome conteining two DECADES.

THE THIRDE AND fourth Decade of Sermons, VVRITTEN TO THE moſt renowmed King of England, Edward the ſixt, by Henrie Bullinger.

The ſecond Tome.

IESVS.

This is my beloued ſonne, in whome I am well pleaſed. Heare him.

Matth. 17.