Sermons on the Ten Commandments, Sermon 9
The. 9. Sermon.
Deut. Chap. 5.
18. Thou ſhalt not committe adulterie.
SAint Paule ſpeaking of the life of Chriſtians,Tit. 2. 12. hauing exhorted them to the feare of God, addeth that they muſt walke righteouſly and ſoberly. Now, there is no doubt, but that this apperteineth to the ſecond table of the lawe. Will wee then obſerue that which God commaundeth vsus in the ſeconde table? It ſufficeth not that wee doe not any wrong or iniurie vntounto any, either in his perſon, or in his goodes: but beſides this doctrine, it is further required, that wee liue in all temperance and honeſtie. And to this purpoſe mention is made hereof, in this former place which I hauehave alledged to Titus, where it is ſaid, That wee hauehave beene redeemed by the grace of our Lorde Ieſus Chriſt, to the end we ſhould liue in this world in the feare of God, and ſoberlie and righteouſlie. In another place to Timothie he ſaith,1. Tim. 2. 2. That if there be a good policie and rule of gouernment obſerued, wee ſhall walke iuſtlie and honeſtly in all godlineſſe. Now, touching the feare of God, this is that ſpirituall ſeruice whereof wee hauehave ſpoken heretofore, that God bee purely and ſincerelie worſhipped of vsus, that wee put our whole truſt and confidence in him, that wee call vppon him, that we beare him the reuerence which he deſerueth. But come wee to our neighbours. Will wee learne how wee ought to bee conuerſant with men? Loe two articles or pointes to bee obſerued, which he placeth to this purpoſe. The firſt is integritie and vprightneſſe, that is, iuſt dealing, that wee vſe no violence, no extortion, no deceite in the goodes of our neighbours. The ſecond followeth: that wee bee not diſſolute in life and conuerſation, that wee ſhewe no villainous and vnchaſt behauiour, that our liuing bee not inordinate. And this is that which he vnderſtandeth by honeſtie or ſobrietie. Wee hauehave ſeene, when God did forbid murder, how in expounding this worde we ſaid, that God meant thereby to deterre vsus from doing any outrage or iniurie: and not onelyonly this, but he would warne vsus thereof, that wee ſhould ſeeke to liue in peace with our neighbours, and not ſuffer any to bee troubled and moleſted by vsus. It ſhall bee further handled hereafter touching the goodes alſo of our neighbours, that we ought not to beare falſe witneſſe againſt them: and this apperteineth in like ſort to the iuſtice and vprightneſſe which muſt bee in vsus. So then, if we will reſerue vntounto euerie one his right, we ſhall vſe no violence or iniurie in the perſons or goodes of our neighbours, we ſhall not attempt to ſpoile any one of his ſubſtaunce. But here God enterlaceth another precept, That we commit no fornication, which is comprehended vnderunder the word of ſobrietie or temperance. For, albeit we robbe not any one of his ſubſtaunce, although wee be no murderers nor barreters: yet beeing vnchaſt, diſſolute, brutiſh, and beaſtly in our life, we may not thinke that God is pleaſed with vsus. For no thing is ſo inſeparable as vprightneſſe, and ſobrietie, ſeeing God hath ioyned them together in his lawe, and that we ſee how he hath confirmed the ſame by his Apoſtle, expounding by him this which is here briefely touched. And therefore, if we will hauehave the naturall ſenſe and meaning of this place, let vsus knowe, that God here commaundeth vsus to leade ſuch an honeſt and chaſt life, that there appeare no filthineſſe, no looſeneſſe of behauiour, no vncleanneſſe in vsus. Loe what is the ſumme and contents of this precept. It is true, that expreſſely hee forbiddeth vsus, in this place, to be adulterers, that is to ſay, to violate and breake the faith plighted in marriage, that none entiſe and allure the wife of another: but let vsus diligently note that which alreadie we hauehave touched, that God vnderunder one forme or kinde comprehendeth the whole, and ſetteth before vsus that which by nature ought to bee abhorred and deteſted, to the end wee might the more abhorre all fornication and vncleanneſſe. Wee declared yeſterday, that when men are tempted to doe euill, they ſeeke to beguile and deceiue themſelues, thinking the fault ſhall be but light. And ſo from the leſſer they proceede to the greater: God contrariwiſe, to holde vsus in a ſtreighter bridle, ſetteth downe vntounto vsus the ſinnes which are more enormious, to the end that being preuented with a greater feare, wee might not ſo eaſily bee induced to committe any fault. As if he ſaied, Take heede how you fall, for this might be to breake your necke. Perſuade not with your ſelues that you ſhall ſlide but a little aſide, for you ſhall hauehave a deadlie fall: and therefore take ye diligent heede. Loe in effect why God proceedeth after this manner in his lawe, and why nowe hee ſpeaketh not in generall of all fornication, but of adulterie, which is to breake wedlocke. Now we know, that if any thing muſt bee kept holie and inuiolable in the whole life of man, it is the faith which the huſband plighteth vntounto the wife, and the wife promiſeth vntounto the huſband. True it is, that all contractes and promiſes wee make, muſt faithfullie be obſerued: but if we make compariſon, we ſhall finde that marriage not without great cauſe is named the couenaunt of God.Pro. 2. 17. Solomon ſheweth by this worde, that GOD beareth rule ouer marriage, hauing it vnderunder his garde and protection. And for this cauſe, if the huſband breake his promiſe which he hath made vntounto his wife, hee is not periured onelie towardes her, but towardes GOD. As much is to bee ſaid of the woman, that ſhe doth not onelyonly wrong vntounto her huſband, but to the liuing GOD. For vntounto him is ſhe bounde, in as much as God alſo will hauehave the care of mainteining marriage, whereas it is ordeined by him, and he himſelfe the author thereof. Therefore, when wee heare this worde of adulterie, wee ought to holde it as execrable and accurſed: as if men would in expreſſe termes deſpite God, when they will as enraged and furious beaſts, breake the holie and ſacred bond which he hath eſtabliſhed in marriage.
Now then we ſee how highlie God eſtemeth of honeſtie and chaſtitie. And why? When he will that we be ſober, continent, chaſte, and modeſt, he ſaith vntounto vsus, Except you be honeſt and ſober, you be as adulterers: that is to ſay, What ſo euer excuſe you ſhall pretend before men to make your faultes light and little, I hauehave you in great hatred: for all your life is infected before me, you are corrupt & ſtinking in my ſight. We ſee then, as I hauehave alreadie touched, that here is a ſtreight commaundement to holde vsus in all honeſtie and modeſtie. And by this we ſee, how the excuſe of them which ſay, They do none any wrong, when they are inordinate in their liuing, and full of many outragious enormities, how vaine (I ſay) and friuolous this excuſe of theirs is. For our Lord knoweth well why he vſed this maner of ſpeaking. For it is not becauſe he is tongue tied, and cannot ſpeake otherwiſe, or that he knew not in what order to ſet and digeſt his matters: but becauſe hee would ſhewe, that albeit men will make the matter very ſmall, when they are diſſolute and diſordered in liuing, hee hath an other balance than ſo, wherein to weigh their offences, and will condemne all of them as adulterers which abuſe themſelues to all villanies and vnchaſt dealinges. So much the more therefore ought wee to weigh this worde which is here mentioned, when it is ſaid, Thou ſhalt not bee an adulterer. But all this notwithſtanding, wee muſt conſider of the degrees which are conteined vnderunder this commaundement.
In the firſt place then let vsus know, that God wil hauehave the holy coniunction in wedlocke kept pure & vndefiled. For if our perſones are counted pretious, & our liues held deare in his ſight, he will alſo that the loyaltie and mutuall faith which ought to be betweene the huſband and the wife, be in price and eſtimation, that ſuch an holy thing as marriage is, be not ſet forth to all reproch and villanie. And this ought to teach vsus, that GOD will not hauehave a man caſt an vnchaſte eye on the wife of his neighbour. And why? For our Lorde hath alreadie coupled her vntounto her huſband. Hee will that her huſband bee her ſhadow: & that when we thinke on euill, and ſet our minds on any vile luſt, we ought to ſtande in feare of that which is declared vntounto vsus: namelie, that God will wreake himſelfe on all them which violate and defile the holy coniunction which hee hath ſet foorth in his owne name. And this in like ſort perteineth vntounto wiues touching their huſbandes: namelie, that the wife ought not to geue her ſelfe ouer to wicked deſires, when ſhee beholdeth a married man. And why? God himſelfe hath aſſigned vntounto her her mate. It behooueth then, that except wee will bid battell to our Creatour, euerie one liue in his houſhold, as he is matched, that this order bee inuiolablie kept, ſeeing God is the authour thereof. This is one point to be obſerued.
Moreouer, we muſt alwayes returne to this point, to conſider of the nature of God, that he is not an earthly Lawgeuer, that he forbiddeth not onelie the exteriour acte, and permitteth vsus in the meane while to bee geuen vntounto our wicked luſtes and affections. For GOD will not bee ſerued with eye ſeruice, and forbiddeth not onelie the acte it ſelfe when marriage ſhall be broken and violated, but he interdicteth all wicked deſires and affections. And this is the cauſe why Ieſus Chriſt ſaith,Math. 5. 28 That he which loketh but awrie on the wife of another, that euen he is an adulterer before God: and albeit he be not culpable by the lawes of men, and that he may bee accounted chaſt, as not hauing committed any whoredome: yet notwithſtanding, before God he is alreadie condemned, as if he had committed fornication. Therefore, when wee heare this worde of adulterie, which is ſo condemned, let vsus learne to abſteine from all fornication, not onelie touching the act thereof, but to keepe and reteine all our ſenſes chaſt, that chaſtitie & continencie be both in our eyes and in our heart.1. Cor. 7. 34. For behold how S. Paule hath defined true chaſtitie when he ſaith, That all which are vnmaried, ought to ſtudie how they may obey God, by keeping their bodies & their minds pure & cleane. He ſaith not, That they who hauehave not defiled their bodies wt fornications, remaine chaſte: but they which tooke paines to keepe both their bodies and ſoules vndefiled. And when we ſhall hauehave conſidered, how God abhorreth and deteſteth all adulteries, we muſt yet go further, applying and extending the ſame to all fornication & vncleanneſſe. True it is, that he which breake… the faith and truth of marriage, committeth a double offence, and much more enormious (as I hauehave alreadie ſaid:) but we muſt alwaies remember this, that God will not hauehave men only, not to attempt any thing againſt mariage, but he commandeth alſo that men lead not a brutiſh life, that they ſuffer not fornications to hauehave their ful flote. Hee forbids them which are not maried, to wander hither and thither in their concupiſcences, and to abandon themſelues to all luſtfull meetinges, willing them to be pure and cleane both in bodies and minds. For he ſaith, That not onelyonly their ſoules, but alſo their bodies are the temples of the holy ghoſt, as it hath bene alreadie recited. And theſe are the wordes of S. Paul, when he warneth the Corinthians, that this were a wicked and infamous thing for them to ſuffer, as they had alreadie ſuffred fornications among them.1. Cor. 6. 15. Knowe ye not (ſaith hee) that your bodies are the temples of the holy ghoſt? Loe then, ſeing God doth vsus this honor, to chooſe our vile bodies, which are not only britle veſſels, but carions, euen earth and rottennes, & yet notwithſtanding God honoreth them ſo far, as to make them temples of his holy ſpirit, to dwell therin, & ſhal we venter ſo to moil them in al filth & infectiō? Shal we make them as ſtables and ſties for hogs? What a trecherie is that? What an abhominable wickedneſſe? Neither is this all. For let vsus conſider whither S. Paule leadeth vsus.1. Cor. 6. 15. Our bodies (ſaith he) are the members of Ieſus Chriſt. This is then all one, as if a man ſhoulde rent in peeces the bodie of Ieſus Chriſt, when he abandoneth his bodie vntounto fornication and vncleanneſſe. For it is certeine that we cannot intermingle the ſonne of God with our filthes & abhominations, he being the fountaine of all puritie. So then, when a man yeldeth himſelfe vntounto fornication, he doth as it were teare in ſunder the bodie of our Lord Ieſus Chriſt, as much as lieth in him: not that we may do it, for the ſonne of God is not ſubiect vntounto vsus, to be ſo diſhonoured, but we notwithſtanding ſhalbe culpable of ſuch a blaſphemie as this, we ſhall be guiltie of ſuch an iniurie done vntounto him. Therefore let vsus lerne that God will, that not only euerie one for his part obſerue the loyaltie and faithfulnes required in mariage, but in generall, that we be ſober, and chaſt, to walke in all puritie of life, & not to giuegive the bridle to all filthineſſe and vncleanneſſe. The reaſons which I hauehave alreadie alledged ought well to moue vsus herevnto: and this alſo which I hauehave alreadie touched of adulteries, beeing applied of vsus to this purpoſe, may lead vsus to all ſober and chaſt liuing. Let vsus therefore hauehave all our ſenſes tied vnderunder ſuch temperance and ſobrietie, that when the diuell ſhall ſollicite vsus to anie vncleanneſſe, wee may alwayes giuegive him the repulſe, that hee finde no acceſſe vntounto vsus, beeing excluded from all enteraunce.Cicero. off. A certeine Painime knewe well to ſay, That it is not ynough for a man to hauehave his handes abſtinent: that is, that he be not giuen to rapine and ſpoile, to wrong and iniurie any one: but hee muſt alſo hauehave his eyes continent, that is to ſay, he muſt not be giuen to vnchaſte and wanton lookes. If this hath beene taught by thoſe poore, ignoraunt, and blinde wretches, what ſhall become of vsus, if wee remember it not, when we are warned (as I hauehave alreadie ſaide) that God hath ſhewed vsus this honour, not onelyonly to refourme our ſoules vntounto him, but our bodies alſo, although they bee mortall, and that we ſee they hauehave nothing in them but rottenneſſe and corruption? Seeing then it is ſo, that God accounteth our bodies as his, and that he will dwell in them, let vsus learne to walke warily, that wee committe no vncleanneſſe, and bee giuen to no kinde of filthineſſe, to driue God from out of vsus, who would poſſeſſe vsus for his dwelling place, and for his holie Temple. And withall wee muſt remember that which Saint Paule ſaith,1. Cor. 6. 18. That other ſinnes which a man doth, are cōmitted without the bodie, but fornication is committed in the bodie. For it is certeine, that by thefts and oppreſſions we defile our bodies, and our handes (as the holie Scripture in this ſenſe ſpeaketh) that when we violently oppreſſe anie, we hauehave our handes full of bloud, as the Prophet Eſaie ſpeaketh.Eſaie. 1. 15. and 59. 3. But Saint Paule conſidering well, that fornication is more ſhamefull and ignominious, and that men ought ſpecially to keepe themſelues from it, declareth that fornication leaueth a marke behinde, which remaineth imprinted in the bodie, whereby it is open to all infamie and reproch. We are verie deſirous to conſerue our honor and eſtimation vnſpotted, it would grieue vsus much that any one ſhould ſtaine vsus with ſome euill & infamous note: why then will we runne hedlong into ſuch vncleanneſſe, as to draw on vsus a marke & impreſſion of infamie and reproch in the ſight of God, before his Angels, and in the face of al men? So then let vsus diligently note this, and we ſhall the better be withheld from ſuch corruption & filthineſſe. For albeit our frailtie be ſuch, that the diuell tempteth & allureth vsus herevnto: yet ſhall this ſerue vsus for a bridle, to reſtraine vsus to this puritie which I hauehave mentioned, not onelyonly of bodie, but alſo of minde. And moreouer, let vsus heedfully note that which Saint Paule annexeth to the threat he remembreth of wicked perſons, when he ſaith: Let no man deceiue you with vaine wordes: for,Ephe. 5. 7. for ſuch things commeth the wrath of God vponupon the vnfaithfull and diſobedient. For men flatter themſelues at this day, as they hauehave done heretofore: and it ſeemeth vntounto them, that fornication is not ſo great and deadly a ſinne. Yea, ſee ſome ieaſters and ſcoffers which ſcorne God, and call whordome but a naturall ſinne, & ſay that fornication is but a ſmall matter. There are ſuch filthie ſwine which will ſpeake thus. Now for this cauſe Saint Paul ſaith: Let no man deceiue you. Theſe ſcoffes and floutes were euen in his time verie rife, in the mouth of the contemners of God, and manie blinded themſelues, as we knowe the world is much inclined to flatter it ſelfe. Let none deceiue you, ſaith Saint Paule, by ſuch lying wordes. And why? For fornication is a deteſtable thing in the ſight of God, as hee ſheweth by the puniſhment which he hath ſent vponupon fornicatours: as Saint Paule noteth in the tenth of the firſt Epiſtle to the Corinthians,1▪ Cor▪ 10. 8. where he bringeth in an example of a mightie armie which was ſlaine for this ſinne. And by this, is it not manifeſtly knowne, that God can not tollerate and beare with fornications? For the life of man (as we yeſterday declared) is deare and pretious vntounto him, they are creatures made and reformed to his image and likeneſſe. Nowe, when there are one, two, three thouſand men diſpatched, ſo that God deſtroyeth ſo great a number of his owne images, that is, of creatures which he hath formed, muſt we not ſay that there was kindled ſome terrible fire of his vengeance? And what? Fornication was the cauſe hereof. Conclude we therefore, that we muſt no longer ſeeke to deceiue our ſelues, as if our faultes were light and eaſie to bee pardoned, ſeeing our Lorde which exceedeth not, or paſſeth meaſure in his iudgementes, hath reuenged it with ſo ſharpe a puniſhment. But rather let vsus knowe and remember, that we ſhall bee called to our account before the heauenlie Iudge, when happilie men hauehave abſolued and pardoned vsus, and that when wee hauehave thought there is in vsus no infection and filthineſſe, God ſhall put vntounto his hande and declare it. So then let vsus hauehave an eye vntounto him, and the examples which he giueth vsus, that wee may remaine vnderunder his feare, and endeuour with greater diligence to abſteine from all pollutions and ſpottes of filthineſſe. Ye ſee in effect howe wee ought to vnderſtand this ſeuenth commaundement of the Lawe, that we defile not our ſelues with anie vncleanneſſe or intemperaunce. Nowe, if wee ought to keepe our bodies and ſoules vndefiled, muſt wee not withall warilie auoyde all the occaſions which might induce and leade vsus vntounto fornication? Yes verilie. Let vsus therefore note, that they which abandon and giuegive ouer themſelues to anie looſeneſſe, ſeeke nothing elſe than to entrappe themſelues in the lines and ſnares of Satan: and although they are faultleſſe in the eyes of the worlde, and none reprehende them: yet are they fornicatours in the ſight of God. If this were well conſidered, wee ſhoulde not ſee anie longer ſuch diſſoluteneſſe in apparell, in geſtures, and in wordes, as the worlde herein at this day vſeth an enormous and outragious libertie. What if men and women ſo attire themſelues to ſeduce and deceiue one another, and to laie their baites for fornication: are there not ſo manie bawdries and fornications wrought? It is true, they will alledge: O, as for mee, I hauehave not plaied the fornicatour or adulterer. But yet notwithſtanding, they will make them ſelues a preie for Satan, and will drawe others, as much as in them is, into the ſame caſe. All theſe enormities therefore, and ſuperfluities, which are committed in apparell, which are vſed as ſnares to entrappe others, are reckoned for fornications, and are conteined vnderunder them before God. The like is to be ſaid of vnchaſt geſtures and behauiours, of ribaldrie, and filthie ſpeeches. When a man and woman ſhall ſo frequent one the other, that they giuegive place vntounto Satan, and ſo tame themſelues to his ſubiection, as to be helde ſnared in his ginnes, and that they yeelde themſelues bond and thrall vntounto him: loe fornication committed before God. And albeit there hath beene no acte committed, no through promiſe made thereof, yet ſhall not God leaue to puniſhe theſe thinges: for hee is manifeſtly tempted. And hereby wee ſee howe childiſh and friuolous the ſhiftes and eſcapings of them are, which will excuſe this or that not to bee euill done, ſobeit there be nothing meant or intended: as they which woulde that daunſes, and ſuch other diſorders bee permitted. What? So, that no fornication bee committed, is this euill and wicked? This is, as if in plaine tearmes they woulde mocke God, and hoodwinke him, to buffette him, and cauſe him to propheſie who did him the harme. Wee knowe well that daunſes can bee but the forerunners of fornications, that they are to open the gate wide vntounto Satan, and to call him to come and to enter in boldely, and without all feare. Loe, what daunſes do alwayes bring with them. If one ſay, I meant no euill thereby: hee maketh God a lier. Saint Paule ſaieth,1. Cor. 15. 33. Menander. That euill ſpeakings corrupt good manners. And …oe why hee alledgeth this from a Painime, that wee might hauehave ſo much the greater ſhame. If wee accept not of the doctrine and inſtruction which is giuen vsus by Saint Paule, let vsus bee taught in the ſchoole of poore vnfaithfull ones, and of idolaters. For they knewe well to alledge, That euill woordes corrupt good manners. Nowe, when the tongue ſhall bee infected with wicked and vnchaſte ſpeakinges, that in geſtures and wordes there ſhall bee nothing but ſignes and markes of all wickedneſſe and villanie, if men ſay (as aboue we mentioned,) They hauehave no euill meaning: is not this to lie openlie and manifeſtlie vntounto the holie Ghoſt? So then, let vsus note, that when all fornication is forbidden, it is to the end that wee ſhoulde walke modeſtlie, and behaue our ſelues ſoberlie, both in our geſtures and ſpeakings, and that no diſſoluteneſſe, & vnrulie behauior be found in vsus, which may tend anie way vntounto fornication. I graunt that all things are pure to them which hauehave their conſcience pure,Tit. 1. 1…. but this notwithſtanding we muſt take heed, that Satan by his wilineſſe preuent vsus not, and make ſome breach in vsus. Ye ſee in what ſort this commandement ought to be conſidered, that we take heede, not onelie of the act of fornication, but of all that which is linckt thereto, of all that which hangeth on, and is acceſſarie therevnto: of all that which dwelleth neere it, of all that which may induce and lead vsus vntounto it. Brieflie, we muſt beare in minde that which latelie I touched out of Paule, that as we ought not to do anie wrong vntounto our neighbours, touching their perſons and their goods: ſo muſt we alſo walke in all honeſ…ie, and ſobrietie, cutting off, and remouing farre from vsus all thoſe behauiours and intemperancies. Now, as all filthie ſpeakings, as daunſes, and other like vnchaſt diſorders are condemned before God, as conteined vnderunder fornication, ſo are other intemperate and riotous demeanors. Yee ſhal ſee theſe dronkards which glut themſelues as brute beaſts, when they are well whitled, not ſticke to giuegive them ſelues ouer vntounto all vncleanneſſe & filthineſſe: they are then ſo beſotted, that they know not their owne ſhame. Therefore, when men leade ſo brutiſh & beaſtlie a life, drinking exceſſiuelie, and ouercharging them ſelues with meat, and after this proſtitute their bodies, and abandon them to all filthineſſe and villanie, albeit they commit not fornication in act and deede, thinke we that they ſhall eſcape the hand of God, and not hauehave a malediction and curſe fall on them as vponupon fornicatours? Yee ſee then how the ſobrtetie whereof Saint Paul ſpeaketh, is ſo to be vnderſtood, that if we will be chaſt and continent before God, we muſt not onelie abſteine from fornication, and from all wicked luſtes and concupiſcences: but we muſt vſe our meate and drinke ſoberlie for our nouriſhment, and not to exceſſe and intemperance, ſo that hereby all modeſtie and ſobrietie be laid aſide and neglected. Loe what wee hauehave further to beare in minde. Now, if one obiect & ſaie: And howe ſhall we be able, ſeeing the frailtie of our fleſhe is ſuch, to abſteine from al pollution & vncleaneſſe? For we ſee the incontiuencie which is in men, & in this thing aſmuch as in anie: ſo vicious and corrupt their nature is. In deede it is true, that men ſhall not be able to bee continent, for our Lord will that euen in this behalfe we feele the malediction & curſe of the ſinne of Adam: namelie, in this vnrulineſſe of our fleſh, except he by an eſpeciall gift vphold and preſarue vsus, as it is ſaid, all hauehave not this gift, ſo that euerie one muſt conſider of that which God hath giuen him. But how euer we feele our ſelues diſpoſed herein, God hath appointed a remedie for them which can not abſteine. God therefore, albeit his pleaſure is to leaue this marke and ſigne of infirmitie abiding in vsus, yet in the meane time hath hee aſſigned vsus a conuenient remedie. Shall ſome man perceiue this frailetie in his fleſh? Shall ſome woman feele the like? It can not be denied but that this is a ſinne: and although it bee an inclination as proceeding from nature, I meane from this corrupt nature which we hauehave of Adam: yet is it in it ſelfe to be condemned. For, all ſuch vnrulineſſe of the fleſhe, is farre from ſo excellent dignitie, as GOD gaue vntounto mankinde, that we ſhoulde nowe beare ſuch markes, in ſteade of being as we ſhould hauehave bene, as Angels of heauen. So then, all vnrulineſſe of the fleſhe is a wee: but yet ſo the Lorde beareth with vsus, that hee hath ordeined ſuch a meane, as whereby this vice ſhall not bee imputed vntounto vsus for a vice, whereby this vnrulineſſe of the fleſhe, being in it ſelfe vicious and damnable, ſhall not be imputed before GOD, when it ſhall hauehave this cloake and couerture. And when a man, ſeeing that he can not abſteine, after he hath prayed to God, & recommended himſelfe vntounto him, taketh a wife, to the ende hee leade not a diſſolute life, to exerciſe his luſtes here and there as chaunce ſerueth, as dogges, and bulles, and other like brute beaſtes doe: when he ſhall (I ſay) hauehave his recourſe vntounto marriage, as GOD hath ordeined: loe, this vice is hidden and couered, and commeth not to account. And in this wee ſee the ineſtimable bountie and goodneſſe of GOD, that when he leaueth in vsus this vice, ſuch a one as ought to ſhame vsus: yet notwithſtanding, hee ordeineth a good meane, whereby it is buried and appeareth not. And albeit men bee incontinent: yet are they not accuſed before God, nor brought before his throne of iudgement, if ſo bee they keepe them ſelues within the boundes of marriage: for all vnchaſtitie is not lawfull, as if a man would graunt him ſelfe an outragious libertie herein, and a wife likewiſe toward her huſbande: for we muſt take heede we make not of our houſe a ſtewes. But when a man ſhall liue with his wife in the feare of GOD, albeit the companie of the bedde be ſhamefull: yet before God and his Angels it wanteth nowe all reproche and infamie. And why? The couerture of marriage ſanctifieth that which is polluted and vnhallowed, it ſerueth to purge and make cleane that which in it ſelfe is filthie and vncleane. Therefore, when wee ſee that our Lorde is ſo bountifull and gentle vntounto vsus, that hee hath ordeined ſuch a remedie, are we not by ſo much the more wicked and vnthankfull, if we vſe it not, and if all excuſes which men alledge, be not hereby remoued and taken away? As who ſhould ſay, That GOD had not prouided for their neceſſitie, and that hee had not ſhewed him ſelfe ſo louing a Phyſician, to heale that euill diſeaſe which was in vsus, as though hee had not at all interpoſed him ſelfe for our health, as wee ſee nowe he hath. Therefore, let vsus laie aſide all thoſe excuſes of frailetie and weakeneſſe, ſeeing that our Lorde would aide vsus in this behalfe, and hath ordeined this holie eſtate of marriage, that all they which hauehave not the gift of continencie, giuegive not them ſelues ouer notwithſtanding to anie filthineſſe and vncleanneſſe. Yee then ſee what we hauehave to beare in mind, and withall let vsus further note that which the Apoſtle ſaieth, That the bedde of marriage, as long as men and women keepe them ſelues together in the feare of God,Heb. 13. 4. and in all modeſtie and ſobrietie, that euen this bedde is honourable. So that, albeit by great reaſon it bee in it ſelfe ſhamefull: yet God turneth it all into honour. It is not lightlie to be conſidered, that the Apoſtle calleth that honourable before God, which except he did pardon it, were ſhamefull euen before men. But he pronounceth malediction and vengeance vponupon all adulterers and fornicatours. When wee heare ſuch a ſentence pronounced of marriage, let vsus learne to ſhrowde our ſelues vnderunder ſo honourable a ſhadowe, if wee hauehave neede thereof, that our luſtfull deſire bee not condemned before GOD, and before his Angels. And they which ſhalbe able to abſteine from marriage, let them ſo conſider of their abſteining for a time, that if neede ſhall require, they reiect not, but hauehave recourſe vntounto this remedie, which GOD hath appointed: and let them ſo louelove out of marriage from day to day, that they be alwayes preſt and readie to order themſelues to the rule of GOD, when hee ſhall call them vntounto this eſtate. But nowe, here wee may ſee, howe Sathan hath euerthrowen the whole order which GOD hath aſſigned: yea, (euen vnderunder the colour of holineſſe and religion) we ſee what abhominations are hereof proceeded: as among the Papiſtes it ſeemeth that it is the moſt Angelical vertue that may be, to liue ſingle & not to be maried. Loe, an eſtate of all perfection, will the Monkes ſay, when they are not married. The Prieſtes will ſay, that hauing ſollemnized their vowes, they are dedicated to God. Againe they will ſay, We are of his Clergie, we are as the floure of his Church, wee muſt be ſeparated from the common filthes and pollutions of the world. So then among the Papiſtes one ſhalbe thought to come neere the ſtate of the Angels in heauen, when he is not married. Nowe in the meane time we ſee how God is mocked with ſo wicked and diueliſh a preſumption: for conſider wee what beaſtlie abhominations hauehave followed of this, that marriage hath bene ſo contemned and deſpiſed. See theſe Prieſtes, theſe Monkes, theſe Nonnes, which deſpitefullie reiecte this benefit which God preſenteth vntounto them: namelie, that if there be anie infirmitie in them, they may matrie: but they deſpiſe and diſdaine it as a thing filthie & defiled. And this is euen to warre againſt nature. And therefore was it not neceſſarie that God ſhould reuenge him ſelfe of ſo preſumptuous a pride, when men ſo deſpitefully trample vnderunder foote a remedie which he giueth them? Shall we not think that diſeaſed perſon out of his wittes, which in ſtead of receiuing the potion which is giuen him for his helth, tumbleth it to the ground in deſpite of his Phyſician? ſo enraged are al theſe angels of hell of the Papaſie, all this peſtilent vermine of Prieſtes, of Monkes, and of Nonnes, which hauehave reiected holie marriage: in which deede of theirs, they bidde battell openlie to God. And not contenting them ſelues with this, they ouerflowe their bankes in ſuch ſorte, that they dare vtter with full mouth thoſe blaſphemies, which ought to make the haires of all men, which heare them, to ſtande on ende. Were there no more but this, yet hereby might we ſee, that the diuell hath gotten there all the rule into his hand, and that this is the vſe of Antichriſt, and of this Apoſtolical ſeate of Rome, to ſpue out ſuch blaſphemies: as when it hath bene there pronounced, That they which are in the fleſh, can not pleaſe God: that we muſt be ſeparated from all vncleanneſſe, and therefore that Prieſts muſt be forbidden to marie. Loe,Syricius. the verie words of a Pope, which notwithſtanding hauehave bin regiſtred to poſteritie, as if it had bene an oracle comming from heauen. Nowe, if the diuell ſhould hauehave all the ſwinge hee might wiſh: yea, ſhould be vnchained and let looſe in the world, could hee ſpeake after a more deteſtable maner, to deſpite God, for inſtituting of marriage, than to ſay: That they which are in the fleſhe can not pleaſe God? This is, as if he did condemne all mankinde: for in this hee condemneth, not onelie them which liue at this day, but all the holie fathers which hauehave liued vnderunder the lawe, all the holie Patriarches, all the Apoſtles, and the holie Martyrs: ſo behold a diuell of Rome, which will baniſh out of the kingdome of heauen, both the Apoſtles, the Martyrs, & all the holie Fathers. Thus he which wilbe in the Paradiſe of the Pope, muſt be a companion of the diuell of hell: for albeit this be an enormous and outragious thing, that this miſcreant Syrice hath pronounced ſuch a blaſphemie, as therby to exclude the greter part of the holieſt perſonages, which euer hauehave liued from the kingdome of heauen: yet would GOD neuer hauehave ſuffered, that ſuch an horrible blaſphemie ſhould hauehave bene pronounced, but that thereby he would make manifeſt this abhominable ſeate of Rome, when he would permit theſe diuels ſo farre, as vnderunder a colour of holineſſe, to reiect marriage, and ſuffer them for a iuſt vengeance, to looſe the bridle to all wicked and infectious luſtes, and to inſect the world with their deteſtable Sodomitries: in ſo much that they exceede in that wickedneſſe, which the Painims (men without God) hauehave had in horrour and execration. Now, by this we are warned (as I hauehave alreadie ſaid) not to ſet light by the giftes and benefites of God, but to vſe them with al ſobrietie, ſo that they which cannot conteine them ſelues, bend their neckes, and receiue with all gentleneſſe, the yoke of marriage, ſubiecting them ſelues therevnto: knowing, that when the huſbandes ſhall beare with the wiues, and the wiues ſhall ſeeke to liue in peace and good quietneſſe with their huſbands, this ſhalbe a ſacrifice acceptable vntounto God. If they hauehave a great charge of children, let them take heede to nouriſh and bring them vp, be they poore or rich, knowing that God accepteth & receiueth in good part, this ſeruice. Let women alſo, when they ſhall hauehave much trouble & griefe in caring for their houſhold, knowe, that theſe are ſo manie ſacrifices acceptable vntounto God. And albeit marriage be contemned by theſe diuels, which (for to deſpite God) imagine it an Angelicall perfection, to abſteine from it: let them notwithſtanding, which are in this holie eſtate, knowe, that God accepteth of them, that hee receiueth them, that hee gardeth and protecteth their houſe and familie. For, ſeeing he ſaith, That he is the authour of marriage, he will bleſſe it, when we ſhall proceede therein, according to his will and pleaſure. Let them which are not married, take diligent heede notwithſtanding, to walke in the feare of God, and to eſteeme and honour marriage as it behoueth. Let both the one and the other endeuour to keepe them ſelues in all puritie, both of bodie and of minde, as S. Paule hereof ſpeaketh,1. Cor. 7. 34. in the ſeuenth of the firſt to the Corinthians, where he condemneth not the widowes and the reſt which abſteine from marriage, but hee exhorteth them to doe their dueties. For, the virgins, and widowes, and ſuch as are not married, ought ſo much the more to cleaue vntounto God, and to walke in his feare, as being leſſe hindered to dedicate them ſelues wholie vntounto him. And why? For they are not diſtracted with ſo many cares of the worlde. They which are married hauehave more incomberances: howbeit, they muſt alſo take heede, that they permit not themſelues to much libertie, but that they walke in feare, and in all carefulneſſe of their duetie. Loe then, howe in all eſtates we muſt hauehave ſobrietie and honeſtie in our perſons, in ſuch ſort, that we may preſent & offer vp as liuelie ſacrifices vntounto God, both our bodies and our ſoules, ſeeing hee hath redeemed them ſo dearelie with the bloud of our Lord Ieſus Chriſt, and that he would hauehave them dedicated vntounto him ſelfe, to dwell in them, as in his temples.
Nowe let vsus caſt our ſelues downe before the face of our good God, with acknowledging of our faultes: praying him, that he will make vsus feele them better than we hauehave done: yea, in ſuch ſorte, that vnfeignedlie diſpleaſing our ſelnes in them, wee learne to hauehave recourſe vntounto him, acknowledging the faultes and offences whereof we are culpable, that we deſire nothing elſe but to giuegive our ſelues ouer vntounto his ſeruice, and to pleaſe him in all, and through all, vntill we hauehave accompliſhed this courſe of ours, & ended this earthlie pilgrimage, to come to that ſaluation, which he hath prepared for vsus, and reſerueth vntounto vsus in the kingdome of heauen. That it will pleaſe him to graunt this grace not onelie vntounto vsus, but to all people and nations of the earth, &c.