22. Decade 2, Sermon 10, Part 1

Commandments: Thou Shalt Not Commit

Adultery of Wedlock; Against All Intemperance; of Continency. The Tenth Sermon

ΤῊΕΒ nearest to our life and body is every one’s several mate in wedlock; for by wedlock two bodies are joined together?, and are made one: for the Lord said, “” And two shall be one flesh” In this third precept, therefore, which is next after the forbidding of murder, commandment is given for the holy keeping of honourable wedlock, and for the true

[[ conjugio enim conjunguntur, Lat. P.] [4 Gen. ii. 24; 1 Cor. vi. 16.]]

sanctifying of the body against adulteries, wandering lusts, and all incontinency. ~Wedlock is prepared to this end and purpose, that honesty and chastity may flourish among good men, and children may be brought up in the fear of the Lord. This commandment again is briefly expressed in as few Words as may be: “Thou shalt not commit adultery.” In the exposition of this commandment, by the help of Gods good Spirit, I will first speak of holy matrimony; then, of adultery; thirdly, I will shew you what is contained under the name of adultery; and lastly, I will make an end with a treatise of continency.

Wedlock, which is also called matrimony, is an alliance

or holy joining together of man and woman, coupled and brought into one by mutual consent of them both, to the intent that they, using all things in common betwixt themselves, may live in chastity, and train up their children in the fear of the Lord. The gospel verily calleth wedlock a joining together which God hath made: for Christ said, “What God hath joined together, let no man separate2.” Neither is it lawful to make any other the author of matrimony than God himself. God did, by the mean and ministery of his angels and chosen men, appoint other good and necessary ordinances for mankind’s commodity; but he himself did immediately, without the ministery of any person, ordain matrimony; he himself did establish and ratify it with laws for the purpose; he himself did couple the first married folks; and he, being the true high priest indeed, did himself bless the couple then whom he did join together.

By this we may easily gather the excellent dignity of of marriage or matrimony. For God did ordain it; yea, he ordained it in paradise, when man as yet was free from all kind of calamities. Adam, when he was in the great felicity of paradise, seemed not yet to live commodiously nor sweetly enough, except a wife were given to be joined unto him. “It is not good,” saith God, “for man to be alone; I will make him a helper to tarry or dwell with him” For God brought to Adam all living creatures, which he had created, for him to name them: but among them all there was no-

[1 Exod. xx. 14.—duobus exprimitur verbis, Non meechaberis, Lat. ] [2 Matt. xix. 6.] [3 Gen. ii. 18.—adjutorium, quod ei cohabitet, Lat.]]

thing that Adam had lust unto; his mind and nature did utterly abhor to be coupled with any of them. God therefore, casting Adam into a dead sleep, doth out of his side, as he slept, frame up a woman; which so soon as Adam set his eye upon, when she was brought unto him by God who had made her, he straightway crieth, that this was such a one as he desired, that this was such a one as he could love, and wherewith his nature could very well agree. This now,” saith he, “is bone of my bones, and flesh of my flesh.” I have found, saith he, I have found an help fit for me, which hath part of my flesh, of my blood, and my very substance. From hence riseth and yet remaineth that natural proneness of men toward women: when, on the other side, overthwart mingling and meddling of cursed men with beasts, contrary to man’s nature, was long ago destroyed by fire; which shewed that God did abhor it. The Lord moreover said: “A man shall forsake his father and his mother, and cleave to his wife, and two shall be one flesh.” But in the exposition of the fifth commandment we perceived, how much God doth set by the love and good-will of children to their parents, and what a charge he giveth to children to honour them. It must needs be, therefore, that wedlock is a most heavenly ordinance, since it is preferred before the honouring of parents: and yet, nevertheless, it is so preferred, as that, by the law of matrimony, the precept for the honour due to parents may not be abolished; but that thereby married folks may know to behave themselves so, if their parents go about to breed discord betwixt them and their spouses, that then they suffer not themselves for their parents’ words to be severed, but in all things else to honour them as they should.

The holy patriarchs kept the law of matrimony, and reverenced wedlock very devoutly. For no small parcel of the first and most excellent book of the bible, called Genesis, is spent in rehearsing the marriages of holy men. Neither is Moses, the peerless servant of God ashamed to make mention of the business and works of wedlock as pure and excel-

[4 Gen. ii. 24; Mark x. 7, 8.] [5 Nec puduit sanctum dei Spiritum multis recensere et describere]

[matrimonia ipsorum, Lat. Nor was the Holy Spirit of God ashamed]

[to recount and describe their marriages in many words.—Omitted by]

[the translator. ]]

lent, which seem to many at this day to be foul and filthy. Christ himself (who, being the very natural Son of God, was himself born in wedlock, although of a pure and uncorrupted / virgin) did honour and commend the knot of matrimony, while he did vouchsafe to shew his first miracle at a wedding; which was such a miracle, as did declare that the Lord 15 able to make the bitterness of marriage sweet, and the scarcity thereof abound with plenty. As the apostles were married men, according to the examples of the patriarchs, kings, princes, priests, and prophets!; so Paul, the chief of all the apostles, crieth out and saith: “Wedlock is honourable among all and the bed undefiled: but whoremongers and adulterers God will judge.” He saith, that wedlock is honourable among all men: he meaneth, all nations; for very few people shall you find that do not greatly commend the state of marriage. Xenophon thinketh, that among all God’s ordinances scant any one can be found that is more commendable or profitable than wedlock 155, Musonius, Hierocles?, and other ancient sages think marriage to be so necessary to live well and conveniently, that the life of man without marriage seemeth to be maimed. Even they (the heathens I mean) do make the evils and discommodities of marriage to consist in the married folks, and not in marriage. For marriage of itself is good; but many use not well the thing that is good, and therefore they feel the smart of their foul abuse worthily. For who knoweth not, that the fault of drunkenness is not to be referred to wine, which is the good and wholesome creature

[1 Bullinger, in his treatise de Scriptur. Authorit. et de Episcop.]

[Instit. et Funct. establishes this statement by Euseb. Eccles. Hist. Lib.]

[mr cap. 30, and Lib. v. cap. 24, and Lib. vir. cap. 10; and Tripart.]

[Hist. Lib. 1. cap. 10, and Lib. 1x. cap. 38. See also Jewel’s Works,]

[pp. 882, 3, and Original Letters, Vol. 1. pp. 116, 146, and Becon’s]

[Works, Vol. iit. p. 235. Parker Soc. ed.] [2 Hebr. xiii. 4.] [3 Ἐμοὶ γάρ τοι, ἔφη φάναι, καὶ of θεοὶ, ὦ γύναι, δοκοῦσι πολὺ διεσκεμ-]

[μένως μάλιστα τὸ ζεῦγος τοῦτο συντεθεικέναι, ὃ καλεῖται θῆλυ καὶ ἄῤῥεν,]

[ὅπως ἔτι ὠφελιμώτατον ἢ αὐτῷ εἰς τὴν kowwviav.—Xenoph. (Econ. cap.]

[vii. p. 39. Tom. v. ed. Schneider. Oxon. 1813.] [1 Ὥστε ὁ ἀναιρῶν ἐξ ἀνθρώπων γάμον ἀναιρεῖ μὲν οἶκον, ἀναιρεῖ δὲ]

[πόλιν, ἀναιρεῖ δὲ σύμπαν τὸ ἀνθρώπειον γένος. Musonius.—oikds τε]

[ἡμιτελὴς μὲν τῷ ὄντι ὁ τοῦ ἀγάμου, &e.—Hierocles ap. Stobzi Floril.]

[ed. Gaisford. Oxon. 1822. Vol. m1. pp. 8, 10.]]

of God, but to the excessive bibbing and over-great greediness of man, which abuseth God’s good creature? “That which cometh out of the heart of man,” saith the Lord in the gospel, “and not that which goeth in by the mouth, defileth the man5.” Hereunto belongeth that saying of Paul, the apostle of Christ, where he attributeth sanctification to wedlock; “for the bed,” saith he, “is undefiled:” and in another place he testifieth, that “the unbelieving husband is sanctified by the believing wife:” he affirmeth also, that children born in wedlock are holy or clean. Moreover, the same Paul maketh Christ an example of love betwixt man and wife, and shadoweth the mysteries of Christ and the church by the colour of wedlock: he figureth, I say, a heavenly thing by an holy type that God doth allow”. Whereupon in another place the same apostle doth say, that their doctrine is a very ‘ doctrine of devils,” which forbid men to marry8. And so, consequently, it followeth, that that is an heavenly doctrine, proceeding from God, which permitteth marriage freely to all men, and doth commend and reverence it.

The exccllency and dignity of matrimony being thus understood, let us now seek out and look on the causes for which God hath ordained marriage for men to embrace. God, according to his natural goodness, directeth all his ordinances to the great good and abundant commodity of mortal men: and therefore it followeth, that he ordained matrimony for the preservation of mankind, to the end that man’s life might be pleasant, sweet, and thoroughly furnished with joys sufficient. But all these causes may be reduced into the number of three. First, God himself doth say, “It is not good for man to be alone; let us make him an help therefore to be before him,” or to dwell with him? So, then, the first cause why wedlock was instituted is man’s commodity, that thereby the life of man might be the pleasanter and more commodious; for Adam seemed not to live half happily nor sweetly enough, unless he had a wife to join himself unto: which wife is not in the scriptures called an impediment or necessary evil, as certain poets and beastly men who hated women have fool-

[[> Matt. xv. 11, 17, 18.] [6 1 Cor. vii. 14.—intercedente matrimonio, Lat.; omitted. ] (7 Eph. v. 22, &c.] [51 Tho. “iva 81484) [9 Gen. ii. 18.]]

ishly jangled; but she is the help or arm of the man. Antipater, an heathen writer, n Sermone de Nuptiis, doth wonderfully agree with this saying of the scripture, and expresseth plainly what kind of help and what manner of arm the wife is to her husband. Whosoever,” saith he, “” hath not had trial of wife and children, he is utterly ignorant of true mutual good-will. Love in wedlock is mutually shewed, when man and wife do not communicate wealth, children, and hearts alone, as friends are wont to do; but have their bodies in common also, which friends cannot do. And therefore Euripides, laying aside the deadly hate that he bare to women, writ these verses in commendation of marriage:

The wife that gads not, gigglotl wise, with every flirting gillZ, but honestly doth keep at home, Not set to gossip still, Is to her husband in his cares a passing sweet delight; She heals his sickness all, and calls Again his dying sprite. By fawning on his angry looks She turns them into smiles; and keeps her husband’s secrets close, When friends work wily guiles

“For like as a man, having one hand or one foot, if by any means he get himself another, may thereby the more easily lay hold on what he listeth, or go whither he will; even so he that hath married a wife shall more easily enjoy the healthful pleasures and profitable commodities of this present life: for married folks for two eyes have four, and for two hands as many more, which being joined together, they may the more easily dispatch their handy business. Again, when the one’s two hands are wearied, the hands of the other supply their room, and keep their work in a forwardness still. Marriage therefore, which, instead of one member, is by increase compact of twain, is better able to pass through the course of this world than the single and unwedded life3.”

[1 gigglot: a wanton; a lascivious girl.—Johnson’s Dict.; Shak-]

[speare, Measure for Measure, Act v. Sc. 1.] (2 gill, (from gillian, the old English way of writing Julian, or Ju-]

[lian): the appellation of a woman in ludicrous language.—Ibid.] [3 Συμβέβηκε δὲ καὶ Tov μὴ πεῖραν ἐσχηκότα γαμετῆς γυναικὸς καὶ]

Thus much out of Antipater. Hierocles also in his book De Nuptiis saith: “To live with a woman is very profitable, even beside the begetting of children: for, first, she doth welcome us home, that are tired abroad with labour and travail; she entertaineth us serviceably, and doeth all she may to recreate our weary minds; she maketh us forget all sorrow and sadness: for the troublesome cases of our life, and generally of care and business, while we are occupied in matters abroad, in bargaining in the country, or among our friends, are not easily suffered to be troubled with our domestical and household affairs; but when we have dispatched them, and are once returned to our wives at home, so that our minds are at quiet, and we restored to our ease and liberty, then are our cumbersome businesses well lightened and eased, whereby they cease to trouble us any longer. Neither is a wife troublesome undoubtedly, but lighteneth things that are troublesome to us; for there is nothing so heavy that a man and wife, living in concord, are not able to bear, especially if they be both willing to do their endeavour.” And so forth.

[τέκνων ἄγευστον εἶναι τῆς ἀληθινωτάτης καὶ γνησίου εὐνοίας. Οὐ γὰρ]

[μόνον τῆς οὐσίας καὶ τῶν φιλτάτων πᾶσιν ἀνθρώποις τέκνων καὶ τῆς ψυχῆς,]

[ἀλλὰ καὶ τῶν σωμάτων οὗτοι μόνοι κοινωνοῦσι… καὶ 6 Ἐὐριπίδης εἰς ταῦτα]

[ἀποβλέψας, καὶ ἀποθέμενος τὴν ἐν τῷ γράφειν μισογυνίαν, ταῦτ᾽ εἴρηκεν” Γυνὴ γὰρ ἐν νόσοισι καὶ κακοῖς πόσει ἥδιστόν ἐστι, δώματ᾽ ἢν οἰκῇ καλῶς, ὀργήν τε πραὔνουσα καὶ δυσθυμίας ψυχὴν μεθιστᾶσ᾽ - ἡδὺ καὶ ἀπάται φίλων.]

[Ὁμοιότατον γάρ ἐστιν, ὡς εἴ τις μίαν ἔχων χεῖρα ἑτέραν ποθὲν προσλάβοι,]

[ἢ ἕνα πόδα ἔχων ἕτερον ἀλλαχόθεν ἐκτήσατο. ‘Qs γὰρ οὗτος πολὺ ἂν]

[ῥᾷον καὶ βαδίσαι οὗ θέλοι, καὶ προσαγάγοιτο” οὕτως ὁ γυναῖκα εἰσαγόμενος]

[ῥᾷον ἀπολήψεται τὰς κατὰ τὸν βίον σωτηρίους καὶ συμφερούσας χρείας.]

[Ἀντὶ γοῦν δύο ὀφθαλμῶν χρῶνται τέσσαρσι” καὶ ἀντὶ δύο χειρῶν ἑτέραις]

[τοσαύταις, αἷς καὶ ἀθρόως πράττοι ἂν ῥᾷον τὸ τῶν χειρῶν ἔργον. Διὸ καὶ]

[ἐὰν αἱ ἕτεραι κάμνοιεν, ταῖς ἑτέραις ἂν θεραπεύοιτο” καὶ τὸ σύνολον δύο]

[γεγονὼς ἀνθ ἑνὸς, μᾶλλον ἂν ἐν τῷ βίῳ κατορθῴη.---- ΑἸ ρας ap. Stobeei]

[Floril. Vol. mr. pp. 17—19.] [4 Ἔπειτα kal πρὸ γενέσεως τέκνων λυσιτελὴς ἡ μετὰ γυναικὸς συμβίω-]

[σις. Πρῶτον μὲν γὰρ ἀποτετριμμένους τοῖς θυραίοις καμάτοις ὑποδέχεται]

[θεραπευτικῶς ἀναλαμβάνουσα, καὶ μετ᾽ ἐπιμελείας ἀνακτωμένη πάσης” ἔπειτα]

[τῶν ὄντων δυσχερῶν ἐν τῇ διανοίᾳ λήθην ἐντίθησι. Τὰ γὰρ σκυθρωπὰ τοῦ]

[βίου, περὶ μὲν τὴν ἀγορὰν, ἢ τὸ γυμνάσιον, ἢ τὸ χωρίον, ἢ καθόλου πάσης]

[μερίμνης ἀσχολίας, καὶ περὶ τοὺς φίλους τε καὶ συνήθεις διατρίβουσιν ἡμῖν,]

[οὐκ ἔστι πρόχειρα τοῖς ἀναγκαίοις ἐπιπροσθούμενα περισπασμοῖς ἀνεθεῖσι]

The second cause why matrimony was ordained is the ‘begetting of children for the preservation of mankind by increase, and the bringing of them up in the fear of the Lord: for the Lord blessed Adam and Eva, saying, Increase and multiply, and replenish the earth.” Paul the Apostle in his Epistle to Titus saith: “Speak to the elder women, that they may teach honest things, that they may make the younger women to be sober-minded, to love their husbands, to love their children, to be discreet housekeepers, good, obedient to their husbands.” And again, to Timothy: “Adam was not deceived, but the woman was seduced; notwithstanding, through bearing of children she shall be saved, if they continue in faith, and charity, and holiness with modesty.” But the begetting of children were altogether unprofitable, if they were not well brought up; for she that loveth her children indeed doth bring them up in the fear of the Lord: which bringing up is no small commodity to the commonweal and church of God. The glory also and worship of God is greatly augmented, when as by wedlock there doth spring up a great number of men that acknowledge, call upon, and worship God as they ought to do. in The third cause why matrimony was ordained the Apostle Paul expresseth in these words: “To avoid whoredom, let every man have his own wife, and every woman her own husband. It were good and expedient for a man not to touch a woman,” and to live single; but because this is “not given to all men3,” as the Lord in the gospel testifieth, and that concupiscence of the flesh doth, for the most part, burn the greatest sort of men, the Lord hath appointed marriage to be, as it were, a remedy against that heat; as the Apostle in another place witnesseth, saying, “Let them marry which

[δ᾽ ἐκ τούτων, εἴς Te τὴν οἰκίαν ἐπανελθοῦσι, kal οἷον εὐσχόλοις τὴν ψυχὴν]

[γενομένοις, ἐμπελάζει καιρῷ χρώμενα τούτῳ τοῦ ἀνιᾷν ἡμᾶς, ὅτ ἄν γε ἔρημος]

[εὐνοίας καὶ μονήρης ὁ βίος. Οὐ γὰρ ἡ γυνὴ, μὰ Δία, βάρος ἢ φορτίον]

[ἐστί. ἀλλ᾿ ἥδε μὲν κἀκ τῶν ἐναντίων κοῦφόν τι καὶ ῥᾷστα φέρεσθαι]

[δυνάμενον, μᾶλλον δὲ καὶ τῶν ὄντως ἐπαχθῶν καὶ βαρέων κουφιστικόν.]

[Οὐδὲν γὰρ οὕτω φορτικόν ἐστι τῶν ὄντων, ὥστε μὴ ῥᾷστον εἶναι συμφρο-]

[νοῦσί γε ἀνδρὶ καὶ γυναικὶ, καὶ κοινῇ φέρειν αὐτὸ Bovlopévors.—Hierocles]

[ap. Stobeei Floril. Vol. m1. pp. 12—14.] [ Titus ii. 3—5; 1 Tim. ii. 14, 15.] [2 1 Cor. vil. 2,1.) [3 Matth. xix. 11.]]

cannot abstain; for it is better to marry than to burn.” By this we learn, that the natural company of a man with his own wife is not reputed for a fault or uncleanness in the sight of God. Whoredom is uncleanness in the eyes of the Lord, because it is directly contrary to the law of God: but God hath allowed wedlock and blessed it; therefore married folks are sanctified by the blessing of God through faith and obedience. Neither lack we here any evident arguments and testimonies of Paul to prove it by; for to the Hebrews he said, “” Wedlock is honourable among all men, and the bed undefiled; but whoremongers and adulterers God will judge.” The Apostle here spake very reverently; and by the bed” he understood the natural company of a man with his wife, which he saith plainly is undefiled. What God hath made clean who shall call unclean? Who can deny that to the clean all things are clean? Paphnutius, therefore, both bishop and confessor, judging rightly of this, did in the Nicene council say openly, that “the lying of a man with his own wife is chastity” Neither was the most modest apostle ashamed to make laws betwixt a man and his wife; for to the Corinthians he saith, “” Let the husband give to the wife due benevolence; likewise also the wife to the husband. The wife hath not the power of her own body, but the husband; likewise also the husband hath not the power of his own body, but the wife. Defraud ye not the one the other, except it be with both your consents for a time, that ye may give yourselves to fasting and to prayer; and afterward come together again, that Satan tempt you not for your incontinency.” These words of the Apostle are so evident, that they need no exposition at all. In the same Epistle again he saith, “1 thou marriest a wife, thou sinnest not.” And again, “If a virgin marry, she hath not sinned”.” Now what is more excellent, pure, and holy, than virginity is? But a virgin sinneth not, if she change virginity for holy matrimony. Very well therefore doth Chrysostom in a certain homily say,

[1 Cor. vii. 9.] [> Hebr. xiii. 4.] [6 Ἀναστὰς δὲ Παφνούτιος ὁ ὁμολογητὴς ἀντεῖπε” τίμιον δὲ τὸν γάμον]

[ἀποκαλῶν, σωφροσύνην δὲ τὴν πρὸς τὰς ἰδίας γυναῖκας συνουσίαν.----ὅοΖο-]

[men. Eccles. Hist. Lib. 1. cap. 23. See also Early Writings of]

[Hooper, Parker Soc. ed. page 376.] [7 1 Cor. vii. 28.] 26 [BULLINGER.]]

“The first degree of chastity is unspotted virginity; the second is faithful wedlock.” St Augustine also calleth marriage chastity or continency: the place is to be seen in the 19th and 20th chapters, de bono conjugali?, and in the 199th epistle?. This is the head from whence doth spring the greatest part of public honesty; for God alloweth wedlock, but disalloweth fornication and all kind of uncleanness. It pleased him by his ordinance to exclude all uncleanness from his believing servants. Let the saints therefore, but magistrates especially, have an especial eye not to be slack in promoting holy wedlock, but diligent to punish severely all filthy fornication and other uncleanness.

This have I hitherto rehearsed somewhat largely out of the holy scripture, to the intent I might prove to all men, that wedlock is holy, and that therefore no man can be for- defiled with the moderate, holy, and lawful use thereof; and so, consequently, that marriage is permitted to all sorts of men. For the apostle saith: “Let a bishop be the husband of one wife; let him rule his own house well, and have faithful children” Tor it is manifest, by the testimonies of scripture and ecclesiastical writers, that the apostles of Christ and other apostolical teachers of the primitive church were married men, and had wives and childrens. Neither is there anything, next after corrupt doctrine, which doth more infect the church of Christ, and subvert all ecclesiastical discipline, than if the ministers of the churches, which should be lights of the whole congregation, be fornicators or adulterous persons. That offence especially, above all other, is an hinderance and blot to all kind of honesty. But touching this I purpose not at this time to discourse so largely and fully as I might.

[1 Nam primus est gradus castitatis sincera virginitas: secundus]

[autem fidele conjugium.—Chrysost. Opus Imperf. in Matt. Hom.]

[xxxii. p. 133. Tom. vi Par. 1724. But this work is not Chrysos-]

[tom’s.] [2 Restat ut videamus, utrum saltem continentes nostri conjugatis]

[illis patribus comparandi sint, &c. And, Nuptiis sanctorum patrum,]

[non quas nuptias, sed quam continentiam comparem quero,” &e.—De]

[Bon. Conj. capp. 19, 20. Opp. Par. 1531. Tom. vi. fol. 165. col. 1.] [3 Tom. 1. fol. 156. col. 3. P.] [+ 1 Tim. iii. 2, 4; Titus i. 6.] [> See Bullinger. de Episcop. Instit. et Funct. fol. 96—S8. Tigur.]

[1538; and Jewel’s Works, Park. Soc. ed. pp. 882, 3.]]

To this I add, that the band of wedlock is indissoluble and, everlasting, that is to say, such a knot as never can be undone. For of two is made one flesh and one body, which if you sever, you do utterly mar it. “What God hath joined together, therefore, let not man separates.” They therefore do make a slaughter of this body, that do commit adultery. For the laws of God and men admit a divorcement betwixt a man and his adulterous wife. And yet, let not any less or lighter cause dissolve this knot betwixt man and wife, than fornication is. Otherwise God, which in the gospel hath permitted the less, doth not forbid the greater, to be causes of divorcement. And in the primitive church, the epistles and constitutions of christian princes do testify, that once committing of fornication was no cause of divorcement. Of which I have spoken in another place.

But that this holy knot may be the surer, it is available, that marriages be made holily, lawfully, and with discretion, in the fear of the Lord. Let them not be unwillingly agreed unto and made up by compulsion. First, let the good liking of their consenting minds be joined in one, whom the open profession of mutual consent and outward hand-fasting must afterward couple together. Let them be matched together, that are not severed by alliance of blood ard nighness of affinity. Let them be coupled in one, that may marry together by the laws of God and their country, with the consent and counsel of their friends and parents. Let them, which mind marriage, have a sincere heart purposely bent to seek their own safeguard and continual felicity; that is, to respect only the will and pleasure of God, and not admit any evil affections as counsellors to make up the marriage betwixt them. Hierocles, in his book De nuptiis, saith: “It is mere folly and lack of wit which make those things, that of themselves are easy to be borne, troublesome, and make a wife a grievous clog to her husband. For marriage to many men hath been intolerable, not because the wedded state is, by default of itself or own proper nature, so troublesome or cumbrous; but for our matching as we should not, it falleth out as we would not, and causeth our marriages to be grievous and noisome. To this end, verily, our daily marriages do commonly come. For they marry wives usually, not for the

[6 Matth. xix. 6.] 26—2]

begetting of children or society of life: but some for a great dowry, some for a beautiful body; and some, being seduced by such kind of causes, as it were men abused by unfaithful counsellors, have no regard to the disposition and manners of their spouse, but marry at adventures, to their own decay and utter destruction.” Hereunto belongeth Plutarch’s admonition to parents, in his treatise of bringing up of children, where he counselleth men to bestow such wives on their sons as are not much wealthier nor mightier than their children. For a very pithy saying is that usual proverb, Marry a wife of thine own degree?” To be short, let the fear of God, the word of God, and earnest prayer poured out to God, be always annexed to the beginning of marriages. γοῖν: But it is not convenient, that in lawful matrimony any Fiore should be than two alone, to be joined together under one yoke of wedlock. For the use of many wives, which our fathers usurped without any blame, may not stablish polygamy for a law among us at these days. The time of correction? is now come to light, and Messias now is come into the world, who teacheth all rightly, and reformeth things amiss. He therefore hath reduced wedlock to the first prescribed rule and law of matrimony. “Two,” saith the Lord, “shall be one flesh.” And the apostle saith: Let every man have his own wife, and every woman her own husband.” The multitude of Salomon’s concubines therefore appertain

[1 Βαρὺ δέ ἐστιν ὡς ἀληθῶς ἀφροσύνη καὶ δύσοιστον τοῖς αὐτὴν κεκτη-]

[μένοις, ὑφ ἧς δὴ καὶ τὰ φύσει κοῦφα γίνεται βαρέα, τά τε ἄλλα καὶ γυνή.]

[Τῷ ὄντι γὰρ καὶ συχνοῖς δή τισιν ἀφόρητος ἐγένετο ὁ γάμος, ἀλλ οὐχὶ παρ]

[ἑαυτῷ, οὐδὲ τῷ φύσει τοιάνδε τὴν μετὰ γυναικὸς εἶναι κοινωνίαν ἀλλ᾽ ὅτ᾽]

[ἂν γαμῶμεν ἃς μὴ δεῖ, μετὰ τοῦ καὶ αὐτοὶ παντάπασιν ἀπειροβίως διακεῖσθαι]

[καὶ ἀπαρασκεύως ἔχειν πρὸς τὸ ἀγαγεῖν ὡς χρὴ τὴν ἐλευθέραν ἄγεσθαι, τὸ]

[τηνικαῦτα συμβαίνει χαλεπὴν καὶ ἀφόρητον γίνεσθαι τὴν κοινωνίαν. Ἀμέλει]

[καὶ ταύτῃ χωρεῖ τοῖς πολλοῖς ὁ γάμος. Οὐ γὰρ ἐπὶ παίδων γένεσιν καὶ]

[βίου κοινωνίαν ἄγονται γυναῖκας ἀλλ᾽ οἱ μὲν διὰ προικὸς ὄγκον, οἱ δὲ OF]

[ἐξοχὴν μορφῆς, οἱ δὲ δύ ἄλλας τινὰς τοιουτοτρόπους αἰτίας, αἷς χρώμενοι]

[κακοῖς συμβούλοις, οὐδὲν περὶ τῆς διαθέσεως καὶ τοῦ ἤθους τῆς νύμφης]

[πολυπραγμονήσαντες, ὄλεθρον αὐτῶν θύουσι τὸν yapov.—Hierocles ap.]

[Stobeei Floril. Vol. mr. p. 15.] [2 ᾿ΕἘγγυᾶσθαι δεῖ τοῖς υἱοῖς γυναῖκας μήτε εὐγενεστέρας πολλῷ μήτε]

[πλουσιωτέρας” τὸ γὰρ, τὴν κατὰ σαυτὸν ἔλα, copdv.—Plutarch. de Liberis]

[Educand. See also Erasm. Adag. Chiliad. Hanov. 1617. p. 124. col. 2.] [3 correctionis tempora, Lat.—Heb. ix. 10.] [41 Cor. vi. 16, and vii. 2.]]

not to us. We have not to follow the example of Jacob, who married two sisters. And yet, notwithstanding, the word of truth condemneth not the second, third, or many marriages which a man maketh, when his wife is deceased. For that saying of the apostle is general to all men, and endureth in all ages: “Let them marry, that cannot abstain; for it is better to marry than to burn” Which sentence is taken out of these words in the gospel: “All men cannot receive this saying, save they to whom it is given. For there are some chaste, which were so born out of their mother’s womb; and there are some chaste, which were made chaste of men; and there are some chaste, which have made themselves chaste for the kingdom of heaven’s sake. He that is able to receive it, let him receive 106, Let him therefore, that cannot receive it, marry a wife, so often as necessity compelleth him thereunto.

But now, especially, it standeth us in hand to know, how married folks must behave themselves, what they must do in wedlock, to what end they must direct their deeds and thoughts, and how they ought to be affected toward that holy ordinance of God Almighty. Touching which thing I will not speak much, but briefly note out the most necessary points, to give all men occasion to think with themselves, and call to mind both more and greater matters which I leave untouched.

First of all, let married folks be throughly persuaded and assuredly certain, while they live in matrimony, that they are in the work of God, that they please God, and do an acceptable thing in the sight of the Lord, because of God’s word wherein he blessed that kind of life, and sanctified all wedded people, which by faith do live in that work and ordinance of the living God. Therefore, when married couples do patiently suffer the troubles that follow the married life, while they labour faithfully, while they do those things decently which belong to the charge and office of married people; as, while the wife doth love her husband, while she doth dutifully obey him, while she doth bring forth her children with grief and pain, and, when they are brought forth, doth diligently nourish them, and labour to bring them up; while the husband doth love his wife, while he doth mutually help [> 1 Cor. vii. 9.] [6 Matth. xix. 11, 12.]

her, and faithfully in all things shew himself a careful father for his family and household; in doing these things they please God no less than they do when they go to church to hear the word of God and to worship the Lord. For these works of wedlock are reputed for good works, as well as giving of alms, justice, and making of peace. Married folks therefore have need especially of true faith in God, the author of wedlock: for by wedlock in faith they shall please the Lord. This our monks?! could not abide to hear of, although the word of God doth urge it upon them; they ceased not to magnify their counterfeit holiness and hypocritical vows. oi Secondarily, it is required at the hands of wedded couples $4 he mindful of the faith which they give and take, that they do not falsely deceive one another, but holily keep the promise that they make and troth that they plight, and to keep it sincerely both in body and mind. Let neither of them lust after the body of a stranger, nor conceive an hatred or loathsomeness of their wedded spouse. And thy body, thou that art a married man, is not thy body, but thy wife’s; as also thy wife’s body is not thy wife’s, but thine. Thou stealest and dost commit a robbery, if thou take away another body’s goods; and, when thou hast conveyed it from the proper owner, dost give it to another. Let the mind of wedded mates be unspotted, and the body untouched. Every one, when he first cometh to solemnize wedlock by the holy ceremony ordained for that purpose, doth promise with an oath in the name of the Lord before God and the church, that he will use the company of no woman but her, that he will cleave to, love, and cherish her alone without any other. This faith once given whosoever doth violate, he is falsely forsworn, and is a breaker of a godly promise and God’s holy truth.

Neither is it sufficient for thee to be faithful, unless thou be courteous or tractable toward thy wife, and dwell with her “according to knowledge,” as St. Peter saith. Let the husband be the head of the wife, to wit, her adviser and counsellor, her ruler and guide, her sweet yokefellow and admonisher in all her affairs, her assured aid and faithful defender. Let the wife be obedient unto her husband, even as we see the members obey the head: let her yield herself to her husband to be

[[! Heec non urserunt monachi, quae tamen jubentur urgere, Lat. P.] [2 1 Pet. iii. 7.]]

ruled and governed; let her not despise his honest counsels and indifferent commandments. Let them think that they twain are one body, or the members of one body. And therefore let them learn by the government of this mortal body, how to behave themselves in the guiding of wedlock. The worthier members do not despise the more unworthy limbs, but do rather honour them, lighten their labour, and aid and help them. Again, the more unworthy limbs are in love with the worthier, not envying their pre-eminence any whit at all. One member breaketh not or hurteth another; but all do mutually cherish themselves, and defend one another from harm and injury. Such a mutual knitting together, and working, and love, and charity, and good-will, and fellowship, let there be betwixt man and wife. For to that end the woman was taken out of the man’s body, that the husband should cherish (his wife) his own body. And for that cause the apostle saith: Ephes.v. “So must husbands love their wives, even as their own bodies. He that loveth his wife doth love himself; for no man at any time hath hated his own flesh, but loveth and cherisheth it, as the Lord doth the church.” What may be said to that, moreover, that the apostle, in the very same place, hath made the Son of God and the holy Church an example for married folks to follow in keeping of wedlock; requiring at the husband’s hand to love his wife, even as Christ hath loved the church; and of the wife to reverence her husband and to love him again, as the church doth Christ? Than which example there is none in the world more holy and effectual. For there is no love greater than the love of Christ toward his church, neither is there any love more chaste than that which the church doth bear to Christ. It is therefore required at the hands of wedded mates mutually to bear most ardent and holy love the one to the other. Let them use all things in common: let them be partakers both of the same prosperity and the same adversity. Let them both draw under one yoke, and bear betwixt them one another’s burden. Briefly, let them twain be the members of one and the very same body. I have more at large set down these offices of man and wife in my treatise which is called “The Institution of Christian Matrimony 4.”

[3 equa dogmata, Lat.] [4 See Becon’s Works, Parker Soc. ed. Vol. τ. p. 29, n. 2.]]

Lastly, let them bring up their children in holy discipline and the fear of God, to the health of their own house and the whole commonweal. Paul saith: “I would have the younger women marry, to get children, and to govern the house; for that is honest and acceptable before God!.” But touching the bringing up of children, I have already spoken in the fifth Sermon of this Decade. Now, the very begetting of children alone is very profitable both to every private or particular house, and also to the commonweal: for here I will not stand to shew, that the honour and glory of God is very greatly augmented, if children be not only begotten, but also brought up in the fear of God and knowledge of his word. Hierocles saith: “I confess that marriage is profitable, especially because it bringeth children forth, which is indeed a goodly fruit: for they, being of our very blood, do while we are in health aid us in all our affairs; and in old age, when years come upon us, they succour us well with all that they may: they are familiar companions of our joy in prosperity, and in adversity are our partners in sorrowing with us for our heavy mishaps?” And so forth. Antipater also saith: Man, which is endued with a civil disposition to maintain society, must augment his country and commonwealth with increase of children: for cities could not have been preserved by any means at all, unless the head men of every city, and the sons of noble gentlemen, seeing their ancestors wither and fall away like goodly leaves of a fair tree, had married in time convenient, and left behind them children as worthy plants, to succeed in their country, thereby to make it flourish for ever; doing their best, so far as they could, to keep it from the assaults and conquests of enemies and strangers. They therefore, shooting at nothing more than to defend and assist their country, both in their lifetime and when they were dead, did think it most necessary and especially convenient to marry and be married, desiring thereby both to do all things that nature

[11 Tim. v. 14.] [2 Φημὶ τοίνυν kal σύμφορον εἶναι Tov γάμον, πρῶτον μὲν ὅτι θεῖον ὡς]

[ἀληθῶς φέρει καρπὸν τὴν παίδων γένεσιν, οἱ παραστάται μὲν ἡμῖν οἷον συμ-]

[φυεῖς ἔτι καὶ αὐτοῖς ἐῤῥωμένοις ἐν ἁπάσαις γίγνονται πράξεσιν ἀγαθοὶ δὲ]

[ἐπίκουροι κάμνουσιν ὑφ᾽ ἡλικίας καὶ γήρᾳ πιεζομένοις, οἰκεῖοι μὲν ἐν εὐπρα-]

[γίαις εὐφροσύνης κοινωνοὶ, συμπαθεῖς δὲ ἐν τοῖς ἐναντίοις καιροῖς διάδοχοι]

[τῶν anapéy.—Hierocles ap. Stobzi Floril. Vol. mr. p. 12.]]

requireth, and also those that touch the health and increase of their country, and most of all the worship of God, &ec.3”

Since therefore that lawful matrimony is of so great effect, and so available to live well and happily, the faithful do not without cause begin their marriages with religion and religious rites. The Lord, verily, did presently in the beginning? bless the first marriage of our parents, Adam and Eve, and did himself couple them in wedlock. Whereupon the church of God hath received a custom, that they which join in marriage, before they dwell together, go into the temple of the Lord, where, after prayer made in the midst of the congregation, they are joined together, and blessed by the minister of God in the name of God himself. Wherefore in wedlock the first and chiefest things that be required, are the earnest and continual prayers of the married folks to God, that he will vouchsafe to make the husbands wise, religious, modest, gentle, honest, painful sufferers, and lovers of their wives; and that it will please him to make the wives obedient, meek, chaste, faithful lovers of their husbands and children, housewives, and fruitful. For no one man is able to declare all the evils that come even of one corrupt and naughty marriage. Through it whole houses are wonderfully disquieted, all wealth and honesty do utterly decay, the children are bastards, God is offended and provoked to anger, and an endless mischief brought to the whole commonweal. God, therefore, must be earnestly beseeched to bless all married people, that both the glory of his holy name, and the

[3 Ταῦτα δὲ δὴ κατανενοηκὼς ὁ εὐγενὴς, καὶ ὡς φύσει πολιτικὸν γε-]

[νόμενον, συναύξειν τὴν πατρίδα δεῖ. Καὶ γὰρ οὐκ ἂν ἄλλως δύναιντο αἱ]

[πόλεις σώζεσθαι, εἰ μὴ οἱ βέλτιστοι ταῖς φύσεσι τῶν πολιτῶν, ἢ τῶν γεν-]

[ναίων παῖδες, τῶν προτέρων καθαπερεὶ φύλλων καλοῦ δένδρου ἀπομαραινο-]

[μένων καὶ ἀποῤῥεόντων, οὗτοι καθ᾽ ὥραν γαμοῖεν, καθαπερεί τινας γενναίους]

[βλαστοὺς διαδόχους τῇ πατρίδι καταλιπόντες, οἱ θάλλειν αὐτὴν ἀεὶ ποιοῖεν,]

[καὶ τὴν ἀκμὴν ἀΐδιον φυλάττοιεν, καὶ ὅσον ἐφ᾽ ἑαυτοῖς μηδέποτ᾽ εὐεπίθετον]

[τοῖς ἐχθροῖς, στοχαζόμενοι τοῦ καὶ ζῶντες καὶ μεταλλάξαντες ἀμύνειν τῇ]

[πατρίδι καὶ βοηθεῖν, τῶν ἀναγκαιοτάτων καὶ πρὸ τῶν καθηκόντων νομίζουσι]

[τὸ συγκραθῆναι εἰς γάμον, πᾶν μὲν τὸ τῇ φύσει ἐπιβάλλον σπεύδοντες]

[ἐπιτελεῖν, πολὺ δὲ μάλιστα τὸ εἰς τὴν τῆς πατρίδος σωτηρίαν καὶ αὔξησιν]

[ἀνῆκον, καὶ ἔτι μᾶλλον εἰς τὴν τῶν θεῶν τιμήν.--- ΑἸ ρΡαύον ap. Stobeei]

[Floril. Vol. mr. p. 16.] [ protinus ab initio, Lat. ] [> patientes, Lat.] [6 ceconomicas, Lat.)]

commonweal’s prosperity, may thereby daily increase more and more.

I am now come to speak of adultery, which is a sin whereby the husband goeth to another woman, or the wife turneth aside after another man, to whom they make common the use of their bodies, which are not their own bodies now, but their mates’ in wedlock. Some there are that flatter themselves, and are of opinion, that they are not culpable of adultery, if they have the company of any unbetrothed maiden, or one that is unmarried; or if a woman play the harlot with an unwedded man: they will have it (in God’s name’) to be fornication, and not adultery. But the scripture teacheth the contrary. Thou goest to another woman, thou art an adulterer: thou breakest thy faith, thou art forsworn: thy body is not thine, but thy wife’s; when therefore thou bestowest thy body on another, thou committest adultery. If thou, being wedded, dost lie with a married wife, thou doublest the sin of thine adultery. This offence was plagued with most sharp punishment even in the beginning almost, and as soon as the world was created. Pharao, the king of Egypt, commanded Sara, Abraham’s wife, to be taken away and carried to his palace, that he might use her as his wife; thinking verily that she had been Abraham’s sister. But the scripture saith, “The Lord vexed Pharaoh and all his house with great plagues, because of Sara, Abraham’s wife.” Lo, here the king of Egypt is punished with grievous plagues for his adultery; and yet he knew not that Sara was Abra-ham’s wife: how great plagues therefore are prepared for the men that wittingly and willingly, without all shame, commit adultery! To Abimelech, king of the Philistines, the Lord doth say, “Lo, thou shalt die, because of the woman which thou hast taken away from her husband.” And yet this king also had taken away Sara, not knowing that she was Abraham’s wife. Joseph, being provoked to adultery by his master’s wife, doth simply say, “How should I do this great wickedness, and sin against God?” Every word doth bear some weight: for adultery is an heinous sin. Whereupon in the book of Job we find these words of Job himself: “1 mine heart have been deceived by a woman, or if I have laid

[1 Not in the original Latin. ]]

wait at my neighbour’s door?; then let my wife be another man’s harlot, and let other men have to do with her. For this is a wickedness and sin that is worthy to be judged to death: yea, it is a fire that utterly should consume and root out all mine increase.” Job saith that he hath not only not committed adultery, but that he hath not so much at any time as once given the attempt to defile another man’s wife. He confesseth that adultery is a sin, and so grievous an offence, that it doth deserve to have the adulterer’s wife to be defiled with adultery. He addeth, that adultery is a fire that utterly consumeth and devoureth all things; and, lastly, that it is a sin to be judged, and punished by death.

Moreover, Salomon, the wisest of all men, saith: May a man take fire in his bosom, and his clothes not be brent? Or can one go upon hot coals, and his feet not be brent? Even so he that goeth in to his neighbour’s wife, and toucheth her, cannot be unguilty. Men do not utterly despise a thief that stealeth to satisfy his soul, when he is hungry; but if he may be gotten, he restoreth again seven times as much, or else he maketh recompence with all the substance of his house: but whoso committeth adultery with a woman, he lacketh understanding; and he that doeth it, destroyeth his own soul. He getteth himself a plague and dishonour, and his reproach shall never be put out. For the jealousy and wrath of the man will not be entreated; neither accepteth he the person of any mediator, nor receiveth any gifts, how great soever they be.” In these words of Salomon many things are to be noted. First, as it cannot otherwise be, but that fire must burn the garment wherein it is carried; so no man can commit adultery without damage and danger of further punishment. Secondarily, comparison is made betwixt a thief and an adulterer: not that theft is thereby defended; but because thieves, although they be infamous, do seem yet to sin a great deal less than adulterers do. For a thief may make satisfaction by restoring the worth of the thing that he stole to him from whom he stole it away; but for adultery no amends can be made. And what is he that would not

[2 nimirum ut corrumperem uxorem ejus, Lat.; omitted by the]

[translator: namely, with the intent of corrupting his wife.] [3 brent, i. 6. burnt. ]]

rather wish to have thieves ransack his chest, and take away his substance, than to have his wife, his darling, defiled with adultery? Moreover, Salomon calleth the adulterer mad, and without understanding. Adultery is judged to be a sin worthy of death and endless infamy. For the Lord in the law doth not say only, “Thou shalt not commit adultery;” but in another place also goeth on, and addeth, “And he that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, let both the adulterer and the adulteress be slain.” Levit. xx. And this punishment of adultery by death was not abrogated or changed by the very Gentiles; for the Roman law Lex Julia is very well known, how it commanded adulterers to be put to death!: which law was of force in the time of St Hierome, as we may gather by the history which he wrote of an adulteress, at the chopping off of whose head seven strokes were given 2,

Neither is it marvel, undoubtedly, that adultery was among them of old, and is yet at this day, according to the laws 3, to be punished by death; for upon that one many sins do depend. First of all, the adulterer is a perjured man; for he hath broken and violated the faith, which he gave openly, before God and the face of the congregation, by calling to witness the most holy and reverend Trinity, when the minister of Christ did solemnise the marriage, and couple him to his wife, by giving hand in hand. Secondarily, the adulterer hath committed theft and robbery; for when the adulteress doth make her body common to another man, then doth she set to sale, defile, and mar, not her own, but her husband’s body. Thirdly, bastards born in adultery do oftentimes

[1 “The Lex Julia, passed about B. c. 17, did not inflict the punish-]

[ment of death on either party; and in those instances under the em-]

[perors, in which death was inflicted, it must be considered an extra-]

[ordinary punishment, and beyond the provisions of the Julian Law.]

[By a constitution of Constantine, confirmed by Justinian, the offence]

[in the adulterer was made capital. The Julian Law, however, per-]

[mitted the father in certain cases to kill the adulterer and adulteress.”—]

[Dict. of Gr. and Lat. Antiq. 5. v. Adulterium. P.] [2 Hieron. Epist. xvii. ad Innocentium de muliere septies percussa.]

[Par. 1706. Tom. 1v. col. 23—26.] [3 See Becon’s Works, Parker Soc. ed. Vol. 11. p. 649; and Early]

[Writings of Bp. Hooper, p. 376.]]

enjoy an equal part of inheritance with the right-begotten children; which cannot be without great wrong done to the lawful heirs and legitimate offspring: for they are against all right robbed of their due inheritance, whereof an equal portion is given to him to whom by law no parcel is due. Lastly, beside all these, innumerable mischiefs do spring of adultery. Since therefore that it is a serpent with so many heads, both the laws of God and men do rightly punish adulterers with loss of life.

But some jolly fellows there are, forsooth?, that of adultery do make but a sport. They are persuaded that David’s adultery doth make on their side; and that place of scripture where we read, that the Lord was favourable to the adulteress that was taken even as the deed was in doing. Why do not these merry conceited men consider how severely the Lord did punish David for that offence? The bloody house of David was immediately after defiled with filthy incest. For Amnon doth perforce deflour his sister Thamar. And straightway, upon the neck of that again, his house is defamed by most cruel parricide, while Absalom in a banquet murdered his brother Amnon. The very same Absalom also, David’s son, defileth or defloureth his father’s wives, and that openly too, laying all fear of God and shame aside. He driveth his father out of his kingdom, and hasteneth on to shorten his days. All which calamities David confesseth that he doth worthily sustain, for the adultery and murder by him committed. Lastly, many thousands of his people were slain in the battle; David himself is hardly and with much ado restored to his kingdom; and afterward, being restored, he repented his sin all the days of his life’. Now it is marvel if adulterers, considering these punishments, will go on yet to allege the example of David in defence of their naughtiness. Our Saviour did not come into the world to be

a judge, but a saviour; neither did he in any place usurp the right of the sword. Who, therefore, will make any marvel at it, to see the adulteress not condemned by him to be stoned to death? Yet he said: Hath no man condemned thee 7?” as if he minded not to have resisted the law, if

[[ Si diis placet, Lat.] [6 funesta domus, Lat.] [6 2 Sam. xi—xix.] [7 John viii. 10.]]

judgment had once passed upon her. For he came not to be a patron to adulterers, nor to break the law, but to fulfil it. But if it like adulterers well, that the adulteress was not condemned of the Lord, then let them also like that sentence, wherewith the history is ended, when the Lord saith: Go thy ways, and sin no more.” Let them, therefore, leave off to defile and destroy themselves with filthy adultery.

The Lord in his law hath expressly named adultery alone; but therewithal he doth inclusively understand all kinds of lust and luxury, and all things else which do edge “forward and stir up fire in men to wantonness, which he forbiddeth as severely as adultery itself. The Lord in the gospel doth not only forbid the outward work of adultery, but the very affection also and wanton lust of the heart and mind. “Ye have heard,” saith he, that it was said to them of old, Thou shalt not commit adultery. But I say unto you, That whosoever looketh on a woman to lust after her, hath committed adultery already with her in his heart.” In the same place he teacheth us to pluck out our eyes, and cut off our hands, that is, to extinguish unclean affections that rise in our minds, while yet they be young and begin to bud, lest peradventure they break out from thoughts to deeds. So then in this precept every unclean thought, all ribald talk, and filthiness of bodily deeds, are utterly forbidden.

In this precept is forbidden fornication, or that kind of whorehunting, which is said to be the meddling of a single man with an unmarried woman. This kind of whoredom is thought of many either to be a very small offence, or none at all. But such kind of men doth the devil hearten on, bewitch, and by all those ill thoughts drive on to commit that sin; when as the doctrine of the evangelists and apostles doth teach us the contrary. For the apostles, in that synodal epistle, which they sent from Hierusalem to all nations, (0 expressly name and forbid fornication. St Peter reckoneth fornication among those filthy sins, from which he would have Christians to be most clear. St Paul saith, Flee fornication.” Again, “Let us not be defiled with fornication, as some of them committed fornication, and fell in one day three and twenty thousand2” TFornication doth directly

[1 Matt. v. 27, 28.] [2 1 Cor. vi. 18 and x. 8.]]

fight with the covenant of God, whereby he is joined to us, and we to him: and whoredom also spoileth God of his glory, and doth most filthily pollute the temple of the Lord. Let us hear what the apostle Paul saith touching this matter: “Know ye not that your bodies are the members of Christ? shall I therefore take the members of Christ, and make them the members of an harlot? God forbid. What, know ye not that he that is coupled to an harlot is one body? For two, saith he, shall be one flesh. But he that is coupled to the Lord, is one spirit. Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. What, know ye not that your body is the temple of the Holy Ghost which is in you, whom ye have of God, and ye are not your own? for ye are bought with a price.” Therefore fornication shutteth fornicators out of the kingdom of God. For the same apostle saith: Neither whoremongers nor adulterers shall inherit the kingdom of God.” And therefore in another place he suffereth not fornication to be so much as once named among Christians; so far was he? from admitting stews and brothel-houses among God’s people. Moreover, whoredom doth fill the whole body with sundry diseases: it depriveth whore-haunters of all their goods and substance; it bringeth them to poverty and extreme misery, and driveth them at last to utter desperation. It overthroweth their fame and good name with shame and ignominy: the view whereof is lively expressed in the holy scriptures by the example of Samson, the strongest man among all the Israelites. Salomon, therefore, the most wise of all other, doth very fitly, in time and place convenient, admonish all men to fly the enticing baits and flattering allurements of whorish strumpets. For the end of them is deadly poison, and they throw a man down headlong into a bottomless pit of endless miseries’,

By this law also that kind of whoredom is prohibited,… oily. which consisteth in defloration of virgins, and violent rapes, by which children are perforce defiled and carried from their

[3 Eph. v. 5, 3.] [4 servus Jesu Christi. Lat. So far was the servant of Jesus]

[Christ, &e.] [5 Prov. vii. 23, &c.]]

parents. There is difference betwixt a rape perforce, and the deflouring of a maid done without violence. Sichem defiled Dina, the daughter of Jacob; and although he desired to have the defloured maid to his wife, and to change his religion, yet notwithstanding he himself is slain by Levi and Simeon, the brethren of Dina; his city is rased and filled with the blood of murdered men, whose goods were ransacked and laid open to spoil. The history is extant in the thirty-fourth chapter of Genesis. For the rape which Roderichus, king of the Goths in Spain, committed upon the daughter of Julianus, a lieutenant, all Spain in a manner was mingled with fire and blood. For Volaterranus, in his second book of his Geography, saith: “Roderichus reigned three years, whose filthy lust brought an end, as well to the name, as to the quiet kingdom, of the Goths in Spain, by means of the Saracens that invaded their land. For when it fell out, that he had defloured the daughter of one Julianus, a lieutenant of that part of Mauritania that is called Tingitana, private grief did prick her father to seek revengement, whereto he used the commodity of the place. Wherefore Julianus doth privately call the Saracens out of Africa; who, in the year of grace 714, under the conduct of their captain Muzta, being sent by Mirmemolinus their king at that time, entering in through the straits of Morocco, did in two years’ space subdue all Spain a almost, except Asturia: in the space of which time it is rebe. ported that seven hundred thousand men on both sides were For destroyed by that war; wherein also the king, which had defloured the virgin, with all his nobility, was utterly slain.”

[[} Roderychus tres annos regnavit; cujus foeda libido finem attulit]

[Gothorum non tam generi quam pacifico imperio, Saracenis super-]

[venientibus. Nam cum filiam cujusdam Juliani preefecti, qui Tingi-]

[tanam administrabat provinciam, vitiasset, dolor domesticus patrem ad]

[ultionem sollicitavit, loci fretum commoditate. Quare Julianus clam]

[ex Aphrica Saracenas evocat: qui anno salutis 714 duce Muza, misso]

[a Mirammelino eorum tunc rege, per angustias Hercnlei freti ingresso,]

[biennii spatio omnem fere Hispaniam occupant przeter Astures. In]

[quo temporis spacio dicuntur ad septies centena hominum millia in eo]

[bello utrinque absumpta.—Volaterrani Commentar. Urban. Geograph.]

[Lib. π΄. p. 17, Basil. 1559. The author of the modern part of the]

[Universal History, (Vol. xvi. p. 87, Lond. 1782) observes on this]

[account, in a note: “The reign of Roderic was so short and so full]

[of troubles, and his own personal character in other respects so fair,]

In Israel, for the Levite’s concubine, whom the citizens of Gibea of the tribe of Benjamin had violently ravished, were twenty-five thousand Benjamites slain, beside them which perished from among the other eleven tribes, whose number amounted to forty thousand men2 Neither is it unknown to any, that the kings were expelled out of the city of Rome, and Troy, being wearied with ten years’ war, (which troubled both the east and west,) was at the last utterly sacked and clean overthrown, because Tarquinius had perforce ravished Lucretia, and Alexander Paris had stolen out of Greece Menelaus his Helena, another man’s wife. Every age almost doth minister an innumerable sort of such like examples. For the most just God hath always by evident examples declared, how greatly he is offended with deflourers of virgins and ravishers of women. And for that cause are laws and very sharp punishments ordained and appointed for such lascivious knaves. Rapes and such villainies committed perforce the laws do punish with loss of life; but to him that doth deflour a maid not violently the Lord doth say, Marry and endow her” Other laws appoint other penalties: touching which more is spoken in the civil law.

Moreover, incest is especially prohibited. They call in- Incest. cest an unlawful meddling of a man with a woman against the honour of blood and affinity. For cestus” signifieth the marriage-girdle, which the bride did wear, to shew that the marriage was just and lawful. We Germans call this sin by the name of “Bloutschand;” whereby we signify the sin committed in corrupting or defiling our own blood or kindred. In Leviticus, after the degrees of blood, in which we are forbidden to marry, the Lord doth presently add: “In all these be not ye defiled: for in all these things are the nations defiled, which I cast out before you. And hereby the land is defiled, and I have visited the iniquity thereof upon it, and the

[that nothing can be more improbable with respect to him than this]

[imputation.” ] (2 Judges xx.] [3 See also Early Writings of Hooper, Parker Soc. ed. p. 354.] [4 Deut. xxii. 28, 29.] [5 ab in priv. et castus. Facciol. Alii ducunt ab in, et cesto, Veneris]

[cingulo, quo amor maritalis in legitimis nuptiis conciliari putabatur.—]

[Holyoke’s Dict. in voce. 1677.] 27 [BULLINGER. ]]

land hath spewed out the inhabitants thereof. Ye shall therefore keep my statutes and mine ordinances, and shall not do any of all these abominations. For whosoever shali do so, he shall be cut off from among his people’.” And in the twentieth chapter of Leviticus he hath appointed death to be the punishment of incest; which is not changed by the civil laws or imperial constitutions.

The abominable sin of sodomy, and meddling with beasts, also is plainly forbidden: against which we have most evident and express laws set down in the eighteenth and twentieth chapters of Leviticus. We have also a very severe, but yet a most just, punishment laid by God himself upon the pates of the detestable Sodomites: for with fire and stinking brimstone sent down from heaven he consumed those filthy men to dust and ashes; which ashes he washed away with the waves of the Dead Sea, because he would not have so much as the very cinders to remain of so wicked men. Moreover, their whole cities and fruitful fields were burnt with fire. For it was not requisite? that any one jot of the substance of those most wicked men should remain undestroyed. The place where those cities sometime were situated is at this day overflown with water, and called the Dead Sea. Whereby we do consequently gather, that the most just God will not spare the Gentiles, entangled in the very same sin, although for a time he wink at and dissemble it. Fire shall destroy both them and theirs; and they themselves shall for ever burn in hell, where nothing shall remain of them but a reproachful memory. For in the Revelation? of our Lord Jesus Christ to his apostle John we read: “And fire came down from God out of heaven, and devoured them; and the devil, which deceived them, was cast into a lake of fire and brimstone, where the beast and the false prophet shall be tormented day and night for evermore.” Apoc. xx.

Furthermore, all things else are forbidden, that do incite or allure us to unlawful lusts; which baits are the over-nice pranking and decking the body, evil and wanton company, gluttony, surfeiting, and drunkenness. For Kzechiel, among the rest of his prophecies, saith: “This was the iniquity of

[1 Lev. xviii. 24—29.] (2 oportebat, Lat. ] [3 in Theologia Domini nostri Jesu Christi, Lat. See p. 170, n. 6.]]

Sodom, pride, gluttony, abundance of all things, and idleness!” Men are provoked to lust either by hearing or reading of dishonest ditties and bawdy ballads; or by looking on and beholding wanton dances, unseemly sights, ribald talk, and filthy examples. They therefore are by this law reproved, which wink at or cherish, which are the bawds or bringers together of adulterous persons. Unto the wicked the Lord in the Psalms doth say: “Why dost thou take my covenant in thy mouth, whereas thou hatest to be reformed, and dost cast my words behind thee? When thou sawest a thief, thou consentedst unto him; and hast been partaker with the adulterers,” &c. The just Lord therefore doth punish all these offences in wicked men, every one according to the greatness of the sin. For some sins are far more heinous than other some are. He is an adulterer, that in his mind doth lust after another man’s wife: but he sinneth more grievously, if he endeavour to finish in deed his wicked thought; he offendeth yet more deeply, if he do the deed; and sinneth most of all, if, after once, he fall unto it again. Likewise the adulterer sinneth; so doth the bawd, and he also that upholdeth his adultery. The whoremonger sinneth deeply; but he that defileth himself with incest sinneth more grievously; and he most heinously of all, that in meddling with beasts committeth filthy sodomy. So then in this seventh precept charge is given for the maintenance of shamefacedness, modesty, sobriety, temperancy, chastity, public honesty, and true holiness of soul and body.

The next is for me to say somewhat now touching continency. By abstinence we refrain from other men’s goods, and take from no man the thing that is his. Some there are that will have temperancy to extend farther than continency; for they will make the one to be but a part of the other’. 1, in this treatise, do simply make continency the contrary to intemperancy or incontinency. For continency is a virtue or power of the mind received from the Spirit of God, which suppresseth affections, and doth not in any wise permit unlawful pleasures. This is conversant and doth shew itself in

[4 Ezek. xvi. 49.] [5 Temperantia est rationis in libidinem atque in alios non rectos]

[animi impetus firma et moderata dominatio. Ejus partes sunt con-]

[tinentia, clementia, modestia.—Cic. de Orat. Lib. 11. cap. 60.] 27—2]

the common and usual talk of men, in pleasures that are allowed, in apparel, in buildings and dwelling-houses, in meat and drink, and in other things also. I at this present will only examine those points of continency which are already rehearsed. ὦ First of all, it is required of us to keep in our tongue, of Land not to let it loose at random to the blaspheming of God’s Ὰ BY glory or hurt of our neighbour. Let the talk of a christian man be honest, profitable, and seasoned with salt; let it be unacquainted with scoffing, lightness, lying, ribaldry, and filthiness. St James in the third chapter of his epistle hath spoken sufficiently of the tongue’s properties. In his first chapter also he saith: “Let every man be swift to hear, slow to speak, and slow to anger.” And Paul saith: “Let no filthy communication proceed out of your mouth, but that which is good to edify withal, as oft as need is, that it may minister grace unto the hearers; and grieve not the Holy Spirit of God, by whom ye are sealed unto the day of redemption.” And again: “Let not fornication, or any uncleanness, or covetousness, be once named among you, as it becometh saints; neither filthiness, nor foolish talking, neither jesting, which are not seemly; but rather giving of thanks. Let no man deceive you with vain words; for for such things cometh the wrath of God upon the children of disobedience.” For in another place he citeth this sentence out of Menander, and saith: “Ill words corrupt good manners” Moreover, a man’s mind is bewrayed by his talk; for “of the heart’s abundance the mouth doth speak” If therefore in any thing, then in tongue especially, it behoveth Christians to be sober and continent.

The Lord, I confess, hath granted man the use of certain pleasures. For he may lawfully, without offence to God, clothe his body with garments soberly, thereby to keep his limbs from cold. God hath and doth allow the embracings of man and wife in holy wedlock. He granteth choice of a dwelling-place conveniently situated against the untemperateness of the air, and biddeth us not to wander, like beasts and

[1 Eph. iv. 29, 30. quoties opus est, Lat. Erasmus’ rendering. ] [2 Eph. v. 3, 4, 6.] [3 1 Cor. xv. 33.] [4 Matt. xii. 34.]]

cattle, through fields and desolate woods. He hath, for our necessity and pleasant feeding, allowed us the use of meat and drink. He granteth us quietness, ease, and sleep, which doth wonderfully refresh the strength, that is decayed and tired with pains. Therefore, so often as a godly man doth enjoy them, doth use them, and is delighted with the honest pleasure of them, let him give thanks to God, and use them moderately in the fear of the Lord. For in so doing he sinneth not against the Lord: but by the abuse of those things, by unthankfulness for them, and by immoderate using of them, he doth offend his God and maker.

For what is allowed or permitted to married folks I have already declared in this very sermon: so that I need not here again to repeat it unto you. Solomon saith: “Be glad with the wife of thy youth; let her be as the beloved hind and pleasant roe; let her love always refresh thee, and be thou still delighted therein5,” &c. In the meantime, let every one refrain from all abuse and intemperancy: and, if necessity at any time require it, let man and wife lie asunder, as Paul doth counsel them?; or else let them give ear to the prophet Joel, who saith: “Proclaim an holy fast, gather the people together; let the bridegroom come forth of his chamber, and the bride out of her closet?”

Our garments must be cleanly and honest, according to our country fashion, to cover and become us, unless our country fashion be too far out of order: there must be in them no hypocritical sluttishness, beyond-sea gauds, newfangled toys, nor unseemly sights. The chief apostles of Christ, Peter and Paul, were not ashamed in their epistles to write somewhat largely touching the manner and ordering of women’s apparel; because that kind of people do most of all bend to that foolish bravery. Let every faithful body think what is seemly for them to wear, not so much by their degree in dignity or condition of riches, as by their religion. Excess in every thing is discommended in Christians. And to what end do we jag and gash the garments that are sewed

[5 Prov. v. 18, 19.] [61 Cor. vii. 5.) (7 Joel ii. 16. de velo suo, Lat. But edit. 1587 reads, kis closet. ] [8 nihil peregrinum, leve et indecorum, Lat.] [9 discindere, Lat. ]]

together to cover our bodies, but that thereby we may, as it were, by a most fond and ridiculous anatomy, open and lay forth to the eyes of all men what kind of people we are in our inward hearts, jagged (God wot) and ragged? vain, light, and nothing sound? And a linen or woollen garment doth as well cover and become the body, as damasks and velvets?, the cost whereof doth overlade thy purse with expenses to buy them, and mis-shape thee like an ill-favoured picture, when thou wearest them upon thee3. Sova In buildings God forbiddeth not cleanliness and necessary cost, but sumptuous expense and gorgeous excess. For these over-brave buildings are seldomtimes finished without extorting wrong and over-great injury done to the poor. Jeremy bringeth in the Lord speaking against the king of Judah, and saying: “Woe to him that buildeth his house with unrighteousness, and his parlour with the goods that are wrongfully gotten; which never recompenseth his neighbour’s labour, nor payeth him his hire; who saith to himself, I will build me a wide house and gorgeous parlours; who causeth windows to be hewn therein, and the ceilings and joists maketh he of cedar and painteth them with sinoper4. Thinkest thou to reign now that thou hast inclosed theeself with cedar? Did not thy father eat and drink and prosper well, as long as he executed justice and equity?” Let none of us, therefore, build sumptuous houses by robbing the poor of their hire for their labour. Let every one dwell in a house agreeable to his profession, degree, and condition. St Hierome condemneth sumptuous cost even in churches and temples. Neither do I see what gorgeous buildings bring to a man, but mischief and misery. Lord’, how unwillingly do we die and depart

[1 discissi videlicet, laceri, Lat.] [2 holoserica, Lat.) [3 quee te non decent, et luxuriosa sunt, Lat. ] [ Vulg. sinopide; a red stone found in Sinopis in Pontus.—Plin,]

[Hist. Nat. Lib. xxxv. cap. 5. 13. Usus, si lignum colorare libeat.] [6 Jer. xxii. 13—16.] [6 Hieron. Ep. xxx1v. ad Nep. de Vit. Cler. Par. 1706. Tom. 1v.]

[col. 263. See Bullinger de Scriptur. Sanct. Anthoritate, &ec. Lib. 11.]

[fol. 115. Tigur. 1538. and de Orig. Error. cap. 21. fol. 102. Tigur.]

[1539.] [7 This expression is not in the original Latin.]]

from goodly dwellings, whereby we double the fear of death and terror of sickness! The patriarchs, verily, did dwell in tents, whereby they witnessed that they were pilgrims, and sought another country, the heavenly Hierusalem?

Continency in meat and drink is not the loathing of wine and victuals, but the moderate using of them to supply our necessity, and not to cloy us with gluttony. God in the seripture doth condemn gluttony, surfeitings, riotous afterbanquets, and drunkenness, which he forbiddeth most of all: for of drunkenness do spring endless miseries and innumerable mischiefs, grievous diseases, poverty, and. pinching beggary. Solomon saith: “Who hath woe? who hath sorrow? who hath strife? who hath brawling? who hath wounds without a cause? who hath red eyes? even they that follow the wine, and seek excess thereof’. Look not thou upon the wine, how red it is, and what a colour it giveth in the glass. It goeth down sweetly, but at the last it biteth like a serpent, and poisoneth like an adder.” 1 will not rehearse all which I could allege out of heathen writers against surfeiting and drunkenness. Solomon alone in that one sentence containeth a great deal of matter. Moreover, he that heareth not Christ, whom is it likely that he will give ear unto in all the world? Now Christ, in the gospel, by the parable of the rich glutton! doth marvellous evidently set forth the woeful end of insatiable paunches’?. In the same gospel also he taketh occasion to touch the surfeitings and drunkenness of our age, (I mean the age which is immediately before the judgment-day,) where he saith: “As it happened in the days of Noe and Lot; they did eat and drink, even until the day that Noe entered into the ark, and that Lot departed from among the Sodomites; and then incontinently the deluge came, and fire and brimstone poured down from heaven, and destroyed them all!3.” Again, he addeth: Take heed to yourselves, lest at any time your hearts be overcome with surfeiting and drunkenness and cares of this life; and so that day come upon you at unawares. For

[8 Heb. xi. 9, 10, 13—16.] [9 qui veniunt inquisitum ubi misceatur, Lat. ] [0 Prov. xxiii. 29—32.] [1 Luke xvi. 19, &c.] [12 epulones, Lat.] [133 Luke xvii. 26—29.]]

as a snare shall it come upon all them that dwell upon the face of the whole earth. Watch ye therefore, at all times praying, that ye may escape all these things, and stand before the Son of man.” And I would to God that all men would not write this golden, heavenly, and divine admonition of our Saviour in their halls and dining-parlours only, but in their several hearts also. For since drunkenness hath in these our days so good entertainment with all degrees, estates, kinds? and ages, we do daily feel the woeful miseries that God doth threaten to drunkards in the fifth and twenty-eighth chapters of Esay’s prophecy. And it is to be feared greatly, that the day of the Lord shall suddenly light upon an innumerable sort of drunkards, to their endless pain and utter destruction. Let him hear, therefore, which hath ears to hear.

Neither can I here refrain, but needs must recite unto you, dearly beloved, that which St Martine, the bishop, not of ~~ Loursin France, but of Dumia [in Germany,] who flourished in the days of Justinian the emperor, did write to Miro, king of Gallicia, touching the ordering and leading a continent life: “If (saith he) thou dost love continency, cut off superfluity, and keep under thine appetite. Consider with thyself, how much nature requireth, and not how much lust desireth. Bridle thy concupiscence, and cast off the alluring baits that serve to draw on hidden pleasures. Eat without undigested surfeiting, and drink without drunkenness. Neither glut thyself with present delicates, nor long after deintrels hard to be come by. Let thy diet be of cates good-cheap, and sit not down for pleasure, but for meat. Let hunger, not sauces, provoke thee to eat. Pay but little for pastimes to delight thee, because thy only care should be to leave such pleasures, that thereby thou, in fashioning thyself to the example of God, mayest, as much as thou canst, make haste to reduce thyself from the body to the spirit. If thou lovest continency, then choose not a pleasant but a wholesome dwellingplace; and make not the lord to be known by the gorgeous house, but the house by the honest landlord. Boast not thyself of that which thou hast not, nor that which thou hast, neither covet to seem more than thou art. But rather take heed that thy poverty be not uncleanly, nor thy niggishness filthy, nor thy

[1 Luke xxi. 34—36.] (2 sexus, Lat.] [ daintrel, a delicacy.—Webster’s Dict. 1831.)]

simplicity contemptible, nor thy lenity fearful; and though thy estate be poor, yet let it not be in extreme misery. Neither be out of love with thine own degree, nor wish after the estate of another man’s life. If thou lovest continency, avoid dishonest things before they happen, and fear no man above thine own conscience. Think that all things are tolerable, dishonesty excepted. Abstain from filthy talk, the liberty whereof doth nourish unshamefacedness. Love rather profitable communication than merry conceits and pleasant talk, and set more by the blunt-spoken truth than by fair soothing speeches. Thou mayest sometime mingle mirth with matters of weight; but it must be done moderately, without the hurt or detriment of thine estate and gravity: for laughter is blameworthy, if it be immoderately used, childishly squeaked, or taken up by fits, as women are wont to do. Esteem not saucy scoffing, but civil mirth with courteous humanity. Let thy conceits of mirth be without biting, thy sports not without profit, thy laughter without unseemly writhing of thy mouth and visage, thy voice without shrieking, and thy pace in going without hasty shuffling. Let not thy rest be idleness; and when other play, take thou some holy and honest thing in hand. If thou art continent, take heed of flattery, and let it grieve thee as much to be praised of naughty men, as if thou were praised for thine own naughty deeds. Be the gladder for it, if thou displeasest evil men, and ircpute the evil opinions which naughty men have of thee for the best praise that can be given thee. The hardest work of continency is to put away the soothing courtesies of dissembling flatterers, whose fawning words undo the mind with pleasant sensuality. Presume not too much upon thyself, neither be thou arrogant. Submit thyself so far as thou mayest keep thy gravity; and yet make not thyself a footstool or cushion for every man to lean on. Be told of thy faults willingly, and suffer thyself gladly to be reprehended. If any man for a cause be angry with and chide thee, acknowledge thy fault, and let his chiding profit thee: but if he chide thee without any cause, think that thereby he would have profited thee. Fear not sharp, but sugared, words. Do thou thyself eschew all sorts of vices, and be not an over-busy searcher-out of other men’s faults: be thou no sharp fault-finder, but an admonisher without upbraiding, so that still thy warning may bear the shew of

cheerful mirth: and condescend easily to pardon the error. Neither praise nor dispraise any man overmnch. Be still, and give ear to them that speak, and be ready to instruct them that do hearken: to him that asketh give a ready answer, to him that despiseth thee give place easily, and fall not out to chiding and cursing. If thou art continent, have an eye to the motions of thy body and mind, that they be not unseemly: and set not light by them because nobody seeth them; for it maketh no matter if no body see them, so thou thyself dost spy and perceive them. Be moveable, not light; constant, not stubborn. Be liberal to all men, fawning on no man: familiar - with few, and upright to every one. Believe not lichtly every rumour, accusation, or conceived suspicion. Despise vainglory, and be no sharp exactor of the goods that thou hast. Use few words thyself, but suffer them that speak. Be grave, not rough, nor contemning the merry nature. Be desirous and applicable to be taught wisdom: impart what thou knowest to him that demandeth without any arrogancy, and desire to learn the things that thou knowest not without hiding thine ignorance. A wise man will not change his common country fashion, nor make the people gaze on him with new-found devices.”

[1 Continentiam si diligis, circumecide superflua, et in arctum desi-]

[deria tua constringe. Considera tecum quantum natura poscat, et non]

[quantum cupiditas expetat. Impone concupiscentize tue freenum et]

[modum, omniaque blandimenta, quee occultam voluptatem trahunt,]

[rejice. Ede citra cruditatem, bibe citra ebrietatem. Nec preesentibus]

[deliciis inheerebis, nec desiderabis absentes. Victus tibi ex facili sit;]

[nec ad voluptatem, sed ad cibum accede. Palatum tuum fames ex-]

[citet, non sapores. Desideria tua parvo redime, quia hoc tantum curare]

[debes, ut desinant; atque, quasi ad exemplar compositus divinum, a]

[corpore ad spiritum, quantum potes, te festina reducere. Si continentize]

[studes, habita non amaene, sed salubriter: nec dominum esse velis no-]

[tum a domo, sed domum a domino. Non tibi aseribas quod non eris,]

[nec quod es, nec major quam es videri velis. Hoc magis observa, ne]

[paupertas tibi immunda sit, nec parsimonia sordida, nec simplicitas]

[neglecta, nec lenitas languida: et si tibi res exiguse sunt, non tamen]

[sint angustee. Nec tua defleas, nec mireris aliena. Si continentiam]

[diligis, turpia fugito antequam accidant; nec quenquam alium vere-]

[beris plusquam te. Omnia tolerabilia precter turpitudinem crede. A]

[verbis quoque turpibus abstineto, quia eorum licentia impudentiam]

[nutrit. Sermones utiles magis quam facetos et amabiles ama, rectos]

[potius quam obsecundantes. Miscebis interdum seriis jocos, sed tem-]

Thus much have I hitherto recited touching continency out of the writings of the blessed bishop, Martine of Dumia. We, for our parts, must pray to the Lord, that he will vouchsafe to bestow on us his holy Spirit, by which the force of continency in all things may take root in our hearts, to the bringing forth of fruit in our deeds, agreeable to the prescript rule of this commanded continency. For, unless the Holy

[peratos et sine detrimento dignitatis ac verecundice. Nam reprehen-]

[sibilis risus est, si immodicus, si pueriliter effusus, si muliebriter fractus.]

[Non erit tibi scurrilitas, sed grata urbanitas. Sales tui sint sine dente,]

[joci non sine utilitate, risus sine cachinno, vox sine clamor, incessus]

[sine tumultu. Quies tibi non desidia erit; et cum ab aliis luditur,]

[tu sancti aliquid honestique tractabis. Si continens es, adulationes]

[evita, sitque tibi tam triste laudari a turpibus, quam si laudaris ob]

[turpia. Leetior esto quoties displices malis, et malorum de te exist-]

[mationes malas veram tui laudationem ascribe. Difficillimum con-]

[tinentize opus est assentationes adulatorum repellere, quorum sermones]

[animum voluptate resolvunt. Non eris audax, nec arrogans. Sub-]

[mittes te, non projicies, gravitate servata. Admoneberis libenter, et]

[reprehenderis patienter. Si merito objurgabit aliquis, scito quia pro-]

[fuit: si immerito, scito quia prodesse voluit. Non acerba, sed blanda,]

[timebis verba. Esto vitiorum fugax ipse, aliorum vero neque curiosus]

[scrutator, neque acerbus reprehensor; sed sine exprobratione correptor,]

[ita ut admonitionem hilaritate preevenias; et errori facile veniam dato.]

[Nec extollas quenquam, neque dejicias. Dicentium esto tacitus auditor,]

[audientium promptus receptor: requirenti facile responde, contem-]

[nenti facile cede, ne in jurgia execrationesque discedas. Si continens]

[es, animi tui motus corporisque observa, ne indecori sint; nec illos]

[ideo contemnas, quia latent: nam nihil differt, si nemo videat, cum]

[tu ipse illos videas. Mobilis esto, non levis; constans, non pertinax.]

[Cunctis esto benignus, nemini blandus, paucis familiaris, omnibus]

[sequus; rumoribus, criminibus, suspicionibus minime credulus vel]

[malignus. Vane glorize contemptor, et bonorum, quibus preeditus es,]

[non acerbus exactor. Rari sermonis ipse, sed loquentium patiens.]

[Severus, non sw@vus, sed hilarem non aspernans. Sapientiee cupidus]

[et docilis, qua nosti sine arrogantia postulanti imparties; que nescis,]

[sine occultatione ignorantize tibi postula impartiri. Non conturbabit]

[sapiens mores publicos, nec populum in se vite novitate convertet.—]

[D. Martini Episcopi Dumiensis formula honeste vite, sive de quatuor]

[virtutibus cardinalibus liber unus, ap. Max. Biblioth. Vet. Patr. Lugd.]

[1677. Tom. x. fol. 383.—This Martin, a monk born in Pannonia, be-]

[came abbot and bishop of Dumium, (not in Germany, the transla-]

[tor’s mistake,) and finally bishop of Braga in Portugal, a. p. 563—583.]

[—Mosheim’s Eccles. Hist. ed. Soames. Cent. v1. Book 2. part 2. chap. 2.]

[p. 37, note 4. Bingham’s Antiq. B. 1x. chap. 6. ὁ 16.]]

Ghost do quicken and inspire us, we do in vain give ear to so many and so good commandments; and, unless we live and lead a temperate and a sober life, we are utterly unworthy to bear the name of Christians.

To this place also doth the treatise of fasting belong; which I mean to handle in as few words as conveniently can be. Christian fasting is a discipline, ordering, and chastening of the body for the present necessity, which we begin and keep of our own accord, without compulsion, and wherewith we humble ourselves in the sight of God, by drawing from the body the matter that setteth the flesh on fire, thereby to make it obey the spirit. For s8 long as we mortal men do live in this body, the flesh doth still resist the spirit; and most of all rebelleth then, when we with delicates do pamper the body. Wherefore fasting doth draw from the body every evil which stirreth up and strengtheneth it against the good commandments of God’s holy Spirit.

ΝΟΥ the necessity for which we keep this fasting is of two sorts, public and private. We fast for the public or common necessity, when some calamity doth either oppress, or else hang over the head of the church. Of such a manner of fasting we see examples in the second chapter of Joel, and in the third of Jonas his prophecy: which very same order in fasting was used in the time of our Lord’s apostles, as it is evidently extant in the Acts of the Apostles!. And this kind of fasting doth seem to have differed very little, among them of old, from a general mourning; yea, it seemeth altogether to have been nothing else but a kind of lamenting. In the scriptures every book is full of examples, which teach and instruct us how the holy saints did humble themselves in the sight of God with true repentance for their sins and offences. Private necessity is that for which every particular man doth fast, when he feeleth himself to be vexed with bodily concupiscence, that thereby he may take from the flesh the flame and fuel, lest the body at last be fired and burned. For the Lord in the gospel said, that the children of the bride-chamber do fast when the bridegroom is taken from them? that is, in a hard and dangerous time. The marriage doth signify the bond whereby we are knit to Christ in faith and the Holy

[1 Acts xiii. 3. and xiv. 23.] [2 Mark ii. 19, 20.]]

Ghost. This yet notwithstanding, the godly man doth still rejoice3, He doth with giving of thanks and temperance both eat and drink so much as is sufficient, and is delighted also in these external gifts of God: but when he feeleth that the bridegroom is ready for to depart, or that he is now already almost departed out of his heart; that is, when he feeleth that the spirit is extinguished by the flesh’s wantonness, and that faith doth once begin to be cold; then doth he settle himself to prayer, and doth appoint a solemn fasting, thereby either to keep the bridegroom still, or else to pull him back being ready to depart.

But neither public nor private fastings can abide to be enforced: for they will not be compelled, but desire to proceed of a free, cheerful, and voluntary mind. Unwilling men do nothing well. God requireth a cheerful giver. Moreover, let fastings be moderated according to the quality of places, persons, perils, and temptations: if they be not continual, yet let them be often, till such time as we be delivered and rid utterly of them. Let them be without superstition and feigned hypocrisy, as our Lord in the sixth of St Matthew’s gospel hath taught us. Herewithal do the words of St Hierome agree very well, which he wrote to Nepotianus, touching fasting, as followeth: Prescribe to thyself so long a time to fast in as thine ability will suffer thee to bear. Let thy fastings be pure, uncorrupt, simple, moderated, and not superstitious. What availeth it to eat no oil, and to seek out such seldom fond cates as are hard to be come by, as figs, pepper, nuts, dates, pure flour for overfine bread, and honey? The gardens, with digging for novelties, are turned over and over, because we will not eat common cribblet bread; and so, while our dainty mouths seek after delicates, our souls are pulled from the kingdom of heaven. I hear, moreover, that some men there are, which (contrary to nature) refuse to drink water and feed upon bread; but suck up and swallow very costly suppings, dainty Lerb-broths, and the juice of beets, not out of a cup, but out of a shel. O shame! blush we not at such fond toys, and are

[8 Hoc integro, perpetuo gaudet pius, Lat. This remaining un-]

[broken, the godly man continually rejoices. ] [4 cribble, coarse flour, or meal.—Webster’s Diect.]]

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