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

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

Here in the very entraunce we haue two things to learne . First , that as God is willing , and woulde haue all men saued , and come to the knowledge of his truth , and therefore vseth meanes to accomplish it , namely the preaching of his gospell , which is that power of god to saluation to all that beléeue . So our common aduersary the Diuell , goeth about like a roaring lion , not onely séeking in himselfe to deuour vs , but also vsing his instruments to deceiue vs , 1. Tim. 4.1 . 2. Tim. 3.1 . 1. Peter . 3.3 . Iud. 18. Mat. 23.24 & to draw vs backward into al error and superstition . Secondly we may here sée , what a gap is opened to all inconueniences , when that Minister or Preacher is from among his flocke . Paul no sooner gon from Corinthus but by and by false Apostles labour to destroy the which hée had planted . ● . Cor. 1.10 . He was no sooner departed from the churches of Galatia , but there craftilye crept in false brethren , that corrupted the pure doctrine of Christ , and taught that the ceremonies of the law must be necessarily obserued . Exod. 32.2 . Moises no sooner gone vp into the mountain from the people of Israel , to receaue the law at the Lords hands , but the people fall by and by to Idolatrye and vngodlinesse . And Paul séemeth to warne the elders of Ephesus concerning this matter also , Act. 20.28 . when he sayth : Take héede therefore vnto your selues and to all the flocke , whereof the holy Ghost hath made you ouerséers , to féede the church of God , which he hath purchased with his owne blood . For I knowe this , that after my departure shal gréeuous wolues enter in among you , not sparing the flock , O that our Non residents would but consider this : O that they which giue them liberty to sinne , would weigh this , then mens consciences should not be so clogged with iniquitie & vngodlines as they are . Then gods people should be better instructed fed & loked vnto , in respect of their spiritual pasture , than eyther nowe they are , or hitherto haue ben . God in mercy if it be his will and pleasure bring it to passe . But to returne , these false Apostles that had thrust in themselues , among the Corinthians after Paules departure , did not onelye as before I sayd , bring into disliking , Paules plain and simple kinde of teaching , but also indeuoured to intangle with vayne and foolishe questions , the mindes and consciences of the Corinthians , and albeit the Corinthians did harken much vnto them : yet it appeareth that they did not vtterly shake off that authority and credit which they had of Paul , & therefore they demaunded Pauls iudgement concerning such matters , as the false Apostles and Preachers went about to perswade them in : & here by the way one thing is taught to you common people , that you receaue not as truth euery thing that euery one speaketh , for all is not golde that glistereth , but try the spirits whether they be of God , yea or no , & agayn : proue all things , but retaine only suche things as be good , you haue for your instruction in this behalfe the commandement of our Saniour Christ , search the scriptures : & also that notable example of the men of Thessalonica , who receiued the word with all readines , & searched the scriptures dayly whether these thinges were so . The questions which the Corinthians proposed , were ( as may plainly be proued by the circumstances of this chapter ) concerning single life , the duely of mariage . Besides of discord & dissentions in mariage , of mariage between the faithful & vnfaithful , of vncircūcising the circūeised of seruitude , of virginity , & second mariage . Of all these at this present it is impossible to speak . Therfore we will deale only with the two first , that is concerning single life , and the dueties of married folke , of which two poyntes the Apostle doeth largely intreat , in the 9 first verses of this chapter . To deale with any other curious diuision of the text , I minde not , for that I see it wil be the more profitable for you , the more simply I deale herein : I will therefore take the words as they lye , and expound them , briefly withall : deliuering vnto you , such obseruations of doctrine and christian instructions , as God by his spirit shall reueale vnto me . In the beginning of my text , are these wordes . Now concerning the thinges &c. The Apostle had in some of the Chapters before goyng , and especially in the latter end of the 6. Chapter , intreated of a certaine disease , named fornication : for this sicknes he appointeth in this Chapter a double remedie : the one is marriage made in the feare of God : the other is the gifte of chastitie : or sole life proceeding from God . The Apostle saith that the Corinthians did write vnto him about certaine matters . By whiche it maye bee gathered , that it was a custome in those dayes , when darke and doubtful causes did arise , by wryting to demaund the iudgement of the disciples & apostles of Christ : who being taken out of this life , afterwards they went for counsaile to holy Bishoppes and learned Fathers , which custome as it was commendable , so being abused , it engendred a certayne tyrannie . For the Bishop of Rome ( whose iudgement was sundry times asked ) began by that meanes , to vsurpe Lordshippe and rule ouer the congregations of Christ , as as though nothing ought to be accounted substantiall and true without his aduise , a very proude and ambitious kind of dealing . But let that passe . It is most sure that the Corinthians did write vnto him , and wee haue the substance and matter of their questions : yet concerning the manner and forme thereof , there is muche controuersie . Lord God what a stirre Chrysostome and Hierome do in that behalfe keepe . It shall be superfluous to rehearse their sayinges and reasons , for that they make adoe where none needeth , and besides the time may bespent in more necessary and profitable matter . Moreouer , to reason of thinges doubtefull , when we haue thinges certayne & sure before our eyes , is meere vanitie and smacketh somewhat of foolishnes . Only in these words we haue for our learning to marke : first , the willingnes of the people , and the desire that they had to be instructed in matters of truth and religion , & therefore sent to Paul their questions , requesting to haue his answeares thereto . Secondly , the great care that Paul had to doe good to all maner of men by all meanes possible , who beside that he had taught them in his presence , doth nowe notwithstanding , as a token of the continuance of his good will towards them , instructe them also in his absence by wryting . If we nowe apply this to our tyme & age , and compare our ministers & people , with this people and their preacher , we shall find as great oddes and as much difference as is betwixt white & black . For ( that I may deale first with the people , they had some knoweledge of God : ) ours altogether want knowledg of God and godlinesse : they laboured to increase in all knoweledge : wee remayne in all ignorance and darkenes : and if any would reach vs his hand , to drawe vs out of the filth and myre of sinne , we account him our greatest enemie , There was amongest them , by reason of discipline , seuere punishment of sinne : and by that meanes also godlines of life and holines of conuersation : for lacke of it among vs , the bridle is giuen to all maner of iniquitie , and all kind of vngratiousnes and vngodlines , doth without punishment rule & raigne amongst vs . Now concerning the minister , he preached vnto them : ours reade to vs , and scarse that , according to knowledge : hee profiteth them both by preaching and writing : ours neyther of those wayes doe any good : be able to teach , and that which hee requireth of others , was in himselfe , for he was able to stoppe the mouthes of the aduersaries : ours are for the most part , blinde guydes , sleepie watchmen , dumbe dogges , and as the Prophete Zacharie rightly calleth them , idle shepheardes , nay rather Idols themselues . For they haue a mouth and speake not , they haue eyes & see not , they haue ears and heare not , they haue noses and smel not : they haue handes & touch not , they haue feete and walke not , neyther make they a sound with their throat : they that make them are like vnto them , and so are all that trust in them . A lamentable case , that they that should guide other , are themselues to be guided , because they be blinde : and that they that should leade other , are so lame , that they can not goe on their feete : nay I woulde to God there were not , that to the lacke of knowledge in themselues , adde innumerable heaps of vices : some ruffians , some whoremongers & drunkards , some blasphemers , & some spotted with this publike crime , some with that , whereby they not only purchase vnto themselues an euil report and rumor to goe of them , but also cause Gods name & his Gospell to be euill spoken of . So that you may see how farre our mintsters are off from being like Paul , whom they ought in this case , & other poynts also to follow as far forth as by Gods spirit they shal be assessed : but as there is no agreement betwixt light and darkenes : so there is not in any respecte almost any likenes betwixte him and them : agayne , ' where as Paul if his iudgement were asked , concerning matters of faith and religton , was able to giue sound and sincere iudgement , according as Gods trueth , which also is required in euery one that taketh vpon him the office & name of a mimster , these in such cases are so farre off from executing any parte of their function , that you were with the Romanes as good goe to the geese of the Capitall of Rome , or els with the Israelites aske counsell at your stocks , and haue your staffe teach you . Marry in deede if you deale with them for keeping a gelding or a hawke , for dressing a garden , orchard or bowling alley , for tabling or carding , or any such other foolishnes and vanitye , they will & can behaue themselues most cunningly : neyther would I haue any to gather hereupon , that in a generalitie I condemne all , For I knowle that in this realme , there are many both godly and learned my meaning is , that the greatest number and common sort are such , as continuall experience at this day to the great griefe and sorrowe of the godly , too too plainely declareth . The Lord put into the harte of Prince and Magistrates , to remoue these , and ( if it bee his will ) to see such placed in his vyneyard , as may hasten in his haruest . But to let this passe , and to intreat of those matters , which specially concerne the cause for which we are at this present assembled . The Apostle sayth , It were good for a man , not to touch a woman . The meaning is not , that marriage by Gods institution is euill or wicked : for that were intollerable blasphemie if any shoulde so say : but that marriage , because thorowe mans corruptions it bringeth cares & troubles , is not expedient , I iudge this worde ( good ) to bee taken ( not as Ierome against Iouinian taketh it , for that whiche is contrarie and against euill , as he too childishly and peeuishly , by the leaue of so great a father doeth take it , and as Tertullian ( somewhat before him did take the same also , ) but for expedient & profitable , as in other places of the scripture , it is lykewise vsed . And this rule of Paul is to be vnderstood of such , as vpon whom the Lord hath bestowed the gift of chastitie , not only of bodie but also of minde . For albeit there are some good interpreters , that apply it generally to those three kind of Eunuches , or chaste persons , whereof our Sauiour Christ speaketh , yet am not I of that mind , because that many otherwise chast in body , haue not with standing their minds & vnderstanding defiled with vunatural lusts & concupiscence , which before our God is a great & a greuous sinne . So then Paul addresseth himselfe in this place to speake to such as haue pure hearts and clean bodies , which is either hardly or not at all found in any . For who can say , my hearte is cleane before God , and this may playnely appeare vnto vs by that which followeth . Neuerthelesse , to auoyd fornication , let euery man haue his wife , and let euery woman haue her own husband , and againe , if they can not abstaine , let them marrie , for it is better to marrie , then to burne . To make this more plaine by a similitude , If one should say after this maner : It is good for a man neither to eate , to drinke , nor to sleepe : vnlesse he were well vnderstood , he should appeare to speake very absurdely , because he seemeth to take away all such necessaries , as whereby God hath appointed mans life to be mainteined : yet the partie so saying , doth not disprayse meat and drinke , and sleepe , as things noysome and hurtfull , but meaneth that we should liue more godly , if being freed from these prouocations , we gaue our selues wholy to the consideration of heauenvly things . For more then the competent and néedfull sufficing of our nature , whatsoeuer is giuen vnto these , is diminished from the spirit . Euen so the Apostle doth not condemne marriage in this saying , as euill or wicked , but because many lettes and stops are found in fleshly marriages , he saith It were good not to be married , for that doth hee vnderstand by touching of a woman , as the best & most learned expositors that I seene take it . It followeth , Neuertholesse , for the auoyding of fornication , &c. In these words the Apostle commandeth such as are vnchast , to run to the remedie that God hath appointed : for although the sentence seeme to be vniuersall , yet it oght to be restrained vnto them , who feele themselues by a certaine needfulnes to be pricked forward . In this behalfe no law can be prescribed , neither can we iudge one of another , but euery man should bee a sufficient witnesse to himselfe , because in himselfe he feeleth the infirmities and prickes of the flesh . and albeit there appeareneuer so many stops & lets in marriage , yet this must all vnderstand , to whom God hath not giuen the gift of chastitie ( and and so by that meanes not able to withstand the prickes of the flesh ) that this commandement is by the Lord layde vpon their shoulders as a burden to beare , which if it be not performed ( seeing that God hath appointed this as a remedie against sinne ) they commit grieuos iniquitie , and by that their dealing heape vnto themselues wrath agaynst the day of the Lord . Moreouer the place of the Apostle must not be so vnderstoode , as though this were the onely cause , why marriages should be made , but this is his drift , not somuch to shew for what causes marriage was orderned , as for what persons it was fit and necessarie , for if we haue respect vnto the time of the first institution , it could not be a remedie for that dose ase which yet was not ( I meane sin ) but it was ordeyned for the procreation of children , the increase of mankind , and the mutuall societie that the one should haue of the other : & after mans fal the second vse was added . To stand vpon the tearmes . fornication & adulterie , & the differences betwixt them , we shall not neede , because it is more curious then necessary , & this we see , that the scripture doth as wel vse that one as the other tearm , in many places , for all quchast & vnsober behauiour of our selues , either in bodie or mind . This is inough out of this place to be gathered , that though the world make little account of committing such wickednes , yet it is a great sin before that maiesty of god , which euidently appeareth , because hee will haue those that are his , to shun and flye from the same . If this be not sufficient , cast but your eies vp to the latter end of the former chapiter , and see how haynous a crime the Apostle maketh it : there he warneth them to flee fornication , the reason whereby he would disswade them from that sinne , is taken from the notoriousnes and grieuousnes of the fact . For sayth he , euery sinne that a man doeth , is without the body : but be that committteth fornication , finnoth against his owne bodie , that is to say , he more pollineth his owne bodie , then he that committeth any other sin . If this will not serue , haue an eye vnto those punishments which God hath appointed vnto those wicked contemners and breakers of his ordinaunces , His punishments are two folde , eyther temporall or perpetuall . The perpetuall punishment of God , is that burning lake of fire and brimstone , which is prepared for the diuill & his angels , where shal be weeping , wayling , and gnashing of teeth , without ( fayth Iohn in his reuelation ) shall be dogs and inchaunters , and whoremongers , and murtherers , and idolaters , and whosoeuer loueth and maketh lyes : and the Apostle Paul saith , Know ye not that the vnrighteous shall not inherite the kingdome of God . Be not deceiued , neither fornicatours , nor idolaters , nor adulterers , nor buggerers , nor thieues , nor couetous , nor drunkards , nor-raylers , nor extortioners shall inherit the kingdome of God : which places are to be vnderstood of such maner of men , as are the seruants of sin , and sold to worke wickednes , & die in the same without harty and vnfaigned repentance . His temporall punishments are also of two sortes : eyther in those which he layeth vpon the committers of such wickednes , of himselfe : as war , plagues , pestilences , sickenes , pouertie & such like , which bring his children to a consideration of their faultes , and a beholding of his mercie , but haue in the wicked and reprobate a contrarie effect and operation . and in the 26. of Genesis we may see that Abimelech king of Gerar , made a law concerning this mattter , that whosoeuer did touch the man or his wife to the breaking of wedlocke , should die the death . Verily it may appeare to all ( vnlesse they be wilfully blind ) that we in the cleare light of the Gospel , are far worse in this matter , then they which were vnder the law of nature , before the law of God written was giuen for the gouernement of his people . But if such as God hath appointed his officers and ministers on earth , to execute such notorious offenders and transgressers of his law , who ought to deal in the punishment of this sin , as God himselfe appointeth , & not as the Popes canons pestilently prescribeth : that is to say , to sée whoredome & adultery punished with death , as the Lord himselfe willeth , & not so slightly passed ouer & looked vnto as at this day it is . In the law we haue these words repeated twise for fayling , The man that committeth adulterie with an other mans wife , because he hath committed allulterie with his neighbours wife , the adulterer and adulteresse shall die the death . And how diligent executors of this law the magistrates & people of Israel were , it appeareth in that they were so ready to put to death that innocent Susanna : yea in the very law of nature , it hath bin after that same maner punished , as appeareth in Genesis , when we reade that Iudah contemneth his daughter in law Thamar , because she was an adulteres , ( although he himselfe giuing sentence against her , knew not that he had committed sin with her ) to be burned . But I know this iudgement will not be liked of some , but it skilleth not , for I come not to please men , for if I should so do , I could not be the seruant of God : this I dare speake , & to all , of what sort & condition so euer they be , in the strength of gods spirit I dare vtter it , that the lack of discipline is the occasion of this sin , & is in some sort by wicked & vngodly persons euen as it were defended , affirming it is but a knack of youth , a piece of good fellowship , or if not defended , yet the punishment diminished , and the faultes lessened now as in time heretofore it hath bene : for the scribes & pharises affirmed that if a man kept his body cleane from actuall sinne , he could not be an adulterer or fornicatour : and no maruayle though the people were easily induced both to receyue and beleeue this opinion . For besides that it is plausible to flesh and bloud , the scribes and pharisees themselues , the authors of it , were in those dayes men of great countenance and estimation , euen as Abbottes and Cardinals in the Papacie , or ( that I may speake more familiarly and playnely ) like to our Lord Bishops amongst vs , yet notwithstanding their credit , Christ setteth himself against them , not onely shewing howe corruptely they had expounded the lawe , but also opening the true sense & meaning thereof . So that this is manifest , that though the worlde account neuer so little of this wickednes , know you yet the Lorde esteemeth both the thought , wishing & the deed doyng to be great & grieuous sinnes , and there fore so expresly hath forbidden it , & appointed so greuous punishments for it . Not that I meane that hee which sinneth in thought , shoulde by the Magistrate bee put to death , as well as he that doth the filthy fact in body : for that were with the Pelagians , Iouianists , and Stoiks , to make sinnes equall , which opinion of theirs I vtterly dislike and detest . For in respecte of circumstaunce , one sinne may be greater then another , and so deserue a sharper punishmente , but to teach you according to the truth of gods law , that you should not think those sins small , which Gods spirite accounteth verye great ( and indéed , without repentance , make a perpetuall separation betwéene the Lord and vs ) and also to declare , that we ought hartily to wish , and earnestly to pray , that Gods lawe , according to his will , with as much speede as might be , and in as straight a manner as he hath commaunded , might be put in execution , to the punishing of the wicked , and the comfort of the godly . Neyther am I ignorant howe some both haue and will kick againste this doctrine , thinking that though it were so seuerely punished in the old law among the Iewes , yet it shoulde not bee so among vs . To this I coulde easilye yéeld , if they were able to proue , eyther God himselfe the Lawgiuer , to be mutable : which is impossible , or else the law not to appertaine to vs , whiche I think they are not able to doetor else if they were able to prescribe a better order of politike gouernment , than God him self , the author of al wisdome , hath already set out , which were presumption and blasphemy intollerable , for by that means flesh & blood should be , if not exalted before that maieste of God , yet made equall vnto him . But seing that they are not able to proue any of these points , it remayneth , that vnles they wil be iudged froward & obstinate , they consente to this truth , & acknowledge that same . But they are so far from yéelding to it , that they spare not to set themselues against it , For did not Christ say they , say to the woman taken in adultry , God thy way & sin no more , & Paul did not kil with the sword but excommunicate by the word , the incestuous person at Corinth . Therfore fornication , adultery &c. is not so straightly to be punished as you would haue it . I will answere bréefely , and for breuities sake I wil omit many necessary points in these two examples , which otherwise if I might stand long vpon , they were worthy of the noting , & first for Christs example , thus I aunswere , the execution of the law for punishing adultery with death , did belong to the ciuil magistrate , now Christ was none , as plainly appereth by this saying : Man who made me a iudge or a deuider ouer you , spoken to one that would haue had him to haue commanded his brother to haue diuided the inheritance with him : and again by that which he spake to Pilate , My kingdom is not of this world . So then because Christ was not a ciuil Magistrat , he would not take vpon him to put that in execution wch he had nothing to do with , withal teaching vs to , that we be content with our vocation , & kéepe our selues within the bounds therof , & this may serue for answere to that example . Now concerning Paules dealing , wee haue thus much to note , that there was then , so far as canne be gathered , no Christian ruler , that might take vppon him to execute this lawe , in his full force , and yet rather then sinne shoulde be vnpunished , and wickednesse winked at , Paule woulde vse the discipline of the Church , & deliuer the incestuous person ouer to Sathan for a time . Would to God , that if so bee the Magistrate neglect his duetye in punishing this sinne , in such seuere manner as Gods law appointeth , yet wee mighte haue some Paules and Elders in euerye Congregation , that would vse the force of the word , and seuerity of Discipline Ecclesiasticall , to the beating down of this , and all other like horrible vices . But all this notwithstanding , it is lamentable to be considered , and no godly man can without teares behold , the fond and ridiculous punishment of this sinne vsed in these dayes . To be pricked in a shéete , or pinned in a blanquet , and to stand in the Church , or in some Market place , or carted thorowe the Towne , is the most gréeuous censure of all : and yet in my iudgemente , as good left vndone , for it is the best waye that can be , to make such as haue little shame in them , to bes altogether past shame , I will not say altogether past grace . And yet this kind of punishment belongeth to the poorer sort . If riche ones sinne , they are punished by the purse , fortie shillinges for committing such an acte is iudged a great punishment . If this be not a maintaining of sinne , I know not what is . For what vicious or sensuall man is there , that wil léefe his diuelish pleasure , if he may achieue it for money . Beside that they which are punished after that maner , for want of the execution of gods lawe , fall often into one and the selfe same sinne . So that sinne aboundeth , and iniquitie raigneth so much , that wee in this age , are comparable herein in a maner , with all the former ages of the world , which surely in my iudgement commeth to passe because that maner of punishing sinne , whiche God hath prescribed is neglected , and an other which man hath deuised , set in the place and stead thereof . You sée the abuse hereof . Pray hartilye that God woulde redresse this , and all other abuses remayning yet amongst vs .

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