husband may sanctifie 〈◊〉 an vnbeleeuing wife 〈◊〉 so discreet man may reforme an vndiscreet wife euen as when the bodie is out of temper it is in the wisedome of the head to cure the bodie and bring the disordered members into order Husbands must giue honour vnto their wiues There is one honour which the inferiour doth owe to his supeririour Feare God and honour the King Another which superiours owe to their inferiours and all one to another Honour all men In giuing honour goe before one an other All members saith Paule are not alike but on those members which we thinke most dishonest we put most honestie on vpon our vncomely parts we put most comelines on for our comely parts need it not but God hath tempered the bodie together and giuen more honour to the member that lacketh And so must husbands do to their wiues The woman is the weaker vessell and the man himselfe is but a vessell and notwithstanding his strength hee is but weake He doth not say Giue honour to the â—â—man because she is good but because she is weake not for her vertue but for her fragilitie for your selues are so or may be so Brethren saith Paul If a man be suddenly taken in an offence you which be spirituall must restore such anâ—one with the spirit of meeknes considering â—est thou also be tempted beare one an others burden 〈◊〉 fulfil the law of Christ. We haue 〈…〉 examples of womeÌ„ which were 〈◊〉 vessels The woman was the first in the preuarication and not the man Abraham beleeued the Angell when Sara laughed Lots wife did looke back towards Sodome Lot did not Moses his wife repined at her childes circumcision himselfe did not Sara was so hard hâ—rted as to turne Agar out of doores Abraham was not Iezabel could without remorse of conscience set downe the whole plot and proiect how Naboth should loose his life and his vineyard Achab could not The wife of Zebedeus could audaciously aske of our Sauiour Christ that her sonnes might sit on his right haÌ„d his left her husbÌ„d could not Salomons wiues corrupted him he corrupted them not Sampsons wife betraied him he betraied not her Some of these offenâ—â— were worse theÌ„ adultery yet their husband did not nourish hatred against them Though they be weake vessells yet are they heires of the kingdome of heauen as well as their husbands Christ was borne a man but borne of woman that he might sanctifie both man and woman through childbirth the woman shal be saued if they continue in the faith and loue and holinesse with modestie The word of God hath giuen precepts of godly life vnto women that liuing godlily as did Elizabeth Sara Anna Rebecca they might be saued The man and wife are to liue together in the life to come not as a man and wife but as the Angels and Saints in heauen why then shal they liue asunder vpon the earth If they liue not together theyr prayers shal be interrupted This reason alone is sufficient to compose and qualifie all greeuances between man wife They ought to pray together for prayer is a principall part of Gods seruice and if they will haue God to be deuoutly serued al grudges and quarrels must be layd aside God heareth not the prayers of them which be sinfull no greater sinne then continuall fostering of hatred and inward malice Iosua saith I and my house will serue the Lord Zacharie and his wife with him walked in the ordinances of God without reproofe And it is the maner of you Citizens when you are dead to haue your wiues and your selues pictured vpon your graues lifting vp your hands and praying together But it is plaine mockery to be pictured praying together vpon your graues when you are dead if so be that you doo not pray together in your houses while you are aliue and therefore learne by the marble monuments and pictures of the dead what yee ought to doo while ye are aliue I ende with Moses beseeching God that my doctrine may be as the raine and my speech as the deawe of heauen and the showre vpon the hearbes and as the great raine vpon the grasse For I will publish the name of the Lord giue ye glory vnto our God To this God the Father the Sonne and the holy Ghost be all power glory and dominion both now and for euermore Amen FINIS 1. Tim. 1. 13. 1. Cor. 4. 1. Cor. 3. â— Cor. 6. 1. Cor. 11. 1. Tim. 17. Epist. Iudae v. 10. 16. Apoc. 19. Gal. 1. 8. 1. Iohn 4. Ioh. 6. 15. Ioh. 3. 30. Ier. 48. Math. 10 Psal. 45. Dan. 2. 1. Tim. 2. Dè inuent sanctae crucis Hom 20. Ex. 17. Psal. 59. 1. Reg. 18. Deut. 25. Math. 12. Apoc. 5. Ex. 34. Iud. 14. 15 â—sa 6. 9. etâ— 1. Thess. 5. 21. Dan. 5. â— 5. 2. Thess. 2. 3 Vers. 7. Iacob 2. 10. Leuit. 1â— 1â— Marc. 16. 16 Mat. 1. 18. Hieron coÌ„tra â—eluidiuÌ„ Math. 28. â— Cor. 15. Decretal lib. 5. Tit. 40 cap. 6. verba intelligenda sunt non secundum quodsonaÌ„t sed secunduÌ„ mentem proferentis Hilar. Intelligentia dictorum ex causis est assumenda dicendi quia non sermonires sed reisermo est subiectus De adulterinis coniugijs lib. 1. cap. 9. Iac. 4. 17. Gen. 2. 14. 1. Cor. 6. 16 Eph. 5. 3. Deut. 24. Math. 5. Math. 5. 43. Leuit. 19. 18 If any obiect that the history is otherwise related in Marke I answere with Greg Decretal lib. 5. Tit. 40. cap. 7. Nihil obstat narrandi diuersit as c. Vrsinus Doctr. Christ. 2. parte in 7. praecep Scopus precepti non maechaberis est conseruatio castitatis munitio coniugij Quicquid ergò facit ad castitarem muniendum coniugium hâc Jege praecipitur contrarium prohibetur Sub adulterio prohibentur omnia vitia castitati contraria corum cognatae species causae occasiones effectus antecedentia consequentia Deut. 24. Vide Chrysost in Lib. de libel repud L. Ideser dom in monte Gen. 4. 2. Reg. 6. Gen. 3. 8. Ionas 1. Loâ—o com de coÌ„iugio Loco com de diuortio Rom. 7. 2. 1. Cor. 7. 16 1. Cor. 7. 5. Tho. Aqui. in 1. Cor. 7. Gen. 24 Gen. 29. Gen. 16. Iohn 8. Grat. decret pars ricausa 32. quaest 6. cap. 1. ex Aug. dè ser. in monte cap. 8. Rom. 8. Ro. cap. â— Gen. 3â— Lib. de libello repudij Lib de diuortio Grat decret 2. pars 32. causa 7 quaest 1. 2. cap Aug. de bono coniugali cap 7. Dè adult conâ—ug li. 2. cap. 4. Concil Milâ—uitan cap. 17. Ad Pollentium lib. 2. cap. 10. 1. Cor. 7. Mat. 18. Adpoll l 2. cap. 6. â— 1. Sam. 18. Iohn 8. Concil Aulatensis can 10. Epiph. coâ—tra Cathores 1. Tim. 5. 1. Cor. 7. De adule Coniug li. 1. cap. 11. Chrysost. de lib. re pudij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De adult coniugijs lib. 1. cap. 9. Mâ—c 10. 11. Luc. 16. 18. Ex. 22. 1. Leuit. 19. 9 Deut. 21. 23. Ad Amandum presbyterum Ad ApolleÌ„t li. 2. cap. 4. Canon apost 47. Vindiciae contrà tyrannos â— Sam. 12. Gen. 27. Ex. 11. 2. Iud. 16. 30. Iosua 6. 15. Innocentius Epist. 3. ad Exeuperiun De 10 chordis cap. 3. Deut. 24. Sixti senensis Biblioth sanct lib. 2. ex libro Rabbi Mosis dâ— Coâ—i Rom. â— Mal. 4. 1. Pat. â— 7. 1. Cor. â— 1. Tim. 5. Ephe. 5. 1. Cor. 11. 1. Pet. 2. 1. Cor. 1â— Gala 5. 〈◊〉 Gen. 3. 3. Tim. â— Gen. 18. Gen. 19. Exod. 4. Gen. 21. 1. Reg. 21. Math. 20. 1. Reg. 21. Iudg. 1â— and 16. 〈…〉 1. Tim. 2. Pro. 18. Iosua Luc. 1. Deut. â—2
Of Diuorcement A SERMON PREACHED AT Pauls Crosse the 10. of May. 1601. By Iohn Doue Doctor of Diuinitie LONDON Printed by T. C. 1601. The Preface I Had not published my late Sermon the world beeing alreadie so full of bookes had I not bene mistaken by some which vnderstood it not vniustly traduced by others which heard it not reporting of it as they would haue it and not as I deliuered it not so much offended with the Sermon as with the Preacher They take exceptions Against the matter as if the doctrine were not sound Against my words and maner of deliuering it as irreuerend because I presumed not onely to speake against Beza without crauing pardon without ascribing praise and commendation otherwise due to his great deseruings but also to passe him ouer slightly calling him by his bare name without addition as if so doing I did Peccare contrà formam sanorum verborum not keepe the patterne of wholsome words Against the text it selfe as vnseasonable for the time and vnpleasing to the auditory Against my diuision and reading of the text as straunge and insolent the like neuer heard of before as if I had offered violence to the holy scriptures I answere with the Apostle I passe litle to be iudged by you or of mans iudgement I haue builded vpon no other foundation then that which is already laid that is Iesus Christ whether I haue builded gold siluer pearles or timber haye stubble whether my worke will abide and proue such for the which I shall receiue wages or not let it bee made â—aâ—â—est I feare not that day I refuse not the 〈◊〉 tryall which is the onely true iudge of all mens workes The holy Ghost hath taught me in the meane while that the Ministers of Christ must passe through many things honour and dishonour good report and bad report as deceiuers and yet true M. Beza cannot blame me for dissenting from him because he hath done so by S. Augustine and all the Fathers nor for vsing his name without addition because hee hath done the like by S. Paul and all the Apostles I dare not follow S. Paul farther then hee is a follower of Christ and therefore must dissent froÌ„ Beza when he dissenteth from Christ. I was not then ignorant how thanklesse an office it was to speake of him whose authoritie is with some more canonicall then the canonicall scriptures to name Beza before them which haue onely heard of his name but knowe not how to spell it for they call him Bezer as also Bellarmine they call Bellamye they would bee Doctors of the Lawe but knowe not what they speake or whereof they affirme it is very likely they haue read his workes and are able to iudge of his doctrine But I came thither to preach Christ not to commend any man for so had I not beene the seruant of Christe And this I may speake without offence M. Beza hath not deliuered all truth but left some to others to bee deliuered And therefore I exhort them that they would not condemne this doctrine because hee holdeth the contrarye least they immitate the false Prophets which speake euill of the thinges which they knowe not and haue mens persons in admiration whom also they knowe not and so commit grosser Idolatrie by worshipping a man then Saint Iohn did by worshipping an Angell If an Angell from heauen preach new doctrine he is accursed much lesse may the doctrine which any man publisheth be presently receiued without further triall Eô nomine because hee taught it but the spirit must be tried the doctrine must be examined be the credit of the Doctor neuer so great I haue alwaies opposed my selfe against popularitie as an enemie to true godlinesse supposing that they which preach mortification ought their selues to bee mortified from vaine ostentation of great auditories ambitious desire of many followers and glorying in multitudes of Disciples by the example of our Sauiour which withdrew himselfe from the multitude when he sawe they would take him vp and make him a King And therefore haue I refrained to intrude my selfe into such great assemblies as also that I might not defraud mine owne congregation but contented my selfe to keepe my station in mine owne watch-tower ouer that flocke onely ouer which God hath made me an ouerseer I desire his glory and not mine owne I say with Iohn the Baptist he must increase and I must decrease But beeing called to that place of so great expectation I thought it fit to choose mine owne text in which choise if the wiser sort of men will say I haue erred I will craue pardon for mine error I was required by the Magistrate vpon shorter warning then ordinary to supply a course which else had stood voyd so that my tongue was become the pen of a swift writer yet haue I not by reason of haste done the worke of the Lord altogether negligently neither was I with the Disciples carelesse what I should speake looking that it should be giuen me in that houre but my heart did with the Prophet Dauid first indite the matter before I spake it In expounding this text I did as Daniel expounding a dreame vse both prayer and meditation and I assure my selfe I haue according to the Apostles rule shewed my selfe approued vnto God a workeman which needeth not to be ashamed diuiding the word aright And whosoeuer will stand to the Cathechisme and rudiments of Christian religion and submit himself to the rules of Logicke will he nill he he must confesse that my reading and diuiding the text is very naturall and no way forced Concerning this point I am to satisfie a kinde of men differing from the other of which I spake before which will haue marriage after diuorcement as well of the partie innocent as of the nocent to be adultery and yet the diuorcement it selfe which they graunt to be a dissolution of marriage to be lawfull so that they will build without a foundation and make a consequent without an antecedent For how can marriage after diuorcement be vnlawfull if the diuorcement it selfe stand good How is it possible to graunt a diuorce but with full power to marry againe when the first mariage is lawfully dissolued what can hinder a second marriage But to strengthen their error they except against the diuision of my text they will haue it to be but categoricall which I haue said to be hypotheticall they alleadge that no proposition can be hypotheticall vnlesse it be conditionall To oppose themselues against me they except against the Cathechisme it self against the grounds of Logicke by which they lay themselues open to no small reproach Euerie young scholler which hath learned Seron can tell theÌ„ that all hypotheticall propositions are not conditionall but some copulatiue some disiunctiue and that all propositions are hypotheticall which may bee resolued into two categoricalls and that therfore
these words as they are set downe in Saint Matthew and more plaine in S. Marke and most plaine in S. Luke the commas and points being in all three alike obserued to wit Vxorâ—m dimittens aliam ducens maechatur That is both he which diuorceth his wife and he which marrieth an other committeth adultry are an hypotheticall copulatiue proposition and containe in them two categoricalls Vxorem dimittens maechatur vxorem aliam ducens maechatur Both of them being without exception perfectly true propositions in Logicke according to the definition and forme of a proposition But for as much as I haue diuided my text according to forme which is the very life of all diuisions my diuisions is iustified who haue diuided the whole text into three propositions The case being cleare concerning the forme that this text conteineth three true propositions they can contend with mee onely about the matter of the first proposition whether it bee Secundum qualitatem in â—e vera or falsa They aske how it can be adulterie for a man to put away his wife when hee dooth not onely abstaine from the second marriage from all carnall knowledge but also from coueting of any other Adulterie say they consisteth onely in carnall knowledge and in coueting and no writer of credit will say that there can bee any other adulterie By which wordes they make Saint Chrysostome to bee a Writer of no credite which saieth Viro casto qualiscunque vxor bona videtur quia perfecta charitas vitia non sentit Qui diligit vxorem de soluendo matrimonio legis praecepta necessaria non habet vbi autèm de soluendo matrimonio lex requiritur illic iam odium demonstratur vbi odium inuenitur illìc iam fornicatio esse cognoscitur A chaste man will thinke well of his wife though faultie because perfect charitie will not espie offences He which loueth his wife thinketh the lawe of diuorcement superfluous and very needlesse but where aduantage of lawe is required for the vndoing of marriage there hatred appeareth but where there is hatred of a mans wife there is also fornication Againe Quemadmodùm si videas hominem assiduè amicitias medicorum colentem exipsâre statim intelligis quià infirmus est sic cùm videris siuè virum siuè mulierem dè dimitteÌ„dis vxoribus aut viris legeÌ„ interrogantes cognosce quia vit iste lasciuus est mulier illa meretrix est Euen as that man which continually resorteth to the Phisitian to aske aduise sheweth that his body is not sound so when man or wife asketh counsell of the Lawyer how they may be diuorced the man so doing is vnhonest the woman so doing is adulterous Likewise they make Vrsinus to be a writer of no credit which interpreteth this commaundement Thou shalt not commit adulterie in this maner The scope and drifâ— of this commaundement saith hee is the preseruation of chastitie and the vpholding of marriage and all things are by it forbidden which any waies are causes or effects antecedents or consequents contrary to chastitie or contrary to marriage But say I by diuorcement marriage is dissolued and therefore not vpheld or maintained by such a diuorcemeÌ„t as is allowed to be good and yet with a restraint from a second marriage men and women are caused to burne in lust and defrauded of that benefit which God hath appointed to be a remedie against fornication and therefore by it chastitie is not preserued and by a consequent adultery is committed But to answere them in a word how hee which diuorceth his wife committeth adultery he committeth adultry two maner of wayes first as a principall offender because he breaketh wedlocke for so diuorcement is defined the dissolution of marriage or vntying of the knot of sacred wedlocke and the briefest sort of the English and Duch Cathechismes haue in stead of thou shalt not commit adultry in more generall termes thou shalt not breake wedlocke whereby it is the iudgement of the Churches of England and Germanie that all breach of the law of wedlocke is adultery and wedlocke is in no degree so highly broken as by diuorcement by which it is dissolued Secondly he committeth adulterie as a partie accessary for he giueth his wife allowance to marry againe which my aduersaries do confesse to be adultery That the intent and meaning of diuorcement is to vndoo the first marriage and giue license to the second marriage who can speake better theÌ„ the Iewes themselues of whom the Christians did learne it and the Christian Churches which doo receiue it and put it in practise That the diuorcement which was permitted by Moyses was with permission also to marry again it appeareth by Moses himself Deut. 24. That it is so among the Iewes in these dayes it appeareth by the very forme of their Schodule or Bill of diuorcement which hath these words do vxori meae potesttatem eundi quò velit nubendi cui velit I giue my wife libertie to goe whither she will and to marry whom she will That it is so vnderstood among the Christian Churches where diuorcement is practised it is plaine by the confession of M. Beza in his booke De diuortio as in my Sermon I haue declared As for my maner of reading let them readie as I haue read it or as it is in the originall all is one in substance I did it but for explication sake as an Interpretor not as a bare reader they cannot vnderstand it otherwise then I did read it let them diuide it as I did or otherwise it will make a difference in outward forme the doctrine will be the same Onely this aduertisement I will be bold to giue to some kind of Preachers in our Church that true preaching doth not consist in heaping vp of common places in prolixitie and length of speech in multitudes of quotatioÌ„s of Authors chapters and verses nor in rash deliuering of doctrine taken by tradition vpon the bare relation credit of others without further examination But he which will expound such a text as this is must suppose it to be like the Hebrew Bible which needed the Chalde paraphrase that the Iewes might vnderstand it the rocke in the wildernesse which was to bee cleft by Moses his rodde before water would issue out of it the Land of promise which was not presently discouered the heaueÌ„ which was shut vp and opened but by Elias his prayers before it rayned the corne which was troden with the oxes foote and rubbed by the hands of the Disciples before it was eaten the booke to be vnsealed by the Lambe before the mysteries in it could be reuealed the face of Moses which had a vaile or couering before it to bee remooued before his beautie could appeare the tooth in the Asses iaw-bone and the Lyons carkasse which required Sampsons strength before his thirst could bee quenched before sweetnesse could be drawne out of the