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A60249
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An answer to Doctor Piercie's sermon preached before His Majesty at White-Hall, Feb. 1, 1663 by J.S.
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Simons, Joseph, 1593-1671.
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1663
(1663)
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Wing S3805; ESTC R34245
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67,126
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128
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professedly and at large teaches the contrary assigning out of the Canons three other causes as Sodomy heresie or tempting to any grievous sinne in cap. 5. Matth. vers 32. which you also quote and so could not misse of seeing your imposture In the text you cite out of Maldonat he speakes only of a perpetual divorce which was the present question and asserts with our Saviour that if a man so recedes from his Wife except the cause of Fornication commits adultery though he marry no other because if his wife commits it 't will be imputed to the husband as dismissing her unduly 105. The judgement of Chemnitius a fierce Protestant we value not in this matter The Scriptures he quotes are only effects of the conjugall tye not the knot it self which consists in the mutual right of each party to the other not in the actual exercise of that right which may be hindred many wayes Else if upon businesse the husband be long absent in a forraign Countrey he dissolves the bond of wedlock which to assert is ridiculous 106. But now good Doctour you little think that throwing stones at randome with Diogenes his Boy you have hit your Father Does not Luther your grand Patriarch allow of a Divorce not only temporary but perpetual even with leave to marry again for many other causes then fornication The first is in case the wife be froward refusing conjugal right Si non vult uxor veniat ancilla c. If the wife will not let the maid come put away Vasthi take Hester Serm. de Matrim The second if the husband perswade the wife or the wife the husband to any sinne The third if a rich woman marry a poor man and her friends disapprove the match The fourth if the wife brawle and scold and will not live peaceably in 1 Cor. 7. Ann. 1554. lib. de causis Matrim Ann. 1530. 107. Calvin in his Institutions huggs the same doctrine of Divorce with liberty to take another wife in case one marry without the consent of Parents if a Whore instead of a Virgin if either party be absent a year or will not keep home after three moneths warning lib. 4. cap. 19. And in the Genevian Canons pag. 29 32 40 41. If a husband shall be absent let his wife cause him to be called by the publick Cryer avd if he come not within the time limited the Minister shall licence his wife to take another husband 108. But to come nearer home Martin Bucer a Reader of Divinity in Cambridge under Edward the 6. whom Calvin stiles the most faithfull Doctour of Christs Church The whole University of Cambridge A Man most holy and truly Divine Doctour Whitgift A Reverend Learned painfull and sound Father And Sr. Iohn Cheek Quo majorem vix universus Orbis caperet greater then whom the universall world scarce held 109. Hic vir hic est This is the man that professedly argues against your exposition of Christs words to wit that as there is at this day like hardnesse of heart so the distressed Wives ought to be relieved no lesse now then in times past that the Magistrate now hath no lesse authority in this matter then Moyses had and at this day ought to use the same Neither is it to be believed saith he that Christ would forbid any thing of that which his Father commanded but he commanded the hard of heart that if they would not use their Wives with Nuptiall equity they should then procure a Bill of Divorce and marry again Out of this principle he deduces many particular cases as of parting one from another Theft Homicide Lunacy c. in which Divorce with freedome to re-marry may be lawfull in Matth. 19. fol. 147. de Regno Christi lib. 2. cap. 26. 27. 28. 37. 40. 42. 110. And I am credibly informed that even in England Divorce and second Marriage is granted for Frigidity though contracted after Marriage in pre-contracts where no consummation was and in case either party turnes Catholick However what more common in the whole Island then Divorce from Bed and Board allow'd in certain Cases besides Fornication by the Canons of your Church Where then is the onely Council of Trents heynous offence 111. By these therefore and many more corruptions in point of practice and doctrine too which were no deviations from what had been from the beginning but wrongfully imposed upon the whole Church united with their Head the Roman Bishop and never confess'd by the learned'st or unlearned'st Sons of the same Church in their publick Writings the sensuall part of the Christian world was moved to look for a deformation 112. What if Stapleton laments the vices of some Popes who sate upon the Chayre of Peter as the Scribes and Pharisees upon the Chayre of Moyses Did he therefore acknowledge that corruption of manners either in the whole Church subject to that See or that it was ever approved by the Church S. Austin in 166. Epistle will tell you that Christ hath placed in the Chayre of Unity the Doctrine of Verity and secured his people that for ill Prelates they forsake not the Chayre of wholsome Doctrine in which Chayre even ill men are enforced to speak good things 113. Now because page 31. you ingenuously confesse that corruption of manners in point of practice cannot justifie a separation from the Roman Church and so your Sermon is to no other purpose stuff'd with such pretended corruptions but to spit your venome at the Roman See I pass over what you say of that kinde in the same page and come to your Demonstrations from corruption of Doctrine to evince the lawfulnesse of your Separation But first I must note that this objecting humour Tertullian observed in the Hereticks of his dayes and stopt their mouthes with telling them they were Vitia conversationis non praedicationis Faults of manners not of Doctrine St. Austin discovered the same in the Donatists who had with wicked fury separated themselves from the Roman Church and thus takes up the Heretick Petilian Why dost thou call the See Apostolick the Chayre of Pestilence c. If we listed to retort what a large field opens it self in the lives of your Patriarchs Luther Calvin Beza Zwinglius and others even from your own Concessions Of corruption of Doctrine in matter of Faith The xxi Demonstration Page 30. 114. If the Roman Church's corruptions of Doctrine and that in matters of Faith corruptions intrenching on fundamentalls have been shewed in the former Demonstrations then the Schisme is the Roman Church's who gave the cause of Separation not the Protestants who did but separate when the cause was given But the said corruptions of Doctrine have been shewed in the former Demonstrations Therefore the Schisme is the Roman Church's c. 115. No question if those corruptions of Doctrine have been really demonstrated in which appeares not the least glimpse of evidence no nor of probability neither much lesse
present It pleased all that Bishops Priests and Deacons abstain from Wives that what the Apostles taught and was observed by antiquity we also observe And S. Hierome Epist. 50. The Apostles were either Virgins or after marriage continent Bishops Priests and Deacons are chosen either Virgins or Widows or surely after Priesthood eternally chast Therefore Priests may in imitation of the Apostles marry and the forbidding was not from the beginning Especially if we consider how S. Paul exhorts even Lay men to forbear the use of their Wives for a time that they may give themselves to Prayer and attend to the Lord without distraction 1 Cor. 7. 35. He that is without a Wife is careful of the things that pertain to our Lord how to please God But he that is with a wife is careful of things that pertain to the world vers 32. Should not Priests whose calling is above the world be in a state most capable of pleasing God What sort of mâ—…n be Souldiers to God but Biâ—…hops and Priests as Timothy was to whom St. Paul sayes No man being a Souldier to God intangleth himself in the affaires of this life that he may please him who hath chosen him to be a Souldier What affaires more secular then Wife and Children who more entangled then Ministers that of their Benefices enjoyable onely for their lives in place of complying with their duties must provide for Wife and Children Again 98. S. Paul asserts his liberty to carry about with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sister a Woman as well as the rest of the Apostles c. that is to maintain him of her substance or have a care of his Temporals as our Saviour had been relieved whilesâ—… he preached This meaning is clear both by the Apostles design there exprest of living upon his Trade to burden no body and by the interpretation of Greek and Latine Fathers who living so near the Apostles time are rather to be credited then Luther and his Broode pleading for Wives Why do you against the sense of antiquity turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a Wife the word especiallly without an article importing a woman whether Wife or no Wife else 1 Cor. 7. 'T is good for a man not to touch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why translate you a Woman and not a Wife The Fathers are St. Chrysostome Theodoret Oecumenius Theophilact Tertullian S. Ambrose S. Ierome S. Austin cited by Bellarmin Only Clemens Alexandrinus expounds the Text of the Apostle Wives but adds that being Wives yet lived continent and were in place of Sisters 99. The sixth Canon of the Apostles only orders that Bishops and Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not turn off their Wives after Priesthood leaving them to the wide world without means to subsist in a handsome way but rather to provide for them carefully yet abstaining from carnal acquaintance This sense is rightly deduced from the 27. Canon ordering thus praecipimus we command that if any promoted to the Clergy will marry they be Lectors or singers only and the same is meant of lesser orders Again 100. Saint Paul saith 1 Timoth. 3. 2. and Tit. 1. 6. that a Bishop may be a Husband of one Wife Sir your own Bible reads A Bishop must be blamelesse the Husband of one Wife In which words there is neither command nor counsel to have or use a Wife Otherwise no man wifelesse could be made Bishop without disobeying the Apostles command or counsel Yet the words by their tenour sound a precept but of what that a Bishop may be a husband of one wife that 's a permission never dream't of by S. Paul not a precept Is it then that he must not have or have had two wives together that 's a Law common to all Christians If you say not two wives together before his Conversion then it follows that when S. Paul 1 Tim. 5. 9. advises to take a Widow of threescore having been the wife of one man he means not of two men at once which was never lawful amongst either Iewes or Gentiles The true sense therefore is that a Bishop must not be bigamus or have had more then one wife before he be made Bishop And this exposition is wholly consonant to the holy Fathers Councils and practice of the Church Therefore Priests may have wives and the contrary was not from the beginning Nay according to S. Paul 1 Tim. 4. 3. 'T is the doctrine of Devils because Saturninus the Gnosticks Manicheans and other hereticks forbid all men both Clergy and Layety to marry the use of marriage coming à malo Deo from an ill God or the Devil as they taught 101. The Fable of Paphnutius his pleading in the Nicene Council that Priests if married before their Ordination might use their wives after Priesthood hath been long since exploded by Baronius Bellarmine the Protestants Apology and others as being reported by lying Authours and clearly against the 3. Canon of the same Synod forbidding Priests to have any women in their houses but Mother Grandmother Sister or Aunt who are above all suspition not a word of a Wife which certainly would have had women servants to attend her Yet that very Fable makes against all Ministers that marry after Ordination and worthily for before Luther there is no authentical example of its lawfulnesse in the whole world Against Divorce for other causes then Adultery The twentieth Demonstration Page 29. 102. Our Savour Christ from the beginning confined the liberty of a perpetual Divorce for of this he was askt to the sole cause of fornication by reason that fornication is properly and per se or of its own nature most opposite to the contract of marriage violating the faith and right given to one another But according to the Council of Trent a Divorce from bed and board not perpetual but for a certain or uncertain time till the cause be removed may be made for many causes besides fornication to wit imminent danger of Soul or Body from either party Therefore the doctrine of the Council of Trent was not from the beginning No 103. Because forsooth 't was not from the beginning that our Lord promised an hundred-fold to him who for his name should leave his Wife Matth. 19. 27. and Luke 18. 29. 'T was not from the beginning that if an eye scandalize us that is according to S. Hierome persons never so dear as Wives c. should tempt us very dangerously against faith or the Law of God we were bid to pull it out and cast it from us Mat. 5. 29. 104. Do's Maldonat averre such a separation though not for Adultery to be against the Law of Christ Sir you most unconscionably slander Maldonat and abuse your Auditours upon perswasion that he contradicts the Council of Trent in holding sequestration from bed and board not perpetual but temporary for any cause whatsoever but fornication to be opposite to the Law of Christ. Whereas Maldonat