The sermons of M. Iohn Caluin vpon the fifth booke of Moses called Deuteronomie faithfully gathered word for word as he preached them in open pulpet; together with a preface of the ministers of the Church of Geneua, and an admonishment made by the deacons there. Also there are annexed two profitable tables, the one containing the chiefe matters; the other the places of Scripture herein alledged. Translated out of French by Arthur Golding.

On Thursday the xxx. of Ianuarie, 1556. The Cxxxvj. Sermon which is the seuenth vpon the three and twentith Chapter, and the first vpon the xxiiii.

24 When thou commest into thy neighbours vineyarde, thou maist eate grapes at thy pleasure vntill thou bee satisfied, but thou shalt put none into thy ves∣sell.

25 VVhen thou commest into thy neighbours corne, thou maist plucke the eares with thy hande, but thou shalt not put a sickle into thy Neighbours corne.

The foure and twentith Chapter.

WHen a man taketh a wife and marrieth her, if it come to passe that af∣terwarde shee finde no fauour in his eyes, because he hath found some ill fauoured blemishe in her: hee shall write a bill of diuorcement, and put it in her hand, and send her out of his house.

2 And when she is departed out of his house, and being gone her wayes doeth marie with an other man:

3 If this other also hate her and write her a letter of diuorcement, and put it in∣to her hand, or if his latter man which toke her to wife die:

4 Then her first husbande which sent her away, may not take her againe to be his wife after that she is defiled; for that is an abhomination in the sight of the Lorde; and thou shalt not cause the lande to sinne which the Lorde thy God gi∣ueth thee to inherite.

ALthoughe Gods will was that e∣uerie man should pos∣sesse hys owne, & or∣deined [ 60] that none shold doe wrong vnto anie, yet hee al∣waies so mo¦derated this extremity of due right, as the poore should bee releeued by the riche. And this gen∣tlenesse ought alwayes to heare rule among vs, that they which haue aboundaunce, albeit they may vse it as their owne, yet must they not de∣uour all themselues, but bestowe part of it on such as are in neede: and euerie man according to his measure and abilitie, must put to his hel∣ping hande to releeue their penurie. And that which wee haue nowe read tendeth to this purpose. For it is ordeyned that euerie man shoulde reape his owne Lande, and gather in his owne grapes, and receiue the fruite thereof.

Gods will is not that thinges shoulde bee set foorth to open pray, as if they were made com∣mon: but that euerie man shoulde possesse that which hee hath, and enioye it without con∣trolment. And yet hee woulde not that there should be such crueltie as that the poore should not bee any whit at all succoured by the rich. And that is the cause why hee suffereth them which are hyred to gather in the vintage, to eat of the grapes; and them which are hyred in [ 10] haruest worke, to gleane and to gather with their hand the eares of corne, as it were an hand full: and not to carie away their basket full of grapes, or to carie away the corne by whole sheaues. For that were a kinde of theft. When a workeman which is hyred for the profite of his maister, will pilfer away thinges in such ma∣ner vnto himselfe; what vpright dealing doeth hee shewe therein? Let vs note then that where as it is said, he that commeth into the vineyard, [ 20] may eate of the grapes; he that commeth into a feelde of corne, may gather of the eares with his hande; it is not meant in general of all com∣mers in, and passers by. For what a thing would it bee, if libertie were graunted to al passers by, to eate as many grapes as they woulde? The vintage woulde bee soone gathered in: there shoulde bee no neede of sixe weakes labour, e∣uerie man woulde make such a speedie dispatch, that there woulde bee nothing left to gather in. [ 30] But it is here expressely meant of such as are hyred. And in deede it was not lawfull to en∣ter into an other mans field or vineyeard to say: I will goe and eate grapes, I will goe and fill my bellie at an other mans cost, and when I am wel filled, I will not pay my shotte. For if this had beene lawfull, it woulde haue bredde a barba∣rous confusion. But our Lorde (as I tolde you) speaketh here of the vintage and haruest. For herein no man sustained any losse. For after that [ 40] such a lawe was made, hee which had a vine∣yarde hyred men on condition, that they might eate grapes. And if any likewise hired haruest-foke, hee knewe they might gleane, so that they tooke not euerie man his reaphooke to cut him a sheafe. For this had beene to take tith of the owner of the fielde, and he should haue sowen for an other. And therefore there was no rea∣son in such dealing. But when our Lorde per∣mitteth a reaper to take an handfull of corne, [ 50] herein there in no extortion, there is no vnru∣lie dealing vsed.

We see then howe in this lawe the poore & the rich are taught their lesson. For as for the poore, although they see that one hath great aboundance of corne, that an other hath great plentie of wine: yet ought they not withstan∣ding to beare their penurie patiently, and not to runne and scratch for other mens goods, as if they were left at sixe and seuen. Yea and that [ 60] when men giue them such accesse, they must not repyne at him which is wealthie, to pilfer a∣nie thing secretlie from him. As if a man be∣ing hired to sowe a grounde, haue a sacke of corne diliuered vnto him, and hee steale a bag∣full of it: verily he committeth a double theft. It had beene better he had cut a purse of filched away some other thing, than so to haue decey∣ued one which put him in trust. Againe, if the threshers likewise, when a man openeth his barne vnto them, conuey away an other part: If a seruaunt which is of some house, steale a thing which hee founde cast aside in a corner: these filchinges are as bad almost as open rob∣beries. For thefts which are committed by such as are householde seruauntes, deserue much greater punishment, than those which are com∣mitted by straungers. And why? For when a man trusteth one so farre as to bring him into his house, into his fielde, or into anie other place where his goods are; hee ought to shew himselfe twise or thrise as trustie and faythfull as hee woulde doe otherwise. And if a man do the contrarie, hee offendeth greeuously both in the sight of GOD and of men. So then let vs note, that the poore ought so to beholde other mens wealth so, that they bee not pro∣uoked with anie couetous desire to pilfer away, or to steale any thing. For why? Seeing God hath bestowed on them no abundance of welth, they ought to content themselues with that li∣tle which they haue, and to knowe that it is God which hath poynted out to euerie one his por∣tion in this world, and that he hath not without cause ordeyned that euerie man shoulde pos∣sesse that which hee hath gotten, or that which is come vnto him by inheritance, or that which hath beene giuen him: in respect wherof his will is that there bee a certaine order, so as none bee deceyued of their right. Yee see then how the poore are taught, That they must not bee entised to doe that which is euil, although they stande in neede of the goods of this worlde. For it shall not serue them for an excuse before God, if they alleadge: Why? I sawe that that man was nothing vnder foote, and as for my selfe I was in extreeme neede. No: Our Lorde will not haue men to giue themselues the bridle so farre, but that euery man should keepe himselfe with∣in his bonds.

Nowe by the way the richer sorte are war∣ned to exercise gentlenesse, and not to be such holdefastes and so miserable, as to bee gree∣ued if the poore bee releeued by their goods. As for themselues they liue still in aboundance, they want nothing, yea they haue more than will serue their turne: And therefore they ought at leastwise to vse some small gentlenesse to the poore; according whereunto it is saide in an o∣ther place, That when a rich man gathered in his haruest, hee shoulde not gleane after∣warde; but leaue it for the poore people to lease and to gather the scattered eares;* 1.1 like as if chic∣kens shoulde picke vp crummes, after that a man hath eaten his fill. Yee see then howe the rich are taught by this lawe, so to vse their aboundaunce, that they defraude not such as are in neede: but seeke rather to communicate part of their goods with them: not that they shoulde set out the mayne heape for him to take which hath neede: but that euerie man should consider his owne abilitie, and although

there bee no certaine lawe, to say: Thou shalt giue so much in almes, yet notwithstanding, all men must knowe, that they are bounde by the worde of God, to releeue their neighbours, and to extende their liberalitie towardes them, as farre as they are able. Thus yee see in effect what wee haue to beare in minde vppon this place.

Nowe if this doctrine were well obserued, thinges woulde go better than they doe. But we [ 10] see nowadayes poore folke giuen to such craft and malicious wilinesse, as woulde loath a man to see it: they are become little better than theeues. A man cannot haue fieldes and vine∣yardes in the countrie abroade, but they are al∣wayes deceiued of some parte of them, and that in such wise, as if they were in the Lande of their enemies. And why? Because the poore dispence with themselues, and beleeue that they haue some vantage aboue the rich to pilfer [ 20] away and to take by stealth, whatsoeuer they can come by. And what say they? O it is of the goods of GOD which wee take. Well then seeing it is Gods, it ought to bee accounted ho∣ly. Therefore thou robbest GOD when thou pilferest away an other mans goods: thou go∣est to catch that out of Gods hande, which hee had kept in store for an other. Againe wee see what crueltie there is in riche men, howe they woulde faine swallowe vp the whole world, [ 30] howe nothing can suffice them. And therefore their wealth oftentimes is not blessed of GOD, because it is not in his safegarde, nor kept vn∣der his protection. Wee see howe GOD tel∣••eth vs, that wee must vse such gentlenesse towardes our neighbours, as that euerie man must employ himselfe to releeue those which are in neede and necessitie. If men woulde doe so, doubtlesse GOD woulde holde their goods vnder his protection, and himselfe would [ 40] keepe them: but because rich men vse rather crueltie than bountifulnesse towardes their neighbours, it occasioneth poore men to pilfer away all that they can get: because the rich ab∣use their goods in such sorte, as men see. Ne∣uerthelesse this is not here written in vayne. All ought to followe the lesson and the warning which is here vsed, to wit, that the poore bee somewhat releeued, and that they wrong not the riche, that they robbe them not of [ 50] their goods, and that when they are hyred, they so employ themselues and bestowe their labour in such wise, that it may be to the pro∣fite of the maister which payeth them their hyre.

Let vs nowe come vnto that which Moses ad∣deth touching diuorcementes. Hee saith, That if a man hath married a wife which afterwardes dis∣pleaseth him for some blemishe which shee hath, hee may cast her off, so that he giue her a bill of diuorce∣ment. [ 60] And hauing so cast her off hee may neuer take her againe, if shee marrie her selfe againe vnto an o∣ther.

Nowe let vs note that this bill which the man gaue in this case, was to the credite of the wife, and to the discredite of the husbande. For it declared thus much: I haue maried a wife and shee displeaseth mee. And why? For some blemishe which shee hath in her bodie, or for some qualitie which is in her. The husbande then declared hereby that hee was a faithlesse and forsworne man. For why? Hee tooke a wife on condition to haue her companie all the time of his life, and nowe hee casteth her off. See howe through his fault, such an holy bond as marriage is broken. Yea but there was some thing amisse in her. Oh, but thy selfe wouldest gladlie bee borne withall. And thy wife was committed vnto thee on that condition, that shee shoulde bee a part of thine owne person: and thou cuttest thy selfe as it were in the midst. If thine arme bee weake, wilt thou cause it to bee cut off at the first choppe? If there bee any contagious disease which might empoyson the whole bodie, surelie thou were better leese one member, than thy whole life. But when a fin∣ger is ill fashioned, and a man seeth something, which I knowe not howe, is not so feate as he coulde wishe, must hee therefore mangle his bodie? Verilie it were against nature. Euen so an husbande was not to bee excused, when he deliuered in this sorte such a bill vnto his wife. The thing tended nothing to her discredit, but it serued rather to shewe that shee was in∣nocent, and that men shoulde knowe that shee was not put away either for adulterie, or for a∣nie other lewde deede: but only for y^e wayward∣nesse of the husbande beeing a crooked ••urlie fellowe, and such a one as desired to haue his lust satisfied. Nowe it is saide in the ende, That when the husbande hath thus diuorced hir wife, and shee bee maried vnto an other, her first husband may not take her againe. For this were an abhominati∣on before the Lorde. In this lawe wee haue first of all to note, that when GOD thus permit∣ted diuorcementes, it was not to dispence with the thing, to make it lawfull: but because hee meant not (as touching ciuill order of gouern∣ment) to exercise any rigour against the Iewes. For yet for all this, the lawe of marriage re∣mayned in his full force, and (as it hath beene aboue handled) ciuill order of gouernment is not to preiudice the tenne commaundementes or to chaunge anie thing in them. For in the two Tables GOD hath comprised a perfect rule of life, and a certaine and infallible rule whereunto wee must order our selues. Nowe may the rule of ciuill gouernment chaunge a∣nie thing in these tenne commaundementes? No. For yee see howe we ought to liue. But the rule of ciuill gouernment is an ayde hereto, not to shewe vs any perfection, but to leade vs thereto, to the intent that men might be bridled from ouerflowing their banks too farre, and that the wicked which by their good will woulde not obey, might bee forced by constraint.

Yee see then whereto the rule of ciuil go∣uernment serueth. But yet for all that, the lawe abideth in his full force. Agayne, in

ciuil order there may wel be some expressing of these ten commaundementes, but that is all, it sheweth no perfection. And this is a point which we ought alwaies diligently to note. For we see that as the world is shamelesse, so many thinke to bee iustified if they can alleage: What? Men charge me with nothing. O they are pettie An∣gels as they thinke. And yet howesoeuer the worlde goe, they fayle not to bee diuels. Nay some wicked varlet will say: What? I am in of∣fice, [ 10] it may well beare mee out. Yea as though they which had neede to correct their owne vices, were iustified by punishing of o∣thers: and as if this might serue them for a shrowding sheete to cloake their wickednesse with all, so as they might say they had offended in nothing. And they which speake thus, vn∣der colour that men dissemble their wickednes, or not punishe them, nor lead them to the gal∣lowes, nor shut them vp in dungeons: they take [ 20] themselues to bee innocent men. And what a vile shamelesnesse is that? But what for that? The thing is as common as the high way. A∣gaine if they which come like swine to the supper of our Lord Iesus Christ alleaged to couer their vices: What? I am receiued to the supper of the Lord, yea but there are many which come thi∣ther which yet are vnworthy. It is vnpossible to ••urge the Church of God so, but there shall still remaine much chaffe among the good corne.* 1.2 [ 30] Now if a man be receiued to y^e supper of y^e Lord, because he could not be condemned before men, 〈◊〉〈◊〉 happily because men vse too great patiēce to∣wards him: may this serue to lessen his wicked∣ne•••••• Nay contrary wise he encreaseth his sinne before God, bicause he abuseth his name so fals∣ly, and defileth the table which was hallowed for the children of God. And ought they which are to better than dogges and swine; to come nigh it? So then let vs learne that the order and rule [ 40] of gouernment both concerning earthly Iustice, and also of the church, is not to shew what y^e per∣fectnes is which is required. But we must alwaies returne to that try all which is to be made by the lawe of God.

And this is it which our Lord Iesus Christ hath also declared vnto vs vpon this place, as wel in y^e fift chapter of S. Matthew, as also in y^e ninteenth. For there he saith expresly: although a man was suffered to diuorce his wife, that it was no lawful [ 50] thing notwithstanding so to doe. But is God con∣trary to himselfe? No. And heerein there is no diuersitie as I haue told you. For in y^e two tables of the law, God hath comprised whatsoeuer is re∣quired to perfect holines and righteousnes. Ye see then how men ought to gouerne themselues, and they cannot be deceiued. Moreouer there is a rule of ciuil gouernment which serueth some∣what to brydle men, but not to leade them vnto perfection: but to prouide that all things be not [ 60] brought to vtter confusion among them. For the rule of ciuill order hath no such regarde of perfection, as the lawe requireth. Yea and God in his law not onely forbiddeth vs y^e outward act of wickednes, but euen the inward lust and desire therof, which cannot be punished by magistrats nor earthly Iudges. For it is not knowen. God in his law forbiddeth not onely y^e very act of forni∣cation or to lust after another mans wife, and to entise hir: but he forbiddeth vs also to haue any by lusting, although there be no consent, or the will framed thereunto. So that if a man haue but a wantō eye, he is already condemned for a for∣nicator. If there bee in a man any hatred, any rancor, any euill will, it is condemned for mur∣ther before God. Ye see then how the Lawe of God is spirituall, & that it requireth such a true & perfect obedience, that all the sences, all the affections, all the thoughts of a man must bee a∣greeable vnto the wil of God: and we must be so reformed, y^t being rid of al the corruption of our own nature, we may yeeld our selues altogether subiect vnto y^t which God commandeth vs and which he liketh of. Ye see what y^e righteousnes of the law is. But there is no notice of this inward wickednes vnto men, it cannot be iudged by thē men shall not accuse them, men shall not indite them for it, there are no witnesses in this behalfe but y^e guiltie conscience of him which sinneth, which shal prick him and reproue him sufficient∣ly. And this is as much as all the rest: nay this is all in all, when a man is thus conuicted in him∣selfe. We see then how ciuill order and rule of gouernement is diuerse indeede from the law of God, but yet for al that, there is no contrariety. And therfore this is no excuse for a mā to bring; nay rather it is an absurd thing for a man to say: What? God punished not diuorcements, it follo∣eth then that he gaue his consent they should so be doone. No: the thing fareth otherwise. For marriage must hold alwaies in his ful force, both as touching the law of nature, and as touching the will of God, who ordained it, and declared that it ought to remaine inuiolable. But yet for all that, diuorcement is permitted: I meane as touching common order, which is but to brydle men heere belowe, and not to reforme them as the children of God ought to be, which are go∣uerned by his holy spirit. Ye see then as touching y^e first point, that albeit God punished not those diuorcemēts which were made without any rea∣sonable and lawfull cause, yet notwithstanding he alwaies condemned this vnfaithfulnesse, and meant that mariage should remaine alwayes in∣uiolable.

And so we are warned by this example, not to sleepe in our sinnes. Although men reprehend vs not, although we come not in place of Iustice to yeeld account of our doings: yet let vs not thinke that we haue escaped the hand of God. For wee shall haue another reckoning, & a more strait∣ter to make before him. When wee shall be sum∣moned to his seate, we shal not be tried guilty by the verdit of men; but the bookes of register shall be opened,* 1.3 as it is said in Daniel, and y^e secrets of our hearts (as S. Paul saith) shal thē be bewrayed, all shall be layde foorth before vs. So then let vs learne to haue alwayes an eye vnto this iudge∣mēt of God let vs learne to sift our selues accor∣ding vnto his law, when we wold know whether our life be well ordered or no: and let vs not be abused with y^t which men thinke or iudge of vs.

In deede we must obey common order, but this is not all: it is but one part. If a man bee a trans∣gressour of ciuill lawes, and so become punisha∣ble before earthly Iudges, hee deserueth double punishment at the hand of God. For first there is an euill thought, secondly there is a wicked act, and for the third there is an offence and e∣uill example giuen. Behold three wicked things in him which is punishable by the ciuill Lawes. For first hee hath offended God in his heart, [ 10] because there is the roote of euill, and againe hee hath doone and committed the act it selfe for the second, and for the third there is giuen a publike offence. Those therefore which of∣fende against the lawes, are greeuous transgres∣sours agaynst God. But although we walke in such sorte, as men can finde nothing wherefore to blame vs, yet we are not quited as guiltlesse for all that, except euery one of vs entring into himselfe haue there the witnesse of his own con∣sciēce, [ 20] that he hath walked soundly and vpright∣ly, and finde that as hee hath committed no e∣uill, so he hath had no will thereto, yea and that hee was in no sorte prouoked vnto it. And albe∣it a man haue withstoode his wicked concupis∣cences and lustes: Yet neuerthelesse hee must alwayes condemne himselfe before GOD, and confesse with humilitie that hee should bee cul∣pable, except God vsed mercie towards him. For it is not alonely sayde: Thou shalt not commit [ 30] adulterie, nor theft, nor murder, but: Thou shalt haue no wicked desire. Nowe this surmounteth all the abilities which are in vs. It followeth then, that wee haue no other remedie, but to humble our selues before GOD, and although hee graunt vs grace to fight agaynst our wicked affections, yet to confesse that they proceede from the weakenesse of our owne nature, and that it is through his goodnesse that wee are absolued, and not through our owne merites. [ 40] Thus yee see what is to bee borne in minde tou∣ching this point.

But nowe let vs treate of the matter of di∣uorcement. As touching ciuill order, a man was permitted to put away his wife, but so, as hee gaue her a bill for a witnesse of her ho∣nestie, to the intent that the wife through the crueltie or waywardnesse of her husband, might not bee diffamed: but that men should be giuen to vnderstand, that shee for her parte ordered [ 50] her selfe honestly, and that shee was not put away for any fault of hers. Yee see what is to bee noted in respect of ciuill order. Nowe if a man demaunde whether such maner of di∣uorcementes bee noweadayes permitted? Let vs consider of that which our Lorde Iesus Christ sayeth concerning this matter. Was it not forbidden you (sayeth hee,* 1.4) because of the heardnesse of your heartes? Nowe then although such a permission were graunted vnto [ 60] the Iewes, yet notwithstanding, the lyke is not giuen vs nowadayes. For the hauing of moe wiues than one was permitted them like∣wise, as wee haue seene heeretofore, because it was not punished: and should wee therefore looke nowadayes to haue the like libertie in that behalfe? No. For wee see that because God hath reueiled his will more fully vnto vs, than vnto the Iewes, it is good reason that wee haue a strayter brydle than they had: yea and the libertie which is giuen vnto vs, ought to binde vs so much the more in this behalfe, than were the Iewes. For as concerning ceremonies, and other such like thinges, the Iewes were vnder as straite bondage as none might bee greater. They were loaden with such a bur∣den, as made them to bende and to sigh vnder it. And for this cause it is sayde, that the lawe bringeth nought else but feare.* 1.5 Nowe wee are freed from this so heauie yoke. I meane in respect of the ceremonies; but as for the rest, wee are a great deale more bounde to walke ac∣cording vnto the will of our GOD. So that all these diuorcementes and this hauing of moe wiues than one, ought nowadays to be abhorred among Christians, although among the Iewes there was libertie graunted for these things, and they remained vnpunished. Let this bee noted touching the rule of ciuill order.

But the principall point is for vs to vnder∣stand what is lawfull for vs, and from thence e∣uerie one may gather what his office and duetie is towardes his wife. And the wiues also are to bee exhorted to dischardge themselues the more faithfully towards their husbandes, when they shall knowe vpon what condition they are ioyned together. Nowe as touching the husbandes,* 1.6 our Lorde Iesus Christ sayeth, that if any man forsake his wife, except it bee for for∣nication, hee is an adulterer, and hee maketh his wife an adultresse also: he excepteth for∣cation. Nowe when hee sayeth that the man is an adulterer, it is because hee hath broken wedlocke. For if hee separate himselfe from his wife although hee play not the adulterer o∣therwise, yet seeing hee hath falsified the fayth which he once plighted, he is conuicted of adul∣tery. The reason is, because it is the law of ma∣riage that when a man ioyneth himselfe vnto a wife, hee taketh her for his companion to liue & to dy withall. If the nature of wedlocke be such that the man and the wife be contracted toge∣ther to the end to liue & to die together, & that y^e man should be the head, & the woman y^e body: the man hath now but the halfe part of his own person, and can no more separate himselfe from his wife, than cut himself into two peeces. And y^t were (as I told you) against nature. Now he ma∣keth his wife also an adultresse: for although the wife haue liberty to take vnto hir a newe partie according vnto ciuil order, yet as touching God, she ought to take no other, but to remaine a wi∣dow. For if she go and marry hir selfe againe, she is an adultresse:* 1.7 and that is y^e cause why S. Paule also saith expres••e: that if a woman be separated from hir husband, not for adultery (for he mea∣neth not so:) but because the husband cannot brooke his wife, shee shall remaine a widowe, or reconcile her selfe (sayth hee) vnto her hus∣bande. Yee see what the remedy is which Saint Paule giueth. And it is no new remedie which appertayneth to Christians as touching

conscience: it hath euer beene. For S. Paul ad∣deth nothing vnto the law of God, nor to that rule which is common vnto all the children of God. But although the Iewes had that custome bicause of y^e hardnes of their hearts; yet neuer∣thelesse if a woman bee put away from hir hus∣band, she ought rather to remaine a wydowe, or to reconcile hirselfe vnto hir husband, than to marrie againe. For otherwise shee fayleth not to bee defyled, as wee see by this place. And [ 10] that were an abhomination before GOD. And if she had patiently wayted to enter into fauour, and to hee coupled agayne to hir first husband, shee had not beene an adultresse. Nowe as tou∣ching the man, he committeth double adulte∣rie by diuorsing his wyfe in this order. For, for his owne part, seeing hee hath broken wed∣locke he is an adulterer: and againe he casteth off his wife as if hee woulde put her into the stewes, hee maketh hir an harlot by giuing of [ 20] hir leaue to take a newe make: for that is a∣gainst GODS institution, it is against the order of marriage which ought to be kept without any gaynsaying.

Nowe heereby wee are taught, that men ought to beare with their Wiues; and although they haue some vices and some staines in them, notwithstanding when they seeke to correct them, they ought to vse all gentlenesse. For why? It is not ynough for a man to keepe his [ 30] wyfe in his house and say: Well, I cannot driue thee out, tarie here therefore, and in the meane time hee groyne at hir, he spurne hir, he bea∣••eth hir, hee vexeth hir, and hee vouchsafeth not to doe the office and duetie of an husband towardes hir. If a man keepe his wyfe by him in such order, it were much better he were di∣uorced from hir, and that shee liued in peace in some little corner or other, where she should not so languish and pine away in sorrowe all [ 40] the dayes of hir lyfe. And wee see in what sort our Lorde speaketh hereof by his Prophet Ma∣lachie, when he treateth of the matter of ha∣uing moe wiues than one.* 1.8 If thy wife please thee not, put hir away rather, than ioyne thy selfe with many. Not that hee gaue a man leaue to put away his wyfe, but hee sayeth it were better for a man to put away his wife, than to keepe hir so, with griefe and sorrowe. And he maketh a comparison betwixt two euilles, of [ 50] which a man ought to shunne the woorst. Yee shall haue some man keepe his poore wife, but it shall bee for no other ende but to brawle with hir, and to molest and vexe hir with all the dis∣quietinges in the world. Nowe there is no rea∣son to the contrarie, but that a poore creature shoulde at the least haue peace and quietnesse. So then (as I haue told you) let this place of the Prophet serue to shewe vs whereunto wee are bound, that is, that a man put not away his wife [ 60] by diuorcing of hir. But when wee are com∣maunded euerie man to keepe his wife (ex∣cept it bee for adulterie) it is all one as if it were sayde, that a man must bee gentle to∣wardes his wife; and loue hir as his owne flesh▪ as Saint Paule warneth vs in another place in the fifth to the Ephesians: and if there bee vi∣ces in hir, hee must beare with them in such sort, as there may bee peace and concord main∣tayned in the housholde. If men vnderstoode that they are such debters vnto their wiues, that is to say, that marriage requireth a peace∣able kinde of life betweene man and wife, so as if there bee any thing amisse, yet they ought not to bee ouer frowarde therefore, but quiet and patient: wee shoulde see an other manner of blessing in al houses and families than we doe now see. But nowadayes the most part of hus∣bandes and wiues are like Dogges and Cattes. For they haue no such regard of their duetie▪ that if a man bee vexed of his wife, hee will call vppon God and desire his holy spirit to represse his affections, but he falleth rather into worse and worse. If a man espie any spot of wicked∣nesse, he defieth his wife by and by thereupon, and casteth hir off. The Diuell is a stickler be∣tweene both, and lyke a wylie Pye in this be∣halfe, hee knoweth well ynough howe to finde occasions and meanes to seuer that asunder, which God hath coupled together: but neuer∣thelesse wee see what a lesson is giuen vs by our Lord Iesus Christ, to wit, that because the hus∣band is not at libertie to put away his wife for a∣ny cause, but for fornication; he must moderate himselfe. And that albeit his wife be not altoge∣ther perfect, but haue her infirmities, yet he must seeke to amend them by gentlenes. and howso∣euer hee fare, he must take heede that hee shew himselfe gentle, and nourish peace and concord with his wife.

And heereuppon let women on their parte bethinke themselues to acknowledge the fa∣uour which GOD sheweth them, and to magnifie him for it. Seeing GOD hath vouchsafed them such honour, as to ioyne them to their husbandes who are their heads, let them not perke vp aboue them: but let them enforce themselues so much the more to take paynes in the thinges whcih are appointed them to serue their husbandes in▪ and let them haue this consideration to say: behold the hus∣band is as it were the head of mankinde, and women are as it were the body. Now sith God hath ioyned mee vnto an husbande to bee his ayde and companion. I must endeuour to please my husbande in such wise, that he haue no cause to be grieued by me. He is to beare with me as God hath commaunded him: and seeing God hath such a care of me, ought I not to haue the more heedefull eye to gouerne my selfe so, as I be not a torment and vexation vnto my hus∣band? And if there bee in me any euill qualitie, let mee bee the first my selfe to correct it, and to fight so against it, that I bee not forced and con∣strayned otherwise to reforme my selfe: but let me of my owne goodwil seeke to please my hus∣band, that there may be peace and quietnesse a∣mong vs, and not brawling & fighting as it were betweene diuels. Ye see in what sort euery man ought to haue an eye vnto his dewtie when our GOD speaketh of the pure coniunction which ought to be in marriage, & sheweth that as tou∣ching

men, it is by no meanes to be broken.

But nowe let vs passe farther in this matter, pursuing that which our Lorde Iesus Christ saith when hee was asked:* 1.9 And why then did Moses permit that bill of diuorcement? Hee did it saith hee because of the hardnesse of your heartes: but it was not so in the beginning. This is rehearsed in the nineteenth Chapter of saint Matthew. Nowe note for one point that our Lorde vpbraideth the Iewes with the hard∣nesse [ 10] of their heartes: and that is to the intent wee should learne to condemne our selues, if ciuill order bee not so perfect among vs as it ought to bee. When wee see that the Church of God may be founde faultie in many thinges, when wee are not reformed according to the or∣der and practise of the Apostles, when we keepe not that purenesse which was in the primatiue Church, when wee see howe wee offend in these pointes, let euery one of vs sigh for sorrowe, and [ 20] examining our selues say: Alas we ought to haue this thing, wee ought to haue that, but we are farre from hauing of them. Wee see what order hath beene heeretofore. First as touching the almes of the Church, there were Deacons in that behalfe. We see how liberall e∣uery man shewed himselfe, so as there was no necessitie: there was but one minde and one af∣fection, so as the faithfull were but one. Wee see also touching the supper of our Lorde Iesus [ 30] Christ, that it was administred in such wise, that if there were any man of a loose and disso∣lute life he was put from it. And excommunica∣tion was of an other force than it is, & men vsed it after an other fashion than they do nowadaies. And likewise as touching Baptisme, it was mini∣stred with such reuerence, that euery man was attentiue vnto it, the congregation was assem∣bled together, as if one were to receiue an holy freedomship, as in very deede it is. But among [ 40] vs none of these thing•• ere so, as they should be. After the state of ciuill gouernment, faults are not halfe punished therein. And if there be any punishments, they are but playes and pastimes as a man may say. What ought wee to call to minde heereupon, when we see that both gene∣rally and particularly, things are not so well or∣dered as they ought to bee? Surely euery man ought to consider and to say: alas it is because of the hardnesse of our hearts, that we can haue no [ 50] such order as ought to be among the children of God, that things are so wasted, and that no re∣medie can be had in this behalfe. What is the cause heereof? To whom must the fault heereof be imputed? To all of vs. For wee haue an hard heart. Wheras if we were so pliable to be taught, as that we could suffer our selues to be gouerned according to that which God commaundeth vs, Lawes should bee better obserued, Magistrates should not bee so hindered, nor finde it such an [ 60] hardnesse to do their duetie: we should see espe∣cially the Church of God (wherein nowe many shamefull things are,) better ordered. And ther∣fore in stead of this, that hypocrits cloake them∣selues with this shrouding sheete to say: What? Men finde no fault with me, and doe any thinke that I am culpable before God? In place of this (say I) let vs learne to confesse, that our selues are the cause why thinges are not so well orde∣red as they should bee, it proceedeth from the hardnesse of our heart, which can bee made pli∣able by no meanes.

Nowe wee must farther note how our Lorde Iesus Christ leadeth vs to the first institution of GOD, to shew what is the true nature and condition of marriage. It was not so (sayeth hee) in the beginning. Heereby hee decla∣reth that as GOD created man and woman and was himselfe the authour of marriage, so hee deliuered a Lawe wherein nothing must be chaunged: and as soone as men swarue from it, what excuse soeuer they take, what colour soeuer they haue as touching men, yet fayle they not to forge a thing contrary vnto the in∣stitution of GOD, which ought to suffice vs. And therefore if husbandes and wiues will dis∣charge themselues of their dewtie, they must looke farther than that which is before their eyes. For things are too confusedly disordered in this worlde. Therefore if men hang alto∣gether vppon examples, euery man will drawe his neighbour vnto vtter destruction. But let them haue an eye vnto that which GOD hath ordayned.* 1.10 Hee sayde: It is not good for man to bee alone, let vs make him an helpe like vnto himselfe. Seeing it is so, let vs note that all those which are called vnto mari∣age, that is to say, such as are not priuilea∣ged to bee without it, and which feele that God hath not giuen them the gift of continen•••• to abstayne from marriage; let all those 〈◊〉〈◊〉, that of a truth GOD calleth them an•• 〈◊〉〈◊〉 it were, leadeth them by the hande v••••o this estate. And if they bee well pers••••ded of this, doubtlesse they will goe with a franke and free goodwill; euery husband will ende∣uour to discharge himselfe of his dewtie with all diligence, when hee shall knowe howe hee is bound, not onely vnto his wife, but also vnto GOD. The wife also on hir parte will consider, that seeing she ought to bee an ayde vnto her husbande, shee must not bee as a diuell to hinder and to trouble him. For that were a peruerting of the order of nature. But shee will thus bethinke her selfe: Beholde, GOD with his owne holy mouth pronoun∣ced, when hee spake of creating the woman: Let vs make an helpe for man. Hee sayde not, Let vs make a woman for him; but an helpe. Nowe seeing that the woman ought to bee an helpe and ayde vnto her husbande, it is greate reason that shee imploy her selfe to doe her dewtie therein: yea and that of a franke and free goodwill; knowing that it is not vnto her husbande that shee is bounde but vnto God who ordayned such a coniunction in the beginning. Thus yee see what we haue to obserue.

And agayne note wee that when it is sayde, That a man shall forsake father and mother and cleaue vnto his wife;* 1.11 it is to magnifie so much the more that holy bond which was or∣dayned

by GOD. For can a man renounce his father and mother? Doubtlesse no. Nowe much lesse may hee renounce his wife. If it bee not lawfull for a childe to renounce his father and mother, an husband shall bee lesse to bee excused for separating himselfe from his wyfe. For why? God hath so pronounced that albeit a childe bee specially bound to his father and mo∣ther: yet there is a straiter bonde of the hus∣band towardes the wife. Therefore if an hus∣band [ 10] bethinke himselfe of this, he shall not be so easily tempted to forsake his wife, as a childe to exempt himself from y^e subiection of his father. And the wife likewise on her part shall know to say: behold my husband is my head, he hath au∣thoritie ouer me, & God hath bound me to him, and shall I then separate my selfe from, either through an headie will, or affection, or through some other frowardnesse? Ye see how a wife shal be kept in the obedience of her husband when [ 20] she shall thinke thus: seeing God hath allotted vnto me such a condition that I must be subiect to my husband, I must not hoyst vp my head like a wilde hinde and shake off the yoke. For I shal not disobey a mortal man, I shal not offende him 〈◊〉〈◊〉 in as much as I breake the faith wherein I promised to be subiect and obedient vnto him, and do altogether the cleane contrary: but I shall offend him which hath put me in subiection vn∣der him, to wit God, who gaue me into y^e handes [ 30] of my husband, and wil that I be more subiect vn∣to him than vnto father and mother. Ye see how ••••is beginning ought to be as a brydle to holde ••s backe, that wee presume not to chaunge any 〈◊〉〈◊〉 in the institution and order of God. And secondly let vs extend this vnto al other things: knowing that the Lawe of God is not as mans lawe is. If there bee an olde lawe, it may be for∣gotten and buried, men will not thinke on it, and a man shall not bee condemned for hauing transgressed such a lawe. If a man say it was three hundred yeeres since it was published, there is no remembraunce of it nowe: if a man offend against it, it skils not, the lawe is no lon∣ger in force. But the matter is otherwise in the lawe of God. For wee can make no prescription of time against him, wee cannot lie and sape our selues in our vices, and say: I haue not beene warned, I remember the lawe of God no longer, the worlde transgresseth beyond all measure a∣gainst it: men make but a game of it: wee may not (I say) couer our faultes with any of these excuses: for they are vayne and of no value. But wee cannot handle this whole matter at this time: wee will keepe it in store therefore for to morrowe, with that exception of forni∣cation.

Nowe let vs kneele downe in the presence of our good God, with acknowledgement of our faultes, praying him to make vs feele them bet∣ter, yea in such sort, that being cast downe in our selues, wee may lament and bee sorie that wee haue so greatly offended him. And seeing it hath pleased him to remedie our faultes, and to declare vnto vs that they are forgiuen in the name, and by the meane of our Lorde Iesus Christ, pray wee him, that he will likewise here∣after giue vs the grace by the power of his holy spirit, to ouercome all the temptations against which wee are dayly to fight, vntill he hath gi∣uen vs victorie in all our conflictes, when hee shall haue withdrawen vs to himselfe, to make vs partakers of his glorie in the kingdome of heauen. That it will please him to graunt this grace not onely vnto vs but also vnto all peoples and nations of the earth, &c.

Notes

• * 1.1

  Leuit. 23.22
• * 1.2

  〈1 paragraph〉〈1 paragraph〉
• * 1.3

  Dan. 7.10. 1. Cor. 4.5.
• * 1.4

  Matt. 19.8.
• * 1.5

  Rom. ••.••5••
• * 1.6

  Matt. 〈…〉〈…〉
• * 1.7

  1. Cor. 7.••••
• * 1.8

  〈1 paragraph〉〈1 paragraph〉
• * 1.9

  Matt. 19.8.
• * 1.10

  Gen. 2.1••▪
• * 1.11

  Gen. 〈…〉〈…〉