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 Fryday the last of Ianuarie, 1556. The Cxxxvij. Sermon, which is the second vpon the foure and twentith Chapter.

1.2.3.4 When a man taketh a wife, &c.

5 When a man taketh a newe wife, he shall not goe to warre, neither shall hee be charged with any busines, but shalbe free at home one yeere, and reioyce with his wife which he hath taken.

6 No man shall take the neather nor the vpper milstone for a pledge: for this gage is his liuing.

I Haue declared already at large, how men ought to liue in agree∣ment with their wiues, and how the bonde of mariage is such as cannot bee broken. It remay∣neth nowe, that we come to the exception which our Lord Iesus Christ maketh; to wit,* 1.1 that for the cause of adulterie, it shall bee lawfull for a man to put away his wife. The reason is, for that the man on his parte breaketh not the faith which he plighted, but the wife ha∣uing played the harlot doth asmuch as in her is,

vndoe the marriage altogether, and so defileth it▪ as there remayneth no longer any holynesse in it. For on what other condition is the husband ioyned vnto the wife, but that they should liue chastly one with another? But the partie which committeth adulterie, breaketh this condition, and therefore the bond of mariage is then vn∣tyed. So then if a man knowing his wife to be a whore, and hauing likewise prooued her such a one, for sake her: he violateth not the institution [ 10] of God, neither transgresseth he this law▪ They shall be two in one flesh:* 1.2 but he is quitte, and set freee, because the wife hath swarued aside from the order of God and of nature. Let vs there∣fore note well, that when our Lorde Iesus Christ aloweth the diuorcement which is made for the cause of adultery, it is not to graunt a man leaue to chaunge any thing in the institution of God. For it must euer holde true, That man may in no wise sunder those whom God hath ioyned to∣gether. [ 20] But because the woman hath broken the condition of mariage, the husband is freed from it. The thing then which wee haue to beare in mind is that the exception which we heere haue rehearsed, serueth not in any way to lessen the force of the law of God. That coniunction which God hath ordayned must alwaies remaine firme and steadfast. But she that playeth the harlot, is no longer a wife, she is no longer to be taken & deemed for such a one. Now if a man demaund [ 30] on the other side, whether y^e woman for her part hath like libertie, we heare what Saint Paul saith, y^t like as y^e husband is not maister of his owne bo∣dy,* 1.3 no more also is the wife of hirs. Ye see what an equalitie of like right y^e holy ghost setteth downe: y^t like as y^e woman when she is maried, is not my∣stris of her owne body, so on the contrary side a man after y^t he hath plighted his faith to his wife is bound in such wise, y^t if he abandon himself o∣therwise vnto lust, his fault is alike with y^e adulte∣rie [ 40] which y^e wife committeth. So then if wee will hold our selues vnto y^t which God hath commā∣ded, we see y^t the rule is most euident and cleare, namely, y^t the man must not only content him∣selfe w^t the wife which he hath taken, y^t is to say, he must not only keepe hir for a companion, but also beare with hir: bicause y^t marriage impor∣teth a true and perfect vnion of two persons, and that as hartie as any may be. Which vnion is not possible to be maintained, except y^e husband doe [ 50] beare with his wife & with those frailties which are in hir: & the wife also for hir part endeuor to please hir husband, & to bee obedient vnto him. This we see (I say) on the one side: & againe wee see that if the wife be so loose in life, as to giue o∣uer her selfe to fornication, shee breaketh wed∣lock, wherby she doth as it were warre with God, peruerting all honesty, which ought to be holy & inuiolable. Now if when the woman offendeth so on hir part, the husband likewise step a side in [ 60] his dewty, and ouershoote himselfe so farre as to breake the faith which he hath plighted vnto his wife; he is condemned of God. For why? The bond (as I told you) which passeth betwixt them, is mutuall and of like force touching them both.

And in this case there is no doubt, but that a man may marry a gaine, if he in this sorte put a∣way his wife because of adulterie: and men shew an ouer grosse abuse when they weigh not the words of our Lord Iesus Christ:* 1.4 That if a man forsake his wife, except it be for adulterie, & ma∣ry an other, he is an adulterer, & that he causeth her whom he hath forsaken to commit adulterie also. Now when Christ excepteth y^e cause of adul∣terie, it is to set the man in y^t case at free choice & libertie to mary agayne. For what a thing were it to bar a man from a newe match; if he haue ob∣serued his promise faithfully, & liued in the feare of God, and not beene vnfaithfull towardes his wife? If he be constrained to put her away, must he be punished for the offence of an other? What reason were in that? Should he not haue open wrong doone him? Especially considering that our Lord Iesus Christ in that text addeth,* 1.5 That all haue not the gift of continencie, and that such as haue not receiued it, haue the remedie of marriage, and that they ought to vse it. When our Lorde Iesus Christ pronounceth this, thinke we that his meaning was that the poore wret∣ched man, who hath liued blamelesse with an harlot, should bee left in dispayre? Nay; if hee see filthynesse in his house, he must, whether he will yea or no, cast foorth such vncleannesse, ex∣cept he will infect himselfe therewith and be ac∣counted a partie in such wickednesse. Now if a man discharge his dewtie in this behalfe, thinke we that God barreth him of all right, and that he leaueth him in such trouble and anguish, as he may not know where to become, but must re∣maine vnprouided of all remedie? It was there∣fore an ouer grosse folly in men not to knowe that our Lord Iesus Christ leaueth a man in free libertie to marrie agayne, when his make hath violated the faith of marriage. As much is to be sayde in the behalfe of the woman, seeing the right in this case is equall and mutuall, as I haue shewed afore. And so yee see what we haue at this day to obserue: namely, that euery man ought to consider, that the vocation which hee hath of God, is such a yoke as he may not seeke to shake off. For it is the cheefe and principall seruice which wee can render vnto God all our whole lifetime, to haue an eye vnto that which he requireth of vs: and when hee hath set vs in some estate and calling; to doe that which be∣longeth vnto our dewtie: and that euery one yeelde himselfe obedient in all humblenesse, to say: hath God called me vnto this ende? I must frame my selfe thereunto without any reply or gainsaying. Therefore when we bee of a milde and gentle disposition, submitting our selues vn∣to y^e will of our God; therein (say I) consisteth the principall seruice which he liketh and desireth. And without this al our vertues are nought else in his sight but doung and filthynesse. Nowe seeing it is so, let vs consider, as touching ma∣riage, what the calling of God is, and what ma∣ner of Law, or what yoke he layeth on the neck of man: to wit, that he liue quietly with his wife, bearing with those infirmities which are in her, & be a companion to liue and to die with hir: and

that the wife lykewise submit herselfe with all humblenes vnto her husband, so as they nourish and maintaine peace one with the other. Thus ye see how God may bee honoured and howe his grace also and his blessing may dwell and a∣bide in a familie. And if a woman bee so wicked as to prostitute hir selfe, the husband according vnto the will of God, may not onely put hir a∣way, but is in perfect and full libertie to leaue hir, and to marrie himselfe vnto another. As [ 10] for the woman, there is in deede another respect touching hir than for the man. For the wife shall not bee so dishonored by the adulterie of hir husband, nor bee put to so great shame, as the husband shall bee by the wyues. But yet if the husbande bee an whooremonger, and wasteth his goods and substaunce vppon har∣lottes, so as his wife is shutte out of doores, or bee kept in with all manner of crueltie like a wretched slaue; if this mischiefe holde on still: [ 20] then to leaue a wretched woman in such bon∣dage, were against all reason and right: espe∣cially considering that which was yesterday alleaged out of the Prophet Malachie,* 1.6 That it were better that a man shoulde put away his wife, than to haue more than one. And what shall bee sayde then in this case, when a man shall keepe an ordinarie stewes, and that no man is able to correct this vice of his: is not the wife then set at greater libertie? This is the [ 30] thing which wee haue to beare in minde vpon this place.

Nowe sith our Lordes will is that marriage shoulde bee so indissoluble and inuiolable, yea, and that through the vertue of this sentence which our Lorde hath pronounced with his owne mouth,* 1.7 That there shall bee two in one flesh: let vs note that it is much greater rea∣son that the spirituall vnion which wee haue with our Lorde Iesu Christ, ought to bee di∣ligently [ 40] kept and mayntained: For his will is to contract marriage with vs, and dayly he doeth so, or at leastwise ratifyeth it by the preaching of the Gospell. And on what condition is it? It is (as Saint Paule sayeth) to the ende wee shoulde bee as chast women, not turning our mindes aside vnto false doctrines. For he com∣pareth all errours and all corruptions of the pure simplicitie of fayth, to fornications. As if a wife hearken vnto a bawde, beholde shee is [ 50] alreadye wonne, and begynneth foorthwith to breake the fayth of Marriage. Euen so is it with vs, if wee abide not in the obedience of our Lorde Iesus Christ, holding our selues whol∣ly vnto his doctrine, wee are like vnto aduow∣trous women. And therefore sith that GOD hath ioyned vs vnto his only sonne, and that our whole felicitie and glory consisteth therein, let vs learne not to decline from it in any man∣ner of wise. [ 60]

Nowe it is sayde, That the man which shall haue so put away his Wife, shall not, (if she marrie otherwise) euer take hir agayne, bycause shee is alrea∣die defiled. Heereby GOD meant for to shewe that albeit hee did not punish such diuorce∣ments as were made without any good ground; yet he leaueth not to condemne them: for there was heerein a remedie, that a man be∣ing grieued with his wife, myght in continu∣aunce of time beyng better aduised take hir againe: and if the wife were married againe, because hee had set her foorth vnto fornica∣tion, and because that (asmuch as in him lay) hee had broken all order of nature, he might not take her againe. Now in that God ordayned such punishement, although hee permitted diuorcementes, I meane as in respect of humaine policie: it shewed sufficiently that hee allowed not of them. And so the Iewes excused themselues but in vaine, as if they had put away their wiues by the authoritie of the Lawe. For this text sufficiently declareth, that this manner of put∣ting of them away was wicked, and that it coulde bring nothing else but all manner of euill and mischiefe; yea and farther, that it was not possible for the man to amend the fault which hee had committed, after that the wife had taken a new husband. When the Lawe declareth thus much, is it not a con∣demning of the Iewes? How can this serue them for a shrowding sheere to say: The law permitted vs this thing, our Lorde woulde not punishe such a sinne by any earthly iudge∣ment? Yea but for all this, hath hee decla∣red that he alloweth of it? Hath hee sayd that such a fact is lawfull? Nay but all the contrarie. For the thinges which of themselues are good haue alway a good end and issue, but when there followeth any wretched mishap in any thing, es∣pecially such a one as can be by no meanes reco∣uered, it is a signe that the thing displeaseth God So then let vs diligently note that God meant in this place to discouer the reason of his coun∣saile, why hee punished not diuorcementes. In effect hee meant to giue the Iewes to vnder∣stand that it was for the hardnesse of their heart (as our Lorde Iesus Christ thereof spea∣keth)* 1.8 and that they must needes be conuicted to acknowlege that the cause why God established no perfectnesse of ciuil gouernment among thē was, for that they were not capable of it. But they considered little of this. Nay they bare thē∣selues in hand rather that all thinges were law∣full for them, seeing they were not punished by earthly iudgement, and they thought that by this meanes they were also preuiledged from the iudgement of God.

Hereby wee bee warned of that which was more fullie handled yesterday, to wit, not to runne at rouers, but to make a perfect tryall of those thinges which wee take in hand, by hauing our eye alwayes on the Lawe wherein our Lorde hath comprised the effect and abridgement of his wil, & that is also the true touchstone where∣by we ought to try all our words, yea and all our thoughts. Seeing it is so, let vs returne thither, & although wee bee not punished by men, yet let vs not cease to mislyke of our ••••lues for our vices, knowing that they must elsewhere be accounted for, albeit GOD hath spared vs in this lyfe. And yet there are now and then some by punish∣mentes

layde on vs in that respect, insomuch that although God call vs not solemnlie vnto the barre, ne frame an inditement precisely against vs: yet neuerthelesse he vseth some kinde of cha∣stisement, to admonish vs of our faultes, as wee see that this hauing of many wiues was not puni∣shed, & yet our Lord ceased not to shewe that it was a detestable thing in his sight, as whereby the order of marriage was broken and vio∣lated. Let vs therefore consider of all the [ 10] corrections which GOD sendeth, to the in∣tent we may preuent his anger, and not abuse his patience although he for a long time beareth with vs.

Briefly, let vs take heede that we attempt not any thing against y^e rule which is giuen vnto vs: let vs alwayes return back vnto this point;* 1.9 It was not so in the beginning: For if we aledge custome, it shall not serue to exempt vs from condemna∣tion: if we say: it hath bin in vse this long time, [ 20] we haue an infinite number of examples for it: all this shal litle auaile vs. For why? This one on∣ly word shall cut off all such excuses, where it is sayde, that, what GOD hath once established; it must be alwayes obserued, although men bee changeable, although they be rebellious, and so through their venterousnesse, and their rashnes, make a confusion of all thinges, and enterprise whatsoeuer their lust fancieth, and thereupon carrie themselues headlong into all wicked∣nesse, [ 30] yea and one folow an other; all this shall be nothing before God, but a more grieuous con∣demnation to aggrauate, and to encrease the haynousnesse of their wickednesse. And why so? For it ought to suffice vs y^t god hath declared vn∣to vs his will which cannot varie, and from the which also it is not lawfull for vs to swarue. Now moreouer let vs note well y^t which God addeth: Least they shoulde make the Lande to sinne which hee had giuen the Iewes to inherite. Moses hath here∣tofore [ 40] vsed the selfe same manner of speaking: but seeing it is in this place rehearsed, we ought to call to minde y^t which hath bin already aboue declared: that is to wit, that if a vice raigne, and men still let it slip: they make the whole land to sinne, y^t it is to prouoke y^e anger of God & to nou∣rish it, & that all are made guiltie thereof. God sayth not, that he which shall so take his wife a∣gaine shall sinne before God and not abide vn∣punished; & that the woman lykewise commit∣teth [ 50] abhomination: but he saith, The Land shal sin. And how y^e land? It may chaunce that there shall not be past a three or foure diuorcementes, and yet y^t there may be a million of people in y^e land: and why shal y^e fault be so farre & so largely extē∣ded? It seemeth y^t none besides him which ma∣keth the diuorce, ought to be accused. But God knoweth well how hee ought to iudge. And it is not for vs to teach him his lesson. Let vs therfore holde vs vnto this decree of his which hee hath [ 60] here pronoūced: & let vs know y^t the whole land is defiled, when sinnes raigne therein, without a∣ny bridle, and the cause is manifest. For there Iu∣stice cannot be without blame, where is no bri∣dle of restraint. Where men haue not this consi∣deration to say: Behold God is offended, this is a detestable thing, but are altogether carelesse of it; there iustice is idle. And so forasmuch as y^e ma∣gistrates execute not their office faithfully, ye see how the sinne becommeth publique, and so the whole people is as it were cōsenting vnto it. And moreouer, when wickednesse is so permitted, e∣uery man is of opinion y^t all things are lawful: for of custome men alwayes make a lawe. And a mans eye may bee witnesse, how on the one side men put away all shame, & on y^e other side stād in no feare. And doubtlesse y^e feare we haue of pu∣nishment, & the shame which we haue of doing euill, are two bridles to restraine vs. When these two thinges are layd aside, so y^t men set brasen fa∣ces on y^e matter, & take leaue to do what they list; there is no remedie but that all mischiefe must proceede thereof when sinnes haue so full scope. And that is the cause why S. Paul vpbraideth the whole Church of Corinth, with the incest which was committed,* 1.10 although one man alone had ta∣ken to wife his mother in lawe. Yee boast your selues (saith he,) but what a shame is it y^t you nou∣rish such villanie & filthinesse among you? So thē let vs wisely consider, y^t as often as the scripture speaketh in this wise, it is to admonish vs both pub¦likely & particularlie of our dutie: y^• first of al such as haue publike charge, dissemble not y^e wicked∣nesse which is cōmitted, but seeke to correct it; y^t the Pastours which haue y^e charge of teaching, doe open their mouthes wide w^t all libertie, and that when they see y^t mischief encreaseth and i•• augmented, they cry out at it, condemne it, & reproue, & represse it asmuch as lyeth in them; that so much y^e more seuere punishment be vsed in y^e Church: y^t the magistrates who haue y^e sword in their hād take heed, y^t they employ thēselues to doe for their part what God hath cōmaunded them; & besides, y^t euery man priuately & particu∣larly enforce himselfe by exhortations & admo∣nitions to purge his house from al filthines, & to eschue & auoyde all wicked companie: y^t we may at the leastwise shew y^t the wickednesse displea∣seth vs, & that we will not at any hand bee parta∣kers thereof,* 1.11 folowing y^t which S. Paul saith, That by not cōsenting vnto y^e workes of darkenesse, we must reproue thē. Behold (I say) what y^e thing is whereof we are admonished, when God decla∣reth y^t the land is guiltie of sinne, if an offence remain vnpunished. And if we be not able to re∣medie the mischiefe thereof, let vs bewaile our selues, knowing that if God wold deale rigorous∣ly w^t vs, we were worthy to be plunged forthwith into y^e deepest dungeon of hel. As for example, if blasphemies & fornications, & other vnruly be∣hauiours, lewd & wicked practises, wrongful dea∣linges, deceites & cruelties raigne in any place, & there be no end of them; let vs know y^t when God giueth Satā such libertie, as to cōtinue such an outragious disorder in all things, it is a signe y^t he is angrie w^t vs, & that we want his kingdome. Knowing this let vs be sorrie, & walk in y^e greater heedefulnesse, praying him to vse mercie to∣wardes vs, and with fatherly gentlenesse to cor∣rect that wickednesse of ours whereby wee deserued to be rased and rooted out of the land of the liuing, euen out of hand, if God woulde

deale with vs according vnto our offences. Yee see in effect what wee haue to beare in minde concerning this place.

And now Moses addeth two Lawes; whereof the one tendeth to the fauoring of such as are new marryed: and the other serueth to barre them which lend monie, from being ouer cruel, and from beeing so greedy in taking of pawnes and gages, as to destroy their neighbors, and to take from them y^e meanes wherby they might [ 10] liue. Ye see in effect what the two poyntes bee, which are contained here. Now as touching the first, there is no doubt, but Moses had an eye therein vnto the common profit of all. For at the first sight a man might finde it strange what the cause should be why he dispensed thus with newe marryed folkes, that they shoulde keepe themselues at home, that they shoulde not bee compelled to goe vnto warre, that they should haue none of those charges layde vppon them [ 20] which might turne them from their familie: For to what end and purpose was this, but that God in commaunding such an order by his seruant Moses, had an eye vnto that which might folow by the contrarie? For when a man taketh a wife it is good and requisite that he forme & fashion her, that is to say, that he teach and accustome her so to liue as they may agree both together al the time of their life. Now if a man take a wo∣man to wife, and at the end of three dayes leaue [ 30] her while the wife knoweth not yet the maners and conditions of her husband, and while the husbād likewise is vnacquainted with the dispo∣sition of his wife it may be a cause that they shall not agree together all their lyfe long. And again we know what yong housholders are, vntil they be by longer time inured to know by vse and ex∣periēce, how to set their houshold in order. Now if a man bee led away the first day, and forsake his wife; the yong woman not knowing what be∣longeth [ 40] to the ordering of an house, and remai∣ning alone may fall into many inconueniences. And though there were none other than this which we haue alleged; yet were it enough and too much, namely that the husband returning after some time shall bee as one vtterly vnac∣quainted with his wife, and the wife in lyke sorte shall be as strange to him, which thing might be an occasion that they shoulde neuer agree one with another. God then had respect vnto this: [ 50] And therefore let vs not imagine that this Lawe was made for pleasures sake, to say that a man should sporte himselfe with his wife which hee hath taken. I graunt that Moses vseth this word: but that is because he would therein comprise al the profite which commeth by this meanes of the husbandes ioyning and vniting of himselfe vnto his wife, wherby there groweth a conformi∣tie of manners betweene them, so as the one is well knowen to the other, and they are brought [ 60] to this point that they can beare each with other: but yet neuerthelesse God hath in this place an eye vnto the common profit and welfare of all.

Now it is very true that this law respecteth in such sort the policie and rule of gouernment a∣mong the Israelites, that we are not bound ther∣unto: but yet for all that (as I haue declared a∣fore) wee must gather some doctrine from that which God had ordayned for the people of olde time. We must euer haue an eye vnto the ende which God ameth at, and from thence gather y^e substance of the law which appertaineth vnto vs, and is belonging as common vnto vs together with the Iewes. Now in effect it is heere declared vnto vs, that men ought to auoyde all occasions which serue to estranging of thē frō their wiues, & to the disordring of their house. We are alrea∣dy of our selues ouer frail & weake, & though no farther occasion be offered, wee see how many swarue aside from their dueties, & are so ticklishe y^t they cannot holde themselues quiet & still in their vocation. But now if there bee some other temptation & y^t men wander wilfullie & trust to their own cōstancie, & presume vpon maruelous things in thēselues, & in the meane time keepe not thēselues vnder y^e bridle of God: what other thing may fal out in y^e end, but extreme cōfusiō? Let vs therfore learne not to tempt God through ouer great boldnesse and presumption: but let e∣uery one take heede he hold himselfe within his boundes, to y^e end he may be the more inabled to discharge himself of his duetie. For euen whē we would vse all the meanes wee can possiblie to doe that well which God hath ordayned, yet our fleshe hath alwayes such whot boylings, that we are oftentimes as headstrong horses which are broken loose. We haue neede therfore to be held backe by diuers & sundry meanes. And therfore let vs looke vnto our selues as our Lord warneth vs. And againe on the other side we haue also to beare in minde that which Saint Paul declareth in the seuenth of the first to y^e Corinthians, to wit, y^t they which are married are intangled in many cares, the which according vnto rigour might be imputed for sinne, except God did vse such gen∣tlenesse towardes vs, yea, and that such fatherlie gentlenesse, as to wink at our faults: & this ought to be wel considered. For whē a man entreth in∣to mariage, if he think vpon y^e multitude of trou∣bles & incōmodities which it hath, it will breede such a feare in him, y^t hee will wish to withdrawe himself farre from it. And besides y^t, the diuil hath indeuored as much as is possible, to diffame ma∣riage, to the intent men shoulde so become as brute beastes, in defiling thēselues with fornica∣tion; yea & that vnder colour of auoiding y^t bon∣dage which in respect of marriage seemeth to be ouerhard & grieuous:* 1.12 as y^e disciples also sayd: If it be so, it were good for a man not to touch a wo∣man. Yea saith our Lord Iesus Christ, if so be hee were at his owne choyce. But now, least when we consider of y^e incommodities & troubles which are in marriage, we should be wholy discouraged: let vs returne vnto y^t which is declared vnto vs in this place. For it was a good thing y^t the people of God, being set vpon, & assaulted, should go forth to warre to employ thēselues in y^e defence of the whole countrie & bodie of their people, and also furnish out such other charges an offices as ser∣ued to maintaine y^e Church of God. Now when God giueth vnto thē which were new married, such a dispensatiō, as to beare with them in these

thinges, hee sheweth in generall, that although they which are maried cannot escape free, but that they must needes bee giuen ouer to many cares and carkings, and be snarled in many & sundrie incommodities, yet notwithstanding he beareth with them, and that of especial fauour, and that this he doth in the fauour of marriage. Therefore let the faithful comfort themselues, seeing that GOD hath pytie on them, and that although marriage bringeth with it such a [ 10] nūber of troubles, wherby men seeme as it were to be held bound in this world, yet notw^tstanding God for all this, doth not cast them off. And why? Because he hath ordayned mariage, and knowing y^e troubles it hath, he voutsafeth to vse a remedie by forbearing and pardoning many faults which are in it.

But herewithall let vs also note, that this may not serue to rock vs asleepe, let not married folkes, vnder colour that God dealeth so gent∣ly [ 20] and pitifully with them, behaue themselues so loosely as if all thinges were permitted them: but let them haue the wit to say: Go to: Had wee neuer so small a care which might withhold vs from comming vnto God; yet should wee be to blame. But we see many ouer froward, we see in others much impatiencie, and many other thinges: againe we see much vanitie committed; insomuch that some man louing his wife too wel, will exceede measure therein, & lykewise in his [ 30] children, so vnrulie alwayes are our passions. If there be in vs but one smal vice, wee are already culpable before God: and if there be an infinite number, behold wee are then plunged as it were into a bottomlesse pit. And shall we then vnder y^e couert & cloke of mariage, setle our selues in our dregs, & flatter our selues in our wicked doings? What reasō were in y^t? Nay rather let men quic∣ken vp themselues, and know y^t the goodnesse of God serueth not to lead & allure them vnto wic∣kednes: [ 40] but contrariwise to make them to feele their faultes, & hauing felt them to returne vnto God, and to pray him y^t he wil more & more cut off y^e superfluities which are in our affections. Ye see thē what we haue to beare in minde concer∣ning this place, namely y^t the faithful haue wher∣with to comfort thēselues, seeing y^e God beareth with thē as long as they liue in this world, and y^t albeit they cannot bee as angels to walke in all heauenly perfectnesse: they are not for all y^t re∣iected [ 50] of God. For in the fauour of marriage which he hath ordayned, he vseth patience and gentlenesse in bearing w^t them. But on y^e contra∣ry side also, seeing the infections wherw^t they are on all sides enclosed, they must not onely con∣demne thēselues, but sigh continually, & endeuor to correct thēselues, & to approch more nearer & nearer vnto God, & to vnfold themselues out of y^e temptations, which are a let & hinderance vnto them. Ye see then what y^e doctrine is which wee [ 60] haue to gather from this lawe. Now it is certaine y^t God meant in this place to shew as in a looking glasse, y^e marriage, although it be in it selfe hono∣rable, bringeth many incommodities with it, in∣somuch y^t a man is made more vnapt to apply himselfe freely vnto y^t which he ought,* 1.13 than he would be if he were not maried. Not y^t this pro∣ceedeth frō y^e nature of mariage: for if our father Adam had remained in y^e integritie & perfectnes wherein he was first created, doubtlesse marri∣age, lyke as God gaue it for an ayde, had bin a perfect & angelical life. But because we are cor∣rupted, & because we haue so many vices in vs as is pitie to behold, we turne y^t which was good, in∣to euill: & that which God had ordayned for our glorie, wee turne oftentimes to our reproch and shame. That is y^e roote then, from whence all y^e incommodities which are in marriage proceede. Aud therefore to y^e intent wee accuse not God, who is the author thereof, and lay all y^e fault vp∣pon him; let vs know that whatsoeuer a man may complayne of in marriage, is as it were acciden∣tall, y^t is to say, proceedeth from elsewhere, than from marriage it selfe, to wit, from y^e corruption of sinne. Neuerthelesse we may see (as I haue al∣ready told you) and we may in this place behold as if y^e thing were paynted forth before our eyes, y^t if a man enter into marriage he entāgleth him selfe in many thinges, which shall stay him from doing of his duetie. And y^t is the cause why Saint Paul also sayd, That if a man and woman could liue without it (considering how short a time wee haue,* 1.14 at such time as our Lorde oppresseth his Church with so many afflictions, that we see no∣thing but miseries in the world) it were good to runne with all y^e hast we might here below, & not bee stayed or hindered by any meanes whatsoe∣uer from finishing our course. So then when wee enter into marriage, let vs know y^t we are straight way so snarled, y^t wee cannot make such quicke speede as we should, to discharge our duetie: and let this cause vs to cal on God so much the more, and to desire him to be mercifull vnto vs, and not to impute vnto vs any of all those offences which we dayly commit.

Moreouer let vs enter also into this generall confession, that seeing we are so sinful as to marre euery thing that is good, we ought to detest the sinne which dwelleth in vs, or rather which ray∣neth in vs, vntill our Lord haue transformed vs. For if we bee left in our first nature, what shall we be? Not only we shal be cleane cōtrary vnto y^e wil of God and his righteousnes; but also whatsoe∣uer is in it selfe good, holy, and honorable, and which God had ordayned for our welfare, wee can not but turne and conuert it vnto our harme and hinderaunce. Whereof wee haue a notable example in this place.

But we are yet farther admonished, y^t although through the corruptiō of sinne, we alter y^t which God had ordayned for our welfare, and turne it to euil, yet we may not for all y^e forsake and take our leaue of the good ordinances and decrees of God. And not to seeke any farther, let vs take marriage for an example in this case. We see (as I haue already told you) how many troubles and incommodities it hath, and that not a lonely in respect of the body, so that when a man is mar∣ryed hee hath many hinderances which turne him now to one thing, and then to an other, so as he is faine to carke and care how to nourishe his children, and to watch for his profite when

he should sleepe: but also mariage bringeth with it more than this. For a man shall not be so free and at such libertie to employ himselfe in the seruice of God: and yet all this must not stay him from this calling. For they truely which stand in neede of marriage, must submit them∣selues vnto this order of God, and vse no excuse as many doe, and as we see lykewise what is happened among the Papistes, how the diuell hath sharpened the venemous tongues of those [ 10] hypocrites the Friars, and Monkes, and such lyke, who haue forbidden marriage vnder co∣lour that there are these and these faultes in it. But all those things which are confused and dis∣ordered, let not but that marriage remaineth alwayes good and profitable for them which vse it well, although it drawe after it diuerse incon∣ueniences, howbeeit not of it, selfe, but by rea∣son of the sins of men, bycause we cannot nowe vse vnto our welfare this order which God hath [ 20] ordained, in such sort as is requisite, except wee reuerence mariage. And we see that the cause of these horrible confusiōs which are happened in the world is this, that men haue dispised ma∣riage, and that the diuell hath wrought so farre as to make mē trample that holy institution vn∣der foote, insomuch that when euen the filthiest varlets of all haue presumed on their abilitie of abstayning from it, and of liuing here as ••hast a lyfe as the Angels of heauen: wee [ 30] see suche vnrulinesse in conuersation as ought to make euery hayre of our head stand on end. For if we would beholde nowadayes what the popish chastitie of the Priestes and Monkes, and of all the rest of this pestilent vermine is, wee shall finde it a bottomlesse pit and an infernal gulfe of al beastlynesse. But let vs on our side consider how to walke in the feare of God, and to keepe our selues vnder his bridle. For the doing whereof (as I haue [ 40] tolde you) let vs haue our recourse vnto our cal∣ling and say: Whither vnto doth God call me? Thither must I follow him without making of a∣ny reply. There followeth in y^e second place the other lawe which forbiddeth a man to take the vpper or the neather milstone for a gage. When mention is made here of two milstones and then of the vppermost, it is all one as if our Lord sayd, that a man shall not take both the milstones which serue to grinde, no nor one of them. For [ 50] why? A man were as good take all, as one part. For there must be two Milstones to grinde: I will leaue the lower, but he can doe nothing without a fellow. So then if I bereaue a man of the profit of his tooles, what greater harme may I worke him? For he can no longer gaine his liuing. Now in deede expresly God speaketh in this place of Milstones: but vnder one kinde he hath com∣prised the whole. As it is a common thing in the Lawe so to doe, and we haue alreadie de∣clared [ 60] that this rule must be kept for a kaye to o∣pen vnto vs the sense and meaning of many pla∣ces. And in verie deede the reason which Moses addeth, giueth a good and easie declaration of this place. For he saith, Thou takest his life to pledges: that is to say, thou cuttest a poore mans throate, when thou takest frō him those necessarie tooles with which he getteth his liuing. Let vs there∣fore note in this place, that although it be here spoken of Milstones, yet we are generally war∣ned y^t if whē we lend monie we take a pawne for it, we must not bereaue a man of those meanes by the which he getteth his liuing. As ye see how the Farrour or locksmith hath an anuel, a ham∣mer; a pare of pinsers, and other tooles: Now if a man take any of these thinges from him because he hath lent him mony; yee see how the poore man shall dy for hunger, and it had bin better that he had lent him nothing (for y^t he had had some meanes to get his liuing by, & albeit he had pined away, yet he had gotten some small mor∣sell of bread to eate though it could haue slaked but half his hunger) than so to bereaue him of y^e meanes which he hath to liue by. Now although a man take not away all his instrumentes from him; but leaue him his Anduell, & in the meane while keepeth frō him, his hammer and his pin∣sers, and such lyke thinges, it is all one. And if he excuse himselfe and say: I haue but a part of them. No, but the other part will stand him in small stead, except he had the rest. If a man doe the lyke vnto any handicraftes man and man of occupation, wee know that all their reuenewes consist in getting their liuing by y^e labor of their handes, they haue neither landes, nor quarter rents comming in. Now seeing that God hath put their liuing in their hand, that is to say, in their labor, if a man bereaue thē of those neces∣sarie meanes by y^e which they get their liuing, it is al one as if he had cut their throate; I say that their liuing, consisteth in their labor, not y^t man by his trauaile can win any thing but through y^e blessing of God: For wee must returne backe al∣wayes vnto this poynt: That God giueth rest & quietnesse vnto them whom he loueth. Whiles others take great payne, goe late to bed, and rise early,* 1.15 eate browne bread, and drinke the water of tribulation, & yet profit nothing, but in stead of thriuing, go backward; y^e childrē of God pros∣per in all their dealings. It is then the only free-bestowed blessing of God which nourisheth mē, as we haue seene heretofore how Moses saith: Thou shalt not thinke in thine heart,* 1.16 that it is the trauel or labor of thine owne handes, which hath nourished and sustayned thee: but know thou that it is thy god which worketh with thee, & that except he looked vnto thee, thou shoul∣dest be vnprouided of all thinges. Wee must (I say) resolue our selues throughly as touching this point. But withal, wee see how God hath an eye vnto the trauaile of men, in that when hee speaketh of their liuing, hee hath a respect vnto the order which he hath established: to wit, that when a man employeth himself vnto the trauell of his hands, he hath made this promise: I wil bles y^e labour of thy hands, if thou do y^t which belon∣geth vnto thy dutie. Therfore albeit y^t we receiue our food and nourishment frō the hand of God, yet hath he ordayned y^t we should trauaile for it. Now is a mans trauail takē frō him? No, for then his life falleth to y^e ground: & therefore it is an ouerwicked crueltie to constraine poore men to

deliuer in pawne their tooles wherewith they should serue their turne in their craft and occu∣pation. So in effect our Lordes will is, that no man should exercise any crueltie vnder color of lending: whereby to set his feete vppon poore folkes throates, but y^t we should rather aide and succour them, knowing y^t their borrowing is for neede & necessitie. Now if one bereaue a man of his lyfe vnder color of lending him a peece of mony, it were better that he should leaue him [ 10] in that necessitie in which he found him, than so to take from him those meanes by the which he maintaineth his life. We see thē that God would not that lones shoulde be lynes to snare poore men withall which are in necessitie; to which purpose men haue at all times vsed them, and nowadayes doe more than euer heretofore. For men haue no other deuises thā how to deceiue, to circumuent, to beguile, and to suck the bloud of poore men. They draw them dry not onely of [ 20] their substance but of their bloud too, when they espy them to be in need and penurie. This (say I) is the fashion of men nowadayes. But for all that, let vs consider what the will of God is in this behalfe, to wit, that we must not onely vse no crueltie towardes our neighbors vnder color of any lending vnto them: but also seeke to re∣lieue the present neede of all those which are in necessitie, to the intent that they may alwayes goe foreward and maintaine themselues in their estate.

Now 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 wise as we may return vnto him, seeking nothing els but to abide alwayes vnder his obedience, and to cleaue vnto his word with∣out swaruing from it in any wise: and that wee may so walke euery man in his vocation, as wee may testify thereby that wee haue God for our maister and father, and that we are of his fami∣lie, liuing according to the order which he hath commaunded vs: and that wee may liue in such wise one with another, as may be to the main∣tayning of loue and honestie among vs, and that such vprightnesse may raigne in vs, as wee haue not an eye vnto that which men permit vs, but looke euer at this marke, how we may serue one anothers turne in vpright brotherhoode, to the end we may bee confirmed alwayes more and more that God is our father, and that we may call vpon him, as such a one. That it may please him to graunt this grace not onely vnto vs, but also to all people and nations of the earth, &c.

Notes

• * 1.1

  Matt. 19.9.
• * 1.2

  Matt. 19.5
• * 1.3

  1. Cor. 7.4.
• * 1.4

  Matt. 19.9.
• * 1.5

  Matt. 19.11. 1. Cor. 7.••••.
• * 1.6

  〈…〉〈…〉 16.
• * 1.7

  〈1 paragraph〉〈1 paragraph〉
• * 1.8

  Matt. 19.8.
• * 1.9

  Matt. 19.8.
• * 1.10

  1. Cor. 5.••.
• * 1.11

  Ephes. 5.11.
• * 1.12

  Matt. 19.10.
• * 1.13

  Hebr. 13.4.
• * 1.14

  1. Cor. 〈…〉〈…〉
• * 1.15

  Psal. 127.2.
• * 1.16

  Deut. 6.17.