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 xiij. of Februarie, 1556. The CXLiij. Sermon, which is the second vpon the fiue and twentith Chapter.

5 If there be two brethren dwelling together, and the one of them die with∣out children: the wife of the dead shall not marrie abroade to a straunger, but her brother in law shall come in to her, and take her to wife, and marrie himselfe with her.

6 And the first borne which shee shall beare, shall succeede in the name of his brother which is dead, that his name be not put out of Israell.

7 And if the man will not take his sister in law, then his sister in lawe shall goe vp to the gate vnto the elders, and say, my husbandes brother refuseth to rayse vp vnto his brother a name in Israell, and hee will not marrie with mee.

8 Then the Elders of the Citie shall call him, and speake vnto him if hee stand in it and say: I will not take her:

9 Then shall his sister in lawe come vnto him, before the elders, and loose his shoe from his foote, and spit in his face, and aunswere and say: So shall it be done vnto the man that will not build vp his brothers house.

10 And his name shall bee called in Israell: The house of him, whose shoe is pluckt off.

11 When men striue together one against an other, if the wife of the one come neere to ridde her husband out of the hands of him that smiteth him, and put forth her hande and take him by the priuities,

12 Then shalt thou cutte off her hande: and thine eye shall not pittie her

WEe haue heere a lawe which might seeme altogether super∣fluous among vs: for as it is at this day out of vse, so the rea∣son also of it remayneth no longer. And therfore we must take it patiently, if all the thinges which are declared heere doe not wholly belong vnto vs, or else if they bee not so fully vnderstoode of vs, as were meete: and yet for all that wee will [ 20] assay to gather some profitable doctrine out of it. For indeede, God hath left nothing in his lawe, but wee may fare the better by it, if hee giue vs the wisedome to knowe howe to vse it. First wee see howe Gods will was that the hou∣ses should bee maintayned in Israell. And this was not for any such respect as men haue com∣monly in the world; for noble men would be spo∣ken of after their death, and therfore they would build vp a kinde of immortality heere on earth. [ 30] God meant not to foode this follie among men. And verily if we were so wise as we should be, we woulde consider, that lyke as our lyfe passeth, and glydeth, and vanisheth away out of hand; so GOD would not haue our heartes settled here belowe, to desire to bee renoumed vpon earth: but that as our inheritance is in heauen, so wee should consider that it ought to suffice vs that wee haue our names written in the booke of lyfe. This is it wherein our reioysing ought to [ 40] bee,* 1.1 as our Lorde Iesus Christ telleth his dis∣ciples. So then wee haue to note, that GOD meant not to rocke men asleepe in this foolishe ambition, whereunto they are ouermuch giuen; to wit, to bee of fame and renowne heere: hee had another respect than so. And that was, that bycause the parting of the land of Chanaan was made according to his will, hee would haue this order maintained and no chaunge made to the contrary, so as the inheritances shoulde returne [ 50] alwayes to the same they were at the first, as we know they did in the yeere of Iubile.* 1.2 In respect wherof when a man deceased without children, to the intent there should be some stocke of him, and that the kindred should alwayes continue, and that the inheritaunces should not goe out of y^e name; it is said, that one of the kinsmen should take the wydowe to wife: although in truth, be∣fore y^e people were come into the land of Cha∣naan, wee see that this law or custome was vsed [ 60] through out the east country, to wit, that a wo∣man whē she took an husband out of any house, bound her selfe, (in case that she had no childe, but her husband departed without issure) to take another husband of the same house: which thing we see to be true in the example of Thamar whē she maried Iudaes sonne:* 1.3 and we must not ima∣gine that this serued but for one house only, but that it was rather a generall lawe growen vpon custome (as we say): It was therefore a straite bond or rather bondage for the women. For if a woman married in any familie, it was vnder this condition: Is my husband dead? I must take an other of the same house, yea if he offer himselfe I must take him, and he must haue children of me, and that to rayse vp a stocke vn∣to him, who is already dead. For the first childe that she brought foorth, bore not his name that begat it, but his who was already dead.

Nowe when the Paynims brought vp this cu∣stome, no doubt but they were ledde thereunto through this worldly vanity wherof I spake. And heereby wee see, that there bee many thinges lyke, which notwithstanding are not of one self∣same qualitie. And why? Because their end is diuerse. There are which would haue a seede and stocke raysed vnto one which is dead: and why woulde they so? To the intent that their name should not perish, or be cleane put out. So yee see that pride driueth them vnto that thing. But I haue already told you that we must hasten to finish the course of this life, knowing that God calleth vs vnto an euerduring estate, and therfore we ought to forget this world: and that if we be held backe by this vaine glory, of being heere in honour and estimation, it is a shutting of the gate of heauen against vs. Let vs there∣fore take heede howe wee wedde our selues vnto this foolish desire, that men should speake of vs after our death: and let vs knowe, that God will haue vs to bee of no account in this world, that wee may bee restored vnto our heauenly inheritaunce. But let vs note in the meane time that God hath a contrary respect: for when he gaue the land of Chanaan to his people to in∣herite, hee ordayned that if a man which had taken a wife and doone his parte to leaue issue behinde him, departed without issue, an other of his kinsmen shoulde supply that defaulte, that hee myght haue as it were an adoptiue childe after his death. And why did God this? To the intent that the order which hee had e∣stablished by the hande of Iosua, shoulde not perishe, and that the partitions of the Lande shoulde continue as they were first made. We see then what the intent and meaning of this law is: the effect whereof was not to nuzzle men in that foolishe desire which wee haue condem∣ned. And moreouer God meant to shew the pri∣uiledge which hee had giuen to the stocke of Abraham, euen for his sake who was the cheefe of it. For whē God chose Abraham he sanctified

all those which were to come of his race, he had chosen them for his Church: he would therfore haue the Iewes stirred vp to magnifie him for vouchsafing of them such honour as to choose them aboue all the worlde; hee woulde haue them to knowe howe much woorth this adop∣tion of his was. Indeede it is true that they a∣bused this goodnesse of his, as well as others. For they were puffed vp with exceeding pryde, as who woulde say: We are the holie stocke, [ 10] wee are the royall priesthoode: but yet for all that, they minded not this point, that what∣soeuer they had, they enioyed it through the meere goodnesse and fauour of GOD: and therefore that they ought not to bee proude of it; but rather to acknowledge themselues so much the more bound vnto him. Yee see how the Iewes peruerted the grace and fauour of God which hee bestowed on them: and yet hee exercised them in as sundry sortes, as hee [ 20] might, to cause them to acknowledge the priui∣ledge which he gaue them in choosing them for his Church, and as it were for his owne children. As if nowadayes we would onely make a buckler of baptisme, and of the Lords supper, and of the other giftes and benefites of God, and yet con∣tinue an heathnish kinde of people, dissolute in life, and giuen ouer to all wickednesse: it were a point of notable treachery in vs. For GOD meaneth not that those gifts which he bestow∣eth [ 30] on vs shoulde bee but as vaine pictures: his will is, that they should bee profitable vnto vs. Therfore when we speake of baptisme, when we speake of the holy supper, when wee speake of the order of the church, it standeth vs in hand to haue an eye vnto the vse of those thinges, for which God hath ordained them among vs. Yet notwithstanding it behoueth vs to acknowledge it to be a singular yea and an inestimable bene∣fite which God bestoweth vpon vs, in y^t we haue [ 40] libertie to assemble our selues together in his name, to cal vpon him, to make confession of our faith, to be taught at his mouth, and to be more and more confirmed in the trueth of the lawe and of the Gospell: we ought (I say) to esteeme this treasure, and to exercise our selues therein. Nowe then for as much as God had chosen the stocke of Abraham, hee would haue the Iewes to acknowledge it for an excellent dignitie, that they were blessed in such wise aboue the rest of [ 50] all the world. But let vs note that (as I haue told you) this was in fauour of their cheefe head. For it was not sayde,* 1.4 In thy seedes shall the blessing be; but, In thy seede. Now this seede betokeneth not all those which were descended from the stocke of Abraham: for Ismael was cut off from it, although hee was Abrahams sonne accor∣ding to the fleshe: and so was Esau also. There∣fore when a stocke is named, wee must vnder∣stand a body, and a body presupposeth an head. [ 60] So then let vs note, that this dignitie which was in the person of Abraham had his roote and foundation in our Lorde Iesus Christ. And therefore whereas it was GODS will that the families and kindreds should be mayntayned; it was not to the intent the Iewes shoulde place their whole nobilitie in this worlde, to busie themselues there: but hee meant rather to turne their mindes vnto him who was promy∣sed to bee their redeemer, and to make them knowe that bycause hee should come of their race and their lynage, they ought by great rea∣son to be partakers of that benefite which hee brought vnto them. And so this Lawe ser∣ued to direct the Iewes vnto our Lorde Iesus Christ, and they were put in minde heereby, that GOD had a care to keepe them in this bonde of one body, because of the head which hee had ordayned. Thus wee see that albeeit the order which was vsed in olde tyme vnder the Lawe, be no longer nowadayes in vse; yet notwithstanding we may gather some profite by it, because wee are giuen to vnderstand there∣by, that before our Lorde Iesus Christ was ma∣nifested in the flesh, God ordayned that lawe in fauour of him. Let vs therefore acknowledge, that we in these dayes ought to be stirred vp by this place to maintayne our selues by raysing vp spirituall seede in Israell, not in the visible Isra∣ell, or that which is according to nature: for we knowe that the Church of God hath his reache throughout all the world: we knowe that now∣adayes the children must not be borne of flesh and bloud,* 1.5 as it is sayde in the first chapter of S. Iohn: but of the will of God and of his onely grace. Therefore let vs take paynes and enforce our selues to the vtmost of our power, to raise vp this spirituall seede vnto God, that the Church may be preserued and encreased more & more. Thus ye see in effect what we haue to beare in minde.

Nowe by the way wee see what vprightnesse ought to be vsed in bondes. For because the wo∣men for their parte were bounde in such wise, it was requisite that there should be a mutual bond also on the mens sides. There is no reason that y^e one partie should be bound, and the other left in in full liberty. Ye see then how we be warned in this place, that if two parties doe contract or co∣uenant togither, the one must not be greeued, & the other borne withall: for that were vniust and against al reason.

And we ought to apply this vnto al contracts, couenants and bargains which we be to deale in. Therfore if in bargaining with a man I stand al∣togither vpon mine own aduantage and be ouer straitely laced: in so doing I am wicked. And if I say: let him loke to his own profit if he will: well, but yet should a man haue so much honestie in him, as not to pinch the party too much; though he be able to compasse him. We think all is law∣ful so a man yeeld to that which we would haue him. Oh (say we) seeing it was his owne will to bind himselfe so, what wrong do I to him? Yea, but his agreeing to al thy demaundes was by cō∣pulsion. And againe the poore man was so ouer∣pressed, that he perceiued not the domage which he ran into. Indeed he agreed to al that was de∣manded of him; howbeit, y^t was bicause he was in neede, & wist not how to scape otherwise. Let vs look to it therfore y^t we beare such an euē hand, as one mā be not troden vnder foot by another.

And when there passeth any bond betweene man and man; let it bee indifferent for both parties, so as either of them may feele himselfe releeued. Thus ye see one point more which we haue to beare in minde vpon this place.

Nowe heere a man might damaunde howe it comes to passe that GOD woulde haue the brother whichsoeuer liued to take the wife of him that was dead, seeing that such marriage was not lawfull, as wee see in the eyghteenth [ 10] chapter of Leuiticus.* 1.6 Seeing it was incest for one to take his brothers wyfe after his death, howe happeneth it that GOD not onely permitteth, but also inioyneth it? The Iewes confesse that this is not spoken of bre∣thren in the first degree, that is, of borne bro∣thers as wee call them, but rather of such as were further off of kin; and the verie woorde it selfe also doeth properly extend no further than to such as might contract marriage together. [ 20] In deede in the example which wee haue afore alledged, the brethren which were of the first degree tooke Thamar to wyfe, and GOD roo∣ted them out for their filthinesse; but the Lawe was not yet made. And in the East Countrey they had no great regard of honestie, but beha∣ued themselues lyke beastes in marrying, in so much that they made no conscience to couple the brother and sister together like dogges and b••••hes. There was (I say) such wickednesse vsed [ 30] in that Countrie, yea euen among the kinges and Princes. In deede they be the persons which take vnto themselues greatest leaue and libertie in this behalfe: but the common sort (as I tolde you) did the like too. And according to this com∣mon custome Iuda (after the death of his eldest sonne) gaue his second sonne also vnto Tha∣mar. And herein wee see the rather, what it is to bee caryed away by custome. When wee haue no other consideration than to doe according [ 40] to the custome which hath beene maintained a∣foretimes among men, we fal into horrible con∣fusion: & when one followes anothers fashion af∣ter y^t sorte, there is no rule. But whatsoeuer men do, let vs learne to behaue our selues according vnto the wil of God, and not turne either to this side or that side, but abide stable and constant in that which God liketh of. That is y^e thing which we must beare in mind, when we see that things haue bin so farre out of square through out the [ 50] world, and that the fathers of old time haue bin blemished with them: for when wee dwell in a lawlesse Country where euery man hath the bri∣dle laid on his neck and may do what him liketh, we be then as in a tempest or in a whirle winde, a man cannot stay himselfe but that the winde will driue him to and fro. The like force hath euill custome; and therfore we ought the more as it were to imprison our selues vnder the obe∣dience of God. [ 60]

Let vs nowe returne vnto this present law. It is sayde that the next brother shall take the wife of his brother deceased, without Children. When wee heare the woorde Brother, accor∣ding as the Hebrewes also take it, wee may not restraine it vnto this first degree of borne brother: but of cousēs both in y^e first and second degree, as wee cal thē which are brothers & si∣sters children. For y^e Iewes do vse this word Bro∣ther generally, and not as wee doe: and there∣fore one lawe must bee conferred with an other. For when it is sayde: Let the brother take the wife of him which is deade: It is to bee vnder∣stoode so farre forth, as it is lawefull and per∣mitted, and so farre foorth as GOD hath establyshed the degrees of marriage: so as incest bee neuer committed. Nowe wee haue the meaning of the law.

And it is sayde expresly: If the brethren dwell together. For that a woman when shee taketh an husbande in an house, should binde her selfe in bondage generally vnto all the kindred, were against reason: and bondes as we as al other lyke things, ought to bee boun∣ded within some measure. Where thinges are set downe without limitation, there follo∣weth confusion by and by. If a man should by his last will appoint so many heyres as could not be numbred; and therewithall would haue his will to endure vnto the ende of the worlde; what a confused thing were that? As much is to bee sayde of other like thinges. And therefore if a woman should be bounde to marrie in a house till the whole kindred had re∣fused her: in what a straunge case were shee? But heere it is spoken of those kinsmen which are nigh at hande, euen of such as dwell to∣gether, that they may bee knowen. For if a wo∣man shoulde bee bounde shee wotteth not vnto whome, and constrayned to take one which she neuer sawe: shee should be kept vnder too cruel bondage, and there were no reason in it. And therfore our Lord meant to limit this law with∣in certaine bonds.

It followeth, That the woman shall make hir re∣quest to bee prouided for. Not that shee was to beginne to seeke hir an husband; for it pertay∣ned vnto the next of the kinne to come and de∣maunde hir for his wife. But in this place the case concerneth the setting of the woman at li∣bertie. For if none of the kinne would haue hir, shee was to take hir leaue after this manner, by offering hir selfe to accept the condition which God had ordayned hir. For when a man is bounde vnto any condition, and is desirous to bee ridde of it, and to set himselfe free; he must offer himselfe to doe his duetie so as men may vnderstand that it was not long of him, that the former bond stoode not still in force. The thing then which God hath ordayned in this place is, That the woman shall come vnto the Elders of the Citie, that for as much as none of the kin would take hir, they myght see shee was ready to doe hir duetie, and that thereuppon shee myght prouide for hir selfe, where GOD would ap∣poynt her. And therefore shee was to come be∣fore the Iudges and to cause the next of the kinne, (that is to say, him which might lawfully take hir to wife,) to bee called: and the Iudges were to doe what they coulde to perswade him.

For our Lorde meant not to compell men to take those women, although hee might iustly

ynough haue done it: But he had this conside∣ration; That forced and constrayned marriages, neuer come to good end. In deede God might haue precisely set downe and commanded, that the next kinsman should haue beene bound to marrie the wife of him that was deceased with∣out heires: God might haue so commaunded. Why doth he then permit that a man might to his shame refuse hir? Verily bycause that if the husband and the wife doe not agree and loue [ 10] togither, it is an vnhallowing of marriage, or rather (to speake properly) no marriage at all. For the good will is the chiefe bond: in so much that it behooueth the husband to acknowledge his wyfe to bee as his owne body, and the one halfe of himselfe.* 1.7 Shee is bone of my bone (sayeth Adam) being inspired of God. Where∣in hee giueth a common rule vnto all men: for it was not spoken in respect of Eue onely, but of that which must bee kept and obserued for [ 20] a rule vnto the ende of the worlde. Seeing then that this mutuall agreement is required in marriage: let vs note that our Lorde meant not precisely to constrayne kinsmen to marrie those women which were wydowes and with∣out children: but hee was contented to re∣lease them somewhat in this behalfe. And here∣of wee are to gather this instruction; that when a man is to take a wife and to marrie hir, hee must take hir of his owne minde and [ 30] good wil, knowing that where there is no true and sounde loue: there can bee nothing but confusion, and wee may not looke that GOD will prosper such marriages. For the issue of them can not bee but ill, when both parties seeke not first to loue together in the name of GOD; that they may liue together in quiet∣nesse of conscience. And let fathers also haue this regard. For what a thing were it for mor∣tall men to take more vppon them, than God [ 40] himselfe woulde doe? And yet he is the chiefe and soueraigne father of all: neuerthelesse hee will not force any to take such a one to wyfe as hee liketh not of. In deede GOD is grieued and angrie with him which will not take hir, and setteth on him a marke of reproche and shame. But yet for all this, he which hath infinite power, hee which hath all soueraigntie ouer vs in all things without ex∣ception, euen hee (I say) doeth vse a measure, [ 50] hee stoopeth vnto vs, and hee beareth with vs, that wee may see hee woulde presse and ouer∣charge no man. And what then shall we thinke of a man who is lesse than nothing, if hee will needes marrie his sonne or his daugther at his owne lust and pleasure? It is verily contrarie to the whole order of nature: nay it is a blasphe∣mie against God for a mortall creature, and a worme of the earth, to presume so farre as to take more vppon him, that GOD himselfe [ 60] hath taken vppon him. So then such as haue children, let them take diligent heede when they intende to marrie them, that they obserue this reason: blenesse and rightfulnesse, so as they doe not compell them to marrie.

Nowe moreouer it is sayd in this place: That the Iudges may perswade the man, and if they see him to stande stiffe in his opinion, then the woman shall plucke off his shoe from his foote, and spitte in his face, as by waye of reproche: and shee shall say, GOD doe so vnto all them which will not raise vp a stocke in Israel. Nowe heere wee haue far∣ther to note, that God would haue the Iudges speake vnto the man to perswade him as farre as they were able. And if the man woulde not consent vnto them, they should content them∣selues with this kinde of punishment. Where∣by wee see that the Magistrates and other Iusti∣cers ought to abstaine from vsing any force and violence in that thing which they cannot sim∣ply commaund. As for example: if there bee a thing which is good, and yet there is no lawe for it: and I being of power and authoritie would constraine a man to doe what I thinke good; were there any reason in it? For the law constrayneth him not to doe it, and I ought not to passe those boundes. Let vs therefore note wel, that such as are armed with the sword, must contayne themselues within their bounds: and not challenge to themselues any Lawe∣lesse libertie to say: What? I commaunde no∣thing but that which is good, and therefore yee must doe it. No: For there is no constrai∣nyng, where there is no Lawe. When there is a Lawe a man must holde himselfe to the rule thereof: but yet in the ende the poynt that must bee come vnto, is to presume to bring men into no further subiection than the Lawe byndeth them vnto. Ye see then what wee are farther to beare in minde vpon this place.

Now as touching the shame that was done in plucking off of their shoes, & in spitting in their faces, it serued to prouoke men to discharge their dueties the better. Yet neuerthelesse if a man had rather sustaine this reproche, than to take wife against his wyll, hee was discharged thereof. And heerein wee see (as I haue al∣readie tolde you) that GOD sheweth the au∣thoritie of a Father in beyng grieued when the families was not maintayned in Israel: and yet was hee contented to beare with such as could not finde in their heartes to stoope to that yoke, bicause it was so hard. Therefore if any had rather to suffer such shame, than to take a wife after that maner, he came to declare it pub∣likely.

But wee must nowe returne vnto that which I sayd in the beginning, namely that there is not now any carnall kinred priuiledged as the race and linage of Abraham was. For God adop∣teth vs nowadayes vnder condition, that we bee ingraffed by faith into his Church: and so made the children of Abraham. For so much therfore as the kinred which we haue at this day is spiri∣tuall, the order of raising vp issue to succeede [in the inheritaunce of] houses, landes, or me∣dowes, is no longer in force. And why? For it be∣houed that the stocke of Abraham should bee maintained vntil y^e comming of our Lorde Iesus Christ. And y^t was the cause why y^e land of Canaā was giuen in possession vnto the people. Now∣adayes y^e whole earth is y^e dwelling place of the

children of God: & although they be dispersed throughout the whole worlde, yet are they knit in one body by agreeing in one consent of faith to call vppon GOD: and although they do it in diuerse tongues, yet it skilleth not seeing that one selfe same spirit gouerneth them, and that they haue all one hope of the euerlasting salua∣tion which is promised vnto them. Those are the things wherein they are all knit and conioyned together. Seeing it is so, let vs note that GOD [ 10] will haue euerie of vs nowadayes for his owne part to do his indeuor, to multiplie the church. And the seed of Abraham is no longer begotten according to the fleshe through carnall marri∣age, but it is begotten of the incorruptible seede of Gods worde,* 1.8 as Saint Peter saith. And when God vouchsafeth vs his grace to winne anie man, and to bring him into his flocke, then are we as spirituall Fathers. And that also is the ve∣rie cause why the Ministers of the worde bee cal∣led [ 20] Fathers: and likewise the Church hath gene∣rally y^e name and title of Mother; because she cō∣ceiueth the children of God. Nowe albeit that all haue not that office of Preaching the worde of God, yet a priuate person being a member of the Church, may begette spirituall children vnto God, if hee haue occasion and abilitie to winne a poore soule & to inlighten him with the faith of the Gospell. Let vs then bestowe our paynes to this ende, knowing that if the carnall mari∣age [ 30] was so pretious vnder the lawe in the sight of God: Surely the meane whereby we be made members of our Lorde Iesus Christ, is a thing now farre deerer and of greater estimation with him. And therefore let euerie man employe himselfe that way to the vttermost of his poore. For here is no forcing of vs to marie against our willes, but of the winning of wiues vnto our lord Iesus Christ, that by the multiplying of the Church, wee may alwayes bee the more firme∣ly [ 40] linked vnto him. Seeing then that our con∣dition is more gentle and sweet than that which was vnder the lawe, we ought to be stirred vp so much the more to the discharging of that due∣tie, and we shall haue so much the lesse excuse if we be carelesse and negligent therein. Thus yee see what wee haue to beare in minde in ef∣fect as touching this Lawe. And nowe wee see that although it bee no longer in vse, yet may we gather some profite from it to bee edified there∣by: [ 50] For of all the thinges which the holy Ghost hath vouchsafed to leaue vnto vs, there is none vnprofitable, if wee haue the wisedome (as I told you) & the discretion to applie it wel vnto our vse. It followeth, That if two men be at strife, and one of their wiues come to deliuer her husbande, and take his aduersarie by the priuities, her hand shall bee cut off. This lawe betokeneth in effect that honestie is to bee kept continually: And that if a woman forgoe shamefastnesse, it is a wicked [ 60] and intollerable thing, and therefore ought to bee punished to the intent honest sobrie∣••ie and stayednes in conuersation may be main∣tayned among the people of God, and no law∣lesse libertie of shamefull beastlinesse suffered. That is the thing in effect whereat God amed in this law. And so let vs note that vnder one ex∣ample, he meant to giue vs a generall instructi∣on as touching all thinges which wee ought to take heede of. Now as concerning the speciall case which is set downe here, we see howe the woman might haue somewhat for her excuse, when she commeth to helpe her husbande; she might alleadge, that she tooke not great heede, and that she was astonished or amased: but God holdeth her not excused for all that. Nowe then if euen in trouble, in daunger, and amased∣nesse, God will haue honestie regarded, what shall wee say to it, if when no necessitie presseth vs, when nothing constraineth vs, when we are in no such furie as that we alledge: I was afrigh∣ted, I knewe not what I did: Yet euen then if wee bee giuen ouer to leawdenesse and commit heathenish and dissolute deeds, ought that to be tollerable among the people of God? No veri∣lie. And therefore let vs not stande so much v∣pon the present example, as regarde the whole intent and meaning of our God: to wit, that he will haue vs honest in all our behauiours and in all our conuersation, and not dissolute and shamelesse. For if it come once to that point, we by and by open the gappe vnto al wickednes, and one wickednesse will drawe on an other. Therefore like as fornication is forbidden vs, euen so consequently all that which may leade vs thereto is likewise forbidden vs. As for ex∣ample, what else is filthie and leawde talke, than a kinde of baudrie?* 1.9 And therefore Saint Paul saith that they are able to infect good manners. Nowe when one speweth out as filthie speaches as any may bee, yet will hee say that hee meant no harme, and that hee doth it innocently: For when folke sing their vile and bawdie songes, their common saying is: I meant no harme. Such folke would make God a lyer. Nowe if they bee not in any wise to bee borne with when they commit euill through ouersight: what is to bee saide to them, when they doe it of set purpose? Albeit they say: I meant it not: yet (as yee see) their spuing out of such leawde speaches bree∣deth corruption of manners and yet they cease not to doe euill stil. What confusion then must they breede when wee knowe that they do it of a set and wilfull malice? Therefore if there were a good and godlie reformation among vs, such lewd speaches should not haue their swinge. And seeing that they serue but to infect all, so as no∣thing may remaine sounde and holy in our con∣uersation, are they to bee excused which cor∣rupt good manners after that fashion? Yee see what the thing is, whereunto God had an eye in this Lawe. And at this day this ciuill or∣der might bee well obserued. And whensoeuer such a case befell; although there bee no writ∣ten law for it in anie certain place, yet ought we alwayes to consider that wee can not elsewhere haue better counsell that at the mouth of God. Indeede we are not bounde vnto the order of the Iewes through any precise necessitie: Ne∣uerthelesse wee must in the ende resolue our selues on this point, that God ordeyned no∣thing for his people, but that which is iust, and

that wee are bound at this day (in case that such a thing shoulde happen) not to suffer it or to leaue it vnpunished: and that to doe otherwise were not good, or to bee liked of. But the prin∣cipall thing is that wee must receiue some ge∣nerall instruction by it. And verily it were a foule and shamefull thing to see any woman so bolde as this example importeth. And to say the trueth, GOD meant not to punish that which was committed through some ouersight, or a∣masednesse: [ 10] but hee considered that if a wo∣man shoulde haue so small regarde of shame & honest reuerence as to come running vppon a man after that sorte, and touch that part of him from which she ought to flee backe; if she should bee suffered in such shamelesse dealing, it were a kinde of dispencing with all leawdnesse and loosenesse of behauiour, so as no honestie shoulde bee kept any more. What is then to be doone? Wee must note here briefly two points. [ 20] The first is, that God requireth such modestie in women as that they must alwayes consider what their sexe will allowe them to doe, and that they become not like launceknightes, as wee see some are, which will handle an Har∣quebuse as boldely as anie man, and march with ensigne displayed as couragiously. It is so mon∣struous a sight to beholde such wicked women, that a man ought, not onelie to spitte at them, but also to take vp durt and cast at such impu∣dent [ 30] creatures, when they are so bolde to per∣uert the order of nature. Thus yee see what God requireth of womē in the first place, name∣lie such a modostie as may holde them within the bonds of honestie. For if a woman haue all the vertues in the worlde, yet if shee be such a Virago that shee wil counterfaite the man, all the rest is but doung and filthinesse. For we haue seene heretofore howe God did straitlie forbid women to disguise themselues:* 1.10 And that ten∣ded [ 40] to this purpose. Let women therefore learne here their lesson, to bee modest, and to haue alwayes that vertue which is proper vnto them, to wit, shamefastnesse, that they attempt no such thinges as may shewe them to be past shame. In the second place wee haue a cōmon rule for vs all (as I tolde you) y^t is, that wee must not onely abstaine from all fornication, but al∣so bee honest in our whole conuersation, and be∣haue our selues according as God commandeth: so as neither in our deedes nor in our wordes there be any such thing as is contrarie vnto the honesty of nature, and that which God commā∣deth, or which may leade vs to euill. Thus ye see in effect what wee haue to beare in minde v∣pon this place. And therefore although this or∣der was made for the people of olde time, yet the instruction and substance of the lawe abi∣deth for euer, and wee may gather from it a profitable lesson for our selues. Let vs then ap∣plie this to our benefit which is contained here, as we may shew that forasmuch as God hath ad∣opted vs, and made vs holy as he himself is holy, & forasmuch as Iesus Christ also hath gathered vs into his body to the intent wee should liue in al holines; let y^e same be declared indeed both in al our talke & in al our conuersation, so as there is not any part or member of our body, which is not answerable vnto that honestie.

Now let vs kneele downe in the presence of our good God with acknowledgement of our faults, praying him to make vs so to feele them, that acknowledging the wretchednes which is in vs and in our nature, wee may labour to drawe our selues out of it, by fighting against all our carnal affections, & by ridding our selues whol∣lie of that which wee holde of our father Adam, vntill this good God hath cloathed vs with his owne righteousnes, and that we bee made newe creatures in our Lorde Iesus Christ, to come vn∣to that glorie which hee hath purchased for vs. And pray we him that while we be inclosed with our infirmities, it may please him to beare with vs, vntil he hath cleane deliuered vs from them, and to giue vs grace in the meane time, to doe our indeuour that his Church may bee multipli∣ed, so as we may enioye that blessing to see his name glorified throughout the worlde, and that when we haue company our minds may euer be the more stirred vp thereby to follow that ho∣ly vocation wherunto he hath called vs. For the doing wherof it may please him to raise vp true and faithfull ministers of his worde, &c.

Notes

• * 1.1

  〈…〉〈…〉 10.
• * 1.2

  〈…〉〈…〉
• * 1.3

  Gen. 38.
• * 1.4

  Gen ••5.5. Gal. 3.16.
• * 1.5

  Iohn. ••.••••.
• * 1.6

  〈◊〉〈◊〉. 18.6.
• * 1.7

  Gen. 2.23.
• * 1.8

  1. Pet. 2.23
• * 1.9

  2. Cor. 15.33
• * 1.10

  Deut. 22.8.