Sermons on Deuteronomy, Sermons · Sermon 143
On Thursday the xiij. of Februarie, 1556. The CXLiij. Sermon, which is the second vponupon the fiue and twentith Chapter.
5 If there be two brethren dwelling together, and the one of them die without 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 vntounto the elders, and say, my husbandes brother refuseth to rayse vp vntounto 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 vntounto him if hee stand in it and say: I will not take her:
9 Then shall his sister in lawe come vntounto 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 vntounto 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 hauehave heere a lawe which might seeme altogether superfluous among vsus: for as it is at this day out of vse, so the reason 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 vntounto vsus, or else if they bee not so fully vnderstoode of vsus, as were meete: and yet for all that wee will 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 giuegive vsus the wisedome to knowe howe to vse it. First wee see howe Gods will was that the houses should bee maintayned in Israell. And this was not for any such respect as men hauehave commonly in the world; for noble men would be spoken of after their death, and therfore they would build vp a kinde of immortality heere on earth. 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 hauehave our heartes settled here belowe, to desire to bee renoumed vponupon earth: but that as our inheritance is in heauen, so wee should consider that it ought to suffice vsus that wee hauehave our names written in the booke of lyfe. This is it wherein our reioysing ought to bee,… 10. as our Lorde Iesus Christ telleth his disciples. So then wee hauehave 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 hauehave this order maintained and no chaunge made to the contrary, so as the inheritances shoulde returne alwayes to the same they were at the first, as we know they did in the yeere of Iubile.… 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 ye name; it is said, that one of the kinsmen should take the wydowe to wife: although in truth, before ye people were come into the land of Chanaan, wee see that this law or custome was vsed through out the east country, to wit, that a woman 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:Gen. 38. and we must not imagine that this serued but for one house only, but that it was rather a generall lawe growen vponupon 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 vnderunder 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 hauehave children of me, and that to rayse vp a stocke vntounto 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 custome, 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 selfsame qualitie. And why? Because their end is diuerse. There are which would hauehave a seede and stocke raysed vntounto 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 vntounto that thing. But I hauehave already told you that we must hasten to finish the course of this life, knowing that God calleth vsus vntounto 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 vsus. Let vsus therefore take heede howe wee wedde our selues vntounto this foolish desire, that men should speake of vsus after our death: and let vsus knowe, that God will hauehave vsus to bee of no account in this world, that wee may bee restored vntounto our heauenly inheritaunce. But let vsus note in the meane time that God hath a contrary respect: for when he gaue the land of Chanaan to his people to inherite, 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 hauehave as it were an adoptiue childe after his death. And why did God this? To the intent that the order which hee had established 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 hauehave condemned. And moreouer God meant to shew the priuiledge 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 hauehave the Iewes stirred vp to magnifie him for vouchsafing of them such honour as to choose them aboue all the worlde; hee woulde hauehave them to knowe howe much woorth this adoption of his was. Indeede it is true that they abused 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, wee are the royall priesthoode: but yet for all that, they minded not this point, that whatsoeuer 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 vntounto 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 might, to cause them to acknowledge the priuiledge which he gaue them in choosing them for his Church, and as it were for his owne children. As if nowadayes we would onelyonly make a buckler of baptisme, and of the Lords supper, and of the other giftes and benefites of God, and yet continue an heathnish kinde of people, dissolute in life, and giuen ouer to all wickednesse: it were a point of notable treachery in vsus. For GOD meaneth not that those gifts which he bestoweth on vsus shoulde bee but as vaine pictures: his will is, that they should bee profitable vntounto vsus. Therfore when we speake of baptisme, when we speake of the holy supper, when wee speake of the order of the church, it standeth vsus in hand to hauehave an eye vntounto the vse of those thinges, for which God hath ordained them among vsus. Yet notwithstanding it behoueth vsus to acknowledge it to be a singular yea and an inestimable benefite which God bestoweth vponupon vsus, in yt we hauehave libertie to assemble our selues together in his name, to cal vponupon 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 hauehave the Iewes to acknowledge it for an excellent dignitie, that they were blessed in such wise aboue the rest of all the world. But let vsus note that (as I hauehave told you) this was in fauour of their cheefe head. For it was not sayde,Gen …5.5. Gal. 3.16. 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 according to the fleshe: and so was Esau also. Therefore when a stocke is named, wee must vnderstand a body, and a body presupposeth an head. So then let vsus 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 vntounto him who was promysed to bee their redeemer, and to make them knowe that bycause hee should come of their race and their lynage, they ought by great reason to be partakers of that benefite which hee brought vntounto them. And so this Lawe serued to direct the Iewes vntounto 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 vnderunder the Lawe, be no longer nowadayes in vse; yet notwithstanding we may gather some profite by it, because wee are giuen to vnderstand thereby, that before our Lorde Iesus Christ was manifested in the flesh, God ordayned that lawe in fauour of him. Let vsus 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 Israell, 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 nowadayes the children must not be borne of flesh and bloud,Iohn. ….…. as it is sayde in the first chapter of S. Iohn: but of the will of God and of his onelyonly grace. Therefore let vsus take paynes and enforce our selues to the vtmost of our power, to raise vp this spirituall seede vntounto God, that the Church may be preserued and encreased more & more. Thus ye see in effect what we hauehave to beare in minde.
Nowe by the way wee see what vprightnesse ought to be vsed in bondes. For because the women 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 ye 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 couenant 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 vntounto al contracts, couenants and bargains which we be to deale in. Therfore if in bargaining with a man I stand altogither vponupon 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 hauehave so much honestie in him, as not to pinch the party too much; though he be able to compasse him. We think all is lawful so a man yeeld to that which we would hauehave 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 ouerpressed, that he perceiued not the domage which he ran into. Indeed he agreed to al that was demanded of him; howbeit, yt was bicause he was in neede, & wist not how to scape otherwise. Let vsus look to it therfore yt we beare such an euē hand, as one mā be not troden vnderunder 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 hauehave to beare in minde vponupon this place.
Nowe heere a man might damaunde howe it comes to passe that GOD woulde hauehave 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 chapter of Leuiticus.…. 18.6. Seeing it was incest for one to take his brothers wyfe after his death, howe happeneth it that GOD not onelyonly permitteth, but also inioyneth it? The Iewes confesse that this is not spoken of brethren in the first degree, that is, of borne brothers 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. In deede in the example which wee hauehave afore alledged, the brethren which were of the first degree tooke Thamar to wyfe, and GOD rooted 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 behaued 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 in that Countrie, yea euen among the kinges and Princes. In deede they be the persons which take vntounto themselues greatest leaue and libertie in this behalfe: but the common sort (as I tolde you) did the like too. And according to this common custome Iuda (after the death of his eldest sonne) gaue his second sonne also vntounto Thamar. And herein wee see the rather, what it is to bee caryed away by custome. When wee hauehave no other consideration than to doe according to the custome which hath beene maintained aforetimes among men, we fal into horrible confusion: & when one followes anothers fashion after yt sorte, there is no rule. But whatsoeuer men do, let vsus learne to behaue our selues according vntounto 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 ye thing which we must beare in mind, when we see that things hauehave bin so farre out of square through out the world, and that the fathers of old time hauehave bin blemished with them: for when wee dwell in a lawlesse Country where eueryevery man hath the bridle 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 vnderunder the obedience of God.
Let vsus nowe returne vntounto 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, according as the Hebrewes also take it, wee may not restraine it vntounto this first degree of borne brother: but of cousēs both in ye first and second degree, as wee cal thē which are brothers & sisters children. For ye Iewes do vse this word Brother generally, and not as wee doe: and therefore 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 vnderstoode so farre forth, as it is lawefull and permitted, and so farre foorth as GOD hath establyshed the degrees of marriage: so as incest bee neuer committed. Nowe wee hauehave 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 vntounto all the kindred, were against reason: and bondes as we as al other lyke things, ought to bee bounded within some measure. Where thinges are set downe without limitation, there followeth confusion by and by. If a man should by his last will appoint so many heyres as could not be numbred; and therewithall would hauehave his will to endure vntounto 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 refused 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 together, that they may bee knowen. For if a woman shoulde bee bounde shee wotteth not vntounto whome, and constrayned to take one which she neuer sawe: shee should be kept vnderunder too cruel bondage, and there were no reason in it. And therfore our Lord meant to limit this law within certaine bonds.
It followeth, That the woman shall make hir request to bee prouided for. Not that shee was to beginne to seeke hir an husband; for it pertayned vntounto the next of the kinne to come and demaunde hir for his wife. But in this place the case concerneth the setting of the woman at libertie. For if none of the kinne would hauehave 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 vntounto 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 vntounto 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 appoynt her. And therefore shee was to come before 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 hauehave done it: But he had this consideration; That forced and constrayned marriages, neuer come to good end. In deede God might hauehave precisely set downe and commanded, that the next kinsman should hauehave beene bound to marrie the wife of him that was deceased without heires: God might hauehave 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 louelove 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.Gen. 2.23. Shee is bone of my bone (sayeth Adam) being inspired of God. Wherein hee giueth a common rule vntounto all men: for it was not spoken in respect of Eue onelyonly, but of that which must bee kept and obserued for a rule vntounto the ende of the worlde. Seeing then that this mutuall agreement is required in marriage: let vsus note that our Lorde meant not precisely to constrayne kinsmen to marrie those women which were wydowes and without children: but hee was contented to release them somewhat in this behalfe. And hereof 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 good wil, knowing that where there is no true and sounde louelove: 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 louelove together in the name of GOD; that they may liue together in quietnesse of conscience. And let fathers also hauehave this regard. For what a thing were it for mortall men to take more vppon them, than God 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 vsus in all things without exception, euen hee (I say) doeth vse a measure, hee stoopeth vntounto vsus, and hee beareth with vsus, that wee may see hee woulde presse and ouercharge 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 blasphemie 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 hath taken vppon him. So then such as hauehave 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 vntounto all them which will not raise vp a stocke in Israel. Nowe heere wee hauehave farther to note, that God would hauehave the Iudges speake vntounto the man to perswade him as farre as they were able. And if the man woulde not consent vntounto them, they should content themselues with this kinde of punishment. Whereby wee see that the Magistrates and other Iusticers ought to abstaine from vsing any force and violence in that thing which they cannot simply 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 vsus therefore note wel, that such as are armed with the sword, must contayne themselues within their bounds: and not challenge to themselues any Lawelesse libertie to say: What? I commaunde nothing but that which is good, and therefore yee must doe it. No: For there is no constrainyng, 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 vntounto, is to presume to bring men into no further subiection than the Lawe byndeth them vntounto. Ye see then what wee are farther to beare in minde vponupon 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 hauehave alreadie tolde you) that GOD sheweth the authoritie 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 publikely.
But wee must nowe returne vntounto 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 adopteth vsus nowadayes vnderunder 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 hauehave at this day is spirituall, the order of raising vp issue to succeede [in the inheritaunce of] houses, landes, or medowes, is no longer in force. And why? For it behoued that the stocke of Abraham should bee maintained vntil ye comming of our Lorde Iesus Christ. And yt was the cause why ye land of Canaā was giuen in possession vntounto the people. Nowadayes ye whole earth is ye 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 hauehave all one hope of the euerlasting saluation which is promised vntounto them. Those are the things wherein they are all knit and conioyned together. Seeing it is so, let vsus note that GOD will hauehave euerie of vsus 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 marriage, but it is begotten of the incorruptible seede of Gods worde,1. Pet. 2.23 as Saint Peter saith. And when God vouchsafeth vsus his grace to winne anie man, and to bring him into his flocke, then are we as spirituall Fathers. And that also is the verie cause why the Ministers of the worde bee called Fathers: and likewise the Church hath generally ye name and title of Mother; because she cō ceiueth the children of God. Nowe albeit that all hauehave not that office of Preaching the worde of God, yet a priuate person being a member of the Church, may begette spirituall children vntounto God, if hee hauehave occasion and abilitie to winne a poore soule & to inlighten him with the faith of the Gospell. Let vsus then bestowe our paynes to this ende, knowing that if the carnall mariage was so pretious vnderunder 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 vsus to marie against our willes, but of the winning of wiues vntounto our lord Iesus Christ, that by the multiplying of the Church, wee may alwayes bee the more firmely linked vntounto him. Seeing then that our condition is more gentle and sweet than that which was vnderunder the lawe, we ought to be stirred vp so much the more to the discharging of that duetie, and we shall hauehave so much the lesse excuse if we be carelesse and negligent therein. Thus yee see what wee hauehave to beare in minde in effect 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 thereby: For of all the thinges which the holy Ghost hath vouchsafed to leaue vntounto vsus, there is none vnprofitable, if wee hauehave the wisedome (as I told you) & the discretion to applie it wel vntounto 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 and intollerable thing, and therefore ought to bee punished to the intent honest sobrie…ie and stayednes in conuersation may be maintayned among the people of God, and no lawlesse libertie of shamefull beastlinesse suffered. That is the thing in effect whereat God amed in this law. And so let vsus note that vnderunder one example, he meant to giuegive vsus a generall instruction 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 hauehave 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 amasednesse, God will hauehave honestie regarded, what shall wee say to it, if when no necessitie presseth vsus, when nothing constraineth vsus, when we are in no such furie as that we alledge: I was afrighted, 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 verilie. And therefore let vsus not stande so much vponupon the present example, as regarde the whole intent and meaning of our God: to wit, that he will hauehave vsus 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 vntounto al wickednes, and one wickednesse will drawe on an other. Therefore like as fornication is forbidden vsus, euen so consequently all that which may leade vsus thereto is likewise forbidden vsus. As for example, what else is filthie and leawde talke, than a kinde of baudrie?2. Cor. 15.33 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 breedeth 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 vsus, such lewd speaches should not hauehave their swinge. And seeing that they serue but to infect all, so as nothing may remaine sounde and holy in our conuersation, are they to bee excused which corrupt 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 order might bee well obserued. And whensoeuer such a case befell; although there bee no written law for it in anie certain place, yet ought we alwayes to consider that wee can not elsewhere hauehave better counsell that at the mouth of God. Indeede we are not bounde vntounto the order of the Iewes through any precise necessitie: Neuerthelesse wee must in the ende resolue our selues on this point, that God ordeyned nothing 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 principall thing is that wee must receiue some generall 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 amasednesse: but hee considered that if a woman shoulde hauehave 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. 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 Harquebuse as boldely as anie man, and march with ensigne displayed as couragiously. It is so monstruous 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 impudent creatures, when they are so bolde to peruert the order of nature. Thus yee see what God requireth of womē in the first place, namelie such a modostie as may holde them within the bonds of honestie. For if a woman hauehave 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 hauehave seene heretofore howe God did straitlie forbid women to disguise themselues:Deut. 22.8. And that tended to this purpose. Let women therefore learne here their lesson, to bee modest, and to hauehave alwayes that vertue which is proper vntounto them, to wit, shamefastnesse, that they attempt no such thinges as may shewe them to be past shame. In the second place wee hauehave a cōmon rule for vsus all (as I tolde you) yt is, that wee must not onelyonly abstaine from all fornication, but also bee honest in our whole conuersation, and behaue our selues according as God commandeth: so as neither in our deedes nor in our wordes there be any such thing as is contrarie vntounto the honesty of nature, and that which God commā deth, or which may leade vsus to euill. Thus ye see in effect what wee hauehave to beare in minde vponupon this place. And therefore although this order was made for the people of olde time, yet the instruction and substance of the lawe abideth for euer, and wee may gather from it a profitable lesson for our selues. Let vsus then applie this to our benefit which is contained here, as we may shew that forasmuch as God hath adopted vsus, and made vsus holy as he himself is holy, & forasmuch as Iesus Christ also hath gathered vsus into his body to the intent wee should liue in al holines; let ye 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 vntounto that honestie.
Now let vsus kneele downe in the presence of our good God with acknowledgement of our faults, praying him to make vsus so to feele them, that acknowledging the wretchednes which is in vsus 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 whollie of that which wee holde of our father Adam, vntill this good God hath cloathed vsus with his owne righteousnes, and that we bee made newe creatures in our Lorde Iesus Christ, to come vntounto that glorie which hee hath purchased for vsus. And pray we him that while we be inclosed with our infirmities, it may please him to beare with vsus, vntil he hath cleane deliuered vsus from them, and to giuegive vsus grace in the meane time, to doe our indeuour that his Church may bee multiplied, so as we may enioye that blessing to see his name glorified throughout the worlde, and that when we hauehave company our minds may euer be the more stirred vp thereby to follow that holy vocation wherunto he hath called vsus. For the doing wherof it may please him to raise vp true and faithfull ministers of his worde, &c.