touche his wife infected wyth the Elephantine leprosy so it is not permitted that hee by and by put her awaye If anye man will obiecte that they which cannot liue chaste had neede of some remedy that they be not set on fyer with cōcupiscence wée aunswere that it is no remedy which is soughte for without the limits of the word of God and moreouer wee say that the gifte of continency shall neuer be lackinge vnto them if they giue themselues ouer to the Lordes gouernmēt because they followe that which hée hath prescribed Some mā doth loth his wife so that hee will not voutchsafe to company with her shall this euill be remedied by hauing many wiues An other mans wyfe is taken with the Palsey or falling sicknes or is greeued with some other incurable disease shall the husband vnder the cooller of incontinency tourne her away Wée know that those which walke in the wayes of the holy ghoste are neuer destitute of his helpe The Apostell Paule sayth for the auoyding of fornication let euery man marye a wife Hée that hath done this although all thinges come not to passe accordinge to his desyer yet hath hée discharged his dutye Therefore if any thing be lacking it shal be by the assistance of Gods holye spirit repayred to go anye further is nothing els but to tempte god But whereas S. Paule noteth another cause that is when it so chaunceth that in despite of godlines the wyues are reiected of the vnbeleuinge husbandes that the deuoute brother or sister is not then bonde it is not contrary to the meaninge of our sauioure Christ For hée doth not there dispute of the iust cause of deuorce but onelye whether the woman doth remaine bonde vnto the vnbeleuinge husbande after that shée beinge reiected wickedly in despite of God can by no meanes els retourne into fauor with her husband againe but by denyinge god Wherfore it is no marueile if S Paule referre the disagreement with man before the alienation from God of the which thing we will speake more hereafter Obiection But this exception that Christe bringeth in here séemeth superfluous For if the adulterous wife deserueth to be punished by deathe what néede hée speake of diuorse Surelye because it was the husbandes parte to pursue vnto iudgement the adulterye of the wife that hée might pourge his house of this wickednes howsoeuer the matter should fall out Christ absolueth that mā that conuinceth his wife of vncleanes from the bandes made in Matrimonye And it might be that amongest that corrupte and degeneratinge people a great negligence in punishing of that wickednes might raine As at this day the peruerse indulgence and fauor of the Magistrates causeth that many husbandes are enforced to put awaye vnchaste wiues because adultery is vnpunished And that maryeth her that is diuorsed This part hath bene very euill expounded of many interpretors For they supposed that generally and vniuersally singlenes was commaunded so often as a diuorce was made so that if the husbande did caste of his adulterous wife either of them was vrged with the necessity of singlenes As though this were the libertye of diuorce only to lye a part from his wife and as if Christ did not permit manifestly in this case that which the Iewes after their owne fansies were wonte to vse without all cōsideration in euery small tryfell Therefore that was to grosse an error For when Christ condemneth him of adultery that marieth the wife which is diuorsed it is certaine that he restrayneth this vnto vnlawfull and friuolous deuorses The Apostell S. Paule therfore biddeth such to tarrye vnmarryed or to be reconciled vnto their husbandes which are so put away because truly wedlocke is not abolished by chidinge and dissention As wée may gather by Marke wher by name the wife is expressed that departeth from her husbande his woordes are these And if a woman forsake her husbande and is maryed to another shee cōmitteth adulterye not because it was frée for the wyues to geue their husbandes a bill of deuorcemente sauinge so far forthe as the Iewes had declined to forrein customes but Marke ment to note and set downe that the abuse which was then euerye wheare common was reprehēded of the Lord because after voluntary deuorce either party entered a new into mariage so that hée maketh no mencion of adultery Therefore hée that marieth her that is deuorced not for fornicatiō but for some other cause dooth not marrye his owne wife but the wife of another man and therefore hee doth not contracte matrimony but cōmitteth adultery although Moyses to such a one as is deuorced hath permitted to marrye another by the same lawe that hée suffered the husband to put her away A. This is the true and perfecte sence of the wordes of Christ which I woulde they had retained which haue followed other cōtrary interpretacions C. For here the aduersaries of the Gospell did exercise a marueilous tyranye permitting deuorces yet denying secōd mariages to the honeste husbande But what libertye hath that man that is constrayned to liue in singlenes Surelye his liberty is mere bondage 10 Then saide his Disciples vnto him if the case be so betwene man and wife then is it not good to marrye Then saide his Disciples C. Muche like as if the condition of men were not indifferent if they were so tyed vnto their wyues that so long as they continue chaste they should be constrayned to endure all other things rather then to departe from them this the Disciples do gather that it is better to haue no wiues than so to be snared being moued thereunto by the aunswere of Christ M. If this say they be the state and condition of husbandes that they may not be desolued frō their wiues if the wife displease them it were much more commodious not to contracte matrimony The Iewes vntil this time had vsed great liberty in deuorcing their wiues the which being taken away as vnlawfull the Apostells thoughte it much better not to marry C. But why do they not in like maner consider how hard the seruitude bondage of the wiues is but only because carnall reason forceseth those that are adicted to themselues their owne cōmodities to neglect other men to haue only a consideration of themselues In the meane time wicked ingratitude bewrayeth it selfe because by the feare and tediousnes of one discommoditye they doe reiecte the singuler gifte of god Accordinge to their iudgemente it is better to auoyde matrimony than to tye themselues with the knot of perpetuall society but truly if God ordayned Matrimonye for the health and profite of all mankind although it bringe many sharpe and vnpleasaunte thinges with it yet is it not therefore to be despised Let vs learne therefore if any thinge be not pleasaunt vnto vs amonge the benefits of God not to be so diuers and waywarde but that wée maye reuerently vse them but speciallye wée muste
hardenes of your hartes he pardoned the lesse euyll least a greatter should be committed by you For he doth not allow diuorsementes that suffereth them to be vsed rather then manslaughter shoulde be committed Neyther dothe the testymoniall of dyuorcemente proue that dyuorcemente it selfe is righte and legyttimate but it is a witnesse of thy crueltie who for euery lyght cause doest driue away thy wife And here be obiecteth this very fitly vnto the Phariseies who were of all men most obstinate and harde harted that he might declare vnto thē that this their hardenes of hart is an olde disease and of longe continuance But from the begininge it vvas not so C. He calleth them backe to the pure and fyrst institution whiche also oughte to be vnto vs a firme foundation so often as the aduersaries of the Gospel do seke to inuade vs that is to saye we muste referre all thinges to the fyrste institution so often as they preferre their owne dreames before the woorde of god Therfore Christ confirmeth his opynion by a verye good reason because it was not so from the begynninge But he taketh it as a thynge graunted namely that when God from the beginninge did institute matrimony he made a certayne lawe and establyshed the same for euer whiche ought to stand in force to the ende Wherefore if the institution of wedlocke oughte to stande as a lawe that maye not be vyolated it followeth that whatsoeuer declineth frō it is not accordynge to the nature of the firste lawe but procedeth of the corruption of men Nowe some man maye demaunde whether it were lawefull for Moyses to permyt that whiche of it owne nature is euyll and viciouse Wee aunswere that it is improperlye saide to be permitted which hee did not seuerelye forbydde Neyther dyd hee sette forthe a lawe of diuorcement that by his consent he might approue thē but when the wickednesse of men coulde not be otherwyse restrayned hee broughte a remedy that was most tollerable that at the least the husbande shoulde geue his wyfe a testymoniall of diuorce in the which he sholde testifie her chastitie For the lawe was not made but in the fauour of the womē least after they were vniustly cast of they shoulde be subiecte to any reproche Whereby wee gather that rather a punishement was layed vpon the men then that by pardone and permission their lust was increased Moreouer spirituall regiment differeth much from politique and ciuile order The lord comprehendeth in tenne wordes what is laweful and standinge with the lawe of god Nowe because it maye come to passe that manye thinges may not be called before mannes iudgement seate of which neuerthelesse euery mannes owne conscience may reproue conuince him it is no meruayle thoughe politique lawes do wyncke at them As for example A greater liberty to contende is graunted vs by the lawes than the rule of charitie doth beare and why so because ryght can not be geuen to euery one excepte the way to require it be as a gate open vnto them But the internall lawe of God pronounceth that that ought to be followed which charytie shall counsell Neyther yet is there any cause why the maiestrates shoulde hereby challenge an excuse of their necligēce and slouthefulnes if wyllingely they be slacke in punishynge of vyces or if they admitte that whiche the mynistration of their office doth require But let priuate men take heede leste by clokinge their offences with the supportation of the lawe they double the falte For here the lorde rebuketh the Iewes ouerthwartlye as thoughe it were not sufficiente for them that their peruersenesse shoulde be borne withall without punishemēt except they ascribe and make God the autour of their iniquitie Wherefore if of the pollitike lawe a rule of lyuinge a holy and godlye life cannot alwayes nor in euerye place be required muche lesse of custome A. which neuerthelesse at this daye is carelesly preferred of somme before the truth of the Gospell but not withoute cruell reproche against God. 9 I say vnto you who soeuer putteth away his wife except it be for fornication and maryeth an other breaketh wedlocke And who so euer marieth her which is diuorsed doth committe adultery I say vnto you that vvhosoeuer C. The Euangelist Marke in his tenth chapter reporteth that this was spoken a parte or in secret to his disciples when they came home But Matthewe omytting this circumstance doth prosecute the woordes as the Euangelistes do often times leaue out some thinge in the middest of a story because it is sufficiente for them to gather the sommes of thinges There is no difference therefore but that the one declareth the matter more distinctly then the other The summe and effecte is this Although the lawe doth not punishe deuorces which do disagrée and dessente from the first institutiō ordained of God yet notwithstandinge is it adulterye if any man reiectinge his wife do take vnto him another For it is not at the will and pleasure of man to breake the promyse made in matrimony which he will haue to remayne constante and firme Therefore shee that occupyeth and defileth the bed of the lawfull wife is a harlot But there is an exception added because the woman by committinge whoredom doth cut of her selfe from the man as a corrupt member and setteth him at lyberty And of the man Christ speaketh expresly here that hée may for fornication put away his wife but hee sheeweth not whether the woman may leaue her husband if hee cōmit whoredom the reason is because hée doth only answeare vnto that which was demaunded of him But if a generall question be moued on this behalfe there is a common and mutuall right of eyther parte euen as there is a mutuall knot of faithe and promise otherwise the husbande is the head of the wife and the wife is subiecte vnto her husbande But as far foorthe as pertayneth vnto the chastitye of Matrimony and to the faithfulnes of the bed the like lawe is prescribed to the husbande that is prescribed to the wyfe The man sayth S. Paule hath not power ouer his owne bodye but the wife neither hath the womā power ouer her owne body but the man There is like liberty therefore if the husbande or wyfe do violate the promise of the bed the chaste wife maye forsake her husband if hée be a fornicator as well as the husband may put away the wife if shée haue played the whore Certaine there be which inuent other causes for the which one of the partyes may be deuorced from the other But wée must take héede that wee séeke not to be wyser then our heauenly Scholemaster whilest wée presume to ymagine some thinge otherwyse then his word doth teach vs Some will haue the Leprosy to be a iust cause of deuorce because the contagiō of the disease maye infecte both the husbande and the children But as the godly husband is not enforced to
confirmed from aboue so that the veritie of the same cannot be ambigious or doubtfull The dreames which commonly happeÌ„ vnto meÌ„ are wont to come of continual cogitacions thoughtes of the minde or of the course of nature or of the disteÌ„perance of the body or of such like causes Bu to the deuine dreames cometh the testimony of the spirite which witnesseth for a suertie that it is God whiche speaketh Bu. As of the ladder of Iacob which we rede that he saw in a vision or dreame Moreouer we learne out of this place how greate the prouideÌ„ce of God is towards those that are his with the which by his fatherly watching care he doth instruct teache those that are a slepe nothing careful for thinges necessary what they must do what thei must auoide he wil soner teache theÌ„ with a miracle theÌ„ thei shold so dauÌ„gerously erre Ioseph thou sonne of Dauid C. This exhortation of the aungell doth declare that Ioseph was troubled with carefulnes of mind least he should be polluted or defiled with any infection in suffering the adultery of his wife Therfore that opinioÌ„ that he had conceiued of the fact thangel taketh away that he might abide dwel with his wife with a quiet conscience This Epithete of the sonne of Dauid he vseth according to the present cause that he might lifte vp his mynde to that hie mistery because he should be of that family a certain remnaunt with a few of whom saluatioÌ„ was promised to the world Ioseph therfore hearing the name of Dauid of that which stock he maried he might remeÌ„ber that excelleÌ„t couenaÌ„t of the restoring of his kingdom that he might vnderstaÌ„d that no new thing was spoken vnto him Therfore it is eueÌ„ as if the aungell bringing in the foretellinges of the prophetes should haue prepared the minde of Ioseph to receiue the grace presently proffered 21 She shal bring forth a sonne and thou shalt cal his name Iesus for he shal saue his people from their sinnes This thing was forshewed by thangel saying thou shalt coÌ„ceiue bring forth a sonne She shal bring forth a sonne And thou shalt cal his name Iesus C. The cause why he should be so called is preseÌ„tly added for he shal saue his people from their sinnes This name Iesus is takeÌ„ froÌ„ this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiphil which properly signifieth to saue but accordiÌ„g to that Hebrew it is otherwise pronouÌ„ced as Iehosua but the Euangelistes for so much as they write in Greke haue vsed the coÌ„moÌ„ phrase of speache wherby their folly is reproued which rather do wrest this name Iesus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then deriue it For they couÌ„te it a gret absurditie that any shold haue this name saue only the sone of god And tragically and cruelly they crie out that Christ would neuer suffer his name so to be prophaned and made coÌ„men as though truely we had forgotten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that the name of Iesu was no lesse coÌ„mon to those men theÌ„ Iehosua But wher as the Rabbines do write in euery place Iesus It is plaine that they do it maliciously least they should call Christ by any title of honor but rather they imagined him to be some base borne iewe Therefore their writing deserueth as much authoritie as the barking of a dog Moreouer they obiecte that this name Iesus before the which euery knée ought to bowe deserueth no reuerence nor treÌ„bling feare except only alone it pertaineth to the son of God. But certainly Paule ascribeth not vnto him any magicall name in the sillables wherof any maiesty is included or hid no rather he meaneth thus that al power is geueÌ„ to Christ of his father yea al empire dominion therfore that the whole world ought to huÌ„ble it self vnder him Therfore al such fonde fained imaginatioÌ„s laid apart let vs vnderstaÌ„d that the name of Iesus was geuen to Christ that in it the faithful might learne to seke for that which in times past was shadowed vnder the law which was that saluatioÌ„ should come through him Bu The selfe same worde vseth the prophet Esay speaking of Christ saying I haue made thée the light of the Gentils that the maiest be my helth or saluatioÌ„ to th end of the world For he shal saue his people froÌ„ their sinnes A. Here the sonne of God is plainly coÌ„mended to be the author of saluation euen as there is no saluation in any other but in hym C. First of al therfore we must consider that al they in theÌ„ selues are lost to whoÌ„ Christe is sent to saue for he is called by name the sauiour of the church If that they are ouerwhelmed with death destructioÌ„ whom God hath taken ioyned to him self vntil Christ restore life vnto them again what shal we say of those strauÌ„gers which are not of the fellowship vnto whoÌ„ at no time any hope of light or life hath shined Wherfore we must nedes coÌ„fesse that mankinde vniuersally was iudged geuen to vtter death destructioÌ„ damnatioÌ„ vntil saluatioÌ„ was included in Christ But here also we must note coÌ„sider the cause of this death destructioÌ„ for the celestial iudge wil not pronounce vs to be accursed rashely or without cause The aungel therfore doth witnes that we perished were oppressed kept down in miserable daÌ„natioÌ„ because by our sinnes we wer alienated draweÌ„ froÌ„ life Wherby is shewed vnto vs the wickednes and corruptioÌ„ of our nature For if there wer any man so fully beâ—…t in any pointes to liue vprightly iustly yet he shal stande in nede of Christ the deliuerer But truly there are none but they haue nede of his grace Therfore it followeth that we are the seruauntes of sinne altogether destitute of true righeousnes eueÌ„ as the apostle Paule writeth C. Here also we may gather what way meanes Christe hath to saue vs because he deliuereth vs from our sinnes There are two parts of this deliueraunce The first is by the pacifiyng of the wrath of God whiche bringeth vnto vs frée pardon remission by the which we are exempted from death reconciled to god The second is by the sanctification of his spirite through the which he doth deliuer vs froÌ„ the tyranny of SathaÌ„ that we may liue to righteousnes Wherefore Christe is not truly acknowledged to be our sauiour vntill we assure our selues to haue frée remission of our sinnes and to be certified that we are righteous acceptable in the sight of God because we are absolued from the desert gilte of death And finally we hauing no confidence in our own workes merites must craue of him the spirite of perfect righteousnes M. Therfore diligeÌ„tly we must indeuour that this effectuall power of Christ to saluation may ratifie and confirme in vs his truth and veritie We must also note
to her greate vncle the brother of her grandfather whiche for age was euen croked But Herode Antipas here mentioned and Phillippe were not brethren by the mother side but Herode was the sonne of Marthaca the thyrd wyfe of great Herode and Phillip was borne of Cleopatra Nowe to retourne to our Euangelistes they say that Iohn was cast into pryson because hee reprehended the wicked acte of Herode more freely then the madnes and crueltie of the tyrante wolde beare Nowe the horriblenes of the deede was odious and excecrable enough of it selfe because he did not onely foster and kepe in his house an other mannes wife beinge forsed frō her laufull husbande but also because this iniury was done contumelyousely against his owne brother But for so muche as the reprehension of Iohn was soo sharpe free Herode feared not in vaine leaste sedition shoulde spring and that sodainly His filthy lust suffered him not to amēde his haynous fault detestable cryme but the Prophete of God being bounde cast in pryson he promyseth vnto hym selfe quiet rest and libertie By ignoraunce of this historie it came to passe that many entered into vaine disputacion whether it were laufull for any man to marrye a wife whiche had bene fyrst maried to his brother For although the honest shame of nature dothe lothe and abhorre suche wedlocke yet notwithstandinge Ihon doth more condemne the forcinge and raueshing of a woman thē incest because that Herode by force and deceyte spoyled his brother Phillip of his laufull wyfe And otherwise it had ben lesse lawefull for hym to marry his sonnes daughter then to take his brothers wife being ded out of her widdowhed Well Iohn with cōstant bouldnes preacheth against this beastly and cruel deede to se if he by any meanes might be brought to repētance Whereby we learne of what constante and inflexible courage the preachers and seruantes of God ought to be when that they haue to do with prynces for in euery court almost raigneth Hypocrisie and seruile flattery which for aduauntage is a bondslaue so feeding the eares of princes with pleasaunt and delectable words that they wil in no wise receiue the sharp sower reprehētions of their wickednes But because so wiccked a dede ought not to be cloked dissembled hydden or conceled of the Prophete of God Iohn commeth forth euen in the middest although aboute an vnthanckefull imbassage and worke and least hee shoulde declyne or swarue from his office he feareth not to incurre the displeasure of a tyrante M. In this reprehension therefore of Herode we haue an example what lybertie to vse in reprehendinge and open reprouing of wicked persons namely such as hath these twoo thinges Fyrste that they be tolde that they do the thing which ought not to be done whiche is againste the lorde and his wyll The other is that they be so reproued that they be dryuen to shame the whiche is brought to passe when the offence and faulte is openlye with plaine woordes cast in their teethe 5 And when he would haue put him to death he feared the people because they counted hym as a Prophete C. There semeth in the wordes of Matthew and Marcke to be no small discrepance or disagrement for Mathew sayth that Herode was desirouse of this cruell and wicked murther but was stayed by feare of the people but Marke onely laieth this crueltie to the charge of Herodias but the reconciliation is easye to be made namely that Herode in the beginninge excepte that because greater necessitie constrained hym thereto wolde not haue killed the holy man because he feared hym and trewely conscience dyd somwhat pricke and stay hym from dealyng so cruelly with the prophete of god but Herodias dayly egginge and prouokinge him forwarde at the length droue the feare of god wholly out of his minde But when he was ledde and subdued by that furiouse madnes he wholly desired and sought by all meanes to haue the holy man put to death and extinguysshed notwithstanding he was nowe staied by a newe let that is to say hee feared the people And heare the woords of Marke are to be noted for saythe hee Herodias laide waite for him namely because that Herode of hym selfe was not inclined or prone to kyll Iohn and therefore Herodias eyther by subtil meanes went about to circumuēt him or els priuily to worke the deathe of the holy man. But it is more probable and likely that by subtiltie and deceyte she went about to subdue and wynne the mynde of her husebande but in vaine so longe as the conscience of Herode was pricked not to work the ende or destruction of the saint of god Furthermore there succeded an other feare least any tumulte should aryse amonge the people because of hys deathe For all the multitude accounted Iohn a Prophet But Marke onely toucheth the cause why Herode was stayed from fulfillinge the minde of the strompet and harlot his vsurped wife for Herodias sought so sone as Iohn was put in pryson to haue his deathe and that pryuylie But truely Herode reuerenced the holy man and wolde willingely haue obeied his counsell and admonition For the feare whiche is here mentioned was not conceyued of a contrary opinion as commonly we feare those whiche are in aucthoritie although we counte theym vnworthy of honoure but this feare was a voluntary obseruaunce or reuerence because that Herode beinge perswaded that Iohn was a holy man and a faithful mynister of God durst not for this cause despise him And this is worthy to be noted for although Iohn knewe by experience that it was profytable for hym many wayes to be of price and estimation with the Tetrarche yet notwithstanding he was not afearde to alyenate his mind or to displease hym when as otherwyse he coulde not obteyne his fauoure then by winkynge at a horryble and knowne fact He rather seketh to make his friend a foe then by flattering silence to meintaine and nussell a wicked person in his vngodlynes Iohn therfore by his example hath prescribed a certayne rule to all godly teachers that theye dyssemble not the wickednes of princes thereby to win their fauour and estimation It is a very harde and daungerouse thing truely for the seruantes of the lord to excecute their office because they can not do it without reprouinge and sharpe reprehension in excecutinge the whiche we maye se the minde of Iohn stoute and constant whiche wold not dissemble neyther for feare of present death nor for hope of rewarde and fauour A great exaumple truely I say to all mynisters that they decline or swerue not from theyr office A verye harde matter truely it is but let theym not take that office vppon theim vnlesse they determine to shew forth that which perteyneth to theyr function and calling But in Herode as in a glasse the spirite of God setteth forthe vnto vs that those which do not syncerely worship God but are somewhat
prepared to obeye his wyl are oftentimes geuen ouer to al kynd of wickednes There is no cause therefore whye they shoulde please theym selues whiche obey manye holsome and godlye admonitions vntyll suche tyme as they haue lerned to addict geue them selues wholly vnto God. M. Furthermore by this place it appereth howe myserable foolishe the condition state of the wycked is they feare where no feare is and feare not that which ought to be feared Herode feared as God wolde haue it the multitude whiche had Iohn in great veneration for he feared leaste he shoulde styrre them vp against him if he should decree to execute any crueltie vpō Iohn And this certainely is spoken to the consolation of al those that are mynisters of the woorde For we do se that God careth for those that are his seruantes and suffereth not tyrantes at their pleasure to take away their liues Furthermore we see that kynges and tyrantes whom all men feare stande in feare theym selues oftentimes The wicked hye priestes seniours of the people feared the multytude in so muche that they durste not do or speake any thinge agaynste Iohn the Baptist because the people helde Iohn as a prophete of god A. Therefore Herode feared the multitude but hee carelesly contempned the iudgement of God whiche for his wicked and horyble acte was euen at hand Because they counted him A. Iohn was of greate price estimation and fauoure amonge the people because he baptysed many had many dysciples and was thought of some to be the promised Messias There was noo man but counted him a Prophete sence from God and therfore they had hym in great estimation 6 But when Herodes byrthe daye was kept the daughter of Herodias daunsed before them and pleased Herode But vvhen Herodes C. Nowe the Euangelist beginneth to shew by what fraud deceyt Herodias at the length wrought the destruction of Iohn the Baptist whiche she a longe time sought to brynge to passe for occasion was offered vnto her by the solemne feast which Herod made at the solemnisation of his birth day For it can not well be that suche magnifical and sumptuouse feasting should be voide of euyll but that it should bryng with it many perniciouse snares beside luxury disdayne immoderate mirthe and other wickednesses whiche are abhomynable in the sight of God not that the lyberall making of a feast is euyll of it selfe but because mankinde is so prone to lassiuyousenesse that the raynes of moderate measure beinge loused he wyll easelye passe his boundes and excede Marke writeth thus And when a conueniente daye was come that Herode on his birth day made a supper to the lordes hyghe capitaynes and chiefe estates of all Galile That auncient custome of it selfe cannot be improude or dysalowed to cellebrate euery yere with ioye the birth daye for that day so often as it commeth admonisheth euery one of vs to be thankefull vnto the lord of whō we beyng brought into this lyfe continue in the same by his goodnes from yere to yere Therby also we are put in mynde of the euill and vnprofytable bestowing of our tyme sekinge to amende the rest whiche followethe But there is nothinge so pure and good which the woorld seketh not to corrupt defile with his vyces for the gretter parte with their filthy and leude behauiour do prophanate the daye of theyr Natiuitie which ought to be most holy For on that day they be drunke they vse filthy and lewde talk they ingurge them selues with to much meate they surfet they blaspheme the name of God to be short they vse no temperance but geue them selues to al kind of fylthy pleasure This was the cause why the holye man Iob after banketyng offered alwaies sacrifice He knew that in banketyng and feastinge there were many occasions to offende So it came to passe that Herode seking to welcome and chere his gestes suffered daughter of his wife to daunce before them She daunced not rudely as do the common sorte with leapynge but she daunced with a comely gesture with measure as they do in daunce so dothe the Greeke worde properly sounde And it pleased Herode A. Marcke addeth and all those that satt at meate with him E. Beholde the disposition of the wicked they glory reioyce in that which should make thē blushe for shame C. But the worlde can not but allowe that which is his owne For there is no man that hath anye care or respecte of honest grauytie that wyl commende or allowe daunsing specially in a mayde But the vnchaste Herodias had so framed her daughter Solomen to her manners that shee counted it no shame at all But what followed at the lengthe 7 VVherefore hee promysed with an othe that he woulde geue her what so euer she woulde aske C. The heate of the wyne dyd soo boyle in the brayne of Herode that hee forgate all grauitie and wysedome promysinge as witnesseth Marke to a dansyng puppet to geue vnto her euen the one halfe of his kingdome A shamefull and wycked example truely that the king in his drunkennes doth not onely shewe an euyll spectacle and patterne to those of his familie but also promiseth so great a rewarde Wherefore let vs learne to be sober and circumspect when we incounter with Sathan least by such snares he intangle and ouerthrowe vs. 8 And she being instructed of her mother before saide geue me here Iohn Baptistes head in a platter A. This is more plentifully described of Marcke for he saith but she going forth sawe vnto her mother what shal I aske she saide the heade of Iohn the Baptiste C. It is no meruayle yf she so muche estemed the death of Iohn Where as some coniecture that shee was inflamed with reuenge they seeme to want reason for the feare of diuorsement semed rather to tourmente vexe and disquiet her euen as often times when harlots or whoremongers are sylled with disdayne they are ashamed of theyr fylthy lust For she hoped that Herode shold be much bound vnto her if the league or bonde of adulterouse wedlock might be beaten downe by the bloud of the Prophete Therefore to the ende she might liue and raigne securely and voyde of feare euer after she woulde haue him extinguished by death whom she counted as her mortall foe Whereby also wee are taughte howe much tormoylinge care griefe troubleth an euyl conscience Iohn was kept in pryson the ambiciouse and cruel woman might haue helde her self with that contented forbiddynge all men to haue accesse vnto him notwithstandinge she is not quiet but is greued with care and feare vntill the prophete was dispatched of his life This also serueth greatly to set forthe vnto vs the myghtye force and efficacie of the woorde of God namelye that the voyce of the holy man although it were included and shutt vp in the pryson yet notwithstandynge it rente and tare the mynde of the kynges wyfe noo
Euangelist addeth this worde expressely For Christe woulde not that this multitude shoulde followe him into Iewery least he shoulde geue an occasion to the backebitinges and slaunderouse reproches of the Scribes and Phariscies He knewe that except he had thus done be should haue ben accused of seditiō vnto Pylate and that this sedition shoulde be moued from Galile from whence hee came euen to Iewry He did not auoide this slaunder yet wolde he not geue any occasion therof We are therefore admonished that because we cannot escape the slanders of the wicked yet must we take hede of this that by our falte wee mynister no occasiō vnto them to speake euill 3 The Phariseis came also to him temtinge him and sayinge vnto him Is it lawfull for a man to put awaye his wyfe for any maner of cause The Phariseies also came to hym Bu. The lorde dyd good vnto all men and therefore the reporte of his glory was spred abrode far and nere But the ennemies of the truth do enuy the glory of the lorde and are agreued because the people forsakyng the priestes and the Scribes cleaued vnto the lorde The Phariseis therefore are come on a heape together C. And althoughe they do laye wayte to deceyue Christe and assalte him subtillye to the ende they mighte intrappe him yet this theyr wyckednesse tourned to oure commoditie euen as the lorde knoweth how to conuerte wonderfully into the proffyt of his what so euer the wicked do deuise for the subuersion of his trewe doctrine For by this meanes a doubte whiche the libertie of diuorsement did ingender is dissolued and a sure lawe of the holy and inseperable knot of wedlocke set forthe The occasion of this captiouse question is taken hereof because howsoeuer hee answered as they thought it coulde not be but odiouse Is it lavvfull for a man. saye they for euerye cause to put awaye his wife Nowe if Christ had denied it then wold they quickely haue cryed and made exclamation that hee had abolyshed the lawe if he had affirmed that it was lawfull then wolde they haue reported him to be a bande rather then a Prophete of God whiche so lightly wolde geue place and consent to the wanton and voluptuouse lustes of men This Dilemma and subtyll question they had conceyued in their mindes but the sonne of God who knowethe howe to subuerte the wyse in their owne folly dothe disapointe theim resistinge seuerelye their vnlawefull diuorces and yet shewynge also that hee saide nothing but that whiche was agreable to their lawe For he concludeth the matter in two principall poyntes namely that the order of our creation ought to be as a lawe that the man shoulde maintayne his promise made in matrimonye all his lyfe and that dyuorses were permitted not because they were lawefull but because they that graunted them had to do with a froward stifnecked people 4 He aunswered and saide vnto theim Haue ye not red how that hee whiche made man at the begynninge made the man and woman Haue ye not red C. Christ doth not directly aunswere to the question of the Phariscies when as neuertheles he did very well satisfie it in declaringe that the first ordinaunce must be kepte and that wee ought to be contente with the doctrine of God whiche is a most sure foundation But he aunswereth that it is not lawefull for a man to put awaye his wyfe for euery cause and he answereth so that he sendeth theim vnto the Scriptures by whose wordes he teacheth that the order of matrimony was ordeyned by God and that no man oughte to departe from the prescript rule of the Scriptures Euen as if a man being asked now of the Masse shoulde faithfully declare the mystery of the lordes holye supper and in the ende shoulde affirme that they were Sacrilegers and forgers whiche dare presume to dyminishe or to adde any thyng to the pure institution of the lorde might confounde after this sorte the fained sacrifice of the Masse M. But because the question was moued by the Phariseis who boasted and bragged amonge the people of their skil and knowledge in the Scriptures He saythe haue ye not red As if he shoulde haue saide Why aske you me ye Hypocrites you haue the Scripture in the whiche ye reade and therefore ignorance can not excuse you He that made man from the begynning E. This woorde Man in the latten bokes of the olde interpretation is not red but is left onely to be vnderstode C. Christ taketh this Axioma or generall proposition From the begynninge God ioyned man vnto the woman that two might make a whole and parfect man therefore he that putteth away his wyfe putteth away as it were from hym selfe the one halfe of his body but nature cannot abide that any man should deuide him selfe or teare his body in peces S. Therefore Christe dothe so moderate and temper his aunswere that he mighte neyther hurte the aucthoritie of Moyses nor recante hys owne doctrine whiche he had vowched in the fyfth chapter goinge before and that he might stoppe the mouthes of the Phariseies and lawyers by the auctoritie of the lawe C. For this is the sence and meanyng of the woordes of Christ That God the creatour of mankinde made mā and woman that euery man beinge content with one wyfe shoulde desire no other For he standeth vpon this nomber of two As also the Prophete Malachias when he inueyeth against the hauing of manye wyues hee bringeth in the same reason namely that God in whō the spyrite was more aboundant so that it was in his wyll to create more yet he made one man euen after this sorte as hee is here described by Christ Bu. He saythe not he made man woman but he made them man and woman C. Therefore by the order of oure creation the inseperable societie of the husebande with one wife is proued Yf any man wyll obiecte and say that by this meanes it is not laufull the fyrst wyfe beinge deade to marry an other we maye easely aunswere not onely that the band is loused by death but also that the seconde wyfe is substytute and placed in stede of the firste as if shee were one and the same 5 And saide for this cause shall a man leaue father and mother and shall cleaue vnto his wyfe and they twaine shall be one fleshe For this cause shall a man. C. He addeth an other argument a Minori ad manus that is from that whiche semeth lesse to that which semeth the more rather to be The bande of wedlocke is more holy then that whiche ioynethe chyldren vnto their parentes but truely godlines byndeth the children vnto their parentes with an inseperable knot much lesse therfore may the housebande renounce and forsake his wyfe Here vppon it followeth that the deuine bonde is broken if the husband be diuorsed from the wyfe Furthermore it is to be douted whether Moyses do bring in Adam or
God hym selfe speakynge there but whether of the partes thou chose it maketh lyttell to the purpose in this place because it was sufficiente in this place to alleage the oracle and word of God althoughe it was pronounced by the mouthe of Adam If Adam speake it he hath respecte vnto that whiche God had commaunded and done and Adam in this place is a Prophete shewynge the worke of God loking also vnto the ende Man shall forsake father and mother C. In this place he that maryeth a wyfe is not simplely cōmaunded to leaue his father and mother for thē shold God be contrary vnto him selfe if by matrimony he shoulde abolishe the dewety whiche hee chargeth children to shewe towardes their parentes but when the comparison betwene the dueties is made the wyfe is preferred before father and mother But if any man should relinquishe or forsake his father and shake of the yoke to the which he is tyed no man myghte abyde suche a monster Muche lesse therefore there is lybertie graunted to breake wedlocke C. B. Therefore trewely the naturall and mutuall affynite of the father mother with the chyldren is holye but the loue of the husband and the wyfe is more holy Wherefore if time and occasion so require the societie of the father muste rather be forsaken then the fellowship of the wyfe And shal be ioyned to his vvyfe E. The Metaphor is taken of those thinges that are so set together with glewe that you wolde thinke them to be but one thynge By this word Christ excludeth all causes for the whiche the wyues among the Iewes were rashly put away And they tvvo shall be one fleshe C By this sayinge the hauinge of many wyues is no lesse condempned than the lybertie of diuorcynge wyues For if the mutuall coniunction betwene two was hallowed of the lorde then the mynglinge of three or fower is adultery But Christ as we saide before doth applie it otherwise vnto his purpose that is that whosoeuer is diuorced from his wyfe teareth and renteth him selfe because suche is the force of holy matrymonye that the husbande and the wyfe shoulde growe together as one man Neyther was it the meaning of Christ to bringe in the impure and filthy speculation of Plato but did reuerētly intreate of the order appointed by God sayinge 6 Therfore nowe they are not two but one fleshe Let no man therfore put asonder that whiche God hath coupled together Therefore novve they are not tvvo B. Or hereafter they are not twoo that is after they are coupled together or maryed They were created twoo and not one that is to wit man and woman and agayne by the copulation of matrimony of twoo hée made them one Therfore it should be as muche against nature to pull the wyfe from her husband as to cut of any member of the body Furthermore in Genesis from whence this place was taken this woorde twoo is not red but onely on this wise And they shal be one flesh But the Euangelist Matthew addeth this worde twoo to make the matter more playne euen as the Apostell Paule hath done in the sixte chapter of the first epistell to the Corinthians or els both of them dyd follow the threscore and ten interpretours That therefore vvhiche God hath coupled E. Or ioyned yoked in one yoke This phrase and manner of speeche is taken from the Oxen which carrie together one yooke Let not man seperate C. By this sentence Christe dothe brydell the lustes of men leaste they shoulde breake the holy knot by putinge away their wiues And as he denieth that it is in the husebandes wyll to dissolue wedlocke so also he pronounceth a lawe to all other that by their authoritie they should not confirme vnlawful diuorses For the maiestrate abuseth his aucthoritie which graunteth fauoure vnto the husbande to cast of his wyfe Yet notwithstandinge Christ hath a due respecte vnto this that euerye man for hym selfe shoulde deuoutelye reuerence his promyse made and those whom eyther lust or concupiscence shoulde moue to diuorce shoulde haue a consideration of this What arte thou that wouldeste make the breache of this holy coniunctyon free vnto thy selfe B. Christ truely in this place accuseth that mind to be giltie of Adultery whiche contrary to the lawes of matrimony is so frowarde towarde his wyfe that it were better for her to be free from him than to be ioyned vnto him C. Moreouer this doctryne may farther be extended The Papistes propoundinge and settinge before vs the Churche pulled and torne from her head do leaue vs a blockish and maimed body In the holy Supper Christ hauing ioyned breade vnto wyne they are bolde to take away the vse of the cup from all the people to this diuelishe corruption and adhominable aduoutry we maye boldely obiecte this place of our sauiour Chryste and say That whiche God hath coupled together let no man put a sunder 7 They saye vnto hym why therefore did Moyses commaunde to geeue a testimoniall of diuorsemente and to sende her awaye They say vnto hym M. By the woordes of our sauiour Christ they dyd well vnderstande his meanynge namely that it was not lawefull to sende awaye a wyfe for euery cause And here they obiect vnto hym the authoritie of Moyses whiche authoritie no doubte came from God as if they shoulde haue sayde Hath Moyses commaunded that whiche is vnlawful Thou saiest it is vnlawfull but Moyses commaunded it to be done therefore it shoulde seme by thy wordes that Moyses hath offended and sedused vs Therfore thou woldeste haue vs to credyte thee more thē Moyses who receiued this lawe all others at the mouth of god Therefore thou resistest the doctrine of God. 8 He saith vnto them Moyses because of the hardnes of your hartes suffered you to put away your wiues but frō the beginning it was not so Moyses because of the hardenes of your heartes C. The Phariseis had inuēted that crafty Cauill whiche I haue aboue noted to intrap Christ if he as they thoughte he wolde and as it was lykely had shutt out the lawefull cause of diuorses For that whiche God by his lawe permitteth whatsoeuer it be semeth lawfull whose onely wil appoynteth a difference of good and euyll But Christe by an apte aunswere putteth awaye their false mallice because Moyses granted to this their peruersnesse frowardnes not as thoughe he did approue it to be good and laweful M. He dothe not therfore deny but that Moyses gaue commaundement as concerninge the geuing of a byll of diuorcemente but he denieth that he commanded to put away their wyues onely grāting that he suffered it adding the cause namely for the hardenes of their hartes which hardnes of hart Moyses oftētimes castethe in the Israelites tethe as apperethe in the ninthe sixte and thirtenthe chapter of Deutronomy As if he should say He dyd suffer you to do this because by nature it was righte but knowynge the
take héede of this wickednes in the holye estate of Matrimonye that wée condemne not the same For because that estate is alwayes subiecte to many troubles Sathan goeth about to bringe hatred and infamy to the same to the ende hée mighte make men forsake it And in this point S. Hierom hath sheewed himselfe to peruerse because hée doth not onlye calumniate and speake euill of the holye and deuine order of life but also heapeth vp all the places of opprobry that hee can out of prophane authors and all to defame the honestye thereof But let vs remember that what thinges soeuer are troublesome vnto vs in the estate of wedlocke are accidentall and come by the wickednes of men Furthermore let vs remember that because it began to be a medicine after oure corrupted nature it is no marueile if swete meate haue sower sauce It is not good to Marrye M. This goodnes which they speake of here muste not be referred to eternall life but rather to the commodity of this present life Bu. For the Apostels vnderstandinge that the liberty of deuorcement should be no more so frée that when soeuer they liste they might put away their wyues by and by they also thincke that it is farre better more commodious to marrye no wife at all than to marry her whom they muste for euer receiue and cleaue to For they thincke it a cruell seruitude to suffer at home a froward brawlinge and dronkē wyfe M. Therefore they spake as carnall men not as spirituall C. Wherefore the Lorde refelleth and confuteth their foolishnes 11. Hee saide vnto them All men cannot comprehende this sayinge saue they to whom it is geuen Hee saide vnto them all men cannot cōprehende this E. The Gréeke text hath cānot receyue this sayinge or are not capeable of this saying it signifyeth not to vnderstande euē as wée call that place capeable which is so large that it is able to receiue all that is brought vnto it Euenso the Apostell Paule writing to the Corinthians vseth this woorde sayinge Set your selues at large and beare not yee the yoake with vnbeleuers But that sayinge entereth not into the mindes of all men because they are otherwise affectioned in somuche that there remayneth no roume for the institution ordinaunce of god A. The like woorde also wée maye reade in that which followeth when hee sayth hée that can comprehende it let him comprehende it M. Christe setteth before them the necessity of Matrimony which is such that fewe are seperated from the same as if hée should say None can be free from this sayinge that is from the necessitye of this Maryinge but such to whom the gifte of continencye is geuen from aboue C. For election or choyse is not in mans hande as though in those cases hée might do what him liste If any man thinke it profitable for him to be without a wyfe and so without any tryall had before addicteth and giueth himselfe to the law of singlenes hée is greatly deceiued For God which pronounced sayinge it is good for man that the woman be adioyned vnto him to be a helper taketh punishment on those that do contemne this order because mortall men do truste to muche to themselues when they goe aboute to set themselues frée from the heauenly callinge Saue they to vvhom it is geuen C. The Lord here bringeth in one cause in stede of all other for the which wee muste take a wyfe because it is the specyall gyfte of continencye For whenne hée sayth that all cannot comprehend it saue they to whō it is geuen hée plainly declareth that it is not geuen to all Wherby their pryde is conuinced which are not afrayed to arrogate that vnto themselues which Christe so manifestlye taketh away For they which are not endued with the gift of continency oughte to knowe that they are created of God to marrye Neither trulye is wedlocke a necessary euill as certaine blasphemous persons against the institution and ordinance of God do affirme but it is rather a necessary remedy against euill Wherefore excepte wée cure and take awaye the disease which is naturallye ingraffed in vs by wedlocke wée sinne against god Howbeit Christe doth not here onlye speake of the suppressinge of lust but also hée sheweth that hée woulde haue all those which haue not the gift of continency to vse wedlocke not onely to remedye the euill which is in them but also to obey the ordinance of god B. But whereas the Popes chaste Chaplines do affirme that euery man may obtaine the gift of continency by prayer let vs know that expresly they speake against our sauiour Christ who sayth All men cannot comprehende this saying but they to whom it is geuen But why also do they not praye that they be not ouercome with surfeting dronkennes with the cares of this life Yea why do they not obtaine by their prayers that they maye be blessed after they departe this life The which thing were much better For faythfull prayer is onely for the thinge concerning the which the minde of him that prayeth is certainly perswaded that it will make to the glory of god Now it is not the will of God that all men should liue chaste or a single life therefore all singlenes doth not make to the glory of God wherefore all mē ought not to pray for it Furthermore there are some which thincke that this gifte is giuen to very manye which will not acknowledge that it is geuē vnto them But they that so say speake euē as absurdlye as if they should say that a man hath had a great while in his hands some notable gift at the hād of the Prince which hée hath wished for and yet that he knoweth not of it neither will acknowledge it For truly there can be nothinge more aceptable to a godly man called to the kingdome of heauē than that hée may be made more fit and apte to the busines of the kingdome of heauen Wherefore if he haue the gift of continency hée will abstaine from wedlocke as from a great greuous burthē There are many which falslye perswade theimselues that they haue this gifte and hee which hath this gift in déede notwithstanding knoweth not of the same is not lyuinge Euen as there are manye which thincke that they haue the fayth of Christe which fayth in déede they haue not but there are none which hauing the right faith in Christ in déede that can thincke that they haue it not for that is contrary to the nature of fayth Let euery man therefore submit himselfe to the will of God if hée haue the gift of continency let him vse it to the glorye of God if hee haue it not let him then vse the ordinary meane which God hath appointed namely wedlocke The which beinge taken let him therewith be contented A. As concerning the which matter reade the Iudgement of Paule which is a faithfull interpreter