Sermons on Deuteronomy, Sermons · Sermon 166
On Wednesday the viij. of Aprill, 1556. The CLXVI. Sermon which is the third vponupon the nine and twentith Chapter.
9 You shall therefore keepe the words of this couenant & do them, that thou mayst prosper in all that thou hast to doe.
10 You be all standing at this day before the face of the Lord your God, your heades of your Trybes, your Elders, your captaines, and all the men of Israell:
11 Also your children, your wiues, and thy stranger which is in thy campe, euē from the clyuer of thy wood, to the drawer of thy water.
12 That thou mightest enter into the couenant of the Lorde thy God, & into his othe, the which the Lord thy God couenanteth with thee this day.
13 That hee may establish thee this day to bee his people, and he to bee thy God, according as hee hath spoken vntounto thee, and as he hath sworne to thy fathers Abraham, Isaac & Iacob.
14 I make not this couenant and this othe with you onelyonly:
15 But also with him that is heere present with vsus this day before the Lorde our God: and in likewise with him that is not heere with vsus this day.
16 For you know that wee dwelled in the lande of Egypt, and that wee hauehave passed through the middest of the people that wee hauehave gone by.
17 And you hauehave seene their abhominations & their images of wood & stone, of Siluer & gold, which were amongst them.
18 That there shoulde not bee among you either man or woman, housholde or Trybe that would this day turne away his heart from the Lorde our God, to serue the gods of those people: and that there bee not among you any roote to bring foorth gall and wormewood.
WE hauehave declared heeretofore that Moses in this place did not handle a cōmon doctrine: but that hee recited the solemne couenant yt was made the second time when the people were in the lande of Moab. And that was, because that all they which were at mount Horeb, were dead in the wildernesse. God therfore intending that the memorie of that solemne couenant which he had made, should not be forgotten, cōmanded yt the people should be bound again, & that the same should be made throughly knowen, so as their posteriti… might vnderstād that they were a holy people, as wee see that Iosua did at his death.Ios. 24.25. And then was the third ratification. For this cause it is sayde, That they be there in the presence of God. True it is, that as oft as the people came into the sanctuarie to offer sacrifice, God shewed them a token of his maiestie, whereby they were assured that they sought him not in vaine, forasmuch as his power was neere at hande vntounto them. But Moses taketh this word in another sense, because there had bin at that time as it were a solemne couenant, and a more familiar & certain setting forth of Gods glorie. In effect he signifieth, that it behoueth them to bring a certain vprightnes and soundnes of hart in entering into couenant with God to serue & honor him. It is no iesting matter (saith he,) you hauehave not to deale with a mortall man: thinke not yt this thing vanisheth into ye aire. For it is not some notary yt is to take your promise, neither is it some worldly solemnitie or ceremony wherewith you nowe deale: but it is God himselfe which receiueth the bond which you enter into, & for his part he is faithfull, he wil not disappoint them whom he reckeneth for his people. Therefore be wel aduised yt you bring not with you any disloyalty or hypocrisie: but rather see that ye tremble before him which is heere present to receiue the protestation yt you make vntounto him. Nowe we see what Moses meaneth. It remaineth yt we apply this sentence to our owne vse. It is true that God doth not eueryevery day passe such couenant as that was. But yet so often as we be assembled in the name of our Lorde Iesus Christ,… …8.20. he is in the middest of vsus, as he hath sayde: and when the gospell is preached vntounto vsus, it is asmuch a if he spake to vsus in his own person: and it is our duetie to be answerable againe that we seeke nothing but to be his, and to giuegive ouer ourselues vntounto him. Therfore if there be any counterfaiting, let vsus not thinke to hide it; it must needes come to reckening. For whosoeuer cōmeth not to him with right soundnesse, doeth plainely mocke the sonne of God. Wherefore lette vsus consider well that wee must not be double minded when wee come to a sermon, least Iesus Christ blame vsus for falsifying our faith and promise, by our wicked a busing of his worde and by turning of a thing of such holinesse and maiestie to a iest and scoffe. For when he calleth vsus to be members of his bodie, and would hauehave vsus to doe him homage, it is an excellent benefite, and such a one as can not be sufficiently esteemed. And therefore so much the more diligent ought we to be subdue ourselues vntounto him. To be short, as often as wee goe to the Church, if we steppe but one step thitherwarde, whensoeuer the bell calleth vsus: it ought to come to our remembraunce, that our Lorde Iesus Christ commeth thither himselfe to receiue the obedience which we yeelde vntounto him, and that wee come hither to make our musters before him, thereby to shewe that wee be his people, yea and his verie body. Nowe as it importeth an infinite reioycing, when our Lorde Iesus is neere vntounto vsus: so ought wee also to tremble before his royall maiestie, which was giuen him of God his father, and to resorte thither with a true and right meaning heart, as I hauehave tolde you afore. And Moses speaketh expressely both of men, women litle children, gouernours, the Elders of the people all the chiefe of the people, and the handie craft men, euen from them that clyued the wood to them that carryed water. Also among them he comprehended the straungers, which were vncircumcised and dwelled amongest the people: and hee sayeth that purposely to the intent that the great ones shoulde not thinke themselues exempted from the common sort. For the greatest honour that kinges and princes hauehave, is to bee of the bodie of the Church, if they consider it well. But certainely the Pompes of the worlde doe so blinde them that they woulde bee diuided from the rest of men, and woulde hauehave a worlde by themselues; so as they will not in any wife bowe to submitte themselues vntounto God. Neuerthelesse it is expressely shewed heere, that euerie high thing must stoope: and that when God vttereth himselfe, then euen the highest ought to vnderstande that they must shewe the way to others, and goe afore to prouoke them by their example. Thus much concerning that which Moses speaketh of Princes and Gouernours. And in likewise when Ioell exhorteth the people to bewayle and lament their sinnes,Ioel. 1.13. and to condemne themselues, hee beginneth with them. Albeit that at the first sight it may seeme to bee an vnseemely thing, and to import a certaine shame that the great ones shoulde come to acknowledge themselues offenders before GOD: yet because that oftentimes they bee most faultie, the prophete sayeth; that they must beginne the daunse, and that the litle ones must followe their trace, when they see that there is none exempted, no not euen of them that bee in any authoritie. Let vsus therefore vnderstande, that Moses in this place obserued great order, in saying that the heades, and Rulers, and the greatest of the people, were there to binde themselues vntounto GOD, that there myght bee no greatenesse in this worlde which shoulde not stoope vntounto his maiestie.
And hee addeth, the women and children, that the people might knowe, howe there was no person which shoulde not be comprehended in that couenaunt. And forasmuch as GOD did this fauour to their litle children to receiue them into the number of his people, it was meet that they should be taught the Lawe of GOD as soone as they came to the age of vnderstanding, to the intent they might knowe that they were that blessed ofspring which GOD hadde adopted and chosen out of all the world.Deut. 6.2. And heereuppon Moses exhorteth the menne to hauehave care of their families, and to consider that seeing all were dedicated vntounto GOD, all ought to be referred to that ende, and it behooued men to yeelde him his due, and not to disappoint him of his right. To bee shorte, husbandes were taught by this woorde to take paynes to guyde their wiues and children in such order, as GOD might bee honoured in all the house, and that there might be one common agreement in the same. Yea, and hee sayth that the verie straungers which were vncircumcised were to resort thyther, notwithstanding that they hadde not the marke of saluation. And wherefore? Because God was to be honored in the Lande of Chanaan which he gaue to his people for an heritage. Albeeit then, that (to speake properly) these straungers were not of the bodie of the Church, yet behoued it them also to be bounde. To what end? Because it was not meete that they should hauehave leaue or libertie to mocke GOD, to vnhallow his Religion, and to peruert the order which he had appointed. That in effect was the meaning of Moses.
Nowe must wee apply the same to our owne vse. For we be neuer assembled or come together in the name of GOD, but we make protestation that wee be of his flocke. It is not enough that euerie man come thither for himselfe: but the great ones must vnderstande that they are to shewe the way to their inferiours, and vnderlinges. And they must consider that they bee bounde with a straiter bonde because GOD hath set them on high to the intent they should be as Lamps to giuegive light vntounto others. And therefore if they doe not endeuour and enforce themselues to discharge their dueties in that behalfe, it is certaine that they be doubble guiltie. Againe, eueryevery man ought to bethinke him of his housholde and family. They that will hauehave their wiues quiet and obedient vntounto them, ought much rather to be diligent to cause them to serue GOD, and to take such paynes so to rule their children, as God may be the chiefe father, husbande, and master of the house. That is the thing whereof we be admonished heere. And if we doe not so, then looke how often we come into the Church, so manie witnessinges hauehave we to reprooue and condemne vsus before God, because wee doe not appeare in his presence with such humilitie as is requisite: but hauehave wickedly broken couenant with him.
And Moses speaketh expresly of straungers, to the intent we should vnderstande that when God hath giuen libertie to a Countrey, and stablished the certaine order of his seruice there, no abhomination must bee committed in that place, by the inhabitours thereof. For if they say, my seruaunt holdeth not this religion: I graunt it lieth not in vsus to conuert him to God at the first day: yet notwithstanding, that it shoulde bee lawefull for him to skorne GOD and his worde, and to vse superstitious wickednesse, and to bee disobedient to the common rule; that is too great and vntollerable a disorder. And therefore it is shewed vsus heere in this Text, that if we couet to be serued of them that hauehave not yet the knowledge of GOD, we must keepe them in awe, and not suffer the name of God to be blasphemed amongest vsus, what soeuer excuse be pretended. Thus much in effect hauehave we to beare in minde concerning these wordes of Moses.
Nowe he speaketh also of a Couenaunt and an othe, and sheweth that the same were mutually giuen and taken betwixt GOD and the Iewes. In deede this matter hath beene partly handled heeretofore. But yet wee must remember, that when God maketh vsus to passe any solemne bande with him; that first of all he bindeth himselfe vntounto vsus. And it is a thing that ought to mollifie our heartes, though they were as harde as stones. What are wee that our Lorde shoulde stoope so lowe, as to enter into Couenaunt with vsus, promising to bee our father and Sauiour, and to bee as it were a man that made a bargaine of a gift? God in deede requireth euerie of vsus to consecrate himselfe vntounto him, and to forsake all manner of libertie, and to become his subiectes, and to continue quiet vnderunder his gouernance; but ere he require this, he maketh a gift of himselfe vntounto vsus. That is a matter which ought to rauish vsus in such wise, as wee should make no difficultie fully to dedicate ourselues to our GOD, seeing that hee himselfe allureth vsus thereunto by his owne example, and doeth guyde vsus thither. And wee perceiue the same yet further as often as the worde of GOD is preached vntounto vsus: for that is the message of Reconciliation (as Sainte Paule sayeth) and God is come neere vntounto vsus,2. Cor. 5.1…. to be our leader. Iesus Christ sayeth that hee was sent vntounto vsus, to hauehave care of our saluation and to holde vsus in his keeping and protection, and also to dwell in vsus, that wee might liue in him. Seeing it is so, is it not a brutish blockishnesse, if we come not with pure and right meaning affection, to giuegive ouer our selues vntounto our GOD, who hath giuen vsus the blessing and priuiledge to become our heritage, shewing thereby that he would bee possessed of vsus? So then lette vsus vnderstande, that there is no excuse for vsus, if when wee come to heere the doctrine of the gospell, we runne euerie of vsus astray after his owne lustes and affections, and behaue ourselues disorderly in our conuersation, whereas in verie deede we shoulde consider, that when we come from a sermon, we bring such a marke as can not be blotted out; that is to wit, that before GOD and in the presence of his onelyonly sonne, we hauehave professed to bee a holy people vntounto him, and to be separated from all manner of defilementes of this worlde: and that although it be not so tolde vsus in expresse wordes, yet the order that GOD hath set in his church doeth of it selfe importe the same. Albeit therefore that those wordes bee not vttered by mouth, yet doeth GOD holde vsus fast tyed to that bonde: namely, that wee should be his heritage, and that he should enioy vsus quietly, as them whom hee hath taken to himselfe to be of his houshoulde. If it be demaunded, howe it is possible that men shoulde discharge themselues of such promise; it is easily aunswered: namely, that we promise not any thing to our GOD as presuming vppon our owne power, but receiue the grace which he offereth vntounto vsus, and thereuppon hauehave boldenesse and libertie to promise that we will be his people. And why so? For when GOD calleth vsus vntounto him, it is not to the ende that we should bring vntounto him that which we hauehave of nature, for that is altogether euill: but because he receiueth vsus with this condition, that hee will gouerne vsus by his holy Spirite, and holde vsus so in awe, as the rebelliousnes of our flesh shall be alayd by his grace, and wee so strengthened as we may be able to withstand all manner of temptations and encounters, and that he will so imprint his lawes in our heartes, according to his owne saying, as hee will cause vsus to walke in his feare, by giuing vsus the Spirite of holynesse,… 33. righteousnesse, and trueth. Loe after what manner GOD calleth vsus vntounto him.
Moreouer hee presently addeth a promise, that he will still beare with vsus in our weakenesse, and in our sinnes, so wee trauell still towardes him. Insomuch that although there be manie thinges amisse in vsus, and wee come not to him with such a perfection as is requisite: yet will he handle vsus with fatherly gentlenesse, in such wise as our sinnes shall not bee imputed vntounto vsus. When we hauehave these two pointes, we may freely promise vntounto GOD that we will be his people. And why? Because wee staye not vppon our owne freewill, neither presume we to hauehave such perfection, as we enter into account with him, to say, we be not beholding vntounto him: but we presuppose that he is euer mercifull vntounto vsus, to forgiue vsus our sinnes, and that he will succour our infirmities and imperfections, holding vsus fast by his holy Spirite. Thus did the people of olde time make their othe. And so, wee see it is no point of rashnesse for vsus to vowe vntounto GOD in promising to serue him, so we hauehave an eye to that which hee setteth downe vntounto vsus on his part.
Moreouer we must remember, that GOD speaketh first and wee doe followe. If a man shoulde beginne and putte foorth himselfe to say, I promise my GOD to serue him in all purenesse of life, it were too greate an aduauncing of himselfe. And why? For (as I hauehave already sayde) there is nothing in vsus but vtter corruption. And although GOD hauehave reformed vsus, yet are we continually hindered from discharging vsus of our duetie, so as wee doe not the tenth parte thereof, I meane euen them that hauehave profited best, which are most holy, and as it were litle Angelles. Moreouer when GOD hath once begunne, and hath sayde vntounto vsus: No, I knowe you can doe nothing, and that you be creatures destitute of all goodnesse, and that there is nothing in you but naughtinesse and rebellion; howebeit forasmuch as I accept you to be of my flocke, I promise to gouerne you with my Spirite. If we receiue that promise with assured faith, and accept the offer which GOD maketh vntounto vsus, wee may then say, Wel Lorde we come hither, not persuming anie thing vppon our owne power, but beseeching thee to gouerne vsus: our onelyonly desire is that thou shouldest holde vsus as captiues to make vsus to foresake our owne lustes and affections, with all the frowardenesse and wickednesse of our owne nature. Nowe then we see that this othe is lawfull, and that there is no rashnesse nor presumption in men.
The seconde point also is in like wise worthy to be well marked; that is to witte, that wee ought alwayes to confesse, that if GOD listed to examine vsus with extremitie, notwithstanding that he hauehave giuen vsus his grace, and strengthened vsus against Sathan and all the temptations of the worlde, yet should wee be alwayes in his daunger, yea euen to our condemnation, were it not that hee did beare with vsus. So then in making this promise, wee doe euermore remember that GOD will not enter into account with vsus, to iudge vsus according to our desertes; but will vse his infinite goodnesse towarde vsus, and hauehave pitie on our infirmities. Thus much as concerning the othe. In the Popedome, when Monkes, Nunnes, and Priests make their vowes, they sweare to abstaine from mariage, wherein they make open warre against GOD, and defie him. And why? Because they take that vppon them which is not graunted them. They suppose that they shal be able to forebeare the remedie of mariage, and yet they can not tell whether GOD hath called them thereunto, or no: they hauehave not one worde of promise; God hath neuer required such thinges of them. Therefore is it a diuelishe arrogancie, and we see howe GOD hath punished it. But it is a farre other matter when we make no promise vntounto GOD, but of that which he commaundeth, and which hee alloweth by his worde. Againe, wee goe not about it with opinion to bring it to passe by our owne power and abilitie; but because hee hath tolde vsus that hee will helpe our infirmities: forsomuch as wee bee euermore grounded vppon his free goodnesse, whereof we may assure ourselues in our Lorde Iesus Christ. Thus must we make our solemne othe before GOD. As in deede wee bee alreadie bounde vntounto him in Baptisme, vponupon such condition as he maketh vsus his promise, and wee for our parte must make good the same when wee come to the age of knoweledge. Thus yee see howe our Lorde continueth firme and constant to gouerne vsus as his people, and to holde vsus in his keeping to the ende: and also that wee in like case shall behaue our selues quietly towardes him, so as hee may wholly enioy vsus. That is the thing in effect which we hauehave to beare in mind concerning this text of Moses.
Nowe hee ioyneth therewithall, that the people must enter into this couenaunt, that they may be adopted as the people of GOD. This worde Enter betokeneth that all men be of one condition, and that insomuch as they be the children of Adam, they are all straungers from GOD, and confusedly mingled together: and that God drawing his Church to him, shouleth it out in such sorte, that it is as it were a newe worlde. True it is that we must dwell heere beneath amongest the vnbeleeuers: but yet neuerthelesse if we be the children of God, after wee bee once ioyned vntounto him, we must withdraw ourselues from such as hee forsaketh, and who also turn their backs vponupon him. The thing thē which Moses ment chiefly by this worde Enter, is that we must be well aduised that wee rest not vppon our first nature, if wee intende to bee taken for Gods children: but that wee must resorte vntounto him, not on our feete and legges, but with the heart carried out of the impedimentes of this worlde, in such wise as wee faile not to dwell in the kingdome of heauen, as fellowes with the Angels and with all the saintes, notwithstanding that we dwell in the middest of this world. Marke that for one point.
Nowe heerewithall, Moses doeth giuegive the people to vnderstande, that this couenaunt must be receiued with feruent affection, seeing that GOD did it not, but for the welfare of them that were there assembled. He sayeth that the onelyonly intent of GOD was, that Abrahams children shoulde bee his people, and that hee would holde them for his Church. Is there any thing more to bee desired than that? It is sayde in the three and thirtith Psalme, Blessed is the people whose GOD is the euerlasting God. That is all our felicitie and all our ioye. The onelyonly thing wherein we may glorie, is that God sheweth himselfe to be our protectour, and that hee receiueth vsus vnderunder the couering of his winges. Nowe if he offer himselfe thereunto, and doe freely allure vsus vntounto him, requiring nothing but that we should be his housholde folke: ought we not to bee inflamed with so vehement desire, that we shoulde forgette the worlde, and that nothing shoulde hinder vsus from comming vntounto him? Yes truely. The thing then which wee hauehave to remember concerning this Texte, is that wee bee dubble guyltie, when we will not bee prouoked to submitte ourselues to our GOD, seeing he seeketh neither profit nor aduauntage to himselfe, nor wee are able to yeelde him any; but he would that we shoulde be his people for our owne welfare, and he hath no respect but to his owne goodnesse and infinite merciemercy, by reason whereof, seeing vsus to be cursed and forelorne, he accepteth vsus to the inheritaunce of Saluation. Seeing then that our Lorde vseth such louing kindenesse towards vsus, and powreth forth the treasures of his goodnesse vppon vsus: bee not wee too leaude, if wee come not to him with all our heartes?
Moses addeth moreouer, that GOD doeth this, for none other respect, but because hee hadde so promised afore, And that he hadde erst sworne it to the holy Patriarkes, Abraham, Isaac, and Iacob. Heere in effect Moses meant to take away and to abolish all manner of imaginations, which the Iewes might conceiue of their owne desertes and worthinesse: for men are commonly giuen to beare themselues in hande that GOD is much beholding to them; and that they hauehave the forehande of him, and that they were alreadie disposed, and that he findeth in their persons some thing to like of, or to louelove them for. Forsomuch therefore as men are wonted to deceiue themselues after that manner, by supposing that GOD hath founde them better than others when hee chose them: heere Moses cutteth off all temptations of Sathan, and sheweth that GOD did not choose the Iewes, for that they hadde more vertue and noblenesse or worthynesse in them, than all the rest of the worlde: but that his choosing of them was altogether grounded vppon his owne free goodnesse, because he hadde so promised. And the same is common vntounto vsus all. And therefore lette vsus learne, that if GOD doe noweadayes come neerer vntounto vsus than to a greate manie of other nations; it is not because wee bee more worthie, or more able to receiue it than they be, which are destitute of his grace: but because it is his good pleasure so to do. Now therefore, let vsus learne to put away all manner of pride and presumption. When wee see that the Gospell is preached vntounto vsus at this day, and that we hauehave some order in the Church: it is an inestimable benefite. But wherefore is it giuen vntounto vsus? It is not because wee hauehave obtayned it by our owne trauayle, nor because wee hauehave preuented the grace of GOD through our seruiceablenesse; but for that it was his wil to shewe himselfe kinde hearted towarde vsus after this manner. Thus much hauehave we yet to beare in minde concerning this text.
Nowe finally Moses addeth. Remember yourselues (sayeth he) for you hauehave seene the abhominations of Egypt, and also the Idolatry that is among all the heathen through whome you hauehave gone: therefore be not deceiued, neither lette there be either man or woman, houshoulde or Tribe among you, that will turne away or slide backe, and forsake the euerlasting your GOD, to giuegive ouer himselfe vntounto Idolles. Heere Moses, to confirme the people in the obedience of faith, and to holde them vnderunder the yoke of good doctrine, doeth vse an argument which at the first sight might seeme straunge: for wee bee easily thrust out of the right way, when wee see the worlde corrupted and ouerthwart. Albeit that we hauehave some good motion, and be disposed to serue GOD: yet notwithstanding, as soone as any stumblingblocke comes in our way, by and by it maketh vsus to turne heade, as we see examples thereof eueryevery day: insomuch that the man which is well instructed, and brought to a good point, runneth after the mockers of GOD, as soone as hee seeth them. Another which hath tasted of the trueth of the gospell, beholdeth some foolishe toye, and some hypocrite seduceth him so as he is chaunged. Such lightnesse and vnstedfastnesse doe wee see in many folke: and yet doeth Moses take the same as a confirmation to make folke the better resolued to serue GOD: as if he should say, My friendes, you hauehave the lawe which is certaine and infallible vntounto you, for it is the trueth of GOD which can not lye. Seeing that GOD hath reueiled himselfe vntounto you, it is reason good that you should obserue your faith and loyaltie towarde him. But if you say, Why so? Other people deale not after this manner; wee see many fashions through the worlde, euerie nation hath his God by himselfe; euerie man hath a religion after his owne fantasie. Well might you be astonished at these thinges (sayeth Moses) and well might you be offended at it, if it were newe vntounto you. But you hauehave seene the abhominations of the Egyptians, you hauehave seene howe foolishly the heathen doe worshippe their Idolles; and therefore if you be nowe moued and offended through the same, what excuse is there? For Goddes meaning was to arme you and to furnish you afore hande against these temptations, to the end you should not be in daunger to slide backe. We hauehave a good and a profitable lesson to gather out of this text, to witte, that the more we knowe superstition and Idolatrie, so much the more must wee eschewe the same. And euen so it is of all other thinges that are repugnaunt to the will of GOD, namely, that we may be seduced by them by the sodaine beholding of them, for want of knowing them aforehande: for wee hauehave not the discretion to keepe ourselues from them; but are surprised for want of foresight, by reason whereof wee perish, and Satan doth foorthwith trap vsus in his ginnes and snares. Let vsus therefore marke, that when we once knowe the corruptions that bee contrarie to the seruice of GOD, and to the doctrine that is contayned in his woorde, wee must take so much the surer holde, that wee be not any whitte moued, but goe on forewarde stedfastly, following the way whereunto GOD hath called vsus. As for example; If wee hauehave once knowen the wretchednesse that is among the Papistes, wherein wee ourselues also hauehave beene plunged in time past, or if we hauehave seene the mockeries of GOD, which are there vsed, and the blasphemies, and all the rest of the trash which the Papistes call the seruice of GOD: we can not but perceiue that they be the verie inuentions of the deuill, to turne vsus away from the obedience of our GOD, to darken his maiestie, to cause him to bee mocked, and to blind the wretched worlde. Wee hauehave beene sufficiently warned thereof, yea and we hauehave hadde the experience thereof. Nowe if any of vsus doe hence foorth turne away, and yeelde himselfe againe to such abhominations, is he not somuch the more vnfaithfull towardes GOD? See you not howe his wickednesse is so much the greater, seeing hee doth it not through ignoraunce, not as a thing that is straunge vntounto him, but as one that is altogether saped in it? Let vsus therefore vnderstande that when GOD hath once made vsus to perceiue the filthynesse and abhominations which are among the Idolaters, the same ought to settle vsus the better, to obey him and to perseuere in his holy calling. And I hauehave tolde you howe it is after the same manner in other vices. When GOD sheweth vsus any shamefulnesse, as to bee giuen ouer to whooredome, or giueth vsus examples of such as are dissolutely giuen to swearing, drunkennesse, or such like thinges, and that these thinges bee so vilanous that they make vsus ashamed: if we bee ouercome of them, is not our damnation doubled? Yes surely. It is not therefore without cause, that Moses sayeth heere, You hauehave seene. For thereby hee sheweth that wee may despise all that the worlde can doe; and that although the misbeleeuers bee more in number than wee, and doe vaunt themselues to hauehave all the sway, as concerning the worlde, so as wee bee but a litle handefull of people, and they triumph ouer vsus: yet wee may defie them, because wee doe knowe what difference there is betwixt the pure doctrine of the Gospell, and all the abhominations and Idolatries that Sathan hath brought into the worlde: insomuch that hauing the trueth of GOD once manifested vntounto vsus, we ought to stay vppon the same, we ought neuer to be shaken for anie thing that can happen vntounto vsus. Loe to what purpose this admonition ought to serue vsus at this day. Nowe therefore when we looke vppon al the whole worlde, beholding the horrible diuisions that be in the Popedome on the one side, and howe Mahomet the deceiuer hath seduced all his sect, and thirdely howe blinde the wretched Iewes are: thereby we ought to be the better assured, that seeing our GOD hath called vsus vntounto him: and familiarly vttered his fauour towardes vsus (according as our Lorde Iesus Christ doeth protest that he will call vsus his friendes and not his seruauntes, because the secretes of the kingdome of heauen are reuealed vntounto vsus by the Gospell):Iohn. 15.15. we ought thereby to learne to apply the same to the certainetie of our fayth, and not to regarde though the faithlesse doe sooth themselues and boast of their abhominations, because we knowe well that GOD condemneth them altogether, and that wee ourselues may be iudges thereof, forasmuch as we hauehave the worde, whereby the worlde must bee iudged.
In dooing heereof, Moses keepeth heere a certaine manner of proceeding which is worthey to bee noted, saying, That neither man, nor woman, house nor tribe, ought to turne away or goe to serue straunge Goddes. Nowe he doeth vsus to witte, that when mischiefe is begunne, and a breache made, the deuill will finde meanes, to spreade his poyson farther, if it be not preuented and remedyed in dewe time and place. When some one man steppeth vppe to peruert the pure religion, it seemeth at the first to be a matter of nothing: but if it be let slippe, that one man will leade a whole house, and that house will leade the Tribe, and so at the length the whole people is peruerted. So much the more vigilaunt therefore shoulde wee bee, specially seeing that the Spirite of GOD doeth stirre vsus vppe wee ought to bee moued to keepe good watch in this behalfe, for we cannot bee too diligent therein. Nowe then let vsus not foreslowe the redresse of any manner of corruption bee it neuer so small. When wee see a wicked man that goeth about to infect the flocke, let him not be suffered: for if wee suffer him, the corruption will foorthwith spreade it selfe both into smal and greate. After one man followeth a whole house, and after a house goeth a whole kinred, and woulde GOD there were not so notable examples thereof. But what? Albeit that GOD doe shewe vsus this by his worde, and although experience ought to make vsus wise; yet is it not regarded. For men doe euermore beare with some euill or other, and suffer it to slippe. And why? It is not yet common (say they,) it is not yet hurtfull. No: but they foresee not the daunger. Neuerthelesse there is a daunger, which I pray GOD wee feele not in the ende too much to our cost. So much the more therefore ought we to marke well this doctrine, where Moses sayeth not at the first dashe, Looke that all the people swarue not, or that one Tribe giuegive not ouer it selfe to the superstitions and Idolatry of the heathen: but he beginneth at one man alone, and then setteth downe the woman, and after proceedeth to the whole house, and consequently to all the people. For if there be but one serpent, he poysoneth all thinges out of hande with his onelyonly byting. And if Serpents can also infect the ayre with their verie breath: surely when men are poysoned by Sathan, they carrie abroade so much the more venemous corruption: insomuch that if anie bodie come nygh them be it neuer so litle, it is a wonder if they be not infected and marred with the very breath of them. Seeing then that wee hauehave made a couenaunt with our GOD according as hee hath gathered vsus into his flocke, and doth dayly make it manifest to our eyes yt we be his church; let vsus continue in that obedience, and let euerie of vsus first of all watch ouer himselfe, according as is seene heereafore, where it is sayde, Take heed to your soules: let vsus take good heed, for eueryevery man is commanded of God to watch ouer his owne soule.Deut. 4.9. But yet thereuppon wee must yet goe further, namely, to hauehave care of our neighbours, that euerie man helpe to amende them that hauehave doone amisse, without any bolstering or bearing with the euill committed. Otherwise it is a wonder to see howe that after one man hath once infected his wife or familie, the corruption will spread it selfe ouer a whole people, in such wise as the mischiefe can not bee holpen any more because it hath gotten so farre.
And Moses doeth purposely vse a similitude, which is worthy to bee well weyed, where hee sayeth; that there be not founde among you any roote that bringeth foorth woormwoode and gall. Whereby he warneth vsus, that as often as Sathan sendeth foorth his vnderlinges to turne vsus away from GOD, and wicked people goe about to bring Religion into contempt, and to bring to passe that all thinges may be so turned vpside downe and mingled together, as there may be nothing any where but vngodlynesse: it is all one as if there were some secrete roote, which afterwarde will sprout foorth, and wee must needes be poysoned with the fruite which it shall yeelde. Nowe therefore let vsus in good time plucke it vppe. We see whereto this similitude tendeth. Let vsus adde thereto the exhortation which the Apostle maketh in the Epistle to the Hebrues;Hebr. 12.15. for he hath respect to this text and expoundeth it, and applyeth it to our instruction. Forasmuch (sayeth he) as the despisers of GOD, which goe about to seduce the people, and to turne them out of the right way, be bitter rootes, we must not looke yt they shall yeelde foorth good fruite. For we can not easily plucke vppe an euill weede, when it is ouerspred so as it hath choaked and corrupted the good seede, because it was not taken in time. Lette vsus therefore bee diligent and carefull to plucke vp euill rootes: and when wee see any bitter weede, although it beare no fruite, yet let it be looked vntounto in due time. For GOD worketh a great miracle, when hee deliuereth his people, at such time as they be carelesse. And woulde GOD that the examples thereof were not so common in the worlde as wee see them. For then would not men giuegive so much libertie to the wicked, nor suffer them to preuaile so mightily. When they hauehave infected al; then men sigh and lament, but in the meane while they seeke no meane to prouide for it. So then let vsus marke well, that (as the Apostle telleth vsus) wee must not bee carelesse and slowe in this behalfe: but as soone as we see any leaude-disposed folke which obey not the direction of GOD, ne yeelde any reuerence to his worde: let them be cutte off. If we see them sow abroad wicked matters as cockle or darnell, to make men to swarue which were in the good way; let vsus resist them with all our power, and let them yt be in authoritie bende all their force and diligence thereunto, and let eueryevery man in likewise apply himselfe to further the same, so as we may be the true seede of GOD, and continue in the puritie of his Gospell, and bring him foorth such fruite, as he may be glorified throughout all our life.
Nowe let vsus fall downe before the maiestie of our good GOD, with acknowledgement of our sinnes, beseeching him to make vsus so to feele them more and more, as wee may bee touched with true repentaunce, and we come vntounto him, not onelyonly to obtaine foregiuenesse of the sinnes that wee hauehave committed, but also to bee gouerned by his holy Spirite, and to bee kept in such sorte by him, that albeit Sathan fight against vsus, yet neuerthelesse wee may continue in the seruice of him which hath once called vsus, and purchased vsus for himselfe. And therfore let vsus al say, Almightie God heauenly father, &c.