Sermons on Deuteronomy, Sermons · Sermon 51
On Thursday the first of August. 1555. The Lj Sermon which is the first vppon the seuenth Chapter.
WHen the Lord thy God shal hauehave brought thee into the Land whither thou goest to possesse it, and shall hauehave cast out manie Nations before thee, namelie the Hethites, the Gergesites, the Amorrhytes, the Chananites, the Pherezites, the Heuites, and the Iebusites, seuen Nations moe in number and stronger than thy selfe:
2 And when the Lord thy God shal hauehave deliuered them before thee: thou shalt smite them, and roote them out, and thou shalt make no couenant with them nor shewe them any fauour.
3 Thou shalt not alye thy self with them by mariage, thou shalt not giuegive thy dawghter to their sonnes, nor take their dawghter for thy sonne.
4 For shee would make thy sonne to go away from mee, to serue other Gods: and the Lordes wrath would kindle against you, and destroy thee suddenly.
IT shoulde seeme at ye …irst sight, that ye commādement which is giuen here to ye Iewes was very strāge. For they be charged to dispatch all their enemies, and to put them to death euerychone, yea euen the young children and all, without sparing any of them: and it is God that speaketh it. But wee know that when he intendeth to exhort vsus to mildnesse and mercy, hee alledgeth his own example. Ye shal resēble your heauenly father (sayth our Lord Iesus Christ,Matt. 5.45.) who causeth his daysunne to rise both vppon good and bad: and therefore doe good to such as are not worthie of it. Seeing that GOD hath not a better reason to perswade vsus to shewe mercy, than by shewing vsus what he himselfe doth: it seemeth not in any wise conuenient, that he should prouoke vsus vntounto crueltie. For when hee sayth, ye shall kill all, yee shall leaue nothing, euen the young babes shall passe vnderunder the edge of the sworde: what is to be sayd to it, but that GOD had no pitie nor kindeheartednesse in that behalfe? But although it seeme so to vsus: yet let vsus learne to glorify him, knowing that the greatest rigor which is in him, is rightful & faultlesse, yea euē although the reason thereof be not manifest vntounto vsus. And hereby let vsus learne to beware, yt we be not so bold as to iudge of God or of his doings after our own wit & imagination. For as soon as a thing seemeth good vntounto vsus, wee take it to bee so in deede: and on the contrary part, if wee fall to iudging of Gods ordinances at aduenture, & deeme them to bee euill because wee perceiue not the reason of them: where is our obedience? Wherefore let vsus learne to humble our selues in such wise, that if the thinges which God sayth doe not sitly agree with our vnderstanding: yet neuerthelesse wee receiue them with all submission and reuerēce, acknowledging that as there is nothing but all wisedome and righteousnesse in him, so it becommeth vsus to yeeld to his good pleasure, and to confesse that whatsoeuer he ordeyneth is the souereine righteousnesse.
Againe, to the end that the thing which is set downe here may not seeme straunge: wee must marke what maner of people they were of whom mention is made here. It is sayd, Thou shalt destroy the people whom I will deliuer into thy hand. Now if it be demaunded whereof it came that God would hauehave none of them reserued: Let vsus hauehave an eye to that which had bin spoken foure hundred yeeres afore: namely, The wickednesse of the Amorrhites is not yet come to his full ripenesse. Gen. 15.16.In the time of Abraham these people were so malicious and spitefull in vexing that holy patriarke, as they refused euen to let him hauehave water.Gē. 21.25.30. Not that hee went about to borrowe any out of their pondes and fountaines: but that they wold not suffer him to injoy the welles that hee himselfe had digged in the desert places. He did no wrong to any man, and yet they were so cruell, that they would not suffer him to drinke of the water which hee had gotten by his owne skill and trauell. He was hunted from place to place, and yet hee had not done any man wrōg. Againe all the countrie was ful of the contempt of God, all was full of wickednesse, robberie, whoredome, and all maner of vncleanesse. To bee short, God seemed to bee asleepe in that hee punished not those nations which were so giuen ouer to all vngodlynesse and outrage. And if they that grudge at this text had liued in those dayes: they would hauehave sayd, how now? God promiseth to doe iustice, and to take vengeance vppon all the despisers of his maiestie: but there appeareth no such thing. If hee rule the worlde, and that his prouidence bee aboue all: how is it that hee suffereth so long the wickednesse that is in this people? After that maner doe the wicked alwayes take occasion to repine at GOD, and to complaine of him, and to finde fault with his doinges. For if hee bee patient, they say hee is carelesse to punish mens offences and sinnes. And if hee vse rigor: they say he exceedeth measure, and that there is no reason in his doinges, and that the same hastinesse of his, bewrayeth well that there is no mercy nor pitie in him. Lo how the wicked folke doe blaspheme God eueryevery way. But let vsus on our side goe to worke with another maner of modestie.
And first of all wee must marke well this sentence, as I sayd afore. Beholde, God telleth vsus that although the Amorrhytes and their neighboures were giuen to all euill, and were past amendement, so as there was no more hope to bring them to anie good: yet notwithstanding hee bare with them and made as though hee sawe them not. Hee sawe that they despised him, and were giuen to all idolatrie, and therewithall made no conscience to steale and rob and to commit all maner of wickednesse: and yet for all that, hee sayd hee would not destroy them, [but beare with them yet further.] How long? not for halfe a score yeeres, or for twentie yeres, or for a whole hundred: but euen vntil foure hundred yeres were past & run out. Was noy yt a taryance long enough? Now in the end of the terme, when GOD had shewed that not onelyonly hee himselfe knew, but also it appeared openly by experience to the whole world, that those nations were vtterly past hope of recouery, and grew woorse and woorse vnderunder pretence that God handled them not according to their deserts: was it not meete that at length horrible vengeance should light vponupon them? They had of all that long time heaped vp the treasure of Gods wrath vppon their heades by abusing his patience: and therefore ought the rigor that he vsed against them, to seeme too excessiue? Can wee say that hee was moued with ouersuddeine choler? Nay. Then let vsus learne to restraine our selues in this case, and to keep our mouths shut, that wee vtter not a worde against GOD, but so bridle our mindes as we imagine not any thing of him but al Iustice and vprightnes, confessing that whatsoeuer hee appoynteth to bee done, cannot bee but rightful, and that it becommeth vsus to bee contented with his only will.
And let vsus marke by the way, that when men take vppon them to repine against God, it is alwayes to their owne confusion. It is true yt at the first sight their cause may seeme very fauorable: for wee can so good skill to harpe vppon Gods merciemercy, that the rigor of his Iustice is alwayes odious to vsus. But yet for all that, when men hauehave pleaded their discourse to the full: is not God able to aunswere them in a word, as I hauehave declared already? What is yt? I wil hauehave these people vtterly rooted out: for they hauehave skorned mee. I had giuen thē a good & fruitefull land to dwell in, & they hauehave deuowred my benefites without any acknowledging from whence they came. They hauehave spited me to the vttermost. I sent thē some chastisementes to correct them, but hauehave they amended for al that? I hauehave set lookingglasses of my wrath before them: but they stopped their eyes, they hardened their heartes more & more, & yet for all that, I hauehave bin contented to delay the punishment of thē to the ende of foure hundred yeeres. Behold, foure ages are come & gone: and ought they not to hauehave amended in so long time? Yes: but they be still at one stay. But yet must not this land bee alwayes infected with such filthinesse. I hauehave dedicated it to mine own seruice, I wil hauehave my name called vppon there, and lintēd to plant my people there, that there may be a pure & holy religion: & should I leaue such rifferaffe among them? If there were none other reason but that▪ ought not Gods seruice to be more deare than the liues of all the men in ye world? If we spare mans bloud, & say it is no smal thing that a whole nation shoulde bee so rooted out: I graunt that. But shall wee make so little account of Gods honor, and of the religion whereby wee liue euerlastingly? shall we (say I) hauehave it in so small estimation, as to preferre mens lyues before it▪ What a dealing were that? Do we not bewray that there is no louelove of God in vsus? VnderUnder color of gentlenesse and merciemercy, we would pluck God out of his seate, and that men should play mockeholyday with him, so as there should bee no more reuerence nor humilitie yeelded to his seruice: & what a confusion were that? Therefore the way for vsus to put this text in vre, is that when wee see that God is patient, and falleth not vponupon the wicked at the first dash, nor powreth out his rigor vppon them to confound them: wee must not thinke that hee hath forgotten his duetie, and sitteth still in heauen: but wee must rather consider that hee accomplisheth the saying which I alledged out of Genesis, namely that the wickednesse of the parties is not yet come to full ripenesse. Truely in our iudgement it were time that hee shoulde worke, as soone as the wicked doe passe their boundes. For wee see how impatient wee be, and howe wee breake out into heates when thinges goe amisse: in our owne opinion wee would thinke it good that GOD should thunder vppon them out of hand, and to our seeming he is ouerflow. Nay rather let vsus looke vppon God, who caryeth patiently as hee hath done at all times, and is loth to execute his rigor, vntill hee hauehave shewed that the wicked are vtterly past amendment. True it is that sometime hee maketh no such tariance, for it is not for him to deale alwayes after one sort, neither is it for vsus to bind him to any certeine Lawe, hee hath libertie to hasten his iudgements when it pleaseth him. But yet for all that, hee doth commonly delay them and put them off, and for the same cause is hee sayd to bee long suffering.…
And wee must not thinke that GOD will not call them to account whome hee beareth withall: but after as hee winketh at them, so will hee dubble his vengeance vppon them, if they bee not touched with heartie repentance, when hee hath giuen them respit. But on the contrary part, when hee hath waited for the wicked a long time, if hee shewe greater rigor than wee thought hee would hauehave done, and punishe them with more extremitie because they hauehave so dalyed with him, and despised his goodnesse; yea and euen turned it into an occasion of greater awelesnesse: I say if he be more wrathfull and sharpe than we thought he would hauehave bin: Let vsus not thinke him to be too excessiue, but let vsus assure our selues hee hath iust reason so to doe, although hee make not v… priuie to it. Therefore when wee shall hauehave marked the examples that are in the holy scripture: wee will make this conclusion: That it is not to be wondered at though GOD vse the greater rigor towardes those whome hee hath spared so long time together. For his goodnesse is too precious a iewell, to bee made a iestingstocke so of the wicked.
Furthermore let vsus marke generally, that God will not be subiect to our surmisings, but he will hauehave vsus to receiue his sayinges and doinges without scanning of them, and to take al thinges for good and rightfull which come of him, yea euen though our reason gainesay it. For we bee too fickle headded to iudge, and therewithall we be so foolish and rash, that to our owne seeming it is lawfull for vsus to alledge our opinion, not onelyonly to iudge of mens doinges, but also to giuegive sentence vponupon the determinations of our God, & vponupon such execution of thē as he doth ordinarily. But contrariwise it is shewed vsus, both in this place & in all others: yt it is not for vsus to aduance our selues so high, as to say whatsoeuer cōmeth at our tongues end: but we must receiue whatsoeuer cōmeth from God, wtout any replying. Doth God them seeme cruell? Yet neuerthelesse let vsus confesse that he is righteous, and that he doeth not any thing but in perfect righteousnesse and equitie. Besides this, let vsus learne also to obey him in all pointes, by doing the thinges that he commaundeth vsus, euen though they goe against our stomackes. Sometimes men may (to their seeming) hauehave honest excuse, not to do the thing that is commaunded them. But what for that? It will not discharge them before God: for GOD will bee wise for vsus, and good reason it is that he should bee so. For what a thing were it if men might alledge, Yea Lord, but what will become of such a thing? Such an inconuenience myght followe of it. If wee fall to scanning after that fashion: is it not as much as if wee should say that God was misaduised, and foresawe not all, & that wee hauehave a deeper and better settled forecast than his is? And were not that too too diuelish a blasphemie? Yes. And therefore let vsus marke, that to rule our life aright, we must not enter into so many countersayings and disputations: but wee must vnderstand that our wisedome is to obey God simply.…. Sam. 15.21 …. When Saul spared the king whō he had ouercome, and the Cattel that was fallen into his handes: it seemed to him that he had colour good ynough to doe it. For his intent was to hauehave led the king in triumph, and that had bin as a spectacle to shewe Gods goodnesse towards his people. In deede so was it to Saules weening. And as for the Cattell, he reserued them to hauehave made sacrifice withall: and that was a goodly thing to make men vnderstande, that God had giuen so noble and wonderfull a victorie to his people. All this went well then. Yea, if a man might hauehave beleeued Saul in his owne imagination. But yet in the meane while he is reproued at Gods hand, and both he and his merciemercy bee condemned togither, and the king is faine to be slaine by another before his face. For he himself was not worthie to be Gods minister, he was bereft of that office, and Samuell was put in his roome. And afterward it was tolde him, that the kingdome which he possessed should not descēd to his children and posteritie, but should be conueyed vntounto a straunger. Wee would thinke this geere very straunge, but that it is shewed vsus that Saul was ouer arrogant in taking vppon him to bee wiser than he had leaue to bee: and in that as soone as a foolish toy tooke him in the head, he followed that rather than the commaundement of God. And was not that a taking vppon him to bee wiser than God? And was not that a cursed pride? Yes: and therefore the condemnation which Samuel pronounced vppon him was iust. For it is meete that God should be glorified, and that wee should confesse that there is nothing to bee amended in him, but that all mouthes ought to bee opened, and to say: Lord, wisedome, Iustice, equitie, and vertue, are not to be sought for elsewhere than in thee. And therfore let vsus practise this doctrin in such wise, as we be not more mercifull than God will hauehave vsus to bee, or than the rule which he hath giuen vsus will beare. For there are that would faine vse mercy in mingling white and blacke together, and in making a hotchpotch of all things, vnderunder pretence that wicked persons should goe quite and skotfree. And what remaineth more, but that the righteous and good men should be condemned, if the wicked shoulde bee so maintained?Prou. 17.15. And that is the cause why Salomon sayth, that he which quitteth the offender when hee sees him giltie, is as much to blame before God, as he that oppresseth the innocent. For our Lord hath ordeined, not onelyonly that good cases should bee maintained: but also that euill dealinges should be corrected when they be found.Rom. 13.4. & 1. Pet. 2.14 And for the same purpose hath he put his sword into the handes of princes, Magistrates, and all other officers of Iustice, to the intent that leaudnesse should not bee mayntained in the worlde. Then is there no replying against this. And yet notwithstanding yee shall hauehave some that will complayne of men as bludsuckers, and as soone as any mention is made of the execution of Iustice, it is no better [with them] but crueltie. Let such folke get them to God, and goe pleade against him, to see if they can get the vpper hand. And it is not only the gallowesclappers that say so, I meane those whose faultes and crymes are manifest: but these Tauernhaunters or Alehousknightes which counterfeit the preachers. O they hauehave great skill to alledge gentlenesse and merciemercy: and it seemeth to them that I doe no more spare bloud than they do the wyne, which they gussel and quaffe vp without measure or reason. But such blasphemies or raylinges doe touche God, and not men. For I heare what is spoken. Let those mastife dogs barke and gnarre as much as they list: yet is this doctrine which proceded out of Gods mouth, sufficient to make them ashamed.
And herewithall let vsus marke, that the mercy which God commandeth, is to hauehave pitie of such as are going to destruction. Let that serue for one point. So as if it lay in vsus, wee should bee mindefull how to drawe them out of the ditch. And when wee see them vtterly wilfull, so as there is no hope nor meane to bring them backe againe: wee must be sory for them, for as much as we see they bee wretched damned creatures. Marke that for another poynt. Againe, let vsus beare with such as fall to repentaunce. But when wee see folkes hardharted and desperate, so as they hauehave conspired to fight against God to the vttermoste: what merciemercy were it to mayntayne that? Lo heere another blasphemie, which is when men wil needes be more pitifull than God. He is the welspring of all goodnesse,Matt. 7.11. and hee sayth that we be euil, and that although we hauehave the greatest shew of goodnesse that is possible to bee had: yet is it but a spark of the great and infinite perfection that is in him. But nowe, behold, there are newe Diuines which wil needes hauehave men to be mercifull. And how? Although a man be wicked, and the world seeth that he is full of venim against God, and ceaseth not to do euil, but the more he is borne withall the more he is still inflamed with malice: Yet [say they] why should hee not bee borne withall still? Let them asked that of God, and hee will tell them that there is no place for his merciemercy, but where there is repentance.Ezec 18.21. Act 11.18. 2. Tim. 2.25 True it is, that it is in him to giuegive repentance. But howsoeuer the worlde goe, when his will is to vtter his goodnesse towardes any man, he toucheth his heart that he may returne vntounto him. Now then, shall we looke vponupon such as are fully bent to blaspheme God to the vttermost, and yet in the meane while talke to them of merciemercy still? Ought we not rather to spit in the faces of such villaines, which mocke God and his word to the ful? Yes: and therfore let vsus beare simply in minde, that wee must followe the things which God commaundeth, and that it is not for vsus to alledge any thing at all in that behalfe.
And on the otherside let vsus marke also, that God meant not to resigne his vengeaunce vntounto men,Deut. 32.35. Rom. 12.19. Heb. 10.30. & to giuegive them leaue to hurt their enemies when they shall hauehave offended them. Then if we do the worst we can to mē when they hauehave grieued vsus or done vsus any wrong, vnderunder colour that God hath told vsus that he would hauehave the vngodly rooted out: it is a taking of a false couert from the word of God. Therefore let vsus note that wee must not be led with any affection, neither must we passe whether any wrong or hinderance hauehave bin wrought vsus or no: for as long as mens minds run vppon their priuate griefes, they shall neuer serue God: but we must hauehave this consideration with vsus, of doing that which God commaundeth vsus, without being mooued by any fleshly moode. Marke that for a speciall point.
Againe, let vsus not deale further than God biddeth vsus, but let vsus bee faithfull executers of his words,Deut. 12.8.32. & not stir one finger further than he saith, do thus or thus. To be short, he yt giueth his enemy but a fillup, is giltie of murder before god. But he that putteth a wicked mā to death, not being led thereto by any wicked affection, but bicause his office requireth it: is iust and allowed of God, and his executing of such punishment is a sacrifice vntounto him. According as wee see that Moses speaketh therof, specially when the idolatrie that the people had committed was to bee punished, in which case he saieth, Sanctifie your hands vntounto ye Lord.Exod. 32.29 And how? What maner of holines was it wherof Moses spake there? It was yt they should kill all the idolaters that had defiled themselues, & put the corrupters of ye true religion to death. And whom commanded he to doe it? Euen ye Leuites, euen those which ought to hauehave bin y• mirrors of al pitie & louingkindnes. Euen the Priests whō God had dedicated to himselfe were neuerthelesse appointed to be the executers of yt rigor. And vppon whom? Euen vppon their owne kinsfolke, and they might not beare with them. Seeing then that we see this: let vsus learne that such as do Iustice, (condicionally that they intermingle not their owne affections and reuenges, but indeuour to serue God & to execute the charge that is committed vntounto them,) do sanctifie their hands in so doing, and the rigour which they vse is cōmendable. That is to say, if they hauehave compassion vponupon ye poore creatures that perish: then yt rigour of theirs being so qualified, is an acceptable sacrifice vntounto God. And on the contrarie part, if we doe but stirre one finger vponupon displeasure for any wrong that is done vntounto vsus,… yea or be but prouoked to grunt at them yt shall hauehave misvsed vsus: by and by it is murther before God. And so let vsus learne, not to seeke fond excuses to reuenge our selues, vnderunder pretēce yt God hath told vsus that the wicked must be destroyed and rooted out: but let vsus hauehave a good and well stayed zeale, so as we ouershoot not our selues to say that mē may step forth to do this or yt on their own heads, but yt they must tarie til God hauehave giuē sentence, and then execute the same, as we see is said of it in this text. Thus we see in effect what we hauehave to remember, cōcerning the rooting out of those whō God knowing to be past amendment, would not suffer to welter any lōger in their own dung, bicause he had borne with them ynough and too much alreadie.
And it is said expresly, God hath deliuered them into thy hand to put them to death. This is a watchword which he giueth to his people, to the intent they should the willinglier obey this commandement. As if he should say, he that will giuegive you the victorie, willeth you to deale so. And is it not reason [then that ye should do it?] Yes, for howe should wee vse Gods giftes, but according to his will? So then, Moses confirmeth the doctrine that he setteth forth to the people: as if he should say, Looke about thee, thou must not dispose after thine owne pleasure, of them whō thou shalt ouercome. For if thou spare them vnderunder colour yt thou hast subdued them, and that they be in thy hand, & that yu hast conquered thē: it wil cost thee right deare. For commeth the victorie of thy self? No: but it is thy God which hath deliuered them into thy hand. And for proo…e therof, these natiōs are stronger and mightier than thou, yea and mo in nomber. How then could you discomfit them, if your God ouermaistred them not, & were not your Captain, & fought not for you? If the victorie were not giuen you from heauen: how could you obtaine it? Nowe then, come not heere to make your vauntes, and to say, wee may not dispose of the victorie as wee list our selues. For it commeth of God, and therefore he must beare all the sway, and you must vse such humilitie, as he may bee obeyed, and honoured for the thing which you knowe to come of him. Thus we see now the intent of Moses.
And hereby we be warned, that in all thinges which GOD putteth into our handes, wee must beware that wee take not too great libertie, to vse his benefites at our owne pleasure. For it is good reason that hee shoulde alwayes hauehave so much credite with vsus, as to shewe vsus the lawfull vse of his benefites. As howe? Let vsus take y• commonest example of eating and drinking. When God hath giuen a man abundance of worldly goods, hee must not forget him to whom he is beholdē for them. For if he say, this is mine, I will doe with it as I list: it is a defrauding of God of the right that hee reserueth to himselfe. It is true that wee may well terme the thinges ours which he hath giuen vsus: howbeit, that is with condition that they must alwaies remaine at his deuotion, and wee vse them soberly and modesty as I hauehave saide afore, so as hee may still be acknowledged to bee the Lord and maister of them.
Nowe were this well obserued, wee woulde not vnhallowe. Gods benefites after such sort as wee see most men doe. For there is no questioning whether GOD hauehave permitted or forbidden such a thing: but as soone as men hauehave power ouer it, by and by they thinke it is lawfull to doe with it what they list. And who shall let vsus, say they? If thou finde none vppon earth to set himselfe against thee and to let thee: GOD can well ynough skill to call thee to account for thy starelinesse, in that thou submittest not thy selfe vntounto him, nor referrest to him the thinges that he hath giuen thee, to say that he shall alwayes ouerrule thee. So then let vsus mark well this doctrine, namely that for as much as GOD sheweth himselfe liberall towardes vsus, and bestoweth his benefites vppon vsus: wee bee tyed and bound with so much the straiter bond, to doe him homage for the thinges that he hath put into our handes, that is to say, to vse them accordingly as his word will beare. That is another point.
Now Moses addeth immediatly, Thou shalt not make any Alyance with them. Thou shalt not giuegive them thy Children in mariage. For if thou giuegive thy sonne in maryage to a daughter of the enemie, or to any of thyne enimies: shee will turne away his hart, and drawe him to superstition and idolatrie: & then will the wrath of thy God be kindled vppon thee, and thou shalt bee rooted out. Heere our Lorde addeth an other commaundement, which is that the Amorrhytes should not hauehave any league or alliance with his people. Hee had saide afore, Thou shalt destroy all. And why? Because hee had tolde them howe it was his will (as I saide afore) that that Land should be reserued to himselfe. And surely we see what befell his people, when they became negligent in executing this commaundement. For notwithstanding any thing that GOD had spoken to them, yet they forbore to conquer the Land which hee had promised them. This is ynough (quoth they), let vsus holde our selues quiet, and let vsus not spend al our life in warre. And so by that meanes they left a great number of that people aliue. But what came of it?Iosua 23.13 They became as thorns in their sides, yea and as pricks in their eys. Now then the reward which the Isralites had for not dooing the thing which God had commaunded them: was, that by leauing those idolatrous people aliue, and by intermingling themselues with thē, they felt them to bee as thornes to pricke them and to pricke out their eyes. For the enemies of God did bring the wretched Iewes into such captiuitie, that they were ouerloded with the yoke of bondage, and there was no man that succoured them, vntill they had languished long time therein. And it is good reason that GOD shoulde pay vsus in such coyne, when wee will needes bee more louing and friendly than hee. Wee see what was sayde to Achab concerning Benhadad King of Syria,… …. 20.42 that bycause he had not punished the partie whome GOD had commaunded to bee punished, hee should receyue the punishment vppon his owne head. Thou wouldest not punish him (sayth the Prophet,) and therefore must thou answere for him in his stead, and bee his borrowe. And in deede, it is not for nought that men doe commonly vse this prouerbe, Saue a theefe from the gallowes, and he will helpe to hang thee. This prouerbe serueth not onelyonly to condemne the vnthankefulnesse of such as hauehave receyued good at mens hands: but also to verifie the iust punishment of GOD: that is to wit, that if a man hauehave saued an offender by some wicked practises eyther for fauour, or for fond pitie, or for vaine glorie, and so hindered Iustice: he himselfe must answere in his stead, and the partie that was saued from the gibbit, must helpe to leade him thither from whence himselfe was discharged. And when it falleth out so: wee must vnderstande that it it of Gods woorking. So then yee see howe GOD hath shewed by effect, that it was no small offence, that the Lande which hee had dedicated to his owne seruice shoulde be still defyled with such abhominations, and that Idolaters should bee mingled with the people which ought to hauehave bin holy.
Howbeit although the doctrine that hath beene set downe alreadye, might suffice: yet notwithstanding here GOD sheweth moreouer, that his commaunding that those Nations shoulde not bee reserued nor suffered to liue, was not for naught. Why so? For if they liue with you (sayeth hee) you may acquaint your selues with them, and if yee make any allyaunce with them, beholde it is a plague, beholde it is a contageous disease that will come vppon you and your ofspring, so as ye shalbe corrupted and growe out of kind: and in the ende that will cause you to bee rooted out, and GODS vengeaunce which lay vppon that people will lyghte vppon you, bycause ye hauehave not executed his iudgement as hee commaunded you. That in effect is the thing that is conteyned heere. And wee hauehave a good lesson to gather vppon this text: that is to wit, not to hauehave to doe with the wicked sorte, and with the despysers of God, according to this saying of Saynct Paules,2. Cor. 6.14. that wee must not drawe the yoke with the vnbeleeuers. For hee vseth the similitude of Oxen cuppled together. The yoke holdeth them so together, that looke which way the one draweth, the other must needes followe. In like case is it with men: They that fall into familiaritie with the wicked, Doe cupple themselues with them, so as they bee led out of the way and marred by them, insomuch that whereas they weere as little Godes beefore, nowe they become starke Diuelles. Theirefore let vsus beware wee mingle not our selues with the despysers of GOD and with the wicked, vnlesse wee intende to become lyke them. Yet notwithstanding theire are some to bee seene which are so fine headded, that they will make God a lyer.
For they beare mē in hand that they may haunt the company of wicked men, & yet keepe themselues sound from all corruption. Yea, but it is a token that they doe ill knowe themselues, when they beare themselues in hand that they be far other than God hath reported them to bee. Behold, God warneth vsus of our frailtie, and telleth vsus that if wee keepe companie with the wicked, they shall rather drawe to euill, than we shall bring them backe to good: and therefore it behoueth vsus to keepe vsus out of their companie. And if we thinke the contrarie: what wil come of it? In the ende wee shall finde that all our weening was but fondnesse and follie: and therefore let vsus rather learne to obey God.
But heere it might be demaunded whether it be not lawfull for the faithfull to hauehave any company with the wicked. I told yee already that we must not goe beyond the bondes that God hath set. God giueth vsus leaue to indeuour as much as is possible for vsus, to bring them backe againe which are out of ye way of saluatiō. For as for the thinges that were spoken concerning the Amorrhytes and the people that were their neighbours: they take not place so rigorously nowedayes, as though God gaue vsus the sworde in our hand, to slea all that were against vsus: but eueryevery of vsus must hauehave an eye to his owne state, and to the chardge which God hath committed vntounto him.Rom. 13 4. & 1. Pet. 2.14 Magistrates are armed with the sworde, to punish those whom God bringeth to their handes, and to put this doctrine in vre. Let vsus looke among vsus what the holy Scripture telleth vsus: namely that wee should bee fayne to get vsus out of the world,1. Cor. 5.10. if wee shoulde not in any wise bee conuersant with the wicked. For why? The whole earth is full of them, and therefore we must nedes dwell with them. But after what maner? In such sort as we hauehave neither acquaintaunce nor familiaritie with them. For those are the yokes that cupple vsus togither. When men fall to eating and drinking with the wicked, and creepe into acquaintance with them, and become friendes to them: it is not possible but that they must be corrupted, and God offended with it. That is a thing which we hauehave to marke concerning this text. Neuerthelesse, if we be in companie with the wicked: let it be for necessities sake, and so soberly as they may not bee able to infect vsus with their naughtines, nor by any meanes turne vsus aside from the right way, or frō the feare of God and honest behauiour of lyfe. Lo how farre foorth we may be conuersant with the wicked. But to intangle our selues with them, and to hauehave familiar acquaintance with them, is a manifest tēpting of God. And if we say there is such strength & stedfastnes in vsus as they can not winne vsus: wee deceiue our selues. Verily as who should say that God knoweth vsus not better than wee our selues doe. It is not a diuelish ouer-weening when wee goe to worke after that fashion? And specially when wee fall to contracting of mariages with them, is it not as it were a plundging of our selues into naughtinesse? If a man see a dispiser of God which hath a daughter like hir father, and hee goes and matcheth himselfe with hir: is it not as good as an vtter renouncing of God? I goe and giuegive my daughter: and to whome? To a wicked man, to a naughtipacke that hath not one sparke of honestie in him, whose life is wholy out of order. I make the silly shepe a pray, and cast it into the wolues throte: and what a crueltie is that? Is it not all one, as if I sacrificed my daughter vntounto Moloch? Yes: for he draweth hir away from obedience to God, to put hir into the hand of the deuill, and to turne hir vntounto all naughtinesse. Againe, if a man match his sonne with a yong woman that is euill conditioned and an idolatresse, in whome hee seeth no religion nor vertue: is it not as good as if he should goe poison his sonne? True it is that the wife (to mennes seeming) hath not authoritie ouer her husband: But yet it is a deadly plague for a man to be matched with a wicked wife. For surely one woman of naughty behauiour, shall rather mar ten men, than ten good husbands shall win one leawd woman that is set vponupon wickednesse. And that doth experience shewe. The wife shall sooner marre his husband by hir allurementes and temptations I wot not how: than the husband shal reclaime his wyfe, and bring hir backe againe to good. And therefore let vsus not thinke it straunge, that God should tell the Iewes heere, that if they giuegive their sonnes and daughters to the Amorrhytes, Hethites, Chananites, Heuites, Iebusites, and such like people: they should by and by bee turned away to idolatry.
And heereunto he addeth a threat, That they shalbe rooted out: and that is according to that which I hauehave sayde already. For it doeth them to vnderstand, that God will be continually among them. In deede it was a woord of singular ioy, that God would dwell among them:Exod. 11.… & ….… for they might call vppon him at their neede, and when they were distressed they might feele that he was at hande with them, and therefore that they needed not to feare their enemies. But yet for all that, it behoued them to know, that God being so neere vntounto them, would not suffer himselfe to be dispised. And therefore let vsus beare away this lesson, that now specially seeing God hath vouchsafed to giuegive vsus his word,… 1, Cor. … wherby he assureth vsus that he wil be neere at hand to vsus, yea and that he will hauehave vsus to bee his temples to dwell in by his holy spirite: let vsus learne I say, to giuegive our selues in such wise vntounto him, that whereas there are sinnes and infirmities in vsus, (as in deede there are mo than is requisite) it may please him to correct them, and rid vsus of them from day to day. And forasmuch as hee hath taken vsus vnderunder his protection, yea and made his dwelling place among vsus: let vsus bee stirred vp by meanes thereof, to liue in so much the greater awe, seeing he is become so neighbourly and familiar vntounto vsus.
Now let vsus kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vsus so to feele thē, as wee may learne to mislike of our selues for them, and as this cursed ouerweening may no more beare sway in vsus to make vsus liue after our owne liking, but that we may forsake our owne fleshly reason and wisedome, and couet nothing but to please him in all pointes and all respectes: and that seeing he hath vouchsafed to shoule vsus out from the wicked, and to deliuer vsus from their corruptions, wee may learne to sanctifie our selues wholly vntounto him, and to profite more and more in his feare, to the end that his glorie may shine forth in vsus, & we be more & more cō firmed in his free adoption, wherethrough hee hath chosen vsus to be his childrē & heires for our Lord Iesus Christs sake. That it may please him to grant this grace, not onelyonly to vsus but also to all people and Nations of the earth, &c.