Sermons on Deuteronomy
On Wednesday, the last of July
1555 The 50th Sermon, which is the
sixth upon the sixth Chapter
20 When your child asks you in time to come, saying: What are these testimonies, Ordinances, and laws which the Lord our God has commanded you?
21 Then shall you say to your child, We were Pharaohs bond folk in Egypt: but the Lord brought us out of Egypt with a mighty hand.
22 And the Lord wrought signs and miracles great and evil, upon Egypt, and upon Pharaoh and all his house before our eyes.
23 And brought us out thence, to bring us in [hither,] and to give us the land which he had sworn to our fathers.
24 And the Lord commanded us to keep all these ordinances, and to fear the Lord our God, that we might always prosper and live as we do this day.
25. And it shall be counted to us for righteousness, if we keep and do all these commandments before the Lord our God, as he has commanded us.
Here we have two reasons to mark why Moses commanded, that such as were to come after that time, should be told why God gave his Law to the Jews, and why he would have them governed after that manner. The one is, that it is good reason that Gods name should be magnified in all ages, and that we should endeavor to the uttermost of our power, that it decay not with us, but continue still disappeared, and flourish and reign, even after we be dead. The other reason is, that he intended to quicken up the Jews to serve God with the better courage, by putting them in mind of the deliverance which God had wrought for them: for needs must they have been too unthankful, if that had not provoked them to serve God. Now then the intent of Moses, is that those to whom he had declared the Law, should not only endeavor themselves to serve GOD during their own lives: but also find the means that their children and successors should follow them in the same trace. And this lesson belongs to us as well as to them. For we know that God calls us with the same condition, not only that we ourselves should serve and honor him to our lives end: but also that we should have a care to cause them that come after us to do the like. Verily there are very few that discharge themselves in that behalf: but yet are we bound to it, and there will be no excuse for us, if we do not our endeavor. Therefore let every man have an eye to himself, and let us not think it enough to have served God so long as we ourselves live: but [that we must also find the means] that his name may continue forever, and that his truth may [always] be known, so a although we be taken out of the world, yet they that come after us being taught by our means, may link in with us into the same faith, and so fashion themselves thereto, as God may always be glorified and honored to the worlds end. And specially that that have children ought to think that it is they to whom his warning is given. True it is that every one of us is bound thereto for himself, yes and we must teach even the most strangers: so as the man needs not to be my son, or my nephew, or my kinsman, whom I should endeavor to cause to serve God and to be of the same faith and religion that I am of: but yet they which have children ought to consider that they shall yield account for it, if they do not what they can to hold them in the fear of God, and to see them so instructed and established in the pure doctrine, as they may continue in it, and as the knowledge of Gods truth may still be conveyed over from hand to hand. Thus you see what we have to remember upon this place where Moses says, If your child ask hereafter what these commandments, statutes, and ordinances mean.
Now there is also a second point: which is, that Moses intends to stir up the people to honor God and to obey him, because they had been delivered by his mighty hand. Therefore it is all one as if he should say, Bethink yourselves well of the good which your GOD has done for you: for he has showed himself to be your redeemer: he has smitten the realm of Egypt, a people that did set greatly by themselves, yes and which was rich and wealthy, and where was nothing but all manner of pomp and glory to the world ward: and yet notwithstanding, your God has loved you so dearly, that he has not spared the Egyptians for your sakes, but he has smitten them with plagues, and powered out such vengeance upon them, as is horrible to think of: He has stretched out his strong arm to bring you to his land which he promised to your fathers. Seeing then that God has showed himself so gracious and liberal towards you, and prevented you of purpose to be your father: is it not reason that you should give yourselves to him all your life long, and endeavor to serve him, and at lease wise show that you have not forgotten his so great and inestimable benefits? Yes. And so we see that forasmuch as the Jews might be negligent in keeping Gods law: Moses renewed the remembrance thereof, and set their deliverance before them, that they might be the better minded, and consider that they were bound, at least wise to serve GOD in such wise, as they might acknowledge themselves to be the same people whom he had once delivered after a marvelous fashion, and with wonderful power. Like as at this day, if a man should speak to us of the Christian religion and say, Behold, our God has vouchsafed to make us partakers of the redemption which he wrought in the person of his Son: and therefore it is good reason that we should be gathered here together under his word, to take him for our father and Savior, because he has chosen us to be his people.
And whereas Moses declares that the Jews were delivered out of Egypt: he means to do us to wit, that God intended to show them out from all other nations, especially by assigning them the inheritance of the Land which he had promised to their fathers. You see then how they should have sanctified themselves to the service of God, and have held themselves in obedience to his law, because he suffered them not to be intermingled with the infidels, but made a several nation of them alone by themselves. And hereupon we have to note, that such as seek counsel at Gods law, do always find instruction, and our Lord procures them aid and help to bring them to the knowledge of the truth. It is said, If your son ask you, what mean these statutes? He presupposes that the children are not so brutish, as at least wise not to be willing and desirous to know why they use such manner of serving God. And we see it is Gods ordinance, that the fathers should help their children. True it is that the fathers ought not to tarry for that, but if they see their children to be despisers of God, or unruly, and careless both of the salvation of their own souls and of all Christianity and faith: they ought to correct such vices. But the matter which we treat of as now, is that if children be willing to learn and to profit, God here assigns them their fathers to their teachers and schoolmasters, to show them why the law was given. Herein then we see, that if we have any good will to know the truth, our Lord will not suffer us to be disappointed, but will find the means that we shall know whatsoever he thinks profitable for our salvation. And although he appoint not mortal creatures to teach us: yet will he work in such wise by his own power, as we shall not be destitute of knowledge. But our own slothfulness is the cause that GOD shuts the gate against us, and that we be abide still in darkness like blind wretches. For what is he that vouchsafes, to seek after the will of his GOD? We be given to worldly things to our own pleasures, to our own vanities, and to all manner of worldly business: and in the meanwhile God is let alone, and his law is forgotten. And therefore it is not to be wondered at, that he hardens us in such brutishness, and that there is so gloss ignorance in the world, as few folks have the true taste and favor of the doctrine of salvation, but rather we see that all men despise it, and are so far off from having any affection and zeal to the knowing of it, that they do rather thrust it from them when it is offered them, and when GOD seeks them, they run from him. Since we see such unthankfulness everywhere, is it any marvel that our Lord reveals not his truth as he would do, if men were well minded towards it? It is true that God tarries not till we come to him, but rather performs that which he says by his prophet Esau, namely that he appears to them that ask not after him, and that he is found of them that seek him not, insomuch that he says to them that are far off from him, Lo, here I am. Yet notwithstanding, men must nor under this color that God reaches them his hand, and draws them out of the dungeons of ignorance before they ever thought upon him, men (I say) must not flatter and sod themselves in their carelessness: but rather we must learn according to this text, that whereas we be ignorant of the truth, we must at least wise do our endeavor to get knowledge of it, and resort to such as we think that God has revealed more to, than to ourselves. If we do so, and with all humility seek to know the things that are available to our salvation. God will show himself to us, and give us such means and helps as he knows to be expedient for us. And although mortal men fail us: yet will he so supply our want by the power of his Holy Spirit, as we shall not continue still in darkness, if we seek that light: for he will not shut that door against us if we knock, and do our endeavor to enter. Thus you see in effect what we have to remember upon the text.
Furthermore it behooves us to mark, that here God shows not the end of his commandments, what is meant by them and to what use he has appointed them. He does not only show, that the people were justly bound to keep the law that was given them, seeing that God had bought them so dearly. Here are two things. The one is that inasmuch as God has given us his word, he do well deserve that we should yield him obedience. Why so? Because we be his creatures, and he has vouchsafed to him, to be his people and to fight under his standard, and has made us to be of his stock and of his Church. Mark that for one point.
The other is, that we should know to what end he has given us his Sacraments, so as we have the precepts of his whole Law, which pertain to the exercising of us in his fear an in the hope of our salvation: and to what end he has set such order among us as we now have. We must know what is meant by all this. Nevertheless, this briefness will be darksome, if it be not declared better. When we consider now God has created and shaped us, and moreover made us after his own image, and give us wit and reason, and therewithal the hope of a better life, and finally has vouchsafed to take us as his household folk: it shows us that we be bound to submit ourselves to him. For seeing he is our maker: do we not owe him all obedience?
Nor there is yet more: namely that in the person of our Lord Jesus
Christ his son, he has redeemed us and made us partakers of his Gospel, to the end that we should be guided by his hand. Now then, the first point is that when we have knowledge, it must stir us up to serve God, and to stick to the pure religion that is comprehended in his word. Albeit this is not enough: but when we be asked yet nearer, wherefore that promises of the forgiveness of sins are given us: [we must answer,] Alas, it is because we be wretched sinners, and we should be continually in anguish and sorrow of mind, if we knew not that God is contented to be merciful to us of his own mere grace. For he cannot love us except we be righteous: and we shall never find any holiness in our life, or perfection in our virtues: but it is through Gods mercy, which it pleases him to extend towards us. And so now you see where to the promises tend.
Again, if it be demanded of us why he has appointed the order of prayer, as well public as private: it is for that every of us ought to ensure himself to seek all his succor at his hand. For we have not any good thing, we be destitute both of wisdom, strength, and righteousness, we be worse than empty, until our good God do succor our needs: and the mean thereof, is to flee to him for refuge.
To that end has he ordained private prayer. And public or common prayer is ordained to the intent to assure us the better, that he will hear the common accord that is among us, when we be come together as we make confession of our faith and exercise our charity.
By this means then we learn, why and to what end our Lord has set order in his Church, that is to say, what he meant to betoken thereby, and to what purpose it is to be referred.
If a man ask us what is meant by Baptism, and wherefore it was ordained: it is to the intent we should know, that even from our mothers womb we bring nothing but all manner of uncleanness with us, and that we be full of infection and filth before the Lord, so as we must be fine to be washed, or else he will not vouchsafe to avow us for his. And wherewithal must we be washed? With the blood of our Lord Jesus Christ. That then is the way to make us clean. For as long as we live in Adam and in our own nature, we can do nothing but evil. We be so marred, as there is nothing in us but utter rebelliousness against GOD. Therefore we must enter as it were into death, and into the grave, to be renewed, and our Lord must be fine to give us a new understanding, and a new heart, and he must so shape us new again, as we may no more be the same we were before, but be (as you would say) cast in a new mould, and be made new creatures, as the scripture uses to speak of it. Thus you see how we may learn what Baptism is, what it betokens, and to what end it was ordained.
As touching the Lords supper: if it be inquired of us why we come together to receive a bit of bread: and a draught of wine: it is in way of acknowledgement that our souls have need of food, no less than our bodies, and that as there is such frailty in this present life, as it cannot continue without the help of meat and drink, so must our souls also be maintained after like sort, by reason of the infirmity that is in them. Nevertheless our souls are not nourished with the corruptible meats of this world, but it is the son of God that is our food. We then have Jesus Christ, who is our life, it is he of whom we have sustenance and nourishment, forasmuch as he was offered in sacrifice for us, and the blood that he did shed for our salvation is our drink. Thus you see how we nowadays may learn where to that ordinances to tend which God has established in his Church, and to what end they be to be referred.
In like case was it under the law. For God ordained not the ceremonies without further consideration of some reason in them. It is true that he meant to separate his people from all the heathen and unbelievers of the earth: but yet in the meanwhile, the washings which they used were done, to show that they were full of naughtiness as well as we, and that it stood them in hand to seek the means to be made clean. The sacrifices were a witness that they were worthy to be condemned to everlasting death, and that there was none other shift for them, but to flee to the sacrifice whereby they should be reconciled to God. The Sanctuary betokened that no man but only Jesus Christ might enter into Gods kingdom, nor come near it: and that by his means all nations have access thither, and that all such as are unworthy in respect of their own persons, are brought in thither by that mediator. To be short, all the ceremonies of the Law had some certain use, and served to train the people to put their trust in the redeemer that was promised them. And that was the cause why Moses was commanded to make all things according to the spiritual pattern which he had seen on the mount. For Moses built not the Tabernacle, otherwise than GOD had given him the pattern of it. And all was to show, that there was a conformable resemblance between the outward things, and the truth which was to be manifested in our Lord Jesus Christ. But in the text Moses speaks but of the first, and that is the cause why I said, that it behooved us to have an eye to his meaning. For it was enough for him to say, go to my friends, you which have seen the redemption that GOD has wrought, you (say I) ought to consider how much you be bound to him. Therefore make account of the doctrine of the Law, and frame your whole life thereafter, that it may be as an acknowledgement o the deliverance which you have received at his hand. And when you shall have walked thereafter all the time of your life: look well to it that you teach your children also, so as Gods service may continue among you, and never decay nor be abolished. That is the plain meaning of Moses.
Furthermore let us understand that we must consider, that the Law was not invented at the pleasure of men, neither was it founded by them: but God was the giver thereof, who holds us under his government, and it is his truth which we follow, so as we hold not any whit of things invented by men. That is the thing whereon we must rest, that we may not be always wavering and doubtful. And hereby we know how wretched the state of the papists is: for they be stubborn and willful in their own imaginations. If a man ask then of whom they hold their superstitions: they allege their fathers, the4y allege long antiquity, they allege that common fashion of the whole world: but in the meanwhile they have no certainty that their doings please God, or that he allows then, whereas in very deed the thing that God leads us to is that we should be sure that we have not hold not anything that is brought us at all adventure: but that the doctrine of our faith is the pure truth. Seeing then that God commands us so to do: let us assure ourselves that live as becomes us, we must have this certainty that we be governed by Gods word, and that the same is the rule of our faith, and that the religion which we stick to the true religion. Now therefore we may profit ourselves by this text, since we see that the meaning of Moses was, that the people should know, that the Law was not devised by men, but that God was the author of it.
And even at this day the Law must bear this sway with us, that we must know to what purpose it was given. Besides this, although there be nothing set down here concerning the end where to Gods ordinances do tend: yet must we look there at. For all things are not spoken in one place: we must take things in such order as God has set them down. In other places he will teach us what marked it behooved the people to shoot at in keeping the law: but he had the case concerns the continual serving of God with reverence, saw us that people may not themselves to be wholly at this devotion, and that therewithal he reserves to himself the authority of governing his people and of holding them in subjection. Those are the things which we have to bear in mind.
Now let us come to that which he adds in the conclusion: that is to know, that God having delivered his people, and brought them into the land that he had given them, appointed them all his commandments. Hereby we see, that when God shows us this grace, to gather us into this Church, he calls us not to be an idle, but at the least to the envy should glorify him, asked the thing whereof the whole Scripture speaks. And these sayings, Behold, I have planted a vine and I will be glorified thereby, and such other, are so often beaten into the people's heads by the Prophets, as it ought to be a doctrine well enough known among them. Now therefore God's speaking after the manner is to show that is intent in choosing that people, was to be honored at their hands. And this belongs much more to us, for as much as God has uttered a far greater power in delivering us from the dungeons of hell in the person of the son. Let us understand then, that we be baptized with this condition, it took leave ourselves wholly to our God: like as when Saint Paul treats thereof, chiefly in the first to the Ephesians: he says that God having chosen as before the creation of the world to be his children, has also made as partakers of the salvation that was purchased for us by our Lord Jesus Christ, to the end that we should glorify him be has showed himself so bountiful towards us, and used such mercy. As often then as we remember God's benefits, and especially his vouchsafing to call us the knowledge of his truth: Let us add this, namely that it is to the end that our life should be wholly dedicated to his honor and service, or else we do what we can to overthrow God's adoption, and we labor to disable it utterly: like as on the contrary part it is said that our calling is warranted by our walking in holiness of life: for after that manner thus Saint Peter speak of it.
Finally Moses adds, It shall be imputed to you for righteousness before God, if you keep his commandments as he has appointed you.
In these words he does men to know, that if they beat the side is to be allowed of God, and that he should accept their service: they must not bring any of their own inventions, but be contented to do simply whatsoever God's word affords, and whatsoever is contained there.
That is the meaning of Moses. And whereas he says that the keeping of the commandments which God has ordained, shall be imputed to men for righteousness before God: it is all one as if he should say, my friends, tell your children that if they swerve from God's word contained in his law, and turn away after their own fancies, to do what seems good to themselves: God will reject it every whit, and it shall be but as dung before him. For why? He allows obedience above all things. He intends not to give me leave to devise and invent new laws: but he will have them to be contented with that pure rule [ of his law] in such sort as he has given it. Therefore looking not that God should accept you, or allow any of all your doings for righteousness, unless it be comfortable to his doctrine: For all though men would fain have things to pass in account which they themselves like of: yet will God cross them out everyone. For why?
Their traveling is in vain, unless they can say, Lord we have followed the way where in you did set us. For so says he by his Prophet Esau.
Who has required these things at your hand, says he? When the hypocrites make their brags, and think themselves well discharged in being willing to serve God after their own fancy: there needs no more but this answer to disprove all their doings, who required these things at your hands? As if he should say, let him that did set you a work, pay you: for as for me I will none of you, I disclaim you, you have nothing to do with me, seeing you have not served me obediently, which is the principal service that I require. And that is the cause also why St Paul speaking of men's inventions, adds no more but this, that they be men's doctrines. True 80s, that they shall have some fair color, and some likelihood of religion, yes and there will seem to be in them in a perfection of all holiness: but what for that? Seeing they proceed from men, they be no better than flat mockery.
And it is purposely said, Your righteousness before God. Why so? To the intent that men should no more beguile themselves in their own opinion, as they be wont to do by a hardening their hearts when other men zoos them, or by standing in their own conceits. For then they bear themselves on hand, that God has no more authority to condemn them, but the fond opinion which they have conceived shall as a block to cast in his way. To the intent therefore that men should not yield to their own imaginations and to the things which they surmise to be good: Moses says here, my friends, what shall you win, the redeeming it to be a righteousness to do as the heathen do, and to entangle yourselves in their superstitions? For though the world like well of you for so doing: yet must you come (to be short) you had need to look about you how God will accept your doings. And he tells you so pliable as to say: shall this be accounted good? Then must I agree to it. No, he will continue always like himself. Therefore hold you to that which he commands, for is word must be your whole wisdom, while the world so adds itself with its own inventions. Thus you see what it meant by these words where Moses says, it shall be counted to you for righteousness before God, if you keep the commandments which he has appointed.
But yet by the way he might be made a question. For it should seem that God sends men to their own deserving to be justified by them.
And on the other side St Paul avouches that we be justified by faith: that is to say, that we be accepted for righteousness before GOD, through his only free goodness, for as much as he accepts us in our Lord Jesus Christ. For it is returned that Abraham believed God, and it was reckoned to him for righteousness. But here Moses says, that the keeping of the law is imputed for righteousness. It seems then that men are able to purchase salvation by their own works, and so by that means are not endangered to God. But we have two things do note here. The first is that whereas it is said that the keeping of the law is righteousness before GOD, it is not meant thereby that men can become righteous by their own works: for then must they fulfill the law throughout in all points. But now was there ever any creature found that discharged himself to God ward? No. You see then that we be all damned, and so be quite bereft of a righteousness that was given by the law. Wherefore let us learn that the law could well justify us before God, if we could keep it from point to point without any failing. For it is written, he that does these things shall live in them. If a man (say I) could so order his life, as he might make his boast that he had fully performed all that GOD had commanded him: he should righteous. And why? For God which cannot lie has made us a promise, that he will accept our works for righteousness, so we fail not in the performance of any point of this law. But now is there not any man that discharges himself so much as of any one point.
Therefore we all transgressors of the law, and consequently we be all accused. And we must not imagined that it deserves to be allowed, when we have done but some piece of that which God commands.
No: for he that misses in any one point, is guilty before God, and there remains nothing for him but cursedness. For it is written, that whomsoever perform is not all the things that are contained in this book, shall be accused. Now then let us learn, that whereas the keeping of the law might be imputed to us for righteousness, if it could be found in us: we be utterly deprived and bereft thereof. And why? For there is not that man which transgresses not the law in some point or other: nor, not only in some one point, but in all points throughout, when we have cast up our account. For we never serve
God with all our heart, with all our soul, and with all our strength as has been said heretofore. And even when we do any good works to outward appearance, there is always some coldness, some slothfulness, or some one thing or other mingled with them, to hinder us. And therefore the work is still faulty. Thus we cease not to break Gods Law in all points, saw us we must needs yield ourselves guilty, confessing that if God lifted to judge us rigorously, he should needs reject us. Now we see that although the law contain the true rule of righteousness: it can it not make us righteous, because of the weakness of our flesh, as says Saint Paul in the seventh to the Romans. It remains now to know, in what sense that this spoken: For it seems to be to no purpose, that God should promise to accept then for righteous which keep his law: and yet notwithstanding that all of us should be bereft thereof.
Albeit we must mark, that there is a refuge given us which is to resort to the forgiveness of our sins, which is granted us in our Lord Jesus
Christ. Therefore when we have acknowledged ourselves to be utterly forlorn and damned in our own nature, and thereupon repair to our Lord Jesus Christ, sewing to be partakers of his righteousness, and to be justified by virtue of the obedience which he yielded to God his father: then God not only receives us to mercy, and covers us with the perfection that is in our Lord Jesus Christ, as with a cloak, with the intent we should obtain salvation: what also takes our works in good worth. And although we perform not the law, but come loitering aloof after it, so as there is great store of vices in us, where with our works are blemished: yet notwithstanding God accepts them, and promises that we shall not lose our labor, insomuch that our works shall be taken for righteous before him. Albeit that they be worthy to be taken for stark filth, because there is always somewhat in them that God may condemn: yet this keeping of the law which we perform (imperfect as it is) shall not fail to be taken for righteousness. The reason is because Jesus Christ supplies our default. The and does not were righteousness consist in the worthiness of our own works: but in as much as they be sanctified in the name of God's son, and forasmuch as we be his members. [both they and] we be admitted for righteous, because of the obedience which he yielded to God, and that obedience is communicated to us, as if it are our own. Thus you see how the promises that are made to us, and to assure us that God will accept the teams for righteousness, which we do in endeavoring to serve him. For such promises are not vain nor fruitless, so our Lord Jesus Christ be our mediator, and perform that which wants on our behalf. For without that all the law will serve us to none other purpose but to condemn us, as has been shown before. Moreover let us mark for the second point, that although the people had kept the law of God: yet even the very performance thereof was a record to them, that it stood them in hand to be justified by mercy and grace, and not by their own merits. For their sacrificing was a kind of protesting that they were worthy of death. There was never any beast slain under the law, but the same was an authentically record that men deserve to be damned at God's hand. And thereby it behooved the faithful to be put in mind to resort to God, and that with such humility, as they sought their life elsewhere than in themselves: in like case was it with their washings, and with all the rest of their ceremonies. The having of light in the temple, was to show that men are stark blind in themselves: and their having of the holy Lamps, and the oil that God had ordained for the same, and their annoying, and such other things ought to have made the people to consider thus with themselves: there is neither understanding, grace, virtue, nor anything else in our wit, but we must be fine to borrow all things of the redeemer that was promised to our fathers, and of God's spirit who is the fountain and fullness of all good things. So then the keeping of the law sent the people back to the grace of our Lord Jesus Christ, and served for nothing less than to hold them still to those shadows to put their trust in them.
Likewise at this day, since we understand well which is the right keeping of God's law, we see well enough that it is not for us to presume upon our own deserving, as these mad papists do, who uphold that they become righteous by keeping of the law. They be so carried away with that opinion, that they'd think not any more of God's grace, made the do they perceive that the law was given to hold men convicted and to drive them to come before their judge, as wretched offenders to sew for grace. They think not of that. Again, they have the term Merit of Desert, which they use like a drunken man that can discern nothing because he is overstated and has his eyes bleared: even so play these wretched unbelievers. But we for our part know that we have to thank or God for his infinite goodness, in making us to understand that the true keeping of the law, these for men to condemn themselves by it, and to take knowledge that they have nothing in them but utter forwardness, and that they must be fine to resort to God, and to be taken themselves wholly to his mercy.
And for as much as there is none other mean but Jesus Christ: they must get them thither, and now that God will be neither father nor Savior to them, but by accepting them in the person of him in whom he avows all his delight to be. Thus the things which we have to remember upon this text, are, first that if we will have God to allow of our life, we must not do what we think good of ourselves, but simply fall of that which is commanded us in his law. Albeit for as much as it is promised us, that we shall be taken for righteous before him, if we keep his law: and yet notwithstanding, all of us are transgressors of the law, saw as our whole life condemns us, and there is none of us but he may judge by that heart biting of his own conscience, that we be full of sins and offences: we must flee to that before mentioned refuge which is, to beseech God to justify us of his own free mercy. And besides this, when we be once grassed into the body of our lord Jesus Christ, let us not doubt but he will make us partakers of the fruit of his death and passion, so that although our works be sinful, yet God will admit them for righteous. But yet, that proceeds of his free goodness, and not of any desert of ours. Finally forasmuch as we know that the best works which we can do, are worthy to be condemned: let us look well to it that we presume not of ourselves, not for our own virtues: but let us go and submit ourselves with all humility to our God, praying him to work so in us by his holy spirit, as he make the direct and passion of his son available, whereby the everlasting salvation is purchased for us.
And now let us kneel down in the presence of a good God with acknowledgement of our faults, praying him to vouchsafe to print his law in such wise in our hearts, as we may be able to keep it, not to offer our own power and motion, but by the guiding of his holy spirit: and that therewithal it may please him to bear with us in our infirmities, until have rid us quite and clean of all our sins, and taken us up into the everlasting kingdom which he has promised us. And so let us all say, Almighty God & c.
On Thursday, the first of August
1555 The 51st Sermon which is the first upon the seventh Chapter
When the Lord your God shall have brought you into the Land whither you goes to possess it, and shall have cast our many Nations before you, namely the Hittites, the Gergesites, the Amorites, the Canaanites, the Pherezites, the Hevites, and the Jebusites, seven
Nations more in number and strong than yourself: 2 And when the Lord your God shall have delivered them before you: though shall smite them, and root them out, and you shall make no covenant with them nor show them any favor.
3 You shall not ally yourself with them by marriage, you shall not give your daughter to their sons, nor take their daughter for your son.
4 For you should make your son to go away from me, to serve other
Gods: and the Lords wrath would kindle against you, and destroy you suddenly.
It should be seen at the first sight, that the commandment which is given here to the Jews was very strange. For they be charged to dispatch all their enemies, and to put them to death everyone, yes even the young children and all, without sparing any of them: and it is God that speaks it. But we know that when he intends to exhort us to mildness and mercy, he alleges his own example. You shall resemble your heavenly father (says our Lord Jesus Christ) who causes his day sun to rise both upon good and bad: and therefore do good to such as are not worthy of it. Seeing that GOD has not a better reason to persuade us to show mercy, than by showing us what he himself does: it seems not in any wise convenient, that he should provoke us to cruelty. For when he says, you shall kill all, you shall leave nothing, even the young babes shall pass under the edge of the sword: what is to be said to it, but that GOD had not pity nor kindhearted in that behalf? But although it seem so to us: yet let us learn to glorify him, knowing that the greatest rigor which is in him is rightful and faultiness, yes even although the reason thereof be not manifest to us. And here by let us learn to beware, that we be not so bold as to the judge of God or of his doings after our own wit and imagination. For as soon as a thing seems good to us, we take it to be so indeed: and on the contrary part, if we fall to judging of Gods ordinances at adventure, and deem to be evil because we perceive not the reason of them: where is our obedience? Wherefore let us learn to humble ourselves in such wise that if the things which God says do not fitly agree with our understanding: yet nevertheless we received them with all submission and reverence, acknowledging that as there is nothing but all wisdom and righteousness in him, so it becomes us to yield to his good pressure, and to confess that whatsoever he ordains is the sovereign righteousness.
Again, to the end that the thing which is set down here may not seem strange: we must mark what manner of people they were of whom mention is made here. It is said, You shall destroy the people whom I will deliver into your hand. Now if it be demanded thereof it came that God would have none of them reserved: Let us have an eye to that which had been spoken four hundred years before: namely, the wickedness of the Amorites is not yet come to his full ripeness. In the time of Abraham these people were so malicious and spiteful in vexing that holy patriarch, asked their refused even to let him have waver. Not that he went about to borrow any out of their ponds and fountains: but that they would not suffer him to enjoy the wells that he himself had dug in the desert places. He did not wrong to any man, and yet they were so cruel, that they would not suffer him to drink of the water which he had gotten by his found skill and travel.
He was hunted from place to place, and yet he had not done any man wrong. Again all the country was full of contempt of God, all was full of wickedness, robbery, whoredom, and all manner of uncleanliness.
To be short, God seemed to be asleep in that he punished not those nations which were so given over to all ungodliness and outrage. And if they that threads at this text had lived in those days: they would have said, how now? God promises to do justice, and to take vengeance upon all the despises of his Majesty: but there appears no such thing. If he ruled the world, and that his providence beat above all: how is it that he suffers so along the wickedness that is in this people? After that manner do the wicked always take occasion to repine at GOD, and to complain of him, and to find fault with his doings. For if he be patient, they say he is careless to punishments of mens offences and sins. And if he use rigor: they say he exceeded measure, and that there is no reason in his doings and that the same hastiness of his, betrays well that there is no mercy nor pity in him.
Lo how the wicked folk do blaspheme God every way. But let us on our side got to work with another manner of modesty.
And first of all we must mark well this sentence, as I said before.
Behold, God tells us that although the Amorites and their neighbors were given to all evil, and were past amendment, saw as there was no more hope to bring them to any good: yet notwithstanding he bare with them and made as though he saw them not. He saw that they despised him, and were given to all idolatry, and therewithal made no conscience to steal and rob and to commit all manner of wickedness: and yet for all that, he said he would not destroy them, [but bear with them further]. How long? Not for half a score years, or for twenty years, or for a whole hundred: but even until four hundred years were past and run out. Was not that a tarriance long enough?
Now in the end of the term, when God had shocked that not only he himself knew, but also it appeared openly by experience to the whole world, that those nations were utterly past hope of recovery, and grew worse and worse under pretence that God and delete them not according to their deserts: was it not meet that at length horrible vengeance should light upon them?
They had of all that long time heaped up the treasure of Gods wrath upon their heads by abusing his patience: and therefore ought the rigor that he used against them, to seem too excessive? Can we say that he was moved with over sudden choler? Not. Then let us learn to restrain ourselves in that case, and to keep our mouth shut, that we utter not a word against God, but so bridle our minds as we imagine not anything of him but all justice and uprightness, confessing that whatsoever he appoints to be done, cannot be but rightful, and that it becomes us to be contented with his only will.
And let us marked by the way, that when men take upon them to repine against God, it is always to their own confusion. It is true that at the first sight their cost may seem very favorable: for a weekend so good skill to harp upon God's mercy, that the rigor of his Justice is always odious to us. But yet for all that, when men have pleaded their discourse to the full: he is not God able to answer them in a word, as I have declared already? What is that? They will have these people utterly rooted out: for they have scorned me. I had given then a good fruitful land to dwell in, and they have devoured my benefits without any acknowledging from whence they came. They have spiked with me to the uttermost. I sent then some chastisements to cut them, but have they amended for all that? I have set looking glasses of my wrath before them: but they stopped their eyes, they hardened their hearts more and more, and yet for all that. I have been contented to delay the punishment of that to the end of four hundred years.
Behold, four ages are come and gone: and ought they not to have amended in so a long time? Yes: but they be still at one stay. But yet must not this land be always infected with such filthiness. I have dedicated it to mine own service, I will have my name called upon there, and l intend to plant my people there, that there may be a pure and holy religion: and should they leave such riffraff among them? If there were none other reason but that ought not God's service to be more dear than the lives of all the men in the world? If we spare mens blood, and say it is no small thing that the whole nation should be so rooted out: I grant that. But shall we make so a little account of God's honor, and of the religion whereby we leave everlastingly?
Shall we (say I) have it in so small estimation, asked to prefer men's lives before it? What a dealing were that? Do we not betray that there is no love of God in us? Under color of gentleness and mercy, we would pluck God out of his seat, and that men should play mock holiday with him, saw us there should be no more reverence nor humility yielded to his service: and what a confusion were that?
Therefore the way for us to put this text in use, is that when we see that God is patient, and falls not upon the wicked at the first dash, not powers out his rigor upon them to confound them, we must not think that he has forgotten his duty, and sits still in heaven: but we must rather consider that he accomplishes to say which I alleges out of genesis, namely that the wickedness of the parties is not yet come to full ripeness. Truly never judgment it where time that he should work, as soon as the wicked do pass their bounds. For we see how impatient we be, and how we break out into heats when things go amiss: in our own opinion we would think it's good that God should thunder upon them out of hand, and to our seeming he is overflow.
Not rather let us look upon God, who tarries patiently as he has done at all times, and is loath to execute his rigor, until he have showed that the wicked are utterly past amendment. True it is that something he makes no such tarriance, for it is not for him to deal always after one sort, and neither is it for us to bind him to any certain law, he has liberty to hasten his judgments when it places him. But yet for all that, he does commonly delayed them and put them off, and for the same cause is he said to be long-suffering.
And we must not think that God will not call them to account whom he bears with all: but after as he winks at them, so he doubled his vengeance upon them, if they be not touched with hearty repentance, when he has given them respect. But on the contrary part, when he has waited for the wicked a long time, if he show greater rigor than we thought he would have done, and punish them with more extremity because they have so dallied with him, and despised his goodness, yes, and even turned it into an occasion of greater agelessness. I say if he be more wrathful and sharp than we thought he would have been: let us not think him to be too excessive, but let us assure ourselves he has just reason so to do, although he make not as privy to it. Therefore when we shall have marked the examples that talent of holy Scripture: they will make this conclusion: that is not to be wondered at though GOD use the greater rigor towards those whom he has spared so long time together. For his goodness is too precious a jewel, to be made a jesting stock of the wicked.
Furthermore let us mark generally, that God will not be subject to our surmising, but he will have us to receive his sayings and doings without scanning them, and to take all things was good and rightful which come off him, yes we went to our reason again say it. For we be too fickle headed to judge, and therewithal we be so foolish and rash, that to our own seeming it is lawful for us to allege our opinion, not only to judge of men's doings, but also to give sentence upon the determinations of our God, and upon such execution of that as he does ordinarily. But contrariwise it is showed us, in both in this place and in all others that it is not for us to duns ourselves so high, asked to say whatsoever comes at our tongues end: but we must receive whatsoever comes from God, without any replying. Does God then seem cruel? Yet nevertheless let us confess that he is righteous, and that he does not anything but him perfect righteousness and equity.
Besides this, let us learn also 20 by him in all points, by doing the things that he commences, even though they go against our stomachs. Sometimes men may (to their seeming) have honest excuse, not to do the thing that is commanded them. But what for that? It will not discharge them before God for God will be wise for us, and good reason it is that he should be so. For what a thing where it if men might allege, yes Lord, but what will become of such a thing? Such an inconvenience might follow of it. If we fall to scanning after that fashion: is it not as much as if we should say that God was misadvised, and foresaw not all, and that we have a deeper and better settled forecast than his is? And were not that too to devilish in blasphemy? Yes. And therefore let us mark, that to rule out life aright, we must not enter into so many counter sayings and disputations: but we must understand that our wisdom is to obey
God simply. When S Paul spared the king whom he had overcome, and the Cattle that was fallen into his hands: it seemed to him that he had colored good enough to do it. For his intent was to have led the king in triumph, and that had been as a spectacle to show God's goodness towards his people. Indeed so was it to St Pauls weaning.
And as for the cattle, he reserved them to have made sacrifices with all: and that was a godly thing to make men understand, that God had given so noble and wonderful a victory to his people. All this went well then. Yes, if a man might have believe St Paul in his own imagination. But yet in the meanwhile he is approved at God's hand.
And both he and his mercy be condemned together, and the king is fine to be fine by another before his face. For he himself was not worth it to be God's minister, he was bereft of that office, and Samuel was put in his room. And afterwards it was told him, that the king term which he processed should not descend to his children and posterity, but should be conveyed to a stranger. We would think this gear very strange, but that it is showed us that Saul was of went in taking upon him to be wiser than he had leave to be: and in that as soon as a foolish toy took him in the head, he followed that rather than the commandment of God. And was not that they are taking upon him to be wiser than God? And was not that a cursed pride?
Yes: and therefore the condemnation which Samuel pronounced upon him was just. For it is mere that God should be glorified and that we should confess that there is nothing to be amended in him but that all mouths ought to be opened, and to say: Lord, wisdom, Justice, equity, and virtue, are not to be sought for elsewhere than in you. And therefore let us practice this doctrine in such wise, as we be not more merciful than God will have us to be, or than the rule which he has given us will bear. For there are that would fine use mercy in mingling white and black together, and in making a hodgepodge of all things, under the pretence that wicked persons should go quiet and scot-free. And what remains more, but that the righteous and good men should be condemned, if the wicked should be so maintained? And that is the cause why Solomon says, that he which quiets the offender when he sees him guilty, is as much to blame before God, as he that oppresses the innocent. For our Lord has ordained, not only that God cases should be maintained: but also that evil dealings should be corrected when they be found. And for the same purpose has he put his sword into the hands of princes, magistrates, and all other officers of justice, to the intend that lewdness should not be maintained in the world. Then is there no replying against this. And yet notwithstanding you shall have some that will complain of men as bloodsuckers, and as soon as any mention is made of the execution of justice, it is no better [with them] but cruelty. Let such folk get them to God, and go plead against him, to see if they can get the upper hand. And it is not only the gallon scalpers that say so, I mean those whose faults and crimes are a manifest: but these Tavern hunters or Alehouse Knights which counterfeit the preachers. O h, they have great skill to allege gentleness and mercy: and it seems to them that I do no more spare blood than they do the wine, which they gusset and quaff up without measure or reason. But such blasphemies or railings do touch God, and not men. For I hear what is spoken. Let those Majesty dogs bark and gnarl us much as they lift: yet if this doctrine which proceeded out of God's mouth sufficient to make them ashamed.
And here withal let us mark, that the mercy which God commands, is to have pity of such as are going to destruction. Let that serve for one point. So as if it lay in us, we should be mindful out to draw them out of the ditch. And when we see them utterly willful, so as there is no hope nor mean to bring them back again: we must be sorry for them, for as much as we see they be wretched damned creatures. Mark that for another point, again, let us bear with such as fall to repentance.
But when we see folks hardhearted and desperate, so as they have conspired to fight against God to the uttermost: what mercy where it to maintain that? Lo here another blasphemy, which is when men will needs be more pitiful than God. He is the wellspring of all goodness. And he says that we be evil, and that although we have the greatest show of goodness that is possible to be had: yet is it but the spark of the great and infinite perfection that is in him. But now, behold, there are new divines which will needs have men to be merciful. And how? Although a man be wicked, and the world sees that he is full of venom against God, and ceases not to do evil, but the more he is born withal the more he is still inflamed with malice: Yet [say they] why should he not be born withal still? Let them ask that of God, and he will tell them that there is no place for his mercy, but whether this repentance. True it is, that it is in him to give repentance. But howsoever the world go, when his release to utter his goodness towards any man, he touches his heart that he may return to him. Now then, shall we look upon such as are fully bent to blaspheme God to the uttermost, and yet in the meanwhile talk to them to mercy still? Ought we not rather to spit in the faces of such villains, which mock God and his word to the full? Yes: and therefore let us beat simply in mind, that we must follow the things which God commands, and that it is not for us to allege anything at all in that behalf.
And on the other side let us mark also, that God meant not to resign his vengeance to men, and to give them leave to hurt their enemies when they shall have offended them. Then if we do the worst we can to men when they have grieved us or done u s any wrong, under color that God has told us that he would have the ungodly rooted out: it is taking a false convert from the word of God. Therefore let us note that we must not be led with any affection, neither must we pass whether any wrong or hindrance have been wrought to us or not: for as long as mens minds run upon their private grieves, they shall never serve God: but we must have this consideration with us, of doing that which God commands us, without being moved by any fleshy mood. Mark that for a special point.
Again, let us not deal further than God bids us, but let us be faithful executers of his words, and not stir one finger further than he says, do thus or thus. To be short, he that gives his enemy but a fill up, a guilty of murder before god. But he has put a wicked man to death, not being led thereto by any wicked affection, but because his office requires it: is just and allowed of God, and his executing of such punishment is a sacrifice to him. According as we see that Moses speaks thereof, especially when the idolatry that the people had committed was to be punished, in which case he says, Sanctify your hands to the Lord. And how? What manner of holiness was it whereof Moses spoke there? It was that they should kill all the idolaters that had defiled to themselves, and put the corrupters of the true religion to death. And whom commended he to do it? Even the Levites, even those which ought to have been that murderers of all pity and loving kindness. Even the priests whom God had dedicated to himself where nevertheless a pointed to be the executors of that rigor. And upon whom? Even upon their own kind folk, as they might not bear with them. Seeing then that we see this: let us learn that such as do justice, (conditionally that they intermingled not their own affections and ruins us, but endeavor to serve the God and to execute the charge that is committed to them) do sanctify their hands in so doing, and the rigor which they use is commendable. That is to say, if they have compassion upon the poor creatures that perish, then that rigor of players being so qualified is an acceptable sacrifice to God. And on the contrary part, if we do but to secure one finger upon displeasure for any wrong that is done to us, he is, all B. but provoked to grant to add them that shall misused us: by and by it is murder before god. And so let us learn, not to seek fond excuses to revenge ourselves, under pretence that God has told us that the week it must be destroyed and rooted out, but let us have a good and well stayed zeal, so as we overshoot not ourselves to say that men may step forth to do this or that on their own heads, but they must tarry till God have given sentence, and then execute the same, as we see is said of it in this text. The sleazy in effect to what we have to remember, concerning the rooting out of those whom God nor into the past amendment, would not suffer the welter any longer in their own dung, because he had gone with them enough and too much already.
And it is said expressly, God has delivered them into your hand to put them to death. This is the watchword which he keys to his people, to the intent they should willingly obey this commandment.
As if he should say, he that will give you the victory, wills you to deal so. And is it not the reason [then that you should do it?] Yes, for how should we use God's gifts but according to his will? So then, Moses confirms that the doctrine that he sets for the people as if he should say, look about new, you must not dispose after your own pleasure, of them home you shall overcome. For if you spare them under color that you has subdued them, and that they be in your hand, and that you has conquered that: it will cost your right dear. For comes the victory of yourself? No, but it is your God which has delivered them into your hand. And for proof thereof, these nations are stronger and mightier than you, yes and more in number. How then could you discomfit them, if your God over mastered them not, and were not your Captain, and fought not for you? If the victory were not given you from heaven: how could you obtain it? Now then, come not here to make your vaunts, and to say, we may now dispose of the victory as we lift ourselves. For it comes of God, and therefore he must bear all the sway, and you must use such humility, as he may be obeyed, and honored for the thing which you know to come of him. Thus we see now the intent of Moses.
And hereby we be warned, that in all things which GOD puts into our hands, we must beware that we take not too great liberty, to use his benefits at our own pleasure. For it is good reason that he should always have so much credit with us, as to show us the lawful use of his benefits. As how? Let us take that common example of eating and drinking. When God has given a man abundance of wordily goods, he must not forget him to whom he is behold for them. For if he saw this is mine, I will do with it as I lift: it is a defrauding of God of the right that he reserves to himself. It is true that we may well term the things ours which he has given us: albeit that is with condition that they must always remain at his devotion and we use them soberly and modestly as I have said before, so as he may still be acknowledged to be the Lord and master of them.
Now where is this well observed, we would not un-hallow Gods benefits after such sort as we see most men do. For there is no questioning whether GOD have permitted or forbidden such a thing: but as soon as men have power over it, by and by they think it is lawful to do with it what they lift. And who shall let us, say they? If you find none upon earth to set himself against you and to let you: GOD can well enough skill to call you to account for your stateliness, in that you submit not yourself to him, nor resurrect of him the things that he has given you, to say that he shall always overrule you.
So then let us mark well this doctrine, namely that for as much as GOD shows himself liberal towards us, and bestows his benefits upon us: we be tied and bound with so much the straighter bond, to do him homage for the things that he has put into our hands, that is to say, to use them accordingly as his word will bear. That is another point.
Now Moses adds immediately, You shall not make any Alliance with them. You shall not give them your children in marriage, For if you give your son in marriage to a daughter of the enemy, or to any of your enemies: she will turn away his heart, and draw him to superstition and idolatry: and then will the wrath of your God be kindled upon you, and you shall be rooted out. Here out Lord adds another commandment, which is that the Amorites should not have any league or alliance with his people. he had said before, You shall destroy all. And why? Because he had told them how it was his will (as I said before) that that Land should be reserved to himself. And surely we see what befell his people, when they became negligent in executing this commandment. For notwithstanding anything that God had spoken to them, yet they forbear to conquer the Land which he had promised them. This is enough (quotes they) let us hold ourselves quiet, and let us not spend all our life in war. And so by that means they left a great number of that people alive. But what came of it? They became as thorns in their sides, yes and as pricks in their eyes. Now then the reward which the Israelites had for not doing the thing which God had commanded them: was, that by leaving those idolatrous people alive, and by intermingling themselves with them, they felt them to be as thorns to prick them and to prick out their eyes. For the enemies of God did bring the wretched Jews into such captivity, that they were overloaded with the yoke of bondage, and there was no man that succored them, until they had languished long time therein. And it is good reason that GOD should pay us in such coin, when we will needs be more loving and friendly than he. We see what was said to Ahab concerning
Benhadad King of Syria, that because he had not punished the party whom GOD had commanded to be punished, he should receive the punishment upon his own head. You would not punish him (says the Prophet) and therefore must you answer for him in his stead, and be his borrow. And indeed, it is not for naught that men do commonly use this proverb, Save a thief from the gallows, and he will help to hang you. This proverb serves not only to condemn the unthankfulness of such as have received good at mens hands: but also to verify the just punishment of GOD: that is to know, that if a man have saved an offender by some wicked practices either for favor, or for fond pity, or for vainglory, and so hindered justice: he himself must answer in his stead, and the party that was saved from the gibbet, must help to lead him thither from whence himself was discharged. And when it falls out so: we must understand: that is it of Gods working. So then you see how GOD has showed by effect, that it was no small offence, that the land which he had dedicated to his own service should be still defiled with such abominations, and that idolaters should be mingled with the people which ought to have been holy.
Albeit although the doctrine that has been set down already, might suffice: yet notwithstanding here GOD shows moreover, that his commanding that those Nations should not be reserved nor suffered to live, was not for naught. Why so? For if they live with you (says he) you may acquaint yourselves with them, and if we make any alliance with them, behold it is a plague, behold it is a contagious disease that will come upon you and your offspring, so as you shall be corrupted and grow out of kind: and in the end that will cause you to be rooted out, and Gods vengeance which lay upon that people will light upon you, because you have not executed his judgment as he commanded you. That is in effect is the thing that is contained there. And we have a good lesson to gather upon this text: that is to know, not to have to do with the wicked sort, and with the despisers of God, according to this saying of Saint Pauls that we must not draw the yoke with the unbelievers. For he uses the similitude of Oxen coupled together. The yoke holds them so together, that look which way the one draws, the other must needs follow. In like case is it with men: They that fall into familiarity with the wicked, Do couple themselves with them, so as they be led out of the way and married by them, insomuch that whereas they were as little Gods before, now they become stark
Devils. Therefore let us beware we mingle not ourselves with the despisers of God and with the wicked, unless we intend to become like them. Yet notwithstanding there are some to be seen which are so find headed, that they will make God earlier.
For they bear men in hand that they may haunt the company of wicked men, and yet keep themselves sound from all corruption. Yes, but it is a token that they do ill know themselves, when they bear themselves in hand that they be far other than God has reported them to be. Behold, God warns us of our frailty, and tells us that if we keep company with the wicked, they shall rather draw us to evil, than we shall bring them back to good: and therefore it behooves us to keep us out of their company. And if we think the contrary: what will come of it? In the end we shall find that all our weaning was but fondles and folly and therefore let us rather learn to obey God.
But here it might be demanded whether it be not lawful for the faithful to have any company with the wicked. I told you already that we must not go beyond the bonds that God has set. God gives us leave to endeavor as much as is possible for us, to bring them back again which are out of the way of salvation. For as for the things that were spoken concerning the Amorites and the people that were their neighbors: they take not place so rigorously nowadays as though God gave us the sword in our hand, to flea all that were against us: but every of us must have an eye to his own state, and to the charge which God has committed to him. Magistrates are armed with the sword, to punish those whom God brings to their hands, and to put this doctrine in use. Let us look among us what the Holy Scripture tells us: namely that we should be fine to get us out of the world, if we should not in any wise be conversant with the wicked. For why?
The whole earth is full of them, and therefore we must needs dwell with them. But after what manner? In such sort as we have neither acquaintance nor familiarity with them. For those are the yokes that couple us together. When men fall to eating and drinking with the wicked, and creep into acquaintance with them, and become friends to them. It is not possible but that they must be corrupted, and God offended with it. That is a thing which we have to mark concerning this text. Nevertheless, if we be in company with the wicked: let it be for necessities sake, and so soberly as they may not be able to infect us with their naughtiness, nor by any means turn us aside from the right way, or from the fear of God and honest behavior of life. Lo how far forth we may be conversant with the wicked. But to entangle ourselves with them, and to have familiar acquaintance with them, is a manifest tempting of God. And if we say there is such strength and steadfastness in us as they cannot win us: we deceive ourselves.
Verily as who should say that God knows us not better than we ourselves do. Is it not a devilish over weaning when we go to work after that fashion? And specially when we fall to contracting of marriages with them, is it not as it were a plunging of ourselves into naughtiness? If a man see a despiser of God which has a daughter like her father and he goes and matches himself with her: is it not as good as an utter renouncing of God? I go and give my daughter and to whom? To a wicked man, to a naughtiness that has not one spark of honesty in him, whose life is wholly out of order. I make the silly sheep a pray, and cast it into the wolves throat: and what a cruelty is that? Is it not all one, as if I sacrificed my daughter into Moloch? Yes: for he draws her away from obedience to God, to put her into the hand of the devil, and to turn her into all naughtiness. Again, if a man match his son with a young woman that is evil conditioned and an idolatress, in whom he sees no religion nor virtue: is it not as good as if he should go poison his son? True it is that the wise (to means seeming) has no authority over 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 behavior, shall rather marry ten men, than ten good husbands shall win one lewd woman that is set upon wickedness. And that does experience show. The wife shall sooner marry her husband by her allurements and temptations I know not how than the husband shall reclaim his wife, and bring her back again to good. And therefore let us not think it strange, that God should tell the Jews here, that if they give their sons and daughters to the Amorites, Hethites, Canaanites, Hevites, Jebusites, and such like people: they should be and by be turned away to idolatry.
And hereto he adds a threat, That they shall be rooted out: and that is according to that which I have said already. For it does them to understand, that God will be continually among them. Indeed it was a word of singularity, that God would dwell among them, for they might call upon him at their need, and when they were distressed they might feel that he was at hand with them, and therefore that they needed not to fear their enemies. But yet for all that, it behooved them to know, that God being so near to them, would not suffer himself to be despised. And therefore let us bear away this lesson, that now specially seeing God has vouchsafed to give us his word, whereby he assures us that he will be near at hand to us, yes and that he will have us to be his temples to dwell in by his holy spirit: let us learn I say, to give ourselves in such wise to him, that whereas there are sins and infirmities in us, (as indeed there are more than requisite) it may please him to correct them, and rid us of them from day to day. And forasmuch as he has taken us under his protection, yes and made his dwelling place among us: let us be stirred up by means thereof, to live insomuch the greater awe, seeing he is become so neighborly and familiar to us.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us so to feel them, as we may learn to dislike of ourselves for them, and as this cursed over weaning may no more bear sway in us to make us live after our own liking, but that we may forsake our own fleshly reason and wisdom, and covet nothing but to please him in all points and all respects and that seeing he has vouchsafed to should us out from the wicked, and to deliver us from their corruptions, we may learn to sanctify ourselves wholly to him, and to profit more and more in his fear, to the end that his glory may shine forth in us, and we be more and more confirmed in his free adoption, where through he has chosen us to be his children and heirs for our Lord Jesus Christs sake. That it may please him to grant this grace, not only to us but also to all people and Nations of the earth & c.