Part 2
Also, there is this point: Today thou art made the people of God, if
thou keep his commandments. Therefore, like as our Lord receives
us into his house, so must we also wholly give ourselves unto him,
knowing that to this end he has schooled us out from the rest of the
world, and will have us to be his own, and as it were his peculiar
inheritance. It is time indeed that all men are bound to serve him:
but yet notwithstanding, when he calls us unto him, and shows
himself our father, does he not bind us unto him, with a double
bond? Yes, verily. Are we not then without all sense and reason, and
altogether bewitched, if we be not moved to yield ourselves over to
his will, so as he may guide us and bear rule over all our whole life?
Then let us weigh well these words: Today thou art made the people
of the Lord thy God, and therefore keep his commandments. How
are we made the people of God, but by being his Church, and by
having the use of his sacraments, and that is all one as if he appeared
among us? For we may not look that God should come down from
heaven in his own person, or send his Angels unto us. But the true
mark whereby he will be known to be among us is the preaching of
his word purely unto us: for no doubt but then he bears rule in the
midst of us. So then let this thing profit us, that we know that our
Lord receives us unto himself and will have us to be of his own
household. Seeing it is so, let us take pains to obey him in all our life,
and to keep his commandments: let us not wander like brute beasts
as the wretched unbelievers do, because they never knew what it was
to be of the house of God.
But now let us come unto the rehearsal which Moses makes of the
curses: he says first of all, Cursed be he who makes any Idol or any
molten Image, or any carved Image: all this is abomination unto
God: and cursed is he who puts it in any secret place. And all the
people shall say Amen. Let us note that Moses does not specify in
this place all the curses, every one by himself, but he sets down
certain examples, to show that all they who swerve aside from the
law of God seek nothing else but to run wilfully into utter ruin and
destruction. The effect therefore of all this is, that if we will prosper,
we must draw near unto God, seeing that he is the fountain of all
happiness and prosperity. Whereas on the other side, all they who
depart from him do go and cast themselves into utter destruction:
but all they who cast off the yoke of God, that is to say, who yield not
themselves to follow his law and his word, all they depart from him,
and do as much as in them lies to banish themselves from his
presence. And so it is all one as if they did cast themselves into the
bottom of hell, and sought nothing else in this present life but to
provoke the vengeance of God against them, and so to seek their own
woe. Behold what we have to bear in mind. Now God begins with his
own service: and not without cause: for (as we have declared afore,)
the law is divided into two tables: to show us that men ought first of
all so to behave themselves as God may be honoured: and this is the
first and principal duty which we ought to perform, because we are
his creatures, and because he has fashioned us unto his glory: let us
tend unto that end, and let our life be referred thereto, seeing the
first table shows us so briefly how we ought to behave ourselves
towards our God. That is the cause why God says now in these
curses; Cursed be he who makes any Idol. But I have told you that
Moses rehearses only certain sorts, and that is to comprehend the
whole in one part, as we have seen examples thereof. In effect,
therefore, when it is said: Cursed be he who makes any Idol, it is all
one as if Moses had in general pronounced a curse upon them who
falsify and corrupt the service and worship of God, as if he should
say: You know how and after what manner our God will be
worshipped of us; whoever invents any manner of Idolatry, whoever
devises any manner of superstition, he makes Idols. And that is not
to serve the living God, but rather to follow their own fancies and
imaginations: and therefore they are all accursed. You see then how
we ought to expound this place. And Moses meant to set down unto
us in this place such a particular, as wherein we might most evidently
see an intolerable corrupting of the worship of God. For when God is
so misshapen in any painting, or in any puppet, or in any other piece
of wood or stone, that men will there represent his Image and say, It
is a resemblance of him: it is too gross and outrageous dealing.
Indeed, men think not so; as we see in popery, how they say, Lo
yonder is God, and a remembrance of him. And are they not so
brutish that they think there is no divine majesty in heaven, unless it
be represented there in the shape of an Idol? But they who have any
taste what GOD is, and have heard any syllable of his word, where it
is said that God is an immortal and infinite spirit, the fountain of life:
do know that he has too great injury done unto him, to be
represented by a dead thing and by a corruptible creature, and to
have his name given unto a puppet as if he were but a creature, and
less than we. They, therefore, who have but a small taste of this
doctrine, do abhor the setting up of an idol, and the imagination of
serving God by going thereto, and that any should pray to a dead
thing, or look for health from that, which can do nothing, neither
good nor bad. Therefore if this were well marked, we should find that
Moses meant in this place to make Idolatry more detestable,
according to that rule which we have heretofore expounded. Yet
notwithstanding we have two things to note in this place: the one is,
that God cannot suffer his infinite majesty to be represented under
stone, wood, painting, or in any other creature in the world. What
must we do then when the case concerns the worship of GOD? We
must lift up our minds above the world, and know that we may not
stick fast here below, nor make any Idol or puppet unto him: for he
cannot abide it. That is one point to be noted. Secondly, we have also
to note that God will not be served nor worshipped after our own
manner, but he will have us to walk according to his word, without
putting anything thereunto, or taking anything from it, so as all the
inventions which men have forged are all one as if they had set up as
many Idols. Indeed, they make themselves believe that God will like
well of that which they do: but it is but a bare guess of them, while
they have not an eye unto that which he likes. Therefore they serve
their own fancies, and not the living God, who has given them such a
rule as he will have observed. And therefore at a word all the
worshipings of God (as they term them) wherein men are so devout
after their own fancies, and whereof they have no warrant of the
word of God, to say. This he has commanded me: are nothing but
Idols of their own forging. Let this be well noted.
Now let us consider how God says, "Cursed is he who forges Idols." It
is true that the Papists, when they take pains to trudge from altar to
altar, to mumble their prayers before their Images, to set them out
with wax candles, and to do their other dotages: if a man tells them
that God dislikes all their doings, it spites them to be told so, and
they fall to railing against God himself. But yet for all that, whereas
they think they win a score of heavens, every step which they set
forth is a casting of themselves into the gulf of hell. And why? Make
they never so fair replies; yet the Judge gives this sentence upon
them; "Cursed are all they who make Idols." Let them go seek their
wages at the devil's hand: our Lord has already pronounced the
sentence which is here contained, to wit, cursed are all Idolaters. If
anyone says it is no such great harm for a man to do a thing of good
intent, and to say I think it is good, I believe it is well done: Yet
notwithstanding God detests every whit of it, because it is a forging
of a new God, when men turn themselves from the pure simplicity of
the worship of God, to devise this or that. Although they think to do
well, yet notwithstanding they are accursed. And why? For God
dislikes and condemns what they do. And it is not for a mortal
creature to promise this or that unto himself, but God must promise,
and we must answer Amen. And likewise when he threatens, we
must be confounded, and every mouth must be stopped before him:
he must have audience, and we receive his threats and confirm them,
as I have told you. And here is purposely mentioned a secret place to
show that although a man be not convicted before the world, yet he
ceases not to be guilty before God, and that the heavenly Judge will
find him out well enough. Therefore let us not beguile ourselves, and
think we shall escape and remain unpunished, when men reprove us
not, nor convict us of the evil that we have done. For we may well
seek starting holes, but yet will God find us out, seeing he says:
"Cursed is he who makes an Idol, and puts it in a secret place." And
again he says, "It is an abomination unto the Lord," to show that men
must not beguile themselves, by standing upon their own opinion, or
upon the judgment of the world: it is enough that God says, such a
thing displeases me. Although the world like of us, yet gain we
nothing thereby. So then let us take heed that we frame ourselves so
unto the will of God, as that this world carries us not away, and that
we serve not our own nor other men's lusts, but submit ourselves
always unto our heavenly Judge. Thus you see what we have to bear
in mind. For when God is to be served, we must not look whether
there be any witnesses of our doings here below; for although we
may deceive the whole world, yet God sees us, and we cannot escape
his sight. What lurking places then soever we have, let us know that
our condemnation is ready at hand. And thereupon let us order our
life so as GOD be served and honored, not only with our feet, our
hands, and our eyes, but also with the service of our hearts, that is to
say, with all our affections, and with all our thoughts given over unto
him. And (to conclude) we are taught that the service of God is not
without cause called spiritual: whereby we may understand, that it is
not enough for us to do him reverence before men, by kneeling
down, and by using of such other Ceremonies, or by abstaining from
serving of Idols in the sight of men; but also in secret when every
man is withdrawn into his secret places: even then must we avow
him for our God, and all our affections must be held under his
obedience, and we must have the pureness which Saint Paul speaks
of, namely the obedience of faith, by which every of us may dedicate
and consecrate himself wholly unto God.
Now let us kneel down before the Majesty of our good God, with
acknowledgment of our faults, praying him that we may be touched
more and more with true repentance, to be displeased with
ourselves, that in applying our whole study to minding both his
promises and his threatenings, we may not be so forward as to cast
off his yoke, but rather be held back always by such means as are fit
and convenient for us: and that we may yield unto him a willing
service, to the intent that as he of his free goodness has called us
unto him, so he also will guide and govern us by his holy spirit, that
we may give ourselves over unto him, and serve him in humbleness
and fear, embracing his promises, and trembling at his threatenings:
and that in the meantime he will make us feel that if we be so given
to his service, he will make us to prosper, and we shall be most
happy, and that especially because he has set before us the
inheritance of the kingdom of heaven, which he has purchased unto
us in the person of his only son. That it may please him to grant this
grace not only to us, but also to all people and nations of the earth,
etc.
On Wednesday the fourth of March, 1556.
The 151st Sermon
which is the third upon the twenty-seventh Chapter.
16 Cursed be the man who curses his father and his mother: And
all the people shall say, Amen.
17 Cursed be he who moves his neighbor's boundaries: And all
the people shall say, Amen.
18 Cursed be he who leads the blind astray: And all the people
shall say, Amen.
19 Cursed be he who perverts the justice due to the stranger, the
fatherless, and the widow: And all the people shall say, Amen.
20 Cursed be he who lies with his father's wife, for he uncovers
his father's garment: And all the people shall say, Amen.
21 Cursed be he who lies with any beast: And all the people shall
say, Amen.
22 Cursed be he who lies with his sister, the daughter of his
father or mother: And all the people shall say, Amen.
23 Cursed be he who lies with his mother-in-law: And all the
people shall say, Amen.
We have seen already why God ordained such solemnity, that the
people should meet together on Mount Ebal, which is opposite to
Gerizim, to pronounce the curses that are set down here. For when
God has once uttered His will unto us, it is only reasonable that each
of us should consent to it and confess that adhering to His word is
the rule of all righteousness. The chief honor which God requires of
us, as if it were setting our seals unto it, is to declare that there is no
gainsaying or replying to what He speaks, but that it is altogether
sure and ought to be adhered to. Furthermore, we ought to note that
the condition of men agreeing to God's word is such that if they do
the contrary in their lives, they condemn themselves with their own
mouths. It is not enough for us to profess that whatever God says is
rightful and reasonable; we must also show by our deeds that His
doctrine has full force and authority among us. So, whoever yields
such confession with his mouth is his own judge without any other
process if he does not follow what is taught him and what he knows
to be rightful. Now we have seen how God spoke of idolatries and
consequently of all superstitions. I have told you that it is enough for
us to have here some examples touched to show us that God requires
full obedience to His law from us, as shall be declared for a
conclusion in the end. You see then that God ratified His whole
service. Now He comes to the second table and begins with the honor
and subjection that is due to the father and mother. Cursed shall that
man be (says He) who curses his father or his mother. Now, this
curse imports very much, for it comprehends all that is repugnant to
the honor, obedience, and help which children owe to their fathers
and mothers. Therefore, whoever does not honor his father and
mother is cursed by God. We have well seen heretofore the
punishment that was appointed for them: so much so that if any man
had disobedient children, being brought before the Judges, they were
(upon his single witness) to be stoned to death, and so such infection
was to be taken away. For it is an unkindly and accursed thing that
the children should set themselves against those who brought them
into the world and have brought them up, and have taken so much
pain and care for them. We know that a father occupies as it were the
room of God towards his own children and offspring. It follows then
that he who so lifts up himself against his father or his mother
manifestly despises God, even as if he were a contemner of all
religion. Here, by the way, God tells us that although Judges and
Magistrates do not do their duty or if he who has done wrong to his
father and mother is born with; yet he is not therefore escaped. For
many crimes lie buried in this world, which notwithstanding God
reserves, and early or late they must come to account.
Let us mark well then that there is no more speaking of the execution
of Justice which is to be done by means of law, for that has been
spoken of before: but God declares that although they who have
offended through disobedience are not punished here in this world
or their faults are not known, or that no such examination is made of
them as they deserve, yet they gain nothing thereby because there is
a heavenly Judge who forgets not anything but keeps all things
registered before Him, and He in the end will surely do His office.
Therefore, let us think well upon this doctrine; and although men
find no fault with us, nor any man vex or trouble us, let us not
thereupon fall asleep, but rather every man summon himself,
according to that which is told us here, and consider that we must
come before the judgment seat of God. And therefore let us learn to
walk in such a way that He may accept of us when we come there and
as we may not stand in fear of the curse which is uttered here. Not
that any of us can perform the Law (as I have declared more fully
heretofore) but that it behooves us to tend thereunto and to put our
endeavor to it. For although we be not altogether clean before God,
but contrariwise guilty of many of the faults that are contained here,
yet does He not lay them to our charge, so be it that we dislike of
them and give not ourselves over to them nor let the bridle slack.
Wherefore, let us learn to restrain ourselves and to be sorry, seeing
we are not so perfect as were requisite. But yet therewithal (as I have
declared already), let us strain ourselves to please our Lord God and
to obey Him; and let us have such a record in our own consciences as
we may freely and with open mouth say, Cursed be he who has not
followed the doctrine of salvation in such a manner as it is shown
unto us. To make any long discourse of the honor which every man
owes to his father and mother, it is not needful as now because the
law has been expounded already heretofore. It suffices as now to
know that in this text God declares that all disobedience, as well
against fathers and mothers as against all superiors whom He has set
in authority in this world, is intolerable in His sight. For He will not
have us to live here disorderly like beasts, but He will have order and
government observed among us. And that cannot be done except we
stand in awe of such as bear any office for the common government
of men. Whosoever then breaks God's order, let him look to be
accursed, accordingly also as Saint Paul tells us, that in so doing we
resist not creatures or men; but we make war against God Himself
when we go about to overthrow the superiority which He has
ordained and commended unto us. Mark that for one point.
Now it is added afterward, "Cursed shall he be who plucketh up his
neighbor's boundaries, [meers, or landmarks]." We must always bear
in mind what I have told you already; namely, that here under one
kind, God comprehends all. And I expounded therewithal, that if the
bounds of men's lands are not kept certain, no man shall be master
of his own possessions, but all shall go to spoil and havoc. And surely
the having of just weights and measures, the maintaining of lawful
money, and the keeping of bounds and boundaries unchanged, are
things that have been ever privileged. For how might men buy and
sell or use any trade among them if the coin be not lawful? Again, if
weights and measures are falsified, in what taking are we? To what
purpose shall justice serve anymore? To what end shall all the laws in
the world serve? As much is to be said for bounds, boundaries,
meers, and landmarks. So then, under this saying, God meant to
show that it behooves us to observe equity and uprightness in
dealing with one another. True it is that laws are made for the
punishing of such offenses; insomuch that if any man shifts or
removes his neighbor's boundary, he shall not be discharged by
setting it in the right place again and by making amends for the harm
that he has done, but he shall be openly punished also as for a
heinous crime. As much is to be done for the falsifying of weights and
for the having of wrong measures. As touching the counterfeiting of
Coin, if a man has used it, it is not enough that he pay back that
which he has wrongfully taken, but he must also die for it, and good
reason. For otherwise (as I said), all laws were to be abolished. And it
were better for us to be wild beasts than to live without those means
which God has ordained and nature also has taught us. But put the
case that some man defrauds his neighbor, be it by false measure or
by some other wicked practice, and that he seeks to advantage
himself by another man's loss, and the magistrate knows nothing
thereof, by means whereof it escapes unpunished: yet it is shown to
us here that in the end it must needs come to account before the
heavenly Judge. If a poor man is put from his right or oppressed by
authority, violence, or otherwise, and dare not say a word to it nor
find an advocate to tender his case in this world, yet is God his
warrant, and those who think themselves greatly benefited by
enriching themselves by hook or by crook shall at length find that it
were much better for them to have had but one bit of bread to eat
than to have had never so much to glut themselves withal, and in the
meantime to abide the curse that is set down here. For God has no
need of man's help. Put the case that all men dealt amiss here and
that all things were confused and out of order: yet shall not this
saying fall to the ground, that the man shall be accursed who plucks
up his neighbor's boundary, but that God must needs do His office.
True it is that He will have them to use the sword, into whose hand
He has put it, and He has ordained that they should do so, and if they
be slack and slow in doing it, He will show them that He appointed
them not in vain to punish crimes and offenses. But yet cannot
mortal men prejudice Him. When an earthly Judge discharges not
his duty, it follows not that God's power is weakened thereby or that
He is bereft of fit means to execute His office or that He is idle. For
He is not like worldly Princes, which trust to their officers and are
well contented to play the blind persons when things go amiss. "As
for me," say they, "I understand that all things go well, and
forasmuch as I have mine officers, my will is that they should behave
themselves faithfully as I have commanded them." A Prince thinks it
enough for him to have said the word, but God overlooks them and
controls them. And although offenders and transgressors escape the
hands of men, yet shall they be punished at His hands in the end. So
then, let not our care be, lest we should be spied or lest men should
take us tardy in working any deceit, but let us be mindful of this
saying, "Cursed shall he be who pulleth up his Neighbor's
Landmark." Men perchance see it not a whit, but yet God beholdeth
it, and we can no more eschew His eyes than His hand. Wherefore let
us beware of all fraud and false dealing, assuring ourselves that our
Lord watcheth over us, yea, and that in such wise as He will not
suffer the poor to be wound in, nor the simple to be outraged or
eaten up, and that those things shall abide unpunished, but that He
will show in the end how it is not without cause that He claims to
Himself the title to be the Judge of the world.
Now it is said further, "Cursed shall he be who causes the blind to
stray out of his way or to stumble in his way." Here is yet a cruelty
even against nature. For the more necessity a man is in, the more
ought other men to pity him and to succor him. There is a poor blind
man, men see him ready to take a fall, and they withhold him not
from it. They who take pleasure herein must needs be altogether of a
lewd and corrupt disposition, so as there is not one drop of common
kindness in them. To be short, they must needs be lovers of all
cruelty and mischief. For even the Heathen did greatly abhor that
thing; in so much that in some places, such a deed was as grievously
punished as murder, theft, or such other like things. However,
commonly men made not a law for it. And the reason that was
yielded for it was, that it seemed that every man ought to be
sufficiently learned in the behalf of himself; so as it had been a
superfluous thing to have said, "If a man see a blind man, let him set
him in his way." Nevertheless (as I have declared before), we have to
note that God extends his matter and doctrine yet further. And in
effect, his meaning is to say, "Cursed shall he be who suffers his
neighbor to go astray for want of good Counsel." For as a blind man
rushes against things, stumbles, and goes astray if he be not led and
guided in his way, so also when we want Counsel and good advice,
surely we are in the same plight that blind men are, unless we are
succored. Yea and although a man have eyes, yet if he be in a strange
and unknown Country, and go quite and clean from his way, and run
wandering here and there, and men let him alone: it is all one as if
they had made a blind man go out of his way, and so did the heathen
men themselves construe it. It is not for us to seek excuses and to
say, "Why so?" God speaks but of blind men only. Yea, but even they
who had neither the law nor the Gospel could well skill to say so, and
have showed us our lesson; namely that whoever shows not the way
to a traveler when he sees him out of his way; is a very monster, and
a detestable creature: and so is he also who is niggardly of the light of
his candle. I see a poor man whose candle is out, and he comes to me
to light it again. The doing thereof costs me nothing, and yet I say
unto him, "You shall have none of me": and are such folk worthy to
live upon the earth? What a dealing were that? Do not such folks
deserve to be confounded? But (as I said before) this place treats not
of punishment to be executed by the earthly Judges. God tells us that
although such dealing be borne with, and that it be but laughed at:
yet it shall come to account before him. Now since it is so, let every
man look to himself. And first let us beware, that when our neighbors
are in any extremity, we also be pitifully moved with compassion to
succor them. Therefore, look as any man shall have need of our help;
let us be pressed and ready to reach out our hand and to lend it to
him. And especially if our Lord grant us the grace to be able to serve
our neighbor's turns, without straining of ourselves for the matter, or
without cost: let us understand that he does us great honor. For
whoever relieves him that is in need, is the minister of God. Thus
God employs us in his service, and therewithal promises us that our
labor shall not be lost; and ought not we then to be the more
provoked thereunto? Mark this therefore for a special point, that
such as are succorless, are here commended unto us by God. And
moreover let us know, that if we are bound to guide the blind, lest
they should stumble or stray out of the way, we ought to be much
more forward and ready to advise a man, when we see he has need of
counsel, and is likely to fall into some danger for want of our advice.
But yet much more ought the way of salvation to be privileged: in so
much that if we see a man overshoot himself, and is going into
destruction; we must not disdain to warn him, saying, "Wretched
creature, whither goest thou? What wilt thou do? Wilt thou needs
thus willfully perish?" And especially when he does it of ignorance: If
we then spare our tongues in that behalf, so as they be not used as
instruments of salvation to the poor ignorant soul, who would fain be
taught: surely such recklessness shall not abide unpunished, nor be
forgotten before God. Although neither Law nor Justice proceed
against it; yet shall this curse be ratified upon it. To be short, let us
mark, that our Lord meant by this threat, to induce us to pity and
compassion, in succoring all such as have need of us: And especially
in employing ourselves when we see poor ignorant persons destitute
of counsel, and that we ourselves are of ability to bring them back
again into the right way. Thus much concerning that point.
Now follows immediately concerning cruelty: "Cursed be he that
wrests the right of the stranger, the widow, and the fatherless." True
it is that to the uttermost of our power we must maintain every man's
right. Nevertheless, our Lord in this place as before, speaks of
widows, fatherless, and strangers, because they lie open to a great
number of injuries and outrages, and no man sets himself in their
defense; nay, few have any care at all of them, because they are not
able to make any recompense. Look upon a Stranger, see how he
shall be fleeced, how he shall be vexed, how he shall be wronged, yea
and that openly; and yet it shall be winked at. And why? For every
man will be friendly to his own neighbor; and as for that man, he is
not of the same country, he is not of the same city, he belongs not
unto us. Thus you see how the poor man shall be left destitute. In like
case are Widows and Fatherless Children. For as for the fatherless
child, men look not that he should acknowledge what is done for him
today or tomorrow. Sometimes he lies in his Cradle, and knows not
who does him good and who does him evil, because he hath no
discretion: he cannot requite the pleasure that is done unto him: and
therefore every man Jetteth him alone. In the same case do widows
stand, specially when they are poor, and are of no great countenance
to the worldward: for then every man shrinks from them; and so they
are left up as it were to the spoil. Now because these things come
commonly to pass, God doth purposely take such folk into his
protection, saying that if any man do wrest or hinder the right of the
stranger, the widow, and the fatherless, he will be revenged thereof:
insomuch that although it be not accounted of before the world, but
rather the doers of such outrages be well liked of; yet will he call
them before him, and show that he had a care of those whom he had
taken into his safekeeping. And so under one kind, God meant to
show briefly, that if we tread upon such as have no credit, nor mean
to defend themselves, nor any stud to lean unto, as in respect of the
world, he reserves to himself the punishing thereof. That is the thing
which we have to gather upon this text.
Now, to wrest or hinder the Right is nothing else but unjustly and
without cause to oppress the feeble and weak, and such as have
nobody to support and maintain them. Truly that manner of speech
is set down in the holy scripture, which is all one with this which we
are wont to say, to dash a good case, but yet in general it is as much
to say, as, to disappoint a man of his right. Now, therefore, when I
pill a man, when I rake to myself the things that belong to him, when
I strip him out of his substance, when I thrust him out of all that ever
he hath, when I overmaster him, and I take more upon me than
becomes me: then do I hinder his right. And so we see (as I said
before) that in this text God shows that he will be the Judge of all the
outrages which are done to such as have no means to revenge
themselves, and are forsaken and forgotten on the behalf of men. But
were we well advised, surely we would be more afraid to have God
our adversary party, than all the whole world together. And indeed
therein we show that we give small credit to God's word: in so much
that if a man be of great kindred and have many friends, if a man be
rich or highly favored of the world: we dare not meddle with him;
and although he have molested us, yet will we sweetly swallow it up,
and in any wise beware that we provoke him not. Thus will men bear
with all such as have wherewith to maintain themselves to the
worldward; when in the meanwhile they that are destitute shall be
pilled and eaten up. Yet notwithstanding God is their defender, and
says, that in oppressing such folk, we make war against him, and
therefore that he also must be fain to lift up his arm in the
maintenance of those whom he hath taken into his protection. But
men care not for that: and do we not thereby betray our unbelief?
For had we a true and lively feeling that God jests not here, in telling
us that his curse shall light upon those which shall so have
mistreated the feeble sort and such as have no maintainers: it is
certain that we would quake whenever we were tempted to do evil to
any poor creature that hath no stay, credit or authority in the world. I
see this man hath no kinsfolk nor friends; I see no man regards him;
I see he is undefended: now if I advance myself against him, or if I
trouble him; God sets himself against me, he sets his mark upon the
poor man, and he tells me that if I meddle with such a person, he will
take the case to himself, and I shall have impeached his own majesty.
If we did think on this, certain it is, that we should be much more
restrained and held back by his fear than we are by all the favors and
displeasures of this world whatsoever. Nevertheless, we see the clean
contrary, we be very dullheads in this behalf. And therefore let us
bethink ourselves to be more watchful than we have been. And since
we dare not attempt anything against those which are armed with all
defense, and have wherewith to uphold themselves in this world, let
us much less do any outrage or injury to those whom God does as it
were brood under his wings, and of whom he declares himself to be
the protector: and let us also consider well, that though the world say
not a word to us, but rather allow of us for it, God's vengeance must
light upon us double, specially when through such contempt we shall
have taken greater liberty to do evil. For it is certain that the cruelty
which is committed against poor folk which have no stay to lean
unto, is a manifest contempt of GOD, and an utter scorning of him,
as who would say he were unable to execute the vengeance which he
has threatened. Now when GOD is so lightly esteemed, think we that
he will bear it? You see here first how this kind of outrage is even
against nature. For if we were not forepossessed with our wicked
affections; surely every of us would confess, that it is much worse to
have hurt or devoured a poor weak creature; than to have done harm
to a rich man which is well allied and has rescue and power to
revenge himself. All men will grant that. Therefore is it one of the
greatest and most outrageous faults that can be among men. Again it
is a scorning of GOD; which is a devilish wickedness when we be not
moved at this saying of GOD, "I have these folk in my hand, I will
maintain them, and whosoever advances himself against them, must
needs have me to be his adversary party." If we make no account of
this, as though GOD had never spoken it: is it not a token that we be
too hard-hearted? And therefore (as I have said already) let us learn
to bethink ourselves better; and to have a better regard of him: and
when we be conversant among such folk as are despised to the
worldward, without alliance, without friends, without succors: let us
beware that we deal after such a sort with them, as it may always run
in our minds that they be God's children, and that the heavenly
Judge will not forget the wrongs that are done unto them, specially
seeing he hath told us here, that those which have been so cruel to
the feeble sort shall not escape his curse.
Now Moses addeth further, Cursed be he which lieth with his father's
wife, Cursed be he which lieth with a beast, with his own Sister, or
with his Mother-in-law. This place treateth of all the infamous sorts
of lechery, yea even of the loathsomest sorts of them; whether it be
incest or buggery or such other infections. And it is not without cause
that God chooseth out those kinds; for it is to the end that we should
be touched with the more fear and terror when we go about any kind
of Lechery. God could have said simply in one word, Cursed shall he
be which committeth any lechery: and in very deed, that is the mark
whereat this text aims. Nevertheless he contenteth not himself so,
but (as I said) he chooseth the examples which are most outrageous.
And why? To the intent we should be touched the more to the quick.
For we see how slow we be in hearkening to the things which God
telleth us. We have his word; but what for that? It passeth away. We
will not stick to say, that it behooveth us to keep ourselves from
breaking his Law. But if vices be spoken of but in a word or twain,
shall they be esteemed as they ought to be, that is to say, as crimes
before God which deserve endless death? We see how every man
dispenses with himself, so as the privy thief makes no conscience of
filching, till of a petty thief, he becomes a robber; and then (to his
seeming) all is nothing that he hath done afore, except he become a
murderer and a cutter of men's throats. Thus do men proceed in
degrees of Thievery: and as much do they also in Lechery. For they
make account of it but as of a thing of nothing, until they fall into the
greatest extremities. Forasmuch then as we be dulled, so as we be not
touched with any such fear as were requisite, when God condemneth
sin and would pluck us back from it: therefore it is needful that he
should set before us the examples that are most detestable, even such
as (spite of our teeth) must needs make the hair to stand on end on
our heads when we hear them named; to the intent that no man
should beguile himself with fond flattery, but every man be well ware
that he hold himself under the obedience of God. Here then we see
two things: The one is, that GOD hath condemned all unchastity, and
all manner of Lechery: and secondly we see how he hath purposely
chosen the things that are most ugly, as Incest, and uncleanness
against kind, as the meddling even with brute beasts. And why is
that? To the end that men should have occasion to bethink
themselves the better, and not to do as they be commonly wont,
which is to hearken and to lay down their ear to it and to say, All this
is very true; and yet to make no account of it, but to fare as folk
amazed, as though a man had knocked them on the head with a
beetle. Thus much concerning the first point.
And we see how God standeth much upon Incest, when he saith,
Cursed shall he be which lieth with his mother-in-law, the wife of his
Father, or with the daughter of his father, or of his mother, or with
his own daughter-in-law, and such other degrees. And why? Herein
we see how men have in all ages overshot themselves in this behalf.
For God could well skill to apply remedies according to men's
diseases. Therefore it is not for naught that he standeth so much
upon those things. And why? For inasmuch as he saw that men had
need to be held short; and that such kinds of wickedness would have
reigned, if he had not set himself stoutly against them, and cast bars
in their ways, as if he should have said, stay there, and play not the
loose colts; if he had not so provided beforehand, that men might not
rush forth into such vices: surely all had gone to confusion. And if
this wickedness were in those days; certainly we be not exempted
from it nowadays. And therefore let us understand, that the more
earnestness our Lord hath used here in this behalf; the more doth he
warn us to occupy ourselves in the minding of those things, so as we
bethink us of them day and night, early and late, to the end we may
walk in such chastity and sobriety, as our life may not break forth
into such beastly sins; but as we may be given to God to serve him
purely. That (say I) is the thing which we have to gather upon this
place. And let us not flatter ourselves: for God knoweth well what is
meet for us; or else he would not have spoken here of things that are
so shameful, that we may be ashamed even to name them. And what
then? Had not God a regard thereto? Yes, that had he: but he knew
that the heart of man is a dreadful dungeon, and that we must be
restrained as it were by force, or else he should never be able to
compass us. Now then, let this provoke us the more to look nearly to
ourselves, that we overshoot not ourselves one way nor other, but
that we be vigilant to dedicate ourselves to the service of God with all
pureness, as I said afore.
And moreover let us understand, that lechery in itself is so loathsome
a thing before God, that although men make no great account of the
punishing thereof; yet shall we not therefore make the better market,
at leastwise when we come before the heavenly throne. For it is no
small thing, that God banisheth all whoremongers and lechers out of
his kingdom, as is said thereof both in the first Epistle of Saint Paul
to the Corinthians (as we have seen not long since,) and also in the
Epistle to the Hebrews. That is the thing in effect, which we have to
bear in mind: namely that God will not have men to exceed in their
fleshly lusts, by accompanying together like brute beasts; but that
every man should live chastely in marriage, and have such regard of
honesty in that behalf, as nature be not forgotten by the companying
of the son-in-law with his stepmother, or of the father with his own
daughter, or with his daughter-in-law, or by the marrying of the
brother with his own sister, but that those degrees be observed. For
without such order, what would come of it? Wherein should we differ
from Bulls and Asses? Thus ye see what we have to gather upon the
first point, in that our Lord hath here condemned all manner of
unchaste dealings, and will not have men to behave themselves as
lawless in those cases, but to dedicate themselves unto him, and
consider that their bodies are the Temples of the Holy Ghost, and
members of our Lord Jesus Christ; and therefore that they must
repress their wicked affections. Mark that for one point.
Secondly (as I have noted already), God hath set down such
examples here before our eyes, as ought to make us afraid, in that he
speaketh of such as against nature do so company with their own
mothers, their stepmothers, or their Sisters. He speaketh of them
expressly, to the intent that from the one we should come to the
other, as we see he doeth in all his Law. And this hath been declared
more at length heretofore. When he will condemn hatred, he
speaketh of murder. And why? If a man tell us that no man ought to
hate his brother; we easily grant it to be sin; but yet we make no
conscience to do it. But when God saith, that he which hateth his
brother is a murderer: then are we the more abashed and restrained.
Likewise in this text, for as much as the scorners do but jest at
whoredom; they do also bear themselves in hand, that God ought not
to call them to account for it. And this vice is not of this day or of
yesterday's breeding: we see it hath been in all ages, as Moses
reporteth here. And therefore God nameth the detestablest kinds of
lechery, to the intent that thereupon we should conclude thus, that if
we live not chastely, we shall fall from one evil to another, until we be
fallen into such a bottomless gulf, as shall be horrible to think on.
That is the thing which we have to remember upon this text. But we
ought to make our benefit of this warning, considering the
blockishness that is in us. We think ourselves to be very sharp-witted
and apt to conceive: and yet we understand not anything in the
doctrine of God; we be so dull-headed, that he is fain to chew things
beforehand to us, or else we would not be moved with them. To be
short, we have less wit and reason than young babes have. Let men
commend themselves as much as they lift, and let them glory upon
opinion that they be very able: yet are they so dull-headed, that we
should play the very brute beasts, if our Lord did not chew things
rudely unto us. And what is the cause thereof? Forsooth that we be
forepossessed with our fleshly affections, and none is so deaf as he
that will not hear, as they say. Since we see this, let us bethink
ourselves the better, and when men chew things grossly unto us, let
us not think they do us wrong, as some do, who be so nice, that if a
man use a rough style to them, "Oh," say they, "I understood all this
by a word or twain; by like I am a little babe." To be short, they be
weary if a man bring them not matter of great sharpness: for they
fondly presume in their own imagination, that even at the first dash
they know all that is necessary. But behold, God speaketh here in
another style and language. Why doth he so? He seeth there is need.
So then let us suffer ourselves to be taught according to our capacity;
and seeing we be slowed; if our Lord waken us, let us receive it
meekly, and learn to do ourselves good by it. And so you see what we
have to gather upon all these texts.
Now whereas here is mention made of striking [or smiting] one's
neighbor secretly: it is spoken against all hatred and rancor, and
serveth for a conclusion. A man might demand here how it comes to
pass, that GOD doeth here curse those whose offense is in things
whereof no mention is made in his Law: for I have told you
heretofore, that it is enough for a man to have observed the things
that are contained in the ten commandments; and also that the full
perfection of our life is set down there. But no mention is made there
concerning the blind. And how happeneth it then that God doeth
here denounce vengeance against the thing that is not forbidden in
his Law? Verily herein we see (as it hath been expounded already)
that our Lord in his Law requireth all things that concern charity; as,
that we should succor one another, and that there should be such a
common league among us, as that every man should spend himself
in helping his neighbor. Whatever is contrary to this, is forbidden
and condemned by the law of God. And therefore it is said here now;
Cursed shall he be which smiteth his neighbor secretly. Under this
saying, our Lord hath comprehended all the misuses that we can
offer to our neighbor: insomuch that if we give him but a fillip, it is as
a kind of murdering before him. And we see how the man which
doeth but grind his teeth at his brother, is condemned to hell fire:
and what shall then become of him which shall have lifted up his fist?
Surely, even to stir a man's tongue against his neighbor; is a sin
worthy of grievous punishment. If we do but grunt in way of scorn or
disdain; it is forbidden. How much more then shall we be blamed, if
we go about to outrage them any manner of way? Let us mark
therefore, that here under one particular, God doeth generally
comprehend all outrage, violence, and misdemeanors which we can
use towards our neighbors. And he saith expressly; in secret, or
privately, to the intent we should be still put in mind of that which I
have told you heretofore; namely that in this behalf, the case
standeth not upon the yielding of account unto men. Put the case
that we have offended in breaking all the commandments, and yet
notwithstanding that no man challengest us for it, but rather that
authority itself allow of our doings, and that when we be accused for
it, we be acquitted of it, or that no man dare complain of the
misorders which we have committed: let us put the case it be so: yet
doeth GOD speak otherwise, saying; that if we have done our
neighbor any harm secretly, his blood shall cry out against us for
vengeance, even when we think ourselves escaped.
And we see what is said of Abel: although no man gave information
against Cain, nor any process went out against him; yet did the blood
of him that was murdered, speak. God saith not, "I have heard say,"
but, "the blood of thy brother crieth unto me, against thee." Here
then we see that God threateneth us not with any punishment to be
suffered at man's hand: but rather telleth us that we must walk
before him and in his presence. And although we fear not any earthly
Justice; yet we ought not to forbear to bridle ourselves short, for as
much as he doeth his office, and the vengeance which he hath spoken
of here, must needs be executed upon all such as have escaped by
favour, or cloaked their crimes, yea or offended so cunningly as no
man could come to the knowledge of it. Seeing it is so, let us look that
we enter into our own consciences, and that we have God's Law
written there, so as we have not an eye to men, as who would say, "I
have not been blamed or reproved": but rather consider that our
GOD watcheth over us, and understand the office of his word to be
such as is written in the epistle to the Hebrews; that is to wit, that
when it is preached unto us; then all things must come to trial, and it
must enter in, even to the secretest thoughts of our hearts. Now if
God's word have such power: let us assure ourselves that much more
it hath the office which is attributed unto it. Wherefore let us be
restrained by this means, and when we have served God with our
hearts, let our life be so answerable thereunto, that when we shall
come before our Lord Jesus Christ, we may show that we were truly
minded to serve him, and not to please mortal men.
Now let us fall down before the Majesty of our good God with
acknowledgement of our faults, praying him to vouchsafe to give us
true repentance of them; and moreover to bear with us until he have
rid us quite and clean of all our sins, and of all our spots; and to
make us so to profit by the things which we hear, as we may learn
more and more to renounce ourselves, and to repress our wicked
lusts, until he have clothed us again with the purity of that
righteousness whereunto he calleth us. And so let us all say;
Almighty GOD heavenly father, etc.
On Monday the 9th of March, 1556.
The 152nd Sermon,
which is the fourth upon the twenty-seventh Chapter.
24 Cursed be he which smiteth his neighbour privily: And all the
people shall say, Amen.
25 Cursed be he which taketh gifts to smite the soul of guiltless
blood: And all the people shall say, Amen.
26 Cursed be he which confirmeth not all the words of this law
by doing them: And all the people shall say, Amen.
WE understand by this text that the thing which has been said before
is very true; namely, that God meant to teach the people of old time
that it was not enough for them to discharge themselves before men
or to escape blame and punishment here, but that they must look up
higher and consider that there is a Judgment seat in heaven, before
which we must one day answer and make our account. That is the
place whereon we must think if we will discharge ourselves of our
duty. For we may well beguile men in making a fair countenance, and
again, we may so order our lives that no man may find any fault in us
as touching our outward deeds; and yet in the meantime, if our
hearts be full of wicked lusts, if it grieves us to be held in awe, if we
grate our teeth against God: what obedience is that? Therefore let us
note that whereas in this text it is said: Cursed shall he be which
smiteth his neighbour privily: God condemns not only the faults that
come to knowledge before men but also the crimes that lie hidden.
And therefore if a man have lived in such a way that he cannot be
rebuked of the world but rather is praised and commended, he must
not thereupon fall asleep, but he must examine his heart and
consider well whether there be any lurking hole or back nook there
within. For if the thoughts be evil, although men perceive them not,
yet will God always do the office of a Judge. And if our own hearts
reprove us (as Saint John says), God sees much more clearly.
So then this text serves well to humble us. And indeed, we ought to
remember this other sentence of Saint John where it is said that
whosoever hates his neighbor privately, although he cloak his hatred
so as it be not perceived, or rather make a show of love: that man
fails not to be condemned before God. And so you see in effect what
we have to bear in mind. Let us not busy our heads about men's
reports. Although a man be well reported of here in this world, yet let
him not flatter himself therefore, but let him summon himself before
God and consider whether he be faulty in his heart. Let not men
bring hither their own opinions and fancies; for all such things shall
be refused, they will serve to no purpose. And therefore let us walk
with unsayed heart before God. For we know he regards not the
outward appearance, according as it is said in the first book of
Samuel, but he requires the heart and truth, as is said in the fifth
chapter of Jeremiah. And look what is said here concerning murders
and fightings, the same must we extend to all other crimes. For if
God calls them to account who have done any outrage to their
neighbors, although the same be unknown to the world, think we
that robberies, and treasons, and frauds, and railings, and
slanderings, and such like things shall pass away unspoken of? And
therefore let us learn that we cannot by any means eschew the hand
of God nor escape His vengeance if we foster vices in our hearts
which are not apparent unto men. And that we may the more benefit
ourselves by this doctrine, let every one of us examine himself aright
in his heart when he comes to hear the word of God. For it behooves
us to be reproved inwardly, as Saint Paul speaks thereof in the
fourteenth Chapter of the first Epistle to the Corinthians. Every man,
I say, must search his own thoughts and affections to the very
bottom. Also, it is the peculiar office of God's word to be a sharp
sword and to divide asunder our thoughts from all our affections and
likings, and to enter even into the marrow of the bones, and to leave
nothing undiscovered. Seeing it is so, let us prevent God's judgment
and not tarry till He curse us and ban us for the guiltless blood which
cries out against us; but let every one of us condemn himself as soon
as he has offended, and let him be sorry in his heart and beseech God
of His infinite goodness and mercy to deliver us from the curse which
is denounced against all such as have so misbehaved themselves in
secret and not been convicted thereof before men.
It followeth: "Cursed shall he be who shall have taken gifts to do any
wrong to his neighbor, and especially to smite the soul of innocent
blood." For so does Moses speak word for word. Nevertheless, the
word "soul" means life. And because the blood is the proper seat of
life, therefore it is said the "soul of the innocent blood." Surely,
although a man be faulty, yet it were not lawful to buy and sell his
life. But I have told you already that God has set before us the crimes
that are most detestable, to the intent to waken us the better, because
we are not sufficiently moved when he speaks of common faults. For
those things slip away, and we bear ourselves in hand that it is no
hard matter to get forgiveness of them. Now, for as much as there is
so great slackness in men, therefore in this place God has chosen the
offenses which even of nature we ought to abhor. For if the life of an
innocent person be bought and sold, it is a horrible matter; every
man will say that such wicked conspiracy is not to be suffered. Thus
do we now see the meaning of God. But although this thing be
sufficiently condemned with full mouth, yet do not men cease to put
it too much in use. And for proof hereof, look upon the practices that
are wrought continually to oppress the poor and simple sort. True it
is that they shall not always be in danger to have their throats cut,
but yet for hurting of them, what in their persons and what in their
goods, men are still guilty of murder before God. And as for the
seeking of byways to disappoint the right of the innocent and the
practicing of devices against such as seek to live in peace and
concord, it is too common a thing; and therefore this law is no more
than needed. True it is (as I have said before) that at the first push we
can well enough say that there is no reason why we should continue
in so great and so excessive forwardness; every man will say by and
by, it is against nature; but yet the common use and custom are clean
contrary. And therefore let us mark well the doctrine that is set down
here; namely, that God cannot abide so great a crime unpunished, as
the disappointing of the right, whereby the party that has not
offended should be oppressed against all right and reason. And truly,
God speaks here, as well of judges that have been corrupted to
oppress a poor man, as of those that have sold themselves or have set
themselves to hire to murder, beat, or strike men; as these squaring
ruffians do, which seek to be set at work in beating men or in
quarreling with them: all these kinds of offenders has God utterly
condemned in this text. And under one particular, he comprehends
generally all, as I have said before. And so the thing in effect which
we have to gather is that covetousness must not lead us to hurt any
man at all. We see now that this doctrine extends itself very far. For
what is the cause of the committing of so many cousinages,
oppressions, outrages, and injuries but only the seeking of self-
profit? I would fain please a man that is in authority because that to
my seeming he is able to requite me again; and hereupon I, for his
sake, do fall to oppressing one and to tormenting another. And
afterward, that is not enough; unless I use other manner of dealings,
so as the matter grows to be endless and out of all measure. So much
the more, therefore, does it stand us in hand to mark well this
doctrine where it is said: "Cursed shall he be who takes reward to do
men wrong."
And hereunto answers that which is said in the fifteenth Psalm:
namely, that if we will be God's household folk and dwell in His
Church, we must beware of taking rewards to hurt the guiltless. If
God banishes all such out of His kingdom and from the company of
the faithful, as have gone about to misbehave themselves after that
fashion by setting themselves to sale and hire through their
covetousness, what remains for them but utter cursedness? For when
God once disclaims us and acknowledges us no longer for any of His,
needs must we be accursed. Wherein lies all our happiness? It is said
in the Psalm, "Right happy be those folk whose God is the
everlasting." The way then for us to be happy is to be taken of God
into His flock; and if He cast us out, needs must all mischief light
upon our heads. Since it is so, let us learn so much the more to
restrain ourselves, and let every one of us be contented with that
which he has, and let us not seek to advance ourselves by unlawful
means; lest the profit which we have gripped to ourselves become as
cudgels or rather as stabs with a dagger to the poor, whom we shall
have wounded by raking so to ourselves by hook or by crook.
Therefore, let us learn to have both our hearts and our hands clean
from all annoyance and misdealing if we will be blessed of God and
taken to be of the number of the faithful. Thus, you see, in effect,
what this sentence importeth.
Now for a conclusion, it is said: "Cursed shall he be who confirms not
the words of this law by performing them." Here we see yet better the
thing which has been declared heretofore: namely, that GOD meant
to authorize his whole Law in general, without excepting any one
point of it, notwithstanding that he have set down but some
particular examples thereof. The point then whereunto the solemnity
redounds which God caused to be made upon Mount Ebal, and
likewise over against it on Mount Gerizim, is that the people should
know that this Law is the Rule of all perfection, and that God who is
the author thereof is not to be dallied with; but rather that it is to be
received with all reverence, yea, and that every man ought to protest
with his mouth that it is good reason that GOD should be obeyed;
and that all the transgressors of his will should condemn themselves
without making any reply in their own excuse; and willingly
acknowledge themselves worthy of death and of all mischief unless
they submit themselves obediently to the serving of God. For this
cause, therefore, it is said: "Cursed shall he be who confirms not the
words of this Law." He speaks not here of some one commandment
or twain, or of some part of them, but of the whole Law and of every
part and parcel thereof, without any exception. And indeed, we ought
to bethink us how Saint James says that he who has forbidden to
steal has also forbidden to commit adultery; and that he who has
forbidden murder has also forbidden false witnessing. We must not
then rend God's Justice in pieces. After whatever sort soever we
offend, surely we violate GOD'S Law and despise his majesty. But he
will be acknowledged in his Law throughout in all points, and not in
part, as I have told you before. Seeing it is so, let us mark that God
has knit his commandments together to show us that it is not for
man to put them asunder, as we see many do, who will needs indent
with GOD to abstain from some one sin and bear themselves in hand
that they are discharged when they can say, "Well, yet have I not
offended in all points; indeed, I am blameworthy for such a sin, but
as for in all the rest, I have obeyed God." The thief will boast that he
is no whoremonger; the murderer will say he is no swearer; the
whorehunter will likewise have his excuse, that he overshoots not
himself in other things, as that he is not cruel or such like. But what?
As I said before, God will not have his law to be cantered after that
fashion into pieces and gobbets; it is a righteousness which consists
of ten commandments knit together in one bond. God, therefore,
must be hearkened to, both in the first word and in the last, and as
well in the fourth as in the second. Seeing it is so, let us remember
how it is said here that God will have us to confirm the words that
are contained in his Law, so as it is not enough for a man to have
discharged himself of some piece; God will not content himself with
that, neither will he take such service for payment, but he will have
men to give themselves wholly unto him. And with what condition?
Lord, seeing that thy will is contained in thy Law, let our life be
conformable thereto. For it belongs not to us to part them asunder;
we have no such liberty. Also (as I have declared before), it is too
gross a folly to think that we can bear God in hand that we have a
good will to honor him, and in the meantime despise him in one
thing or another.
And it is said here, "To confirm the words by performing them." Here
Moses shows after what sort we accept the doctrine which is
delivered to us in the name of GOD. It is not in laying our ear to it, or
in confessing with our mouth that it is true and rightful; that is not
enough. For all is but hypocrisy if our life be repugnant thereunto;
and it will fall our according to this saying of Saint Paul, that whereas
we confess with our mouths that we believe in GOD, we deny him in
our life. Wherefore let us mark well that the true trial of our faith and