The 151st Sermon, which is the third upon the twenty-seventh Chapter

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.