Sermons on Deuteronomy, Sermons · Sermon 151
On Wednesday the iiii. of March, 1556. The CLI. Sermon which is the third vponupon the seuen and twentith Chapter.
16 Cursed be the man which curseth his father and his Mother: And al the people shall say, Amen.
17 Cursed be he which remoueth his neighbors boundes: And all the people shall say, Amen.
18 Cursed be he which maketh the blind goe out of the way: And all the people shal say, Amen.
19 Cursed be he which wresteth the right of the stranger, the fatherlesse, and the widowe: And all the people shall say, Amen.
20 Cursed be he which lyeth with his fathers wife, for he discouereth the skirt of his fathers garment: And all the people shall say, Amen.
21 Cursed be hee which lyeth with anie beast, And all the people shall say, Amen.
22 Cursed bee he which lieth with his sister, the daughter of his father or mother: And all the people shall say, Amen.
23 Cursed be he which lieth with his mother in lawe: And all the people shal say, Amen.
WE hauehave seene already whereat God armed in appointing such solemnitie, that the people shoulde meete together on Mount Eball which is ouer against Garizim; to pronounce the curses that are set downe here. For when God hath once vttered his wil vntounto vsus, it is good reason that euerie of vsus shoulde consent there into, and confesse that to sticke vntounto his worde is the rule of all righteousnes. For the cheefe honour which God requireth of vsus as though it were a setting of our seales vntounto it,… is to declare that there is no gaynesaying or replying to that which he speaketh, but that it is altogether sure and ought to be sticked vntounto. Furthermore wee ought to marke also, that the condition of mens agreeing vntounto Gods worde is such, that if they doe the contrarie in their liues, they condemne themselues with their own mouthes. For it is not enough for vsus to professe, that whatsoeuer God saith is rightfull and reasonable: but we must also shewe by our deedes, that his doctrine hath full force and authoritie among vsus. So then, hee that yeeldeth such confession with his mouth, is his owne iudge without any other processe, if hee follow not that which is taught him, and which hee knoweth to bee rightfull. Nowe we hauehave seene howe God spake of Idolatries and consequently of al superstitiōs. And thereupon I hauehave told you, that it is enough for vsus to hauehave here some examples touched, to shewe vsus that God requireth the full obedience of his lawe at our handes, as shall be declared for a conclusion in the ende. Yee see then that God ratified his whole seruice. Nowe hee commeth to the second table, and beginneth with the honour and subiection that is due to the father and mother. Cursed shall that man be (saith he) which curseth his father or his mother. Now this curse importeth verie much. For it comprehendeth all that is repugnant to the honour, obedience, and helpe, which children owe to their fathers and mothers. Therfore whosoeuer yeeldeth not honour to his father and mother, is here cursed of God.… We hauehave well seene heretofore the punishment that was appointed for them: Insomuch that if any man had disobedient children; being brought before the Iudges, they were (vppon his single witnesse) to be stoned to death, and so such infection was to bee taken away. For it is an vnkindly and accursed thing, that the children should set themselues against those which brought them into the world, and hauehave brought them vp, and hauehave taken so much paine and care for them. For wee knowe that a father occupieth as it were the roome of GOD towardes his owne children and ofspring. It followeth then that hee that so lifteth vppe himselfe against his father or his mother, doth manifestly dispise God; euen as if he were a contemner of all religion. Now heere by ye way, God telleth vsus that although Iudges and Magistrates do not their dutie, or if he yt hath done the wrong to his father and mother bee bornewith; yet is he not therfore escaped. For many crimes lie buried in this world, which notwithstanding God reserueth; and early or late they must come to acount.
Let vsus marke well then, that heere is no more speaking of the execution of Iustice which is to bee done by meane of law; for that hath beene spoken of afore: but God declareth yt although they which hauehave offended through disobedience, be not punished here in this world; or that their faultes be not knowen, or that no such examination bee made of them as they deserue: yet they gayned nothing thereby; because there is a heauenly Iudge, which forgetteth not any thing, but keepeth all thinges registred before him, and he in the ende will surelie doe his office. Therefore let vsus thinke well vppon this doctrine; and although men finde no fault with vsus, nor any man vexe or trouble vsus; let vsus not thereuppon fall asleepe, but rather euerie man summon himselfe, according to that which is tolde vsus here, & consider that we must come before the iudgement seat of God. And therefore let vsus learne to walke in such wise, as hee may accepte of vsus when wee come there, and as wee may not stande in feare of the curse which is vttered here. Not that anie of vsus canne perfome the Lawe (as I hauehave declared more fullie heretofore:) but that it behooueth vsus to tende thereunto, and to put our indeuour to it. For although wee bee not altogether cleane before GOD, but contrariwise guiltie of manie of the faultes that are conteyned here: yet doeth not hee lay them to our charge, sobeit that wee mislike of them, and giuegive not our selues ouer to them, ne let the bridle slacke. Wherefore let vsus learne to restrayne our selues, and to bee sory, seeing wee be not so perfect as were requisite. But yet therewithal (as I hauehave declared alreadie,) let vsus streine our selues to please our Lord God and to obey him: and let vsus hauehave such a recorde in our owne consciences, as wee may freely and with open mouth say; Cursed bee hee which hath not followed the doctrine of saluation in such sorte as it is shewed vntounto vsus. To make anie long discourse of the honour which euerie man oweth to his father and mother, it is not needefull as nowe, because the lawe hath beene expounded alreadie heretofore. It sufficeth as nowe [to know] that in this text GOD declareth that all disobedience, as well against fathers and mothers as against all superiours whome he hath set in authoritie in this worlde, is intollerable in his sight. For hee will not hauehave vsus to liue here disorderlie like beastes: but hee will hauehave order and gouernment obserued among vsus. And that canne not bee doone, except we stande in awe of such as beare anie office for the common gouernment of men. Whosoeuer then breaketh Gods order, let him looke to bee acursed, accordingly also as Saint Paul telleth vsus,Rom. 13.4. that in so dooing wee resist not creatures or men; but we make warre against God himselfe, when wee goe about to ouerthrowe the superioritie which hee hath ordeyned and commended vntounto vsus. Marke that for one point.
Now it is added afterward Cursed shall hee bee which plucketh vp his neighbours buttelles, [Meeres, or Landmarkes.] Wee must alwayes beare in minde that which I hauehave tolde you alreadie; namelie that here vnderunder one kinde. GOD comprehendeth all. And I expounded therewithal, that if the bounds of mens Landes bee not kept certayne, no man shall bee Maister of his owne possessions, but all shall goe to spoyle and hauocke. And surely the hauing of iust weightes and measures, the maintayning of lawfull monie, and the keeping of bounds and buttelles vnchaunged; are thinges that hauehave beene euer priuiledged. For howe might men buy and sel, or vse anie trade among them; if the coyne bee not lawfull? Againe, if weightes and measures be falsified; in what taking are we? To what purpose shall Iustice serue any more? To what end shall all the lawes in the worlde serue? As much is to bee saide for boundes, buttelles, meeres, & landmarkes. So then, vnderunder this saying God meant to shewe, that it behooueth vsus to obserue equitie and vprightnes in dealing one with another. True it is that lewes are made for the punishing of such offences; insomuch that if any man doe shift or remooue his neighbours buttell, he shall not be discharged by setting it in the right place againe, and by making amendes for the harme that he hath done; but he shall be openly punished also as for a hainous crime. As much is to bee done for the falsifying of weightes, and for the hauing of wrong measures. As touching the counterfeiting of Coyne, if a man hauehave vsed it, it is not enough that hee pay backe that which hee hath wrongfully taken; but hee must also die for it; and good reason. For otherwise (as I sayde) all lawes were to be abolished. And it were better for vsus to be wilde beastes, than to liue without those meanes which God hath ordeyned and nature also hath taught vsus. But put the case that some man do defraude his neighbour, bee it by false measure or by some other wicked practice, and that he seeke to aduantage himself by an other mans losse, & the magistrate knoweth nothing thereof, by meanes whereof it scapeth vnpunished: yet is it shewed vsus here, that in the ende it must needes come to account before the heauenly Iudge. If a poore man bee put from his right, or oppressed by authoritie, violence, or otherwise, and dare not say a word to it; ne findeth anie aduocate to tender his case in this worlde: yet is God his warrant, and those which thinke themselues greatly benefited by inriching themselues by hooke or by crooke, shall at length finde that it were much better for them to hauehave had but one bitte of breade to eate, than to hauehave had neuersomuch to glut themselues withall, and in the meane time to abide the curse that is set downe here. For God hath no neede of mans helpe. Put the case that all men dealte amisse here, and that all thinges were confused and out of order: yet shal not this saying fal to the grounde, That the man shall bee accursed which plucketh vp his neighbors buttell, but that God must needes doe his office. True it is that hee will hauehave them to vse the sworde, into whose hande hee hath put it, and hee hath ordeyned that they shoulde do so▪ and if they bee slacke and flowe in doing it, hee will shew them that he appointed them not in vaine to punishe crimes and offences. But yet cannot mortall men preiudice him. When an earthly Iudge dischargeth not his duetie▪ it followeth not that Gods power is weakened therby, or that he is bereft of fit meanes to execute his office, or yt he is idle. For he is not like worldly Princes, which trust to their officers, & are wel cōtented, to play ye blind persons, when things goe amisse. As for me [say they,] I vnderstand yt al things go wel, & forasmuch as I hauehave mine officers, my wil is that they should behaue themselues faithfully as I hauehave commaunded them. A Prince thinkes it enough for him to hauehave saide the worde: but God ouerlooketh them, and controlleth them. And although offenders & transgressers scape the handes of men: yet shall they bee punished at his hands in the end. So then, let not our care bee, least wee shoulde bee spyed, or least men shoulde take vsus tardie in working any deceyte; but let vsus bee mindefull of this saying, Cursed shall hee bee which pulleth vp his Neighbours Landemarke. Men perchaunce see it not a whit; but yet God beholdeth it; and wee can no more eschewe his eyes, than his hande. Wherefore let vsus beware of all fraude and false dealing; assuring our selues that our Lorde watcheth ouer vsus, yea and that in such wise as hee will not suffer the poore to bee wounde in, nor the simple to bee outraged or eaten vp, and that those thinges shall abide vnpunished; but that he will shewe in the ende howe it is not without cause that hee claimeth to himselfe the title to be the Iudge of the world.
Now it is said further, Cursed shall hee bee, which causeth the blind to stray out of his way or to stūble in his way. Here is yet a crueltie euē against nature. For ye more necessitie a man is in, ye more ought other men to pitie him & to succour him. There is a poore blind man, mē see him readie to take a fall, & they withhold him not from it. They yt take pleasure herein, must needs be altogether of a leawd and corrupt disposition, so as there is not one droppe of common kindnesse in them. To bee short, they must needes bee louers of al crueltie and mischeefe. For euen the Heathen did greatlie abhorre that thing; in so much that in some places, such a deede was as greeuously punished, as murder. Thefte, or such other like thinges. Howebeit, commonly men made not a lawe for it. And the reason that was yeelded for it, was, yt it seemed yt euerie man ought to be sufficiently learned in ye behalfe of himself; so as it had beene a superfluous thing to hauehave saide, If a man see a blinde man, let him sette him in his way. Neuertheless (as I hauehave declared afore) wee hauehave to note that God extendeth his matter and doctrine yet further. And in effect his meaning is to say, Cursed shall he bee which suffereth his neighbour to goe astray, for want of good Counsell. For as a blinde man rusheth against things, stumbleth, and goeth astray if he be not led, and guided in his way: so also when wee want Counsell and good aduice, surely we be in the same plight that blinde men are, vnlesse we be succoured. Yea and although a man hauehave eyes, yet if he be in a strange and vnknowen Country, and go quite and cleane from his way, and runne wandering heere and there, and men let him alone: it is all one as if they had made a blind man to goe out of his way, and so did the heathen men themselues conster it. It is not for vsus to seeke excuses and to say, Why so? God speaketh but of blind men onelyonly. Yea, but euen they which had neither the lawe nor the Gospell, could well skill to say so, and hauehave shewed vsus our lesson; namely that whosoeuer sheweth not the way to a traueler when he sees him out of his way; is a very monster, and a detestable creature: and so is he also which is nigardly of ye light of his candle. I see a poore man whose candle is out, and he commeth to me to light it againe. The dooing therof costeth me nothing, and yet I say vntounto him, ye shall hauehave none of me: and are such folk worthy to liue vponupon the earth? So then let vsus marke well Gods meaning: where hee curseth all such as set the blinde out of the way, or cause them to stumble. And let vsus gather that together which I hauehave touched heeretofore; which is, that heere God doeth vsus to vnderstand, that if any of our neighbours hauehave neede of our helpe, I must helpe him if I be of abilitie and hauehave opportunitie to doe it, specially if it be no cost or charge to me. Nay, though it should be some cost vntounto vsus, yet are we bound to help such as are in neede and distresse: and what ought we then to do, when we shall but open our mouth to do it? In that case we be not …o disburse any thing, we bee not in daunger to loose either time or mony, as they say; the thing is to be done of free cost. And shall we be so cruell, as to let a poore man sustaine harme through our naughtynesse? What a dealing were that? Do not such folke deserue to be confounded? But (as I said afore) this place treateth not of punishment to be executed by the earthly Iudges. God telleth vsus that although such dealing bee borne with, and that it bee but laughed at: yet it shall come to account before him. Nowe sith it is so, let eueryevery man looke to himself. And first let vsus beware, that when our neighbours are in any extremity; we also be pitiful moued with compassion to succour them. Therefore looke as any man shall hauehave neede of our helpe; let vsus be prest and ready to reach out our hand and to lende it him. And specially if our Lorde graunt vsus the grace to bee able to serue our neighbours turnes, without streyning of our selues for the matter, or without cost: let vsus vnderstand that hee doeth vsus great honour. For whosoeuer releeueth him that is in neede, is the minister of GOD. Thus GOD imployeth vsus in his seruice, and therewithall promiseth vsus that our labour shall not be lost; and ought not wee then to bee the more prouoked thereunto? Marke this therefore for a special point. yt such as are succourlesse, are here commended vntounto vsus by God. And moreouer let vsus knowe, that if we be bound to guide the blinde, least they should stumble or stray out of the way: we ought to be much more foreward and readie to aduise a man, when we see he hath neede of counsell, and is like to fall into some daunger for want of our aduise. But yet much more ought the way of saluation to bee priuiledged: in so much that if wee see a man ouershoote himselfe, and is going into destruction; wee must not disdayne to warne him, saying; Wretched creature, whither goest thou? What wilt thou doe? Wilt thou needes thus wilfully perish? And specially when he doeth it of ignoraunce: If wee then spare our tongues in that behalfe, so as they be not vsed as instruments of saluation to ye poore ignorant soule, who would faine be taught: surely such rechlesnesse shal not abide vnpunished, nor be forgotten before God. Although neither Lawe nor Iustice proceede against it; yet shall this curse bee ratified vppon it. To bee short, let vsus marke, that our Lorde meant by this threat, to induce vsus to pitie and compassion, in succouring al such as hauehave neede of vsus: And specially in imploying our selues when wee see poore ignoraunt persons destitute of counsell, and that wee our selues are of abilitie to bring them backe agayne into the ryght way. Thus much concerning that point.
Nowe followeth immediatly concerning crueltie: Cursed bee hee that wresteth the right of the straunger, the widowe, and the fatherlesse. True it is that to the vttermost of our power wee must mayntayne eueryevery mans right. Neuerthelesse, our Lorde in this place as afore, speaketh of Wydowes, fatherlesse, and straungers, bycause they lie open to a great number of iniuries and outrages, and no man settes himselfe in their defence; nay, feawe hauehave any care at all of them, bycause they be not able to make any recompence. Looke mee vppon a Straunger, see howe hee shall be fleeced, howe he shall bee vexed, howe hee shall be wronged, yea and that openly; and yet it shall be winked at. And why? For eueryevery man will bee freendly to his owne neighbour; and as for that man, hee is not of the same country, he is not of the same Citie, he belongeth not vntounto vsus. Thus yee see howe the poore man shall be left destitute. In lyke case are Wydowes and Fatherlesse Children. For as for the fatherlesse childe, men looke not that hee should acknowledge what is doone for him to day or to morrowe. Sometimes he lies in his Cradle, and knowes not who dooes him good and who dooes him euill, bycause he hath no discretion: hee cannot requite the pleasure that is done vntounto him: and therfore eueryevery man Jetteth him alone. In the same case do wydowes stand, specially when they be poore, & are of no great countenaunce to the worldward: for then eueryevery man shrinks from them; and so they bee left vp as it were to the spoile. Now bicause these things come commonly to passe, God doth purposely take such folke into his protection, saying that if any man doe wrest or hinder the right of the straunger, the widow and the fatherlesse, he wilbe reuenged thereof: insomuch that although it be not accounted of before the world, but rather the dooers of such outrages be well liked of; yet will he call them before him, and shew that he had a care of those whome he had taken into his safekeeping. And so vnderunder one kinde, God meant to shewe breefely, that if we tread vppon such as hauehave no credite, nor meane to defende themselues, nor any stud to leane vntounto, as in respect of the world, hee reserueth to himselfe the punishing thereof. That is the thing which wee hauehave to gather vponupon this text.
Now, to wrest or hinder the Right; is nothing else but vniustly & without cause to oppresse ye feeble and weake, and such as hauehave no body to support and maintain them. Truly that maner of speech is set downe in the holy scripture, which is al one with this which we be wont to say, to dash a good case, but yet in generall it is as much to say, as, to disappoynt a man of his right. Nowe therefore, when I pill a man, when I rake to my selfe the things that belong to him, when I strip him out of his substance, when I thrust him out of al that euer he hath, when I ouermaster him, and I take more vppon mee than becommeth mee: then doe I hinder his right. And so we see (as I saide afore) that in this text God sheweth that he will bee the Iudge of al the outrages which are done to such as hauehave no meanes to reuenge themselues, and are forsaken & forgotten on ye behalfe of men. But were we wel aduised, surely we wold be more afraid to hauehave God our aduersarie partie, than all the whole worlde together. And in deede therein we shew, yt we giuegive small credit to Gods word: in so much that if a man be of great kinred & hauehave many friends, if a man be rich or highly fauoured of the world: we dare not meddle with him; & although he hauehave molested vsus, yet wil we sweetely swallow it vp, & in any wise beware that we prouoke him not. Thus wil men beare wt all such as hauehave wherwith to maintaine themselues to ye worldward; when in the meane while they that are destitute shalbe pilled & eaten vp. Yet notwithstanding God is their defender, and saith, that in oppressing such folke, we make warre against him, and therefore that he also must be faine to lift vp his arme in the maintenance of those whom hee hath taken into his protection. But men care not for that: and doe we not thereby bewray our vnbeleefe? For had we a true and liuely feeling that God iesteth not heere, in telling vsus that his curse shall light vponupon those which shal so hauehave misintreated the feeble sort and such as hauehave no mainteyners: it is certaine that we would quake whensoeuer we were tempted to do euil to any poore creature yt hath no stay, credite or authoritie in the world. I see this man hath no kinsfolke nor friendes; I see no man regardeth him; I see he is vndefended: now if I aduaunce my selfe against him, or if I trouble him; God setteth himselfe against me, he setteth his mark vponupon the poore man, and he telleth me that if I meddle with such a person, he will take the case to himselfe, and I shall hauehave impeached his owne maiestie. If we did thinke on this, certaine it is, that wee shoulde bee much more restrained and held backe by his feare than we are by all the fauours and displeasures of this world whatsoeuer. Neuerthelesse, we see the cleane contrarie, we bee very dulheads in this behalfe. And therefore let vsus bethinke our selues to bee more watchfull than we hauehave beene. And sith wee dare not attempt any thing against those which are armed with al defence, & hauehave wherewith to vpholde themselues in this world▪ let vsus much lesse doe any outrage or iniurie to those whome God doeth as it were broode vnderunder his winges, and of whome he declareth himselfe to bee the protector: and let vsus also consider well▪ that though the world say not a woord to vsus, but rather allow of vsus for it, Gods vengeance must light vppon vsus double, specially when through such cōtempt we shal hauehave taken greater libertie to doe euill. For it is certayne that the cruelty which is committed against poore folke which hauehave no stay to leane vntounto, is a manifest contempt of GOD, and an vtter skorning of him, as who would say hee were vnable to execute the vengeance which he hath threatned. Now when GOD is so lightly esteemed, thinke wee that hee will beare it? Yee see hee…e first how this kinde of outrage is euen against nature. For if wee were not forepossessed with our wicked affections; surely eueryevery of vsus woulde confesse, that it is much woorse to hauehave hurt or deuoured a poore weake creature; than to hauehave doone harme to a rich man which is well alyed and hath rescue and power to reuendge himselfe. All men will graunt that. Therefore is it one of the greatest and most outrageous faultes that can bee among men. Agayne it is a skorning of GOD; which is a diuelishe wickednesse when wee bee not mooued at this saying of GOD, I hauehave these folke in my hande, I will mayntayne them, and whosoeuer aduaunceth himselfe agaynst them, must needes hauehave mee to bee his aduersarie partie. If wee make no account of this, as though GOD had neuer spoken it: is it not a token that we be too hearde harted? And therefore (as I hauehave sayde already) let vsus learne to beethinke our selues better; and to hauehave a better regarde of him: and when wee bee conuersant among such folke as are despised to the worldwarde, without alyaunce, without freendes, without succours: let vsus beware that wee deale after such a sorte with them, as it may alwaies runne in our mindes that they bee Gods children, and that the heauenly Iudge will not forget the wrongs that are doone vntounto them, specially seeing hee hath tolde vsus heere, that those which hauehave bin so cruell to the feeble, shall not escape his curse.
Nowe Moses addeth further, Cursed bee hee which lyeth with his fathers wife, Cursed bee hee which lyeth with a beast, with his owne Sister, or with his Mother in law. This place treateth of all the infamous sortes of lecherie, yea euen of the loathsomest sortes of them; whether it bee incest or buggerie or such other infections. And it is not without cause that God chuseth out those kinds; for it is to the ende that wee shoulde bee touched with the more feare and terrour when we goe about any kinde of Lechery. God could hauehave sayde simply in one worde, Cursed shall he bee which committeth any lecherie: and in very deede, that is the marke whereat this text ameth. Neuerthelesse hee contenteth not himselfe so, but (as I sayde) hee chooseth the examples which are most outrageous. And why? To the intent wee should bee touched the more to the quicke. For we see how slowe we be in hearkening to the things which God telleth vsus. We hauehave his woord; but what for that? It passeth away. We will not sticke to say, that it behoueth vsus to keepe our selues from breaking his Lawe. But if vices be spoken of but in a word or twaine, shall they be esteemed as they ought to be, that is to say, as crymes before God which deserue endlesse death? Wee see howe eueryevery man dispenseth with himselfe, so as the priuie theefe maketh no conscience of filching, till of a petie theefe, he becommeth a robber; and then (to his seeming) all is nothing that he hath done afore, except hee become a murtherer and a cutter of mens throates. Thus doe men proceede in degrees of Theeuerie: and as much doe they also in Lecherie. For they make account of it but as of a thing of nothing, vntill they fall into ye greatest extremities. Forasmuch then as we bee dulled, so as we bee not touched with any such feare as were requisite, when God condemneth sinne and would plucke vsus backe from it: therfore it is needefull that he should set before vsus the examples that are most detestable, euen such as (spite of our teeth) must needes make ye haire to stand on end on our heads whē we heare them named; to the intent that no man should beguile himself with fond flatterie, but eueryevery man be well ware yt he holde himselfe vnderunder the obedience of God. Heere then we see two things: The one is, that GOD hath condemned all vnchastitie, and al maner of Lecherie: and secondly we see how hee hath purposely chosen the thinges that are most ougly, as Incestes, and vncleannesse against kinde, as the medling euen with brute beastes. And why is that? To the ende that men should hauehave occasion to bethinke themselues the better, and not to doe as they bee commonly wont, which is to hearken and to lay down their eare to it and to say, All this is verie true; and yet to make no account of it, but to fare as folke amased, as though a man had knocked them on the head with a beetle. Thus much concerning the first point.
And wee see howe God standeth much vppon Incestes, when he sayeth, Cursed shall hee bee which lyeth with his mother in law, the wife of his Father, or with the daughter of his father, or of his mother, or with his owne daughter in law, and such other degrees. And why? Herein wee see how men hauehave in all ages ouer shot themselues in this behalfe. For God could well skill to apply remedies according to mens diseases. Therefore it is not for nought that he standeth so much vponupon those things. And why? For in as much as he saw that men had neede to bee held short; and that such kindes of wickednesse would hauehave raigned, if he had not set himselfe stoutly against thē, & cast barres in their wayes, as if he should hauehave sayd, stay there, and play not the loose colts; if he had not so prouided afore hand, that men might not rush foorth into such vices: surely al had gone to confusion. And if this wickednesse were in those daies; certesse we be not exempted from it nowadaies. And therfore let vsus vnderstand, that the more earnestnesse our Lorde hath vsed heere in this behalfe; the more doth he warne vsus to occupy our selues in the minding of those things, so as we bethinke vsus of them day and night, earely and late, to the end we may walke in such chastitie and sobrietie, as our life may not breakeforth into such beastly sinnes; but as we may be giuen to God to serue him purely. That (say I) is the thing which wee hauehave to gather vponupon this place. And let vsus not flatter our selues: for God knoweth well what is meete for vsus; or else hee would not hauehave spoken heere of thinges that are so shameful, that we may be ashamed euen to name them. And what then? Had not God a regard thereunto? Yes that had hee: but he knew that the heart of man is a dreadful dungeon, and that we must be restrayned as it were by force, or else he should neuer be able to compasse vsus. Nowe then, let this prouoke vsus the more to looke neerly to our selues, that we ouershoot not our selues one way nor other, but that wee bee vigilaunt to dedicate our selues to the seruice of God with al purenesse, as I saide afore.
And moreouer let vsus vnderstand, that lecherie in it self is so loathsome a thing before God, that although men make no great account of ye punishing thereof; yet shall wee not therefore make the better market, at leastwise when wee come before the heauenly throne. For it is no small thing, yt god banisheth all whooremongers and lechours out of his kingdome, as is sayde thereof both in the first Epistle of Saint Paule to the Corinthians,1. Cor 6.9. & Heb. 13.4. (as we hauehave seene not long since,) and also in the Epistle to the Hebrewes. That is the thing in effect, which wee hauehave to beare in minde: namely that God will not hauehave men to exceede in their fleshly lustes, by companying together like brute beastes; but that euerie man should liue chastly in marriage, and hauehave such regard of honestie in that behalfe, as nature be not forgotten by the companying of the sonne in lawe with his stepmother, or of the father with his owne daughter, or wt his daughter in lawe, or by the marrying of the brother with his owne sister, but that those degrees bee obserued. For without such order, what woulde come of it? Wherein shoulde wee differ from Bulles and Asses? Thus yee see what wee hauehave to gather vppon the first poynt, in that our Lorde hath heere condemned all maner of vnchast dealings, and wil not hauehave men to behaue thēselues as lawlesse in those cases, but to dedicate themselues vntounto him, & consider that their bodies are the Temples of the holy Ghost, and members of our Lorde Iesus Christ;1. Cor. 6.15.19. and therefore that they must represse their wicked affections. Marke that for one point.
Secondly (as I hauehave noted already) God hath set downe such examples heere before our eyes, as ought to make vsus afraide, in that he speaketh of such as against nature doe so company with their owne mothers, their stepmothers, or their Sisters. Hee speaketh of them expresly, to the intent that from the one we should come to the other, as we see hee doeth in all his Lawe. And this hath beene declared more at length heeretofore. When hee will condemne hatred, hee speaketh of murder. And why? If a man tell vsus that no man ought to hate his brother; wee easily graunt it to be sinne; but yet wee make no conscience to doe it. But when God sayeth, that hee which hateth his brother is a murtherer:1. Iohn. 3.15 then are wee the more abashed and restrained. Likewise in this text, for as much as ye skorners doe but iest at whoredome; they doe also beare themselues in hand, that God ought not to call them to account for it. And this vice is not of this daies or of yesterdayes breeding: we see it hath beene in all ages, as Moses reporteth heere. And therefore God nameth the detestablest kindes of lecherie, to the intent that thereupon wee should conclude thus, that if wee liue not chastly, wee shall fall from one euill to another, vntill we bee fallen into such a bottomlesse gulfe, as shall bee horrible to thinke on. That is the thing which wee hauehave to remember vponupon this text. But wee ought to make our benefite of this warning, considering the blockishnesse that is in vsus. Wee thinke our selues to bee very sharpe witted and apt to conceiue: and yet wee vnderstande not any thing in the doctrine of God; wee bee so dulheadded, that hee is fayne to chawe thinges aforehande to vsus, or else wee woulde not bee mooued with them. To bee shorte, wee hauehave lesse witte and reason than young babes hauehave. Let men commend themselues as much as they lift, and let them glory vppon opinion that they bee very able: yet are they so dulheaded, that wee should play the very bruit beastes, if our Lorde did not chawe thinges rudely vntounto vsus. And what is the cause thereof? Forsooth that wee bee forepossessed with our fleshly affections, and none is so deafe as hee that will not heare, as they say. Sith wee see this, let vsus bethinke our selues the better, and when men chawe thinges grossely vntounto vsus, let vsus not thinke they doe vsus wrong, as some doe, who bee so nice, that if a man vse a rough style to them, Oh, say they, I vnderstoode all this by a woord or twaine, by like I am a little babe. To bee shorte, they be weary if a man bring them not matter of great sharpenesse: for they fondly presume in their owne imagination, that euen at the first dashe they knowe all that is necessarie. But beholde, God speaketh heere in another style and language. Why doth he so? He seeth there is need. So thē let vsus suffer our selues to be taught according to our capacity; & seeing we be slowed; if our Lorde waken vsus, let vsus receiue it meekely, and learne to doe our selues good by it. And so yee see what wee hauehave to gather vponupon all these textes.
Now whereas heere is mention made of striking [or smyting] ones neyghbour secretly: it is spoken against all hatred and rancour, and serueth for a conclusion. A man myght demaunde heere howe it comes to passe, that GOD doeth here curse those whose offence is in thinges whereof no mention is made in his Lawe: for I hauehave tolde you heeretofore, that it is ynough for a man to hauehave obserued the thinges that are contayned in the ten commaundementes; and also that the full perfection of our lyfe is set down there. But no mention is made there concerning the blind. And how happeneth it then that God doeth heere denounce vengeaunce against the thing …hat is not forbidden in his Lawe? Verily heerein wee see (as it hath beene expounded alreadie) that our Lorde in his Lawe requireth all thinges that concerne charitie; as, that wee should succour one another, and that there should bee such a common league among vsus, as that eueryevery man should spend himselfe in helping his neighbour. Whatsoeuer is contrary to this, is forbidden and condemned by the law of God. And therefore it is sayde heere now; Cursed shall he be which smiteth his neighbour secretly. VnderUnder this saying, our Lord hath comprehended all the misusages that wee can offer to our neighbour: insomuch that if we giuegive him but a phillip, it is as a kinde of murthering before him. And we see howe that the man which doeth but grinde his teeth at his brother,Matt. 5. is condemned to hel fire: & what shal then become of him which shal hauehave lifted vp his fist? Surely, euen to stirre a mans tongue against his neighbour; is a sin worthy of greeuous punishement. If wee doe but grunt in way of skorne or disdayne; it is forbidden. Howe much more then shall wee bee blamed, if wee goe aboute to outrage them any maner of way? Let vsus marke therefore, that here vnderunder one particular, God doeth generally comprehende all outrage, violence, and misdemeanors which wee can vse towardes our neighbours. And hee sayeth expressely; in secrete, or priuilie, to the intent wee shoulde bee still put in minde of that which I hauehave toulde you heeretofore; namely that in this behalfe, the case standeth not vppon the yeelding of account vntounto men. Put the case that wee hauehave offended in breaking all the commaundementes, and yet notwithstanding that no man chalendgeth vsus for it, but rather that authoritie it selfe allowe of our dooinges, and that when wee bee accused for it, wee bee acquit of it, or that no man dare complayne of the misorders which wee hauehave committed: let vsus put the case it bee so: yet doeth GOD speake otherwise, saying; that if wee hauehave doone our neighbour any harme priuilie, his bloud shall crye out against vsus for vengeance, euen when wee thinke our selues escaped.
And we see what is sayde of Abell: although no man gaue information against Cain,… 10. nor any processe went out against him; yet did the bloud of him that was murdered, speake. God saith not▪ I hauehave hard say; but, the bloud of thy brother crieth vntounto me, against thee. Heere then we see that God threateneth vsus not with any punishement to bee suffered at mans hande: but rather telleth vsus that wee must walke before him and in his presence. And although wee feare not any earthly Iustice; yet wee ought not to forbeare to brydle our selues short, for as much as hee doeth his office, and the vengeaunce which hee hath spoken of heere, must needes bee executed vppon all such as hauehave escaped by fauour, or cloaked their crymes, yea or offended so cunningly as no man coulde come to the knoweledge of it. Seeing it is so, let vsus looke that wee enter into our owne consciences, and that wee hauehave Gods Lawe written there, so as wee hauehave not an eye to men, as who woulde say, I hauehave not beene blamed or reprooued: but rather consider that our GOD watcheth ouer vsus, and vnderstande the office of his word to bee such as is written in the epistle to the Hebrewes:… that is to wit, that when it is preached vntounto vsus; then all thinges must come to tryall, and it must enter in, euen to the secretest thoughtes of our hearte. Nowe if Gods woord hauehave such power: let vsus assure our selues that much more it hath the office which is attrybuted vntounto it. Wherefore let vsus bee restrayned by this meanes, and when wee hauehave serued God with our heartes, let our life bee so aunswerable therunto, that when we shall come before our Lord Iesus Christ, we may shew that wee were truly minded to serue him, and not to please mortall men.
Nowe let vsus fall downe before the Maiestie of our good God with acknowledgement of our faultes, praying him to vouchsafe to giuegive vsus true repentaunce of them; and moreouer to beare with vsus vntill hee hauehave ridde vsus quite and cleane of all our sinnes, and of all our spots; and to make vsus so to profite by the things which wee heare, as we may learne more and more to renounce ourselues, and to represse our wicked lustes, vntill he hauehave clothed vsus agayne with the puritie of that righteousnesse whereunto he calleth vsus. And so let vsus all say; Almighty GOD heauenly father, &c.