Sermons Upon all the Sunday Gospels, Sermon 46
The .iij. Sondaie after Trinitie Sondaie. The Gospell. Luke. xv.
THen resorted vntounto hym, all the Publicanes and synners for to heare him. And the Phariseis, and Scribes murmured, saiyng: He receiueth synners, and eateth with theim. But he put forthe this parable vntounto theim, saiyng: What manne emong you, hauyng a hundred Shepe (if he lose one of theim) dooeth not leaue ninetie and nine in the wildernesse, and goeth after that whiche is loste, vntill he finde it? And when he hath founde it, he laieth it on his shulders with ioye. And assone as he commeth home, he calleth together his louers and neighbours, saiyng vntounto them: Reioyce with me, for I hauehave founde my Shepe whiche was loste. I saie vntounto you, that likewise ioye shall bee in heauen, ouer one synner that repenteth, more then ouer ninetie and nine iuste persones, whiche nede no repentaunce.
Either what woman (hauyng tenne grotes i… she lose one) doeth not light a candle, and swepe the house, and seeke diligently till she finde it? And when she hath founde it, she calleth her louers and her neighbours together, saiyng: Reioyce with me, for I hauehave founde the grote whiche I loste. Likewise I saie vntounto you, shall there be ioye in the presence of the Aungelles of God, ouer one synner that repenteth.
THE EXPOSITION.
OF all the Gospelles that are reade through the yere,A Gospell of singulare greate comfort. this is the moste comfortable: In the whiche Christe teacheth of his office, as of a Shepherd, how he maketh inquisition for synners, and restoreth theim, that thei maie not be plucte in pieces of the Wolffe, that is of the Deuill. And this was the occasion of this sermon of Christe. When all kynde of synners and Publicans drewe nigh vntounto Christe, to heare his worde: the Scribes and Phariseis seyng that, laied it to Christes charge as a crime, that he vsed the companie of this kinde of men, with whom GOD and thei that are beloued of GOD, could hauehave nothyng to doe: and that by this, he did declare, that he was farre vnlike GOD. Christ answereth, and alledgeth a iuste cause of his doing, that is, that he doeth nothing otherwise, then the common maner of men is, yea, and that in inferiour matters, when their chief care at all tymes, is to recouer that is loste or in daunger, that hereby he might reproue the vntolerable frowardnes and arrogance of the Phariseis, wheras thei giuegive iudgemēt so vnshame-fastly of a matter that thei vnderstande not.
And that the matter maie be the better perceiued: the questiō is this, whether there is any place for synners in the kyngdome of GOD? For if there be not, Christes doing was worthely reproued, that whereas he professeth hymself to bee the sonne of GOD, yet he companieth with theim that are not of the kyngdome of GOD. The Phariseis & Scribes are deceiued, in iudgyng Christes doyng, bicause thei knewe not truly, what is the kyngdome of GOD, and yet thei thought theim selues moste perfect thereof. This is the cause of their false iudgement.The iudgemente of the lawe concerning sinners. Thei knewe Moises and the Prophetes, by cōtinuall readyng and studie, but after this vnderstandyng, that the woorkes of the lawe muste be doen, and that he that doeth theim, is now allowed as rightuous before GOD, but he that doeth theim not, is banished as an outlawe from GOD. And after this vnderstandyng, thei iudge of Christes doyng in this place, bicause that GOD by his lawe, hath put a plaine determinaciō of his kyngdome, out of the whiche synners are excluded as aduersaries, and that Gods kingdome ought to be taken no otherwise, then GOD determine it hymself, and that synners are not to bee admitted, nor receiued emong suche as are of GOD.
And this is the verie iudgement of reason also. For as sone as there riseth any sense of synne, naturally there is had respect vntounto the wrathe of God,The Iudgemente of reason cōcerning synners. whiche is alwaies dread and looked for in synne. For thei iudge that he can hauehave no hope in the mercifull God, which stireth hym to wroth with their synnes. As Adam and Eue maie be an example:Gene. iii. as sone as thei had transgressed the precept, thei could not abide their owne conscience, thei seke to be hid▪ and dare not come in sight. And yong children also declare this to be true, when thei are in any faute, thei seke corners. For this is the nature of synne, to make the hearte afraied,Synne, and the nature thereof. bicause it dooeth alwaies feare wrothe and punishemente. Contrarie wise when the conscience is pure and fautlesse, it trusteth well in it self, although other mennes iudgementes be neuer so muche against theim. Like as all reason therefore in synne, doeth naturally flie from God, and for her vpright and honest behauiour, is wont to hauehave confidence before God: So the Phariseis in in comparison of them selues, whom thei thought iuste, exclude synners. Thei did see, that thei were directe againste the lawe of God in their doynges, and therfore thei also pronounced plainly, that thei ought to hauehave no place in the kyngdome of God. Thei suspect Christ also, that he doth not after Gods will, bicause he had to doe wt such.
But consider thou this with thy self,Before God and the lawe all menne are synners. to what case the matter will come, if synners should be excluded from God and his kyngdome, as the Phariseis thinke? For although thei suppose, that there is a kinde of men that liueth without synne, yet GOD and the lawe knoweth none suche. For although eueryevery manne committeth not adulterie, slaughter and thefte, yet before God no manne is without synne, yea, and those synnes are the more greuous, if thei fall in a manne that hath wisedome and strength to resist them. If then the Phariseis iudgement be true, that GOD doeth tourne awaie from synners, it maketh as muche against them selues, as against other. For by the lawe, are not onelyonly reproued the sinnes of the Publicās and of synners, but also their owne & all others. Then will it followe, that no men hauehave place in the kingdome of God. So that the Phariseis are proceded so farre by ignoraunce, that as thei are fore against other, so giuegive thei a moste greuous sentence against them selues. But all their ouersight riseth here of, bicause thei knowe not why Gods lawe was giuen, neither what corruption of synne there is in all men. And as in other thynges, one errour bringeth an other, so here also of the kyngdome of God, doe these hypocrites knowe nothing, whiche must nedes be set vp by Gods grace and goodnes.
But Christ groundyng his reason on true principles, openeth the misterie of the Gospell, vnknowē to naturall witte, and to all that followe the rightuousnes of the lawe: that is, that God hateth not sinners, nor willeth their death, and that he declareth this his will in Christ: whom he sent into the worlde, to bring home againe to their foldes, shepe that straye from their flockes, and that all his intent hath onelyonly respect to the fulfillyng of the Gospell,Iere. 18.33. Esaie. lxi. Luke. iiii. that the loste and straies maie chiefly be regarded, and that all the will of God might hereby bee declared, and the Gospell opened to the poore.
This is plainly an other kinde of doctrine, then the doctrine of the lawe and Phariseis, whiche taketh not here seede and roote in our nature, but is brought from heauen by the sonne of God: as saith Ihon. No man hath seen God at any time,Ihon. i. the onelyonly begotten soonne, whiche is in the bosome of the father, sheweth hym forthe. For no man knoweth that will of God, that he is not angrie with sinners nor damneth them for their synnes, but receiueth them rather to his grace and saueth them: but all knowe the contrary. Wherefore the feare of the wrothe of GOD is naturally ioyned with synne. But Christe teacheth vsus here by his Gospell,Luke. xv. that GOD is otherwise mynded towarde synners, and that he is not angrie, but mercifull, and that the Angelles in heauen reioyce, when synners repent and amende. This doctrine must be the better marked, bicause it semeth contrary to our reason, that we by it maie confirme our conscience. For he that in suche temptation, followeth reason and iudgement, goeth hedlong to the Deuill, and there is no remedie against desperation. Wherefore this goeth the matter, we must agree surely with Christ, contrary to reason and al other thinges, that although we are synners,Why God refuseth not sinners. yet that by Christ we must be reuoked and called againe, as shepe goyng a straye, vntounto the place of our saluacion. As Christ setteth forth a plaine parable in this place, to the declaracion of his moste excellent office.
In diuers other places doeth the Gospell declare, why God casteth not awaie synners,Ihon. iii. as in the third of Ihon, that GOD is suche, that hateth not the worlde, but loueth it, so that he giueth his onelyonly begotten soonne, for the recoueryng thereof, that the worlde maie hauehave confidēce for these sacrifices sake, and maie not despeire for their synne. For although God might hauehave helped vsus otherwise, yet he purposed to doe it by his soonne, so that we should hauehave no cause to doubte of his deliueryng and redemption. For this is moste true,Note well. that God is more pacified by the death of his sonne, then offended by our synnes.
Furdermore, there is an other cause set forthe by Christe, why God casteth not awaie synners. For he sheweth that sinners are a portiō of Gods substance, whiche fell from him, & yet God hath suche respect to the matter, that he regardeth not the greatest thynges that he hath, vntill that that is loste be recouered. And all this waie of recoueryng is sette vp by Christe, as he hymself saieth in this place. Wherfore it ought to seme no maruell, if he make a searche for synners, that straye from Gods houshold, to bryng them home againe. For he is sent for this very cause to bryng home synners againe, and if he should dooe otherwise, as the Phariseis appoinct hym, he could not execute Gods commaundement.
The tender affection of Christe toward sinnersBut it is verie comfortable to see the affection of Christe toward synners, whiche is described in the tipe and figure of this careful and studious shepherd, whereas he followeth after the straye shepe, takyng no care in the meane season of the reste, and when he findeth her, he beateth her not, but handleth her gē tly, as though she were blamelesse. He taketh her on his shoulders, and at his retourne he maketh ioyfull gratulacions with his frendes. All whiche declareth the greate bounteousnesse and louelove of Christ toward man, whiche if it should bee well cō mended and set forthe, had nede of a long sermone. The declaracion of this louelove, resteth chiefly in hym that is loste, weake, and in perill, as, men doe testifie in suche thynges that thei louelove.LoueLove. LoueLove is vncertaine, when there is any sure trust of aduauntage. But when there is daunger, and yet there is more care for that that is in daunger, then for all that is safe: this is naturall and true louelove. Yet this maye not bee compared with the shadowe of the greate affection of Christe. He searcheth for them,Of the marueilous louelove of Christe towarde penitent synners. of whō he was greuously hurt, as shepe goyng a stray, and as though thei wer in peril without their owne fault and when he findeth them, he put them on his shulders. What thyng maie a man inuent, that is more comfortable and swete? Whereas he followeth after thē that are fugitiues, and by their owne fault seke their owne destruction, ioynyng theim selues with the deuill, that is Gods aduersarie, and stoutly defendyng his parte, and holdyng with Gods enemie the Deuill, againste Gods kyngdome. He pursueth not after theim (I saie) as after his hurtfull enemies, but searcheth them out as miserable shepe that are in peril, & endeuoureth wholy hym self to recouer theim, before the Woulfe oppresseth theim, that is, that thei dye not in their synnes. For this shepherd doeth alwaies crie after the shepe goyng a straye: I will not the death of a synner,Exe. xxxiii but rather that he repent and liue. Despaire not of thy matters, bicause of thy synne. Knowe that GOD is mercifull in his sonne Iesu Christ, whom he hath sent vntounto thee as a shepherd, to bestowe his life for thee, and to laye thee on his shoulders, and to bryng thee againe to the folde of saluacion.
And these thynges ought to be considered fullie and perfectly, that wee maie vnderstande, howe greate louelove and care GOD hath for the saluacion of man, that he can not abide to se hym to be made a praye for the deuill. He maketh sute for synners, as for his owne right. And least he should be repelled for sinne, as though he had no right, he appoint a shepherd, whiche hath right to recouer synners, as straye shepe. And when he seeth that thei are not able to retourne againe, he followeth after theim, and bryngeth theim againe vponupon the shoulders of his merciemercy.The lawe bryngeth no man to saluacion. By the lawe of Moises, whereon the Phariseis grounde their determinaciō of the kingdome of GOD, there could neuer be ordeined suche a recoueryng of the loste. For the lawe dooeth not onelyonly not entise vntounto it the straunge shepe, but also it driueth her furder of, with sharpe and cruell wordes. For what can the lawe preuaile with a synner by this saiyng: If thou be cleane and without all sinne, thou maiest obtaine a place in the kingdome of GOD, and not otherwise. He knoweth truly the woorde of GOD, Christe onelyonly saueth.but he can not tell what to dooe. He is commaunded, to ascende into heauen, but he vnderstandeth that there is no place for synners in heauen. Wherfore except there commeth a shepeherd from heauen, vntounto these straiyng shepe, and beareth them on his shoulders againe to the kingdome of GOD, there is no doctrine beside, that sheweth the kyngdome of GOD, neither that councelleth or preuaileth any thyng with theim, that should come thereto, onelyonly this doctrine, that commendeth and setteth forthe this shepherd, sheweth the redie waie to it. For it dooeth not onelyonly declare that no man entereth into heauen, excepte he descended from thens, which is a deniyng of saluaciō vntounto synners (for the lawe is alwaies against synners, saiyng: thou descēdedst not: therfore thou shalt not ascende) but it sheweth this also, that the sonne of man is come doune from heauen, and become the shepherd of the loste shepe, that thei maie be borne into heauen vponupon his shoulders. Thei could neuer hauehave come thither by their owne power. As Christ in Ihon saieth,Ihon. iii. that the sonne of man should therfore bee exalted, that all that beleue in hym should not perishe, but hauehave euerlastyng life. For this are synners and straunge Shepe recouered, when the Shepherde is exalted on the Crosse, that he might beare theim vp into heauen on his shoulders, and make them partakers of the kyngdome of heauen, from whence he descended, that sinners might thither ascende. Whereby appereth what right GOD hath, to challenge sinners into his owne familie. The greate errour also of the Phariseis and Scribes, and of all suche, as measure the kyngdome of GOD by the rightuousnes of workes, is declared. For GOD can not allowe and commēde them, that honour hym onelyonly with their lippes, but he requireth a true and a nigh hearte, whiche can not be so, except it be recouered by this shepherd. This shepherd,Esai. xxix. Math. xv. when he bryngeth hym againe on his shoulders, maketh the heart full of hope, confirmyng it with the holy ghost, so that now he maie call boldly on GOD in his kyngdome, without distruste: he maie earnestly embrace the hope of saluacion, and not doubt to bestowe this present life, with al that he hath, for the life euerlastyng. Wherefore he so ioyneth hymself with his shepherd, that he is onelyonly disioyned from hym in that, that he is not yet deliuered from the bodie of sinne. But yet while he liueth in this corporall life, he bestoweth hymself whollie to that heauenly conuersation. And in it now he bryngeth forthe suche workes of the spirite, as no hypocrite, no Pharisie, no Monke can bryng. And yet alwaies hauing in minde his first condicion and state, and after his recoueryng, he trusteth onelyonly to the Shepherd and his shoulders before God. He is glad to shewe hym obedience, yet taketh hede that he cōpare not this with Christ and his shoulders.
This is the kingdome of God described by Christ wherein is place for synners, and yet none can enter in thither but with true and earnest confession of their synnes. And yet so, that thei be partakers of the shephearde, and of his bringyng againe to the flocke. If thou shouldest aske the Phariseis, Scribes, Papistes & Monkes of the kyngdome of God: thei would aunswere: beware of the companie of synners: doe good woorkes: faste: saie the ordinarie praiers: giuegive almose, to make satisfactiō for thy synnes. &c. but that a manne should put his onelyonly trust in the shoulders of this shepherd, thei will cō fesse that thei doubt thereof. Yea, thei will compte it contrary to the kyngdome of GOD, as the Phariseis doe in this place. And hitherto hath Christe taken part against the Phariseis and Hypocrites,In heauen also is a place for synners, if thei repente and beleue. to defende this sentēce as moste true, that synners hauehave place in the kyngdome of GOD, and that Publicans and sinners are not to be excluded from gods kyngdome, and from his sainctes. For the gouernaunce and order of all his kyngdome, consisteth of merciemercy: and nedes must we abide the losse of all ours, and cast them awaie as thynges of naught, that our gaines in Christ maie be cōplete & whole.Phil. iii.
But there are diuers sortes of synners. For although Christe came to call all synners to repentaunce, yet all doe not repent. Thei heare the worde with their eares,Diuers kindes of sinners but thei chaūge nothyng of their old condicions and maners: thei giuegive thēselues to their owne sensualitie and pleasure, and declare plainly by their life and doynges that thei hauehave no regarde of eternall life. But what cōmeth thereof? Nothing els, but that although thei be on Christes shoulders, yet thei fall of againe, & begin after that to stray with more perill then euer thei did before, vntill at the length, thei are without recouering, caught in the deuilles snare, so that thei can neuer ridde them selues out of coueteousnes, lecherie, and of vngodlie opinions.What sinners shall hauehave place in the kyngdome of God. These sinners belong not to the kingdome of God, but thei onelyonly, that after thei hauehave heard the voyce of the shepherd, doe repente and mortifie the woorkes of the fleshe. For thei perceiue by the course of al thynges, that thei, that are in Christe Iesu, and truste in the shoulders of this shepherd, must not walke after the fleshe,Roma. viii. Gala. v. but must kill and slea their concupiscences and woorkes of the fleshe. Suche synners doeth Christe beare againe vntounto the flocke. He foloweth after the other also, but thei flie to farre of, and tourneth awaie their eares from his woordes, neither can he done theim any good.Impenitent synners. For whilest thei are so obstinate, thei can not be deliuered frō their straiyng, so that at the lengthe thei shall be torne and plucte in pieces of the Wolues in wildernesse.
Wherfore the comfort of the Gospell for sinners▪ ought not lightly to be estemed, bicause Christ their shepherd seketh theim, and taketh thē vp as straye shepe. Furdermore, his doctrine also is necessarie, to knowe what is our duetie to this shepherd, euen to heare his voyce, and to tourne vntounto him, as the historie of the Publicans and synners maie be an example vntounto vsus, in that thei were conuerted at the woorde of Christe.What the worde of god teacheth. This woorde teacheth nothyng els, but that GOD is mercifull vntounto synners, to saue them for Christes sake, so that thei doe not harden their heartes, at the voyce of their shepheard, and delight with longer wanderyng and straiyng, but that after thei hauehave heard the voyce, thei caste thē selues on Christes shoulders, whiche hath satisfied for their synnes, and reconciled them to God the father. And we can not without great synne (seyng that GOD hath purchased our deliueraunce so dearely) despise and set naught by it, but we must with greate and studious labour, worship and reuerence his worde, and shewe our selues worthie of the companie of sainctes.The woorde of God defendeth againste desperation. Wherefore this worde ought greatly and studiously to be regarded that we may be defended and strōgly armed against the deuill and our owne hearte, least we be in suche an opinion of GOD, that he hateth synners. For suche a sence and felyng is in all mennes myndes. But the helpe of Gods woorde, is to bee preferred against this, in that that he is the shepheard, and doeth proclaime his woorde openly in the worlde, to the intent, that the stray shepe maie heare it, and tourne againe vntounto hym. Wherefore, if thou dooest knowledge this, that thou art a straie shepe, which by synne art banished, farre from the kyngdome of GOD, and despaire not, but hauehave respecte to the woorde of Christe, as touchyng the shepheard. For he is set forthe for thy sake, and for all suche as are like thee, that thou maiest beginne to repent, that thou maiest hauehave trust before GOD, through Christ, and walke worthie of God in his kyngdome.Deferre not thy conuersion to God. Neither thinke, that thou haste a long respite, to take councell of this matter, whē the voyce of the shepherd commeth vntounto thee, but tourne thy self forthwith vntounto hym, and embrace hym. Whiche thing if thou doe, thou art saulfe, and giuest the Angelles a greate cause of ioye, whiche after that will be verie desirous of thy companie, and will kepe and defende thee against all perill. Where as cōtrariwise, the vnpenitent tourne the Angelles to mournyng, and therefore are faine to bee without their helpe and defence.
And in that that Christe is not contente with one parable, but putteth there vntounto the seconde,We ought after the example of Christe to seke vp the lost synners. as concernyng the woman that had loste a grote: he doeth it to the intent that other should folowe his example, and not vtterly giuegive vp synners, but hunt for them, and bryng them to repentaunce. For the first parable belongeth onelyonly to Christ our sauiour,The parable of the shepehearde belongeth co christ. The parable of the woman perteineth to the congregacion of christ. whiche is onelyonly the true shepherde, that embraceth straye shepe with true saluation, where as he vestoweth his life for them, that thei maie be deliuered from destruction, and defended againste the deuill. The seconde parable of the woman, perteineth to the congregacion, which is there in her ministracion and office, that synners might be called to repentaunce, and deliuered from eternall death and damnacion, and obtaineth euerlastyng saluacion. She reioyceth also euen as doeth the shepeherd, when she findeth her grote: she lighteth a cā dell, euen Gods woorde, and swepeth the house, that is, she teacheth of rightuousnesse, and of comforte for Gods mercies sake in Christe, before the iudgement of God. And by this doctrine commeth the loste grote to light.
The vertue of gods wordAnd this is the true and glorious commendacion of Gods woorde, whiche onelyonly hath suche vertue, that it taketh a waie synne, and all the infectiō that came thereof, as death, damnation, the deuill, and helle, so that wee are no more synners, and the enemies of GOD, but suche, as of whom the Aungelles in heauen, and the sainctes in yearth reioyce. Wherfore we should worthely magnifie this word, and highly esteme the teachers thereof, to the ende we might achiue and get this greate benefite therby, that is, be deliuered from this wanderyng and deuilles daunger, & so be saued for euer. The which thyng the moste bountifull and louyng shepherde of our soules,Ihon. x. i. Peter. ii. our Lorde Iesu Christ graunte vsus, through the holy ghost. Amen.