Sermons Upon all the Sunday Gospels, Sermon 47
¶The .iiij. Sondaie after Trinitie Sondaie. The Gospell. Luke. vi.
BE ye mercifull, as your father also is mercifull. Iudge not, and ye shall not be iudged. Condēne not and ye shall not bee condemned. Forgeue, & ye shall be forgeuen. Geue, and it shalbe geuen vntounto you, good measure, and pressed doune, and shaken together, and runnyng ouer shall menne geue into your bosomes. For with thesame measure that you mete withal, shal other men mete to you againe. And he put forthe a similitude vntounto them. Can the blinde leade the blinde? Doe thei not bothe fall into the diche? The disciple is not aboue his master: eueryevery man shalbe perfecte, euen as his master is. Why seest thou a mote in thy brothers eye, but considerest not the beame that is in thyne owne eye? Either how canst thou saie to thy brother? Brother, let me pull out the mote that is in thine eye, when thou seest not the beame that is in thine owne eye. Firste thou hypocrite, caste out the beame out of thyne owne eye, then shalt thou se perfectly to pull out the mote that is in thy brothers eye.
THE EXPOSITION.
IN this Gospell Christ teacheth his disciples and vsus,A newe life is required o… eueryevery true Christian. what we should do one to an other. For after we beleue and are become christian men therby, bicause we are sure that we are deliuered from death, synne, and all euill through Christ: now is it necessarie to liue after a newe sorte, and that frō henceforthe, we shewe our selues obedient vntounto hym. This newe life doth Christ comprise in one worde, saiyng: Be ye mercifull, as your father is mercifull. And all knowe this, what is merciemercy,What merciemercy is. truly suche an affection, whiche conceiueth a sorowe at the verie hearte, when a man seeth his neighbour troubled, either in body or soule, and is stirred by his will to helpe hym. Christe requireth here suche a minde of all men, not that there should be suche merciemercy, as is betwene light and lende persones. For suche merciemercy extendeth no farder, then emongest the felowes of that leudenes, & tarieth no longer then thei hauehave power to do that leudnes. As experiēce declareth. A thefe is not mercifull to him that stealeth not, for if he were, he would robbe no man. But he is mercifull onelyonly to hym, that stealeth with him, and this is the merciemercy of euil doers.
Math. v. Roma. xii.But we that are christians muste be mercifull, euen as our heauenly father is, not onelyonly to our frendes, but to all men, yea to theim that hate vsus, to them that offende vsus, and semeth vnworthie of our good will and benefite. This great displeasure and anger of ours, whiche wee declare by bitter and hatefull woordes, is to ouer come: as when we saie, what shall I medle with suche a knaue? I am sore hurte of hym. His slaunderyng tongue is not vnknowen to me. What? Should I helpe him? No truely. And he were full of Magottes, I could not finde in my heart to doe him good. And this is the lessō that our nature teacheth vsus, as touching lende merciemercy, whiche onelyonly hath respecte to our companions and riotfelowes, but as for other, it abhorreth vsus vtterly to shewe any merciemercy.
But Christ seketh a remedie for this fault, when he requireth vsus,Math. v. to doe good to our enemies, and to theim that hurte vsus, Suche merciemercy (saieth he) is mete for a christian, as your father of heauen hath. For without this ye can not be his sonnes, nor my brethren, whiche hauehave redemed you, with my blood from synne and deathe. Doubtlesse, ye hauehave offended your heauēly father manifolde waies, you hauehave broken his commaundementes in all poinctes. And God hath a iust cause by your sinne to saie:The exceadyng greate merciemercy of god toward synners. should I giuegive my sōne for suche vnthriftes? yea, rather let thē die as thei hauehave deserued. For thei for sweare them selues, thei slaunder, thei are giuen to coueteousnes and to adulterie: thei leaue no kinde of wickednes vndoen, let them goe for me, and for their leudnesse leudely perishe as thei deserue. This maie GOD (saieth Christe) laye against you, but he doeth not, yea, rather for all the iniuries ye doe vntounto hym, he hath merciemercy vponupon you, and doeth you good, giuing you not onelyonly bodie and life, foode, and familie, wife and children, and for all them liuelode, but also his owne sonne, and life euerlastyng.
Suche merciemercy also must we vse. For what if one hauehave hurt and offēded thee, what is that in respect that thou hast offended GOD so often, and so greuously? Wherefore, if Gods merciemercy be so greate, that he giueth his sonne for his enemies, to deliuer thē from death and synne, by hym, and also giueth all thynges beside, as life, bodie, soule, substaunce, yea, and that when he hath rather an occasion to take vengeaunce, to punishe and to plague: Put this before thee, for an exāple, that thou maiest saie thus: Although this man hath hurte me greuously, and maie seme worthie of a misfortune at my hande, yet will I not reuenge. For els my merciemercy should not be christian like, but like the Gentiles. If he hath doen me wrōg, perchaunce I hauehave otherwise deserued it. Now when he hath nede of my helpe, I will not requit euill for euill. For I se that he hath nede of helpe, and that it is in my power to helpe hym. For thus dealeth my heauenly father with me. &c.
This is proued true in our Cornemongers.It is euidently seen, how full of wickednes and wrong, the husbande menne and the people of the countrie be. If thei could sell the vilest thyng thei hauehave, for the moste highest price, thei would not feare to doe it. The tounes men and citezens also, hath very corrupt maners, thei scrape together substāce by right or by wrong, thei care not how: Thei liue riotuously, thei deceiue and defraude as many as euer thei can. This might well moue other to stomacke their doyng, and to deny theim helpe, when thei are in aduersitie. But a christian hath a precept cōtrary to it, whiche is, that he should not remember any displeasure doen vntounto hym. What is this to me (saith he) if thei be wicked & leude:A goodly similitude. shall I giuegive vp therefore my purpose of well doyng? Yea, I will doe rather after the maner of a good tree, from the whiche if a man plucke, beate, or shake doune fruicte, it bringeth out the more the next yere with out paine. So will I doe. If I hauehave doen good for thee, and thou shewest thy self vnkinde, and dooest me a shrewde turne for it, yet will I not hereby be compelled to forsake well dooyng. If thou art a thornie bushe, and canst doe nothing but pricke, yet I will not become like vntounto thee in life, but I will rather shewe my self a fruitfull vine,God the father is sette forthe to vsus for an exāple. to bring forth swete grapes. For so doeth my heauenly father. He geueth to wicked people and vnthriftes, housholde stuffe, liuelode, clothyng, goodes, bodie and soule, peace, seasonable weather, and all thynges necessarie. He giueth vsus the light of the Sonne, whereas we rather hauehave deserued Brimstome and fire from heauen, but yet we hauehave it not.Math. v. For he will not bee made a churle for our vnkindnes sake: but he saith: If you are disposed to bee naught, yet will not I forsake my naturall goodnesse: I will giuegive bothe Sonne and water from heauen, to the good & euil.
And this is the example, that Christ appointeth vsus to followe, that we also likewise maie be mercifull, and not prouoked to malice, by other mennes malice, after the maner of the worlde, that reuengeth and pursueth his right. This maie not christian menne doe. Yea,Math. v. Roma. xii. rather thei ought to praie for their foes, that GOD will make of them profitable and fruictfull plantes, whiche are now wilde, thornie, and baren bushes. And this is, be you mercifull, as your father of heauen is mercifull, whiche is also moste bountefull, euen to his very enemies.
But we must put in a caueat in this place, and beware that wee take not this doctrine of merciemercy so, although all kynde of reuengyng,All reuengemente is not forbidden. were disanulled hereby. For there are diuers persones, in one christian man. A christian, and the disciple of Christ doeth not reuenge. But after this, there be diuers descriptions of offices, as of fathers in a familie, of Iudges in a shire, of Magistrates in a citie, of Erles in an Erledome, of Kynges in a Kyngdome. All these offices can not bee without reuengyng. And thei that are in theim, should offende, if thei should not punishe,The Magistrate beareth not the swerd in vaine. suche thynges as are dooen against the common wealthe. For by the commaū dement of God, in this must those thynges be performed,Roma. xiii. whiche are ordained of GOD, for the preseruation of the commonaltie, that the offenders bee punished,Folishe pitie marreth the citee. and breakers of order restrained. For if any manne would exercise ouerth warte merciemercy, it would euidently appere, to what poincte it would come, when foolishe merciemercy shewed to a fewe, shall be tourned to the vtter vndoing of many. First are thei betrayed, to whom this vntrue merciemercy is shewed: then ensueth the breakyng of discipline & rule, without the whiche the worlde can not consiste in safegard. Wherefore GOD requireth this of all gouernours, and ouerseers of order, that accordyng to their office, thei vse straight punishement, and if thei cease to doe so, let theim knowe thei shall giuegive accompt thereof to the high magistrate, whiche is God hymself.
Wherefore this commaundement of Christ, consisteth in a certaine respecte to an other order, that is, that the sonnes of GOD, that is to saie, Christiās followe the example of the merciemercy of their father. But whereas GOD garnisheth vsus also with other persones,A good lesson for rulers. when he maketh vsus fathers, Lordes, magistrates, Iudges, Princes, Emperors. &c. we must not thinke, that this lawe of merciemercy belongeth not vntounto vsus. But this is to be performed with all diligence, that we see to our office straightly. And yet that this, that must nedes be dooen with seueritie and straightnes, hath his gouernaunce of merciemercy, and that nothyng be doen to satisfie our owne lust. To sight therefore is doen now and then, a woorke of greate crueltie and sharpnes, where as in deede it maie well bee coumpted, an acte of merciemercy and clemencie.
As when Ioseph accuseth his brethren to his Father, as his duetie was,Gene. 37. concernyng their leude doynges, although he was euill spokē of, as a blab emong his brethrē, yet hath he more regard to the truthe and his owne office, whereas he vnderstandeth, that al that wer of that houshold, yea and his brethren also be bounde so to doe, that thei hide not the enormities of the familie, nor conceall the fautes of other. So after that neighbors, citezens. &c. Hath certaine offices of seueritie,To punishe euill doers, is a great work of merciemercy. for the behoue of the common wealthe, although thei seme to sightfull of vnmercifulnes, yet in deede thei are the very woorkers of merciemercy. The maister and fathers are mercifull, when thei punishe the disobediente and stubburne. The Magistrates are mercifull, when the wicked are put to execution. And Princes, whē thei resist wrongfull violēce, with power of armes, and when thei maintain the innocent against tyrantes. MercieMercy is the chiefest intent, why al these thinges (that are cruell to sight) are doen, least all thynges should lye open for the Deuill to make hauoke. If al men cā not be holpen by sharpe correction, yet must it bee seen, that all mennes saufegarde and wealth, be not brought into hasarde, by leuitie and merciemercy▪ Wherefore it was necessarie, to sette forthe the other offices, nexte the precepte of merciemercy, leaste vnderunder the pretēce of vntrue merciemercy, the deuill should destroye all to gether, yea and that vnderunder the pretence of religion and godlines. And this is a greate subtiltie of the Deuill, that againste the moste necessarie offices of merciemercy, he inuenteth the names of a blab, a traitour, a tyraunte, a termegante, a spoyler. &c. But no manne ought to be feared from his duetie, and from true merciemercy for this, but let hym dooe rather that, that is profitable for the saftie of man in deede, then that that semeth to sight.
Wherefore youth must be diligently instructed, as touchyng those offices, that thei maie learne to doe that is good in their first yeres,Youth ought to be brought vppe in the knowledge of Gods misteries. that afterward when thei by ripenesse of age, shall attaine to more and waightier offices, that require seueritie: Thei maie knowe how to vse alwaies true merciemercy, emongest the citezens, bothe in house kepyng, and also in a common office. Neither let them be withdrawen at any tyme by guile and desimulation, from the true vnderstandyng of thinges. For thei doe muche hurte in a commonaltie, that either in congregations, cities or families, doe suffer good order to decaye, by vntimely merciemercy.
Thou must therefore take diligent hede, to what ende this precept of merciemercy is giuen, that first of all thou regarde the commaundementes of GOD, specially made vntounto thee, to shewe thee thy duetie, and yet that all these ought to be mingled with mercy. Then remember, that thou take paciently al wrō ges, and be not withdrawen therby, from thy well dooyng. As thou haste an euidente example of the Sonne, whiche is not greued, that the very adulterers, and vsurers, are guided by his light. But let them take hede, whiche now doe so abuse the merciemercy of GOD in his giftes,Synne scapeth not vnpunished for euer. and the paciēce of the christians. For thei shall hauehave no good and ioyfull ende, that heapeth vp from daie to daie, wrathe vponupon wrathe for thē selues. For the more thei escape now vnpunished, the greater shall their punishement be hereafter, as the examples of stubburne childrē do declare, which when thei refuse to be ruled by their parentes, thei fall into the handes of hangmen. For GOD suffreth not his pacience, long to be mocked and dalied withall.
But as I maie retourne to my purpose: it appereth by this precepte, what is Christes councell▪ euen that we should earnestly embrace godlinesse, and doe suche workes emong our selues, as be true and vnfained. Wherfore he commaundeth vsus to be mercifull, not as the Heathē be, whiche shewe merciemercy vntounto them, from whom thei loke for helpe, and so that one hande should washe an other:MercieMercy is to bee shewed not onelyonly to frendes, but also to foes. But as the father in heauen, whiche sheddeth out all thinges plentuously, that are necessary for vsus, so that there is sufficient for all men to gather, not onelyonly for the good, whom he could dispatche in one daie, but also for the euill. For GOD doeth not suffer his goodnes to wither awaie, bicause there be many euill and vnkinde. Yea, rather in this poincte, the euill are better prouided for. This example, saieth Christ, put I forthe to you, that professe my name, not onelyonly to doe good to your frendes (for this vertue maie bee also in the Gentiles) but also to your enemies, as ye se that your heauenly father, grudged no man the light of the Sonne, no not asmuche as the theues, robbers, adulterers, vsurers, whiche are not worthie to looke on this moste beautifull creature, and to take any benefite of hym. But yet thei are not shutte out, neither doeth this good father, suffer his goodnes to be withdrawen from his housholde, for the leudnes of the wicked.
Doe you, saieth he, likewise. Suffer not pacience to be taken from you. Bee not lesse beneficiall for other mennes faultes, as the worlde is wonte, when it craketh: All thinges are full of ingratitude and churlishenes. A manne can neuer doe to little. But this is not true. It is no greate thyng to helpe your frendes.Christes exhortacion to the christians For the Gentiles will no longer dooe good, then when thei looke for like, wherof if there be no hope, farewell good doyng. Hereof it appereth that this benignitie, commeth not out of the fountaine of Charitie, but groweth in drie places, and will sone wither awaie, by a little blast of impatience. But you Christians must dooe good with more perfectnes, yea, to your owne enemies, loking for no like kindnes and requityng. And thus must ye thinke in the meane season: what if thei be vnkinde? Yea, GOD hath so greate power, that he can punishe the vnkinde, by diuers instrumentes, by water, fire, and stones. &c. Wherefore seyng I am sure of this, that all these thynges shall bee punished,The louelove of the christiās differeth gretly from the louelove of the Gentiles. I am purposed to kepe my accustomable liberalitie & merciemercy. And this is a very Christian minde and louelove, whiche is not in the Gentiles, whiche do good no lenger, then when thei mete with kynde men, and them that will doe the like. When these be lackyng, Charitie also continueth not. Contrariewise, the Charitie of Christian men, doeth good without ceasyng, and although many benefites be cast awaie vponupon the vnkinde, yet ceaseth not their will of well doyng. Now doeth Christe procede, and deuideth merciemercy into diuers partes.
Iudge ye not, and ye shall not bee iudged: Condemne not, and ye shall not be condemned. Forgiue, and it shall be forgiuen you.
Christe would hauehave vsus godlie in deede, that we should not crake of faithe and the Gospell in wordes, as the moste parte doeth, that boaste them selues to bee Gospellers, and prate muche of Christe. But if the matter be well tried, thei are but dissemblars. And a greate part deceiueth them selues, and perishe hereby with their hypocrisie.The heauenly father iudgeth vsus not: neither ought wee to iudge other. This hypocrisie would Christe gladly restraine. Wherefore he putteth forthe to vsus, no straunge or vnknowen example of his father, doen to our profite, that as we fele his goodnes and humanitie, so we should shew our selues beneficiall, and not high mynded toward other.
For we are in daunger of Gods iudgement, and damnation for our synnes. What hath the heauenly father doen? He would not iudge and condemne thee, as he might, but he forgaue thee thy synnes, tooke from thee hell and damnation, and receiued thee to his merciemercy. This example is put for thee. Applie thy self thereto. Bee thou likewise vntounto other: then art thou a true christian, whiche beleuest in Christ, neither condemnest thou thy neighbour, but forgiuest hym gladlie thy hurte. But if thou wilte not dooe so, but rather dooe like the leude seruaunt.Math. xviii Math. xviii. thou declarest that thou canst receiue no merciemercy before GOD, nor shewe to other in this life, that thou art a Christian man, but rather that GOD will exclude thee from his merciemercy, and appoinct thee to iudgemente and damnation, and depriue thee of all his benefites, wherewith he hath indued thee, and require again all the debtes that he remitted & forgaue. Thou nedest not doubt of this. For the commaundement is this: Iudge ye not, and ye shall not bee Iudged, but if ye will not cease iudgyng, GOD shall iudge you also.
The common practise sheweth how harde this inibitiō is. Assone as we iudge our selues hurt, forth with we vse this iudgement: Why should I do good to the vnkinde? I hauehave holpen hym often, and he dooeth not onelyonly like for like, but dooeth a shrode turne for a good. I should offende, if I should helpe the vnkinde so often. But this is an vnmercifull merciemercy, and painfull helpyng. When thei Iudge, bicause thei obtain not the like. And then appereth Gregorius saiyng true: True Iustice hath doen compassion, but vntrue is double iniquitie. For when a man giueth me a croune, he is thought to go about to make me his bondman thereby. Wherfore, assone as any thyng is doen or saied, that pleaseth not, or if I be not obsequius, forth with he embraideth me: hauehave not I doen this for thee, and requitest me with suche kindnes? This is truely nothyng els, but to serue and Iudge, as the Gentiles doe, that there maie be a recompensation. For this is no good waie. If thou doe good to an other, and he acknowledge it not, or doeth euill for good, thou maiest admonishe him not so to doe, least he offende God greatly. But yet hast thou no iust cause to hate hym, to iudge, and condemne hym. GiueGive hym vp to his Iudge. For thou knowest not what GOD will doe with hym, whither he will amende hym. If he be not amended, GOD hath officers sufficiēt to be reuenged of hym. And so suche thinges chance daily, that there rise sodain tempestes against the stubburne. OnelyOnly beware, that thou iudge him not: but thinke thus: GOD hath not so cruelly dealte with me. For if he had, I should hauehave been killed long a gone in my synne, when I liued in filthy Idolatrie and Hypocrisie.
Likewise also beware that thou dooest not condemne: for it is not thy duetie. To chide, to tell one of his faut, to dehort, to declare to them that iudge and condemne, it is lawfull. But thou haste no more to doe, then to be mercifull: thou maiest not Iudge, thou maiest not condemne. And if thy neighbour be so obstinatly set to do thee hurt, that he will not cease, yet thou oughtest to bee willyng to forgiue, and not to hinder his profite, or goe about to reuenge, but rather to furder & to helpe him. These thynges are harde to doe, but remember that thou art a Christian, and that more perfection is required of thee, if thou earnestly embrace this name, euen as the example of our heauenly father, plainly declareth before vsus. For if thou dooe good to thy neighbour, and he be vnkinde, and doeth requit thee with euill, doubte not but that GOD will laye it to his charge. Resigne and giuegive ouer thou the vengeaunce vntounto him, and do thou thy duetie. GOD doth reuenge all these thynges at his tyme. Wherefore commit thou all other thynges to hym,Deut. 32. Romo. xii. and execute this commaundement, that thou reuenge not, but be mercifull. It followeth in our Gospell.
GiueGive and it shall bee giuen vntounto you, good measure, filled vp, and shaken together, yea, runnyng ouer shall men giuegive into your bosome. For with what measure ye meate vntounto other, with the same shall it be measured vntounto you againe.
Christ hath comprised these preceptes very properly, and laboureth specially, to cause vsus to fulfill the true workes of Charitie. Wherefore as he hath commaunded, that synners should be mercifullie and gentlely handeled, as we are gently handled of hym, that we Iudge and condemne theim not, but committe that vntounto GOD, and praie for theim to GOD: So he commaundeth to doe thē good, by giuyng, helpyng, and counsaillyng. &c. and then not to doubt, but GOD will requite our liberalitie, bee it neuer so greate: That so the minde maie abounde with Charitie alwaie, and neuer bee ouergrowne with the thornes of vnkindenesse, to cease thereby from well doyng, as the Gentiles doe, whiche can not abstaine from iudgyng and condemnyng. For assone as thei thinke them selues hurt, thei forgiue not, before thei are humblie asked forgiuenesse. So thei will not giuegive any thyng, but where as thei loke for gaines and for benefite. Wherefore thei can neuer escape the Iudgemente of GOD, neither are thei Iudged worthy of Gods benefites, and of his merciemercy and grace.
This faute must we eschewe, and so doe for our neighbours, as our heauenly father doeth for vsus. He slacketh his straight Iudgement: he pardoneth vsus: he will not be cruell and cōdemne vsus, although we be vnkinde: He enioyneth vsus to do likewise also, or if wee will not, he putteth before vsus a dreadfull ende, that we shall loke so to be serued of hym, as we serue other. For with the same measure, saith he, shall other measure to you, as you hauehave measured with. And we can not deny but GOD hath giuen vsus good measure. For if he would hauehave giuen vsus after our desertes, he might hauehave plagued vsus with wrathe, plague, pestilēce, and all euill, and put vsus to death, assone as we were borne. I will not rehearse how manifolde waies we hauehave offended hym, through all our life with sinnes. This might worthely be giuen to vsus as measure, euē death and hell. But what doth GOD? He putteth awaie that that we hauehave deserued, that is to saie, wrathe, indignation, iudgement, death, hell. &c. and bryngeth to vsus, heauen, grace, libertie, and a quiete mynde, from the condemnation of the lawe, and of an euill conscience. He riddeth vsus from al penurie & blame and giueth vsus all that is good.
This is truely a large and plentifull measure, but whereas thou deniest other the same measure after that, thinke not, but like measure shalbe giuē to thee from GOD, as thou giuest other. Thou wer fortunate before, bicause he helped thee with the measure of grace. Now shalt thou hauehave suche measure, as thy vnkinde and craftie behauior deserueth.
This teachyng is marueilous, whereby it appereth, that GOD requireth more earnestly thy duetie, towardes thy neighbour, then towardes hymself. For as touchyng hymself, he pardoneth synne,How God measureth to vsus before faithe. and will not reken, what soeuer we offende against hym. Contrarie, when we be vnmercifull to our neighbour, GOD will neither bee pleased with vsus, neither forgiue vsus any thyng. Wherefore, all this rate of measuring is to be appointed & doen after faithe, and not before. For before thou haste faithe, GOD dealeth not with thee after thy desert, but was mercifull vntounto thee, he opened thee the waie to his worde. He promised thee remission of sinnes. This is the first measure giuen to vsus, whē we began to beleue, after that this measure was receiued, he giueth commaundemente to measure to other likewise. And he that doeth so, lette hym looke to be doen vntounto, as he doeth vntounto other. If he be cruell, let hym looke for no merciemercy of GOD: if he iudge, he shalbe iudged and damned. Wherfore this measuryng hath her beginning after faithe, when GOD requireth so greatly thy duetie towardes thy neighbour, threatnyng that he will reuoke all his grace, if we will not be mercifull to our neighbour.
Wherefore he that thinketh earnestly, how to serue GOD, let hym doe good to his neighbour, let him doe as GOD doeth, that is, let him not iudge, let hym not condemne, but forgiue, and giuegive gladly, let hym shewe hymself beneficiall and liberall, when he maie. Els shall it chaunce no otherwise, then it chaunced to the seruaunte. Math. xviii. He had mere merciemercy shewed vntounto hym,Math. xviii when the lorde let hym goe scotfree, and forgaue all his debt. But when he would not forgiue his neighbour, an hundred pence, neither tary the tyme vntill he were able to paie the whole, his free quitaūce that he had in the tenne thousande talentes that wer forgiuen, stoode hym in none effect, and he is deliuered to the Iailers, vntill he paieth the whole. And surely it is not possible, that we should alwaies folowe this rule. We forget merciemercy oftentymes, and whereas merciemercy was requisite, we are wrothfull, where we should speake gently, we cursse.Psalm. iiii. Ephe. iiii. Although it chaunceth thus vntounto vsus by infirmitie, that in this place we dooe contrary to Christes commaundemente. Yet let vsus beware at least of the sinne of the Phariseis, that we continue not therein without remorse of conscience, as thei doe, but that we might quickly amende, let vsus put before vsus this example, to doe to other, as the father of heauen hath doen to vsus: to shewe our selues forgetfull of wronges, and not to slacke or cease in well dooyng, by the iniquitie of the worlde, or vnkindnes of men.
And to the forgiuenes of synnes,Confession of the faulte, is necessary vntounto the forgiuenes of synnes it is necessarie that he confesseth his fault, that must be forgiuen. For it is vnpossible, that I should forgiue the Pope and other enemies of Gods woorde, their synnes. The reason is. Thei knowe not theim selues for synners, in that thei persecute our doctrine. If thei would confesse their folie, and professe repentaunce, I would not deny theim remission of synnes. For there must nedes be synnes,i. Reg. xiii. if thei should be forgiuen. But he that denieth his synne, and defendeth it with his rightuousnes, as Saul did before Samuell, this mannes synnes, can not be forgiuen.
This doctrine is of a Christian mannes life, whiche Christ putteth forthe by the example of the father of heauen. This doctrine doeth Christ earnestly setforthe, by the similitude of a moate and a beame. As though he should saie. I se that this is hard for you to doe. For your owne dammage greueth you, the grief thereof is not sone taken awaie. Assone as ye se your aduersarie, and remēber your wronge, anger waxeth rawe againe, and all thynges come to stomacke as freshe,The similitude of the moate. as though thei wer now dooen, wherewith he hath hurted vsus, with a greate desire also to reuenge. Yelde not ouer your selues (saieth Christe) to wrothe and indignation. For although he hath diuersly, hindered thy profite and defaced thy good name, yet all this is but a Sonne moate in thy eye, in comparison of that thou haste dooen to GOD. For that is as a beame in respect of those thynges, whiche thy neighbour hath doen against vsus. Wherefore many thynges are requisite to hym that will Iudge and condemne. In other matter thus it is: the teacher muste be better learned, then the learner, or els shall he be able to teache hym nothyng. What kinde of maister canst thou be, which professest that thou wilt teach other, and art as ignoraunte and as faultie, as thy scholars be, whom thou takest on thee to teache? This ought not to be doen and suffered emong men, and how muche lesse can it be suffered in my kyngdome before GOD, where as all are to be blamed: Wherfore get thee the practise of this parable, whē thou hearest, seest, or sufferest any thyng, that is greuous vntounto thee, that thou maiest alwaies saie: Patience. This synne is little in comparison of myne, GOD hath many more to obiect against me, then I hauehave against other. Wherefore I will gladly winke at thēm, so that GOD will winke at mine, & not rubbe me on the old sores.
But the worlde can neuer bee perswaded, but that it will rebuke the moate in his brothers eye,The moate we euer beholde: the beame we regarde not. and not consider the beame in his owne. For where as thou hast one quarell with thy neighbour, there hath GOD infinite causes against thee, seyng thou neuer keptest his preceptes, but haste transgressed them manifolde waies. This thou forgettest, and therfore in the meane season, thou fallest in hatred against thy neighbour for a little woorde. If thou canst hauehave suche a quicke sight, in thy brothers little faulte, why dooest thou not ponder thy owne beame also.
Wherfore a christiā man, must vse an other waie, when he seeth a moate in his brothers eye, let him first retourne vntounto himself, before he begin to iudge, and there shall he finde suche a hugeous Beame, that he will hauehave but little luste to iudge his neighboure, so that he maie hauehave. GOD mercifull to his synnes. Wherefore first he goeth about, to take awaie this his owne beame, and when he is in doyng that, he findeth so muche busines, that he sone forgetteth his brothers moate, when he remēbreth his owne disobedience toward GOD and man, and other synnes, from the whiche he can not be ridde, by dooyng daiely all that he can. First therefore, he condēneth his owne ouerthwart reckenyng, wheras he letteth scape his owne Elephante, and is eager against his neighbours Gnat.
Wherefore Christes intent is, to put vsus in minde of the example of the father in heauen, whiche suffereth our greate beames to lye hidde, that wee should paciently abide a moate in our brothers eye and not Iudge hym therefore.Why God cō cealeth our synnes. What man therefore would not bee moued, to bee mercifull by this promisse, whereas GOD laiyng a side all iudgemente and damnation would gladlie forgiue vsus, if wee would forgiue one an other, and not Iudge, that after this we maie obtaine his grace and goodnes profered vntounto vsus, and so escape death and hell. Contrariwise, he that will not hereby be put in feare, to cease from iudgyng and condemnyng, where as he findeth a moate in his brothers eye, GOD will raise vp a beame in his owne: I can not tell, what should bee able to moue hym to any of bothe these partes, that is either to hope well, or to feare ill. Is not this a great stubburnes, to reproue so greatly a little thyng in our neighbour, that we should thereby hinder our owne waie, in escapyng damnacion by the vnspeakeable promesse of GOD, and to stirre vp the euerlastyng iudgement of GOD, by the foolishe saucines of our owne iudgement.
He therefore, that had rather folowe the example of the worlde, and of the fleshe, then of the heauenly father, where aboute goeth he els, but to get Gods wrothe, in steede of his merciemercy, and to hauehave GOD greuous and sore againste hym, whereas he might hauehave hym mercifull. This great perill ought to bee thought vppon, that wee might order our life Godly, that all menne, bothe frendes and foes might perceiue in vsus sure tokens, that we are christian men, and that we hauehave suche a minde, out of the whiche, as out of a fountaine, floweth suche charitie, as will neuer faile and decaie. The whiche thyng, our father whiche is in heauen graunte vsus through the holy Ghost, for our Lorde Iesu Christes sake. Amen.