Sermons Upon all the Sunday Gospels, Sermon 65
The .xxii Sonday after Trinitie Sonday. ¶The Gospell. Math. xviii.
PEter sayd vntounto Iesus: Lorde howe oft shall I forgeue my brother if he sinne agaynst me, tyll seuen times? Iesus sayethe vntounto hym: I saye not vntounto the vntyll seuen tymes, but seuentie times seuen tymes. Therefore is the kyngedome of heauen lykenede vntounto a certayne man that was akynge, whiche woulde take accoumptes of his seruauntes. And when he had begon to recken, one was brought vntounto hym, whiche ought hym ten thousande talentes. But forasmuche as he was not hable to paye, his Lorde commaunded hym to be solde, and his wyfe and chyldren, and all that he had, and payment to be made. The seruaunt fell downe, and besought him saying: Sir, hauehave pacience with me, and I wyll paye the all. Then had the Lorde pitie on that seruaunte, and losed hym, and forgaue hym the debt. So the same seruaunte wente out, and founde one of his felowes which ought hym an hundred pence, and he layd handes on him & toke hym by the throate, saying: paye that thou owest. And his felowe fell downe and besought hym, saying: hauehave pacience with me, and I wyll paye the all. And he woulde not, but wente and caste hym into pryson, tyll he shoulde pay the debt. So when his felowes sawe what was done, they were very sory, and came and tolde vntounto theyr Lorde all that hadd happened. Then his Lorde called hym, and sayde vntounto hym: O thou vngracious seruaunte, I forgaue the all that debt when thou desiredst me; shouldest not thou also hauehave had compassion on thy felowe, euen as I had pitie on thee? And his Lorde was wroth, and delyuered hym to the Iaylers, tyll he shoulde pay all that was due vntounto him. So like wise shall my heauenlye father do also vntounto you, yf ye from your heartes forgeue not (eueryevery one his brother) theyr trespasses.
THE EXPOSITION.
YE heare in the very begynnynge, what is the summe of this Gospell: When Peter asketh of Christe, what was nedefull to be done,Christians must forgeue and not reuenge. when his brother synned againste hym, and howe often hee shoulde forgeue hym, whether seuen tymes were inough? Christ aunswereth: Not seuen tymes, but seuentie tymes seuen tymes. That is, the forgeuyng of synnes amongest Christians, ought to bee withoute measure and ende, and they must pardon one an others synnes, and beware of reuengyng. For that belongeth only to God, whose maiestie ought not to bee violated,Deut. 32. Rom. 12. Heb. …0. neyther hys iurisdiction to be broken. As the parable also sheweth it in order. And we afterwarde wyll gather togyther the causes, and declare theim.
But here muste we especially marke howe Christe saieth: That the kyngdome of God is lyke a kynge, whiche purposeth to make a reckenynge and accompt with his seruantes. For this commaundement as touching remission of sinne, is not to be applied to the gouernance of a comminaltie, where as are seuerall offices and diuersities of persons, & therfore all thynges there consist in the varieties of rulynge and obeyeng, that licence may not be geuen to the lustes and vices of men, but that a discipline and honest order maye be hadde for the restraynynge of the lewde and wicked. Wherefore it is not ment, that parentes should geue theyr chylderne all lycencious libertie. They ought to vse a certayne kynde of reuengyng, and by no meanes to couete and desyre the name of facilitie and gentylnesse. Lykewise is it also with the maysters ouer their houshold seruauntes, and with maiestrates and officers.The worlde is the worse for libertie. Let all them knowe, that they are appointed certainly to reuenge. For thys is the worldes faulte, that it is the worse for libertie, as it appereth by wyld children, that wyll not obey theyr parentes, vntyll at length they come to hangyng.
Wherfore, this commandement is not to be vsed in a common welth, but in the kyngdom of God. where all we are equall, and are subiecte but onelyonly to God, whiche is the head of the lyfe of vsus all. He calleth the kyngdom of God not only the lyfe that is after this, but the holy churche in this lyfe,What the kyngdome of god is. wher as God by hys word and by his holy spirite hath the gouernance. In thys churche thou must obserue this trade, if it be not thy peculiar office to reuenge synne, that there may alway be pardonyng one an other, and no reuengynge, that al things may be done toward thy neighbor with mercy & gentlenes whersoeuer he hath nede, althoughe by reason we might seme to hauehave a iust cause to do the cōtrarie. Why Christ requireth this, he sheweth sure causes in the parable of the two seruants, and of the king. The first is, that Christ requireth, that the christians should thynk with themselues howe great merciemercy God hathe shewed vntounto them, which also if he would deale extremely with vsus, had many and great causes to be reuenged of vsus, and to vexe vsus, with moste greuous euyls. But seyng that we obteined mercy without our desert, we must shew mercy and gentlenes to our neighbor. And this must be obserued with great diligence. For by this Christ declareth, what is the true way to obteyn remission of synne, and sheweth vsus to our selues what we are, as it were with a fynger, and what God is: agayne, what is our merite before God, and yet what we obtaine.
For as concernyng the parable of the seruaunt that ought ten thousand talentes, Christ putteth it forth to thys ende, that he maye teache vsus, what oure cause is before the Iudgemente of God. A talente wyth theym that were in tymes paste,What a talente was in tymes paste. was almost in valoure syxe hundreth Crownes. Of these the seruaunt oughte tenne thousande Talentes.
To so exceadynge greate a summe are oure synnes iustely compared before GOD,Oure synnes are innumerable. that by thys it maye be declared, that those oure synnes can neuer be put away by our selues, or by our owne workes: again, that we ar not able to make satisfaction for them For the first beginnyng of vsus, and the verye propagation of our stocke is in synne, so that as sone as we be borne, we bringe synne with vsus into this worlde. And afterwarde, the longer we lyue, the more we synne,Psal. 51. Iohn. 3. Ephe. 2. so that besydes the Originall synne, wherin we are begotten, conceaued, and borne: we also accumulate and heape vp our owne actuall syns, & by this meanes become so great debters vntounto god, that we may right wel be resembled, lykened & compared to this seruant, beyng in dede by no means able to satifie so gret a det.
But what iudgement shall suche a seruant hauehave? Ueryly euen thys. The Lorde commaundethe, that he, hys wyfe, his chyldern, and all that euer he hath, shoulde be solde. By thys Christe sheweth, that we synners are not only not able to paye our debtes, but we must also of necessitie for synnes sake, suffer death as S. Paule saieth:Rom. 6. The rewarde of synne is death. And God in Paradise threatned the same to Adam and Eue,Gen. 2. sayenge: On whatsoeuer daye ye eate of thys tree, ye shall dye the death. After the transgression of this commaudement we al came to this point, that the lawe of God dothe vtterly condemne vsus, yea and iudgeth vsus vntounto death,Rom. …. as S. Paul saith: By one man synne entred into the worlde, and deathe by the meanes of synne: and so death went ouer all menne, in somuche that all men synned. For yf syn were not, we shold neuer dye. Whyther therfore shall we turne vsus? The debte is certayne, we can not denye it, and the Lorde requireth the debte, but wee are not hable to paye it.
And here nowe is set foorthe vntounto vsus a moste ioyfull and luckye thyng, whyche we ought to imbrace, as they saye,Synne with all humilitie muste be confessed and mercye craued. with metyng armes, that by this means we are delyuered from our debt, and so escape deathe. But for the attaynement hereof, we muste doo that, whiche Christ saieth, this seruaunt dyd. He confesseth his great debte: he acknowlegeth also his extreme pouertie & beggery, and his payne, which he by no meanes can auoyde. Therfore he falleth downe before his Lorde, worshyppeth him, and saith: Lord, beare with me, and I wil pay thee altogether. This order of praying in this seruant, Christ full well alloweth, & wold hauehave vsus to praye after that maner, whensoeuer wee desyre forgeuenesse of oure debtes.God by no meanes can abyde anye Iusticiaries. For in so doynge we bothe confesse the debt, and also desire to hauehave fauour shewed vsus. For he that denyeth the debt as the phariseys do, which mainteine their own rightousnes before God, setteth himself in worse case, then he was before. And when it is ones confessed, than is the danger present, forasmuche as we are not able to paye it. Therfore this is an abhominable errour in the Papacie, when men be sent away vntounto theyr own workes and satisfactions, that by them their synnes maye bee clensed and put awaye.
But thou wy…t say vn…o me: The seruant byndeth hym selfe to pay altogether. It is true. He promiseth that he wyll so doo. But we may not consyder what he saythe, but what he is able in dede to do.In daunger we seke all meanes to escape trouble. Though he promyse it, as one out of his wyttes, yet thoughe he wyth all hys shoulde bee solde, he is not able to satisfye for the leaste debte. Therefore it appeareth euidentely, that this is CHRISTES mynde, euen to declare, howe it goeth with manne, when he is in feare, daunger and trouble. In suche case he doubteth not to bynde hymselfe to extreame inconueniences, yea to thynges impossible, so that he maye escape the present trouble, and the daungers and paynes, that are lyke to ensue. yea in suche case he would guage all his promyses, bargaynes, compactes, goodes, landes, mouables, and vnmouables, yea and his very lyfe also, so that he maye be delyuered from those euyls, that hange ouer his head. In lyke maner when the matter is come to this poynt betwene God and vsus, that thorough the law our synnes are reueled and brought to lyght,Rom. 3.5.7. (for by the law commeth the knoweledge of synne, as the Apostle saythe) to escape that daunger, wherinto thorowe synne, we are fallen, wee spare no impossible conditions, so that we maye obteyne some respite and fauour, for as muche as we ryghte welle perceaue, that we are not able to satisfye the debte. But yet the Lorde here doothe not forgeue hys seruaunt for the condition of the bargayne, whyche he knoweth to be impossible, but because the seruant desyreth fauoure, mercye, and pardon, whiche he estemeth more then the debtes of all the worlde. Whyche notwithstandynge,We oughte to be such to our neyghboures, as god is to vsus. is not so to bee vnderstanded, as though after that a man hath obteyned forgeuenesse, he should afterwarde in noo poynte shewe hym selfe thankefull for so greate liberalitie and louynge kyndenesse, as it shall afterwarde bee declared, when thys seruaunte sheweth no gratitude, no thankefulnesse, no gentylnesse, noo kyndenesse agayne: but rather declarethe hymselfe moost cruell, moste fierce, moste churlysshe agaynste hys fellowe seruaunte.Of gods merciemercy only muste we loke for remission of our synnes. Obedyence towarde the lawe of GOD is wyth a necessarye condytion: and yet it is not to be referred vntounto this ende, as though the Lorde because of that, shoulde remytte and forgeue the debt. The forgeuenesse of debt and of synnes is grounded onelye in the mercy of GOD. Unto thys alone must wee hauehave oure resorte: Thys is to bee desyred and heartylye to bee called for: neyther oughte wee to doubte, but that wee shall hauehave God as mercyfull, and as readye to pleasure vsus, as he shewed himselfe good and bounteous, beneficiall and lyberall to this seruaunt. As the Sonne of GOD, whiche is in the bosome of the Father, pronouncethe in thys our gospell of the seruant: The Lorde (sayeth he) hadde pitie on hym, sette hym at lybertie, and forgaue hym all hys debte.
What we ought to think of god in the myddeste of our synnes.This persuasyon and Fayth muste we vndoubtedly hauehave of God, when synne and lawe do most of all vexe vsus, and threaten vntounto vsus death and damnation, that GOD desyreth not the deathe of a synner,Ezech. 33. but rather that he shoulde tourne and lyue, as he sayeth by the Prophete: My desyre is not, that any manne shoulde dye (sayeth the Lorde God) returne and lyue. Agayne: As surely as I lyue (saieth the Lord God:) I wyll not the deathe of the vngodly,Ezech. …8. but rather that the vngodly turne from his wayes and lyue. Turne, O turne from your wicked waies, and wherfore will ye dye, O ye house of Israell? For where as our hertes thynke, that God is a cruell Iudge, with whome synners hauehave no hope of forgeuenesse of theyr synnes: it is a false imagination. For thys ought not to take awaye our hope from the mercy of God, because the lawe is so fierce and vnmercyfull agaynst synners. For the Lawe dothe but her office, declaryng what the Iudgement of God shall bee agaynst synners. Neyther canne the cause of synners bee otherwyse,The lawe. if it be examined by the Lawe, whyche accuseth, curseth, condempneth, woundeth, and kylleth so manye as it fyndeth gyltie withoute exception. For synners muste needes abyde the sentence and Iudgemente of the Lawe, because of the ryghtuousnesse, which GOD lawfully requireth of all menne. Yet for all that, the Lawe is no lette vntounto God, but that he by hys grace maye restore theym, and sette them withoute all daunger, that were before condemned of the lawe. Who so euer therefore appeale frome God, thorowe the decrees of the lawe, cruell, and suche one as wil not be intreated, vntounto god mercifull, and such one as wyll not the deathe of synners, and falle downe before the Lorde with this seruaunt, and desyre mercye, they without doubte obteyne the inwarde mercy of Gods moste mercyfull bowels, as the testimonie of Christe is here, that the bowels of God yearne and are moued, when synners are driuen by the lawe and synne to destruction and euerlasting bondage. Wherfore when thou feelest thy debt, hauehave thy recourse with this seruaunt to the mercye of God, and thynke for a suertie, that it is Goddes will, that thou sholdest not dye, but hauehave euerlastyng lyfe.
And what is the meane by the whiche God would hauehave mercy vponupon vsus, the Gospel sheweth in other places, euen that the sonne of God Iesus Christ is becom man for vsus synners, and toke our syns vponupon him, and satisfied for them by his death. Loke where this faith is, as touchyng Christ & his deathe, there is the wrath of God ouercome, so that he suffreth himselfe to be reconciled to man, and is no more angry with him. For he hath declared in Iesu Christe, that he hathe a verye prompt & redy mynd to mercy, whiche hath mercy on vsus, as the father on his chyldren. For he forthwith as soone as the kyngdom of death and of synne was set vp by Adam and Eue,Psal. 103. Gen. 3. set forth a hope of saluation agaynst thys kyngdome by the promyse as touchynge the seede of the woman.
And thys is oure doctrine, which thanks be to god in our Churche is sette foorth syncerely and withoute fault, that remission of sinnes cometh vntounto vsus only by the grace and mercy of God: As it is described in thys place by the seruant, which oweth such a great summe but yet obtaineth a quittance of it, not by merite and desert, but onelyonly by mercy and grace, and that only for this, that he sticketh sure to grace, and prayeth for the mercy of God. Wherfore the doctrine of the Papistes is erronious, false, and blasphemous, whenne they preache as concernynge remission of synnes. For they caste menne with theyr vnpayable dettes vntounto theyr owne workes. But when we teache, that remyssion of synne is onelyonly to be asked of God by Christe, they condemne it as heresie and false. But iudge thou thys by the true meanyng of the Gospell, which of vsus both do preache more truly as touching remission of sinnes whether we that cōmend the mercy of God in Christ, or they that persuade mē to works and satisfactions? To be brief, al this sermon tendeth to this end, that we shold learn that God hath mercy on vsus freely, and forgeueth all our debt for naught.Esa. 43 Christ admonisheth vsus here, as touching this grace, that we also by this exā ple shold behaue our selues likewise, & shew no crueltie towarde our neighbour, for that we hauehave receaued the remittyng of so great debtes from God. For other wise can they not do, that acknowledge truly ye remission of sinnes before GOD. And this is the fyrst cause the whyche Christe hath set foorthe, and in the meane tyme hee doothe teache, what is the way vntounto Saluation, whereby we myght obteyne grace and Remission of synnes.
The seconde cause is, when Christ requireth of vsus, to consyder well the wronge and damage doone vntounto vsus. For yf that wee trye all thynges by a iust balaunce, we shall perceaue that oure debtes to God be alwayes tenne myllions of talentes, in comparyson of the debte of the hundred pence, that our neighbour dooth owe vntounto vsus. If thys bee welle consydered, it wylle admonyshe vsus, where as GOD hathe forgeuen vsus so greate a summe, that we shold not to straightly require our minute, but iudge al things according to equitie. For what are a hundred pens in respecte of tenne millyons of talentes? Wherfore these thynges wyll make vsus ashamed, and not without a iuste cause, yf that wee, whyche hauehave gotten Remission of so greate thynges, wyll not pardon our neighbours in lytle thyngs. They do not well esteme the mercy of God, that are so strait to their neighbors.
The third cause is, that Christe in this Parable calleth vsus all seruauntes. Thys seruant (sayeth he) went foorth, and chaunced vppon one of his fellowe seruantes that owed vntounto hym an hundred pence. Thys also might worthily adhort vsus vntounto mercyfulnes, and withdraw vsus from reuengyng. For we are but felow seruauntes, and all we hauehave one Lorde, whose propre office it is to reuenge all trespasses, whose maiestie is not to be resisted, nor hys power to be mynished: neyther will he suffer thee, if thou do so: as he saith in an other place:Deut. 32. Rom. 2. Heb. 10. Leaue to me the reuēging, & I wil reward (saieth the Lorde:) For without thy reuengyng it is Gods office to punyshe syn. And to thys ministration he hath not onelyonly the deuyll, that vexeth the body and goodes, when GOD permytteth hym so to doo, but he hath also certayne powers in the earthe, that euerye one for theyr parte shoulde punyshe and reuenge, that is, the parentes, and officers. All these are commaunded to be a terrour and feare to euyll woorkes. To these reuengers must al flee vntounto, that suffer wrōg eyther in Cities, or in housholdes. For they are all felow seruantes, and ought not to reuenge their owne wronges. If any hauehave an office to punyshe, and yet punysheth not, GOD wyll not leaue hym vnpunyshed. For hee doothe not onelyonly challenge thys for his owne office: But hee hym selfe also, whenne these reuengers appoynted of hym, ceasse frome dooynge their dutie, exerciseth reuenging for the oppressed and vexed. Wherfore all men must beware yt they reuenge not their owne wronge. This is the meaninge of Christes saying, wheras he sayth in the parable: This seruant fell vponupon one of his felow seruants.
The fowerth cause is. He that will not also thinke vponupon the greatnes of Gods merciemercy, and the litle and small debt of his felowe seruant, in whom he hath no power but is only a felow seruant, and would require his right rigorously of hym, he shall do nothynge els by this meanes then cause, that this rigorousnes and cruell bytternes can not longe lye hid. Other Christians will take this greuously, and will bringe this crueltie of this seruant to the lords eares: That is to say, that vniust pride and vnmercifulnes, will geue and moue the holye spirite in Christians, that they in their sorowe wyll make their pitiful complaint vntounto the Lord. And let no man thinke, that this complaint shall fall voyde. For although that god wolde of hym selfe neglecte this wrong yet shoulde he be constrained by Christian mennes prayers, not to neglecte it. Therfore as the prayers of the righteous are not voide, so shal not the common curses of the people, and the crying out for reuenginge, fall voyd and frustrat. And therfore Christ will not hauehave vsus neglecte them, but for feare of this perill to shew our selues gentle to our felow seruants.
Then shalt thou perceaue in dede yt there be some, yt for this thy gentlenes, wyll wishe all prosperitie and successe to thee again. Wherfore these men can neuer thriue, that regarde not the cur…ngs and blessyngs of of the people. As it is to see in time of dearth. The miserable multitude curseth ye couetous …gardes as Salomon sayth in his Prouerbes: The people curse hym that hydeth his grayne,Pro. 11. but blessynge is vponupon them that sell. But the vngodly couetous regardeth this not. But consider thou, whether this curse be not effectuous, wheras they with all their goods are compassed about with all troubles and miseries. Wherfore this is not to be estemed lightly, wheras Christ in this place sheweth howe we should beware, that we geue no occasion to make our felow seruantes to complaine vntounto the Lorde, and shewe what they hauehave seen in Iudgementes. For it is an horrible thing that foloweth. The lord, saith he, called the seruant vntounto him.
And this is the fyfte cause, yt thou mightest thinke wel vponupon this end. For if thou wilt shewe no merciemercy vntounto thy felow seruaunt, but requirest thy right rigorously, thinke not, yt god wil winke at it, & lay nothing to thy charge for it. But he will declare this his reuenging both at other times & specially in the latter Iudgemēt, whē he shal geue his greuous sentēce against thee. Euen that thou be deliuered to the tormenters, vntil thou payst the whole debte. What speciall thing shalt yu hauehave then for thy stubburnes? Wheras thou with thy gentlenes & mercy to the neyghbour sholdest hauehave god mercifull vntounto thee, and shouldest hauehave escaped scotfree from all thy debtes: Nowe shalt thou fele him vnmerciful, & yt he wil pardō no part of thy debtes And this is nothing els thē according to ye Prouerbe, to take vp the stalke & let go the eare, wheras thou castest awaie many thousand, to winne one halfpeny: Although this parable is farre beneth ye matter, wtout the which a mā can not obtaine remission of sins, but is constrained to sustaine ye euerlasting wrath of god.
Wherfore Christ cōcludeth & saith: thus shal my heauenly father deale with you also, if you forgeue not eueryevery man his brother frō the bottom of your heart al their offences. He sayth, that we are brothers, therfore there ought to be no enmitie and hatred among vsus. Howbeit our infirmitie is so great, that we shal neuer liue without offending eche other. But what doth god require of vsus? euen that we shold not liue in hatred and strife, but from our heartes forgeue one an other, and thynke this: he is my brother, why shold I be so cruell against him? Seing God is so good vntounto me, and forgeueth me suche a great summe freely for Christes sake, what should I estime my selfe so highly and disdaine to forgeue my brother suche triflynge debtes? If I maye come to that point, that he will forgeue me. I will be right glad to suffer my neyghbours debte to be stricken out of my counting booke. Yea and will thancke god also for that he of his merciemercy hath pardoned me, wheras he might hauehave required of me vnnumerable debtes and caste me to be bounde in euerlasting chaynes.
And this is the doctrine, whiche the Lorde Iesus Christe putteth forth to his people this day, euen that we should refraine our selues from wrath and reuenging, & forgeue our neygbour gladlie, that so we may be sure that god forgeueth vsus.
But daylie experience teacheth, howe disobedient we are in this behalfe, and howe obedient we are in folowing the deuil, whansoeuer he moueth vsus to wrath, to reuenge, and to all that he requireth of vsus, althoughe it be to our greate damaige. For Christes saying is true. If thou forgeuest, thou mayeste be sure god will forgeue thee, so that if thou be mercifull, thou shalt still obtaine gods merciemercy. If not, loke for asuretie, that God wilbe mercifull vntounto thee. If thou hast a pleasure to reuenge, then muste GOD do likewise vntounto thee. And yet thou canst reuenge and hurt for a time, but gods reuenging and wrath, which thou procurest by thy folishe and impotent wrath, hath no end. And this reuengynge of thine hath no iust cause. For all power of reuengyng belongeth to God and not to thee. And thou mayst be sure, that if thou resigne thy right of reuenginge to god, and preuentest him not through thy hastie wrath, then he wil reuenge and punishe it muche more greuouslye, then thou woldest desire.
But howe it goeth with them, yt are so desirous to reuenge, may wel be perceaued, if men wil cōsider but this, how synne is punished by him. For they that are geuē to wrath & desire of vengeance, are so fare out of Charitie through ire, that at last they cease from saying of the Lords prayer. For here is ye sharpe nayle alwaie in their sore,Math. 6. which continually pricketh. Then wheras they are cōmanded therin to pray vntounto god for the forgeuinge of their trespaces, as they forgeue other that trespace against them. Here they know that if they cā not obtaine forgeuenes of their owne trespaces, except they forgeue other, that then they shall neuer obtayne it. Wherfore lest they shoulde by this meanes geue iudgement, to their owne damnatiō, they neuer say that prayer. And what thynge maye we thyncke that the deuil can deuise more greuously and cruellye against a man:Prayer. than to brynge hym in suche case by wrath and anger, that he dare not pray?
And what shal a Christian man do if he can not pray? If prayer, whiche is the onelye refuge of Christen men, be taken frō them: than must all go to nought. Yea and all suche also beginne to refuse the communion, and so therby depriuen themselfes of great confort and solace, which they thereat shoulde receaue againste syn and greife of conscience. But were it not muche better for them, to suffer wrong & to lay aside all wrath, rise it neuer of so iust a cause: then this by their stubburnes to purchase gods wrath and heuie displeasure? Wherfore he that feleth his heart thus to be hardened with desire of reuengyng, let him looke in this gospell, and behold as in a glasse what greate danger he is in, and let hym pray vntounto God for forgeuenes, for that he hath so longe time borne hatered in his heart against his neyghbour, so proudly despisynge the Iudgement of God. And let him also forthwith begin to forgeue his neyghbour from the bottom of his heart, least he fall into the Iudgement of god, before he obtaine remission of sinne and life euerlastyng, through Christ our red…mer and sauiour. The whiche thing the mercifull God and heauenly father graunte vsus. Amen.