Sermon XIV
ON THE WORKS OF CHARITY
Luke 6:36–42. Be ye therefore merciful as your Father also is merciful, &c.
THE works of charity which we must do to our neighbours in temporal things, and in corporal necessity, are described unto us in this text; which the Lord then declared, when he said a little before in the same chapter, "Love your enemies, do good to them which hate you: bless them that curse you, and pray for them which despitefully use you. And unto him that smiteth thee on the one cheek, offer also the other: and him that taketh away thy cloak, forbid not to take thy coat also," &c. All which he comprehending in a brief sum, saith, "Be ye therefore merciful, as your Father also is merciful." Here ye see all good works summarily described, which we must exercise among ourselves, as our heavenly Father hath exercised them toward us. Ye have oftentimes heard, that it is not needful to do good works toward God, but toward our neighbours only: God can be made neither stronger nor richer by our works, but man may be strengthened and enriched by them, unto whom also they are necessary, unto whom only they are to be directed, and not unto God, which ye have very often heard, and which is now in your ears; but would to God it would at the last burst forth both into your hands and works. Mark therefore how perverse an order it is, when any deal with God by works, with whom notwithstanding they must deal only by faith, and when faith is directed unto man, whereas it is to be placed in God alone. Turn these contrariwise, and they shall be right, after this sort; let us first repose faith in God alone, and let us then give ourselves to serve our neighbours, and to direct all our works so that they may turn to their advantage.
We must deal before God by no other thing but by faith alone, because none is able to help us but God only, and whatsoever we possess either in mind or body, that cometh wholly to us from God alone, in whom we ought to trust, upon whom we ought to set our heart. Now some use such a preposterous order, that they repose
faith, which ought to have respect to God only, in themselves and others; they rest upon their traditions, and whatsoever their great masters have invented, in that they put their trust. Of such God saith in Jeremiah, chap. 2:13, 35, "My people have committed two evils: they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water. Yet thou sayest, Because I am innocent, surely his anger shall turn from me: behold, I will plead with thee, because thou sayest, I I have not sinned." First he saith, that his spouse is turned into an harlot, and hath estranged herself from God the fountain of life, from whom life, salvation, and every good thing floweth, him they have forsaken. Secondly, they set up their own traditions, and dig unto themselves a fountain of their own, which can hold no water. So Papists trust to their own invenions, to their founding of masses, to their fastings, prayers, and such like things, which appear to be as a fountain, out of which they would draw life, and blessedness of salvation, when notwithstanding it is able to hold no water; they forsake God the fountain of life. Afterward he saith, they dare rise against me, that I should not be angry with them, alleging that their works are just, and they will go to law with me. Behold this is another sin, that they go about to defend their works. Whereupon God also saith, "I will plead with thee. Why gaddest thou about so much to change thy way?" So faith pertaineth to God alone, whereunto it belongeth to obtain all whatsoever things are necessary, as well temporal things as eternal, and so to obtain them, that it think not that it hath merited in any thing. Also, it must again apply itself downward toward our neighbour, without looking for any recompense, not that blessedess consisteth in that deriving of faith, to wit, charity, for neither doth God require that, who will have the conscience to rest only in him; even as the spouse must cleave only to her husband, and to no other, so also God requireth of us that we trust in him alone. These things Christ declareth, when he saith, "Be ye therefore merciful, as your Father also is merciful." Wherefore I must so order my conscience toward God, that I undoubtedly believe that I have him a bountiful and merciful Father, as I will afterward declare, and that I also do show mercy toward my neighbour; which faith must be inward, and
carried upward unto God, but works must be without, and derived downward to our neighbours.
After this sort Abraham did, when at the mountain in the country of Moria, he ascended to God, he left his servants and asses below at the bottom of the mountain, taking only Isaac with him. The same must be done of us if we will ascend unto God, that we may come to him with Isaac only, that is, with faith; servants and asses, that is, works, are to be left below. Thus much for the entrance of this text concerning faith and works, to wit, that faith must pierce inward and upward, but works must go without and downward, whereby at length it cometh to pass, that we are righteous before God and men, for that we give due honour unto God, and believe according to his word, and satisfy our neighbour in the duty of love. Now let us see the very words of the text in order. "Be ye therefore merciful, as your Father also is merciful." How therefore is our heavenly Father merciful? After that sort, that giveth us all good things, corporal and spiritual, transitory and eternal, freely, and of his mercy; for if he should give unto us according to our desert, he should give unto us nothing but hell-fire and eternal damnation. Whatsoever therefore good things he bestoweth upon us, he bestoweth them of his mere mercy: He seeth us stick fast in death, therefore he hath mercy upon us and giveth us life: he seeth us to be the children of hell, therefore he, taking pity upon us, giveth us heaven: he seeth us to be miserable and naked, hungry and thirsty, it pitying him hereof, he clotheth us, and refresheth us with meat and drink, and maketh us full of all good things: So whatsoever we have either in body or in spirit, he giveth it us of his mere mercy, without any merit or desert of ours. Whereupon Christ here saith, Imitate your Father, and be merciful like unto him.
This is not simple mercy, such as reason teacheth, for that is greedy of her own advantage, which giveth only to great and learned men, and to them that deserve it; it loveth them that be fair and beautiful; it giveth unto them, of whom it looketh for profit again, which is a mercy divided, begging, and as it were torn and broken in pieces: For
if I shall give to him that hath deserved, or if I shall regard fairness or friendship, it is a bargain or debt, and not mercy. Hereof Christ speaketh in the same chapter before his text, in this wise, "If ye love them which love you, what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same, And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners to receive as much again." But the mercy of Christians must not seek her own, but so behave itself, that it be indifferent, that it regard all alike with open eyes, both friends and foes, even as our heavenly Father doth: And wheresoever this mercy is not, neither is there faith also; for thy heart being settled in faith, so that thou knowest God to have showed himself thy God, so gentle and bountiful without thy desert, and of mere grace when thou wast as yet his enemy, and the child of everlasting malediction; thy heart, I say, being settled in this faith, thou canst not contain thyself, but that thou shew thyself again so to thy neighbour, and that wholly for the love of God, and for thy neighbour's good. Take heed therefore what difference thou make between a friend and enemy, between the worthy and unworthy; for ye see all which are in this text rehearsed, to have otherwise deserved of us than that we should love them, or do well unto them. And the same thing the Lord meaneth, when he saith, Luke 6:35, "Love ye your enemies, and do good, and lend, hoping for nothing again: and your reward shall be great, and ye shall be the children of the highest: for he is kind unto the unthankful, and to the evil." But how cometh it to pass, that a certain contrary thing to that which we have taught, seemeth to appear in this text, where he saith, "Be ye therefore merciful, as your Father also is merciful." Again, "Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven."
All which authorities sound so, that we must deal before God with our works, and by them deserve the mercy of God, when notwithstanding ye have very often heard, that faith alone doth all; and both Paul, and the whole scripture, do commonly say and affirm,
that we must believe in God alone, and deal only by mere faith before him. It is requisite here to understand that good words are only a setting forth and commendation of faith, so that if I believe, I must be merciful, I must not judge nor condemn my neighbour, I must forgive, and give unto my neighbour. Wherefore set an example before yourselves, Gen. 22:12: What did Abraham, being commanded to offer his son? He obeyed the commandment, and drew forth the sword to kill his son? What ensued thereupon? The Angel of the Lord stayed him, saying, "Lay not thy hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing that thou hast not withheld thy son, thine only son from me." Howbeit this is here to be known and marked of us, that we must first receive, before we give; before we show mercy, we must receive mercy of God; we do not lay the first stone, neither doth the sheep seek the shepherd, but the shepherd the sheep. Wherefore so bestow thy works in every respect, that thou look for nothing at God's hand because of them; for we obtain even everything of God without merit or desert, so God saith, Isaiah 65:1, "I am sought of them that asked not for me: I am found of them that sought me not." And in the end of the same chapter, "And it shall come to pass (saith God) that before they call, I will answer; and while they are yet speaking, I will hear." For indeed before we seek him, he findeth us; before we ask him, he heareth us. Likewise St. Paul saith, Rom. 3:22, "There is no difference: For all have sinned, and come short of the glory of God; being justified freely by his grace, through the redemption that is in Jesus Christ: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness; that he might be just, and the justifier of him which believeth in Jesus:" And in the chapter following he saith, "Now to him that worketh, is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. And if by grace, then it is no more of works: otherwise grace is no more grace," as he saith afterward in the eleventh chapter.
Again, I must bestow my works so that they may be a certain sign, and as it were a seal graven with letters, whereby I may be assured that my faith is sincere; for if I feel in my heart, that my works proceedeth from love, I am sure concerning the integrity and soundness of my faith. If I forgive, the same forgiveness doth assure me concerning the sincerity of my faith, doth declare my faith, and certify me, that God hath also pardoned my sin, and doth daily more and more pardon me. So it fell out with Abraham, his work made his faith, known unto him. God indeed knew that he did believe; but it behoved that Abraham also should know, and shew forth his faith wherefore works following only freely as fruits of faith, are declarations of such a faith; for what should it profit me, if I had even a strong faith, but unknown unto me? Even as if I should have a chest full of gold, yet I being ignorant thereof, should have no advantage thereby: but if any would show it unto me, he would do me as great pleasure as if he gave it me. So if I have faith, and yet be ignorant thereof, it is no profit unto me: wherefore it must burst forth, and be showed by the works that ensue, which are both signs and seals of the present faith. So St. Peter meaneth, when speaking of the works of charity, and the virtues of faith, he concludeth thus: "Wherefore the rather, brethren, give diligence to make your calling and election sure; for if ye do these things, ye shall never falls: For so an entrance shall be ministered unto you abundantly, into the everlasting kingdom of our Lord and Saviour Jesus Christ:" 2 Pet. 1:10, 11. He saith not, do good works, that by them ye may be called, but that ye may assure yourselves of your calling.
Accustom yourselves well unto the phrases and manner of speaking used in the scripture, that ye rush not upon them like blind moles, and confirm works in such places as this; for works are to be rejected, if we think that we are justified by them; but herein they are extolled and commended, in that they are profitable to our neighbour, and fruits and signs of faith. Behold, it was meet that I should make this digression, lest I should confirm the meaning of the Papists. Now if it should be demanded why God oftentimes setteth down such contrary sentences, and disagreeing one with another, as
it seemeth to us and our reason; I answer, that he may exercise us in reading, and that we should not think that we understand the whole scripture, when we scarce understand one place. Some sayings do guide the spirit, how we ought to behave ourselves toward God, only by faith, as this; "Being justified freely," Rom. 3:24. Again, lest the body should be sluggish outwardly, there are sentences also set forth unto us, which do guide and exercise the body, as these which we have heard here rehearsed, "Forgive and ye shall be forgiven." Christ affirmeth that he will require works in the last day, and will say after this sort to the condemned, Matt. 25:42, 43, "For I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not." Which sentences, while ignorant and light spirits labour to wrest and apply to works, they see not how great evil they commit. But spiritual men refer them to the very body only, they themselves standing before God in Spirit, which is both just and necessary. For there are two things in man, the spirit and the flesh. Hereupon there are some places which do guide only faith in the spirit: some which do direct only works in the body; for one place cannot direct both the body and the spirit together. We must so do with our substance, that we be willing to part from it, to lend, and to give to our neighbour, when it shall be requisite. And if we see any not to have, wherewith to make restitution, we must release him, and forgive the debt according to the example of Nehemiah, as we read in Esdras, 1:5. For God hath given many things unto us, who is able to give us more things also if we believe. And thus we hear that if we will be Christians, we ought to lend, give, and to be willing to part from that which we have, otherwise we shall not show the fruits of a lively faith. Wherefore lay up this text inwardly in your minds, that ye deal by no other thing before God, but by faith only, and refer and bestow your works to the service and profit of your neighbour. Thus much shall suffice to have been spoken concerning the former part.
Now what is to be said more of this text, or what doth follow, we will afterward consider. In the words following, the Lord interpreteth
himself what kind of mercy he understandeth, saying, after this sort, "Judge not, and ye shall not be judged; condemn not, and ye shall not be condemned; forgive, and ye shall be forgiven; give, and it shall be given you." In this place the Lord divideth mercy into three parts, that we may not be ignorant what manner of mercy that ought to be, which it behoveth us to show to our neighbours. First, judgment and condemnation is taken from us. Then thou must forgive thy neighbour if he hath committed anything against thee. Lastly, thou must help the needy. These things this word (mercy) signifieth, wheresoever it cometh in the scriptures. And all these must proceed from a sincere heart, all colouring and flattery being taken away, that there be no respect had of the person. For if thou desirest to wish well to them, which wish well to thee; or to hurt them, which hurt thee, thou art utterly deceived. But thou must do so, as Christ saith a little before; imitate thy heavenly Father, love thine enemy; do well to him which doth evil to thee; forgive him that hurteth thee; lend to the needy, and so of the rest. That therefore we may speak of the former part, that we must not judge or condemn; we must mark, that God hath ordained the sword of the magistrate to the punishing of public offences, so that it be provided that it be not done against the precept and commandment of God, as that the innocent be not executed; for whereas the judge dealeth unjustly, he is as well an homicide as another, of which judgment Christ saith nothing here. Elsewhere he maketh mention thereof, whenas he said to him which desired that he would bid his brother divide the inheritance with him, Luke 12:24, "Who made me a judge or a divider over you?" For the care and governing of outward things do not belong to the kingdom of Christ. But Christ speaketh here of another judgment, namely, of that whereby one reputeth and counteth another good or evil, whenas notwithstanding he seeth no good or evil to be done of him. Which judgment belongeth only unto God. For it may be, that thou see thy brother offend to-day, whom notwithstanding tomorrow God doth receive, then may he both be, and also seem unto thee to be good, neither must thou remember his sins; for that Christ hath forbidden; there cannot be either love or concord where this judgment and condemnation is usual amongst men.
To judge and condemn another is nothing else, than to have a beam in his own eye, which all hypocrites do without doubt bear in their eyes. For they that judge themselves good, are offended at their brother, whatsoever others do, it displeaseth them, forasmuch as they will not acknowledge their own sin. But it cometh to pass, that when thou seest many sins in others, thou seest not the beam that is in thine own eye, and so fallest into the judgment of God. Hereof it cometh, that thou which judgest another, art made worse than the most wicked woman, or the most unchaste harlot before God, who alone knoweth who is to be saved, and who to be condemned. Such hypocrites are of that nature, that it is a pleasure unto them, and they take no small delight thereof, if they reason and talk either of the sin or fault of another man, yea, they increase a small thing or trifle in their neighbour, and whatsoever others do, they interpret it at the worst, so that no man is able to do that which pleaseth or liketh them; and though they themselves do not such things, yet they willingly hear that other men do them, whereas a godly man helpeth as much as he is able that these things may be covered and amended; but it many times falleth out, that they are most filthy adulterers, even according to the flesh, which do so judge and condemn others, howbeit they do not judge man only, but even God himself. Wherefore if thy brother be a sinner, conceal his sin, and pray for him to the Lord, if thou reveal his sin and rejoice thereat, surely thou art not the child of the merciful Father, for if thou were, thou wouldst be merciful according as he is.
This is a thing most certain, that we are not able to show so great mercy to our neighbour, as God both hath, and doth show to us; but that is the practice of Satan, that we do those things which are quite contrary unto mercy, which is an undoubted sign that there is no mercy at all in us. Of these judgers of others, Christ speaketh in the gospel, when he saith, Luke 6:39, 40, 41, 42, "Can the blind lead the blind? Shall they not both fall into the ditch? The disciple is not above his master, but every one that is perfect shall be as his master. And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye? Either how canst
thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye." As if he said, thou thinkest that thy brother is blind, and in thy mind doest find fault with another, that is, thou wilt guide another, notwithstanding thou thyself art blind; thou judgest him a sinner, and thyself an honest and just man; what other thing is this, than for thy heart to be so affected, that thou count thyself better? Which is nothing else, than that thou wilt lead and guide others, when thou thyself art more blind than a mole, so that he which followeth thee, doth fall with thee into the ditch.
Of such as judge themselves to excel others, and think themselves to be followed more than the word of God, St. Paul speaketh, Rom. 2:17, 18, 19, 20, 21, 22, 23, "Behold (saith he), thou art called a Jew, and restest in the law, and makest thy boast of God; and knowest his will, and approvest the things that are most excellent, being instructed out of the law; and art confident that thou thyself art a guide of the blind, a light of them which are in darkness; an instructor of the foolish, a teacher of babes, which hast the form of knowledge, and of the truth in the law. Thou therefore which teachest another, teachest thou not thyself; thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the law, through breaking the law dishonourest thou God?" Whereupon he also saith in the beginning of the same chapter to hypocrites: "Therefore thou art inexcusable, O man, whosoever thou art that judgest; for wherein thou judgest another, thou condemnest thyself; for thou that judgest, doest the same things. But we are sure that the judgment of God is according to truth, against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?" Lo, this is to speak the truth to hypocrites, who go about to show the way to others, which they themselves know not, leading other men into
the ditch with them. Therefore the Lord saith, "The disciple is not above his master, but whosoever will be a perfect disciple shall be as his master." This is a common proverb: I can learn no more of my master than he knoweth himself; wherefore doth the Lord speak this proverb? because of two sorts of masters; the one is blind, whom if I shall follow, I also myself shall become blind: he himself falleth into the ditch, and I follow. The other master is the merciful father of whom we must learn mercy, whom if we follow, we also do become merciful like as he is; if we were merciful daily, we should also become perfect, as he is perfect, but that cometh not to pass, as long as we are in this life.
The second part of mercy is, that we forgive them which have endamaged us, or hurt us by any means. A Christian can never be so hurt, but he ought to forgive, not only seven times, but seventy times seven times, as the Lord saith unto Peter, Matt. 18:22. Wherefore God forgiveth a Christian his sin or infirmity, that he may also forgive others their infirmity, which Christ setteth forth in a most goodly parable, which he concludeth in these words, ver. 35, "So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses." And so we pray daily in the Lord's prayer, with an addition, saying, "Forgive us our trespasses, as we forgive them that trespass against us." Is this a hard matter, if I, a wretched sinner, do forgive my neighbour his trespasses and his infirmity, whereas the Lord will forgive me my sins and my infirmity? If one had killed my father, what were this, compared to my sin, wherewith I have offended God, and provoked him to anger?
The third part of mercy is, that we give to them that be in misery and need, and that we help them, whereof John speaketh thus, 1 John 3:17, "But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?" For where the love of God is, it is moved to show itself even in outward works. Hereunto also pertaineth the saying of Christ, Matt. 5:7, "Blessed are the merciful,
for they shall obtain mercy." Wherefore the Lord addeth a promise in the gospel, saying, "Give, and it shall be given unto you, a good measure, pressed down, shaken together, and running over, shall men give into your bosom." And continuing on his speech, he saith, "For with what measure ye mete, with the same shall men mete to you again." This much shall suffice concerning the parts of mercy which we ought to show to our neighbours; unto which the special words of Christ ought to exhort us, who when in the gospel of Matthew, he had spoken much of a Christian life, and of love to be showed to our brethren, thus concludeth, saying, "Whatsoever ye would that men should do to you, do ye even so to them, for this is the law and the prophets," Matt. 7:12. Now every one is so affected, that being cast down, and in distress, he would wish all the world to help him; if I be a miserable sinner, drowned in sins, bearing a burthened and troubled conscience, I would that the whole world should comfort me, should help and succour me, should cover my sin and shame, so I also ought to behave myself toward my neighbour, not to judge him, nor condemn him, but to forgive him his offences, to help him, to provide for him, to lend unto him, and give him, even as I would wish to be done unto myself, if I were driven into distress, necessity, exile, or poverty; and herein truly Christians are known, if they love one another, if one do such works of his mercy unto another, as Christ said unto his disciples at his last supper, "I give unto you a new command that ye love one another, as I have loved you; by this shall all men know that ye are my disciples, if ye have love one to another." Thus ye have the meaning of this text, it remaineth that we call upon God for his grace.