Sermon XXVIII
THE DIFFERENCE BETWEEN THE LAW AND THE GOSPEL
Luke 10:23–27. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see. For I tell you that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them, &c.
I HOPE well that ye do now rightly understand this gospel, forasmuch as it is preached every year; notwithstanding, because occasion is now again offered, we must again treat and preach of it. First, the Evangelist saith, that Christ took his disciples aside, and
said unto them secretly after this sort: "Blessed are the eyes which see the things that ye see. For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them." To see and hear is to be understood here simply of the outward seeing and hearing, viz., that they saw Christ come in the flesh, heard his sermons, and were present at those miracles which he did among the Jews. The Jews saw the same according to the flesh, yea, and felt them also; yet did they not truly acknowledge him for Christ, as the apostles did, and especially Peter in the name of all the rest did confess him, saying, "Thou art Christ the Son of the living God." We grant indeed, that there were some among the Jews which acknowledged him, as the apostles did, but the number of them was very small, wherefore he taketh his apostles here severally unto himself.
Many prophets and kings have seen Christ, howbeit in the spirit, as the Lord himself saith to the Jews of Abraham, John 8:56, "Your father Abraham rejoiced to see my day: and he saw it, and was glad." The Jews thought then that he had spoken of the bodily seeing, but he spake of the spiritual seeing, whereby all Christian hearts did behold him before he was born; for if Abraham saw him, undoubtedly many other of the prophets, in whom the Holy Ghost was, saw him also. And although this seeing saved the holy fathers and prophets, yet did they always with most inward and hearty affection desire to see Christ in the flesh also, as is commonly showed in the prophets. Wherefore the Lord saith here unto his disciples, which saw him both in the flesh and in the spirit, "blessed are the eyes which see the things ye see." As if he said, Now is the acceptable year and time of grace. The matter which is now in hand is so weighty and precious, that the eyes are worthily said to be blessed, which sea it; for now was the gospel preached openly and manifestly both by Christ himself, and also by his apostles, whereupon he here calleth them all blessed which see and hear such grace. Of which grace I have preached much and a long time to you; I would to God ye did keep that which I have spoken thereof fresh in memory.
When the Lord spake these things, a certain lawyer started up, showing himself as though he had been something, who, tempting the Lord, saith, "Master, what shall I do to inherit eternal life?" This lawyer was endued with wisdom, and not unskilful in the scriptures, which even his answer doth declare, yet in this place he is proved a fool; yea, he is brought unto shame and ignominy; for Christ taketh away all his glorying even in one word. He was of this mind, that he had observed the whole law, and that he was a certain chief, one in respect of others, as undoubtedly he was, and thought himself sufficiently worthy, by reason of his godliness and learning, to be conversant with the Lord. But what doth the Lord in this case: the text following declareth, verse 26, "He said unto him, What is written in the law? how readest thou? And he answering, said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live." Methinks that the Lord gave this good man a hard lesson; he dealeth very straightly with him, it may seem to some that he should have spared him a little, he putteth him to shame openly before all; he proveth that he had done nothing, who notwithstanding thought that he had done all things. He asked what he should do; but I think he had enough and overmuch to do, if he had been able to do more than he was.
If I had time, many things might be spoken of the two commandments; for they are the chief and greatest commandments in Moses, on which the whole law and all the prophets do hang, as Christ himself saith in Matthew, chap. 22:40. Notwithstanding we will treat somewhat of them. If we consider the commandments of Moses, they have respect altogether unto love; for this commandment, Exod. 20:3, "Thou shalt have no other gods before me," we can no otherwise declare or interpret than, thou shalt love God alone; so Moses expoundeth in Deuteronomy where he saith thus, Deut. 6:4, 5, "Hear, O Israel, the Lord our God is one Lord. And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might." From whence the lawyer took his
answer. But the Jews understand this commandment so, that they think it to extend no farther than that they should not set up nor worship idols. And if they can say and witness in mouth, that they have one God only, and do worship none but him, they think they have observed this commandment. After the same sort did this lawyer understand it, but that was an evil and a wrong understanding thereof. Howbeit we must otherwise consider and understand this precept, "Thou shalt have no other gods before me." Thou, it saith, with all that thou art, but especially it requireth all thine heart, soul, and strength. It speaketh not of the tongue, not of the hand, not of the knees, but of the whole man, whatsoever thou art and hast. That no other god may be worshipped of me, it shall be necessary that I have the true and only God in my heart, that is, I must love him from mine heart, so that I do always depend on him, trust in him, repose my hope in him, have my pleasure, love, and joy in him, and daily remember him; even as otherwise if we take pleasure in any thing, we say, it doth me good inwardly at the heart. And if any speaketh or laugheth, and doth it not in good earnest, neither from his heart, we are wont to say, thou laughest indeed, but it cometh not from thy heart.
The love of the heart in the scriptures signifieth a vehement and special love, which we ought to bear toward God; they which serve God with mouth, hands, and knees only, are hypocrites, neither hath God any care of them; for God will not have part, but the whole. The Jews did outwardly abstain from idolatry, and served God alone in mouth, but their heart was far removed from him, being full of diffidence and unbelief. Outwardly they seemed to be very earnest in serving God, but within they were full of idolatry, whereupon the Lord said unto them, Matt. 23:27, "Woe unto you, scribes and pharisees, hypocrites; for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity." These are those wicked ones, which glory of the outward thing, which go about to justify and make themselves good by their own works,
after the manner of the lawyer. Consider how great the pride of this silly man was: he cometh forth as though he could not be blamed, or rebuked of the Lord; he thought, yea, it seemed unto him, that the Lord would here commend and praise his life before the people; he thought not to learn any thing of the Lord, but he sought only his own commendation; he would willingly have had Christ set forth his praise, toward whom the eyes of all were bent, and who was an admiration to all. So all hypocrites do: outwardly they pretend excellent, great and weighty works; they say that they have respect neither to glory nor praise, but within their heart they are full of ambition, and wish that their holiness were known to the whole world, showing a goodly sign of their religion, by the biting of their lip, if they hear any speak thereof. But our Saviour Christ showeth here no kindness or gentleness to this lawyer, inasmuch as he putteth him to shame; that great holy man notwithstanding continueth still in the same mind, and supposeth that he shall receive great honour and singular praise because of his precious life, thinking that he had fulfilled the commandment, whereupon also he looketh for a joyful answer, that the Lord should say, Good master, your mastership hath done all things. But Christ answereth him, "do this," which indeed is as much as to say, Thou art altogether a sinner, thou hast never in all thy life fulfilled so much as one letter thereof; so showing unto him how evil and sinful he was.
Like unto this lawyer are all they which do most grievously offend against the first commandment, and think that God is to be loved no more than the words sound for, and that thereby it is fulfilled; the commandment therefore remaineth in their mouth, and doth as it were float above the heart, and pierceth it not; but I must go much farther than so. I must love God so, that I can be content to forsake all creatures for his sake, and if it shall seem good unto him, my body and life, I must love him above all things, for he is jealous, and cannot suffer that any thing be loved above him, but under him he permitteth us to love any thing. Even as the husband can suffer that his wife love her maids, the house, household things, chattels, and such like; howbeit he suffereth her not to love any with that love
wherewith she is bound unto him, but himself, yea, he will have her leave all such things for his sake. Again, the wife requireth the same of her husband. After the same sort God can suffer that we love his creatures, yea, therefore they are created and are good. The sun is a goodly creature, gold and silver, and whatsoever by nature is fair, procureth us to love it, which maketh it dear unto us, neither is God offended thereat. But that I should cleave unto the creature, and love it equally with him, that neither will he, neither can he suffer; yea, he will have me both to deny and forsake all these things, when he requireth it of me, and will have me content, although I never see the sun, money, riches, &c.
The love of creatures must be far inferior to the love which we must bear toward him. As he is the sovereign good, so will he also be chiefly loved before all other good things; if he will not suffer that I shall love any thing equally with him, much less will he suffer that I shall love any thing above him. Thou seest now I think, what it is to love God with all thy heart, with all thy soul, with all thy mind. To love God with all thy heart, is to love God above all creatures, that is, although creatures be very amiable and dear unto me, and that I take great delight in them, yet must I so love them, that I do contemn and forsake them, when my God and Lord requireth that of me. To love God with all the soul, is to bestow our whole life and body at his pleasure; if the love of creatures, or any temptation assail thee, or would overcome thee, thou mayest say, I will rather part from all these, than I will forsake my God, whether he cast me off, or kill me, or drown me, or whatsoever, through his permission, shall come unto me, I had rather leave all things than him, I will depend on my Lord, rather than upon any other thing whatsoever it be. Whatsoever I have and am, I will bestow, but him will I not forsake; the soul in the scriptures signifieth the life of the body, and whatsoever is done by the five senses, as to eat, drink, sleep, wake, see, hear, smell, taste, and whatsoever the soul worketh by the body. To love God with all thy strength, is for God's cause to renounce all the members and limbs of the body, so that one will endanger whatsoever he is able in his flesh and body, before he will commit that which is against God.
To love God with all thy mind, is to enterprize nothing but that which may please God, whereby he understandeth the thought which is in man, that that also be referred to God, and all things that be acceptable unto him. Thou perceivest not what this commandment of God containeth in it. Thou shalt love God, thou, thou saith he, and that wholly, even every part of thee, not thy hands, not thy mouth, not thy knees alone. They which do these things, as it is said, do truly fulfil it; but no man liveth in the earth which doth so, yea, we do all otherwise.
Wherefore the law doth here make us all sinners, so that not so much as the least jot or point thereof is fulfilled of them that are most holy of all in the world. For no man doth so cleave with all his heart unto God, that he can leave all things for his sake. We, alas! are gone so far, that we cannot suffer so much as a little word, nay, we will not forego the value of a halfpenny for God's cause. How can it be that we should love God, when his will is not settled in our mind? If I love God I cannot but love his will also. Now if God send sickness, poverty, shame, and ignominy, it is his will; whereas what do we? we murmur, we grudge, our mind is carried hither and thither, we take most impatiently, and yet is this the least? what would we do, if we should leave our body and life for God and Christ his sake? then would we show ourselves after another sort. But in the mean time we do like unto this pharisee and lawyer; we lead an honest life outwardly, we worship God, we serve him, we fast, we pray, and behave ourselves in outward appearance, justly and holily. But God doth not require that of us, but that we should bend ourselves to his will with pleasure and love, cheerfully and lovingly. Whatsoever the Lord saith to the lawyer, he saith to us all, to wit, that we have yet done nothing, but that all things do yet remain to be done. All men therefore are guilty of death and subject to Satan. All men are liars, vain, filthy, and whatsoever they pretend, it is nothing worth. We are wise in our own matters, that we may scrape together money and goods, and we can speak most sweetly and fairly before men, and cunningly propound or set forth our matter. What doth God care for these things? he requireth of us that we love him with our whole
heart, which no man living is able to perform; whereupon of this place is inferred, that we are all sinners, but especially they whose life hath a goodly outward show only.
This is the former part of this text, namely, the preaching of the law: now followeth the other part, which is the preaching of the gospel, which declareth how we may fulfil the law, and from whence that fulfilling is to be taken, which we shall learn of the Samaritan. What doth the lawyer after that the Lord had thus dealt with him? He, saith the Evangelist, willing to justify himself, spake unto the Lord, and asked him as followeth, "Who is then my neighbour?" he asked not who is my God? as if he said, I owe nothing unto God, neither do I want anything before God, yea, it seemeth unto me, that I do neither owe anything to any man; nevertheless I would willingly know who is my neighbour. The Lord answering him, bringeth forth a most goodly similitude, whereby he declareth that we are all neighbours one to another, as well he that giveth a benefit, as he that receiveth and needeth one; although by the text it seemeth to appear, that he only is a neighbour, which bestowed a benefit upon another. But the scripture maketh here no difference, sometime calling him our neighbour, which bestoweth a benefit, sometime him that receiveth a benefit. By this similitude the Lord inferreth in these words, "Go and do thou likewise," so that the lawyer had offended not only against God, but also against man, and wanted not only love towards God, but also love towards his neighbour, unto whom he had not done that good which he ought. This wretched fellow is brought into such a case, that he is found wholly evil, even from the head to the feet. How came it to pass that he, being most skilful of the scripture, could not beware of this? So fell it out; he led a pharisaical, hypocritical, and counterfeit life, which had not regard unto his neighbour, and to succour and help others, but sought thereby only glory and honour before men, and so looked by negligent and dissolute living to come to heaven. But ye have heard very often, that a Christian life consisteth in this, that we deal with faith and the heart in things that pertain unto God, but use our life and works towards our neighbour; and that I must not look while my neighbour
seeketh a benefit, and requireth something of me, but according to my duty, must prevent his asking, and of mine own accord offer my liberality unto him.
Now we will see what the parable containeth in it. The Samaritan in this place is, without all doubt, our Lord Jesus Christ, who hath declared his love toward God and man: toward God, in that he descended from heaven, and was incarnate, and so fulfilled the will of his Father. Toward man, for that by and by, after baptism, he began to preach, to work miracles, to heal the sick, neither was there any work that he did, which did concern himself only, but all his works were directed to his neighbour, being made our minister, notwithstanding he is above all, and equal to God; but he did all these things, for that he knew that they did please God, and that it was the will of his Father. When he had ascended to the height of the commandment, that he loved God with all his heart, he left and committed the life of his body, and whatsoever he had, to the pleasure and will of his Father, saying, Father, behold all things that I have; my life and soul are ready at thy will; I leave for thy sake the glory and honour which I have had among men, yea, and all things, how good soever they be, that the world may understand how greatly I love thee: my Father, let for thy sake my wisdom be contemned, that the world may count me for the foolishest of all; now make I myself most contemptible of all other, who was before praised of the whole world; now I am as a wicked thief, who before was liberal, profitable, and beneficial to the whole world: my Father, I make no account of all these things, that I may be found obedient to thy will. This is that Samaritan, who being desired by no prayers, came and fulfilled the law with his whole heart; he alone hath fulfilled it, which praise none can take from him; he alone hath deserved it, to him only it appertaineth. But whereas he is touched with care of the wounded man, hath compassion on him, bindeth up his wounds, bringeth him with him into an inn, provideth for him, and pertaineth unto us. The man which lieth half dead, wounded, beaten, and spoiled, is Adam, yea, and all of us. The thieves which spoiled us, wounded us, and left us half dead, as yet a little panting, are the
devils. The horse and his rider do here fall down, we are not able to help ourselves, and if we should be left lying so, we should die through great anguish and distress, our wounds would become festered, and our affliction miserable and exceeding great.
This excellent parable is set before our eyes, lively painting forth unto us what we are, what is the strength of our reason and free-will. If that wretched man had gone about to help himself, his case would have been made worse, he would have hurt himself, he would have opened his wounds with moving, and so would have fallen into greater calamity: Again, if he had been left lying, it had been all one. So it cometh to pass when we are left to ourselves; our studies and endeavours surely are nothing, whomsoever we set upon the matter. Hitherto sundry ways and divers means have been invented, whereby we might come to heaven, and amend our life; this man found out this, another that, whereupon have increased innumerable sorts of orders, letters of indulgences, pilgrimages to saints, which did always make the state of Christianity worse. This is the world which is painted forth in this wounded man, he being wholly laden with sins, fainteth under so heavy a burden, and is not able to help himself; but the Samaritan who hath fulfilled the law, and is perfectly sound and whole, cometh, and doth more than either the priest or Levite, he bindeth up his wounds, poureth in oil and wine, setteth him upon his own beast, bringeth him with him unto an inn, maketh provision for him, and when he should depart, diligently commendeth him to the host, and leaveth with him sufficient for expenses, none of which either the priest or Levite did.
By the priest the holy fathers are signified, which flourished before Moses, the Levite is a representation of the priesthood of the Old Testament. Now all these could do nothing by their works, but passed by like unto this priest and Levite; wherefore though I had all the good works of Noah, Abraham, yea, and all the faithful fathers, they would profit me nothing; the priest and Levite saw that miserable man lie wounded, but they could not help him anything; they saw him lie half dead, but what was that to the purpose? They
could not give him any remedy; the holy fathers saw men drowned and plunged in sins, even up to the ears, they also felt the sting and anguish of sin, but what could they do hereunto? they could make the case worse and not better; and those were the preachers of the law, which show what the world is, namely, that it is full of sin, and lieth half dead, and cannot even any whit help itself, with its strength, reason, and free-will: But Christ is that true Samaritan who is touched with as great care of that miserable man, as of himself: neither doth the Samaritan call him unto him, for he hath no merit, but enjoyeth the mere grace and mercy of Christ, who bindeth up his wounds, and having great care of him, poureth in oil and wine, that is, the whole gospel; he poureth in oil when grace is preached, when it is said, behold, O miserable man, this is thy incredulity, this is thy condemnation, thus art thou wounded and sick; but stay, I will show thee a remedy for all this: Behold, join thyself unto this Samaritan, Christ the Saviour, he will best help and succour thee, and beside him nothing. The nature of oil, as ye know, is to make soft and mollify, so the sweet and gentle preaching of the gospel maketh my heart soft and tender toward God and my neighbour, so that I dare bestow my body and life for Christ and the gospel, if God and need so require; sharp wine signifieth the holy cross of affliction, which forthwith followeth; neither is there any cause that a Christian should look far about and seek the cross, for it sooner hangeth over his head than he is aware of, as Paul witnesseth, 2 Tim. 3:12, "Yea, and all that will live godly in Christ Jesus, shall suffer persecution." This is the cognizance and badge of this king; he that is ashamed of this cognizance, pertaineth not unto him; moreover that Samaritan putteth this wounded man upon his own beast; this is our Lord Jesus Christ, who beareth us, we lie upon his shoulders, upon his neck and body; there is scarce a more amiable and comfortable history in the whole gospel, than where Christ compareth himself to a shepherd, which carrieth again the lost sheep upon his shoulders unto the flock; the inn is the state of Christianity in this world, wherein we must abide for a little time; the host is the ministers and preachers of the word of God, and of the gospel, whose charge is to have care of us; this therefore is the sum; the kingdom of Christ is a kingdom of
mercy and grace, where is nothing else but always to be borne and to bear; Christ beareth our defects and infirmity, he taketh our sins upon himself, and beareth our fall willingly, we daily lie upon his neck, neither is he wearied with that bearing of us.
It is the duty of the preachers of this kingdom, to comfort consciences, to handle them gently, to feed them with the gospel, to bear the weak, to heal the sick; moreover they ought fitly to apply the word according to the need of every one; this indeed is the duty of a true bishop and preacher, not to proceed by violence and injury, as it is the custom of our bishops at this day, which vex, torment, and cry out, Go to, go to, he that will not willingly, shall be compelled to do it against his will. We must in no wise do so; but a bishop or preacher ought to behave himself as a healer of the sick, who dealeth very tenderly with them, uttereth very loving words unto them, talketh very gently with them, and bestoweth all his endeavours about them; the same must a bishop, or minister of any particular parish do, and think no otherwise, but that this bishopric or parish is as an hospital, wherein are such as are cumbered with divers and sundry kinds of diseases. If Christ be thus preached, then faith and love come together, which fulfil the commandment of love. Now as the knowledge of the law and the gospel, and of the difference between them, is very necessary, I will treat of them somewhat more at large.
Of the law and gospel.—I have very often admonished your brotherly charity, that the whole scripture divideth itself into two parts: into the law, and the gospel. The law is that which teacheth what we must do, what the will of God requireth of us. The gospel teacheth where that is to be received, which the law commandeth. Even as if I seek to take physic, it is one art to tell what the disease is, and another to minister that which is good and wholesome to remedy it: so standeth the case here; the law revealeth the disease, the gospel ministereth the medicine, which is manifest even by the text, whereof we have already treated; the lawyer cometh, and being very desirous of eternal life, asketh what he must do; the law declareth this unto him, saying, "Thou shalt love the Lord thy God with all thine heart, and
with all thy soul, and with all thy strength, and with all thy mind, and thy neighbour as thyself." He that readeth these words after a bare and slender sort only, as the lawyer did, understandeth them not; we must pierce into the law, and every one behold his face and heart therein; God must be beloved of me from the bottom of my heart: Again, I must love him with all my soul, that is, from the depth of my soul, so that I thoroughly feel in myself that I love him; for to love with the soul signifieth in the scripture such love as a young man beareth toward a maid, which he feeleth thoroughly in his mind; moreover, with all my strength, that is, with all my members, also with all my mind, that is, all my senses, cogitations, and thoughts must be directed unto God: Now I find in myself that I do none of these; for if I must love God with all my heart, soul, strength, and mind, it is requisite that mine eyes show no angry twinkling or motion, that my tongue speak not any word, that my feet, hands, ears, &c., show no sign of wrath; that my whole body, even from the crown of the head to the soles of the feet, and all things belonging thereunto, do walk in charity, be as it were ravished with love and pleasure toward God, and always serve and worship him; wherefore, who is he which by the pleasure and love of virtue is chaste and righteous? There cannot be one such found in the earth; for we always find ourselves readier to wrath, hatred, envy, worldly pleasures, &c., than to meekness and other virtues. I find in me not only a spark, but even a fiery furnace of wicked lust; for there is no love in my heart, no, not in all my members; wherefore here in the law, as if it were in a glass, I see whatsoever is in me, to be damnable and cursed; for not one jot of the law must perish, but all must be fulfilled, as Christ saith: "For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled," Matt. 5:18. Now thou findest not this in thee, that thou doest with all thy soul and heart, with cheerfulness and pleasure, whatsoever the law exacteth and requireth of thee, hereupon thou art damned and under the dominion of Satan.
The law therefore serveth us thus far, to teach us, that we are condemned; for by it we find all wicked desires in us, and yet not so
much as a spark of them ought to be in us. Howbeit, our schoolmen not marking this, have taught, that if one do according to his ability, God doth give his grace unto him. They are blind guides. They grant themselves, that a man is carried with no pleasure or cheerfulness to that which is good, and yet do they also teach, if one worketh, although it be with grief, difficulty, and slothfulness, that it is well with him before God; but Christ hath taught otherwise in this place, that we should work that which is good with pleasure and love, readiness, and facility; whom therefore shall we rather believe, Christ, or the schoolmen? But I leave that to your judgment. Of such corrupt and evil understanding of the law, monasteries afterwards came, whereby entered this opinion, that it was thought to be sufficient to salvation to live in a monastery, and to follow the orders thereof, although that were done even with grief of mind; so they taught; but Christ will have us to work with pleasure and cheerfulness, so that if any thing be done with burden or grief of conscience, it is sin; remove thyself therefore quickly from such a work: wherefore thus it might be said unto them; Behold, O man, thou miserable creature, thou oughtest to be carried with a certain delight to the doing of the law of God, but thou comest with no pleasure or cheerfulness hereunto; now see that thou show thy pleasure and love herein, otherwise thou shalt be the enemy of God, and the friend of Satan; thus men, leaving their own rashness, might come to the knowledge of themselves, and might then say; Therefore, O God, am I condemned, and that not unjustly. Hereupon it followeth, that we are all under Satan, as long as we feel in us this difficulty and hardness to do that which is good. Wherefore if I should speak the truth, I should say thus: I find indeed something that is good in the law of God, but it is my death; and if it could be, I would wish that it were not; so are all men affected in their heart, as Paul plainly teacheth, Romans 7, If we should remain in such condemnation, we must needs perish for ever.
There is therefore another part, that is, the gospel, which showeth comfort and salvation, declaring where that is to be had, whereby the law is fulfilled; when therefore I know by the law, that I am a
condemned man, then lie I half dead among thieves, Satan hath spoiled my soul, and hath moreover in Adam taken away all faith, all righteousness, and hath left nothing but bodily life, which is also quickly extinguished. Then come Levites and priests, which teach this and that, but can help nothing, and so pass by; but when the Samaritan cometh, he helpeth, that is, when Christ cometh, he showeth his mercy unto us, saying after this sort; Behold thou oughtest indeed to love God with all thine heart, but thou doest it not, now believe only in me, and thou shalt enjoy my obedience as thine own, this only helpeth me; then he putteth me on his own beast, that is, on himself, and carrieth me into the inn, that is, into the church of the faithful, then he by and by poureth his grace into me, that is, oil; that I may feel myself to be laid upon his shoulder, that at the last maketh me to be of good cheer, and quiet and well affected in conscience, afterward he poureth in wine also, which with its sharpness may abate and tame the force of old Adam; and yet am I not so wholly restored unto health; health is indeed poured in and begun, but not yet wholly finished; then Christ hath care of me, and by his grace poured into me, doth purify me, that from day to day I may become more chaste, meek, gentle, faithful, &c., until I wholly die, for then I shall be altogether made perfect; so when we shall come to God the Father, and be asked of him, whether we believed in God, we love him, &c., the Samaritan Christ our Lord, who hath laid us on his own beast, will come forth and say, Lo, Father, although they have not wholly fulfilled the law, yet have I fulfilled it, suffer thou that to turn to the profit of them that believe in me; so it is needful that all the saints, although very holy, be laid upon the back of Christ. If so be that the holiest of all, as the priests and Levites, could not satisfy the law, how shall we go about with our feigned works, what is shaving, habit, &c., to fulfil the same? O wretched and miserable calamity. These things shall now suffice to have been spoken concerning this text; let us pray unto God, that he will give us his grace.