Sermon XXX
OF MERCY TO SOME, AND JUDGMENT TO OTHERS
Matt. 18:23–35. Therefore is the kingdom of heaven likened unto a certain king which would take account of his servants, and when he had begun to reckon, one was brought unto him which owed him ten thousand talents, &c.
CHRIST brought forth this parable unto that answer which he had made to Peter, unto whom he had before committed the keys of binding and loosing; for when Peter asked him how oft he should
forgive his brother his offence, whether it were enough to forgive him seven times, and he answered, not seven times, but seventy times seven, he then added this similitude, by which he inferreth, that his heavenly Father will do likewise unto us, if we do not forgive our neighbour, even as the king did here unto the servant, which would not forgive his fellow-servant a small debt, whenas his lord had forgiven him so much. We have oftentimes taught that the kingdom of God, wherein he reigneth by the gospel, is nothing else but such a state or government, wherein is mere forgiveness of sins, so that where such a government is not, wherein sin is pardoned, neither is there the gospel nor kingdom; wherefore those two kingdoms are to be separated, one wherein sins are punished, and another wherein they are forgiven, or wherein the law is exacted, and wherein that which is due by the law, is remitted.
In the kingdom of God, where he reigneth by the gospel, there is no exacting of the law, neither any dealing by the law, but only remission and forgiveness, neither wrath nor punishing, but brotherly service and well doing one to another; notwithstanding the civil law or magistrate is not taken away, for this parable speaketh not any thing of worldly government, but of the kingdom of God only: wherefore he that is yet governed only by the regimen of the world is yet far off from the kingdom of heaven, for worldly government pertaineth wholly to inferior things. As if a prince govern his people so, that he suffer injury to be done to none, punishing offenders he doth well, and is therefore commended; for in that government this sentence flourisheth. Pay that thou owest; which if thou do not, thou shalt be cast into prison; such government we must have, howbeit we come not to heaven by it, neither is the world therefore saved, but this government is therefore necessary, that the world do not become worse, for it is only a defence and fortification against wickedness, which if it were not, one would devour another, neither could any man keep in safety his own life, wife, goods, children, &c. That therefore all things should not fall, come to ruin, and perish, God hath appointed the sword of the magistrate, whereby wickedness may be partly repressed, peace and
quietness among men maintained, and one may not do another injury, wherefore this is in anywise to be kept: but as I said, it is not ordained for them that are in the kingdom of grace, but therefore only, that men be not more deeply plunged in wickedness, and become worse. Wherefore no man that is only under the regimen of the world, ought to glory that he doth therefore well before God, before whom all is yet unrighteous; for thou must come so far that thou do resign that which is just before the world, and yield of thine own right. This the gospel doth here require, which on either side setteth forth unto us only forgiveness. First, the lord forgiveth the servant all the debt, then he requireth of him, that he forgive his fellow-servant his, and remit his offence: these things God requireth, and so must his kingdom be ordered, that no man be so wicked, neither suffereth himself so to be moved, that he cannot forgive his neighbour. And as it is a little before this text taught of the gospel, if he should provoke thee to anger even seventy times seven, that is as often as he can offend against thee, thou must yield of thine own right, and cheerfully forgive him all things; why so? because Christ did the same; for he set up and erected such a kingdom, as wherein is only grace, which must at no time cease, so that if thou repent all things will be wholly forgiven thee, as often as thou shalt offend, forasmuch as he hath ordained the gospel, that it might preach no punishment, but only grace and forgiveness of sins. This kingdom standing, thou mayest always rise again, how deeply soever thou fallest, and so often as thou fallest, so as thou repent; for although thou fallest, yet this gospel and mercy-seat always continueth. As soon therefore as thou hast risen again and returned, thou hast grace restored: howbeit he requireth this of thee, that thou also forgive thy neighbour all things, which he hath committed against thee, otherwise thou shalt not be in this kingdom of grace, neither shalt thou become partaker of that which the gospel preacheth, that thy sins may be forgiven thee; this briefly is the sum and meaning of this text.
Moreover we must not here omit to declare who they are that receive the gospel, and unto whom it is acceptable; for surely that kingdom
and government wherein God reigneth and ruleth by the gospel, is most excellent and gentle, forasmuch as in it mere forgiveness of sins is preached, howbeit it pierceth not into the heart of every one; neither is it considered or esteemed of all; for thou mayest find many light and inconstant men who abuse the gospel and lead their life dissolutely and loosely, doing what they list, who think that they should be rebuked of none, seeing that the gospel teacheth nothing but forgiveness of sins. The gospel is not preached to these who do so vilely esteem a precious treasure and deal lightly with it: wherefore neither do they pertain to this kingdom but to worldly government, that they may be stopped from doing whatsoever they like and list; to whom then is it preached? To them that thoroughly feel such misery, as this servant did here. Wherefore consider what happeneth unto him; the lord taketh pity of his misery, and forgiveth him more than he durst desire; but before this is done, the text saith, the lord first took account of his servants, and when he began to reckon, one was brought unto him which owed him ten thousand talents, and because he had nothing to pay, his lord commanded him to be sold, his wife and children, and all that he had, and the debt to be paid: which truly were no pleasant words, but even exceeding severity and terrible judgment; then is he brought into so great perplexity and distress, that he falleth down on the ground and asketh mercy, and promiseth more than he hath or is able to pay, saying, Lord, refrain thine anger toward me, and I will pay thee all.
Here is set forth unto us, who they are unto whom the gospel is acceptable; for so cometh it to pass between God and us; when God will take an account of us, he sendeth forth the preaching of his law, whereby we learn to know what we ought to do: as when God saith to the conscience, thou shalt worship no other God, but shalt acknowledge me alone for God, shalt love me with all thine heart, and repose thy trust in me only; this is the book of accounts wherein is written what we owe, which he taking into his hands, readeth before us and saith, Lo, this thou oughtest to have done, thou oughtest to fear, love, and worship me alone; thou oughtest to trust in me alone, and from me to promise to thyself all good things:
howbeit thou dost otherwise, thou art my adversary, thou believest not in me, but reposest thy trust in other things, and, in fine, thou seest here that thou dost not observe so much as the least point of the law. When the conscience hath heard these things, and the law hath touched one well, he seeth then what he ought to do, and what he hath not done, and findeth that he hath not kept so much as a letter of the law, and is compelled to confess, that he hath not performed that obedience and duty which God justly requireth of him; what doth the lord now? when the conscience is thus touched, and feeleth itself condemned, and is distressed with exceeding great misery, he saith, Sell him and whatsoever he hath, and let him pay the debt. This is the judgment which forthwith followeth, when the law hath revealed sin, and said, This thou must do, that thou oughtest to have done, thou hast done nothing thereof; for to sin is required punishment, that man may be compelled to pray; for God hath not so made his law, that he doth not punish them that transgress it. It is not sweet and pleasant, but bringeth bitter and horrible pain with it, it delivereth us to Satan, it casteth us down to hell, and leaveth us wrapped in temptation until we have paid the utmost farthing: this Paul hath notably well declared, Rom. 4:15, "The law worketh wrath:" that is, when it revealeth unto us that we have done unjustly, it seemeth nothing before us but wrath and indignation: for when the conscience seeth that it hath committed evil, it feeleth that it hath deserved eternal death, after which followeth punishment, whereupon it is compelled to despair.
This is that that the lord commanded this servant together with all his substance to be sold, forasmuch as he is not able to pay; but what doth the servant say? the foolish fellow thinketh yet that he shall pay the debt; he falleth down and prayeth that he will have patience with him. This is the wound and cross of all consciences, that when sin biteth them so, that they feel in how evil case they are before God, there is no rest in them, they but run hither and thither, seeking about, that they may be delivered from sins, and rashly take upon them as yet to do so great things, as wherewith they shall pay God, as we have hitherto been instructed, whereupon came so many
pilgrimages, collegiate houses, monasteries, masses and other trifles; we pined ourselves with fasting, we scourged ourselves with whips, we were made monks and nuns, for that we went about to lead such a life, and to do such and so many works, as whereunto God might have respect, and thereby be pacified, thinking so to appease and make quiet our consciences, so we committed the same things that this foolish fellow did. Such a heart as is touched with the law, and thoroughly feeleth its own misery and calamity, is humbled truly and indeed, whereupon it falleth down before the Lord and craveth mercy, howbeit it is yet defiled with this vice, that it striveth to help itself, which thing cannot be taken away from nature, whenas the conscience feeleth such misery, it dareth presume to promise more than all the angels in heaven are able to perform; then it is an easy matter to persuade it to apply itself to do whatsoever can be required of it; for it findeth itself always in such a case, that it hopeth that it is able by works to satisfy for sins: consider those things which have been hitherto of long time done in the world, then shalt thou find these things to be so; for thus was it preached, Give somewhat to the building of a church, get thee to be admitted into a holy monastery, institute masses, and thy sins shall be forgiven thee. And when consciences were urged in confession, they would not stick to say, whatsoever was enjoined us; we have admitted nothing of it, yea, we have given more than we were commanded: miserable men rejoiced that by this means they might provide for themselves, and therefore they minded and afflicted themselves, that they might be unburdened of their sins, yet did it prevail them nothing; for the conscience remained in a doubt as before, that it knew not how it stood before God: but if it were secure and quiet, it fell into that which is worse, to think that God hath respect unto works; neither can reason do any other but depend on works; the Lord therefore is touched with affection and mercy toward that misery wherewith the servant so entangled and snared with sins is holden, and taking pity upon him, doth forgive and dismiss him.
Here is now set forth upon us, what is the special office and quality of the gospel, and how God dealeth with us; when thou art so drowned
in sins, and weariest thyself, that thou mayest deliver thyself from them, the gospel cometh to thee, and saith, Do not so, dear brother, it prevaileth nothing, although thou afflict and torment thyself even till thou be mad, thy works do not profit, but the mercy of God shall deliver thee, who is touched with thy misery; for he seeth thee wrapped in calamity, wearying thyself, that thou mayest deliver thyself out of the mire, and yet art not able; he, I say, hath regard unto this, that thou art not able to pay, whereupon he forgiveth thee all, and that of his mere mercy; for he doth not forgive thee the debt, either for thy works or merits, but for that he taketh pity upon thy cry, complaint and mourning, and thy falling down before his knees, that is, God hath respect to an humbled heart, as the prophet saith, Psalm 51:17, "The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise." Such a heart, he saith, as is broken and humbled, which is not able to help itself, but craveth the help of God, and rejoiceth in it, such a heart is an acceptable sacrifice to God, and he that hath it, is in the right way to heaven.
Now God having showed his mercy unto him, and taken pity on his misery, ceaseth to follow his right, and abrogate it, and saith no more. Sell whatsoever thou hast and pay the debt, although he might go forward and say, Thou must pay for this, my law requireth, which I will not have abrogated for thy sake; yet will he not deal with him by the law, but changeth the law into grace and favour, taketh pity on him, and dismisseth him, with his wife, children, and all his substance, and doth also forgive him the debt. This is that which God suffereth to be preached by the gospel: unto him that believeth is remitted not only the fault, but also the punishment, and that of mere mercy, not for any works' sake; for he that preacheth, that by works the fault and the punishment may be put away, hath even then denied the gospel, forasmuch as these two cannot agree together, that God hath mercy on thee, and yet that thou dost merit something; for if it be grace, it is no merit, but if it be merit than shall it not be grace, but debt; for if thou pay the debt, he showeth thee no mercy, but if he showeth thee mercy, thou dos not make payment; wherefore we must needs acknowledge his mercy towards us, we
must receive of him, and believe in him, which the gospel here requireth. After that this servant is thus humbled with the knowledge of his sin, the word is exceeding comfortable unto him, wherein the Lord pronounceth him free, and forgiveth him both the fault and the punishment; whereby is also declared, that it toucheth not sluggish hearts, that feel no sin, neither those that are carried with rashness, but only such afflicted consciences as are pressed with the heavy burthen of their sins, which do desire to be delivered from them, on them God hath mercy and forgiveth them all; wherefore it behoved this servant to receive the word, for unless he had received it, forgiveness had profited nothing, nay there had been no forgiveness at all.
It is not therefore enough, that God suffereth remission of sins, and a golden year full of grace to be preached unto us, but it is necessary that we receive and believe it in heart; if thou believe, thou art free from sins: this is the first part of a Christian life, which both this place and divers others in the gospel do teach us, which consisteth properly in faith, which alone hath to do before God; whereby also is showed that the gospel cannot be received but of a troubled and miserable conscience. Hereupon now may be inferred that they are plain delusions, whatsoever things are any otherwise taught concerning our works and free-will, viz., that they put away sins, and obtain grace; for the divine majesty alone, beholding our misery, hath pity upon us; for the text showeth manifestly, that God pardoneth and forgiveth them that have nothing, and concludeth that we have nothing left wherewith we may pay God: howsoever therefore thou hast free-will in temporal matters, yet thou hearest here that it is nothing before God; wherefore if thou desirest to be delivered from thy sins, thou must cease to trust in any of thy works, must plainly despair concerning them, fly unto Christ, pray unto God for grace, and finally receive the gospel by faith. Now followeth the other part, wherein the fellow-servant also is dealt with: this servant now hath enough, he saveth his body, goods, wife, children, &c. and hath his lord favourable unto him, wherefore he should be surely very foolish if he should now depart, and do what he is able for the
reconciliation of his lord, for his lord might worthily say that he is mocked of him. He hath need therefore of no work, but that he receive such grace and favour as is offered him, so may be of good cheer, giving thanks to his lord, and dealing so with others as his lord hath dealt with him. After the same sort it is with us; for when we believe, we have God favourable and merciful unto us, neither do we need any thing more, but now it were time that we should forthwith die; notwithstanding if we must as yet live still in the earth, our life ought to be ordered so, that we seek not to obtain the favour of God by works. For he that doth this doth mock and dishonour God, as it hath been hitherto taught, that God is to be solicited by good works, prayers, fastings, and such like, until we obtain his grace and favour.
We have obtained grace not by our works, but by mercy; now if thou must live, thou must have what to do, and wherewith to occupy thyself, and it is meet that all this be referred to thy neighbour. The servant went out, as Christ saith, and found his fellow-servant, whom he taketh by the throat and dealeth rigorously with him, and will be wholly paid of him, showing him no mercy or favour at all: I have said elsewhere, that Christians must burst forth by works, and by their deeds before men witness that they have a sincere faith. God needeth no works, but faith sufficeth him, howbeit he therefore requireth them to be done of thee, that by them thou mayest show thy faith, both before thyself and also before the whole world, for he knoweth thy faith very well, but thou thyself and men do not yet thoroughly see it. Thou therefore must direct such works so, that they may profit thy neighbour. Now whereas this servant should thus have done, what doth he? even the same that we do, who seem unto ourselves to believe, and partly have faith and are glad that we have heard the gospel, whereof we can dispute and talk many things, but no man goeth about to express it in his life. We have brought the matter so far, that the doctrine and trifles of Satan are somewhat abated and laid aside, that we do now see and know what is just and what unjust: that we must have to do with God only by faith, and by works with our neighbour. But we cannot bring it to this pass, that love may begin, and do that to another which God hath done unto us,
as we ourselves complain, that many of us are become worse than they were before; As therefore this servant refused to remit his neighbour the debt, and dealt extremely with him; so also we, saying, it is not meet that I should give that that is mine to another, neglecting mine own right. If this man hath provoked me to anger, it is his duty to pacify me, and to labour by entreaty to put away mine anger.
Truly thus the world teacheth and doth, for it affirmeth it to be just and right. Neither will any prince or magistrate enforce thee to give that which is thine unto another, but will suffer thee to do what pleaseth thee with thine own goods. The magistrate indeed restraineth thee from doing what thou list with the goods of another, but he constraineth thee not to give thine own substance to another, for that is against the law of nations, which even reason pronouncing it, giveth to every one that which is his own; wherefore he doth not unequally or unjustly which useth his own things at his will, and taketh not away wrongfully the goods of another. But what doth the gospel say? if God also had held his own right, and said, I do well in that I punish offenders, and take that which is my own, who shall let me? What I pray you should become of us all? We should be thrust down to Satan. Wherefore he has left his right toward thee, he will have thee do the same toward others, and therefore thou abrogating thine own right think thus with thyself: If God hath forgiven me ten thousand talents, why should not I forgive my neighbour an hundred pence? God might have exacted his own right, nevertheless he doth not so, but becometh a favourable Lord unto thee, taketh pity upon thee, and forgiveth thee: why therefore shouldest not thou do likewise to thy neighbour? Wherefore if thou wilt have to do in his kingdom, thou must do as he doth, but if thou hadst rather remain in the kingdom of the world, thou shalt never enter into his kingdom. Hereunto pertaineth that sentence, which Christ in the last day shall pronounce upon the unbelievers: "I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink," Matt. 25:42. But if thou contend here, and say, that God will not have respect unto works, neither will save any because of them, I say he will have them
done frankly and freely, not that we may merit any thing thereby, but that we may do them to the profit of our neighbours, and witness our sincere faith by them; for what hast thou that thou mayest give him, and whereby thou mayest deserve that he should pardon whatsoever thou hast committed against him? or what doth he get thereby? Nothing truly, but that thou givest unto him praise and thanks. And this is the other part of a Christian life, the name whereof is Love.
They therefore that show not their faith by the works of love are such servants, as will have themselves forgiven, whenas they notwithstanding do not forgive their neighbour, neither yield of their own right, with whom it shall likewise fall out as it did with this servant. For when the other servants (that is, the ministers and preachers of the gospel) shall see it, that God hath forgiven them all, and yet they will not forgive any, they are troubled, that they are compelled to see such things, and it grieveth them very sore, that men do so indiscreetly apply themselves to the gospel, and not rightly receive it. What do they then? they can do no other but come to their Lord, and complain unto him of such things, and say, Lord, thus it is: thou forgavest them both the fault and the punishment, yea, pardonedst them all things, and yet we cannot bring them so far, as to deal so with others as thou hast dealt with them. This is the complaint: the Lord therefore will cause them to come before him in the last judgment, and will lay those things against them, saying, when thou wast afflicted with hunger, thirst, misery, &c., I did help thee; when thou didst lie drowned in sins, I having mercy upon thee, did forgive thee. Hast thou done the same to thy neighbour? Then he shall pronounce this sentence on him: Thou wicked one, I was touched with mercy toward thee, yea, I yielded of mine own right, but thou wouldest not take pity on others, nor forgive them their offence, wherefore thou shalt now pay the debt. Here is no grace and mercy, but most grievous wrath and eternal condemnation, then no prayers help, wherefore he is compelled to hold his peace, and is thrown headlong into pain, until he pay the uttermost farthing. This is that which Peter hath spoken of them, 2 Pet. 2:21, which after they have heard the gospel, notwithstanding go back, it had been better
for them if they had never acknowledged the way of righteousness, than after they have acknowledged it, to turn from the holy commandment given unto them. Why had it been better? because while they go back, it becometh worse with them than it was before they heard the gospel, as Christ saith of the unclean spirit, Matt. 12 which taketh unto himself seven other spirits worse than himself, with which he cometh, and dwelleth in that man, out of whom He before had gone, and so the end of that man is worse than the beginning.
After the same manner cometh it to pass with us, and shall hereafter also be usual: so also hath it fallen out with Rome. In the time of the martyrs she was in her best flower, but afterward she fell, and abomination was there erected, that Antichrist might reign there, yea, she became such a one, that worse she cannot be. The grace of God, which is revealed and preached by the gospel, was hidden, that men might not attain unto it: wherefore it could not be but a great and grievous scourge and plague should follow. So we shall also have that great vengeance to come upon us, for that we do not believe nor obey the gospel, which we have and know. For as often as God would send an horrible scourge and plague, he hath first set up a great light; as when he would send the Jews out of their own country into captivity in Babylon, he first raised up the godly king Josiah, who should again restore the law, that the people might amend their life, but when they did again revolt, God punished them according to their desert. So when he minded to destroy the Egyptians, he made a light to be set up, and preached unto them by Moses and Aaron. Moreover when he would drown all the world by the flood, he sent the Patriarch Noah; but when men did not mend, but became worse and worse, such a sore and grievous plague did follow. Likewise the five cities, Sodom and Gomorrah, together with the rest, were destroyed, for that they would not hear Lot, who feared God: wherefore a sharp vengeance shall light upon them also, which hear the gospel, but do not receive it; even as the servant here in the gospel is delivered to the tormentors till he should pay all the debt; which is as much in effect as that he is compelled to suffer
punishment for his fault, and is never saved; for unto sin is required death, and when he dieth, he dieth always, neither is there any help or deliverance remaining; wherefore let us receive these things for our own admonition: as for them that will not hear, being hardened and indurate, let them beware of the evil that hangeth over them.
This is a very comfortable text, and sweet to troubled consciences, inasmuch as it containeth in it mere forgiveness of sins. Again, it setteth forth terrible judgment to the unmerciful and hard-hearted, especially seeing that this servant is not an heathen, but had heard the gospel, in that he had faith; inasmuch as the Lord took pity on him, and forgave him his offences, without doubt he was a Christian: wherefore this is not the punishment of Gentiles, nor of the common sort that hear not the gospel, but of them that with their ears hear the gospel, and with their tongue talk of it, but will not express it in their life: we have here the sum of this text. Whereas the schoolmen dispute here, whether sin cometh again, which was before remitted, I let it pass, for they are ignorant what remission of sins is; they think it is a thing that cleaveth to the heart, and lieth quietly, whenas notwithstanding it is plainly the kingdom of Christ, which endureth for ever without ceasing; for as the sun nevertheless shineth, although I shut mine eyes, so this mercy-seat or forgiveness of sin standeth always, although I fall. And as I again behold the sun when I open mine eyes, so I again have forgiveness of sins, if I rise again, and return unto Christ; wherefore, let no man bring forgiveness into such a strait as these madmen dream of.