Sermon XV
THE SUM OF A CHRISTIAN LIFE
1 Timothy 1:5, 6, 7. Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned, &c.
IT is well known unto you, dearly beloved brethren, with how great severity God hath commanded his word to be heard and learned; for he most highly esteemeth it, and hath bestowed much labour in defending and publishing it to the world; he hath suffered all the prophets to come into perils and dangers, at the last also he sent his own Son because of his word, whom he suffered to die even the death of the cross; and what persecutions have not the apostles themselves bore for the word sake? what afflictions have not all the Christians suffered? unto some of which he hath committed the ministry of his word faithfully to be executed, and to others, hath enjoined the charge of hearing the same.
If there were no other cause besides this, whereby we might be moved to hear and learn God's word, but for that it is the good pleasure, will, and commandment of God, yet this one ought to be sufficient great and weighty; for it is our duty as creatures to obey our Lord and Creator, and that with all readiness of mind, inasmuch as he hath given us so many good things, and doth as yet daily give us more, for which we shall never be able to give him sufficient worthy thanks. Howbeit he is not content, only to have commanded us to do this, or to require it of us as bound in duty, but promiseth also that great fruits and advantages shall redound to us thereby, affirming that by this means his greatest and highest worship is given unto him; for he is the great Lord, whom we serve, who hath many and divers kinds of service, and manifold manners of worship, and whom we may serve divers ways; but this only service which is given to him by hearing the word, doth excel all the rest; for if any where a faithful man of the country, or a citizen, or any which is otherwise in subjection doth serve his lord or master, he doth by the same service also serve God; likewise a child, a man servant, or a maid servant, if
they be obedient, and do diligently that which belongeth to their duty; also a prince and parents if they govern well, and do their duty faithfully, they all do serve God; for it is his will and commandment which he requireth to be fulfilled of us. Of such services and kinds of worship the world is full. For to every one in his state his works are committed and enjoined of God, whereby he daily both ought and may serve him; that there may be left no place for excuse unto any man, as though he were ignorant, how and wherefore he must serve God, neither that any seek after things, and invent peculiar manners of serving God, which he hath neither ordained nor commanded, and in the mean time neglect that which he hath commanded, as we have hitherto done in our blindness; but before all other services and doings of duties, he hath most highly esteemed and extolled this service both of them that hear, and them that preach his word; and therefore hath ordained also a special day thereunto every week, in which we must apply ourselves to no other business; although we serve God by other labours all the week, which he hath bound to no time or certain day; but he hath chosen this day specially, which he hath severely commanded to be kept, whereby men may have time and leisure to perform this service, lest any might fly unto this complaint, that he hath no leisure by reason of his labours and business; moreover, he hath appointed special places also for his service, as among us temples and houses, where we do come together; yea, he hath instituted and kept the whole order of ministers hereunto, giving also other things which pertain to the performing of the charge of this office, as the knowledge of many tongues, and divers gifts beside; and briefly he hath commanded the whole world by a certain special precept, that it think this worship or service holy, and far more excellent than the rest; which he will have so to be delighted in of all Christians, that it may be manifest how much he doth esteem it, and how acceptable unto him the exercise and handling of his word is: these things I speak to stir you up, and to admonish you, why ye ought willingly to hear the word of God, because it is not only the commandment of God, whereunto we must obey, but we also have most ample promises, that it is a thing acceptable to God, and the greatest worship, whereby we can do
honour unto him; and it so far exceedeth other kinds of worship, as the brightness of the sun exceedeth the brightness of the stars, and the sabbath day, the other days, and in fine, as much as the heavenly kingdom excelleth the kingdoms of the world; for here all things are holy and especially chosen, the time, place, person, and that because of the word which sanctifieth all things unto us; wherefore we must earnestly endeavour, that we take heed unto ourselves, that we fall not into sluggishness, and slothfulness, neither that we be carried away with contempt and loathsomeness of hearing the word, as those delicate and cloyed spirits, which seem unto themselves already to be masters, and exactly to know all things, yea, far more perfectly than any can teach them, or as others also, which are soon cloyed with it, thinking, Why I have heard this very often, wherefore should I so often hear the same song? they know not how great and marvellous a thing it is, also how great worship of God they so greatly contemn, and neglect with so great slothfulness; wherefore they do after unspeakable means provoke God to wrath, having his commandment so in contempt, and suffering his promise to be made void in them, and as much as is in them impairing and hindering by their example so commendable a worship and service of God.
But admit it to be true, which is not, that thou dost understand all things perfectly, and art as wise and skilful as Christ himself: yet thou seest how earnestly he performeth the office of preaching, and applieth himself unto this work, whereof he was most skilful before, and had not any whit need thereof, as we do greatly need it; so Paul also a prince of apostles, although he was exceedingly well learned, and so excellent a doctor, yet going through many countries, did often and every where preach, neither was he wearied or cloyed; whereof it is meet that thou be nothing at all weary of hearing this word, inasmuch as the aid and help thereof is exceeding necessary for thee, both against the devil and all other temptations; and although for thy instruction thou shouldest not need it, yet oughtest thou not to be wearied or cloyed, that thou shouldest not bestow a few hours in a day every week upon this worship and service of God; seeing that before, applying thyself to false worship, when thou didst
pass the whole day in temples, and didst run from temple to temple, from altar to altar, thou felt no tediousness or weariness, neither didst say as thou dost at this day, O, I have heard no new thing, I have heard these things before; but didst think thus: This day and yesterday I went to hear Mass, and to-morrow I mind to go to hear it again; how much oughtest thou to do this now, knowing assuredly that this is the right service and worship of God, and to say, Although I knew most perfectly, as I do not know, yet to give honour and show obedience unto God, I will do this service, and because of his love and praise I will hear his word, that my Lord may see by this chief worship, wherewith I am especially delighted, that I am willing to serve him; for although no other fruit or profit come unto me thereby, yet I may rejoice that I have performed a most holy and acceptable work unto him, whereunto other kinds of worship and services being compared are of small importance.
Now, he that doth not care for these things, neither is moved with them, reverently to think and highly to esteem of the word of God willingly and earnestly to hear and to learn it, whensoever opportunity and means shall be offered, I will have nothing to do with him; for neither may I, neither will I draw any man hereunto violently: he that contemneth let him contemn still, and remain a swine as he is, even until that day, when God will kill him and throw him down headlong to hell; for such an one cannot be a good man, neither is it a human sin, but a certain devilish obstinacy, so greatly to contemn that, whereunto God hath appointed a place, person, time, &c. Moreover he moveth us by his commandment, lovingly provoketh us by his promises, stirreth us up and admonisheth us by his words, and offereth all these of his own accord, and to be bought with no price or treasure, which is to be far fetched, or hardly come by, the excellency whereof can indeed be countervailed with no gold; and hereunto that it is a worship or service very easy to be done, which may be performed without all labour or grief, but that thou must attentively hear the preacher, or apply thy mouth to speak and read, than which labour none surely is more easy; and although it is to be feared, thou shalt bear the cross, and suffer persecution, yet the
work itself is so joined with no difficulty, as no other labour is, no, not even that that is most easy.
If so be that it be not grievous unto thee, to sit the whole day in a tavern or an alehouse, or otherwise with thy companions to trifle and sport thyself with filthy and unseemly jests and pastimes, also to sing and prate, and yet art not weary, neither feelest any labour; thou mayest with a little pain sit in the temple, and hear the preacher, whereby thou servest God, and dost that which is acceptable unto him; what wouldest thou do, if thou shouldst at his commandment carry stones in quarries, or go armed on pilgrimage to St. James? or if some other laborious and painful works should be enjoined thee? as hitherto it hath been the custom among us, whenas we would do all things willingly, whatsoever was enjoined us, when we were deceived with mere trifles and most impudent delusions; but so doth the devil blind men, in whom also he worketh a satiety and loathing of the word of God, whereby it cometh to pass that they have no regard what a treasure the word of God is, but live after a beastly sort, contemning all good doctrine. Let us therefore at the last delight in these things, thinking thus with ourselves, that as often as we read or hear the word of God, either privately or publicly, of whomsoever it be preached, we apply ourselves to the chief service of God, which pleaseth God exceedingly well; after this sort thou mayest inflame thyself to hear, and God will inspire thee with his grace, that the seed of his word be not sown in vain, but may bring forth plentiful fruit; the word is never taught without fruit, whensoever it shall be diligently and attentively heard, neither can it be, but that by often hearing it, thou should become better; and although for the present time thou seest or feelest no fruit, yet in process of time thou shalt plainly perceive and feel it. But it were long here to rehearse the fruits proceeding of the word, nay, indeed, they cannot be all rehearsed.
These things I thought good to speak instead of a preface before the words of St. Paul, to the intent to stir us up more diligently to hear the word of God; and surely there is great need of such an
exhortation daily in every sermon, which also is much pertinent unto the text which we have in hand: for Paul in this place reprehended curious spirits, which go about by their own wisdom to be masters of the word of God, and do by and by falsely persuade themselves, that they know it well, and that they need not any more the help of any teacher; but turn themselves to trifling and vain jangling, that they may bring forth some new thing, which the common sort may be desirous to hear, presuming also to be masters of the scripture and of all men, labouring to teach every one, and yet not understanding what they speak, or whereof they affirm, for this is a plague and calamity that followeth, where the word of God is not handled diligently and seriously the learners are weary of hearing and the preachers slothful in preaching.
Hence it cometh that so great companies of hearers slide away, and churches become desolate. Of which calamity vain talking spirits are the cause, which promise new things, that they may win the hearts of the multitudes unto themselves, boasting in that they are masters of the scripture, and yet are always such men as are ignorant, forasmuch as they have never tried what it is to teach others, which we now plainly see, and the wrath of God is at hand ready to punish our contempt and unthankfulness; therefore Paul beginneth his epistle to his disciple Timothy so, that he should take heed, that such teachers do not arise, which can talk many things of the law, bringing many new questions and doctrines what is to be done, how righteousness is to be obtained, all which they do for ostentation sake, that they may be seen and praised, and seem to be more learned than others, and yet they never came so far as to teach any certain thing, or that which might be counted to be of any importance, but do all things confusedly and out of order: such babblers use only these words, that we must be honest, and good works must be done, and God must be served, &c., but they understand not the sense of these words, what they mean; and being asked how we must do good works, now they teach this particular work to be done, another time another work, as offer so much sacrifice at this altar, get thee into this or that monastery, run unto
this saint, here erect a chapel to the honour of such a saint, in another place found a mass, light tapers, eat fish, buy indulgences, &c., which being done, they by and by bring another work, and forthwith after that another. So they know not how to instruct after a constant and certain manner of teaching, much less can they say, this is, or in this doth the sum of a Christian life consist, &c., and yet in the mean time those things must be counted very excellent that they teach, so much do they boast, and promise almost golden mountains, as though they alone were doctors, that might not be gainsaid, and controllers and masters of all other; but he is to be counted an excellent master, and highly to be esteemed, which teacheth the chief point and whole sum of doctrine, viz., how the heart and conscience, yea, and the whole man must live; they know nothing of that thing, though they be very full of words, but do altogether err from the principal point of the law. In the mean time, they intangle the minds of the hearers with such a confused company of words, that they know neither how to make a beginning or end of speaking, as it is uncertain whereunto that disordered company of words doth serve, whereby no man can be made better, much less can he confirm his conscience thereby, as we hitherto have enough and too much seen, and tried in the papacy among our preachers of dreams.
What therefore is the sum of that doctrine which is to be taught to the people? St. Paul answereth, "The end of the commandment is love out of a pure heart, and of a good conscience, and of faith unfeigned." This is that Helen, here thou hast the sum of Christian life most excellently and fully comprehended, compendiously and briefly uttered, and which may be not unfitly printed in thy memory; thou must endeavour, if thou wilt not err from the law, but attain to the chief point thereof (that thou mayest know what is to be done and what is to be left undone) to have love proceeding out of a pure heart from a good conscience, and faith unfeigned; if thy love be of this sort, then it is right, otherwise thou errest from the meaning of the whole law. Now these words are profound, and comprehend much matter in them; wherefore we must partly expound them, that they may be the better understood, and that we may accustom
ourselves to St. Paul's manner of speech. First, he attributeth to love the sum of the whole law, wherein it wholly consisteth; and to love is nothing else (as I think it is known to all) but to favour and embrace one from the heart, and to show, and perform unto him all the duties of friendship and good will.
Now those jangling doctors also use such words, preaching and boasting many things of love, but all by piece-meal, and particularly applied to their own trifles and follies; even as heretics, wicked men, and ungracious wretches have love also, but that which consisteth only among themselves, and them that are of the same sort with them, in the mean time, they hate and persecute all good Christians, whom they would willingly accuse of murder, if they could, &c. But this doth not yet deserve to be called true love. If I choose one or two, whose conditions like and please me, whom I do friendly and lovingly embrace, and no man beside them, it is called a particular love, which proceedeth not out of a pure heart, but from an infected and filthy heart; for true love floweth out of a pure heart when I endeavour as God hath commanded me to pour forth my love toward my neighbour, and to favour all without difference, whether they be friends or enemies, even as our heavenly Father himself doth, who suffereth his sun to rise on the good and evil, and sendeth his rain to the thankful and unthankful, maketh the earth to bring forth many good things, giveth many, riches, fruits, cattle, and many times, especially unto them that are the worst of all others; but from whence cometh the doing of these things? truly from pure love, whereof his heart is most full. This he poureth forth abundantly upon all, omitting no man, whether he be good or evil, worthy or unworthy; and this is called true, divine, entire, and perfect love, which loveth no one, neglecting the rest, neither cutteth nor divideth itself, but embraceth all indifferently. The other is love of thieves and publicans, if I love him, which is for my turn, and may do me a pleasure, and which esteemeth well of me, and despise him that contemneth me, and which is not on my side; for that doth not proceed from the heart which ought wholly to be good and pure; indifferently toward all, but he that is endued with such love, seeketh
his own things; and is full of love to himself, and not of love towards others; neither doth he love any man, but for his own advantage sake, regarding only that which may serve for his own use, seeking his own profit by every man, and not the profit of his neighbour: if he be praised and honoured, he laugheth, but being looked upon with sour countenance, or an unthankful word being spoken unto him, he resisteth, curseth, and findeth fault, so that all friendship forthwith ceaseth: on the contrary, he that hath a pure heart must be so affected according to the word of God, and his example, that he favour every one, and bestow liberal and friendly benefits upon them, even as God hath favoured him, and of his divine love hath bestowed benefits upon him; but some men will say, he is mine enemy, and doth evil unto me. Surely he is an enemy also to God, unto whom he doth many more things displeasing unto him, than he can do either to me or thee: but my love ought not to be extinguished or cease, because he is evil, and altogether unworthy thereof; if he be evil, he shall at the last suffer punishment according to his deeds, but his wickedness must not overcome me; but if I can through love rebuke and admonish him, or pray for him, that he may amend, and escape punishment, I must do it readily, I must not be an enemy unto him, or do evil unto him in any wise: for what profit should redound unto me thereby? neither am I made better thereby, and I make him so much the worse: this therefore ought to delight me, if I shall favour him, and bestow benefits upon him, if so be that he will suffer them to be bestowed on him, and pray unto God for him, so I may enjoy peace, and have no trouble or contention with any man, and perhaps I may so profit him, that he will change his life unto the better, and amend.
Otherwise surely love being divided or separated, I have more bitterness and sorrow by them whom I hate, than I have joy and profit by them, whom I love and keep company with. And this is said to trouble the fountain or water, from whence pure love cannot flow; as it is certain that the Jews also did, against whom Paul speaketh in this place; for they loved them only of whom they were loved, whereby they defiled the sincerity of love with man's affections, and
therefore their heart could not be pure; but whereby is the heart purified? I answer, it cannot be purified by any other thing than by that sovereign purity, which is the word of God; receive that into thy mind, and order thy life according to the rule thereof, and thy heart is purified; as in this place, see thou set the word before thee, "Thou shalt love thy neighbour as thyself;" and follow that which it commandeth, and by and by thou shalt see whether it purgeth and cleanseth whatsoever desire there is in thee of thine own profit, or whatsoever love of thyself; for commanding thee to love thy neighbour, it maketh exception of none, either friend or foe; although some man be evil and hath been oftentimes injurious unto thee, notwithstanding he doth not therefore lose this name, that he is not to be called thy neighbour, but nevertheless remaineth thy flesh and blood, and is comprehended in these words, Thou shalt love thy neighbour, &c. Therefore I say, if thou shalt consider him and so behave thyself toward him, as the word teacheth thee, then is thy heart made pure, and love sincere, so that thou makest no false difference of persons, neither otherwise considerest him, than another, which is good, and one of thy familiars. Indeed, we cannot deny this to be true, that an honest man is more worthy to be loved, unto whom also every one doth more willingly apply himself by nature, than unto the conversation of wicked men, whose familiarity there is no good man that doth not abhor, howbeit flesh and blood is the cause that true and Christian love is not amomg us; for a Christian must not derive his love from the person, as the world doth; as some young man seeing a maid, is in love with her because of her fairness and beauty, and a covetous man taketh his love and desire of his money, a lord or prince, of honour and power, &c.: for all such love is said to be feigned and proceeding not from whence it ought, cleaving to the good things, wherewith he seeth the person adorned, neither doth it continue any longer than that which he loveth continueth, and as long as he may enjoy it; but true love ought to be such as floweth out of a continual fountain, and proceedeth from the bottom of the heart, as a fresh and continual water always springeth forth, which cannot be stopped and is never dried up.
This love saith after this sort: I love thee, not for thy honesty or dishonesty, for I do not derive my love from thy honesty, as from a strange fountain, but out of mine own fountain, that is, out of the word of God which is planted in my heart, which commandeth me to love my neighbour, from hence love plentifully floweth open to all which have need thereof, watering all both friends and foes; yea, chiefly prepared and ready for foes, inasmuch as they have more need, that they may by my means be brought to amendment, I praying for them, and doing according to my ability that which I am able, that they also leaving their evil ways, may be delivered from sins, and the snares of the devil; and this is said to be love flowing from the heart, and not derived from without; for he that is endued with such love, findeth no such thing in him whom he loveth, from whence he should derive it; but because he is a Christian, because he layeth hold of the word, which is altogether pure in itself, by the power of it his heart also is made pure and replenished with true love. Whereupon he poureth forth the treasures of his love toward every man, neither is he moved or turned away with the person of any whether he be good or evil. Behold thus should they preach, which will rightly teach love required of the law, whereof our babblers know nothing, neither have any regard thereof, although they talk many things of the law, and dispute much of love. They do not see, no they do not so much as once think, that love must be such, that it flow out of the heart, and that the fountain must be first pure and clean. This never descended into their heart, although they hear, read, and preach many things of it. They are occupied with very uncertain and unprofitable cogitations, yea, rather with dead dreams.
Wherefore whatsoever is preached of works and of a good life, that only is well done which proceedeth from the word of God, a pure heart, and a true faith; this thou mayest see in all states, how every one ought in his calling to do the office enjoined him, and exercise the works of love. A servant labouring, and thinking no more than thus, My lord or master payeth me my wages, for which only I serve him, otherwise I would not vouchsafe to look upon him, &c., hath not
a pure heart, for he doth not serve but for a piece of bread, or for his hire, which being taken away, his service also ceaseth. But if he were a right and true Christian, he would rather be thus affected: I will not therefore serve because my master payeth me wages, because he is honest, or dishonest, &c., but because the word of God doth speak thus unto me: "Servants, be obedient to them that are your masters, as unto Christ," &c., Eph. 6:5. This service proceedeth of its own accord out of the heart, which layeth hold on the word, and greatly esteemeth it, saying, I will serve my master, and take my wages, but this shall be the chiefest thing for which I do this service, that I may serve my God and Lord Jesus Christ, who hath laid the condition and state of a servant upon me, which I know doth please him in me, &c. Here thou seest a true work, proceeding out of a pure heart; so also let a lord or prince, and they which have the charge of governing the common weal, think thus: God hath committed unto me the office of magistrate, that I should be a ruler; now if I will have regard unto this only, that I may enjoy my dignity, riches, and power, it is certain that my heart is not pure, and yet in the mean time I do the work of a ruler so, that the world cannot complain of me, neither Cæsar nor the lawyers can blame or find fault with me by their laws. Even as neither a servant serving only for wages can be reprehended of the world, whether he seeketh his own things or not. Surely the word of God is not regarded in the office of a ruler that doth so, but his own idol, his own glory, money, and power, &c. But if this affection be in his heart: Because I am occupied in this office, wherein God hath placed me, and the word commandeth him that beareth rule to be careful, it is meet that I do execute the same with all faithfulness and diligence, to the praise and glory of my God. The execution of the office of such a ruler, endued with such a mind, cometh out of a pure and sincere heart, wherewith God and good men are delighted. There is moreover in him love, which doth not cleave to the person or outward things, but beginneth in the heart, which the word of God maketh manifest, which forasmuch as it is pure and clean, doth also purify the heart; and so his government and works are the mere services of God, and for God's sake.
But our talkers cannot teach this, neither are able to judge of it, only crying out when they teach best of all, that we must be honest. They bring a certain juridical sermon out of the laws of men, as Cæsar and his clerks teach: but how the heart is purified, they have not so much as understood or thought any thing thereof, or how love is to be derived to all states and conditions of men, according to the word of God. Thus must thou say even in spiritual offices and states also: If I or any other shall preach to get some good benefice, whereas otherwise I would easily cease from doing this office, I may preach the gospel, but my heart is not pure, but most plainly polluted. Therefore although I do long and much affirm, that it is a good work and a weighty office, yet I do not perform it aright, forasmuch as I do it not from the heart; but then only is it rightly done when the heart hath his affection: Although I should get my living thereby, yet this ought not to be the chief end thereof; but because God hath called me unto it, and committed it unto me diligently to be done, it remaineth, that I do with all diligence labour therein, to the glory of God and salvation of souls, which I do also for the love of the word willingly and from the heart. Hereby I seek neither love nor friendship, nor honour, nor thankfulness of men, but my works come from the heart, which I first do, before I obtain any honour, glory, reward, money, or favour, although if those come and follow, I may have and receive them without sin.
Lo, thus the word is the cause, foundation, ground, fountain, and spring of love coming out of the heart, and of all good works that please God, which he can by no means away with, if the heart be not pure before; for neither are works acceptable to men, which are done without the heart, by dissimulation. Now if Cæsar and men require the heart, although they cannot see it, of how much greater estimation is that heart before God, which doth all things for the word's sake. Therefore he also suffereth his word to be preached, that we may order all our life according to the prescript thereof; and let us not suffer ourselves to be hindered, frightened from it, or discouraged with the let or hindrance of any thing, although for it we shall suffer all kinds of losses, unthankfulness, contempt, &c., but let
us break and go through all brunts with a bold and manly courage, and say thus: We begin nothing for any man's sake, neither will we leave off any thing because of any man, but that we may do that which is acceptable to God, we will go on still, howsoever things fall out with us. They which do thus, become men excellent and most highly to be esteemed, who are ready to do all duties, and serve God with all readiness of mind, and love not feigned; for the fountain and spring is good, not derived and brought in from without.
These things I thought good briefly to speak of the first part, how the heart is purified by the word alone, and not as the monks have dreamed, by a fight taken upon them against evil cogitations, and by feigning of good thoughts; for what thoughts soever thou shalt feign, the heart shall remain unclean, if the word of God be not in it, although it pretend a great show of a godly life, as Paul witnesseth. But this pureness whereof he speaketh, doth extend farther than outward and corporal pureness doth, which the Jews did use, eating and drinking, their hands being often washed, which our religious men also use in their fasting, diversity of apparel, orders, and rites, &c., for this is called pureness of the Spirit, which we then have, when being instructed by the word of God, we know thereby how he is to be served in every state and calling, and endeavour to form our lives according thereunto. Now followeth the second part concerning a good conscience, whereof also we must treat, viz., that love must come from such a heart, as hath a joyful and quiet conscience both toward God and toward men. Toward men as Paul glorieth of himself, that he lived so, that he offended no man, troubled no man, was an evil example and burthen to no man, but all that did see and hear him must needs witness, that he indifferently served all, helped all, counselled all, and dealt friendly and gently with all. Such a conscience Moses also glorieth of against the seditious, Numb. 16:15, I have not taken one ass from them, neither have I hurt one of them. And Jeremiah, chap. 18:20, Remember that I stood before thee to speak good for them, and turn away thy wrath from them. Likewise doth Samuel, 1 Sam. 12:2, I have walked before you from my childhood unto this day. Behold, here I am, witness against me
before the Lord, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? or whom have I oppressed? or of whose hand have I received any bribe?
Such boasting and glory every Christian must attain unto that he do so live toward every man, and so exercise and show his love, that no man can worthily complain any whit of him, whereby he shall trouble or dismay his conscience; but that all that will confess the truth, may be forced to say, that he hath so lived, that he hath been an example to every man of living well, which will only but follow him. And this is called a good conscience before men, or against the complaints and reprehensions of men. And although such a conscience is not able to stand before the judgment of God, no, nor any pureness of the heart in the outward life and work of love (we continuing in sinning oftentimes before God) yet we must attain unto such a heart, that we may comfort ourselves before him also, and say, this God hath bidden and commanded to be done, therefore I do it with a pure heart and good conscience, neither would I willingly do otherwise, neither of purpose hurt or trouble any man, but whatsoever I say or do, that is willed and commanded of God. Let no Christian suffer such a confidence to be wrested from him, that he may boast himself by the word of God against the whole world; for he that hath no regard how he leadeth his life, that he may stop the mouths of all blamers and accusers, and clear himself before all, and testify that he hath lived, spoken, and done well, he, I say, is not yet a Christian, having not in himself a pure heart and love; for we will not presume of the doctrine of faith, as though that being had, every man may do what he list, whether it be profitable or unprofitable to his neighbour, that we must in no case do: otherwise that doctrine should have the name to give licence and free liberty for every one to do what he will. But we must so behave ourselves, that we may obtain love out of a pure heart and good conscience, that no man may accuse us of any crime.
And although these things be spoken of our life and works, and a Christian is another manner of man before God, as we shall hear, yet
we must earnestly endeavour ourselves in this also, that we may be without blame before God. And when we shall not attain thereunto, we must flee unto prayer, and say before God and man, "Forgive us our trespasses," &c., that at the least our life may remain without blame, and may obtain a good conscience before men; and if this cannot be brought to pass by perfect love and pureness of heart, yet let it be done by humility, that we may pray for, and desire of all men pardon of our offences, when as we have not purely and perfectly done our duty, or are not able to do it, so that thy neighbour may be enforced to say, although thou hast greatly hurt me, or hast not done thy duty toward me, as it was meet, yet forasmuch as thou humblest thyself, I will willingly forgive thee, and take it in the best part. And for this humility's sake, I say thou art a good man, which dost not stand obstinately, as though thou wouldst advisedly and on purpose offend against me, but dost turn thyself unto love; therefore that life is as yet said to be without blame, which although it was subject to reprehension, is with humility covered and reformed, that no man can worthily complain thereof. Thus the law should be expounded and handled, that both love toward every man may rightly proceed out of a pure heart, for God's sake and the conscience may stand before the world; and this ought to have been practised of those vain talkers in their sermons, their cold trifles and vain follies being neglected and left off.
But that all these things may stand and be of force before God also, there yet remaineth one thing which pertaineth hereunto, which is that that followeth. (And of faith unfeigned.) For as I have said, although I have a good conscience before men, and do exercise love out of a pure heart, yet the old Adam, that is, flesh and blood, remain in me subject to sins, whereby it cometh to pass that I am not altogether holy and pure. And as Paul saith, Gal. 5, "The flesh lusteth against the spirit," &c. And Rom. 7, he affirmeth that he must fight a daily fight against himself, because he cannot do that which is good, and yet he would willingly do it. The spirit indeed would very willingly live purely and perfectly according to the word of God, but the rebellious flesh resisteth the desire thereof, assailing us with
many great temptations, that we should seek honour, wealth, riches, pleasure, and should become slothful and negligent in our state and duty. So there remaineth a continual fight in us, because of the impurity of our person, wherein there is not yet sincere pureness, nor a good conscience, and perfect love, unless there be perhaps somewhat before men; but before God many things are found lacking in us, many things are worthy of blame, although all things be perfect before men. For example's sake: Although David can obtain that confidence before men, that he can be reprehended of no man, and the holy Prophets Isaiah, Jeremiah, &c., do glory and are sure, whatsoever they have done according to their duty, is right and well done, seeing it is the word and commandment of God, wherein they have exercised themselves with a pure heart and good conscience, yet can they not stand by this conscience before the judgment of God, but are compelled to say, If we should strive with thee in judgment, then no man shall have so good a conscience or so pure a heart, which doth not dread thy judgment, and acknowledge himself to be worthy of reprehension and blame; for God hath reserved that prerogative unto himself, that he may contend in judgment with every one, although he be holy, and accuse him of deadly sin; neither is there any so holy, whom he may not judge and condemn as worthy of destruction. Wherefore although both the heart be pure and the conscience good before men, yet must thou endeavour to attain unto this also, that the same may be likewise good before God, that he may not find fault with them, but that they may be safe and quiet from his judgment, as they are before men.
Hereunto now pertaineth the third part, that is, faith; and this is the principal part and chief precept, containing all the rest in it, that we may know, that where love is not yet perfect, the heart not sufficiently pure, and the conscience not quiet, and God doth yet find something which is worthy of blame, where the world can find fault with nothing, faith must moreover come, and such a faith which is not feigned, and defiled with confidence of a man's own holiness: for wheresoever this is not, there the heart is never purified before God, neither shall the conscience be able to stand, if they be examined by
severe judgment and exact censure. Men indeed shall not justly blame me, although I glory that I have served them by preaching, helping, governing, and by doing the duty of an overseer or ruler, &c., with all faithfulness; and if I have done anything more or less than I ought, I am sorry at my heart, for I would very willingly have done all things that I ought. Wherefore I am quiet and already excused, neither have they any more, which they may rightly require of me, but are enforced to acquit and discharge me; but here I must attain unto this also, that my heart be so pure, and my conscience so good before God, that he may not by any means accuse and condemn me. Howbeit we find not this in ourselves, although we may glory somewhat thereof before the world, I must therefore obtain some other thing whereunto I must trust, if I shall come into peril, and within the throwing of the dart, as it is commonly said; and I must say to my fearful and terrified conscience, I have done that which I have been able, and who knoweth how often I have done less than I ought? for I could not see and mark all things, as David also saith, Psalm 19:12, "Who can understand his errors?" Therefore I can lay no foundation of trust upon mine own holiness and pureness. Well, I have the word, or live, love, and have good conscience, which is pure and holy; but this I want, that I cannot conclude, that that is in my heart; neither do I find so good a conscience in me as the law requireth of me: for there is no man living in the earth, which can say this truly, I know that I have done all things, and that I do owe nothing before God. But the most holy ones must say thus: I have done surely according to my ability that which I have been able, but I have offended much oftener than I know; therefore our own conscience doth witness against us, accusing and convincing us, although before the world we are most free from reprehension or blame; for it must follow the word which saith, this thou shouldest have done, this thou shouldest have left undone. It cannot avoid the judgment of this, nor answer to the accusation thereof, but it is at the least enforced to stand in an uncertainty, being wholly wrapped in doubting; but if it doubt then is it by and by convinced, for it standeth not before God, but flieth and trembleth.
Wherefore the principal part of our doctrine must here help us, to wit, that our Lord Jesus Christ being sent of the Father, did come into the world, and hath suffered and died for us, whereby he hath reconciled the good-will and favour of the Father to us, his wrath being appeased, and doth now sit at the right hand of the Father, having regard of us as our Saviour, and as a continual mediator and intercessor for us, making intercession for us, as for them which cannot have and obtain of themselves such pureness and a good conscience. Therefore by his help and benefit we may say before God, Although I am not pure, neither have a good conscience, yet I cleave to him by faith, which hath perfect pureness and a good conscience, which he engageth for me, or rather which he giveth unto me; for he alone is he, of whom we read written, as Peter and Isaiah, chap. 53:9, "He had done no violence, neither was any deceit in his mouth." And this praise belongeth only unto him, neither hath he any need to pray, "Forgive us our debts," neither of that article of the creed, "I believe the forgiveness of sins," &c., but he is free and quiet in perpetual, pure and perfect righteousness and pureness, unto whose charge none can lay anything, nor accuse his conscience of any crime, not man, not the devil, no not God himself; for he himself is God, and who himself cannot accuse himself.
And this is called faith neither coloured nor feigned, which the conscience striving and trembling, dareth come forth in, in the sight of God, and say, Almighty God, I am innocent before the world, and quiet in mind, so that no man can lay anything to my charge, or find fault with me; for although I have not won all things, yet I ask pardon of every one, that he will forgive me for God's sake, even as I again forgive all. By this means I have cut off the complaints of all, who have no more which they may rightly lay against me; but before thee I must lay aside this trust and confidence, and must wholly acknowledge the guiltiness of innumerable sins, and say as David saith, Psalm 143:2, "Enter not into judgment with thy servant: for in thy sight shall no man living be justified;" wherefore I cannot contend with thee, if thou requirest an account of my life, but I appeal from the judgment-seat to the mercy-seat; I do easily suffer,
that I be dealt with according to law and right before the judgmentseat of the world, and I will willingly answer, and will do what I am able: Howbeit before thee I will not come into judgment, but I desire grace, which I take hold of on every side; for thus the scripture teacheth me, that God hath set two seats before men, the one a judgment-seat, for them which are yet secure and untractable, and acknowledge not their sins, neither will confess and acknowledge them; the other a mercy-seat, for miserable and fearful consciences, which feel their sins, dread the judgment of God, and do earnestly make request for grace: And this mercy-seat is Christ himself, as Paul witnesseth, Rom. 3:25, whom God hath set forth unto us, that we might have refuge in him, being not able to stand before God by our own power. Unto him I will apply myself, if I have done or do less than is meet; and how great pureness and goodness soever my heart and conscience have before men, I will have it here to be altogether nothing, and hidden, and covered as it were with a vault, yea, with a fair heaven, which may mightily defend it, which is called grace and remission of sins.
Under this defence thereof my heart and conscience must creep, and remain safe and quiet; for so he commanded his apostles to preach and publish, that through his name all that believe in him shall receive remission of sins. Again, "He that believeth, and is baptized, shall be saved," Mark 16:16. And John 3:16, he saith, "God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life." Therefore God hath set forth the mercy-seat unto us, whereunto he leadeth as from the judgment-seat. Let us leave others before the judgment-seat, namely, those proud holy ones, contemners and persecutors of the word of God, where they shall hear sentence according to their deeds. We will suffer these to abide in their circle, until they have humbled themselves; but we will not abide in this circle, but will depart from it as far as we shall be able, into the circle of the mercy-seat, unto which we do appeal. Neither have we invented this of our own brain, but it is the word of God himself, which threateneth horrible judgment to them which come with their
own holiness, and, trusting thereunto, do hope that they shall be able to stand before God the judge, neglecting the mercy-seat of Christ; for the sentence standeth, that they shall be set before the judgmentseat, as Christ saith, John 3:18, "But he that believeth not, is condemned already, because he hath not believed in the name of the only-begotten Son of God. He that believeth on him, is not condemned:" that is, shall not come to the judgment-seat, but to the mercy-seat, where there is no wrath or rigour, but grace and forgiveness of sins, all things being remitted which be not pure, yea, being blotted out and so consumed, as a drop of water is consumed of the heat of the sun. For where the mercy-seat reigneth, there is nothing else but mere forgiveness and remission of sins.
This being known, we must exactly understand the difference between the law and the gospel, whereof we often teach. The law draweth us to the judgment-seat, requiring of us integrity of life, love out of a pure heart and a good conscience: it maketh us also to exercise ourselves therein, and must go no further. But when it shall come, and accuse thee, and will reason with thee, and have those things to be performed which it requireth, then shalt thou be greatly troubled. For although thou hast done them, yet art thou not able to stand before God, before whose judgment-seat, many things are yet found wanting in thee, which should have been done of thee, and thou hast left them undone, neither are they known unto thyself. Whither then wilt thou turn thee? Here the law urgeth thee by all means, and thine own conscience, being witness, accuseth thee, requiring the sentence of the judge against thee. Then must thou despair, there is no council or help to be had, except thou knowest to fly from the judgment-seat to the mercy-seat; as for example, admit some bishop die in his own holiness, who while he lived was as it seemed of a good life, and acknowledged Christ, no otherwise than a cruel judge (as hath been hitherto preached of him, neither hath he been otherwise set forth, as he is also wont to be unto such, not of his own nature, for, indeed, he is most gracious and comfortable, but because they esteem him for no other in their heart), behold this man is a hindrance unto himself that he cannot obtain any grace; for he
knoweth no difference of the judgment-seat and the mercy-seat, yea, he is altogether ignorant whether there be a mercy-seat, from which he so erreth, and must be bound to the judgment-seat. But we teach thus, that Christ is so to be learned and considered, that we be most certainly persuaded that he setteth before miserable and trembling consciences, that believe in him, not as an angry judge which commandeth forthwith to carry violently them that be guilty into punishment, but as a gentle, loving, and comfortable mediator, between my fearful conscience and God, which saith unto me, If thou be a sinner, and astonished, and the devil laboureth to draw thee to the judgment-seat, then see that thou fly unto me, and fear no wrath or anger. Wherefore? Even because I sit here, that, if thou believe in me, I may make intercession for thee to my Father; that no anger and severity may hurt thee: for all anger and punishment shall be sooner laid upon me, than be borne of thee. Howbeit that cannot be; for he is the only beloved Son, in whom all grace and favour dwelleth, whom, as often as the Father doth behold, he cannot but replenish both heaven and earth with grace and favour, and forget all wrath and displeasure; and whatsoever he shall ask of his Father, that he shall forthwith obtain without all repulse or denial. So by faith we are made wholly blessed and safe, subject no more to any damnation, yet not for our own holiness and pureness, but for Christ's sake, to whom we cleave by faith as to our mercy-seat, being assuredly persuaded, that with him there remaineth no anger, but mere love, and pardon, and forgiveness of sins. Thus the heart is purified before God, and the conscience made good and quiet, not in respect had of mine own pureness or life led before the world, but by trust and confidence of that excellent treasure, which my heart apprehendeth, which is unto me instead of a pledge and fulness, when as before God I am not able to pay.
But herein the whole force of the matter consisteth, that we do again and again take heed, that our faith be not false, or, as St. Paul speaketh, feigned; for if this err and deceive us, all things deceive us; for there have been many in all ages, as there be also at this day, which can speak many things of faith, and will be masters not only of
the law, but even of the gospel also. Who say the same that we do, that faith performeth and doth all things, but that the law and good works are also to be joined unto it, and that otherwise, if these be not added, faith availeth nothing, in which words they mix and mingle together our life and works, and Christ. But this is not purely and sincerely to have taught faith, but to have coloured, defiled, and corrupted faith, so that it can no more be called faith, but a feigned colour and counterfeiting of faith, the trust and confidence of the heart standing not purely towards Christ, as the only mercy-seat, but being grounded upon our own holiness, as being able to stand before the judgment-seat. Wherefore doing thus, we are most rightly cast off before God, and condemned unto destruction, whereof we are most worthy. For if faith must be pure and void of all counterfeiting and feigning, then these two things, Christ and my works, must be rightly discerned and severed one from the other.
For this is plain even to him that is blind, that Christ and his works are not my life and my works, but are separated from the law from the works of all men, yea, and that by the greater distance, than man is unlike or differeth from man. For neither can I say that I and Cæsar, or the Bishop of Rome, are the same thing, yet I am much nearer and more like unto either of them, than a mortal man and a sinner unto Christ the Lord, who is not only a pure and holy man, free from all spot and blot, but is moreover God also. Therefore let the law and the pureness of thy heart, yea, and thy good conscience, avail in earth only toward men: but where the mercy-seat is, to wit, at the right hand of the Father, and the Mediator between thee and God, no man's works and merits ought to have access; much less be they there of any force or value. Wherefore Christ is purely to be separated from all my life, deeds, and works, and we must without exception conclude, that he is another thing than our life led before men with a pure heart and a good conscience, although it be led even perfectly and without blame; for it being presented before God, and by the law brought to the judgment-seat, I am condemned and lost. But Christ is the mercy-seat, and all that cleave unto him by faith, cannot be condemned and judged. So the judgment-seat, together
with the law and all my life, go into one part, but my faith must fly and leap far unto another part, and join itself unto him which is pure, and hath no sin, of whom the scripture speaketh, "He that believeth in him shall not be confounded," because he is present in the sight of the Father, and maketh intercession for me. Moreover he giveth me his own pureness and holiness, that being clothed and adorned therewith I may be able to stand before God, and all wrath and displeasure may be taken away, instead whereof I may enjoy mere love and favour.
Lo, thus faith remaineth pure and free from counterfeiting, for it resteth not upon my works, that because of them it should behove God to be gentle and favourable unto me, as a false and feigned faith doth, which mingleth together man's merits and the grace of God, and although it hold the words of Christ, yet hath it the confidence and trust of the heart reposed in itself, so that it is certain, that it is only a colour which cannot long continue; for the matter cometh at the last to this point, that believing that God is favourable unto thee because of thy life led without fault or blame, thou must despair and say, Who knoweth what I have done? whereby am I certain that I have neglected nothing through carelessness, or that nothing is wanting in me? in this doubtfulness of mind the foundation faileth, slideth away under thee like unto sand moved and stirred, and so faith is of no force or value at all: wherefore it is not unfitly called feigned and painted faith, through which one seeth as it were through a lattice or painted glass, through which the thing that is seen representeth the colour of the glass, and yet is not indeed of that colour; so they believe that that affection is in God, that he vouchsafeth to regard our works and merits; which they paint forth according to their own opinion and dreams, which are utterly false, rash, and unadvised. And so judging God and all things according to them, they see only as it were through a lattice or painted glass. But thou shalt only behold him with pure and clear eyes, if thou do well, separate the judgment-seat and the mercy-seat one from the other, that heaven with the stars thereof may remain pure to grace and remission of sins obtained by the Mediator, where Christ reigneth
with his works, and the earth also with her trees and herbs, whither we must be referred with our works.
The matter, I say, must be brought to that pass, if we will stand with a right and unfeigned faith before God, that we do purely distinguish and sever ourselves, our life, and Christ or the mercy-seat; and he that will not do this, but presenteth himself before the judgment-seat with a bold courage, shall feel the reward of his rashness. I myself have been in that danger, and as it were a mouse having tasted pitch have run away, rejoicing greatly that liberty was given to me to attain to the mercy-seat; and now I am enforced to say, that although I have lived very well before men, yet all things committed of me on the contrary, do remain beneath under the judgment-seat, to be punished according to the sentence and judgment of God. Now I have no other comfort, nor other help and council of my salvation, than that Christ is my mercy-seat, who hath never offended, hath defiled himself with no sin, who died and rose again for me, and sitteth now at the right hand of the Father, and defendeth me under his shadow and protection, that I need not doubt that I am by his benefit and intercession safe before God from all wrath and terror of judgment. Thus faith remaineth in all things pure, setting no other thing before itself, whereunto it may boldly trust, but Christ alone. Now he that knew this well should be a man of a resolute mind; for all other have to do with a feigned faith, boasting many things of faith, but mingling all things together, like as vintners mix wine with water; by this they say, If thou live thus, God will be favourable unto thee, and they make the judgment-seat of the mercy-seat, and the mercy-seat of the judgment-seat, which by no means can be, for the judgment seat shall remain, &c. Wherefore separate these two, one from the other, as far as thou shalt be able, that they come not together, namely, the life and holiness, together with the judgmentseat, into one place, which may drive and enforce thee to have a good conscience, and to lead an upright life before men. But offer thy sins to the mercy-seat to be transferred into another place, where God, lovingly receiving thee, will embrace thee as a beloved son, and will never remember more any wrath or sins.
If such doctrine of faith were set forth unto men, then should it be excellently well done, and all other things should follow of their own accord, as pureness of heart, and goodness of conscience, through right and perfect love. For whosoever is by faith quieted in his heart, and assured that he hath God favourable unto him, who is not angry with him, although he deserved his wrath divers ways, he doth all things with a glad and cheerful mind. Moreover he liveth so also toward men, that he is loving and beneficial toward all, although they be not worthy of love. He is quiet toward God through Christ the mediator, who will not throw him down headlong into hell, but doth lovingly favour him, and lifteth him up into heaven. And this is the chief quietness, and principal point and foundation of our salvation. Afterwards he doth in his life show himself dutiful also towards his neighbour, doing all the best things he is able unto him, whatsoever his state or duty commandeth or requireth; and when he doth less than is meet, he asketh pardon of his negligence before God and men, so that there is left occasion neither to him, nor the world afterward, to rebuke him; power also to devour him is taken from hell, and to tear him in pieces, from the devil. Thus a man is said to be in all things perfect, toward men by love, and toward God, not by the law, but by Christ, whom he apprehendeth by his faith as the mercy-seat; which engageth his holiness for the believers or rather giveth it to them, so that in him they have all things that are necessary to salvation.
Now this is right and pure doctrine, which should be exercised and taught unto men distinctly, that they might know how they may be able to stand both before God and man, that faith and love be not mingled together, or life referred both to God and men. This ought to have been performed of those glorious and arrogant teachers, seeing that they will be counted masters of the law, that the difference of the law and faith might be well known unto all. For although it be taught and repeated with never so great diligence, yet notwithstanding it is very hard to be well and thoroughly learned, especially to us which have been instructed and trained up in the doctrine of works, and led only to the law and our own works. To these may be added our
nature also very prone and ready by itself hereunto, and now brought into a custom, whereby it is confirmed, and in continuance often turneth the heart also into exercise and use, so that we cannot abstain, nor think otherwise, but that God will be favourable unto us, which have done so great works, and have led our life so without blame or fault. Therefore we must strive against both our nature and custom. For surely it is a very hard thing to think or be persuaded otherwise, and so purely to put a difference between faith and love, the filth still hanging upon us and cleaving unto us, although we be now in faith, so that our heart can scarce rule itself, that it say not, So long time have I taught the gospel, so I have lived, such great works have I done, &c. And we would very willingly have God to regard our life, and turn his mercy-seat for our cause into a judgment-seat. Thou mayest use this boasting toward men, I have done well to all as I have been able, and if anything be wanting, I as yet will endeavour to make a recompense; but if thou be minded to go to God, I advise thee to cease from such arrogant boasting, and to think to appeal from judgment to grace.
Let who will begin and prove this thing, he shall at length see and try how grievous and hard it is for a man that hath been occupied all his lifetime in the works of his own holiness, to escape out, and with all his heart by faith to cleave to this one Mediator. I myself have now preached the gospel almost twenty years, and have been exercised in the same daily, by reading and writing, so that I may well seem to be rid of this wicked opinion; notwithstanding, I yet now and then feel the same old filth cleave to my heart, whereby it cometh to pass that I would willingly so have to do with God, that I might bring something with myself, because of which he should for my holinesssake give me his grace. And I can scarcely be brought to commit myself with all confidence to mere grace, which I should do; for we ought to fly only to the mercy-seat, forasmuch as God hath set it before us for a sanctuary, which must be the refuge of all them that shall be saved.
Wherefore it is not to be marvelled at, if it be grievous unto others, so purely to apprehend and lay hold of faith; but especially to such as be hindered and entangled of devilish preachers, of whom St. Paul speaketh, which cry out against the doctrine of faith, and in these words urge the works of the law, "Do this and thou shalt live:" also, "If thou wilt enter into life, keep the commandments," &c., which indeed are true and right, if thou didst also rightly understand them. Declare unto me the true meaning of these words, otherwise I know sufficiently already, that I ought to be righteous and keep the commandments. But how must I attain hereunto? or what is it to be righteous? If thou sayest that it is to have a good conscience and a pure heart, and to do all things that God hath commanded; well, be it so, but hear ye then: go to, perform me that, or at least show one that dareth say that he hath performed it; for thou shalt not yet so purify my heart and conscience with thy doctrine, that God cannot accuse and condemn me.
But now the law (as it hath been sufficiently declared) requireth such a heart as hath a good conscience before God. How therefore do we obtain such a conscience? This is the question and the cause, whereof the controversy is. Truly it cometh not hereof, because thou teachest the judgment-seat, that is, the law, but from hence, for that we have a pure and unfeigned faith, which layeth hold of Christ, in whom it most fully obtaineth all things which the law requireth. So at length all things are brought to pass in me, having a good conscience, inasmuch as I am now made righteous and justified before God. For although that many things be as yet found wanting in me, yet he standeth on my side, who hath so much righteousness as wherewith he is able to supply both mine and all men's defects. Thus we show the way whereby we are made righteous before God, whenas they, when they teach best of all, show only the way to attain to honesty, and righteousness, which is of force and value before men, contending that it ought to be of force before God also, mingling together all things in one, inasmuch as they have no certain knowledge thereof, understanding not what they say or what they affirm. For to what end tendeth this thy immoderate cry? "He that
will enter into life, let him keep the commandments," &c., in which words thou shalt not show the way to attain righteousness; for descend a little into thyself, and examine thyself diligently, then shalt thou find thyself to have been in time past conceived and born in sins, and to live in the same now, and not able to perform that which the law requireth.
Why therefore dost thou seduce others with vain words, saying, Be thou righteous, and thou shalt be saved, which is to no purpose, neither followeth there any fruit thereof, the way being not showed by which we attain to justification? I hear the words well, what things the law requireth, but how shall we attain unto ability to fulfil them? Then speakest thou to me again, and sayest, Thou must do good works. But how shall I stand before the judgment of God, if I have long and much wrought good works, and am righteous before men, as thou teachest me? How shall I be certain, that I seem such a one to God also? For here my heart and conscience are ready to witness the contrary against me. Howbeit I should have been thus taught of thee, as St. Paul commonly teacheth, that righteousness must proceed from faith unfeigned, and before all things the mercy-seat must be laid hold of, from whence all things that are wanting in us are to be taken. And so indeed these words, Keep the commandments of God, are rightly to be understood. For the law requireth perfect righteousness in thee, being of force as well before God as before men; thou having obtained this, go forth into the company and assembly of men, and exercise love, and do good works.
By this order and means, something is brought to pass, and such sayings of the scripture are fulfilled. For so man doth that which the law requireth, first, before God, not by his own strength or virtues, but by Christ, without whom we can do nothing before God; and, secondly, by his own endeavour before men, and he is now perfectly righteous, inwardly by faith in Christ, and outwardly also by his works, yet so that there is no place among men for mutual pardoning of offences. Therefore the righteousness of Christians doth much more consist in forgiving, than in their own works. Those vain
praters do pervert the order of this doctrine, and without preaching of forgiveness, do teach that works only are to be urged. Lo, thus St. Paul reprehendeth the error and ignorance of them which speak much of the law, and repeat it in daily sermons, and yet they themselves do not understand to show the way how the law must be fulfilled, knowing nothing so well as to babble forth and often to repeat these words, that the law, the commandments are to be kept, if thou wilt be saved, good works must be done, &c. As they do at this day, fill all books with such confusion of words, and in all sermons uttering nothing else, than such vain babbling, which they themselves understand not. But they never say a word of those things whereof St. Paul here speaketh, namely, of the sum of Christian doctrine, how love must flow out of "a pure heart, a good conscience, and faith unfeigned," they say no more, but "keep the commandments." They, levelling at the true mark, do never hit it; therefore they corrupt and falsify all things, love, the heart, the conscience, &c. For the head of the fountain is wanting, that is, sincere faith, which if it be not right and sound, all things must needs be corrupt which shall flow and proceed from it. And whatsoever they teach, it is a conceit of their own imagination, and like to delusions, not unlike also to those things, that are seen through a lattice or glass, which resemble the colour of the clear glass, and yet indeed are not of that colour. They think that God will regard them, when they live so before men, as it seemeth good to their obscure opinion; but if God were of that opinion, he might then have well kept still Christ and the gospel; for what need or necessity should move him to send Christ from heaven, who should purchase that unto us with his precious blood, which we ourselves have before with us? He surely should be the foolishest of all men, which would pour forth a precious treasure, which no man needeth.
Thus thou seest how these men teach their own dreams, whereof they themselves know or have tried no certainty, neither do anything else but fill men with errors, being not able to declare that which they teach is to be attained unto. They draw men unto works, whereby they confirm them in their old nature and custom, out of which they
were to be drawn. These truly are grievous and odious men, and not unworthily sharply accused and reprehended of St. Paul: and it appeareth that they were of no small authority and estimation, seeing that he pronounceth of them, that they were called and would be counted doctors of the law, and far greater and worthier than the apostles themselves. Wherefore we must endeavour to lay up and print this text even in the bottom of our heart, for it is excellently well ordered, and is pure and perfect doctrine, teaching how we must be righteous before God and men, as the law requireth, that these three may be as it were conjoined in us, namely, a pure heart, a good conscience, and faith unfeigned; and that our life may flow out of all these, and be occupied and led in them, then have we attained, and fulfilled the meaning of the law.
Howbeit we must most diligently take heed, and endeavour to draw Christ into the law, who is the end and fulfilling of the law, and our righteousness and fulness before God, which we find not in ourselves, and without faith shall never find, although the law be taught and often repeated without understanding and knowledge: and these things may suffice to have been spoken at this present for the exposition of this place.