The 152nd Sermon, which is the fourth upon the twenty-seventh Chapter

The 152nd Sermon,

which is the fourth upon the twenty-seventh Chapter.

24 Cursed be he which smiteth his neighbour privily: And all the people shall say, Amen.

25 Cursed be he which taketh gifts to smite the soul of guiltless blood: And all the people shall say, Amen.

26 Cursed be he which confirmeth not all the words of this law by doing them: And all the people shall say, Amen.

WE understand by this text that the thing which has been said before is very true; namely, that God meant to teach the people of old time that it was not enough for them to discharge themselves before men or to escape blame and punishment here, but that they must look up higher and consider that there is a Judgment seat in heaven, before which we must one day answer and make our account. That is the place whereon we must think if we will discharge ourselves of our duty. For we may well beguile men in making a fair countenance, and again, we may so order our lives that no man may find any fault in us as touching our outward deeds; and yet in the meantime, if our hearts be full of wicked lusts, if it grieves us to be held in awe, if we grate our teeth against God: what obedience is that? Therefore let us note that whereas in this text it is said: Cursed shall he be which smiteth his neighbour privily: God condemns not only the faults that come to knowledge before men but also the crimes that lie hidden. And therefore if a man have lived in such a way that he cannot be rebuked of the world but rather is praised and commended, he must not thereupon fall asleep, but he must examine his heart and consider well whether there be any lurking hole or back nook there within. For if the thoughts be evil, although men perceive them not, yet will God always do the office of a Judge. And if our own hearts reprove us (as Saint John says), God sees much more clearly.

So then this text serves well to humble us. And indeed, we ought to remember this other sentence of Saint John where it is said that whosoever hates his neighbor privately, although he cloak his hatred so as it be not perceived, or rather make a show of love: that man fails not to be condemned before God. And so you see in effect what we have to bear in mind. Let us not busy our heads about men's reports. Although a man be well reported of here in this world, yet let him not flatter himself therefore, but let him summon himself before God and consider whether he be faulty in his heart. Let not men bring hither their own opinions and fancies; for all such things shall be refused, they will serve to no purpose. And therefore let us walk with unsayed heart before God. For we know he regards not the outward appearance, according as it is said in the first book of Samuel, but he requires the heart and truth, as is said in the fifth chapter of Jeremiah. And look what is said here concerning murders and fightings, the same must we extend to all other crimes. For if God calls them to account who have done any outrage to their neighbors, although the same be unknown to the world, think we that robberies, and treasons, and frauds, and railings, and slanderings, and such like things shall pass away unspoken of? And therefore let us learn that we cannot by any means eschew the hand of God nor escape His vengeance if we foster vices in our hearts which are not apparent unto men. And that we may the more benefit ourselves by this doctrine, let every one of us examine himself aright in his heart when he comes to hear the word of God. For it behooves us to be reproved inwardly, as Saint Paul speaks thereof in the fourteenth Chapter of the first Epistle to the Corinthians. Every man, I say, must search his own thoughts and affections to the very bottom. Also, it is the peculiar office of God's word to be a sharp sword and to divide asunder our thoughts from all our affections and likings, and to enter even into the marrow of the bones, and to leave nothing undiscovered. Seeing it is so, let us prevent God's judgment and not tarry till He curse us and ban us for the guiltless blood which cries out against us; but let every one of us condemn himself as soon as he has offended, and let him be sorry in his heart and beseech God of His infinite goodness and mercy to deliver us from the curse which is denounced against all such as have so misbehaved themselves in secret and not been convicted thereof before men.

It followeth: "Cursed shall he be who shall have taken gifts to do any wrong to his neighbor, and especially to smite the soul of innocent blood." For so does Moses speak word for word. Nevertheless, the word "soul" means life. And because the blood is the proper seat of life, therefore it is said the "soul of the innocent blood." Surely, although a man be faulty, yet it were not lawful to buy and sell his life. But I have told you already that God has set before us the crimes that are most detestable, to the intent to waken us the better, because we are not sufficiently moved when he speaks of common faults. For those things slip away, and we bear ourselves in hand that it is no hard matter to get forgiveness of them. Now, for as much as there is so great slackness in men, therefore in this place God has chosen the offenses which even of nature we ought to abhor. For if the life of an innocent person be bought and sold, it is a horrible matter; every man will say that such wicked conspiracy is not to be suffered. Thus do we now see the meaning of God. But although this thing be sufficiently condemned with full mouth, yet do not men cease to put it too much in use. And for proof hereof, look upon the practices that are wrought continually to oppress the poor and simple sort. True it is that they shall not always be in danger to have their throats cut, but yet for hurting of them, what in their persons and what in their goods, men are still guilty of murder before God. And as for the seeking of byways to disappoint the right of the innocent and the practicing of devices against such as seek to live in peace and concord, it is too common a thing; and therefore this law is no more than needed. True it is (as I have said before) that at the first push we can well enough say that there is no reason why we should continue in so great and so excessive forwardness; every man will say by and by, it is against nature; but yet the common use and custom are clean contrary. And therefore let us mark well the doctrine that is set down here; namely, that God cannot abide so great a crime unpunished, as the disappointing of the right, whereby the party that has not offended should be oppressed against all right and reason. And truly, God speaks here, as well of judges that have been corrupted to oppress a poor man, as of those that have sold themselves or have set themselves to hire to murder, beat, or strike men; as these squaring ruffians do, which seek to be set at work in beating men or in quarreling with them: all these kinds of offenders has God utterly condemned in this text. And under one particular, he comprehends generally all, as I have said before. And so the thing in effect which we have to gather is that covetousness must not lead us to hurt any man at all. We see now that this doctrine extends itself very far. For what is the cause of the committing of so many cousinages, oppressions, outrages, and injuries but only the seeking of selfprofit? I would fain please a man that is in authority because that to my seeming he is able to requite me again; and hereupon I, for his sake, do fall to oppressing one and to tormenting another. And afterward, that is not enough; unless I use other manner of dealings, so as the matter grows to be endless and out of all measure. So much the more, therefore, does it stand us in hand to mark well this doctrine where it is said: "Cursed shall he be who takes reward to do men wrong."

And hereunto answers that which is said in the fifteenth Psalm: namely, that if we will be God's household folk and dwell in His Church, we must beware of taking rewards to hurt the guiltless. If God banishes all such out of His kingdom and from the company of the faithful, as have gone about to misbehave themselves after that fashion by setting themselves to sale and hire through their covetousness, what remains for them but utter cursedness? For when God once disclaims us and acknowledges us no longer for any of His, needs must we be accursed. Wherein lies all our happiness? It is said in the Psalm, "Right happy be those folk whose God is the everlasting." The way then for us to be happy is to be taken of God into His flock; and if He cast us out, needs must all mischief light upon our heads. Since it is so, let us learn so much the more to restrain ourselves, and let every one of us be contented with that which he has, and let us not seek to advance ourselves by unlawful means; lest the profit which we have gripped to ourselves become as cudgels or rather as stabs with a dagger to the poor, whom we shall have wounded by raking so to ourselves by hook or by crook. Therefore, let us learn to have both our hearts and our hands clean from all annoyance and misdealing if we will be blessed of God and taken to be of the number of the faithful. Thus, you see, in effect, what this sentence importeth.

Now for a conclusion, it is said: "Cursed shall he be who confirms not the words of this law by performing them." Here we see yet better the thing which has been declared heretofore: namely, that GOD meant to authorize his whole Law in general, without excepting any one point of it, notwithstanding that he have set down but some particular examples thereof. The point then whereunto the solemnity redounds which God caused to be made upon Mount Ebal, and likewise over against it on Mount Gerizim, is that the people should know that this Law is the Rule of all perfection, and that God who is the author thereof is not to be dallied with; but rather that it is to be received with all reverence, yea, and that every man ought to protest with his mouth that it is good reason that GOD should be obeyed; and that all the transgressors of his will should condemn themselves without making any reply in their own excuse; and willingly acknowledge themselves worthy of death and of all mischief unless they submit themselves obediently to the serving of God. For this cause, therefore, it is said: "Cursed shall he be who confirms not the words of this Law." He speaks not here of some one commandment or twain, or of some part of them, but of the whole Law and of every part and parcel thereof, without any exception. And indeed, we ought to bethink us how Saint James says that he who has forbidden to steal has also forbidden to commit adultery; and that he who has forbidden murder has also forbidden false witnessing. We must not then rend God's Justice in pieces. After whatever sort soever we offend, surely we violate GOD'S Law and despise his majesty. But he will be acknowledged in his Law throughout in all points, and not in part, as I have told you before. Seeing it is so, let us mark that God has knit his commandments together to show us that it is not for man to put them asunder, as we see many do, who will needs indent with GOD to abstain from some one sin and bear themselves in hand that they are discharged when they can say, "Well, yet have I not offended in all points; indeed, I am blameworthy for such a sin, but as for in all the rest, I have obeyed God." The thief will boast that he is no whoremonger; the murderer will say he is no swearer; the whorehunter will likewise have his excuse, that he overshoots not himself in other things, as that he is not cruel or such like. But what? As I said before, God will not have his law to be cantered after that fashion into pieces and gobbets; it is a righteousness which consists of ten commandments knit together in one bond. God, therefore, must be hearkened to, both in the first word and in the last, and as well in the fourth as in the second. Seeing it is so, let us remember how it is said here that God will have us to confirm the words that are contained in his Law, so as it is not enough for a man to have discharged himself of some piece; God will not content himself with that, neither will he take such service for payment, but he will have men to give themselves wholly unto him. And with what condition? Lord, seeing that thy will is contained in thy Law, let our life be conformable thereto. For it belongs not to us to part them asunder; we have no such liberty. Also (as I have declared before), it is too gross a folly to think that we can bear God in hand that we have a good will to honor him, and in the meantime despise him in one thing or another.

And it is said here, "To confirm the words by performing them." Here Moses shows after what sort we accept the doctrine which is delivered to us in the name of GOD. It is not in laying our ear to it, or in confessing with our mouth that it is true and rightful; that is not enough. For all is but hypocrisy if our life be repugnant thereunto; and it will fall our according to this saying of Saint Paul, that whereas we confess with our mouths that we believe in GOD, we deny him in our life. Wherefore let us mark well that the true trial of our faith and obedience is to have our life answerable thereunto, and to show by our doings that we have not been taught in vain. That is the thing which we have to mark upon this speech where Moses says that we must confirm the words of this Law by performing them; yea verily, by performing them, not by only protesting that they be good and rightful (for that were but a small matter), but by straining ourselves to serve God, by applying our whole endeavor that way, and by fashioning all our works according to his will. That is the good confirmation: that is the way for us to protest that God is righteous and that he has given us a good, sure, and infallible rule, such as we ought to observe. Now we see in effect the contents of this sentence; whereby we must understand that God has not enjoined us a piecemeal obedience but will have us to receive his law to the uttermost in all points without exception. We see likewise that it is not enough for us to say that GOD has not commanded anything which is not righteous but that we also must show an accord and consent thereunto in our life by framing it after all his commandments.

Moreover, it behooves us now to see in what state we should be if this Curse should take place upon us. Certainly, all men are here denounced accursed. And this curse imports as much as if it were said that all are damned, all are lost, all are forlorn. Take the most righteous persons that ever were in the world, and by this sentence, they deserve to be cast away. There is neither Abraham, nor any of the patriarchs, nor David, nor all the Prophets, that can be exempted from this condemnation. God, by his Prophet, avouches Job, Daniel, and Samuel for the most righteous, and for such as were in manner blameless; yet must even they also be wrapped in this same curse. And as for David, he confesses it with his own mouth, saying: "Lord, enter not into account with thy Servant, for no man living shall be justified in thy sight." There David speaks not of the common people only; but he puts himself also in the number. True it is that in other places he declares sufficiently that it was his whole seeking to serve God, and that his desire tended that way; yet notwithstanding he acknowledged that he came far short of discharging himself or of having such perfection as was requisite. If he yielded himself guilty as well as other men, what shall we do now? But here is a dreadful sentence, and such a one as ought to make the hairs stand stiff upon our heads: "Cursed shall he be which performs not all the words of this law." And who is he that speaks this? It is God. Then is it such a definitive sentence as admits no appeal from it. For he will have all men to confess it to be so; yea, he will have every man to confess it with his own mouth. And what remains then for us to do? Where is the hope of salvation? Hereby we see that if we had but the ten commandments of the law, we should utterly be undone and perish, and that it behooves us to have recourse to his mercy, which outgoes his justice, as says Saint James. God's goodness then must take place towards us, to deliver us from the confusion wherein all of us should have been if the said sentence should stand, and that there should be no grace to outgo it. And truly Saint Paul in the third to the Galatians proves by this text that we cannot become righteous by our works, but that it behooves us to be made righteous by faith only; that is to say, by the mere grace of God, because we are condemned everyone if God enters into account with us. For why? "Cursed shall he be which performs not all the words of the law." If a man replies, "Yea, but if a man does perform them, why should he not become righteous thereby? And why should he not be paid his hire at God's hand according to his deserts?" Saint Paul presupposes that there was never yet any man found, nor any can possibly be found, which performs all the words of the law and all that ever God commands. Indeed, it has been a common saying, That GOD'S Law is not impossible. And at this day when the Papists reason against us, they think it an invincible argument to prove their freewill. "Why should GOD have commanded us to love him with all our heart if we be not able to do it? It were too repugnant that GOD should exact more of men than they are able to do: nay, in so doing, he should be unjust and cruel." After that manner do the Papists reason. But Saint Paul, on the contrary part, says, "Cursed shall he be which performs not all the Commandments." And he presupposes (as I said before) that no man performs them, and that it is impossible to find any such man. Whereupon he infers his conclusion, "Then is all mankind undone if they enter into examination of works so as men must be punished according to their deservings: GOD must needs cast them off and utterly damn them." And so we have an excellent lesson in this text. For it is as much as if GOD struck down all the Children of Adam with one blow of a beetle, yea and thundered down upon them to fling them into such a dungeon of confusion, as they might perceive that in themselves they are all damned and perished. But we tarry not there. For when God has once humbled us, he gives us the fit means of deliverance from the condemnation, as shall be showed more plainly hereafter. But ere we proceed so far, let us consider how the Papists deceive themselves. They see well enough that no man performs the law of God; and although they forge the fantastical arguments which I spoke of, saying that God commands not anything which is not in the power of men to do, yet are they convicted even by their own experience that all men are sinners, that all men have done amiss (as the holy scripture also tells us), that there is not any man living upon the earth (as Solomon says) which sins not, and that all men have need of the grace of God. The Papists then, although they well see this, yet do they wrangle still, saying that that is before we be regenerated again by God's spirit. Nevertheless, if they be pressed, they must needs confess in the second place, that even the holiest folks are still imperfect, and that there is some frailty in them. And though they would not confess it, yet does the holy scripture show it, and every man feels it in himself. Now then, wherefore do the Papists so greatly maintain the righteousness of works, and bear themselves in hand that we deserve well to be recompensed, and that we purchase or earn the kingdom of heaven? How comes it to pass that they be so brutish and so beastly? It is because they imagine that although we perform not the law, yet nevertheless we fail not to merit or deserve; and this they term a righteousness in part. They say that all men do amiss indeed; that is true: and that in that respect they be faulty before God, and through rigor do well deserve to be condemned. Nevertheless, that when they have the righteousness in part, that is to say, when they do partly obey the law: that doing of theirs is worthy to be accepted and to be put into the account and reckoning. And that is the thing wherein they glory so much. After that manner then there are deservings in men, though they perform not the whole law. That is for one point.

Again, they have another devilish imagination; which is, that when they have done amiss, they can make amends unto GOD by their own satisfactions, and can ransom themselves, so as they shall go scotfree, at leastwise in their own seeming. They will well confess in one word, we be endangered; but yet does it not follow that we have no means to shift it off, and to make GOD to accept in exchange, whatever we bring unto him. Hereupon have they founded all their good devotions as they term them, as Pilgrimages, Masses, and Yearminds, with all their free will devotions, as their fastings and diverse other things; in so much that even their Shrift is put among their works of satisfaction. Again the pratthng of some Paternosters, the babbling before a Puppet, the chanting of some Mass, the setting up of some Tapers, and such other things, are all of them such recompenses as GOD cannot find any fault at all with them, howbeit, because they see themselves overcharged with those things: they forge a sort of petty inventions, wherewith to play with GOD. And therefore they have devised venial sins; in so much that if a man be tempted to wicked desires, yet he shall not have offended God, until he be willing and perfectly consenting to the performance thereof. If a man be tempted in himself, if a man be moved to do evil; all this is no deadly sin, say the Papists; it is but venial sin, and one sprinkle of holy water is enough to wash it clean away. But contrariwise, we know how it is said; "O Israel, what is it that thy GOD requires of thee; but that thou should love him with all thy heart?" Here you see how the righteousness of the Law is, that a man love GOD with all his heart. But he that hath offended is accursed. And all of us offend; and are not all of us then in danger of death? There is not that man upon whom GOD pronounces not this curse. Now when men have thought evil, so as they have been provoked to do naughtily: it is no sin (say the Papists), they be righteous still for all that. See how the Papists do fully mock God, in that they think that by some fond ceremony, or by a Mea culpa, they be discharged of their sins, and make account of them as of a thing of nothing. These are the starting holes which they have to mock God withal as a young babe; and that is a dreadful thing. But yet is it put in use in all their schools. Nevertheless, we must not go to work after that fashion; but we must rather bethink us how the Apostle says; "That it is a dreadful thing to fall into the hands of the living God." Therefore we must not in this case break the bonds and yoke which he has laid upon our necks: we must not play the wild beasts: we must not think to beguile him by some fair show in making countenance to serve him, having in the mean while no good will to serve him indeed. For in the end he will show that his vengeance shall light upon all such as have lived like hypocrites and double-hearted dissemblers before him. What is to be done then? We must frankly refuse this gloss of righteousness in part, which the Papists have forged: for it is a device of Satan's, and even they themselves will well confess, that we cannot merit by any inward worthiness which is in our works. They say that all the worthiness of our works comes only of this, that God is acquainted with us; insomuch that when men have done all that is possible, yet will there ever be some fault to be found in their works, when they come before GOD. Not that all Papists are of that mind, there is not past one of a thousand that thinks so: but there is yet a far finer and subtler doctrine of Popery; which is, that works are not worthy of themselves, but because of the promise of the Law. But what manner a one is this promise? Let us come to that point. Behold, GOD offers himself to all men, and says that whosoever performs the Law shall be blessed; and contrariwise that they shall be cursed which step away from it. Thus you see that the perfect righteousness is the performing of the law. But as I have told you already, no man performs it; and therefore God is quit of his promise towards us. Seeing that we on our side fail in our condition; he for his part owes us nothing. After the same manner also speaks Saint Paul thereof, saying; "If righteousness depends upon the works of the law, then is the promise to no purpose." Saint Paul in that place touches the matter to the quick. For why? Who performs the Law of God, that he can say, I have attained unto perfect righteousness in my works?

There is no such man to be found. Then is there no more certainty in the promises says he: & so consequently we be all damned, if we will needs ground ourselves upon our works. After that manner speaks he thereof, as well to the Romans as to the Galatians. And so let us mark, that God denounces us to be all condemned by this sentence, where he says, "Cursed shall he be which performs not all the things that are contained in the book of my Law." As for the pelting trash which the Papists call satisfactions, they are but mockeries. For GOD will be served with obedience. Moreover the releasing of our sins is freely bestowed, as the holy Scripture shows. And as for all the Satisfactions (as they term them) which men have forged; they serve to no purpose, neither does GOD accept any of them. When we fall to breeding of our own likings in our own brains, he refuses every whit of it. Therefore let us hold us to the grace of our Lord Jesus Christ, knowing that we be washed and cleansed by his blood: and it is the only remedy that GOD sets forth unto us.

Thus we have two things to mark: the one is, that if we should be judged by the Law of God, there needed no more but this foresaid sentence to damn us all, yea even the holiest Saints that ever were in the world. For no man has satisfied GOD'S Law; and therefore are we all condemned. For if the holy fathers which had an Angelicall holiness in this world, were notwithstanding faulty before GOD: what shall become of us? Let us now make comparison between us and them. How far off are we from the holiness of Abraham, the pureness of David, the soundness of Job, and the perfectness of Daniel? When these may be condemned, what shall we be? And therefore let us learn to shrink in our horns, and let every of us keep his mouth shut, as says Saint Paul when he brings us to the righteousness of faith, and to the mercy of God. The thing then which we have to bear in mind is that God has bereft us of all righteousness, to the intent to rid us of all presumption and pride, and that we should no more pretend to come to account with him, to bind him unto us, but that we should willingly condemn ourselves. Let that serve for one point. Now hereupon we have to consider the remedy which God has left: which is that yet nevertheless we be righteous by means of our Lord Jesus Christ. For he has delivered us from the curse which was due unto us: and for that cause was he hanged upon a tree, as says Saint Paul. We have seen heretofore in the one and twenty-first chapter, that as many as were hanged upon a tree were all accursed. Now when GOD made that Law, knew he not what he had ordained afore concerning his own only son, who was to be hanged on a tree? Surely it was an unchangeable decree, made even before the creation of the world. Seeing it is so; we be redeemed from the curse by our Lord Jesus Christ; and we must now match this sentence with the other which we have seen in the one and twentyfirst Chapter. Whereas it is said here, "Cursed shall he be which performs not all these sayings:" you see well that for want of performing them, we be confounded and of right as good as damned. But yet herewithal, we must also embrace our Lord Jesus Christ, who was cursed for our sakes. And if that this Curse be not in vain, then must we now be needs set free. What a thing were it, that the Son of God should be cursed without cause; and yet no fruit redound thereof to us? That he which is the fountain of all blessedness, should be accursed; and yet we not know wherefore, but that it should be unprofitable? Now then seeing that the curse which Jesus Christ suffered in his own person, is not vain and to no purpose: let us know that by the same means we be delivered before GOD. And so you see how we ought to make those two texts to agree.

Furthermore, we know also that he became subject to the Law, to the intent to perform all manner of obedience to the full, as it were in our person. And the righteousness which he has gotten in himself, is at this day allowed unto us, as if every of us had discharged ourselves towards God. The way then for us to be delivered from our cursedness, is this: After we have been ashamed and as it were plunged in despair; we may take heart again to us to be assured of our salvation, and offer ourselves before the Majesty of our God, with assured trust that he will accept us for his children, and also like well of us: and moreover that seeing our Lord Jesus Christ has fulfilled the Law, and not failed in any one point or jot thereof: now we be clothed again with his righteousness, and the same is allowed unto us as our own. And therefore let us go boldly before God, and call upon him as our father: yea verily, so we put not our pureness in our own works, nor imagine that God owes us anything, nor pretend to bring any desert or merit of our own: but that being utterly empty, we call upon God to vouchsafe, not only to fill up that which wanteth in ourselves in part, by the means of our Lord Jesus Christ: but to give us the righteousness whereof we be utterly destitute and unprovided. And let us mark further, that when we be once so received into favor; then shall our works also be accepted. The way then for us to serve God to his liking, is that being justified by faith, that is to say, that having obtained forgiveness of our sins, yea and having obtained it because that daily yea and all the time of our life we have need thereof: and also having recourse to God's atonement with us of his own free goodness by means of the death, passion, and sacrifice of our Lord Jesus Christ offered up unto him: we having so done, be then also desirous to serve God; for then shall we do well, and then will he accept the service which we yield unto him; whereas without that, we can have no faith in Jesus Christ. But when we endeavor to serve God; although there be somewhat amiss, and our affections turn us now one way now another: yet does not our God cease to allow our life. And why? Because our sins are not imputed unto us. True it is that in very rigor, this saying, "Cursed shall he be which performs not all these words," will stand in force: but behold, Jesus Christ is our borrow, and pays for us out of hand, delivering us from our cursedness, and making satisfaction to God his father. For we know that his death and passion are accepted for the price and ransom of our salvation, that by that means we should be reconciled unto God. You see then how that on the one side it behooves us to feel our own cursedness, that we may be afraid of God's judgments: and that on the other side we must take courage, not doubting but that seeing our Lord Jesus Christ answers for us, we shall be received for his sake, and God will accept us together with our works, notwithstanding that they be not so exquisite as they should be, but have some blots and blemishes in them, so as they deserve to be condemned and utterly rejected. To be short, the faithful being justified by the grace of God, have therewithal this benefit and privilege, that God accepts their works, and charges them not with this curse which they have deserved. After that manner then ought we to put this text in practice.

But I have told you that on the one side we must mourn and be afraid at the sight of our cursedness before God: and that on the other side we must trust in the grace which Jesus Christ offers us. For if we should soothe ourselves because God forgives us our sins; what a dealing were that? We should still enter into the said parting of stakes which men ween to make when they think to discharge themselves towards God in part. Now then, it behooves us to be sorry for all our sins: and if we perceive any vice in us, we must not suffer it to reign. True it is that we come short, I say not in some one part only, but in all. There is not any one point of the law, wherein we fail not. As for him that thinks himself clear from covetousness, and to be a despiser of worldly goods: surely he has yet some other affection in his heart, which holds him back in the world. He that is chaste and honest of his body, has yet some vanities that will carry him away. He that fosters not any hatred or rancor in his heart, is not so utterly clear from all wicked affection, that he lives so perfectly as he ought to do. To be short, we shall be found guilty, not in one or two points only, but in all: so as there is not any part or piece of the law, wherein God might not condemn us. And therefore (as I said) seeing we perceive such imperfection in us, we must not stand in our own conceits, but mourn before God: and having mourned, we must endeavor to give ourselves over unto him, praying him to increase in us the power and grace of his holy spirit, that we may so manfully fight against our sins, as we may subdue them, overcome them, and get the upper hand of them, to triumph over them once when we be quite and clean rid of them. Thus you see how we ought to proceed in that behalf.

And this ought to make the faithful to rejoice, that although they perceive their own imperfections, yet must they not therefore cease to embrace God's promises with gladness, assuring themselves that they shall not be disappointed of them. And why? Because they have the enjoying of all good things in our Lord Jesus Christ, by whom and by whose means the curse that was due to them is done away. You see then how that on the one side it behooves the faithful to be utterly cast down: and again that on the other side they be lifted up again in our Lord Jesus Christ, forasmuch as they know that look what they have not in themselves, they shall find it, if they seek it there, whither God sends them. And therefore let us not beguile ourselves any more with the fantasies of Satan which reign in the Popedom, of being desirous to offer our own merits unto God, and to indent with him as though we had performed his law: assuring ourselves that on our part, all the covenants which are made in the law, are utterly vain; and that all the promises which import any condition of well-doing and of holy conversation, should be unavailable towards us, and never come to effect; unless we resorted to this free promise, "Whosoever believes that Jesus Christ died for our sins, and that God by his power has raised him again to make us righteous, believing the same in his heart and confessing it with his mouth; shall be saved." And thereunto also does S. Paul bring us back in the tenth Chapter to the Romans, which is the very exposition that will give us the understanding of this place. The righteousness of the law shows us that we be all accursed, and that there is not any manner of way to save us, so long as we stay there. What are we to do then, that we may have access unto God? Let us with our hearts believe unto righteousness, and with our mouths confess unto salvation: that we put our whole trust in him which has acquitted us towards God his father; and let us embrace the righteous obedience which he has yielded unto God, and likewise his sustaining of the curse which was due unto us, to the intent to set us free from it.

Now let us fall down before the majesty of our good God with acknowledgment of our sins, praying him to make us feel them better than we have done, that we may be more and more touched with the true repentance which mortifies all our fleshly affections: and to draw us from the delights of this world, and to lift us up into a true desire of giving ourselves wholly to his law, so as we may daily profit thereby, knowing that the true perfection of all faithful folk, is to know how far they be off from perfection; to the end that all mouths may be stopped, and none acknowledged for righteous but only God; and that when Christ's righteousness once shines upon us, we shall not be bereft thereof, assuring ourselves that therein lies all our perfection. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, etc.

On Tuesday, the 10th of March, 1556.