Chapter Four
Chapter Four
The tongue, and other signs, ofttimes utter the malice of the heart, though a man for many causes abstain his hand from the outward deed or act. “If thou wilt enter into life, keep the commandments.” ( Matthew 19) First, remember that when God commandeth us to do any thing, he doth it not therefore, because that we of ourselves are able to do that he commandeth; but that by the law we might see and know our horrible damnation and captivity under sin, and therefore should repent and come to Christ, and receive mercy, and the Spirit of God to loose us, strength us, and to make us able to do God’s will, which is the law. Now when he saith, “If thou wilt enter into life, keep the commandments,” is as much to say as, he that keepeth the commandments is entered into life. For except a man have first the Spirit of life in him by Christ’s purchasing, it is impossible for him to keep the commandments, or that his heart should be loose or at liberty to lust after them; for of nature we are enemies to the law of God.
As touching that Christ saith afterward, “If thou wilt be perfect, go and sell thy substance and give it to the poor;” he saith it not as who should say that there were any greater perfection than to keep the law of God, (for that is all perfection,) but to show the other his blindness; which saw not that the law is spiritual, and requireth the heart; but, because he was not knowing that he had hurt any man with the outward deed, he supposed that he loved his neighbour as himself. But when he was bid to shew the deeds of love, and give of his abundance to them that needed, he departed mourning: which is an evident token that he loved not his neighbour as well as himself; for if he had need himself, it would not have grieved him to have received succour of another man. Moreover, he saw not that it was murder and theft, that a man should have abundance of riches lying by him, and not to shew mercy therewith, and kindly to succour his neighbour’s need.
God hath given one man riches, to help another at need. If thy neighbour need, and thou help him not, being able, thou withholdest his duty from him, and art a thief before God.
That also that Christ saith, how that “it is harder for a rich man” (who loveth his riches so that he cannot find in his heart liberally and freely to help the poor and needy) “to enter into the kingdom of heaven, than a camel to go through the eye of a needle,” declareth that he was not entered into the kingdom of heaven, that is to say, eternal life. But he that keepeth the commandments, is entered into life; he hath life and the Spirit of life in him. “This kind of devils goeth not out but by prayer and fasting.” Not that the devil is cast out by merits of fasting or praying: for he saith before, that for their unbelief’s sake they could not cast him out. It is faith, no doubt, that casteth out the devils; and faith it is that fasteth and prayeth. Faith hath the promises of God, whereunto she cleaveth, and in all things thirsteth the honour of God. She fasteth to subdue the body unto the spirit, that the prayer be not let, and that the spirit may quietly talk with God: she also, whensoever opportunity is given, prayeth God to fulfil his promises unto his praise and glory. And God, which is merciful in promising, and true to fulfil them, casteth out the devils, and doth all that faith desireth, and satisfieth her thirst. “Come, ye blessed of my Father, inherit the kingdom prepared for you from the beginning of the world; for I was athirst, and ye gave me drink,” etc. ( Matthew 25) Not that a man with works deserveth eternal life, as a workman or labourer his hire or wages. Thou readest in the text, that the kingdom was “prepared for us from the beginning of the world.” And we are blessed and sanctified.
In Christ’s blood are we blessed from that bitter curse and damnable captivity under sin wherein we were born and conceived. And Christ’s Spirit is poured into us, to bring forth good works, and our works are the fruits of the Spirit; and the kingdom is the deserving of Christ’s blood; and so is faith, and the Spirit, and good works also. Notwithstanding the kingdom followeth good works; and good works testify that we are heirs thereof; and at the day of judgment shall they testify for the elect unto their comfort and glory, and to the confusion of the ungodly, unbelieving, and faithless sinners, which had not trust in the word of God’s promises, nor lust to the will of God; but were carried of the spirit of their father, the devil, unto all abomination, to work wickedness with all lust, delectation, and greediness. “Many sins are forgiven her, for she loveth much.” ( Luke 7) Not that love was cause of forgiveness of sins, but contrariwise the forgiveness of sins caused love; as it followeth, “To whom less was forgiven, that same loveth less.” And afore he commended the judgment of Simon, which answered that he loveth most to whom most was forgiven: and also said, at the last, “Thy faith hath saved thee” (or made thee safe), “go in peace.” We cannot love, except we see some benefit and kindness.
As long as we look on the law of God only, where we see but sin and damnation and the wrath of God upon us, yea, where we were damned afore we were born, we cannot love God: no, we cannot but hate him as a tyrant, unrighteous, unjust, and flee from him as did Cain. But when the gospel, that glad tidings, and joyful promises are preached, how that in Christ God loveth us first, forgiveth us, and hath mercy on us; then love we again, and the deeds of our love declare our faith. This is the manner of speaking: as we say, Summer is nigh, for the trees blossom. Now is the blossoming of the trees not the cause that summer draweth nigh; but the drawing nigh of summer is the cause of the blossoms, and the blossoms put us in remembrance that summer is at hand. So Christ here teacheth Simon by the ferventness of love in the outward leeds to see a strong faith within, whence so great love springeth. As the manner is to say, Do your charity; shew your charity; do a deed of charity; show your mercy; do a deed of mercy; meaning thereby that our deeds declare how we love our neighbours, and how much we have compassion on them at their need. Moreover it is not possible to love, except we see a cause. Except we see in our hearts the love and kindness of God to us-ward in Christ our Lord, it is not possible to love God aright.
We say also, He that loveth not my dog, loveth not me. Not that a man should love my dog first; but if a man loved me, the love wherewith he loved me would compel him to love my dog, though the dog deserved it not; yea, though the dog had done him a displeasure, yet if he loved me, the same love would refrain him from revenging himself; and cause him to refer the vengeance unto me. Such speakings find we in scripture. John in the 4th of his first epistle saith: “He that saith, I love God, and yet hateth his brother, is a liar; for how can he that loveth not his brother, whom he seeth, love God whom he seeth not?” This is not spoken that a man should first love his brother and then God, but as it followeth: “For this commandment have we of him, that he which loveth God should love his brother also.” To love my neighbour is the commandment; which commandment he that loveth not, loveth not God. The keeping of the commandment declareth what love I have to God. If I loved God purely, nothing that my neighbour could do were able to make me either to hate him, either to take vengeance on him myself; seeing that God hath commanded me to love him, and to remit all vengeance unto him. Mark now, how much I love the commandment, so much I love God: how much I love God, so much believe I that he is merciful, kind and good, yea, and a father unto me for Christ’s sake. How much I believe that God is merciful unto me, and that he will for Christ’s sake fulfil all his promises unto me; so much I see my sins, so much do my sins grieve me, so much do I repent and sorrow that I sin, so much displeaseth me that poison that moveth me to sin, and so greatly desire I to be healed. So now, by the natural order, first I see my sin: then I repent, and sorrow: then believe I God’s promises; that he is merciful unto me, and forgiveth me, and will heal me at the last: then love I; and then I prepare myself to the commandment. “This do, and thou shalt live.” Luke 10. That is to say, “Love thy Lord God with all thy heart, with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.” As who should say, If thou do this, or though thou canst not do it, yet if thou feelest lust thereunto, and thy spirit sigheth, mourneth, and longeth after strength to do it, take a sign and evident token thereby, that the Spirit of life is in thee, and that thou art elect to life everlasting by Christ’s blood, whose gift and purchase is thy faith, and that Spirit that worketh the will of God in thee; whose gift also are thy deeds, or rather the deeds of the Spirit of Christ, and not thine; and whose gift is the reward of eternal life, which followeth good works.
It followeth also in the same place of Luke, “When he should depart he plucked out two pence, and gave them to the host, and said unto him, Take the charge or cure of him, and whatsoever thou spendest more, I will recompense it thee at my coming again.” Remember, this is a parable, and a parable may not be expounded word by word; but the intent of the similitude must be sought out only, in the whole parable. The intent of the similitude is to shew to whom a man is a neighbour, or who is a man’s neighbour, which is both one, and what it is to love a man’s neighbour as himself.
The Samaritan holp him, and shewed mercy as long as he was present; and when he could be no longer present, he left his money behind him, and if that were not sufficient, he left his credence to make good the rest; and forsook him not, as long as the other had need. Then said Christ, “Go thou and do likewise;” that is, without difference or respection of persons: whosoever needeth thy help, him count thy neighbour, and his neighbour be thou, and shew mercy on him as long as he needeth thy succour; and that is to love a man’s neighbour as himself. Neighbour is a word of love; and signifieth that a man should be ever nigh, and at hand, and ready to help in time of need.
They that will interpret parables word by word, fall into straits ofttimes, whence they cannot rid themselves; and preach lies instead of the truth. As do they which interpret by the two pence the old Testament and the new, and by that which is bestowed opera supererogationis (howbeit superarrogantia were a meeter term), that is to say, deeds which are more than the law requireth; deeds of perfection and of liberality, which a man is not bound to do, but of his free will, and for them he shall have an higher place in heaven, and may give to other of his merits; or of which the pope, after his death, may give pardons from the pains of purgatory.
Against which exposition I answer: first, a greater perfection than the law is there not. A greater perfection than to love God and his will, which is the commandments, with all thine heart, with all thy soul, with all thy strength, with all thy mind, is there none: and to love a man’s neighbour as himself, is like the same. It is a wonderful love wherewith a man loveth himself. As glad as I would be to receive pardon of mine own life, (if I had deserved death,) so glad ought I to be to defend my neighbour’s life, without respect of my life or of my good. A man ought neither to spare his goods, nor yet himself, for his brother’s sake, after the ensample of Christ. “Herein,” saith he, “perceive we love, in that he,” that is to say Christ, “gave his life for us; we ought, therefore, to bestow our lives for the brethren.” Now saith Christ, “There is no greater love than that; a man bestow his life for his friend.” ( John 15) Moreover no man can fulfil the law: for John saith (first chapter of the said epistle,1 John 1) “If we say we have no sin, we deceive ourselves, and truth is not in us; if we knowledge our sins, he is faithful and righteous to forgive us our sins, and to purge us from all iniquity.” And in the Paternoster also we say, “Father, forgive us our sins.” Now if we be all sinners, none fulfilleth the law: for he that fulfilleth the law is no sinner. In the law may neither Peter nor Paul nor any other creature, save Christ only, rejoice. In the blood of Christ, which fulfilled the law for us, may every person that repenteth, believeth, loveth the law, and mourneth for strength to fulfil it, rejoice, be he never so weak a sinner. The two pence therefore, and the credence that he left behind him to bestow more, if need were, signifieth that he was everywhere merciful, both present and absent, without feigning, cloaking, complaining, or excusing, and forsook not his neighbour as long as he had need. Which example I pray God men may follow, and let opera supererogationis alone. “Mary hath chosen a good part which shall not be taken from her.” ( Luke 10) She was first chosen of God, and called by grace, both to know her sin, and also to hear the word of faith, health, and glad tidings of mercy in Christ; and faith was given her to believe, and the Spirit of God loosed her heart from the bondage of sin: then consented she to the will of God again, and above all things had delectation to hear that word wherein she had obtained everlasting health, and namely, of his own mouth, which had purchased so great mercy for her. God chooseth us first and loveth us first, and openeth our eyes to see his exceeding abundant love to us in Christ; and then love we again, and accept his will above all things, and serve him in that office whereunto he hath chosen us. “Sell that ye have, and give alms, and make you bags which wax not old, and treasure which faileth not in heaven.” ( Luke 12) This and such like are not spoken that we should work as hirelings, in respect of reward, and as though we should obtain heaven with merit. For he saith a little afore, “Fear not, little flock, for it is your Father’s pleasure to give you a kingdom.” The kingdom cometh then of the good will of Almighty God, through Christ; and such things are spoken partly to put us in remembrance of our duty, to be kind again: as is that saying, “Let your light so shine before men that they, seeing your good works, may glorify your Father which is in heaven:” as who should say, if God hath given you so great gifts, see ye be not unthankful, but bestow them unto his praise.
Some things are spoken to move us to put our trust in God, as are these: “Behold the lilies of the field:” “Behold the birds of the air:” “If your children ask you bread, will ye proffer them a stone?” and many such like.
Some are spoken to put us in remembrance to be sober, to watch and pray, and to prepare ourselves against temptations; and that we should understand and know how that temptations, and occasion of evil, come then most, when they are least looked for; lest we should be careless, and sure of ourselves, negligent and unprepared. Some things are spoken that we should fear the wonderful and incomprehensible judgments of God, lest we should presume: some to comfort us, that we despair not. And for like causes are all the ensamples of the old Testament. In conclusion, the scripture speaketh many things as the world speaketh; but they may not be worldly understood, but ghostly and spiritually: yea, the Spirit of God only understandeth them; and where he is not, there is not the understanding of the scripture, but unfruitful disputing and brawling about words.
The scripture saith, God seeth, God heareth, God smelleth, God walketh, God is with them, God is not with them, God is angry, God is pleased, God sendeth his Spirit, God taketh his Spirit away, and a thousand such like: and yet is none of them true after the worldly manner, and as the words sound. Read the second chapter of Paul to the Corinthians: “The natural man understandeth not the things of God, but the Spirit of God only. And we,” saith he, “have received the Spirit which is of God, to understand the things which are given us of God.” For without the Spirit it is impossible to understand them. Read also the 8th to the Romans: “They that are led with the Spirit of God, are the sons of God:” now the son knoweth his father’s will, and the servant not. “He that hath not the Spirit of Christ, (saith Paul) is none of his:” likewise, he that hath not the Spirit of God, is none of God’s; for it is both one Spirit, as thou mayest see in the same place.
Now “he that is of God heareth the word of God.” John 8. And who is of God, but he that hath the Spirit of God? Furthermore, saith he, “Ye hear it not, because ye are not of God;” that is, ye have no lust in the word of God, for ye understand it not; and that because his Spirit is not in you.
Forasmuch then as the scripture is nothing else but that which the Spirit of God hath spoken by the prophets and apostles, and cannot be understand but of the same Spirit; let every man pray to God to send him his Spirit, to loose him from his natural blindness and ignorance, and to give him understanding and feeling of the things of God, and of the speaking of the Spirit of God. And mark this process: first, we are damned of nature; so conceived, and born; as a serpent is a serpent, and a toad a toad, and a snake a snake by nature. And as thou seest a young child, which hath pleasure in many things wherein is present death, as in fire, water, and so forth, would slay himself with a thousand deaths, if he were not waited upon and kept therefrom; even so we, if we should live these thousand years, could in all that time delight in no other thing, nor yet seek any other thing, but that wherein is death of the soul.
Secondarily, of the whole multitude of the nature of man, whom God hath elect and chosen, and to whom he hath appointed mercy and grace in Christ, to them sendeth he his Spirit; which openeth their eyes, sheweth them their misery, and bringeth them unto the knowledge of themselves; so that they hate and abhor themselves, are astonished and amazed, and at their wit’s ends, neither wet what to do, or where to seek health. Then, lest they should flee from God by desperation, he comforteth them again with his sweet promises in Christ; and certifieth their hearts that, for Christ’s sake, they are received to mercy, and their sins forgiven, and they elect and made the sons of God, and heirs with Christ of eternal life: and thus through faith are they set at peace with God.
Now may not we ask why God chooseth one and not another; either think that God is unjust to damn us afore we do any actual deed; seeing that God hath power over all his creatures of right, to do with them what he list, or to make of every one of them as he listeth. Our darkness cannot perceive his light. God will be feared, and not have his secret judgments known.
Moreover we by the light of faith see a thousand things which are impossible to an infidel to see: so likewise, no doubt, in the light of the dear vision of God we shall see things which now God will not have known. For pride ever accompanieth high knowledge, but grace accompanieth meekness. Let us therefore give diligence rather to do the will of God, than to search his secrets, which are not profitable for us to know.
When we are thus reconciled to God, made the friends of God and heirs of eternal life, the Spirit, that God hath poured into us, testifieth that we may not live after our old deeds of ignorance. For how is it possible that we should repent and abhor them, and yet have lust to live in them? We are sure therefore that God hath created and made us new in Christ, and put his Spirit in us, that we should live a new life, which is the life of good works.
That thou mayest know what are good works, and the intent of good works, or wherefore good works serve, mark this that followeth.
The life of a Christian man is inward between him and God, and properly is the consent of the Spirit to the will of God and to the honour of God. And God’s honour is the final end of all good works.
Good works are all things that are done within the laws of God, in which God is honoured, and for which thanks are given to God.
Fasting is to abstain from surfeiting, or overmuch eating, from drunkenness, and care of the world (as thou mayest read Luke 21); and the end of fasting is to tame the body, that the spirit may have a free course to God, and may quietly talk with God. For overmuch eating and drinking, and care of worldly business, press down the spirit, choke her and tangle her that she cannot lift up herself to God. Now he that fasteth for any other intent than to subdue the body, that the spirit may wait on God, and freely exercise herself in the things of God, the same is blind, and wotteth not what he doth, erreth and shooteth at a wrong mark, and his intent and imagination is abominable in the sight of God. When thou fastest from meat and drinkest all day, is that a Christian fast? either to eat at one meal that were sufficient for four? A man at four times may bear that he cannot at once. Some fast from meat and drink, and yet so tangle themselves in worldly business that they cannot once think on God. Some abstain from butter, some from eggs, some from all manner white meat, some this day, some that day, some in the honour of this saint, some of that, and every man for a sundry purpose: some for the tooth ache, some for the head ache, for fevers, pestilence, for sudden death, for hanging, drowning, and to be delivered from the pains of hell. Some are so mad, that they fast one of the Thursdays between the two St Mary days, in the worship of that saint whose day is hallowed between Christmas and Candlemas; and that to be delivered from the pestilence. All those men fast without conscience of God, and without knowledge of the true intent of fasting, and do no other than honour saints, as the Gentiles and heathen worshipped their idols, and are drowned in blindness, and know not of the testament that God hath made to man-ward in Christ’s blood. In God have they neither hope nor confidence, neither believe his promises, neither know his will, but are yet in captivity under the prince of darkness.
Watch, is not only to abstain from sleep, but also to be circumspect and to cast all perils; as a man should watch a tower or a castle. We must remember that the snares of the devil are infinite and innumerable, and that every moment arise new temptations, and that in all places meet us fresh occasions; against which we must prepare ourselves and turn to God and complain to him, and make our moan, and desire him of his mercy to be our shield, our tower, our castle, and defence from all evil, to put his strength in us, for without him we can do nought; and above all things we must call to mind what promises God hath made, and what he hath sworn that he will do to us for Christ’s sake, and with strong faith cleave unto him and desire him of his mercy and for the love that he hath to Christ, and for his truth’s sake, to fulfil his promises. If we thus cleave to God with strong faith and believe his words, then, as saith Paul, “God is faithful that he will not suffer us to be tempted above that we are able,” or above our might; that is to say, if we cleave to his promises and not to our own fantasies and imaginations, he will put might and power into us, that shall be stronger than all the temptation which he shall suffer to be against us.