Collected Sermons, Christian life 1
A SERMON OF D. MARTIN LVTHER, OF THE SVMME OF CHRISTIAN LIFE.
1. Tim. 1.
Verſe. 5. THE ende of the commaundement is louelove out of a pure heart, and of a good conſcience, and of faith vnfeined.
6. From the which thinges ſome hauehave erred, and hauehave turned vntounto vaine iangling.
7. They would be doctours of the Lawe, and yet vnderſtand not what they ſpeake, neither whereof they affirme.
IT is well knowne vntounto you dearely beloued brethren,Gods worde muſt be heard and learned. with how great ſeueritie God hath commaunded his worde to be heard and learned. For he moſt highly eſteemeth it, and hath beſtowed much labour in defending it, and publiſhing it to the world. He hath ſuffred all the Prophets to come into perils and daungers, at the laſt alſo he ſent his owne ſonne becauſe of his worde, whom he ſuffered to die euen the death of the croſſe. And what perſecutions hauehave not the Apoſtles themſelues abode for the wordes ſake? what afflictions hauehave not all Chriſtians ſuffered? vntounto ſome of which he hath committed the miniſterie of his word faithfully to be executed, and to other ſome hath enioyned the charge of hearing the ſame. If there were no other cauſe beſide this, whereby we might be moued to heare & learne Gods word, but for that it is the good pleaſure, will, and commaundement of God, yet this one ought to be ſufficient great & weighty. For it is our dutie as creatures to obey our Lorde and Creator, and that with all readines of mynde, inaſmuch as he hath giuen vsus ſo many good thinges, and doth as yet daily giuegive vsus moe, for which we ſhall neuer be able to giuegive him ſufficient worthie thankes.
Howbeit he is not content, onelyonly to hauehave commaunded vsus to do this, or to require it of vsus as bounden dutie, but promiſeth alſo that great fruits and commodities ſhall redound to vsus thereby, affirming that by this meanes his greateſt and higheſt worſhip is giuen vntounto him. For he is the great Lord, whom we ſerue,God is ſerued diuers waies, but eſpecially by preaching & hearing his worde. who hath many and diuers kindes of ſeruice, and manifold maners of worſhip, and whom we may ſerue diuers wayes. But this onelyonly ſeruice which is giuen to him by hearing the word, doth excell all the reſt. For if any where a faithfull man of the countrie, or a citizen, or any which is otherwiſe in ſubiection doth ſerue his Lorde or maiſter, he doth by the ſame ſeruice alſo ſerue God. Likewiſe a childe, a manſeruaunt or a maydſeruaunt, if they be obedient, and do diligently that which belongeth to their dutie: alſo a Prince and parents if they gouerne well, and do their dutie faithfully: they all do ſerue God. For it is his will and commaundement which he requireth to be fulfilled of vsus. Of ſuch ſeruices and kindes of worſhip the world is full. For to euerie one in his ſtate his workes are committed and inioyned of God, whereby he daily both ought and may ſerue him: that there may be left no place for excuſe vntounto any man, as though he were ignoraunt how, and wherefore he muſt ſerue God, neither that any ſeeke after other thinges, and inuent peculiar maners of ſeruing God, which he hath neither ordained nor commaunded, and in the meane ſeaſon neglect that which he hath commaunded, as we hauehave hitherto done in our blindenes.
But before all other ſeruices and doinges of duties, he hath moſt highly eſteemed and extolled this ſeruice both of them that heare,God hath appointed time, place, perſon and what ſo euer is requiſite that his word may be preached & heard. and them that preach his word: And therefore hath ordained alſo a ſpeciall day thereunto euerie weeke, in which we muſt applie our ſelues to no other buſines: Albeit we ſerue God alſo by other labours all the weeke, which he hath bound to no time or certaine daye. But he hath choſen this daye ſpecially, which he hath ſeuerely commaunded to be kept, whereby men maye hauehave time and leyſure to performe this ſeruice, leſt any might flie vntounto this complaint, that he hath no leyſure by reaſon of his labours and buſines. Moreouer he hath appointed ſpeciall places alſo for this ſeruice, as among vsus temples and houſes, where we doe come togither. Yea he hath inſtituted and kept the whole order of miniſters hereunto, giuing alſo other thinges which pertaine to the performing of the charge of this office, as the knowledge of manye tounges, and diuers giftes beſide. And briefely he hath commaunded the whole world by a certaine ſpeciall precept, that it thinke this worſhip or ſeruice holy, and farre more excellent then the reſt. Which he will hauehave ſo to be delighted in of all Chriſtians, that it maye be manifeſt, howe much he doeth eſteeme it, and howe acceptable vntounto him the exerciſe and handlyng of his word is.
Moſt weightie cauſes which ought to me to heare Gods word.Theſe things I ſpeake to ſtirre you vp, and to admoniſh you, why ye ought willingly to heare the word of God, becauſe it is not only the commaundement of God, whereunto we muſt obey, but we hauehave alſo moſt ample promiſes, that it is a thinge acceptable to God, and the greateſt worſhip, whereby we can doe honour vntounto him. And it ſo farre exceedeth other kindes of worſhip, as the brightnes of the ſunne exceedeth the brightnes of the other ſtarres, and the Sabbath day the other dayes, & in a ſumme, as much as the heauenly kingdom excelleth the kingdoms of the worlde. For here all thinges are holy and ſpecially choſen, the time, place, perſon, and that becauſe of the worde, which ſanctifieth all thinges vntounto vsus. Wherefore we muſt earneſtly endeuour, that we take heede vntounto our ſelues, that we fall not into ſluggiſhnes, & ſlothfulnes, neither that we be caried away with contempt and lothſomnes of hearing the word, as thoſe delicate and cloyed ſpirits, which ſeeme vntounto them ſelues already to be Maiſters, and exactly to know all thinges, yea farre more perfectly then any can teache them. Or as others alſo, which are ſoone cloyed with it, thinking, why I hauehave heard this very often, wherefore ſhould I eftſoones heare the ſame ſonge? They knowe not howe great & meruelous a thing it is, alſo howe great worſhip of God, which they do ſo greatly contemne, & neglect with ſo great ſlothfulnes. Wherefore they doe after vnſpeakeable meanes prouoke God to wrath, hauing his commaundement ſo in contempt, and ſuffering his promiſe to be made voyd in them, and as much as is in them impayring and hindering by their example ſo commendable a worſhip and ſeruice of God.
But admit it to be true, which notwithſtanding is not, that thou dooſt vnderſtand all thinges perfectly, and as cunningly and ſkilfully as Chriſt him ſelfe: yet thou ſeeſt how earneſtly he performeth the office of preaching, and applyeth him ſelfe vntounto this worke, whereof notwithſtanding he was moſt ſkilful before, and had not any whit neede thereof, as we doe greatly neede it. So Paule alſo a Prince of Apoſtles, albeit he was exceedingly well learned, & ſo excellent a Doctor, yet going through many countries did eftſoones and eueryevery where preach, neither was he wearied or cloyed.We muſt not be wearie of hearing the word of God. Wherefore it is meete that thou be nothing at all wearie of hearing this worde, inaſmuch as the ayde and helpe thereof is exceeding neceſſary for thee, both againſt the deuil and all other tentations. And although for thy inſtruction thou ſhouldeſt not neede it, yet oughteſt thou not to be wearied or cloyed, yt thou ſhouldeſt not beſtowe a fewe howres in a day eueryevery weeke vponupon this worſhip and ſeruice of God: ſeeing that before, applying thy ſelfe to falſe worſhip, when thou didſt paſſe the whole day in temples, and didſt runne from temple to temple, from altar to altar, thou felſt no tediouſnes or wearines, neither didſt ſay as thou dooſt at this day: O, I hauehave heard no newe thinge, I hauehave heard theſe thinges before: But didſt thinke thus: this day and yeſterday I went to heare Maſſe, and to morow I mind to goe to heare it againe. How much more oughteſt thou to doe this now, knowing aſſuredly that this is the right ſeruice and worſhip of God, & to ſay? Albeit I knew moſt perfectly, as I doe not know, yet to giuegive honour and ſhew obedience vntounto God, I will doe this ſeruice, and becauſe of his louelove and prayſe I will heare his word, that my Lord may ſee by this chiefe worſhip, wherewith I am eſpecially delighted, that I am willing to ſerue him. For although no other frute or profit come vntounto me thereby, yet I may reioyce that I hauehave performed a moſt holy and acceptable worke vntounto him, whereunto other kindes of worſhips and ſeruices being compared, are of ſmall importance.
Now, he that doth not care for theſe thinges, neither is moued with them, reuerently to thinke and highly to eſteme of the word of God, willingly and earneſtly to heare and learne it, whenſoeuer opportunitie and meanes ſhall be offered, I wil hauehave nothing to do with him. For neither may I, neither will I draw any man hereunto violently. He that contemneth, let him contemne ſtill, and remaine a ſwine as he is, euen vntill that day, when God wil kill him, and throw him downe hedlong to hel. For ſuch a one can not be a good man, neither is it a humane ſinne, but a certaine deuiliſh obſtinacie,A deuiliſh obſtinacie to contemne the hearing of Gods word. ſo greatly to contemne that, whereunto God hath appoynted a place, perſon, time, &c. Whereunto moreouer he moueth vsus by his commaundement, louingly prouoketh vsus by his promiſes, ſtirreth vsus vp, and admoniſheth vsus by wordes, and offereth all theſe of his owne accorde, and to be bought with no price or treaſure, which is to be farre fetched, or hardly come by, the excellencie whereof can in deede be counteruailed with no gold. Adde hereunto moreouer that it is a worſhip or ſeruice very eaſie to be done, which may be performed without all labour or griefe, but that thou muſt attentiuely heare the Preacher, or apply thy mouth to ſpeake and read, then which labour none ſurely is more eaſie. And albeit it is to be feared, that thou ſhalt therefore beare the croſſe, and ſuffer perſecution, yet the worke it ſelfe is ſo ioyned with no difficultie, as no other labour is, no not euen that that is moſt eaſie. If ſo be that it be not grieuous vntounto thee, to ſit the whole day in a tauerne or an alehouſe, or otherwiſe with thy companions to trifle and ſport thy ſelfe with filthy and vnſeemely geſtes and paſtimes, alſo to ſinge and prate, and yet art not wearie, neither feeleſt any labour: thou mayſt with as litle paine ſit in the temple, and heare the Preacher, whereby thou ſerueſt God, and dooſt that which is acceptable vntounto him. What wouldeſt thou doe, if thou ſhouldeſt at his commaundement cary ſtones in quarries, or goe armed on pilgrimage to S. Iames? or if ſome other laborious and painefull worke ſhould be enioyned thee? as hitherto it hath bene the cuſtom among vsus, when as we would doe all thinges willingly, whatſoeuer was enioyned vsus, when we were deceiued with meere trifles, and moſt impudent deluſions.
But ſo doth the Deuill blinde men: in whom alſo he worketh a ſatietie and lothing of the word of God, whereby it commeth to paſſe that they hauehave no regard, what a treaſure the word of God is, but liue after a beaſtly ſort, contemning all good doctrine. Let vsus therfore at the laſt delight in theſe things, thinking thus with our ſelues, that as often as we reade or heare the word of God either priuatly or publikely, of whom ſoeuer it be preached, we apply our ſelues to the chiefe ſeruice of God, which pleaſeth God exceedingly well. After this ſort thou mayſt inflame thy ſelfe to heare, and God will inſpire thee with his grace,God maketh the ſeede of his worde frutefull in the diligent hearers therof. that the ſeede of his word be not ſowne in vaine, but may bring forth plentifull frute. For the word is neuer taught without frute, whenſoeuer it ſhal be diligently and attentiuely heard, neither can it be, but that by eftſoones hearing it, thou ſhouldeſt become better. And albeit for the preſent time thou ſeeſt or feeleſt no frute, yet in proceſſe of time thou ſhalt plainly perceiue & feele it. But it were long here to rehearſe the frutes proceeding of the worde, nay, in deede they can not be all rehearſed.
Theſe thinges I thought good to ſpeake in ſteede of a preface before the wordes of S. Paule,Exhortation to ye hearing of Gods word very needefull. to the intent to ſtirre vsus vp more diligently to heare the worde of God: and ſurely there is great neede of ſuch an exhortation daily in eueryevery ſermon, which alſo is much pertinent vntounto the text which we preſently hauehave in hande. For Paule in this place reprehendeth curious ſpirits, which go about by their owne wiſedom to be maiſters of the word of God, and doe by and by falſely perſwade them ſelues, that they knowe it well, and that they neede not any more the help of any teacher: but turne them ſelues to trifleling and vaine iangling, that they may bring forth ſome new thing, which the common ſort may be deſirous to heare, preſuming alſo to be Maiſters of the Scripture and of all men, labouring to teache eueryevery one, and yet not vnderſtanding what they ſpeake, or whereof they affirme. For this is a plague and calamitie that followeth, where the word of God is not handled diligently and ſeriouſly, the learners being wearie of hearing, and the teachers ſlothful in preaching. Hereof it commeth that ſo great companies of hearers ſlide away, and Churches become deſolate. Of which calamitie vaine talking ſpirits are the cauſe, which promiſe new thinges, that they may winne the hartes of the multitude vntounto them ſelues, boaſting that they are Maiſters of the Scripture, and yet are alwayes ſuch men, as are ignorant, foraſmuch as they hauehave neuer tried, what it is to teach other: which we doe nowe plainly fee, and the wrath of God is at hand ready to puniſh our contempt and vnthankefulnes. Therefore Paule beginneth his Epiſtle to his Diſciple Timothe ſo,Vaine & curious teachers. that he ſhould take heede, that ſuch teachers doe not ariſe, which can talke many thinges of the lawe, bringing many new queſtions and doctrines, what is to be done, how righteouſnes is to be obtained, all which they do for oſtentations ſake, that they may be ſeene and prayſed, and ſeeme to be more learned then other, and yet they neuer came ſo farre as to teach any certayne thinge, or that which might be counted to be of any importance, but doe all thinges confuſedly and out of good order. Such bablers vſe onelyonly theſe wordes, that we muſt be honeſt, that good workes muſt be done, and God muſt be ſerued, &c. but they vnderſtand not the ſenſe of thoſe wordes, what they meane. And being aſked how we muſt doe good workes, nowe they teach this particular worke to be done, an other time an other worke, as, offer ſo much ſacrifice at this altar, get thee into this or that Monaſterie, runne vntounto this Sainct, here erect a chappell to the honour of ſuch a Sainct, in an other place founde a Maſſe, light tapers, eate fiſhe, buy indulgences, &c. Which being done, they by and by bringe an other worke, and forthwith after that an other. So they know not how to inſtruct any after a conſtant & certayn maner of teaching, much leſſe can they ſay, this is, or in this doth the ſumme of Chriſtian life conſiſt, &c. And yet in the meane ſeaſon thoſe thinges muſt be counted very excellent that they teach, ſo much doe they boaſt, and promiſe almoſt golden mountaynes, as though they alone were Doctors that might not be gainſayd, and controulers and Maiſters of all other.
But he is to be counted an excellent Maiſter, and highly to be eſteemed, which teacheth the chiefe point and whole ſumme of doctrine, to wit, how the hart and conſcience, yea and the whole man muſt liue. They know nothing of that thing, although they be very full of wordes, but doe altogither erre from the ſumme & principall point of the lawe. In the meane ſeaſon they intangle the mindes of ye hearers with ſuch a confuſed company of words, that they know neither how to make a beginning nor end of ſpeaking, and it is vncertaine whereunto that diſordered companie of wordes doth ſerue, whereby no man can be made better, much leſſe can he confirme his conſcience thereby, as we hitherto hauehave enough and too much ſeene and tried in the Papacie amonge our Preachers of dreames. What therefore is the ſumme of that doctrine, which is to be taught to the people? Sainct Paule aunſwereth: The ende of the commaundement is louelove out of a pure hart, and of a good conſcience, and of faith vnfeyned.
This is that Helen,The ſumme of Chriſtian life. here thou haſt the ſumme of Chriſtian life moſt excellently and fully comprehended, compendiouſly and briefly vttered, and which may be not vnfitly printed in thy memorie. Thou muſt endeuour, if thou wilt not erre from the lawe, but attaine to the chiefe point therof (that thou mayſt know what is to be done and what to be left vndone) to hauehave louelove proceeding out of a pure hart, from a good conſcience, and faith vnfeyned. If thy louelove be of this ſort, thē is it right, otherwiſe thou erreſt from the meaning of the whole law. Now theſe wordes are profound, and comprehend muche matter in them: Wherefore we muſt partly expound them, that they may be the better vnderſtoode, & that we may accuſtom our ſelues to Pauls maner of ſpeech. Firſt he attributeth to louelove the ſumme of the whole lawe, wherein it wholly conſiſteth.What it is louelove. And to louelove is nothing els (as I thinke it is knowne to all) but to fauour and embrace one from the hart, and to ſhewe and performe vntounto him all the duties of friendſhip and good will. Nowe thoſe iangling Doctors alſo vſe ſuch wordes, preaching and boaſting many thinges of louelove, but all by peece-meale and particularly applyed to their owne trifles and follies. Euen as heretikes, wicked men, and vngracious wretches hauehave louelove alſo, but that which conſiſteth onelyonly amonge them ſelues, & them that are of the ſame ſorte with them, in the meane ſeaſon they hate and perſecute all good Chriſtians, whom they would willingly accuſe of murder, if they could, &c. But this doth not yet deſerue to be called true louelove, if I chooſe one or two, whoſe conditions like & pleaſe me, whom I do friendly & louingly embrace, & no man beſide them. It is called a particular louelove, which proceedeth not out of a pure hart,LoueLove flowing out of a pure hart. but from an infected and filthie hart. For true louelove floweth out of a pure hart, when I endeuour as God hath commaunded me, to poure forth my louelove toward my neighbour, and to fauour all without difference, whether they be friendes or enemies, euen as our heauenly father him ſelfe doth, who ſuffereth his Sunne to ariſe on the good and euill, and ſendeth his raine to the thankfull and vnthankfull, maketh the earth to bring forth many good thinges, giueth money, riches, fruites, cattell, and many times eſpecially vntounto them that are the worſt of all other. But from whence commeth yt doing of theſe things? truely from pure louelove, whereof his hart is moſt ful. This he poureth forth abundantly vponupon all, omitting no man, whether he be good or euil, worthy or vnworthy. And this is called true, diuine, entire, and perfect louelove, which loueth no one, neglecting the reſt, neither cutteth or diuideth it ſelfe, but imbraceth all indifferently.LoueLove that proceedeth not from a pure hart of what ſort it is. The other is louelove of theeues and Publicanes, if I louelove him, which is for my turne, and may doe 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 proceede from the hart which ought wholy to be good and pure, indifferently toward al, but he that is endued with ſuch louelove, ſeeketh his owne thinges, & is full of louelove of him ſelfe, and not of louelove toward others. Neither doth he louelove any man, but for his owne commodities ſake, regarding onelyonly that, which may ſerue for his owne vſe, ſeeking his owne profit by eueryevery man, and not the profit of his neighbour. If he be prayſed and honoured, he laugheth, but being looked vponupon with ſower countenaunce, or an vnthankfull word being ſpoken vntounto him, he ſtomacketh, curſeth & findeth fault, ſo that all friendſhip forthwith ceaſſeth. Contrariwiſe he that hath a pure hart muſt be ſo affected according to the worde of God, and his example, that he fauour eueryevery one, and beſtow liberall and friendly benefits vponupon them, euen as God hath fauoured him, and of his diuine louelove hath beſtowed benefits vponupon him.
But ſome man will ſay, he is myne enemie,We muſt not therefore abſtaine frō doing well to any becauſe he is our enemie or euill. and doth euill vntounto me. Surely he is an enemie alſo to God, vntounto whom he doth many moe thinges diſpleaſant vntounto him, then he can doe either to me or thee. But therefore my louelove ought not to be extinguiſhed or ceaſſe, becauſe he is euill, and altogither vnworthy thereof. If he be euill, he ſhall at the laſt ſuffer puniſhment according to his deedes, but his wickednes muſt not ouercome me. But if I can through louelove 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 enemie vntounto him, or doe euill vntounto him in any wiſe. For what profit ſhould redound vntounto 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 fauour him, and beſtowe benefits vponupon him, if ſo be that he will ſuffer them to be beſtowed on him, and pray vntounto God for him, ſo I may enioy peace, and hauehave no trouble or contention with any man, and perhaps I may ſo profit him, that he wil change his life vntounto the better, and amend. Otherwiſe ſurely louelove being diuided or ſeparated, I hauehave more bitternes and ſorrow by them, whom I hate, then I hauehave ioy and profit by them, whom I louelove and keepe companie with. And this is ſayd to trouble the fountaine or water, from whence pure louelove can not flowe. As it is certaine that the Iewes alſo did, againſt whom Paule ſpeaketh in this place: for they loued them onelyonly of whom they were loued, whereby they defiled the ſynceritie of louelove with mans affections, and therefore their hart could not be pure.
But whereby is the hart purified? I aunſwere,Wherby the hart is purified. it can not be purified by any other thing better, then by that ſoueraine puritie, which is the word of God. Receiue that into thy mind, and order thy life according to the rule thereof, and thy hart is purified. As in this place, ſee thou ſet the word before thee, Thou shalt louelove thy neighbour as thy ſelfe, & follow that which it commaundeth, and by and by thou ſhalt ſee whether it purgeth & clenſeth whatſoeuer deſire there is in thee of thyne owne profit, or whatſoeuer louelove of thy ſelfe. For commaunding thee to louelove thy neighbour, it maketh exception of none, either friend, or foe. Albeit ſome man be euill, and hath bene oftentimes iniurious vntounto thee, notwithſtanding he doth not therefore loſe this name, that he is not to be called thy neighbour, but neuertheles remaineth thy fleſhe and blood, and is comprehended in theſe wordes, thou ſhalt louelove thy neighbour &c. Therefore I ſay, if thou ſhalt conſider him and ſo behaue thy ſelf toward him, as the word teacheth thee, then is thy hart made pure, and louelove ſincere, ſo that thou makeſt no falſe difference of perſons, neither otherwiſe conſidereſt him, then an other, which is good, and one of thy familiars. In deede we can not deny this to be true, that an honeſt man is more worthy to be loued, vntounto whome alſo eueryevery one doth more willingly applye him ſelfe by nature, then vntounto the conuerſation of wicked men, whoſe familiaritie there is no good man that doth not abhorre, howbeit fleſh and blood is the cauſe that true and Chriſtian louelove is not among vsus. For a Chriſtian muſt not deriue his louelove from the perſon, as the world doth: as ſome yong man ſeeing a maide, is in louelove with her becauſe of her fayrenes and beautie, and a couetous man taketh his louelove and deſire of his money, a Lorde or Prince of honour and power, &c. For all ſuch louelove is ſayd to be feyned and proceeding not from whence it ought, cleauing to the good thinges, wherewith he ſeeth the perſon adorned, neither doth it continue any longer, then that which he loueth, continueth, and as long as he may enioy it.
True louelove.But true louelove ought to be ſuch as floweth out of a continuall fountaine, and proceedeth from the bottom of the hart, as a freſh and continuall water alwayes ſpringing forth, which can not be ſtopped, and is neuer dryed vp. This louelove ſayth after this ſort: I louelove thee, not for thy honeſtie or diſhoneſtie, for I doe not deriue my louelove from thy honeſtie, as from a ſtrange fountaine, but out of myne owne fountaine, that is, out of the word of God which is planted in my hart, which commaundeth me to louelove my neighbour. From hence louelove plentifully floweth, open to al, which hauehave neede thereof, watering all both friendes and foes: yea chiefly prepared and ready for foes, inaſmuch as they hauehave more neede, that they may by my meanes be brought to amendement, I praying for them, and doing according to my abilitie that which I am able, that they alſo leauing their euill wayes, may be deliuered from ſinnes, and the ſnares of the Deuill. And this is ſayd to be louelove flowing from the hart, and not deriued from without: for he that is endued with ſuch louelove, findeth no ſuch thinge in him whom he loueth, from whence he ſhould deriue it: But becauſe he is a Chriſtian, becauſe he layeth hold on the word, which is altogither pure by it ſelfe, by the power of it his hart alſo is made pure, and repleniſhed with true louelove. Whereupon he poureth for…h the treaſures of his louelove toward eueryevery man, neyther is he moued or turned awaye with the perſon of any, whether he be good or euill. Behold, thus ſhould they preach, which will rightly teach louelove required of the lawe, whereof our bablers knowe nothing, neither hauehave any regard thereof, albeit they talke many thinges of the lawe, and diſpute much of louelove. They doe not ſee, no they doe not ſo much as once thinke, that louelove muſt be ſuch, that it flow out of the hart, & that the fountaine muſt be firſt pure and cleare. This neuer deſcendeth into their hart, although they heare, read, and teach many things of it. They are occupied with very vncertayne, and vnprofitable cogitations, yea rather with dead dreames.
Wherefore whatſoeuer is preached of workes and of a good life,True good workes. that onelyonly is well done which proceedeth from the worde of God, a pure hart, and a true faith. This thou mayſt ſee in all ſtates, how eueryevery one ought in his calling to doe the office inioyned him, and exerciſe the workes of louelove. A ſeruaunt labouring, & thinking no more then thus: My Lorde or Maiſter payeth me my wages, for which onelyonly I ſerue him, otherwiſe I would not vouchſafe to looke vponupon him, &c: hath not a pure hart, for he doth not ſerue, but for a peece of bread, or for his hyre, which being taken away, his ſeruice alſo ceaſſeth.How a good ſeruaunt ought to be affected. But if he were a right & true Chriſtian, he would rather be thus affected: I will not therefore ſerue, becauſe my Maiſter payeth me wages, becauſe he is honeſt or vnhoneſt, &c: but therefore,Epheſ. 6.5. becauſe the word of God doth thus ſpeake vntounto me: Seruaunts be obedient vntounto your Maiſters as vntounto Chriſt, &c. This ſeruice proceedeth of it owne accord out of the hart, which layeth hold on the word and greatly eſteemeth it, ſaying: I wil ſerue my Maiſter, and take my wages, but this ſhal be the chiefeſt thing, for which I do this ſeruice, that I may ſerue my God and Lord Ieſus Chriſt, who hath layd the condition and ſtate of a ſeruaunt vponupon me, which I knowe doth pleaſe him in me, &c. Here thou ſeeſt a true worke proceeding out of a pure hart. So alſo let a Lord or Prince, and they which hauehave the charge of gouerning ye common weale, thinke thus: God hath committed vntounto me the office of a Magiſtrate, that I ſhould be a ruler: now if I will hauehave regard vntounto this onelyonly, that I may enioy my dignitie, riches, and power, it is certaine that my hart is not pure, and yet in the meane ſeaſon I doe the works of a ruler, ſo, that the world can not complaine of me, neither Ceſar, or the Lawyers can blame or finde fault with me by their lawes. Euen as neither a ſeruant ſeruing onelyonly for wages can be reprehended of the world, whether he ſeeketh his owne thinges or not. Surely the worde of God is not regarded in the office of a ruler that doth ſo, but his owne idoll, his owne glorie, money and power &c. But if this affection be in his hart:How ye hart of a godly Magiſtrate ought to be affected. becauſe I am occupied in this office, wherein God hath placed me, and the word commaundeth him that beareth rule to be carefull, it is meete that I doe execute the ſame with all faithfulnes and diligence, to the praiſe and glory of my God: The execution of the office of ſuch a ruler endued with ſuch a mind, commeth out of a pure and ſincere hart, wherewith both God and good men are delighted. There is moreouer in him louelove, which doth not cleaue to ye perſon or outward things, but beginneth in the hart, which the worde of God maketh manifeſt, which foraſmuch as it is pure & cleane, doth alſo purifie the hart. And ſo his gouernment and works are the meere ſeruices of God, & moſt acceptable ſacrifices vntounto him, ſeeing that they are done onelyonly according to the word of God, and for God his ſake. But our talkers can not teach this, neither are able to iudge of it, only crying out when they teach beſt of all, that we muſt be honeſt. They bring a certaine iuridiciall ſermon out of the lawes of men, as Ceſar and his Clerkes teach. But how the hart is purified, they hauehave neuer ſo much as vnderſtoode or thought any thing thereof, or how louelove is to be deriued to all ſtates and conditions of men according to the word of God.
Thus muſt thou ſay moreouer euen in ſpiritual offices & ſtates alſo: If I or any other ſhall preache to get ſome good benefice, whereas otherwiſe I would eaſily ceaſſe from doing this office, I may preache the Goſpell, but my hart is not pure, but moſt plainly polluted. Therefore although I doe longe and much affirme, that it is a good worke and a weighty office, yet doe I not performe it aright, foraſmuch as I doe it not from the hart.How ye hart of a true Preacher & Miniſter ought to be affected. But then onelyonly it is rightly done when the hart hath this affection: albeit I muſt get my liuing thereby, yet this ought not to be the chiefe ende thereof, but becauſe God hath called me vntounto it, and hath committed it vntounto me diligently to be done, it remaineth, that I doe with all diligence labour therein to the glory of God, and ſaluation of ſoules, which I doe otherwiſe alſo for the louelove of the word, willingly and from my hart. Hereby I ſeeke neyther louelove or friendſhip, nor honours, nor thankefulnes of men, but my workes come from the hart, which I firſt doe, before I obtayne any honour, glorie, rewarde, money, or fauour, although if thoſe come and followe, I may hauehave and receiue them without ſinne.
Lo, thus the word is the cauſe, foundation, ground, fountayne and ſpringe of louelove comming out of the hart, & of all good works that pleaſe God, which he can by no meanes away with,God requireth the hart. if the hart be not pure before: for neither are workes acceptable to men, which are done without the hart by diſſimulation. Nowe it Ceſar and men require the hart, although they can not ſee it, of howe muche greater eſtimation is that hart before God, which doeth all thinges for the wordes ſake? Therefore he alſo ſuffereth his word to be preached, that we may order all our life according to the preſcription thereof. And let not vsus ſuffer our ſelues to be hindered, frayed from it, or diſcouraged with the let or hinderance of any thinge, although for it we ſhall ſuffer all kinde of loſſes, vnthankefulnes, contempt, &c: but let vsus breake and goe through all brunts with a boulde and manly courage, and ſay thus: we beganne nothinge for any mans ſake, neither will we leaue of any thinge becauſe of any man, but that we may doe that which is acceptable to God, we will goe on ſtil, howſoeuer thinges fall out with vsus. They which doe thus, become men excellent and moſt highly to be eſteemed, who are ready to doe all duties, and ſerue God with all readines of minde and louelove not feyned. For the fountaine and ſpringe is good, not deriued and brought in from without.
Theſe thinges I thought good briefly to ſpeake of the firſt part, howe the hart is purified by the worde alone, and not as the Munkes hauehave dreamed, by a fight taken vponupon them againſt euill cogitations, & by feyning of good thoughts. For what thoughts ſoeuer thou ſhalt feyne, the hart ſhal remain vncleane, if the word of God be not in it, although it pretende a great ſhewe of a godly life, as Paule witneſſeth. But this purenes, wherof he ſpeaketh, doth extend farther then outward & corporal purenes doth, which the Iewes did vſe, eating & drinking their hands being oftenwaſhed, which our religious men alſo vſe in their faſting, diuerſitie of apparel, orders and rites, &c: for this is called purenes of the ſpirit, which we then hauehave, when being inſtructed by the word of God, we know thereby how he is to be ſerued in eueryevery ſtate & calling, and endeuour to frame our liues according thereunto.
The ſecond part.Nowe followeth the ſeconde parte concerning a good conſcience, whereof alſo we muſt intreate, to wit, that louelove muſt come from ſuch a hart, as hath a ioyful & quiet conſcience, both toward God,A good and quiet conſcience toward men. and alſo toward men. Toward men ſo, as Paule glorieth of him ſelfe, that he liued ſo, that he offended no man, troubled no man, was an euill example and burden to no man, but all that did ſee and heare him, muſt needes witnes, that he indifferently ſerued all, helped all, counſelled all, & delt friendly and gently with all. Such a conſcience Moſes alſo glorieth of againſt ye ſeditious, Numb. 16: Thou knoweſt that I hauehave not taken ſo much as an aſſe from them, neither hauehave I hurt any of them. And Ieremie chap. 18: Remember, O Lorde, how that I ſtood before thee to ſpeake good for them, and to turne away thy wrath from them. Likewiſe doth Samuel 1. King. 12: I hauehave walked before you from my childhood vntounto this day: beholde here I am beare record of me before the Lord, & before his anointed: whoſe oxe hauehave I taken? or whoſe aſſe hauehave I taken? whome hauehave I done wrong to? whom hauehave I hurt? or of whoſe hand hauehave I receiued any brybe? and ſo forth as followeth in the ſame place. Such boaſting & glory eueryevery Chriſtian muſt attaine vntounto, that he do ſo liue toward eueryevery man, and ſo exerciſe and ſhew his louelove, that no man can worthely complaine any whit of him, whereby he ſhal trouble or diſmay his conſcience, but that all that wil confes ye truth, may be enforced to ſay, that he hath ſo liued, yt he hath bin an example to eueryevery man of liuing wel, which will onelyonly but follow him. And this is called a good cōſcience before men, or againſt ye cōplaints and reprehenſions of men. And albeit ſuch a conſcience is not able to ſtand before the iudgement of God, no nor any purenes of the hart in the outward life and works of louelove (we continuing in ſinning often times before God) yet we muſt attaine vntounto ſuch a hart, that we may comfort our ſelues before him alſo, and ſay: this God hath bidden and commaunded to be done, therfore I do it with a pure hart and a good conſcience, neither would I willingly doe otherwiſe, neither of purpoſe hurt or trouble any man, but whatſoeuer I ſay and doe, that is willed and commaunded of God. Let no Chriſtian ſuffer ſuch a confidēce to be wreſted from him, that he may boaſt him ſelfe by the worde of God againſt the whole world. For he that hath no regard how he leadeth his life, that he may ſtoppe the mouthes of all blamers and accuſers, and cleare him ſelfe before all, and teſtifie that he hath liued, ſpoken, and done well, he I ſay is not yet a Chriſtian, hauing not in him ſelfe a pure hart and louelove. For we wil not preſume of the doctrine of faith, as though that being had, eueryevery man may doe what he liſt, whether it be profitable or vnprofitable to his neighbour, that we muſt in no caſe doe. Otherwiſe that doctrine ſhould hauehave the name to giuegive licence and free libertie for eueryevery one to doe what he will. But we muſt ſo behaue our ſelues, that we may obtaine louelove out of a pure hart and a good conſcience, that no man may accuſe vsus of any crime.
And although theſe thinges be ſpoken of our life and works, and a Chriſtian is an other maner of man before God, as we ſhall heare, yet we muſt earneſtly endeuour our ſelues in this alſo, that we may be without blame before God. And when we ſhall not attayne thereunto, we muſt flie to prayer, and ſay before God and men: forgiue vsus our treſpaſſes, &c: that at the leaſt wiſe, our life may remayne without blame,What we muſt doe when we fayle in our dutie toward our neighbour. and we may obtaine a good conſcience before mē. And if this can not be brought to paſſe by perfect louelove and purenes of the hart, yet let it be done by humilitie, that we may praye for, and deſire of all men pardon of our offences, when as we hauehave not purely and perfectly done our dutie, or are not able to doe it, ſo that thy neighbour may be enforced to ſay, albeit thou haſt greatly hurt me, or haſt not done thy dutie toward me, as it was meete, yet foraſmuch as thou humbleſt thy ſelfe, I will willingly forgiue thee, and take it in the beſt parte. And for this humilities ſake I ſay that thou art a good man, which dooſt not ſtande obſtinatly, as though thou wouldeſt aduiſedly and of purpoſe offende againſt me, but dooſt turne thy ſelfe vntounto louelove. Therefore that life is as yet ſayde to be without blame, which albeit it was ſubiect to reprehenſion, is with humilitie couered, and reformed, that no man can worthely complayne thereof. Thus the lawe ſhould be expounded and handeled, that both louelove toward eueryevery man may rightly proceede out of a pure hart for God his ſake, and the conſcience may ſtande before the world. And this ought to hauehave bene practiſed of thoſe vayne talkers in their Sermons, their colde trifles and vaine follies being neglected and left of. But that all theſe thinges may ſtande and be of force before God alſo, there yet remaineth one thinge, which pertayneth hereunto, which is that that followeth.
And of faith vnfeyned.
For as I hauehave ſayde, albeit I hauehave a good conſcience before men,Our olde Adam doth hinder vsus that we can not attaine to perfect puritie and holines. and doe exerciſe louelove out of a pure hart, yet the olde Adam, that is, fleſh and blood remaine in me ſubiect to ſinnes, whereby it commeth to paſſe that I am not altogither holy and pure. And as Paule ſayth Gal. 5: The flesh luſteth againſt the ſpirit, &c. And Rom. 7. he affirmeth that he muſt fight a daily fight againſt him ſelf, becauſe he can not do that which is good, & yet he would willingly do it. The ſpirit in deed would very willingly liue purely & perfectly according to the worde of God, but the rebellious fleſh reſiſteth the deſire thereof, aſſailing vsus with many and great tentations, that we ſhould ſeeke honour, wealth, riches, pleaſure, & ſhould become ſlothful & negligent in our ſtate & duty. So there remaineth a continual fight in vsus, becauſe of the vnpurenes of our perſon,Although we hauehave a good conſcience, and do exerciſe louelove out of a pure hart before men, yet the ſame can not ſtand before God. wherein there is not yet ſincere purenes, nor a good conſcience & perfect louelove, vnles there be perhaps ſomewhat before men. But before God many thinges are found lacking in vsus, many things are worthy of blame, although all things be perfect before men. For examples ſake: although Dauid can obtayne that confidence before men, that he can be reprehended of no man, and the holy Prophets Eſay, Ieremie, &c: do glory & are ſure, whatſoeuer they hauehave done according to their dutie, is right and well done, ſeeing it is the word and commaundement of God, wherein they hauehave exerciſed them ſelues with a pure hart & a good conſcience, yet can they not ſtande by this confidence before the iudgement of God, but are compelled to ſay: if we ſhould ſtriue with thee in iudgement, then no man ſhall hauehave ſo good a conſcience or ſo pure a hart, which doth not dread thy iudgement, and acknowledge him ſelfe to be worthy of reprehenſion and blame. For God hath reſerued that prerogatiue vntounto him ſelfe, that he may contend in iudgement with eueryevery one, albeit he be holy, and accuſe him of deadly ſinne: neither is there any ſo holy, whom he may not iudge and condemne as worthy of deſtruction. Wherefore although both the hart be pure & the conſcience good before men, yet muſt thou endeuour to attaine vntounto 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 iudgement, as they are before men.
Hereunto now pertayneth the thirde parte, that is faith.The third part. And this is the principall part and chiefe precept, contayning all the reſt in it, that we may knowe, that where louelove is not yet perfect, the hart not ſufficiently pure, and the conſcience not quiet, and God doth yet finde ſome thinge which is worthy blame, where the worlde can finde fault with nothinge, faith muſt moreouer come, and ſuch a faith, which is not fayned, and defiled with confidence of a mans owne holines. For whereſoeuer this is not, there the hart is neuer purified before God, neither ſhall the conſcience be able to ſtande, if they be examined by ſeuere iudgement, and exact cenſure. Men in deede ſhall not iuſtly blame me, albeit I glory, that I hauehave ſerued them by preaching, helping, gouerning, and by doing the dutie of an ouerſeer or ruler, &c: with all faithfulnes. And if I hauehave done any thing more or leſſe then I ought, I am ſorie at my hart, for I would very willingly hauehave done all thinges that I ought. Wherefore I am quiet & already excuſed, neither hauehave they any more, which they may rightly require of me, but are enforced to acquite and diſcharge me. But here I muſt attayne vntounto this alſo, that my hart be ſo pure, and my conſcience ſo good before God, that he may not by any meanes accuſe and condemne me. Howbeit we finde not this in ourſelues,We can not of our ſelues attaine to a pure hart & a good conſcience before God. although we may glorie ſomewhat thereof before the world. I muſt therefore obtayne ſome other thing whereunto I may truſt, if I ſhall come into perill, and within the throwing of the dart, as it is commonly ſayd, and I muſt ſay to my feareful and terrified conſcience, I hauehave done that which I hauehave bene able, and who knoweth how often I hauehave done leſſe then I ought? for I coulde not ſee and marke all thinges, as Dauid alſo ſayth Pſal. 19: VVho can vnderſtand his faltes? Therefore I can lay no foundation of truſt vponupon my owne holines and purenes. Wel, I hauehave the word, ſo liue, louelove, and hauehave a good conſcience, which is pure and holy. But this I want, that I can not conclude, that that is in my hart, neither doe I finde ſo good a conſcience in me, as the lawe requireth of me. For there is no man liuing in the earth, which can ſay this truely, I knowe that I hauehave done all thinges, and that I doe owe nothinge before God. But the moſt holy ones muſt ſay thus: I hauehave done ſurely according to my abilitie that which I hauehave bene able, but I hauehave offended muche oftner then I knowe. Wherefore our owne conſcience doth witnes againſt vsus, accuſing and conuincing vsus, although before the worlde we are moſt free from reprehenſion or blame. For it muſt followe the worde which ſayth: this thou ſhouldeſt hauehave done, this thou ſhouldeſt hauehave left vndone. It can not auoyde the iudgement of this, nor aunſwere to the accuſation thereof, but is at the leaſt wiſe enforced to ſtande in an vncertaintie, being wholy wrapped in douting. But if it dout, then is it by and by conuinced: for it ſtandeth not before God, but flieth and trembleth.
By what meanes we attaine to ſuch purenes and a good conſcience as can ſtand before God.Wherefore the principal part of our doctrine muſt here helpe vsus, to wit, that our Lord Ieſus Chriſt being ſent of the father, did come into the world and hath ſuffered and died for vsus. Whereby he hath reconciled the good will and fauour of the father to vsus, his wrath being appeaſed, and doth nowe ſitte at the right hande of the father, hauing regarde of vsus as our Sauiour, and as a continuall Mediatour and Interceſſour for vsus, making interceſſion for vsus, as for them which can not hauehave and obtayne of them ſelues ſuch purenes and a good conſcience. Therefore by his helpe and benefite we may ſaye before God: although I am not pure, neyther hauehave a good conſcience, yet I cleaue to him by faith, which hath perfect purenes and a good conſcience, which he gageth for me, or rather which he giueth vntounto me. For he alone is he, of whome we reade written, as Peter, and Eſaie chapt. 53 ſaye: vvho did no ſinne, neyther vvas there guile founde in his mouthe. And this prayſe belongeth onelyonly vntounto him, neyther hath he any neede to praye, forgiue vsus our dettes, neither of that article of the Creede, I beleeue the forgiuenes of ſinnes, &c: but he is free and quiet in perpetuall, pure and perfect righteouſnes and purenes, vntounto whoſe charge none can lay any thing, nor accuſe his conſcience of any crime, not man, not the deuell, no not God himſelfe: for he himſelfe is God, who himſelfe can not accuſe himſelfe.
And this is called faith neither coloured nor fained, which, the conſcience ſtriuing and trembling, dareth come forth in the ſight of God, and ſay: Almightie God, I am innocent before the world and quiet in minde, ſo that noe man can lay any thing to my charge, or fynde fault with me. For albeit I hauehave not done all things, yet I aſke pardō of euerie one, that he will forgiue me for God his ſake, euē as I againe forgiue all. By this meanes I hauehave cut of the complaints of all, who hauehave no more which they may rightly lay againſt me. But before thee I muſt lay aſide this truſt and confidence, and muſt wholy acknowledge the guiltines of innumerable ſynnes, and ſay as Dauid ſayd Pſal. 143: Lord enter not into iudgemēt with thy ſeruaunt: for in thy ſight shall no man liuing be iuſtified. Wherefore I can not contend with thee, if thou requireſt an account of my life.We muſt appeale frō the iudgement ſeat to the mercy ſeat. But I appeale from ye iudgemēt ſeat to the mercy ſeat, I do eaſily ſuffer, that I be dealt with according to law & right before the iudgemēt ſeat of the world, and I will willingly aunſwere, and will do what I am able: Howbeit before thee I will not come into iudgement, but I deſire grace, which I take holde of on euerie ſide.The iudgement ſeat. For thus the Scripture teacheth me, that God hath ſet two ſeates before men: the one a iudgement ſeat, for them which are yet ſecure and vntractable, & acknowledge not their ſinnes, neither wil confeſſe and acknowledge them: the other a mercy ſeate,The mercy ſeat. for miſerable & fearfull conſciences, which feele their ſinnes, dread the iudgement of God, and do earneſtly make requeſt for grace. And this mercy ſeat is Chriſt himſelfe, as Paul witneſſeth Rom. 3. whom God hath ſet forth vntounto vsus, that we might hauehave refuge vntounto him, being not able to ſtand before God by our owne power. VntoUnto him I wil applie my ſelfe, if I hauehave done or do leſſe thē is meete: and how great purenes and goodnes ſoeuer my heart and conſcience hauehave before men, I will hauehave it here to be altogither nothing, and hidden, and couered as it were with a …ant, yea with a fayre heauen, which may mightely defend it, which is called grace and remiſſiō of ſynnes. VnderUnder the defence thereof my heart and conſcience muſt creepe, and remayne ſafe and quiet. For ſo he commaunded his Apoſtles to preach & publiſh, that through his name all that beleeue in him, ſhal receiue remiſſon of ſynnes. Againe, He that shall beleeue and be baptized, shalbe ſaued. And Ioh. 3. he ſaith: God ſo loued the world, that he hath giuen his onelyonly begotten Sonne, that who ſoeuer beleeueth in him, should not perish, but hauehave euerlaſting life. Therefore God hath ſet forth the mercy ſeat vntounto vsus, whereunto he leadeth vsus from the iudgement ſeat. Let vsus leaue other before the iudgemēt ſeat, namely thoſe proud holy ones, contemners and perſecuters of the word of God, where they ſhall heare ſentence according to their deedes. We will ſuffer theſe to abyde in their circle, vntill they hauehave humbled themſelues: but we will not abyde in this circle, but will depart from it as farre as we ſhalbe able, into the circle of the mercy feat, vntounto which we do appeale. Neither hauehave we inuented this of our owne braine, but it is the word of God himſelfe, which threatneth horrible iudgement to them, which come with their owne holines, and truſting thereunto, do hope that they ſhalbe able to ſtand before God the iudge, neglecting the mercy ſeat of Chriſt. For the ſentence ſtandeth, that they ſhalbe ſet before the iudgement ſeat, as Chriſt ſayth Ioh. 3: He that beleeueth not is condemned alreadie, becauſe he hath not beleeued in the name of that onelyonly begotten Sonne of God. He that beleeueth in him is not condemned, that is, ſhall not come to the iudgement ſeat, but to the mercy ſeat, where there is no wrath or rigour, but grace & forgiuenes of ſynnes, all thinges being remitted which be not pure, yea being blotted out and ſo conſumed, as a droppe of water is conſumed of the heat of the ſunne. For where the mercy ſeat reigneth, there is nothing els, but meere forgeuenes and remiſſion of ſynnes.
This therefore being knowne, we muſt exactly vnderſtād the difference betweene the Lawe and the Goſpel, whereof we often teach.The office of the Lawe. The lawe draweth vsus to the iudgement ſeat, requiring of vsus integritie of life, louelove out of a pure heart & a good conſcience, it maketh vsus alſo to exerciſe our ſelues therein, and muſt goe no further. But when it ſhall come and accuſe thee, and will reaſon with thee, and hauehave thoſe things to be performed which it requireth, then ſhalt thou be greatly troubled. For albeit thou haſt done them, yet art thou not able to ſtād before God, before whoſe iudgement ſeat, many thinges are yet found wanting in thee, which ſhould hauehave bin done of thee, and thou haſt left them vndone, neither are they knowne vntounto thy ſelfe.The Law wil driue vsus vntounto deſperation, vnl…s we can appeale frō ye iudgement ſeate to the mercy ſeate. Whither then wilt thou turne thee? Here the Lawe vrgeth thee by all meanes, and thine owne conſcience being witnes, accuſeth thee, requiring the ſentence of the iudge againſt thee. Then muſt thou deſpeire, there is no counſell or helpe to be had, except thou knoweſt to flie from the iudgemēt ſeat to the mercy ſeat, as for example: Admit ſome Biſhop die in his owne holines, who while he liued was as it ſeemed, of a good life, and acknowledged Chriſt no otherwiſe then a cruell iudge (as it hath bin hitherto preached of him, neither hath he bin otherwiſe ſet forth, as he is alſo wont to be vntounto ſuch, not of his owne nature, for in deede he is moſt gracious and comfortable, but becauſe they eſteeme him for no other in their heart) behold this man is a hinderaunce vntounto himſelfe, that he can not obtaine any grace. For he knoweth no difference of the iudgement ſeat and the mercy ſeat, yea he is altogether ignoraunt, whether there be a mercy ſeat, from which he ſo erreth, and muſt be bound to the iudgement ſeate.
But we teach thus,How Chriſt muſt be learned and conſidered of. that Chriſt is ſo to be learned and conſidered, that we be moſt certainly perſwaded that he ſitteth before miſerable and trembling conſciences, that beleeue in him, not as an angrie iudge, which commaundeth forthwith to carie violently them that be giltie vntounto puniſhment, but as a gentle, louing, and comfortable Mediatour, betweene my fearefull conſcience and God, which ſayth vntounto me: If thou be a ſinner, and aſtonied, and the deuell laboureth to drawe thee to the iudgement ſeat, then ſee that thou flie vntounto me, and feare no wrath or anger. Wherefore? Euen becauſe I ſit here, that, if thou beleeue in me, I may make interceſſion for thee to my father, that no anger and ſeueritie may hurt thee: for all anger and puniſhment ſhalbe ſooner layde vponupon me, then be borne of thee. Howbeit that can not be: for he is the onelyonly beloued ſonne, in whom all grace and fauour dwelleth, whom as often as the father doth behold, he can not but repleniſh both heauen and earth with grace and fauour, and forget all wrath and diſpleaſure. And what ſoeuer he ſhall aſke of his father, that he ſhall forthwith obtaine with out all repulſe or deniall. So by faith we are made wholy bleſſed and ſafe, ſubiect no more to any damnation, yet not for our owne holines and purenes, but for Chriſtes ſake, to whom we cleaue by faith as to our mercy ſeate, being aſſuredly perſwaded, that with him there remaineth no anger, but meere louelove, and pardon and forgiuenes of ſynnes. Thus the heart is purified before God, and the conſcience made good and quiet, not in reſpect had of mine owne purenes of life led before the world, but by truſt and confidence of that excellent treaſure, which my heart apprehendeth, which is vntounto me in ſteede of a pledge and fulnes, when as before God I am not able to paye.
We muſt eſpecially take heede, that our faith be not falſe or feyned.But herein the whole force of the matter conſiſteth, that we do againe and againe take heede, that our faith be not falſe, or as Paul ſpeaketh, fained. For if this erre, and deceiue vsus, all things deceiue vsus. For there hauehave bin many in all ages, as there be alſo at this day, which can ſpeake many thinges of faith, and wilbe maiſters not onelyonly of the law, but euen of the Goſpell alſo. Who ſay the ſame that we do, that faith performeth & doth all things, but that the Law and good workes are alſo to be ioyned vntounto it, and that otherwiſe, if theſe be not added, faith auaileth nothing. In which words they mixe & mingle togither our life & workes, and Chriſt. But this is not purely and ſyncerely to hauehave taught faith, but to hauehave coloured, defiled and corrupted faith, ſo that it can no more be called faith, but a feined colour & counterfecting of faith, the truſt and confidence of the heart ſtanding not purely toward Chriſt, as the onelyonly mercy ſeate, but being grounded vponupon our one holines, as being able to ſtand before the iudgemēt ſeat. Wherefore doing thus, we are moſt rightly caſt of before God, and condemned vntounto deſtruction whereof we are moſt worthie. For if faith muſt be pure and voyd of all counterfecting and faining, then theſe two thinges, Chriſt and my workes muſt be rightly diſcerned and ſeuered one from the other. For this is plaine euen to him that is blinde, that Chriſt and his workes are not my life and my workes, but are ſeparated from the Law and from the workes of all men, yea and that by a greater diſtaunce, then man is vnlike or differeth from man. For neither can I ſay, that I and Ceſar or the Biſhop of Rome are the ſame thing, yet I am much neerer and liker vntounto either of them, then a mortall man and a ſinner is vntounto Chriſt the Lord, whoe is not onelyonly a pure and holy man, free from all ſpot and blot, but is moreouer God alſo. Therefore let the Lawe and the purenes of thy heart, yea and thy good conſcience auaile in earth onelyonly toward men: But where the mercy ſeat is, to wit at the right hand of the father, and the Mediatour betweene thee & God, thither no mans workes & merits ought to hauehave acceſſe, much leſſe be they there of any force or value. Wherefore Chriſt is purely to be ſeparated from all my life, deedes and workes, and we muſt without exception conclude, that he is an other thing then our life led before men with a pure heart and a good conſcience, albeit it be led euen perfectly and without blame. For it being preſented before God, and by the lawe brought to the iudgement ſeat, I am condemned and loſt. But Chriſt is the mercy ſeat, and all that cleaue vntounto him by faith, can not be condemned and iudged. So the iudgement ſeat togither with the lawe and all my life goe into one part: but my faith muſt flie and lep farre vntounto an other part, and ioyne it ſelfe vntounto him which is pure, and hath no ſynne, of whom the Scripture ſpeaketh: he that beleeueth in him ſhal not be confounded. Becauſe he is preſent in the ſight of the father, and maketh interceſſion for me. Moreouer he giueth me his owne purenes and holines, that being clothed and adorned therewith, I may be able to ſtand before God, and all wrath and diſpleaſure may be taken away, in ſteede whereof I may enioy meere louelove and fauour.
Loe, thus faith remaineth pure and free from counterfecting, for it reſteth not vponupon my workes, that becauſe of them it ſhould behoue God to be gentle and fauourable vntounto me, as a falſe and fained faith doth, which mingleth togither mans 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 it ſelfe, ſo,A fained faith is no ſure foundation, but faileth thē that truſt vntounto it. that it is certaine, that it is onelyonly a colour which can not long continue. For the matter commeth at the laſt to this point, that beleeuing that God is fauourable vntounto thee becauſe of thy life led without fault or blame, thou muſt deſpeire and ſay: who knoweth what I hauehave done? whereby am I certaine that I hauehave neglected nothing through carele…nes, or that nothing is wanting in me? In this doutfulnes of minde the foundation faileth, ſlideing away vnderunder thee like vntounto ſand moued or ſtirred, and ſo faith is of no force or value at all. Wherefore it is not vnfitly called fained and painted faith, through which one ſeeth as it were through a lattis or painted glaſſe, through which the thinge that is ſeene repreſenteth the colour of the glaſſe, and yet is not in deede of that colour. So they alſo beleeue that that affection is in God, that he vouchſaueth to regard our workes and merits. Which they paint forth according to their owne opinion and dreames, which are vtterly falſe, raſh and vnaduiſed. And ſo iudgeing God & all things according to them, they ſee only as it were through a lattis or painted glaſſe. But ſo onelyonly thou ſhalt behold him with pure and cleere eyes, if thou do wel ſeparate the iudgement ſeat and the mercy ſeat one from the other, that heauen with the ſtarres thereof may remaine pure to grace & remiſſion of ſynnes obtained by the Mediatour, where Chriſt reigneth with his workes, and the earth alſo with her trees and herbes, whither we muſt be referred with our workes. The matter I ſay muſt be brought of vsus to that paſſe, if we will ſtand with a right and an vnfained faith before God, that we do purely diſtinguiſh and ſeuer our ſelues, our life, and Chriſt or the mercy ſeat: and he that will not do this, but preſenteth himſelfe before the iudgement ſeat with a bold courage, ſhall feele the reward of his raſhnes. I my ſelfe hauehave bin in that daunger, and as it were a mouſe hauing taſted pitch hauehave runne away, reioyſing greatly that libertie was giuen me to attaine to the mercy ſeat, and now I am enforced to ſay, that albeit I hauehave liued very well before men, yet all things cōmitted of me contrariwiſe, do remaine beneath vnderunder the iudgement ſeat, to be puniſhed according to the ſentence and iudgement of God.Only Chriſt is our cōfort and meanes whereby we attaine ſaluation. Now I hauehave no other comfort, nor no other helpe and counſell of my ſaluation, then that Chriſt is my mercy ſeat, who hath neuer offended, hath defiled himſelfe with no ſynne, who died and roſe againe for me, and ſitteth now at the right hand of the father, & defendeth me vnderunder his ſhadow and protection, that I neede not doute, that I am by his benefite and interceſſion ſafe before God from all wrath and terrour of iudgement. Thus faith remaineth in all thinges pure, ſetting no other thing before it ſelfe, whereunto it may boldly truſt, but Chriſt alone.
Now he that knew this well, ſhould be a man of a reſolute minde. For all other hauehave to do with a fained faith, boaſting many thinges of faith, but mingling all thinges together, like as vintners mixe wine with water, by this that they ſay, if thou liue thus, God wilbe fauourable vntounto thee, and they make the iudgement ſeat of the mercy ſeat, and the mercy ſeat of the iudgement ſeat, which by no meanes can be, for the iudgement ſeat ſhall remaine, &c. Wherefore ſeparate theſe two one from the other as farre as thou ſhalt be able, that they come not togither, namely, thy life and holines togither with the iudgement ſeat into one place, which may driue & enforce thee to hauehave a good conſcience, and to lead an vpright life before men. But offer thy ſynnes to the mercy ſeate to be tranſferred into an other place, where God louingly receiuing thee, will embrace thee as a beloued ſonne, and will neuer remember more any wrath or ſynnes. If ſuch doctrine of faith were ſet forth vntounto men, then ſhould it be excellently well done, and all other thinges ſhould follow of their owne accord, as purenes of heart and goodnes of conſcience, through right and perfect louelove. For who ſoeuer is by faith quiet in his heart, and aſſured that he hath God fauourable vntounto him, who is not angry with him, albeit he hath deſerued his wrath diuers wayes, he doth all thinges with a glad and cherefull minde. Moreouer he liueth ſo alſo toward men, that he is louing and beneficiall toward all, although they be not worthie of louelove. He is quiet toward God through Chriſt the Mediatour, who will not throw him downe hedlong into hell, but doth louingly fauour him, and lifteth him vp into heauē. And this is the chiefe quietnes, and principall point and foundation of our ſaluation. Afterwardes he doth in his life ſhew himſelfe dutyfull alſo toward his neighbour, doing all the beſt thinges he is able vntounto him, what ſoeuer his ſtate or dutie commaundeth or requireth. And when he doth leſſe then is meete, he aſketh pardon of his negligence before God and men, ſo that there is left occaſion neither to him, nor to the world afterward to rebuke him, power alſo to deuoure him is taken from hell, & to teare him in peeces, from the deuell. Thus a man is ſaide to be in all things perfect,How we become perfect. toward men by louelove, and toward God not by the lawe, but by Chriſt, whom he apprehendeth by his faith, as the mercy ſeat: Which gageth his holines for the beleeuers, or rather giueth it to them, ſo, that in him they hauehave all thinges that are neceſſary to ſaluation.
Now this is right and pure doctrine, which ſhould be exerciſed, and taught vntounto men diſtinctly, that they might know how they may be able to ſtand both before God and men, that faith and louelove be not mingled togither, or life referred both to God and men. This ought to hauehave bin perfourmed of thoſe glorious and arrogant teachers, ſeeing that they wilbe counted maiſters of the law, that the difference of the law and faith might be well knowen vntounto all.Very hard to learne ye true doctrine of faith. For although it be taught and repeted with neuer ſo great diligence, yet notwithſtanding it is very hard to be wel and throughly learned, eſpecially to vsus which hauehave bin inſtructed and trained vp in the doctrine of workes, and led onelyonly to the lawe and our owne workes. To theſe may be added our nature alſo, verie prone and ready by it ſelfe hereunto, and now brought into a cuſtome, whereby it is confirmed, and in continuaunce of time turneth the heart alſo into exerciſe and vſe, ſo, that we can not abſtaine, nor thinke otherwiſe, but, that God wilbe fauourable vntounto vsus, which hauehave done ſo great workes, and hauehave led our life ſo without blame or fault. Therefore we muſt ſtriue againſt both our nature & cuſtome. For ſurely it is a very hard thing to thinke or be perſwaded otherwiſe, and ſo purely to put a difference betweene faith and louelove, the filth ſtill hanging vponupon vsus and cleauing vntounto vsus, albeit we be now in faith, ſo that our heart can ſcarce rule it ſelfe, that it ſay not: ſo long time hauehave I taught the Goſpell, ſo hauehave I liued, ſuch great workes hauehave I done, &c. And we would very willingly hauehave God to regard our life, and turne his mercy ſeat for our cauſe into a iudgement ſeat. Thou mayſt vſe this boaſting toward men, I hauehave done well to all as I hauehave bin able, and if any thing be wanting, I as yet wil endeuour to make a recompenſe. But if thou be minded to go vntounto God, I aduiſe thee to ceaſſe from ſuch arrogant boaſting, and thinke to appeale from iudgement to grace.
Let who will begin and proue this thing, he ſhall at length ſee and trie,A hard thing to truſt nothing to our owne workes and holines. how grieuous and heard it is, for a man that hath bin occupied all his life time in the workes of his owne holines, to eſcape out, and with all his heart by faith to cleaue to this one Mediatour. I my ſelfe hauehave now preached the Goſpell almoſt twentie yeares, and hauehave bin exerciſed in the ſame daily by reading & writing, ſo that I may wel ſeeme to be ryd of this wicked opinion. Notwithſtanding I yet now and then feele the ſame old filth to cleaue to my heart, whereby it commeth to paſſe that I would willingly ſo hauehave to do with God, that I might bring ſome thing with my ſelfe, becauſe of which he ſhould for my holines ſake giuegive me his grace. And I can ſcarce be brought to commit my ſelfe with all confidence to meere grace, which I ſhould doe: for we ought to flie onelyonly to the merciemercy ſeate, foraſmuch as God hath ſet it before vsus for a ſanctuarie, which muſt be the refuge of all them that ſhalbe ſaued. Wherefore it is not to be merueled at, if it be grieuous vntounto others, ſo purely to apprehend and lay holde of faith: but eſpecially to ſuch as be yet hindered and entangled of deueliſh preachers, of whom Paul ſpeaketh, which crie out againſt the doctrine of faith, and in theſe wordes vrge the workes of the Lawe, Doe this and thou ſhalt liue: Alſo, if thou wilt enter into life, keepe the commaundements, &c. Which in deede are true and right, if thou didſt alſo rightly vnderſtand them. Declare vntounto me the true meaning of theſe wordes, otherwiſe I know ſufficiently already, that I ought to be righteous and keepe the commaundements. But how muſt I attaine hereunto? or what is it to be righteous? If thou ſaieſt that it is, to hauehave a good conſcience and a pure heart, and to doe all thinges, that God hath commaunded: Well, be it ſo, but heare ye then, goe to, performe me that, or at leaſt ſhew one, that dareth ſay that he hath perfourmed it. For thou ſhalt not yet ſo purifie my heart and conſcience with thy doctrine, that God can not accuſe and condemne me. But now the Lawe (as it hath bin ſufficiently declared) requireth ſuch a heart, as hath a good conſcience before God. How therefore do we obtaine ſuch a conſcience? This is the queſtion and the cauſe, whereof the controuerſie is. Truly it commeth not hereof,How we obtaine a good conſcience. becauſe thou teacheſt the iudgement ſeate, that is, the Lawe, but from hence, for that we hauehave a pure and vnfained faith, which layeth holde of Chriſt, in whom it moſt fully obtaineth all thinges which the Lawe requireth. So at length all thinges are brought to paſſe in me hauing a good conſcience, inaſmuch as I am now made righteous and iuſtified before God. For although that many things be as yet found wanting in me, yet he ſtandeth on my ſide, who hath ſo much righteouſnes, as wherewith he is able to ſupplie both mine and all mens defects.
Thus we ſhew the way whereby we are made righteous before God, when as they, when they teach beſt of all,Teachers & vrgers of the Lawe. ſhew onelyonly the waye to attaine to honeſtie and righteouſnes which is of force and value before men, contending that it ought to be of force before God alſo, mingling together all thinges in one, inaſmuch as they hauehave no certaine knowledge thereof, vnderſtanding not what they ſay or what they affirme. For, to what ende tendeth this thy immoderate cry? He that will enter into life, let him keepe the commaundements, &c. in which wordes thou ſhalt not ſhew the way to attaine righteouſnes: for deſcend a litle into thy ſelfe, and examine thy ſelfe diligently, then ſhalt thou fynde thy ſelfe to hauehave bin in time paſt conceiued and borne in ſynnes, and to liue in the ſame nowe, and not to be able to performe that which the lawe requireth. Why therefore doeſt thou ſeduce other with vaine wordes, ſaying? be thou righteous and thou ſhalt be ſaued, which is to no purpoſe, neither foloweth there any frute thereof, the waye being not ſhewed by which we attaine to iuſtification? I heare the wordes well, what things the lawe requireth, but how ſhall we attaine vntounto abilitie to fulfill them? Then ſpeakeſt thou to me againe and ſaieſt, thou muſt doe good workes. But how ſhall I ſtand before the iudgement of God, if I hauehave long and much wrought good workes, and am righteous before men, as thou teacheſt me? howe ſhall I be certaine, that I ſeeme ſuch a one to God alſo? For here my hearte and conſcience be ready to witnes the contrarie againſt me.
True doctrin concerning Chriſtian righteouſnesHowbeit I ſhould hauehave bin thus taught of thee, as Paul commonly teacheth, that righteouſnes muſt proceede from faith vnfayned, and before all thinges the mercy ſeate muſt be layd hold of, from whence all thinges that are wanting in vsus are to be taken. And ſo in deede theſe wordes, keepe the commaundements of God, are rightly vnderſtood. For the lawe, requireth perfect righteouſnes in thee, being of force as well before God as before men: thou hauing obtained this, goe forth into the companie and aſſembly of men, and exerciſe louelove, and doe good workes. By this order and meanes ſomething is brought to paſſe, and ſuch ſayinges of the Scripture are fulfilled. For ſo man doth that which the lawe requireth, firſt before God, not by his owne ſtrength or vertues,How a Chriſtian is perfectly righteous. but by Chriſt, without whom we can doe nothing before God, and ſecondly by his owne endeuour before men. And he is now perfectly righteous, inwardly by faith in Chriſt, and outwardly alſo by his workes, yet ſo, that there is place amōg men for mutuall pardoning of offences. Therefore the righteouſnes of Chriſtians doth much more conſiſt in forgiueing, then in their owne workes. Thoſe vaine praters doe peruert the order of this doctrine, and without preaching of forgiuenes, doe teache that workes onelyonly are to be vrged.
Loe, thus Sainct Paul reprehendeth the errour and ignoraunce of them, which ſpeake much of the lawe, and repete it in daily ſermons,Vaine teachers. and yet they themſelues doe not vnderſtand or ſhew the waye, how the lawe muſt be fulfilled, knowing nothing ſo wel as to babble forth and often to repete theſe wordes, that the lawe, the commaundements are to be kept, if thou wilt be ſaued, good workes muſt be done, &c. As they do at this daye fill all bookes with ſuch confuſion of wordes, and in all their ſermons vtter nothing els, then ſuch vaine babbling, which they themſelues vnderſtand not. But they neuer ſaye worde of thoſe thinges whereof Paul here ſpeaketh, namely of the ſumme of Chriſtian doctrine, how louelove muſt flowe out of a pure heart, a good conſcience, and faith vnfayned, they ſay no more, but keepe the commaundements. They leueling at the true marke do neuer hit it: therefore they corrupt and fulſifie all thinges, louelove, the heart, the conſcience &c. For the head of the fountaine is wanting, that is, ſyncere fayth, which if it be not right and ſound, all thinges muſt needes be corrupt, which ſhall flow and proceede from it. And what ſoeuer they teach, it is a conceit of their owne imagination, and like to deluſions, not vnlike alſo to thoſe thinges, that are ſeene through a lattis or glaſſe, which reſemble the colour of the cleere glaſſe, and yet in deede are not of that colour. They thinke that God will regard them, when they liue ſo before men, as it ſeemeth good to their obſcure opinion. But if God were of that opinion, he might then hauehave well kept ſtill Chriſt and the Goſpell. For what neede or neceſſitie ſhould moue him, to ſend Chriſt from heauen, who ſhould purchaſe that vntounto vsus with his precious blood, which we our ſelues hauehave before with vsus? He ſurely ſhould be the fooliſheſt of all men, which would poure forth a precious treaſure, which no man needeth.
Thus thou ſeeſt how theſe men teach their owne dreames, whereof they themſelues know or hauehave tried no certainty, neither doe any thing els but fill men with errours, being not able to declare, how that which they teach is to be attained vntounto. They draw men vntounto workes, whereby they confirme them in their olde nature and cuſtome, out of which they were to be drawen. Theſe truly are grieuous and odious men, and not vnworthely verie ſharpely accuſed and reprehended of Paul: and it appeareth that they were of no ſmall authoritie and eſtimation, ſeeing that he pronounceth of them, that they were called and would be counted doctours of the Lawe, and farre greater and worthier then the Apoſtles themſelues.
Wherefore we muſt endeuour to lay vp and print this text euen 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 Lawe requireth, that theſe three maye be as it were conioine in vsus, namely, a pure heart, a good conſcience, and fayth vnfayned: and that our life may flow out of all theſe, and be occupied and led in them: then hauehave we attained, and fulfilled the meaning of the Lawe. Howbeit we muſt moſt diligently take heede, and endeuour to draw Chriſt vntounto the Lawe, who is the ende and fullfilling of the Lawe, and our righteouſnes and fulnes before God, which we fynde not in our ſelues, and without fayth ſhall neuer fynde, albeit the Lawe be taught and often repeted without vnderſtanding and knowledge. And theſe thinges maye ſuffize to hauehave bin ſpoken at this preſent for the expoſition of this place. ⸪⸪⸪ ⸪