Same: Of the Likeness and Difference of Both the Testaments and People, the Old and the New. The Eighth Sermon
AuvrnoueH I have hitherto in large sermons laid forth! the law of God by several parts, yet methinketh I have not said all that should be said, nor made an end as I should do, unless I add now a treatise of the use, effect, fulfilling, and abrogating of the law of God; albeit I have here and there in my sermons? touched the same argument. Now by this discourse or treatise, dearly beloved, ye shall understand, that the Testament of the old and new church of God is all one; and that there is but one means of true salvation for all them that either have or else at this present are saved in the world: ye shall also perceive wherein the old Testament? doth differ from the new. Moreover this treatise will be necessary and very profitable both to the understanding of many places in the holy scripture, and also to the easy perceiving and most wholesome use of those things which I have said hitherto touching the law. God, who is the author, the
[1 qua potui diligentia, Lat.; with my best diligence.] [2 in hisce nostris sermonibus, Lat.] [3 quid novum testamentum differat a veteri, Lat.]]
wisdom, and the perfect fulness of the law, give me grace to speak those things that are to the setting forth of his glory, The use of God’s law is manifold and of sundry sorts; and profitable for the health of your souls. and yet it may be called back to three especial points, and we may say that the use thereof is threefold or of three sorts.
For first of all, the chief and proper office of the law is, to convince all men to be guilty of sin, and by their own fault to be the children of death. For the law of God setteth forth to us the holy will of God; and, in the setting forth thereof, requireth of us a most perfect and absolute kind of righteousness. And for that cause the law is wont to be called the testimony of God’s will, and the most perfect exemplar of his divine pureness. And hereunto belong those words of the Lord in the gospel, where he, reciting shortly the sum of God’s commandments, doth say: “The first of all the commandments is: Hear, O Israel, the Lord our God is one Lord: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first commandment. And the second is like to this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.” Therefore to this doth also appertain that saying of the apostle Paul: “The end of the commandment is charity out of a pure heart, and a good conscience, and faith unfeigned.” But since the law doth require at all our hands most absolute righteousness, charity, and a pure heart, it doth condemn all men of sin, unrighteousness, and death. For in the law of God it is expressly said: “Cursed is every one which abideth not in all that is written in the book of the law to do it.” But what one of us fulfilleth all the points of the law? What man, I pray, either heretofore hath had, or at this day? hath, a pure heart within him? What man hath ever loved, or doth now love, God with all his heart, with all his soul, and with all his mind? What man is he that did never lust after evil? Or who is it now that lusteth not every day? Therefore imperfection and sin is by the law, or by the bewraying of the
[4 nostrarum, Lat.; our.] [5 adeoque, Lat.; and so a.] [6 certe, Lat. undoubtedly.] (7 etiam hodie, Lat.]]
law, revealed in mankind2 What shall we say to this? Where, I pray you, doth there appear in any man that divine and most absolute righteousness, which the law requireth? Job erieth, “I know verily that a man, compared to God, cannot be justified.” Or, “How shall a man be found right-
[1 indicio legis, Lat.) [2 ut non dicam hic aliud gravius, Lat. omitted; not to allege here]
[any severer charge.) [3 So the Vulgate; and Coverdale, 1535.] [4 item, Lat.; again.] [5 snecinit huic, Lat.; like to these, ed. 1577.] [6 res nostras, Lat.] [7 non imputabatur, vel reputabatur, Lat.; or not considered,]
[Rom. v. 13.]]
Viz] USE, FULFILLING, AND ABROGATION OF THE LAW. 299 occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. I once lived without law; but when the commandment came, sin revived, and I was dead. And it was found, that the same commandment, which was ordained unto life, was unto me an occasion of death, &e.” For a good part of that chapter is spent in that matter. Therefore the proper office of Moses, and the principal use and effect of the law, is to shew to man his sin and imperfection?