第7章 THE TREATISE(1)

I. We ought first to know that there are no good works except those which God has commanded, even as there is no sin except that which God has forbidden. Therefore whoever wishes to know and to do good works needs nothing else than to know God's commandments. Thus Christ says, Matthew xix, "If thou wilt enter into life, keep the commandments." And when the young man asks Him, Matthew xix, what he shall do that he may inherit eternal life, Christ sets before him naught else but the Ten Commandments. Accordingly, we must learn how to distinguish among good works from the Commandments of God, and not from the appearance, the magnitude, or the number of the works themselves, nor from the judgment of men or of human law or custom, as we see has been done and still is done, because we are blind and despise the divine Commandments.

II. The first and highest, the most precious of all good works is faith in Christ, as He says, John vi. When the Jews asked Him:

"What shall we do that we may work the works of God?" He answered: "This is the work of God, that ye believe on Him Whom He hath sent." When we hear or preach this word, we hasten over it and deem it a very little thing and easy to do, whereas we ought here to pause a long time and to ponder it well. For in this work all good works must be done and receive from it the inflow of their goodness, like a loan. This we must put bluntly, that men may understand it.

We find many who pray, fast, establish endowments, do this or that, lead a good life before men, and yet if you should ask them whether they are sure that what they do pleases God, they say, "No"; they do not know, or they doubt. And there are some very learned men, who mislead them, and say that it is not necessary to be sure of this; and yet, on the other hand, these same men do nothing else but teach good works. Now all these works are done outside of faith, therefore they are nothing and altogether dead. For as their conscience stands toward God and as it believes, so also are the works which grow out of it. Now they have no faith, no good conscience toward God, therefore the works lack their head, and all their life and goodness is nothing.

Hence it comes that when I exalt faith and reject such works done without faith, they accuse me of forbidding good works, when in truth I am trying hard to teach real good works of faith.

III. If you ask further, whether they count it also a good work when they work at their trade, walk, stand, eat, drink, sleep, and do all kinds of works for the nourishment of the body or for the common welfare, and whether they believe that God takes pleasure in them because of such works, you will find that they say, "No"; and they define good works so narrowly that they are made to consist only of praying in church, fasting, and almsgiving. Other works they consider to be in vain, and think that God cares nothing for them. So through their damnable unbelief they curtail and lessen the service of God, Who is served by all things whatsoever that are done, spoken or thought in faith.

So teaches Ecclesiastes ix: "Go thy way with joy, eat and drink, and know that God accepteth thy works. Let thy garments be always white; and let thy head lack no ointment. Live joyfully with the wife whom thou lovest all the days of the life of thy vanity.""Let thy garments be always white," that is, let all our works be good, whatever they may be, without any distinction. And they are white when I am certain and believe that they please God.

Then shall the head of my soul never lack the ointment of a joyful conscience.

So Christ says, John viii: "I do always those things that please Him." And St. John says, I. John iii: "Hereby we know that we are of the truth, if we can comfort our hearts before Him and have a good confidence. And if our heart condemns or frets us, God is greater than our heart, and we have confidence, that whatsoever we ask, we shall receive of Him, because we keep His Commandments, and do those things that are pleasing in His sight." Again: "Whosoever is born of God, that is, whoever believes and trusts God, doth not commit sin, and cannot sin."Again, Psalm xxxiv: "None of them that trust in Him shall do sin." And in Psalm ii: "Blessed are all they that put their trust in Him." If this be true, then all that they do must be good, or the evil that they do must be quickly forgiven. Behold, then, why I exalt faith so greatly, draw all works into it, and reject all works which do not flow from it.

IV. Now every one can note and tell for himself when he does what is good or what is not good; for if he finds his heart confident that it pleases God, the work is good, even if it were so small a thing as picking up a straw. If confidence is absent, or if he doubts, the work is not good, although it should raise all the dead and the man should give himself to be burned. This is the teaching of St. Paul, Romans xiv: "Whatsoever is not done of or in faith is sin." Faith, as the chief work, and no other work, has given us the name of "believers on Christ." For all other works a heathen, a Jew, a Turk, a sinner, may also do; but to trust firmly that he pleases God, is possible only for a Christian who is enlightened and strengthened by grace.

That these words seem strange, and that some call me a heretic because of them, is due to the fact that men have followed blind reason and heathen ways, have set faith not above, but beside other virtues, and have given it a work of its own, apart from all works of the other virtues; although faith alone makes all other works good, acceptable and worthy, in that it trusts God and does not doubt that for it all things that a man does are well done. Indeed, they have not let faith remain a work, but have made a habitus of it, as they say, although Scripture gives the name of a good, divine work to no work except to faith alone.