Collected Sermons, salvation through grace

Collected Sermons · salvation through grace

p. 129A SERMON OF D. MARTIN LVTHER, WHEREIN IS TAVGHT THAT WE ARE SAVED freely by grace, without the workes and merits of men.

Tit. 3.

Verſe. 4. WHen that bountifulnes & that louelove of God our Sauiour towarde men appeared,

5. Not by the workes of righteouſnes, which we had done, but according to his merciemercy he ſaued vsus, by the waſhing of the newe birth, and the renuing of the holy Ghoſt,

6. Which he ſhed on vsus aboundantly, through Ieſus Chriſt our Sauiour,

7. That we, being iuſtified by his grace, ſhould be made heires according to the hope of eternall life.

PAVLE hauing willed before that all ſhoulde be put in mind to be obedient to ſuch as be in authoritie, and ready to eueryevery good worke, to ſpeake euill of no man, to be no fighters, but gentle, ſhewing all meekenes vntounto all men, &c: theſe fewe wordes being put betweene, that we our ſelues were in times paſt vnwiſe, diſobedient, deceiued, ſeruing diuers luſtes and voluptuouſnes, &c: he added thoſe wordes which we hauehave already mentioned, as if he ſhould ſay:A moſt weighty cauſe to moue vsus to doe good to our neighbours. Wherfore ſhould it grieue vsus to deſerue ſo well of all men, when as God hath before dealt ſo bountifully, kindely, and gently with vsus, with whom without compariſon, we p. 130are leſſe, and hauehave leſſe of him deſerued, then any being compared to vsus can be, or can deſerue of vsus? As therefore God hath with exceeding bountifulnes and kindenes moſt gently behaued him ſelfe toward vsus, of his mercy graunting and giuing vntounto vsus all thinges: ſo ought we to doe all thinges with all charitie and good will toward our neighbours, albeit they hauehave otherwiſe deſerued, foraſmuch as we were like vntounto them, ſubiect to all ſinnes and euill deſires. Here we ſee how the Apoſtle will hauehave vsus to be affected toward men:How we muſt behaue our ſelues toward men. He will hauehave vsus ſubiect to them that be in authoritie, kinde vntounto others, and readie to doe well vntounto them with all gentlenes, although they be euill, blinde, and in errour, that we grudge not to beare theſe thinges, and as much as lyeth in vsus, endeuour to doe them good, taking all things in good part, conſidering that God hath ſo dealt with vsus, when we were euill and wicked, like vntounto them.

This word, appeared, we hauehave elſewhere declared to ſignifie the reuelation of the Goſpell, whereby Chriſt appeared in the world: Albeit the vnſkilfulnes of Miniſters hath wreſted it to the carnall natiuitie of Chriſt. He vſeth not here the word grace, which he vſed before,Tit. 2.11.Titus 2:11 but hath ſet in ſteed therof two other words of maruelous comfort, [bountifulnes, and louelove toward men] which he attributeth to our God. The firſt is called of the Grecians Chreſtotes, Bountifulnesand is that kindnes, gentlenes and ſweetenes of conditions, wherewith they that be endued, with them all of vsus are with pleaſure conuerſant, & maruelouſly delighted with their companie, ſo that they doe with this their gentlenes and kindnes allure & greatly prouoke all men to louelove them. For ſuch can ſuffer all without griefe: they contemne no man: they repell or put none from them with bitter, hard, and diſordered conditions: acceſſe vntounto them is not hard, but they are ſo open, and ready for al, that eueryevery one dare reſort vntounto them, and deſire their helpe. And to conclude: they are ſuch men as the Goſpells deſcribe Chriſt vntounto vsus, whom they declare to be gentle to all, a deſpiſer of none, which denieth no benefit to any, pliant, prepared and ready to do good to all. So God alſo by the Goſpell is preached and offered vntounto vsus wholy good, bountifull and ſweete, open to all, reiecting none, bearing all our ſinnes and offences, repelling no man from him with exceſſiue ſeueritie. For we read and heare nothing to be declared in the Goſpell but meere grace, and meere goodnes, p. 131whereby he doth moſt mercifully beare vsus, & moſt gently handle vsus, and not any man according to his deſerts. This is the time of grace, wherein it is graunted to all to goe with great boldnes vntounto the throne of grace, as it is written Heb. 4. and Pſal. 34: Come vntounto him, and be enlightened, and your faces shall not be ashamed, that is, he will not ſuffer you to pray and come in vaine, neither to returne with confuſion being fruſtrate.

The other word is Philanthropia, louelove of men,LoueLove toward men. as couetouſnes may be called louelove of money, as Dauid 2. Sam. 1. calleth the deſire of women, the louelove of women. And the Philoſophers cal certaine liuing creatures Philanthropa, that is louing toward men, as are horſes, dogges, dolphins. For theſe creatures are by nature delighted with man, they deſire his company, & do willingly ſerue him, as though they were moued with ſome reaſon & ſenſe of humanity. This name, & ſuch louelove the Apoſtle here attributeth to our God, which Moſes alſo did before him, Deut. 33: where he ſpeaketh thus of God: The Lord appeared hauing in his right hand a law of fire, and he loued the people. The meaning therefore of the Apoſtle is this: Our God hath in the Goſpell ſhewed him ſelfe vntounto vsus not onelyonly bountifull, kinde, gentle, and ſweete, which can beare, and will receiue all, but alſo he ſo loueth vsus, that of his owne accord he adioyneth him ſelf vntounto vsus, ſeeketh to hauehave to doe with vsus, voluntarily ſheweth and offereth his grace and bountifulnes vntounto vsus, and moſt gently embraceth as many as only doe not refuſe his grace and louelove, and deſire to drawe nie vntounto him. What ſhould he doe more? Who can not ſee hereby, why we count the Goſpell a preaching, ioyfull and full of all conſolation of God in Chriſt? For what can be ſpoken more louingly and ſweetely to a ſinnefull and afflicted conſcience, then theſe wordes? O lamentable caſe, how miſerably hath Satan by the lawes of his Pope oppreſſed and obſcured this ſouereigne ſynceritie of the word of God.

Now let no man reſtraine theſe two wordes [bountifulnes, & louelove toward men] to the perſons,No reſpect of perſons with God. for God is plainly without reſpect of perſons bountifull to all, and a louer of all, otherwiſe if we ſhoulde here make a difference betweene men, we ſhoulde acknowledge that ſome thing is receiued through our merits, and not all thinges through his mercy. Where it muſt be well marked, that God is ſayd to be a louer of men, not of this or that nature p. 132onelyonly, not held with louelove of the perſon, and therefore theſe two, bountifulnes, and louelove toward men, muſt be taken after a generall ſort, that in all thinges the chiefe praiſe may be attributed to his mercy, that no man truſt in his owne merits, neither be terrified with ſinnes, but that all togither doe truſt to his grace, which he voluntarily offereth vntounto vsus with ſo great kindnes and louelove toward vsus. For if any reſpect of perſon might be had here, it ſhould ſurely be had of them, which are rich in the works of righteouſnes, but Paul expreſſely reiecteth theſe, ſaying: Not by the workes of righteouſnes, which we had done. Howe much leſſe then ſhall this bountifulnes and louelove of our God toward men appeare, becauſe of any mans wiſedome, power, nobilitie, riches or any ſuch thing, when as no reſpect is had of works of righteouſnes? Great is the grace of God toward vsus, which appeareth in the Goſpell, yea and nothing but grace, which admitteth no merit at all of ours, vtterly taketh away all boaſting and glorying, and ſetteth forth the glory of God alone, who freely giueth it vntounto vsus being vnworthy. So in this text theſe two, faith and louelove, are taught to receiue benefits of God, and beſtow them on our neighbours, which the Scripture doth very often repeate, ſo that euen the doctrine of ſaluation conſiſteth wholy in them,The doctrin of our ſaluation conſiſteth in faith and louelove. neither can one be ſeparated from the other. For he that doth not firmely truſt in the diuine grace, can not but be remiſſe and ſlow to doe well to his neighbour, and ſo witnes the faintnes and weakenes of faith, which is the fountaine of all duties and benefites: As contrariwiſe the ſtronger faith that one is endued with, ſo much more dutifully and with readier minde he endeuoureth to deſerue well of his neighbours.

All both doctrine and life worthy of Chriſt, (that all thinges may be declared moſt briefly, manifeſtly and ſufficiently) conſiſt of theſe two,By faith and louelove man is made as it were a meane betwene God & his neighbours. faith and louelove. Whereby man is made as it were a meane betwene God and his neighbours, that he may receiue of God from aboue, and may giuegive to his neighbours beneath, & be as it were a conduit pipe, through which the fountaine of the diuine goodnes doth continually flow to his neighbours. And ſuch men are like vntounto God, which in Chriſt receiue of God whatſoeuer he hath, and doe againe by their good deedes declare them ſelues as it were the gods of other, and fullfill the prophecie of the Prophet Pſalme 82: I hauehave ſayde, ye are gods, and p. 133ye all are children of the moſt high. We are children of the moſt high by faith, whereby of nothinge we are made the heires of God. And we are gods by louelove, which maketh vsus beneficiall to our neighbour: foraſmuch as the nature of God is nothinge but bountifulnes, and Paul here ſayth: the bountifulnes and louelove of God toward men,The meanes to be partaker of the bountifulnes and louelove of God is to beleeue. which he doth with incomparable plentie daily poure forth vponupon eueryevery one, as we ſee. We muſt onelyonly endeuour, that eueryevery one doe nothing doubt that theſe thinges are ſpoken to him, that the bountifulnes and louelove of God to manward is reuealed and offered to eueryevery one, that by theſe wordes he may eſtabliſh, exerciſe, and ſtrengthen his faith, being certain that they are moſt true, and that God both vndoutedly is, and alwayes will be bountifull and louing toward him. If thou canſt beleeue this, it will aſſuredly ſo come vntounto thee: thou maiſt then with a full confidence pray and deſire of him whatſoeuer thou wilt, and complayne vntounto him of whatſoeuer doth grieue thee or other. But if thou want this faith, it had bene better for thee neuer to hauehave heard any thing hereof, for that by thy infidelity thou reproueſt of falſhood theſe wordes ſo precious and full of conſolation and grace, making ſo light account of them, as not beleeuing that they be true. Which ſurely is a great contempt and diſhonour of God, that ſcarce a more grieuous ſinne can be committed of thee. Contrariwiſe if thou be endued with this faith, it can not be, but that thy hart being thereby cheered, ſhould euen as it were laughe and leape for holy ioy in God, being void of all care and trouble, and be made aboue meaſure confident. For how can any diſcouragement, any whit of ſorrowe remayne in that hart, which douteth not that God is gracious and bountifull vntounto it, and beareth a ſingular affection of louelove toward it, that it is a delight and pleaſure vntounto him to doe it good, and enioy it as a friende? Surely the hart is neceſſarily delighted with this ſpirituall ioy and pleaſure, or vndoutedly it wanteth faith. Paule in the Epiſtle to the Gal. calleth this, to receiue the holy Ghoſt by the Goſpell. For the Goſpell is ſo pleaſant a preaching of the grace and goodnes of God, that while it is preached and heard, it bringeth the holy Ghoſt with it, no otherwiſe then the beames of the ſunne doe naturally bring heat with them.

How could the Apoſtle vſe more pleaſaunt and ſweete words? I dare ſay that I hauehave in the whole Scripture redde none more p. 134pleaſaunt, and ſo ſweete words of the grace of God, as theſe two, Chreſtotes, & Philanthropia, that is, bountifulnes, and louelove toward men, How louing God is toward vsus.in which y^e grace of God is ſo deſcribed, as wherby he doth not onelyonly forgiue our ſinnes, but doth alſo deſire to be conuerſaunt with vsus, and is ready to doe the part of a very friend toward vsus, voluntarily offering him ſelfe to helpe vsus in al thinges, alſo to beſtowe more benefits vponupon vsus then we can deſire or aſke, that we may preſume of him no otherwiſe then of a moſt neare & familiar friend, of whom we may obtayne all thinges, in whoſe eyes we are moſt deare, and euen delightfull. Thinke in thy minde of a moſt perfect friend, which hath fulfilled all the partes of friendſhip toward thee, & thou ſhalt hauehave after a ſort a forme, although yet farre vnlike, of the diuine goodnes and kindenes, which is here attributed to our God, by the name of bountifulnes and louelove toward men. But when thou haſt a ſounde faith in this bountifulnes and louelove to manward, and thereby dooſt liue in thy God, ſo bountifull, gracious, and gentle to thee, reioyceſt, and art full of all good thinges, being certayne of his continuall grace, what ſhouldeſt thou doe any longer in earth? what in this life?

He that is partaker of the bountifulnes and louelove of God can not be idle.Thou canſt not in this caſe be idle, as ſurely that louelove of God and pleaſure which thou enioyeſt in him will not ſuffer thee to be idle. Thou ſhalt be enflamed with a marueilous ſtudy and deſire to doe what things ſoeuer thou canſt know will be an honour vntounto thy God, ſo louing and bountifull vntounto thee, and will turne to praiſe, glory, and thankes giuing vntounto him. Thou ſhalt hauehave no choiſe of works, thou ſhalt paſſe for no precept, thou ſhalt feele no compulſion of the law, hauing a moſt ready will and pleaſure to doe, whatſoeuer thinges thou ſhalt know to be acceptable vntounto God, whether they be contemptible or noble, ſmall or great, thou ſhalt count them alike. But firſt of all it ſhall be thy deſire, that this bleſſed knowledge of God may be common alſo to the reſt, whereupon by and by thy louelove will here ſhew it ſelfe, and will aſſay all meanes, to make this truth of ſaluation manifeſt vntounto all, it will publiſh and repete it, whereſoeuer it ſhall be able, reiecting and condemning whatſoeuer other either teach or ſay, that agreeth not with this truth.Satan & the world can not abide falſhood to be reproued & the truth to be preached, & therfore they perſecute them which preach the truth. Whereby it will come to paſſe, that Satan & the worlde, which heare nothing ſo vnwillingly as this truth, & can not abide that their things ſhould be condemned, wil p. 135riſe againſt thee with all their might, wil by & by trouble thee, all the great, learned, rich & mightie of the world wil condemne thee of hereſie and madnes, and will leaue no meane vnattempted vntill if they be able they hauehave diſpatcht thee of thy life. Thus with Chriſt thy Lord thou ſhalt be perſecuted, & ſuffer extreme ignominie, thy body, life, goods, name, friendes, and all things being brought into perill, vntill they hauehave thruſt thee from them out of this life into the eternal & bleſſed life: In the meane ſeaſon thou muſt ſuffer all theſe things with a patient mind, and take them in good part, loſing none of y^e ſpiritual ioy, which thou haſt of Chriſt in thy God, & for thy part ſhewing to thy perſecutors all kindnes and louelove, being alwayes mindful, that thou a litle before waſt not much vnlike them before God. All which thinges thou ſhalt doe through faith & louelove, albeit they exceede the ſtrength of nature. And this in deede is a true Chriſtian life, wherein thou dooſt endeuour to doe ſo to other, as God hath done to thee.

Not by the workes of righteouſnes which we had done. In theſe words the Apoſtle ſignifieth that which we hauehave now ſayd, and proueth it as it were by rendring a reaſon.We muſt do well vntounto men, yea euen though they hauehave not ſo deſerued of vsus. For if the bountifulnes and louelove of God to manward hath appeared, & he hath ſaued vsus of his merciemercy, and not becauſe of our owne righteouſnes, yea we being by all meanes vnworthy, and ſubiect to innumerable ſinnes, it is meete that we alſo do good to them that hauehave not deſerued ſo much of vsus, & are vnworthy therof. For we which are become the ſonnes of God, muſt reſemble God our father, and beſtow benefits according to our abilitie as well vponupon our enemies and perſecutours, as vponupon our friendes and them that do good vntounto vsus. Wherof Chriſt alſo hath admoniſhed vsus Matth. 5: LoueLove your enemies, that ye may be the children of your Father which is in heauen, who maketh his ſunne to shine vppon the good & euill, & ſendeth raine on the iuſt & vniuſt. For if ye louelove them which louelove you, vvhat revvard shal ye hauehave? vvhen as euen the heathen & Publicans doe the ſame. Nowe the Apoſtle doth not onelyonly expreſſely condemne vsus for euill works, but ſayth: Not by the vvorks of righteouſnes, or, which vve hauehave done in righteouſnes. Where he alſo reiecteth thoſe workes, which we counted righteous, and were thought both of vsus & others to hauehave bin done in righteouſnes, whē as they were ſo farre from being righteous, that they made vsus more vnworthy of the grace of God, and p. 136more vnfit to receiue it, for they are deceitfull workes, whereunto we adde this ſinne, that we thinke them righteous, and truſt in them, whereby God is prouoked to anger more then can be ſaid, euen as our enemies are wont to moue vsus to anger, when as they will auouch thoſe thinges to be iuſt,We ought to be beneficiall to others of meere louelove, hauing no reſpect to good or euill deſerts. wherein they ſinne and doe vniuſtly. But euen as God, when we being vnwiſe, by errour moued him to anger, counting our ſinnes workes of righteouſnes, did not therefore reiect vsus, but of his merciemercy deliuered vsus from this errour and ſinnes: ſo we neglecting the fooliſhnes and dotage of our aduerſaries, whereby they contend that ſinnes are to be counted for righteouſnes, ought neuertheles of meere louelove, hauing no reſpect of euill or good deſerts, to be beneficiall vntounto them, and endeuour to doe them good in all thinges, looking for frute of our benefits not of thē, but of God alone. Let theſe things ſuffize to hauehave bene ſpoken for a compendious and generall expoſition of this text.

Nowe let vsus alſo briefly wey the wordes, wherein he ſetteth forth and commendeth the grace of God. Firſt he ſo greatly extolleth it,The good workes and righteouſnes of men how they are eſteemed of. that in reſpect of it he condemneth all our good workes and righteouſnes: neither doth he condemne a ſmall thing, when he condemneth our righteouſnes or righteous workes, the moſt excellent thinge that man can hauehave in earth. For if all men with all their might ſhould labour and endeuour to attayne to moſt exact prudence, wiſedom, and libertie of minde and will, which we reade that ſome Philoſophers and Princes hauehave done, as Socrates, Traianus, and many other, whoſe ſame the whole world hath long ſince ſpred abroade both by wordes and writinges: neuertheles all ſuch wiſedome, and all ſuche vertues are nothinge but ſinnes before God, foraſmuch as they be not done in and by the grace of God. Doers of ſuch vertues are ignoraunt of God, and therefore they can not honour him by their ſtudies and endeuours, they thinke they hauehave all thinkes of them ſelues, when as no man can hauehave any good thinge at all, but of this grace alone, which the Goſpell preacheth. So Paule glorieth, that he, before he knewe Chriſt, liued a blameleſſe life, and was more zealous towarde the lawe then thoſe of his age, that he alſo thought, that he did a thing acceptable to God by perſecuting the Chriſtians, which condemned that blameles life which he ledde, but afterwarde when he had learned Chriſt, he ſayth, p. 137that he coūteth that righteouſnes to be but dounge, that he might be found not in ſuch righteouſnes, but in Chriſt by faith. Philip. 3. The ſame thing he witneſſeth and entreateth of at large in the Epiſtles to the Galathians and Coloſſians. Here therefore is condemned all boaſting of free will, mans ſtrength, righteouſnes, and good workes, and it is concluded, that they are all nothing but ſinnes, and certaine deſtruction, although they hauehave a fayre ſhew: that we are ſaued by the onelyonly grace of God, as many of vsus as beleeue, and call for it, with acknowledging of our owne vanitie and perdition.

Now we muſt accuſtome our ſelues to the Scripture,Tow ſortes of righteouſnes. which maketh mention of two ſorts of rigteouſnes, one humane, which Paul here and in many other places hath mentioned, the other diuine, euen that grace of ſaluation, which iuſtifieth vsus by faith,Diuine righteouſnes whereby we are iuſtified. whereof he ſpeaketh in the ende of this text: That being iuſtified by grace, we should be heires of eternall life. Here thou ſeeſt plainly that the grace of God is our true righteouſnes, whereby we are iuſtified, which is therfore called y^e righteouſnes of God, for that it is giuen vntounto vsus of God, and is made ours, when we are made partakers thereof by faith. Of this he ſpeaketh alſo Rom. 1: In the Goſpell is reuealed the righteouſnes of God from faith to faith, as it is written: The iuſt shall liue by faith. And Gen. 15: Abraham beleeued, and it was counted to him for righteouſnes. Whereupon the Scripture concludeth, that no man is counted righteous before God, but he that beleeueth, as the Apoſtle teſtifieth, where he reciteth that ſaying of Abacuc: The iuſt shal liue by faith. So it appeareth that faith, grace, mercye, truth, righteouſnes, that all theſe are that ſame which God worketh in vsus by Chriſt and the Goſpell. Whereupon it is ſaid Pſal. 25: All the wayes of the Lord are merciemercy and truth. For thoſe are the wayes of the Lord in which we obſeruing his commaundements, do walke, and he againe in vsus, now thoſe wayes muſt be directed by his merciemercy and truth alone, not by our ſtrength and induſtrie, foraſmuch as our wayes being ordered hereby, are nothing but vanitie before God, and do deſerue his wrath. According to that which the Lord ſayth Eſai 55: As farre as the heauen is higher then the earth, ſo farre do my waies exceede yours. As if he ſhould ſay: Your righteouſnes is earthly and of no value, wherefore ye muſt bid it farewell and walke p. 138in myne, if ye hope for ſaluation.

But according to his merciemercy he ſaued vsus. It is maruell how the credit of theſe wordes can ſtand, wherein the Apoſtle affirmeth that we are alreadie ſaued, although liuing yet in earth, and therefore in continuall miſerie. But he did ſo ſpeake, that he might more fully expreſſe the power of the diuine grace, and the nature of faith againſt hypocrites, who as though ſaluatiō were yet farre of, do in vaine endeuour to get and obtaine it by their workes.We are already ſaued by Chriſt. For Chriſt hath already ſaued vsus: he hath perfourmed all things which are required hereunto, that we may be ſaued: he hath ouercome and ſubdued ſynne, death, hell, &c. ſo that he hath left nothing, for any man to care for, he hath alſo giuen all theſe things vntounto vsus in Baptiſme, that who ſoeuer beleueth in Chriſt, that he hath perfourmed them, hath them togither in the ſame moment, ſo that he hath neede of nothing more vntounto ſaluation, but faith alone, that he may firmely beleeue that theſe things are ſo perfourmed. But marke how incōparable riches of his grace God hath poured vponupon vsus in Baptiſme, who hath deliuered vsus euen from thoſe workes, whereby thoſe fooliſh holy ones go about to merit heauen, and to be ſaued. For we muſt hauehave heauen, and be ſaued before we can do any good workes, for that workes can not merit heauen, but heauen being before giuen of meere grace; cauſeth vsus to do good workes, and that for no hope of merit or reward, but onelyonly to the commoditie of our neighbours, and the glorie of God, vntill this bodie alſo be deliuered from ſinne and death.

What the life of a Chriſtiā is after baptiſme.Wherefore all the life of a Chriſtian after Baptiſme is nothing els, but an expectation of ſaluation and felicity to be reuealed, which they that beleeue in Chriſt do now poſſeſſe, although hidden. They hauehave all thinges nowe certainly, but they are yet hid in faith, which when as it is chaunged, knowledge being reuealed, all things as they now hauehave them, ſhall appeare, which ſhall come to paſſe, when pleaſaunt and wiſhed death commeth,1. Ioh. 3.2.1 John 3:2 according to that ſaying of Iohn: Dearely beloued, now are we the ſonnes of God, and yet it doth not appeare what we shall be: But we know that when he shall appeare, we shalbe like him. And euerie man that hath this hope in him, purgeth himſelfe, euen as he is pure. Wherefore ſuffer not thy ſelfe to be deceiued, and to be ſeduced from this truth by p. 139thoſe hypocrites, which contemning faith, do falſely affirme that ſaluation is farre from thee, and teach thee to endeuour in vaine to attaine vntounto it by thy workes. It is in thy ſelfe, if thou beleeue that all things are perfourmed by Chriſt, euen as he himſelfe witneſſeth: The kingdome of God is within you, Luke 17. So that all our life after Baptiſme ought to be nothing els but an expectation, that that ſhould be reuealed which is already in vsus, and that we may comprehend, as we are comprehended, as Paul ſayth Philip. 3. I follow, if that I may comprehend that, for whoſe ſake alſo I am comprehended of Chriſt, that is, that I may at length ſee thoſe things which are giuen me, being as yet in the ſhut cloſet of faith. He coueteth, and burneth with deſire to ſee the treaſure which by faith he receiued both giuen and ſealed in Baptiſme. Whereupon he addeth in the ſame place: Our conuerſation is in heauen, from whence alſo we looke for our Sauiour Ieſus Chriſt, who shall chaunge our vile bodie, that it may be fashioned like vntounto his glorious body. Herewith alſo agreeth that which he ſaith Gal. 4: Ye know God, and by and by he doth as it were correct that which he had ſayd, Yea, ſayth he, rather are ye knowen, both which are true, although not after the like ſort: We are now knowen of God, ſo that he comprehendeth vsus, and we in deede know God, but we do not yet comprehend, for that our knowledge is as yet hidden and cloſed vp in fayth. He ſayth moreouer Rom. 8: We are ſaued by hope, that is, we are ſaued, although we yet ſee it not, for that which one ſeeth, he hopeth not for, but if we hope for thoſe thinges which we ſee not, we do with patience abide for them. Chriſt confirmeth this Luke 12: Let your loines be gird about, and your lights burning, and ye your ſelues like vntounto men that wait for their maiſter, when he will returne from the wedding, that when he commeth, and knocketh, they may open vntounto him immediatly. In which words he onelyonly biddeth them that be his to be ready to looke for him the bridegrome, as which are already ſaued being admitted into the number of his miniſters. Hereunto alſo pertaineth that which the Apoſtle ſayth Tit. 2: Let vsus liue ſoberly, and righteouſly, and godly in this preſent world, looking for that bleſſed hope, and appearing of the glorie of that mightie God, and of our Sauiour Ieſus Chriſt. In theſe and ſuch like places whereof thou maiſt reade many here and there in the p. 140holy Scriptures, he witneſſeth that we are already ſaued, and that it doth not behoue, that a Chriſtian man ſhould firſt ſeeke to attaine to ſaluation by his workes. This opinion and deueliſh doctrine blyndeth the eyes of Chriſtiās, extinguiſheth the knowledge of faith, and carieth men from the waye of truth and ſaluation. We muſt cleaue vntounto that which the Apoſtle here ſaith: He hath ſaued vsus according to his merciemercy, and that which he addeth in the ende of this text, that we are heires according to the hope of eternall life. We are now heires, but that is hidden in fayth,Why God will hauehave vsus to looke for the reuelatiō of our inheritaunce a certain time. but we looke with a certaine hope, that hereafter it ſhalbe reuealed. And God will hauehave vsus ſo to looke for the reuelation of this inheritance, and to liue a certaine time after Baptiſme, that he may chaſtiſe our body by our miniſtery, and declare the power of his grace in fight againſt the fleſh, the world and the deuil, but eſpecially for this cauſe, that by vsus he may helpe our neighbours, and both by doctrine, and alſo by our life which he liueth in vsus, may bring them to the communion of fayth. And albeit he can do this by Angels, yet it pleaſeth him rather that it ſhould be done by vsus men, that both the maner of fayth may be the better knowen, and that all things may be done ſweetely and louingly. For if Angels ſhould alwayes hauehave to do with vsus, there ſhould not be ſo much fayth, neither ſhould it be ſo pleaſaunt, as when we are taught and guided by them that are partakers of our nature, whom we do better know, and with whom we do more familiarly aſſociat our ſelues. And ſo, that there may be ſome, by whom other alſo may be conuerted both by doctrine, and good examples, it is not meete that we ſhould by and by after Baptiſme be taken into heauen, wherein notwithſtanding we are already admitted citizens.

A practize of Satan & Antichriſt to delude mē with Purgatory.Hereupon if one weye all things rightly, it can not be douted, that it is a practize and miracle of Satan and Antichriſt, that ſo much is ſpent for Purgatories ſake, ſuch faith as this being put quite out of mens myndes. For men are taught by their workes to ſaue themſelues from Purgatorie, or at the leaſt to deliuer themſelues out from thence, as though ſaluation were not yet giuen vsus, and it were neceſſarie to come vntounto it by other meanes then by faith alone, which howe it diſagreeth with the Scripture and a Chriſtian life, there is no man that doth not ſee, but he that ſeeth nothing in the Scripture. For thus the p. 141holy Scriptures do teach euerie where, that who ſoeuer doth not receiue ſaluation by meere grace, through fayth before all workes, he ſhall neuer be partaker thereof. And that who ſoeuer referre their good workes, not to the profite of their neighbours, but to their owne commoditie, being more carefull of their owne ſaluation then of their neighbours, hauehave no good workes at all. All the workes of theſe are voide of fayth, and infected with pernitious errour. It had bin greatly to be wiſhed that Purgatorie had neuer bin inuented, and neuer mention made thereof in the pulpit, for it hath bin cauſe of ſuch hinderance to Chriſtian veritie and ſyncere truth, as can not be recouered. For we ſee it now brought to paſſe by the meanes of Satan, that almoſt al prayers are directed to onelyonly Purgatorie, with this vngodly and peſtilent opinion, whereby miſerable men thinke that they ſhalbe redeemed from thence, and obtaine ſaluation by the workes of men. Whereby the riches of Baptiſme and fayth are had in no reputatiō, and they at the laſt of Chriſtians become Heathen. O moſt pernitious abomination. Chriſtians ſhould be taught as Chriſt and Paul teach them, that after Baptiſme and abſolution from ſynnes they ſhould ſo liue, that they ſhould be ready eueryevery houre to receiue death, with deſire looking for the reuelation of ſaluation already receiued. Now by the opinion of Purgatorie they are made ſecure and ſlothfull, ſo that they differre the ſtudy of godlines euen to their death, and thinke by contrition and confeſſion they ſhall amend all things, as though there were ſome ſynnes remaining for which they muſt go into Purgatorie, they hope that by Maſſes for the departed, and other bequeſts that they are perſuaded to make in their teſtamēts or laſt willes, they ſhalbe redeemed out of purgatorie, but theſe miſerable men are in theſe things vtterly deceiued, and ſhall at length trie them to be farre otherwiſe.

By the washing of the new birth. He ſetteth forth the grace of God giuen to vsus in Baptiſme, with wordes verie full of praiſe and commendation. He calleth Baptiſme a waſhing, whereby not the feete and handes, but the whole man is at once waſhed, purified and ſaued, ſo that to the ſumme and inheritaunce of ſaluation there is neede of nothing but onelyonly fayth in this grace of God, that it may remaine and be acknowledged the worke of grace alone, that we are ſaued without all our workes and merits, p. 142and ſo alſo there may remaine in vsus pure louelove, praiſe, giuing of thankes, and glorie of the diuine merciemercy, without all glorie and pleaſing of our ſelues in our owne ſtrength and endeuour, as it hath bin already ſayd often and at large. Humane righteouſnes is alſo a waſhing, but not whereby the whole man is ſo waſhed, but that Phariſaicall waſhing, whereby onelyonly the apparell and veſſells which are outward, are made cleane, whereof it is ſpoken Matth. 23. Whereby it commeth to paſſe that men ſeeme vntounto themſelues pure, but inwardly neuertheles they remaine ful of filthines.Baptiſme what maner of waſhing it is. Therefore he called Baptiſme not a corporall or outward waſhing, but the waſhing of regeneration or new birth, by which not thoſe thinges that are outward, are waſhed, and onelyonly the outward man made cleane, but the whole nature of man is altered and changed into an other nature, that is, the carnall natiuitie is thereby deſtroyed, with all the inheritaunce of ſynnes and perdition.Saluation cō meth not by workes. Whereby he againe witneſſeth, that our ſaluation is giuen vsus at once, ſo that it is not to be gotten by workes. For not one or two members are wont to be borne, as the handes or feete, but the whole man, which can not worke this that he may be borne a man, but is firſt borne that he may worke: Likewiſe our workes do not purifie or ſaue vsus, but when as before we are pure, iuſtified, and ſaued, we worke freely thoſe things, which may be profit to our neighbour, and honour to God. And this is the ſimple and pure knowledge of the diuine grace, whereby a man learneth to know both God and himſelfe: to praiſe God alone, to humble and caſt downe himſelfe: to truſt in God, to deſpeire of himſelfe. This doctrine of ſaluation they maruelouſly hinder, which vrge men with lawes, precepts, and workes, and teach them to ſeeke thereby to be ſaued.

He that is truely baptized is become a new creature.And the renewing. That this waſhing and new birth may be more fully vnderſtood, he hath added, the renewing, that thou maieſt vnderſtand, that he that is truly baptized, is become a new man, and a new creature, endued with a new diſpoſition, which now is farre otherwiſe affected, loueth, liueth, ſpeaketh and doth farre otherwiſe, thē he was wont or could before. So the Apoſtle ſayth, Gal. 6: In Chriſt neither circumciſion auaileth any thing, nor vncircumciſion, that is, no workes of the Lawe are of any value or importaunce, but a new creature. As if he ſhould ſay: Saluatiō can not be perfected by ioyning togither certaine good p. 143workes, but the whole man muſt be at once renewed, and his nature chaūged, whereupon true good workes will follow of themſelues, not by peecemeale, but togither with great plentie. Of this new birth, whereby the whole man is renewed, Chriſt ſpeaketh Ioh. 3: He that is not borne againe, can not ſee the kingdome of God. Here againe it manifeſtly appeareth, that nothing is here done by our workes, but that it behoueth, that man, how great ſoeuer he be, muſt die, and be chaunged into an other, which is done in Baptiſme, if we beleeue.The cōdemned ſhalbe borne again, but not renewed. The condemned alſo ſhalbe borne againe in the laſt day, but they ſhal not be renewed, they ſhall remaine vncleane, as they were here, and as they were borne of Adam. Therefore that he might ſpeake rightly of Baptiſme, he calleth it the waſhing of the new birth, whereby they that are borne againe are alſo renewed. Of this new birth many things are to be found here and there in the Scripture, becauſe of which alſo God calleth his word and Goſpell a wombe and matrix, as Eſai 46: Hearken all ye that remaine of the houſe of Iſraell, whom I hauehave borne in my wombe, as mothers are wont to ſpeake of their children. He therefore that beleeueth the Goſpell, is as it were conceiued in the wombe of God, & from thence borne a new man, and like vntounto God: Whereof we will in an other place ſpeake more. Now it ſhalbe ſufficient, to hauehave learned by theſe words, how our workes are nothing in fulfilling the cōmaundements of God, and that it is a mad thinge to attribute here neuer ſo litle to our owne ſtrength, ſeeing that it is fayth alone, whereby man is at once borne againe, & renewed. Wherefore vnderſtand this, that good workes muſt folow a new creature, but to attaine vntounto righteouſnes, & that new creature they are able to helpe nothing at all.

No otherwiſe is the grace of God wont to renew man,How the grace of God reneweth man. then as if God ſhould turne ſome drie and withered blocke into a new, greene, and floriſhing tree, which may afterward bringe forth frute plentifully. For the grace of God is a great, ſtrong, verie mightie, and meruelous effectual thing, it lyeth not in the minde,The grace of God exceeding effectual and mighty in operation. as the Schoolemen dreamed: it ſleepeth not, or is borne, as a painted table beareth a picture: it ſelfe beareth, guideth, vrgeth, draweth, chaungeth, and worketh all thinges in men, ſo, that euerie one may feele and hauehave experience of it. It ſelfe in deede is hyd, but the workes of it can not be hyd, but do witnes of it, as p. 144the leaues and frutes do of the tree, of what nature it is. Wherefore the Scholemen Thomas and Scotus do vngodlily detract from it, who attribute no more vntounto it, then that it doth adorne the workes of nature, and is a helpe that they be brought to perfection. For it doth not adorne or helpe onelyonly, but it alone worketh thoſe thinges that be good, neither doth it worke them onelyonly, but doth rather chaunge and renew the perſon. For it exhibiteth the waſhing of the new birth, and of renewing, not of workes onelyonly, but much rather of the whole man. He that ſhall preach theſe things of grace, ſhall truly and fully commend it. Which Paul endeuoured to do when he ſaid: He hath ſaued vsus by the washing of the new birth, and renewing of the holy Ghoſt. Nothing can be done here by ioyning of workes togither, the nature muſt needes be chaunged, whereupon it cōmeth to paſſe, that they that truely beleeue muſt ſuffer many thinges: for grace worketh in them, & declareth it ſelfe preſent. Hereunto pertaineth that ſaying of the 111. Pſal. The workes of the Lord are great, ſought out of all them that hauehave pleaſure therein. What are theſe workes? We are they, by grace in Baptiſme made the great, new, and regenerate workes of God. Is it not a great thinge for a man by and by to be ſaued, and deliuered from ſynnes, death, and hell? therefore he ſayth: ſought out of all them that hauehave pleaſure therein. For by this new birth God hath found out, and done what ſoeuer men can deſire. For what els do men couet and deſire, but to obtaine ſaluation, to be deliuered from ſynne, death, and hell?

Of the holy Ghoſt. Laſtly, that he may the more expreſſe the greatnes and vertue of grace, he attributeth this waſhing of the new birth, and renewing, to the holy Ghoſt. For this waſhing is ſo great, and of ſo weightie importaunce, that no creature but the holy Ghoſt alone is able to perfourme it. But how much, moſt excellent Paul, dooſt thou condemne free will, the great good workes of the proud holy ones, that is, the merits of hypocrites? In how hie a place doeſt thou ſet our ſaluation, and again, how doeſt thou bring it downe to vsus, and place… it neere vsus, yea euen within vsus?OnelyOnly the waſhing of y^e newe birth & renewing how purely & ſyncerely doeſt thou ſet forth grace in theſe wordes? Wherefore worke what ſoeuer and how much ſoeuer thou wilt, it is vnpoſſible for a man to be renewed, and the perſon chaunged (without which no workes acceptable to God p. 145can be done) but by the waſhing of the newe birth, and the renewing of the holy Ghoſt. That we may plainly ſee in thoſe hypocriticall counterfaitours of workes. For thou ſhalt fynde none harder, none prouder, none ſo raſh and haſtie ſpirits. For they are broken, and not renewed, indurate, obſtinate, confirmed by continuance, couering in deede and ſome what adorning that old Adam by thoſe their counterfaite good workes, but in the meane ſeaſon there doth not any whit appeare any chaunge of nature in them, they continue ſtill in the oldnes of their corrupt fleſh. O, what a peſtilent people is this, and in how great indignation of God are they, when as in the meane tyme they thinke that they ſit in Gods lappe?Waſhing of the new birth and renewing attributed to the holy Ghoſt. Nowe whereas the Apoſtle attributeth this waſhing of the newe birth, and renewing to the holy Ghoſt, he ſayth the ſame which Chriſt doth Iohn 3, where he ſayth: Except a man be borne againe of water and of the Spirit, he can not enter into the kingdome of God. For that which Chriſt ſignified by water, the Apoſtle calleth the waſhing, ſo both made mention of newe birth and of the holy Ghoſt. And we muſt marke that that which is ſpoken here of the holy Ghoſt both by Chriſt, and the Apoſtle, muſt not be referred to that Papiſticall confirmation, as they call it, for both of them referred to Baptiſme that which is here mentioned concerning the holy Ghoſt, who when the body is waſhed with water, doth himſelfe worke the newe birth, and renewing by faith, which Chriſt called, to be borne againe of the ſpirit. We read in the Actes of the Apoſtles, that the Apoſtles did eftſoones lay their handes on them that were baptiſed, and that ſo the holy Ghoſt came vponupon them by a viſible ſigne, which the Papiſtes alſo ſnatch to their confirmation. But as that was done, that the beleeuers might by a viſible ſigne be endued with the holy Ghoſt, to preach the Goſpell in diuers languages, ſo it continued onelyonly the time thereof, vntill the doctrine of the Goſpell was commended to the worlde by ſufficient ſignes, wherefore it is nowe long ſince worne out of vſe: but that a certaine ceremonie hath come from thence euen vntounto vsus, of laying handes on them, which are ordained Miniſters or Preachers, which is nowe brought into an vngodly and pernitious vſe: but of theſe thinges in an other place.

p. 146VVhichWhich he shed on vsus aboundantly. See how notably the Apoſtle ſetteth forth grace. He ſayth not that the holy Ghoſt was giuen, but ſhed, and not that onelyonly, but ſhed aboundantly. For he can not ſufficiently extoll and magnifie grace, and the worke thereof, and we, alas, count it ſo vile in reſpect of our workes.The workes of the diuine grace ſufficiēt for our ſaluation without any addition of our owne workes. It were a diſhonour to God and to his holy Spirit, if when he hath plentifully ſhed it vponupon vsus, there ſhould as yet be ſome thing wanting, neceſſarie to righteouſnes and ſaluation, which we are able to perfourme, as though the workes of ſo incomparable grace could not be ſufficient. And Paul ſurely might be reproued of lying, which had not ſpoken all thinges whereby we muſt be iuſtified and ſaued, when he affirmeth that he doth it. But as he writeth, ſo it is: no man can attribute ſo great thinges to this waſhing and regeneration, no man can ſo much preſume of them, but greater thinges may be attributed vntounto them, and thou oughteſt to promiſe to thy ſelfe moe thinges of them: no man ſhall beleeue ſo great thinges, but he ſhall receiue greater. Foraſmuch as thoſe good thinges which God hath giuen, are ſo great and ſo vnſpeakeable, he would hauehave them here come vntounto vsus being included and hyd in his words and fayth. For the nature of our preſent life can not beare them being manifeſt, and therefore it muſt periſh, when they beginne to be reuealed, that man maye by theſe ineſtimable riches, which he nowe poſſeſſeth by fayth, be as it were ſwallowed vp, and vaniſh awaye. We are already aboundantly iuſtified by fayth without all our owne merit, therefore Chriſt ſayth, Ioh. 3: God ſo loued the world, that he hath giuen his only begotten Sonne, that who ſoeuer beleeueth in him, should not perish, but hauehave euerlaſting life. Behold, they that beleeue, hauehave already euerlaſting life, and therefore vndoutedly are iuſtified and holy without all their owne labour or meanes: that thou maieſt ſee, that nothing but grace and merciemercy is plentifully powred vponupon vsus, and that our workes could auaile nothing hereunto.

Thou wilt perhaps ſay: Thou canſt not preach ſufficiently, that the grace and merciemercy of God doth worke all things in vsus,An obiectiō. and that no reſpect is to be had of our workes, to the attaining of ſaluation, but how commeth it to paſſe then, that the Scripture ſo oftē witneſſeth that they ſhalbe ſaued which hauehave wrought p. 147good workes? As Iohn. 5: They shall come forth, that hauehave done good, vntounto the reſurrection of life, but they that hauehave done euell vntounto the reſurrection of condemnation. And Rom. 2: Honour and glorie to them that do well, wrath and indignation to them that do ill. We read many ſentences here and there in the Scripture like vntounto theſe. I aunſwere:The anſwere. As the wordes ſound, ſo take them without all gloſſe, for it is euen ſo, they that do well ſhalbe ſaued, they which do otherwiſe, ſhalbe condemned. But herein many erre from the truth of the Scripture, in that they iudge workes according the outward appearance,Works muſt not be iudged good according to the outward appearance. contrarie to the Scripture, which teacheth that no man can do good, whoe is not himſelfe good before, and by workes no man can become good, but workes take their goodnes of the worker, and he becommeth good by the waſhing of the new birth, and by nothing els. This Chriſt meant Matth. 7. ſayng: A corrupt tree can not bring forth good frute, neither a good tree euell frute. Wherefore make the tree either good or euell, and it will bring forth like frutes. Hypocrites oftentimes do workes like to the workes of the Godly, yea ſometime hauing a goodlier ſhewe, for they diligently praye, faſt, giuegive almes, and pretend a meruelous holines, but Chriſt calleth theſe ſheepes clothing, wherewith moſt hurtfull wolues are clothed and hidden. For none of them is of a true humble, meeke, and bountifull heart, which they chiefely declare when they are rebuked, when their holines is reproued: for then bring they forth their naturall frutes, whereby they are knowen. Thoſe are, raſhe iudgementes, impatiencie, ſtubburnnes, obſtinacie, ſclaundering, and ſuch like. It is true therefore, he that doth well, ſhalbe ſaued, that is, his ſaluation ſhalbe manifeſt, but he can doe no good at all, if he be not before regenerate by the waſhing of the newe birth. For what good workes can one worke in the oldenes of the fleſhe, and by the ſtrength proceeded from Adam, they are the good workes which Paule here condemneth, ſaying: Not by the workes of righteouſnes which we had done. They are in deede good workes done in righteouſnes, but not before God, who firſt hath reſpect to the perſon, & then to the workes, as we read Gen. 4. that he had reſpect firſt to Abel, then to his ſacrifice, as he firſt turneth himſelfe from Cain, and then from his ſacrifice, although according to the outward appearaunce p. 148it was as good a ſacrifice and worke, as the ſacrifice of Abel.

Through Ieſus Chriſt our Sauiour. This he added that he may keepe vsus vnderunder the winges of Chriſt, as chickens are wont to be preſerued vnderunder the winges of the hen: for thus Chriſt ſayth Matth. 23: Ieruſalem, Ieruſalem, how often would I hauehave gathered thy children togither, as the hen gathereth her chickens vnderunder her winges, and ye would not? And hereby the nature of a true and right faith is taught. For it is nothing which ſome ſay: I beleeue in God almightie, as the Iewes and many other are wont, and do therefore receiue corporall benefites of God. It is a true and liuely faith,What a true & liuely faith beleeueth. whereby thou beleeueſt in God, howbeit by Ieſus Chriſt. Firſt that thou dout not that God is become a merciful father vntounto thee, which hath pardoned all thy ſinnes, & in Baptiſme hath adopted thee for his ſonne and heire, that thou maieſt certainly know that thou art ſaued. Againe, thou muſt alſo knowe this, that that was not done freely, neither without ſatiſfaction made to the diuine iuſtice. For there can be no place in thee for the diuine grace and mercy to worke ſaluation, and to giuegive thee eternall good thinges, vnleſſe the iuſtice of God be before moſt fully ſatiſfied. For Chriſt witneſſeth Matth. 5: One iote, or one title of the Lawe shall not ſcape, till all thinges be fulfilled. That which is ſpoken of the grace and goodnes of God, can not come but to them which do moſt purely and exactly obſerue his commaundements, according to that ſaying Mich. 2: When as the Iewes did preſume of the goodnes of God toward them, and did alwayes promiſe vntounto them ſelues peace, ſaying: How can God be alwayes angrie, is the ſpirit of the Lord ſhortened? It is aunſwered them: Are not my wordes good vntounto him that walketh vprightly? Wherefore it ſhalbe lawfull for none to attaine vntounto the aboundance of grace, vnles he hath before moſt exactly ſatiſfied the commaundemēts of God.Though we coulde and ſhould fulfill the commaū dementes of God, yet ſhould we merit nothīg of him. Now it hath bin ſpoken at large, that our workes are nothing before God, whereby we can not fulfill ſo much as the leaſt commaundement of God, how much leſſe ſhall we be able ſo to ſatiſfie the iuſtice of God, that we may become worthie of his grace? Moreouer, if we were able to fulfill all the commaundements of God, and in all thinges to ſatiſfie his iuſtice, notwithſtanding we had not as yet deſerued grace and ſaluation, neither p. 149ſhould he therefore owe it vntounto vsus, for that he may by the right of creation require as due ſeruice, all thoſe things of vsus his creatures, created to liue vntounto him. Wherefore it ſhould yet come of grace and merciemercy, what ſoeuer ſhould come from him to vsus. This Chriſt declared verie well Luke 17. ſpeaking in a parable: VVhichWhich of you hauing a ſeruaunt plowing or feeding cattell, would ſaye vntounto him by and by, when he were come from the field: Go, and ſit downe at the table? and would not rather ſay to him, dreſſe wherewith I may ſuppe, and girde thy ſelfe, and ſerue me, till I hauehave eaten and dronken, and afterward eat thou and drinke thou? Doeth he thanke that ſeruaunt, becauſe he did that which was commaunded vntounto him? I trowe not. So likewiſe ye, when ye hauehave done all thoſe things which are commaunded you, ſay, VVe are vnprofitable ſeruaunts: we hauehave done that which was our dutie to do.

Seing then that heauen is giuen of grace, and for no merit, euē vntounto thoſe, if there were any ſuch, which hauehave done all things that were commaunded them, according to that promiſe: If thou wilt enter into life, keepe the commaundements: what ſhall we boaſt of our good workes, which although they were moſt abſolute, yet ſhould they be vnworthie of heauen, but inaſmuch as it is giuen vsus by the free and mercifull promiſe?We had need of one who ſhould ſatisfie the diuine iuſtice for vsus. Hereupon (for that we muſt ſo ſatiſfie the diuine iuſtice, and yet notwithſtanding our workes are not able to attaine thereunto, whereunto if they ſhould attaine, yet ſhould they deſerue no grace or ſaluatiō, for that they are before due) God firſt gaue vntounto vsus a man, which ſhould ſatiſfie the diuine iuſtice for vsus in all thinges. Againe, he hath by the ſame man beſtowed this grace and bountifulnes vponupon vsus, that albeit we without our owne merit and worthines,Not by our owen merit, but by y^e merit of Chriſt are we ſaued. yea hauing euel deſerued and being vnworthie, do receiue grace, yet it commeth not vntounto vsus altogither freely and without all merit, for we hauehave it through the merit and ſatiſfaction of Chriſt. Whereupon Paul ſayth Rom. 5: As by the offence of one ſinne came on all men to condemnation: ſo by the iuſtifying of one, that is, of Ieſus Chriſt, the benefite aboūded toward all men to the iuſtification of life. That is: As without all our merit, and owne worke we fell into ſynne, being borne ſynners, ſo againe without all our merit and meanes, we are redeemed from ſinnes, by the waſhing of the ſpirit borne againe the ſonnes of God, partakers p. 150of grace and ſaluation. And this is the cauſe why the Apoſtle where he ſpeaketh of faith and grace, is wont to adde, by Ieſus Chriſt: whereby ſurely he would giuegive vsus to vnderſtand, that none ſhould count it ſufficient, if he ſay: I beleeue in God, Chriſt being neglected. He that truly beleeueth, muſt acknowledge, that his faith can not be acceptable to God, yea that it can be no faith at all, if all the commaundements of God be not before fulfilled, which ſeeing it is aboue thy abilitie, (and if it were not, yet notwithſtanding thou hadſt perfourmed nothing, but that thou oughteſt, and hadſt as yet merited nothing, hauing fulfilled euen all the commaundements of God) thou haſt neede of an other, which in all thinges may ſatiſfie the diuine iuſtice for thee, and may alſo merit heauen for thee. Now this other is our Lord and Sauiour Ieſus Chriſt, who hath for thee fulfilled the whole Lawe, and merited for thee, that God now according to his iuſtice can not but giuegive heauen vntounto thee, and in all thinges acknowledge thee for his ſonne and heire. And this is a true and ſound faith, which truſteth in God by Chriſt, and is certaine that by his merit it hath already receiued of God ſaluation, which ſhortly after ſhalbe reuealed with bleſſed aboundance of felicitie.

Chriſtian faith.Neither can any other be called Chriſtian faith, but that, whereby it is beleeued, that by Chriſt do come vntounto vsus both ſatiſfaction, which we owe to the iuſtice of God, and the gift of ſaluation, which we our ſelues by no meanes, if the Lawe could euen be fulfilled of vsus, can merit. Whereupon Paul Rom. 4. ſayth:We hauehave all things neceſſary to ſaluation, not by any merit of our owen, but by the merit and meanes of Ieſus Chriſt. Chriſt was deliuered to death for our ſynnes, and roſe againe for our iuſtification. That is, by Chriſt we hauehave receiued, not onelyonly remiſſion of ſynnes, but moreouer alſo, that before God we are accounted righteous, & the ſonnes of his grace. To the ſame effect alſo tendeth that which he ſayth Rom. 3: Whom God hath ſet forth to be a reconciliation through faith in his blood. Where againe we learne, that it is true faith, which truſteth in the blood of Chriſt, and beleeueth that thereby it ſhall obtaine grace. Whereas thou beleeueſt that he hath ſhed his blood for thee, thou receiueſt ſatiſfaction: in that thou acknowledgeſt him the reconciliation, thou confeſſeſt that by his merit the diuine grace and ſaluation do come vntounto thee. We hauehave all things without our owne merit and meanes, but not without the p. 151merit and meanes of Chriſt, who hath for this cauſe ſhed his blood. Wherefore that we may allude vntounto y^e parable of Chriſt, we muſt containe our ſelues vnderunder his winges, and not vponupon truſt in our ſelues flie out, and contend to come vntounto God, otherwiſe we ſhalbe a praye to the helliſh kite. For as it hath bin oftē ſayd, our righteouſnes, our merits, yea and our faith ſhall preuaile nothing, without this our mediatour Chriſt. And therefore he ſayth Ioh. 14: No man cōmeth vntounto the Father, but by me. And in the whole Goſpell what other thing doth he, but endeuour to take vsus out of our ſelues, and to tranſferre vsus to himſelfe vnderunder his winges, that we may truſt onelyonly in his ſatiſfaction and merit? The ſame the Apoſtle alſo teacheth in the wordes following.

That we being iuſtified by his grace, should be made heires according to the hope of eternall life. We are iuſtified by the grace of Chriſt Ieſus.He ſayth that we are iuſtified, not by our owne workes, but by the grace of the ſame Ieſus Chriſt. That is, we are therefore iuſtified, for that Chriſt hath the grace of the Father, hauing fulfilled his will in all thinges, and thereby merited eternall life. For ſeeing that he hath no neede of this merit, he giueth it vntounto vsus which beleeue in him, that before God all his thinges may be imputed to vsus, and by them we may receiue ſaluation. See, how rich a thing ſound faith is, and how great good things it bringeth with it. See alſo how precious a thing the Goſpell is, and how great a treaſure it is to hauehave it purely preached: and contrariwiſe, how great a diſcommoditie there is, where it is not preached, or not rightly preached, the inuentions of men being mingled with it, or thruſt in ſtede of it. Take heede therefore of ſuch deceiuers, and of their counterfet faith, reſt not in thy ſelfe, but get thee vnderunder y^e winges of Chriſt, keepe thy ſelfe vnderunder his protection, truſt that thou art heire of eternall life, not by thy owne righteouſnes, or grace which thou haſt receiued, but whereby he is righteous and acceptable before God. Hereunto pertaineth this ſaying Pſal. 91. He will couer thee vnderunder his winges, and thou shalt be ſafe vnderunder his fethers. And in the Songe of Salomon it is ſaid: My ſpouſe is a doue, building her neaſt in the caues of the rockes, and in the holes of the wall, that is, in the woundes of Chriſt. And this in deede is a true Chriſtian faith, which reſteth not in it ſelfe as the Scholemen dreamed, but repoſeth it ſelfe wholy in p. 152Chriſt, and as it truſteth in him, ſo it reſteth in him, hauing receiued eternall ſaluation. Whereas he ſaith that we are made heires of eternall life according to hope, beſide that he proueth, that we without all our owne merits, by onelyonly hope of grace are borne againe heires of eternall life, and do not become heires by working, whereof we hauehave already ſpoken at large, he alſo teacheth this, that our ſaluation and eternall life is as yet hid, although, if we beleeue, we do verely poſſeſſe it, and this body being put of, and the kingdome of Chriſt reuealed, all thinges ſhall appeare manifeſtly.

The weapons of this text.

Our owne righteouſnes and good workes are of no power to ſaue vsus.This text fighteth moſt mightily, and with moſt plaine words againſt all righteouſnes and good workes of mans reaſon and free will. For the wordes are plaine. Not by the workes of righteouſnes, which we had done, but according to his merciemercy he ſaued vsus, by the washing, &c. All which wordes do vtterly ouerthrow our righteouſnes, attributing all things to y^e waſhing of the newe birth, and the renewing of the holy Ghoſt, to Chriſt and his grace. How can there notwithſtanding any preſumption as yet remaine in vsus? Wherefore let all ſacred and prophane lawes hauehave a fayre ſhew: let all ſacrificing prieſts, monkes, and nunnes boaſt of themſelues: let all religious and honeſt men and women ſeeme goodly in outward appearaunce: let them euen rayſe the dead: if faith in Chriſt be abſent, whereof we hauehave now ſpoken ſo much, all theſe things are to no purpoſe. Theſe moſt falſe ſhewes do as yet deceiue the whole world, and ſeduce almoſt euerie one. They make the Goſpell obſcure, and extinguiſh the faith of Chriſt: All their workes and orders, although they appeare goodly, and they thinke them to hauehave merited neuer ſo much, do auaile no more vntounto ſaluation, then the workes of beaſtes, or of artificers, whereby they do maintaine themſelues and theirs, yea they do moſt hurtfully hinder it. Therefore that I may conclude, take heede as much as thou art able, of theſe wolues, which vnderunder a faire pretence counterfet themſelues ſheepe, and learne and accuſtome thy ſelfe with a ſound faith to cleaue vntounto Chriſt alone.