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 haue 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 vnto God Whereof we will in an other place speake more Now it shal be sufficient to haue 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 vnto 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 haue experience of it It selfe in deede is hyd but the workes of it can not be hyd but do witnes of it as the 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 vnto 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 onely but it alone worketh those thinges that be good neither doth it worke them onely but doth rather chaunge and renew the person For it exhibiteth the washing of the new birth and of renewing not of workes onely 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 vs 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 haue 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 haue 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 vs and place◠it neere vs yea euen within vs Onely the washing of the 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 can 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 vpon 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 onely 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 vnto vs 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 VVhich he
shed on vs aboundantly See how notably the Apostle setteth forth grace He sayth not that the holy Ghost was giuen but shed and not that onely 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 vpon vs 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 vnto 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 haue them here come vnto vs 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 haue euerlasting life Behold they that beleeue haue 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 mercie is plentifully powred vpon vs and that our workes could auaile nothing hereunto Thou wilt perhaps say Thou canst not preach sufficiently that the grace and mercie of God doth worke all things in vs 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 shal be saued which haue wrought good workes As Iohn 5 They shall come forth that haue done good vnto the resurrection of life but they that haue done euell vnto 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 vnto these I aunswere The answere As the wordes sound so take them without all glosse for it is euen so they that do well shal be saued they which do otherwise shal be 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 giue 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 shal be saued that is his saluation shal be 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 it was as good a sacrifice and worke as the sacrifice of Abel Through Iesus Christ our Sauiour This he added that he may keepe vs vnder the winges of Christ as chickens are wont to be preserued vnder the winges of the hen for thus Christ sayth Matth. 23 Ierusalem Ierusalem how often would I haue gathered thy children togither as the hen gathereth her chickens vnder 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 vnto 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 giue 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 vnto 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 vnto him that walketh vprightly Wherefore it shal be lawfull for none to attaine vnto the aboundance of grace vnles
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 vnto vs which beleeue in him that before God all his thinges may be imputed to vs 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 haue 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 vnder the winges of Christ keepe thy selfe vnder 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 vnder his winges and thou shalt be safe vnder 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 Christ 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 onely hope of grace are borne againe heires of eternall life and do not become heires by working whereof we haue 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 vs. 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 mercie he saued vs by the washing c. All which wordes do vtterly ouerthrow our righteousnes attributing all things to the 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 vs Wherefore let all sacred and prophane lawes haue 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 haue 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 haue merited neuer so much do auaile no more vnto 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 vnder a faire pretence counterfet themselues sheepe and learne and accustome thy selfe with a sound faith to cleaue vnto Christ alone A SERMON OF D. MARTIN LVTHER OF THE KINGDOM OF GOD. FOrasmuch as there is often mention made in the new Testament of these wordes the kingdom of heauē the kingdom of God the kingdom of Christ and it is very profitable and expedient for a Christian to know these to wit that they are nothing els but remission of sinnes and grace preached and offered by the Gospell For in this kingdom thou shalt finde nothing but grace and goodnes pardon and forgiuenes of sinnes loue and gentlenes I therefore thinke it good to entreate somewhat at large of the state of this kingdom and of forgiuenes of sinnes The kingdom of God whereby he reigneth ouer all the faithfull and as a faithfull king defendeth punisheth rewardeth guideth and directeth them c. they againe from their hart trust in him suffer his fatherly chastisement and correction with a patient mind and alwayes serue him through obedience is not worldly or temporal but spiritual Neither consisteth it in meate and drinke The kingdō of God wherin it consisteth or in any outward thing but onely in iustification quieting and consolation of the hart and conscience of man Wherfore it is nothing els but forgiuenes and taking away of sinnes by which consciences are defiled troubled and disquieted A similitude For euen as a worldly and temporall kingdom is ordayned to this ende that men may liue quietly peaceably one with an other So the kingdom of God giueth these thinges spiritually and destroyeth the kingdom of sinne and is nothing else but an abolishing and pardoning of offences God reigneth in the hartes inasmuch as he worketh in them by his word peace quietnes and consolation euen as sinne worketh the contrary namely vnquietnes anguish and all kinde of euills Herein God sheweth his maiestie and grace in this life that he taketh away and pardoneth mens sinnes and this is the kingdome of grace Nowe when as sinne with his gard that is Satan death and hell shall trouble man no more then at the last the kingdom of glory and absolute felicitie shall be The kingdō of God is gouerned not by the law but by the Gospell Hereupon it followeth first that the kingdom of God is ruled or gouerned by no law no not by the law of God much lesse by the lawes of men but onely by the Gospell and faith in God by which harts are purified comforted and quieted whiles that the holy Ghost poureth loue and the knowledge of God into them maketh man as it were one thinge and one spirit with God so that his affection is set vpon the same thinge he willeth and desireth the same thinge he seeketh and loueth the same thinge that God doth Neither standeth the case otherwise here then it doth betweene two frendes which beare good wil one to an other and agree one with an other in all thinges Hereof it commeth that a man in this kingdome of God is perfect mercifull pitifull and bountifull toward his neighbour seeing that he knoweth by the instinct of the holy Ghost that God is of the same affection toward him and toward all men and doth poure forth his goodnes plentifully Such affection of God no man can know by the lawe but onely by the spirit and word of the Gospell None therefore shal obtaine
not refuse to receiue it Hereupon it moreouer foloweth If soe be that a Christian doeth good workes whereby he sheweth loue to his neighbour he is not therefore made a Christian or righteous but he must needes be a Christian and righteous before He doeth good workes in deede but they doe not make him a Christian The tree bringeth forth and giueth fruite and not the fruite the tree Soe none is made a Christian by workes but by Christ Hereof now ye may vnderstand what kynde of people Christians be namely that they be a company which cleaue vnto Christ Christians what they are and are of one spirit and gifte with him Hereupon it is that all Christians are alike neither hath one more of Christ then an other S. Peter is not better then the Theefe on the crosse Marie the mother of God doth not excell Marie Magdalen the synnefull woman There is in deede a difference in outward thinges and doinges so the worke of the holy virgin Marie was greater then the worke of Marie Magdalen Peter had a greater worke then the Theefe if thou consider the works but we are not therefore Christians The holy virgine Marie is not a Christian because of her great worke for that she did beare Christ so vnspeakeable a treasure in her wombe as Christ himselfe said to the woman which cried vnto him from among the people Luke 11 Blessed is the wombe that bare thee and the pappes which thou hast sucked yea rather sayth he blessed are they that heare the worde of God and keepe it In which place thou seest that he preferreth the faithfull euen aboue his mother For Christians do therefore beare their name because they beleeue in Christ A virgine and a mother are two notable names howbeit they are nothinge being compared to the true name of the faithfull Wherefore we are all alike in Christ through faith albeit S. Peter haue a stronger faith then I yet myne is as well fayth in Christ as his For the same Christ is offered of God the father vnto all companies and people whom he that hath obtained hath him whole whether he be strong or weake for that skilleth not The woman mentioned in our text which was troubled so many yeares with her disease dothe receiue and apprehend Christ as well as the virgine Marie his mother Wherefore there is one Christian spirite one excelleth with an other in the noblenes of byrth S. Peter is enforced to call me his brother and I againe deare be bolde to call him my brother Yea Christ himselfe is touched with care of vs and counteth vs for his brethren as he saide after his resurrection to Marie Magdalen Ioh. 20 I ascende vnto my Father and to your Father and to my God and your God And S. Paule calleth Christ the first borne among many brethren Whereof also he writeth excellently in the first Epistle to the Corinthians where entreating of false brethren he speaketh thus 1. Cor. 8.9 Take heede lest by any meanes this power of yours be an occasion of falling to them that are weake For if any man see thee which hast knowledge sitte at table in the idols temple shall not the conscience of him which is weake be boldened to eate those thinges which are sacrificed to idols and so through thy knowledge shall the weake brother perish for whom Christ died Now when ye sinne so against your brethren and wounde their weake conscience ye sinne against Christ Here thou seest if a Christian be offended or euell be done vnto him the same is done vnto Christ This therefore is the summe of the whole Gospell The summe of the Gospell that we maye learne so to knowe Christ that the name onely doe not remayn◠but that we maye knowe that all that we haue we haue it from him If we be Christians we haue all thinges then God is our father and we are Lordes of all both heauenly and earthly thinges which is gotten of vs by no worke be it neuer soe great Thou seest nowe how farre they be from the name of Christ which be vnder the kingdom of the Pope They that will preach the Gospell must preach nothing els besyde the onely person which is Christ not Marie so farre must they be from preaching the Pope or any worke albeit precious they must preach offer Christ onely vnto vs none besyde him When now he is preached vnto thee as a iudge as he shall come in the last day and how that good workes are to be done of thee for which thou mayst be rewarded of him thou shalt so receiue it surely without all dout he shal be vnto thee a iudge and not a sauiour And if he be so set forth vnto thee as he was wont to be painted that his mother sheweth him her pappes that is properly to preach Satan and not Christ who giueth onely and receiueth not This is certaine when thou shalt haue receiued of him thē good workes do flow forth of their owne accord being not compelled as is set forth in this dayes Gospell wherein moreouer is declared that Christ preacheth the Gospell to the people now it is not a common worke to preach For it is a great benefit vnto vs that he is become our maister and instructer that he teacheth vs by what meanes we may come to the knowledge of him this is a parte of his great goodnes and grace For as long as he was here in the earth he cessed not to teach that we might altogether receiue him for the Messias and Sauiour and by his workes also did helpe and relieue euerie one when the case so required The exceeding gentlenes and boūtifulnes of Christ Thou fyndest no man in the Gospell to whom helpe was denied or which at any time asked any thinge of the Lord which was not giuen him For how many soeuer went vnto him that were blynde deafe lame sicke of the palsey had the dropsie he receiued all and helped them all according to their desire and healed them of all kindes of diseases Luke 6.19 as Luke sayth All the whole multitude sought to touch him for there went vertue out of him and healed them all So doeth he also to this woman The woman heareth him preaching and perceiueth him to be a bountifull and gracious man which sheweth himselfe gentle to the whole world whereupon she hath an affection both to loue him and to cleaue vnto him For she maketh accompt forasmuch as he putteth awaye none from him that he would not denie her his goodnes wherefore leauing all the Apostles she casteth both her hearte and confidence vpon Christ alone and thinketh thus with her selfe If I may touch but the hemme of his garment I shal be whole She thought no other thinge in her heart but certainly he will helpe me if so be that I shall touch his garment with myne hand yet hath she not so good a corage that she dare come before his face
childe Ioseph also and Marie obeyed this commaundement of Cesar and submitted them selues as other honest and obedient men and went to Bethlehem which was the chiefe and head citie of the house of Iuda and suffered themselues to be taxed Marie inasmuch as she was with child neare her deliuerie might haue excused her selfe that she should not take this iorney vpon her but she doth not so they will not be an offence to others Moreouer it ought thus to be that they should come to Bethlehem because of the prophecie of the Prophet Micheas chap. 5. which foretolde that Christ shoulde be borne in Bethlehem of Iuda Marke I pray you how that taxe must serue hereunto which neither Cesar nor his Lieuetenant did knowe Thus God dealeth in his workes in which he vseth the meanes of heathen and euill men whereby he may make vs which are miserable wretched men and so deepely drowned in flesh and blood certaine of our faith which the Euangelist Luke here specially setteth forth inasmuch as he eftsoones declareth in the historie the places and times least that we should be deceiued concerning this Christ The maner of his birth the Euangelist sheweth moreouer saying And so it was that while they were there the dayes were accomplished that she should be deliuered and she brought forth her first begotten sonne and wrapped him in swadling clothes layd him in a manger because there was no roome for them in the Inne Let it nothing moue vs or be any offence vnto vs that the Lorde commeth into the world in so great pouertie and miserie For it ought to be a great ioy and comfort vnto vs rather then in any wise to discomfort discourage vs. It may seeme a straunge thing and hard and strait dealing that a Virgin which was new maried and that yeare ioyned to her husband might not be permitted to bring forth her childe at Nazareth in her owne house but was enforced in poore estate to goe almost three daies iorney being great with child And when she came at her iorneyes end she had not so much place in the Inne as that she might be deliuered in some parlour or chamber The Inne being full there was none that would vouchsafe to giue place to this woman being great with childe that she might haue the vse of their chamber but she was enforced to go into a stable that there she might bring forth the Creator of all creatures Here may be plainly perceiued what is the knowledge and wisedom of the world concerning diuine matters namely that it is blinde and vaine in vnderstanding that it seeth not the works of God and if it be so that it seeth them that it knoweth not what they meane Comfort against worldly miserie contempt Hereof let vs learne not to be moued or discouraged if we be poore and miserable and forsaken of the world for we haue here great comfort If Christ the maker of all thinges with his beloued mother was cast into so great miserie and so contemned of the worlde why may not the same also come vnto vs or why should not we being in miserie and compassed about with all calamities beare them patiently yea if God will at any time kill vs with aduersitie and distres But this thing is to be lamented that we doe exclude such an example from our eyes but much farther from our hart We should easily suffer aduersitie and contempt if so be that we beleued and had a sure trust and confidence in God when as we see that the Lord Christ suffered this miserie pouertie and calamitie Wherefore this is first throughly to be marked and considered of vs how Christ came into the world in so great pouertie and found not so much as one in so great a citie which was dutifull and beneficial toward him Thus this natiuitie was receiued in the earth ouer which notwithstanding all the heauenly souldiers did exceedingly reioyce as it followeth And there were in the same contrey shepeheards abiding in the field and watching their flocke by night And loe the Angel of the Lorde came vpon them and the glory of the Lorde shone about them and they were sore afraide Here is declared How God setteth forth the natiuitie of his sonne how God in heauen setteth forth this natiuitie which the world contemneth yea knoweth not neither seeth This ioy is so great in heauen that it can not be contained therein but bursteth forth that it may be declared and communicated to the world For the Angell here bringeth tydings of great ioy to the shepeheardes which to them is great comfort which the worlde notwithstanding contemneth and reiecteth but is of the Angells had in greate admiration yea and if they might they would with greater prayses and more goodly pompe haue sette forth so wonderful a thinge But it was not meete it should be so For God would set forth an example in this his Sonne that the ostētatiō glorying of the world might at the last be neglected and that it might be knowne what the world is Mans reason semeth alwayes very wise vnto it selfe it alwayes looketh vnto thinges that are aloft it considereth onely high matters it humbleth not it selfe to those thinges that are below This now is an excellent comfort that the Angels and all the heauenly souldiers doe esteeme him so much whom the world contemneth whereby we may learne that albeit we be outcasts in the worlde there be notwithstanding that haue regard and care of vs. Howbeit we do hardly beleeue this we doe not fasten our eyes thereupon but looke vnto great precious and high thinges according to the example of the world and are dismayed as soone as a litle misfortune commeth neither thinking nor knowing if any aduersity assaileth vs that it is done by the will of God Beleue thou this vndoutedly if it had not so pleased God he would not haue suffered this his beloued sonne to be layd in a manger he would not haue permitted him to be borne in so great pouertie miserie and contempt But the poorer and more despised that he is before the world so much greater care and regard God and all the heauenly souldiers haue of him so that we may conceiue comfort hereby and beleeue assuredly that the more we are reiected of the world the more we are esteemed before God The blind vaine deuotion of many Thou mayst finde many which doe here thinke thus and are touched with such deuotion as this O if I had bene there then with howe great diligence woulde I haue serued this childe and done for him yea I woulde haue washed euen his swadling clothes O if I had bene so happy as the shepeheards that I also might haue seene the Lord lying in a maunger Nowe in deede thou wouldest be ready to doe those duties when thou knowest Christ to be so high and noble Surely thou wouldest haue bene as slacke in thy dutie at that time as the Citizens
we come to hand strokes that is when we feele our miserie and calamitie there remayneth no comfort or helpe then my hart can not lift it selfe aboue the heauy burden wherewith it is pressed downe but it must needes faint and be discouraged But if I conceiue a trust and doute nothing that Christs natiuitie is mine that my sinnes be taken away by him I become exceding ioyfull am confirmed with comfort whereby all heauines and sorrow is shaken of True comfort and ioy This onely is that comfort and no other which maketh a good conscience which feareth neither death nor hell for it alwayes resteth vpon the word of God which giueth Christ vnto vs. Wherefore it is a thinge altogether miserable and lamentable if such a good conscience be sought in any other thinges then here Thou shalt find no ioy no peace of conscience neither in heauen nor in earth but in this Christ be thou certaine and sure thereof Wherefore let all other thinges passe and cleaue vnto him onely if thou desire to be bold and couragious against sinne death the deuill hell all thinges that are against thee He is the Lorde Sauiour Ye vnderstand I trust this right wel forasmuch as ye haue now heard it so oftē But I doe with so great earnestnes as it were beate it into your mindes that ye may see that there is but one thing taught in the whole Scripture which I would haue to sticke firmely and vndoutedly in you this is that which I haue sayd that the vse of this natiuitie be knowne They which seeke any other thing and vse not this natiuitie are in a desperat case as ye haue heard Which ye haue very wel expressed in this songe the author whereof whosoeuer he was did nothing erre from the purpose to witte that the onely childe Christ is our comfort Which wordes surely are of very great importance and deserue most diligently to be weyed For ye did sing after this sort A child highly to be praysed is borne vnto vs this day of a chast virgin to the comfort of vs wretches If that child had not bin borne we had perished all Is it not sayd here that there is no comfort beside only Christ which in deed is most true Without dout the holy Ghost taught him that made this song to singe after this sort If the case stand thus it followeth that Monkes Nunnes Sacrificing Priestes and all which leaue this child and seeke to come to heauen by other wayes and works be cōdemned For such say that they neede not this child otherwise they woulde confesse that their owne workes be nothing worth These therefore do nothing but deceiue and seduce of whom mens harts are procured to depart from Christ and are led away vnto Satan In the aforesayd song is contayned moreouer He is the saluation of vs all oh sweete Iesu Christ forasmuch as thou art borne man defende vs from hell I greatly desire that ye did well vnderstand this It is soong abroade euery where but there is none that throughly beleueth it Whereupon it commeth that some doe oppugne these things especially they which know sing and babble very much of them that truely I feare that Christ is neuer more blasphemed then at this feast of his natiuitie and at other great feastes that it should be no maruel if when he is so blasphemed he should suffer the whole world to be swallowed vp but the last day is at hand Wherefore endeuour that ye may sound this excellent song in your hart and as ye sing it in mouth so ye may also beleue it If the case stande thus that all thinges without this child are vaine No meanes but by Christ to come vnto heauen what neede is there then of much busines why doost thou runne this way that way and endeuorest to do workes whereby thou mayst prepare thee a seate in heauen which they especially doe that murmure vp many Rosaries and doe continually extoll the mother of God in mouth onely but in hart thinke more euil of her then of all others not onely of her but of Christ him selfe also the Lord and Sauiour Wherefore commit this so to memorie that ye may be certainly perswaded that whatsoeuer dependeth of any other then of that child it is all damnable otherwise the Angell had lyed This must be compted for most certaine without any addition neither are these trifles to be weied to witte that this sufficeth not that thou doost beleeue moe thinges are to be added Forasmuch then as the Angell sayth that this child doth all and that he is the Sauiour and if he be not that all labour is lost tell me how can it follow that some thing is to be done of thee when it is already done before Doost thou goe about to doe any thinge that thou mayst obtaine him That child suffereth not him selfe to be apprehended and obtayned by workes for albeit thou heape together workes notwithstanding thou doost not yet enioy the child Moreouer thy works be vncleane by which such a great treasure can not be gotten no though they were euen holy But he is to be apprehēded in hart so that thou beleeue and say to the Angel I beleeue that it is true which thou sayest and nothing at all douting I count this childe for a Sauiour borne vnto me And this part wherof we haue now spoken pertaineth to faith Now we haue here also an other part pertayning to Christian life namely charitie that workes may not be reiected If thou wilt doe workes doe them not in that respect that thou perswade thy selfe that thou doost obtayne any thing of God by them A most excellent example to be followed of all Christians in doing of good workes But follow this example such a one as Christ hath shewed him selfe to thee be thou also towarde thy neighbour If thou doe more nearely consider the example of Christ thou shalt finde nothing but meere loue Whereas he humbleth him selfe and is borne in so great pouertie that declareth nothing but loue toward thee which moued him to become a seruaunt for thy sake as Paule Philip. 2. sayth who knew that he might remayne in diuine glory Now this he did for thy commoditie he bowed his eies to thy miserie and calamitie which art so miserable a man wholy damnable abounding with sinne thy natiuitie is vncleane thy misery is on euery side most great thou hast deserued nothing but the wrath of God eternall damnation If thou hadst bene a Carthusian Monke a thowsand yeares thou couldest not deliuer thy self from this miserye and damnation But Christ is able to helpe thee he is rich and hath strength sufficient seeing therefore he can doe such thinges he doth them willingly and with pleasure Loue enforceth him so farre that he employeth all thinges for thy sake and bestoweth whatsoeuer he hath for thee Forasmuch then as Christ sheweth so great loue toward thee and giueth vnto
crucified but Peter admonisheth him to be of a good there and setteth before him the precept of charitie saying Maister pitie thy selfe there againe he doth earnestly and sharpely blame and rebuke his admonisher and sayth Get thee behinde me Satan thou vnderstandest not the thinges that are of God but the thinges that are of men And in a summe he is most impatient of all lawes wherewith they deale with him he will be most free from all commaundements and acknowledged to be the Lord of them He alway giueth such aunswers as with which he represseth the exactors neither wil he keepe any law as though he were compelled to do it Contrariwise when he doth any thinge of his owne accorde then no law is so litle or so light whereunto he doth not willingly obey and doth much more then it requireth Wherefore there can none be founde more gentle and seruiceable then he if he be vrged with the controlement or exaction of none Moreouer he doth so farre humble him selfe Christ humble and seruiceable Matth. 20.28 that he washeth the feete of Iudas which betrayed him according as he him selfe speaketh of him selfe I came not to be serued but to serue others c. which is manifest to them that consider his life howe he walked abroade in Iudea Samaria Galile and in the night stept on the ground fasted forty dayes and tooke no rest at all but patiently sustained so much labour that they feared lest he should be rauished in minde or finally bringe some hurt to his body He doth all thinges that he can but that he refuseth to be compelled and suffereth no lawes to be prescribed vnto him which if any set before him he most stoutely resisteth and striueth against them So he is both of a most stoute and of a most milde spirit Christ both of a most stout and also of a most mild spirit neyther is there any more stoute nor more seruiceable then he whoe can abide to doe none of those thinges that are exacted of him and neuertheles doth all thinges euen most aboundantly and as it were ouerfloweth with a floud of good workes and watereth all thinges no man commaunding him or by way of controlement exacting and requiring any thinge of him but he beinge permitted to doe voluntarily and of his owne accord These thinges are done for our example that we may learne what a true Christian man is after the spirit lest we iudge him according to the lawe and according to our owne wisedom and vnderstanding For Christ is therefore our Lorde that he may make such men of vs as he is him selfe And as he can not suffer him selfe to be tied and bound with lawes but will be Lorde of lawes yea and of all thinges so also ought not the conscience of a Christiā to suffer them For we are so much made free by Christ The conscience of a Christian must not be bound with lawes that our conscience may know nothing cōcerning any law whose iudgement controlement it may abide to suffer Neither ought we any otherwise to be affected according to the state of the inward conscience then if no lawe had bene giuen or made yea as if neither x. cōmaundements nor one either of God or of Bishop or of Cesar were giuē to vs that we may plainly say I know nothing of any law neyther wil I know any thing For in that state and condition wherein we Christians are our workes the workes of all men doe cease yea and all lawes also For where there is no worke neither can there be any law requiring a worke and saying this thing was to be done of thee this to be left vndone But we through Christ are wholly free from all workes and righteous by meere grace and mercy whereby we liue onely before God And this is our treasure whereby we are Christians and liue and stand before God For how we ought to liue in outward conuersation to wit in fleshe and blood before the world it doth nothing pertaine vnto this place A Christian must not suffer his cōscience to be held captiue of any lawe Wherefore a Christian must learne so to rule his conscience that he suffer it not to be held captiue or entangled with any law But whosoeuer will bind and hold it with any law let him stoutly and boldely striue there against and doe as he seeth Christ doe here and else where where he vseth so great stoutnes and earnestnes of minde that no Moses or Exactor of the lawe can preuaile any thinge with him although otherwise he be most humble most sweete and gentle of all men Howbeit this art is aboue measure high and excellent which none but he vnderstandeth whereof he is the Maister who knoweth howe to appease all lawes and teachers of lawes We of our selues are not able to pacifie and appease the lawe We are not able to doe so For the Deuill mightely assaileth vs and as often as he setteth vpon the conscience of man he driueth him to that point that he entreth disputation with him what he hath done or not done Then such a disputation beginneth as wherein is debated of our sinne and righteousnes euen then man is brought into a daungerous case and into the myre where be sticketh neither can he escape or rid him self out but is forthwith deeper and deeper plunged in For he is laden with a heauy burden which he is not able to beare wherefore he walketh musing gnawing consuming his minde neither can he get any quietnes thereof Which I doe plainely feele in my selfe neither can I wrastle out and deliuer my selfe by any trauell although I labour alwayes assaying all meanes to escape out of this goulfe that I may aunswere the lawe and obtaine so much that it may keepe silence and say now at length thou hast done so much wherewith I am constrayned to be content But all endeuour and study is in vayne for such a deepe pit and daungerous goulfe it is out of which no man is able to escape although he ioyne the helpes of all men to him self as they can beare me witnes which haue made triall hereof and doe as yet daily trie it The cause is our nature which will haue to doe with workes and lawes and heare what they say and followe them that say Why doth he eate with Publicanes and sinners if he did eate and drinke with vs he should do wel Also why do thy Disciples plucke the eares of corne on the Sabbath day c. with whom it will haue to do so long til the law sayth now thou art righteous For it can attaine to no higher vnderstanding then that the doctrine of the law is the chiefest doctrine and that the righteousnes thereof is the best life before God In it it continually remaineth so captiue yea and bound neither can it by any meanes deliuer it self out of this prison being not able to pacifie and appease the law that it
Angels should alwayes haue to do with vs 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 vs and it were necessarie to come vnto 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 holy 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 haue 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 onely Purgatorie with this vngodly and pestilent opinion whereby miserable men thinke that they shal be 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 euery 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 shal be 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 vs 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 onely 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 and so also there may remaine in vs pure loue praise giuing of thankes and glorie of the diuine mercie 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 onely the apparell and vessells which are outward are made cleane whereof it is spoken Matth. 23. Whereby it commeth to passe that men seeme vnto 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 onely 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 cōmeth not by workes Whereby he againe witnesseth that our saluation is giuen vs 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 vs 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 workes 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 shal be borne again but not renewed The condemned also shal be borne againe in the last day but they shal not
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 giue honour and shew obedience vnto God I will doe this seruice and because of his loue 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 vnto me thereby yet I may reioyce that I haue performed a most holy and acceptable worke vnto 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 haue 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 vs by his commaundement louingly prouoketh vs by his promises stirreth vs vp and admonisheth vs 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 vnto 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 vnto 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 vs when as we would doe all thinges willingly whatsoeuer was enioyned vs 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 haue no regard what a treasure the word of God is but liue after a beastly sort contemning all good doctrine Let vs 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 the hearing of Gods word very needefull to the intent to stirre vs vp more diligently to heare the worde of God and surely there is great neede of such an exhortation daily in euery sermon which also is much pertinent vnto the text which we presently haue 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 euery 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 vnto them selues boasting that they are Maisters of the Scripture and yet are alwayes such men as are ignorant forasmuch as they haue 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 onely 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
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 vnto either of them then a mortall man and a sinner is vnto Christ the Lord whoe is not onely 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 onely 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 haue 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 vnto 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 vnto an other part and ioyne it selfe vnto 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 loue and fauour Loe thus faith remaineth pure and free from counterfecting for it resteth not vpon my workes that because of them it should behoue God to be gentle and fauourable vnto 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 theÌ„ that trust vnto it that it is certaine that it is onely a colour which can not long continue For the matter commeth at the last to this point that beleeuing that God is fauourable vnto thee because of thy life led without fault or blame thou must despeire and say who knoweth what I haue done whereby am I certaine that I haue neglected nothing through careleâ—nes or that nothing is wanting in me In this doutfulnes of minde the foundation faileth slideing away vnder thee like vnto 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 onely 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 vs 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 haue bin in that daunger and as it were a mouse hauing tasted pitch haue 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 haue liued very well before men yet all things coÌ„mitted of me contrariwise do remaine beneath vnder the iudgement seat to be punished according to the sentence and iudgement of God Only Christ is our coÌ„fort and meanes whereby we attaine saluation Now I haue 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 vnder 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 haue 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 wil be fauourable vnto 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 haue 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 vnto 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 loue For who soeuer is by faith quiet in his heart and assured that he hath God fauourable vnto him who is not angry with
differeth nothing from a seruaunt though he be Lord of all 2. But is vnder tuters and gouerners vntill the time appointed of the father 3. Euen so we when we were children were in bondage vnder the rudiments of the world 4. But when the fulnes of time was come God sent forth his Sonne made of a woman and made vnder the Lawe 5. That he might redeeme them which were vnder the Lawe that we might receiue the adoption of the sonnes 6. And because ye are sonnes God hath sent forth the Spirit of his Sonne into your hearts which cryeth Abba Father 7. Wherefore now thou art not a seruaunt but a sonne if thou be a sonne thou art also an heire of God through Christ THis text toucheth the very pith of Paules chiefe doctrine the cause why it is well vnderstood of so few is not for that it is so obscure and hard but because there is almost no knowledge of faith left in the world without which it can not be that one should rightly vnderstand Paule who euerie where intreateth of faith with such force of the spirit as he is able I must therefore speake somewhat that this text may be made plaine and that I may more conueniently bring light vnto it in expounding it I will speake a few wordes in maner of a preface First therefore we must vnderstād that that treatise wherein is intreated of good workes doth farre differ from that wherein is intreated of iustification as there is verie great difference betweene the substance and the working betweene a man his worke Now iustification is of man and not of workes for man is either iustified and saued or iudged and condemned and not workes Neither is it in controuersie among the godly that man is iustified by no worke but righteousnes must come vnto him from some other where then from his owne workes For Moses writeth of Abel after this sort The Lord had respect vnto Abel and to his oblation God first regardeth the man and thē the worke First he had respect to Abel himselfe then to his oblation because that Abel was first counted righteous entire and acceptable vnto God and then for his sake his oblation also was alowed and not he because of his oblation Againe God had no respect to Cain and therefore neither to his oblation where againe thou seest that regard is had first of the worker thē of the worke Of this place it is verie plainly gathered that no worke can be allowed of God whereas he which worketh that worke was not first acceptable to him and againe that no worke is disalowed of him vnles the authour thereof be disallowed before I thinke that these thinges wil be sufficient concerning this matter in this place of which it is easie to vnderstand that there are two sortes of workes some going before iustification and some following it and that these last are good workes in deede but that those other do onely appeare to be good Hereof commeth such disagreemēt betweene God and those counterfect holy ones for this cause nature and reason rise and rage against the holy Ghost this is that whereof almost all the whole Scripture intreateth The Lord in his word defineth that all workes that goe before iustification are euell and of no importaunce and requireth that man himselfe before all thinges be iustified Againe Man before he is regenerate can doe nothing that is good he pronounceth all men which are not yet regenerate and haue not chaunged that nature which they receiued of their parentes with the newe creature of Christ to be vnrighteous and wicked according to that saying Psal 116 All men are lyars that is vnable to performe their dutie and to doe those thinges which by right they ought And Gen. 6 The heart of man is alwayes ready vnto euell whereby vndoutedly it commeth to passe that he is able to do nothing that is good which hath the fountaine of actions that is his heart corrupted And if he do many workes which in outward shew seeme good God hath regard first to the worker then to the worke reason doth quite cōtrarie affirming that by his workes the worker is iustified they are no better then the oblation of Cain Here against commeth forth reason our reuerend maistres seeming to her selfe meruelous wise yet in deede is vnwise and blynde and is not ashamed to gainsay her God to reproue him of lying she being furnished with her follies and verie strawie armour to wit the light of nature free will the strength of nature also with the bookes of the heathen and with the doctrines of men She dareth with her euell sounding stringes make a noyce against God that the workes of a man euen not yet iustified are good workes and not workes like vnto Cains which God pronounceth yea and so good that he that worketh them is iustified by them For so Aristotle hath taught that he that worketh well is made good Vnto this saying she leaueth and sticketh vnmoueably and wresteth the Scripture cleane contrarie contending that God will haue respect first to the workes thē to the worker Such verie deuelish doctrine beareth the sway now euerie where in scholes colledges monasteries wherein no other saincts then Cain was haue rule and authoritie Now of this errour an other immediatly springeth They which attribute so much to workes do not accordingly esteeme the worker and sound iustification go so farre that they ascribe all merit and soueraigne righteousnes to workes done before iustification making almost no account of faith alleaging that which Iames saith that without workes it is dead Which sentence of the Apostle when they litle vnderstand they attribute almost nothing to faith they alwayes sticke to workes whereby they thinke they do merit exceedingly of God and are perswaded that for their workes sake they shall obtaine the fauour of God and by this meanes do they continually disagree with God shewing themselues to be the right posteritie of Cain God hath respect vnto man these to the workes of man God aloweth the workes for his sake that worketh these require that for the workes sake the worker may be crowned Now God goeth not from his sentence as it is meete and iust and these will seeme nothing lesse thē to erre in any respect They will not haue their good workes contemned reason to be nothing esteemed free will to be counted vneffectuall or surely if thou doest here striue against them they beginne to be angrie with God and count it a small matter to kill their brother Abel But here perhaps thou wilt say what is needfull to be done by what meanes shall I first of all become righteous and acceptable to God How shall I attaine to this perfect iustification The Gospell aunswereth preaching that it is necessarie that thou heare Christ and repose thy selfe wholy in him denying thy selfe distrusting all thine owne strength By this meanes thou shalt be chaunged from Cain
they are void of faith whereby it moueth them to seeke helpe some other where and not to presume of their owne strength to satisfie it For it requireth a ready will and hartes of sonnes which alone can satisfie it it vtterly refuseth seruaunts and them that be vnwilling But these of Cains broode doe not onely of their owne accord confesse that they want this faith which maketh the sonnes of God but also they persecute it they feele and know also ful wel how vnwillingly they beare the lawe and had rather to be free from it neuertheles they thinke that they shal become righteous by these their vnwilling and constrained workes They will continue seruaunts will not be chaunged into sonnes and yet they would enioy the goods of a straunge father They do all thinges cleane out of order wheras by the law they ought to learne that they are seruaunts and vnwilling to doe that which is good and therefore should by faith aspire to the state of sonnes notwithstanding they goe so farre that they seeke to satisfie and fulfill it by their owne works onely And thereby they doe altogither hinder the ende of the law and striue against faith and grace whereunto if they were not blind the law would direct and driue them And so they continue alwayes a blinde blockish and miserable people These thinges Paule teacheth Rom. 3. and 7. and doth freely pronounce that no man is iustified before God by the works of the lawe No man is iustified by the lawe adding no other cause hereof then this for that the knowledge of sinne only commeth by the law If thou wilt know howe this commeth to passe consider well some one of Cains brood and thou shalt by and by see it verified First he worketh his workes according to the lawe with great griefe and labour and yet he therewith confesseth that he is vncertaine whether he be the sonne of God and holy Yea he condemneth and curseth this faith as the most pernitious arrogancie and errour of all other and will continue in his douting vntil he be made certaine by his workes Here thou seest plainly that such a man is not good or righteous seeing that he wanteth this faith and beleefe that he is counted acceptable before God and his sonne yea he is an enemie of this faith and therefore of righteousnes also Wherefore neither can his workes be counted good although they pretend a faire shew of fulfilling the lawe And thus is it easie to vnderstand that which Paule sayth that no man is iustified before God by the workes of the lawe For the worker must be iustified before God before he worketh any good thing although before men which esteeme a man by outward thinges and not by the mind they are counted righteous which apply them selues to the doing of good workes For men iudge the worker by the works God iudgeth the workes by the worker Nowe the first precept requireth that we acknowledge worship one God that is that we trust and rest in him alone which in deede is the true faith whereby we become the sonnes of God But how easie is it by this precept to know that sinne is both in him of Cains brood in thy selfe inasmuch as both of you want such a faith euen by your owne nature which thou couldest not know but by meanes of this law And this is that which Paul meaneth when he sayth That by the law commeth the knowledge of sinne Rom. 3.20 Now thou canst be deliuered from this euill of infidelitie neither by thyne owne power nor by the power of the lawe wherefore all thy workes whereby thou goest about to satisfie the lawe can be nothing but workes of the lawe of farre lesse importance then that they are able to iustifie thee before God who counteth them only righteous which truly beleeue in him for they onely acknowledge him the true God are his sonnes and doe truely fulfill the law But if thou shouldest euen kill thy selfe with workes yet is it so farre of that thy hart can obtaine this faith thereby that thy workes are euen a hinderance that thou canst not knowe it yea they are a cause that thou doost persecute it Hereupon it is that he that studieth to fulfill the law without faith is afflicted for the deuils sake and not for Gods sake and continueth a persecutour both of faith and of the lawe vntill he come to him selfe and doth plainly ceasse to trust in him selfe and in his owne workes doth giue this glory vnto God who iustifieth the vngodly acknowledgeth him selfe to be nothing and figheth for God his grace whereof he doth now know being taught by the law that he hath neede Then faith and grace come and fil him being emptie satisfie him being hungry by and by follow good workes which are truely good Neither are they now the workes of the law but of the spirit of faith and grace and they are called in the Scriptures the workes of God which he worketh in vs. For whatsoeuer we do of our owne power strength All that we doe of our selues being not assisted by the grace of God is euill and is not wrought in vs by his grace without dout it is a worke of the law and auaileth nothing to iustification but is both euill and hated of God because of the infidelitie wherein it is done Againe whatsoeuer he of Cains brood worketh he doth nothing from his hart nothing freely and with a willing mind except he be as it were hyred with some reward or be commaunded to doe some such thinge whereunto he ought otherwise to be ready of him selfe Euen as an euill and vnthriftie seruaunt suffereth him selfe to be brought to no worke vnles he be hyred with a reward or commaunded whereunto he ought otherwise to be willing of himselfe Nowe how vnpleasaunt is it to a man to haue such seruaunts But they of Cains brood be plainly such they would do no good worke at all if they were not either compelled by the feare of hell or allured by the hope of present good thinges Whereby againe thou seest that these haue no mind to the law they gape only for gaine or are moued with feare whereby they bewray them selues that they doe rather hate the law from their hart and had leuer that there were no law at all Wherefore it is plainly manifest that they are not good and consequently that neither their workes be good for how should euill men worke good workes Moreouer those their workes which in apparance shew seeme to be good are either wrested from them by feare or are bought with promises An euill hart can doe nothing that is good But this naughtines of the hart vnwillingnes to doe good the lawe bewrayeth when it teacheth that God doth not greatly esteeme what the hand doth but what the hart doth which seeing it hateth the law that is good who wil deny it to be most euill Surely it
that be his and the iudgement which we haue deserued he taketh vpon himselfe he suffered the punishment due vnto vs willingly making himselfe subiect to death and the curse that is to eternall damnation no otherwise then if he had transgressed the whole Lawe and had more then all deserued the sentence thereof against transgressours when as he did not onely not breake the Lawe but himselfe alone fulfilled it yea and fulfilled it when as he ought nothing to it so that he suffered otherwise then he deserued in two respects both for that he had ought nothing to the Lawe if he had not obserued it and also for that moreouer he most diligently obserued it so that if the Law had had especiall dominion ouer him yet had he come in no daunger thereof But on the other side whereas we suffer we suffer by double right both for that by the transgression of the Lawe we haue deserued all the punishment thereof also for that if we had deserued nothing yet being creatures we ought to be obedient to the will of our Creator Hereof it now plainly appeareth what this meaneth that Christ was made vnder the Lawe Why Christ was made vnder the Law that he might redeeme them which liue vnder the lawe for our sakes for our sakes I say and not for his owne he performed that and that of no necessitie but of his great loue toward vs and thereby he hath declared his vnspeakeable both goodnes and mercy toward vs being made accursed for vs that he might deliuer vs from the curse of the lawe He willingly made himselfe subiect to the iudgement of the lawe did himselfe beare the sentēce pronounced against vs that as many of vs as do beleeue in him might be free for euer Whereby marke what an incomparable treasure faith bringeth vnto thee By fayth we enioy an incomparable treasure whereby thou enioyest Christ and all his workes that thou mayst trust vnto them no otherwise then if thou thy selfe hadst done them For Christ did them not for himselfe whom surely they could profit nothinge he hauing no neede of any thinge but by them he layd vp the treasure of saluation for vs whereunto we should trust and being made blessed might enioye it With which fayth also the spirit of the sonnes commeth which beareth witnes with our spirit that we are the sonnes and heires of God What should God nowe adde vnto these How can a mynde hearing these thinges containe it selfe that it should not loue God againe with a most ardent affection and be most sweetely delighted in him What in any wise maye come to be done or suffered which thou wouldest not willingly take vpon thee with exceeding ioye and most high prayse of God with a reioycing and triumphing mynde Which mynde if thou wantest it is a certaine argument of a faint or surely a dead fayth for the greater thy fayth is so much more ready also and willinge is thy mynde to those thinges which God either sendeth or commaundeth This in deede is the true deliueraunce from the Lawe and the damnation of the Lawe that is from synne and death which deliueraunce commeth to vs by Christ Yet not so that there is nowe no lawe or death but that they do not now trouble the beleeuers any thinge that is they are as though they were not For the Lawe can not conuince them of synne neither can death confound them but by fayth they most happily passe from synne and death to righteousnes and life Here Munkes Nunnes c were to be exhorted if there were as yet left any place with them for counsell and admonition that they would obserue their ordinaunces How mens ordinances ceremonies c. are to be obserued ceremonies prayers apparell and such like as Christ obserued the lawe by which meanes surely they should bring vnto them no damnation That is that they would set the faith of Christ in the first place and commit the rule of their heart vnto him acknowledgeing that by that fayth onely they do obtaine righteousnes and saluation and that all their ordinaunces workes do auaile nothing hereunto Againe that they would make themselues subiect to them of their owne accord in no other respect then that by them they might serue their neighbours and subdue the arrogancie of the flesh But now seing they are occupied in them with this double erroneous opinion as though they were necessarie to saluation and righteousnes and if they did not obserue them they should grieuously synne they are vnto them a most certaine destruction nothing but delusion and synne whereby with their great affliction they draw vnto hell where they shall fully suffer the vexations and torments vnder the Abbat the deuell which being miserable and foolish men they haue here begon For all their life doth vtterly disagree with the fayth of the sonnes and that which belongeth onely to fayth to wit to iustifie and saue vs they attribute to their workes Wherefore these men can not both thus sticke vnto their ordinances and therewithall haue faith which suffereth it selfe to be addicted to no certaine workes but what thinges soeuer the Lord either sendeth or commaundeth or the necessitie and neede of our neighbour requireth it suffreth and doth them with great willingnes ioy These he that is endued with faith counteth his workes hauing in the meane season no regard of Masses or fasting which some appoint to certaine dayes of choise of apparell of meates of persons of places and such like yea he greatly disalloweth of these inasmuch as they trouble Christian libertie These thinges shall suffize to haue bin spoken concerning the exposition of this place of Paul where about the matter it selfe required to spend so many wordes forasmuch as the nature of faith is so vnknowen For vnles thou do well vnderstand the nature of faith thou shalt perceiue nothing or very litle in the writinges of Paul Verse 6. And because ye are sonnes God hath sent forth the Spirit of his Sonne into your hearts which cryeth Abba Father Here we see verie plainly that the holy Ghost commeth vnto the Saincts by no workes but by faith alone for Paul saith And because ye are sonnes God hath sent forth the Spirit 〈◊〉 Sōnes beleeue when seruaunts onely worke sonn̄es are free from the Lawe seruaunts are held vnder the Lawe as appeareth plainly by those thinges that are before spoken But how commeth it to passe that he saith Because ye are sonnes A question God hath sent forth the Spirit c. seeing it is before said that by the comming of the spirit we are chaunged from seruaunts vnto the state of sonnes so that the spirit must be first sent vnto vs before we are sonnes But here as though we could be sonnes before the comming of the spirit The answer he sayth Because ye are sonnes c. To this question we must aunswere that Paul speaketh here after the same sort that he
Father is knowne in the Sonne there doth yet happen a grosser thing in Philip who bursteth forth and will not be content with faith but will knowe the thinge assuredly by feeling and seeing Wherefore he sayth vnto the Lord Lord shew vs thy Father and it sufficeth vs. As though he would say if thou wilt also shew vnto vs a signe then will we beleeue Philip counteth it not sufficient to beleeue the worde but goeth about to come to the knowledge of the Father by an other meanes then by the word For seing that reason can not beleeue he requesteth to be certified by an other meanes and way By the interrogation therfore of Christ that followeth it is shewed that the conscience is made certaine and quiet by no other thing then by faith for that we must cleaue to the bare worde and looke for no other signe But Philip thought here that he should be much more certified if he did see the Father then if he beleeued the simple and bare word This incredulitie Christ reproueth somewhat sharpely and sayth Haue I bene so long time with you hast thou not knowne me As though he should say I teach and preach and yet thou knowest me not Doost thou not knowe that the Father will be knowne by me that my word is the worde and power of the Father by which alone he will be knowne and by nothing els For thou hast heard the voice of the Father from heauen after this sort This is my beloued Sonne in whome I am well pleased heare him Doost thou not yet vnderstande howe the Father is knowne The Father is not seene with carnall eyes as Iohn in his first chapter sayth Ioh. 1.18 No man hath seene God at any time the onely begotten Sonne which is in the bosom of the Father he hath declared him Wherefore the Lord sayth to Philip Philip he that hath seene me hath seene the Father This saying is like vnto that former when he sayth If ye had knowne me ye should haue knowne my Father also That is forasmuch as the Father will be knowne by me seeke no other way to knowe him but beleue my word that I am he which sheweth vnto you the Father and will make you to know him in me Beleeue that by me thou hast accesse to the Father by this meanes thou shalt knowe the Father by faith thou shalt vnderstande the power and mercie of the Father and shalt feele him to be comfortable and gracious The Father will haue my word to be beleeued and them that beleeue it to be saued and obtaine eternall life Seeing therefore that these thinges be thus that we can not know the Father but in the Sonne and when we know the Sonne we know also the Father the Lord sayth moreouer vnto Philip How then sayest thou Shewe vs thy Father Beleeuest thou not that I am in the Father and the Father is in me As if he would say Forasmuch as there is no other way to know the Father but that which I haue shewed why I pray thee doost thou not beleeue my wordes seeing that I haue taught that I am the way the truth and the life Doost thou not beleeue that I am in the Father and the Father in me Beleeuest thou not that my diuinitie and the diuinitie of the Father is one and that the Father will be knowne by me But why is the Father knowne by the knowledge of the Sonne euen therefore for that the Sonne is in the Father and the Father in the Sonne For the word by which the Sonne is knowne is the power of the Sonne and of the Father Wherefore seing the Sonne is knowne by his word it necessarily followeth that the father also is knowne thereby Beleeue me that I am in the Father and the Father is in me at the least beleeue me for the very works sake Here he doth as it were appeale to workes that they may giue testimonie of the word As if he should say Seeing that ye can not be content to beleeue the word at the least beleeue the signes which beare witnes of the word and whereby the Father hath giuen testimonie of me For the works and signes are testimonies of the word By these words Christ meaneth nothing els but to confirme the consciences of his Disciples and of all vs against the offence of the crosse For consciences wil know and not beleeue the bare words of God but doe alwayes dout and say What if God careth not for thee and haue such like cogitations Holy godly men seeme for the most part to be neglected as abiects and most contemptible men inasmuch as the world according to the will lust thereof rageth and practizeth tyrannie against them and doth almost what it list Hereupon they are in anguish in daunger of faith desire to know the will of God toward them These Christ comforteth that they may seeke no other comfort but in him and in his death and beleue that he is life that he beareth rule and maketh aliue them that be dead And that they should nothing dout hereof he maketh them yet more certaine and sayth Verely verely I say vnto you he that beleeueth in me the vvorkes that I doe he shall doe also and greater then these shall he doe As if he should say Dout not any thing but that ye shall know the Father by me and that my word is the power of God that by my word ye shal be sustained although I be euen crucified Ye shall haue triall hereof in your selues for if ye beleeue in me ye shall not onely worke such workes and shew such signes as I doe but euen greater Which came to passe after the ascention of Christ when the Apostles wrought greater miracles as well among the Iewes as Gentiles then Christ him selfe But what is the cause hereof The Lord him selfe addeth it saying For I goe vnto my Father That is I will begin a kingdom where I will fulfill all thinges Here the Lord annexeth the conclusion of all the questions and consolations going before For a litle before Christ had taught that the Father is known by him and that is because he is in the Father he therefore is shewed by that worde by which the Father is shewed But that he might confirme this to wit that his worde is the power of the Father he added and sayd He that beleeueth in me the works that I do he shall doe also That is by faith in me ye also shall doe those works and know that my word is the vertue and power of God But why doth he say I goe to the Father I aunswere Because Christ is in the Father therefore doth he the workes of the Father but we doe them not also therefore but for that Christ who is in the Father is now in vs. For to goe to the Father is to fulfill all thinges as Paule according to the saying of the Psalme declareth to giue giftes vnto men to lighten and to sanctifie For this is the kingdom of Christ whereby he reigneth in earth in the hartes of the beleeuers and sitteth vpon the throne of his Father Dauid The Lord also speaketh these wordes I goe to the Father to comfort his Disciples For as he did before beginne to confirme them that they should not be troubled and offended although he should dye but courageously cleaue to him and beleue in him So here he promiseth them that they shall be glorified for he goeth to the Father who shall deliuer all thinges into his handes that he may mightely obtaine a kingdom ouer all things that are in heauen and earth Wherefore they ought nothing at all to feare He yet comforteth them more and sayth And whatsoeuer ye aske in my name that will I doe As if he should say As soone as I come to the Father there is no cause why ye should be carefull For those thinges that ye haue neede of and aske ye shall obtaine I wil doe this for you because I obtaine a kingdom And he peculiarly addeth in my Name whereby he excludeth all our merits For by Christ we are heard as also in Christ we are loued by whom also we are Priestes as Peter sayth to offer vp spirituall sacrifices and acceptable to God All these thinges sayth Christ I will doe for this cause That the Father may be glorified in the Sonne The Father is then glorified when glorie is giuen and ascribed vnto him not vnto vs. That is whē we acknowledge the we are saued not by our owne merits not by our owne wisedom and righteousnes but do put our trust in his mercie For he hath giuen his Sonne for our sinnes and whatsoeuer we purpose to aske we must aske it by this Sonne and we shall obtaine it Wherfore he repeateth these wordes and sayth If ye shall aske any thing in my Name I will doe it These wordes tend to this ende that he may make vs certainely beleue his wordes and cleaue vnto him This therefore is the summe of this conclusion He biddeth his Disciples and vs therefore beleeue for that he goeth to reigne Before he affirmeth that he wil shew forth a signe and testimonie of his kingdom so reigne that he will declare a notable token of his gouernment that we may feele and perceiue it to wit that he will doe so great works by vs as he him selfe hath done yea and greater also Also that he will heare vs when we pray and whatsoeuer we pray for vnto the Father in his name By these promises the hart must be confirmed made courageous against the gates of hell For Christ reigneth by his word wherefore it is needefull that we exactly know the vertue of the word for the kingdom of Christ is the power vertue of God These things I thought good to entreat of concerning this Gospell Let vs call vpon God for the ayde of his grace that we may be able to vnderstand them by them to strengthen our weake faith **** FINIS