vvordes and iudgement I make no small account of but aftervvard entring into deeper consideration of the matter and vveying on the one side the great ignorance of many euen in matters of saluation togither vvith the dayly dishonouring of God by vngodly life and on the other side the diuine doctrine and most vvholsom exhortations vvhich these Sermons conteine I vvas more forcibly stirred vp thereunto and thought that the painefull perusing of them and frutefull follovving of that vvhereof they entreat vvould be a souereigne salue to help to cure such daungerous diseases For by them may they learne to knovv one onely true God and vvhom he hath sent Iesus Christ and the infinit riches vvhich are comprised in him and offered vnto vs through him of God his Father that he humbled him selfe to exalt vs that he became a seruaunt to set vs at libertie that he vvas empouerished to make vs rich that he dyed for our sinnes rose again for our iustification that through his meanes mercie hath svvallovved vp miserie and bounty hath ouercome all euill finally that vvithout him there is no ioy nor consolation no peace nor quietnes no felicitie nor saluation but that he is the onely meanes by vvhich all good thinges are attained so that they vvhich enioy him receiue not one gift alone as vvith Salomon vvisedom vvith Samson strength vvith Iob patience vvith Paule zeale c but for pouertie they receiue riches for vveakenes strength for folly vvisedom for seruitude freedom for griefe ioy for sinne righteousnes for death life yea all good thinges vvhatsoeuer VVherefore if the faithfull man be pressed vvith pouertie he may here learne that by Christ he is adopted to be the Sonne of God and so may be comforted saying to him selfe Hovv can he be poore vvhich hath God to his Father vvho both is able to giue all thinges necessary for his is the earth and all that therein is and also vvill giue the same because he is most louing and gracious to his children Againe if he feele in him selfe vveaknes he may learne here that he is not able of him selfe to attaine vnto strength but that it is the gift of Christ vvho strengtheneth such as beleeue in him so may be stirred vp by harty prayer to aske the same of him that he vvill vouchsafe by his holy spirit to strengthen and confirme him that he may be able to performe that by grace vvhich by nature and of him selfe he shall neuer be able to doe as mightely to subdue the rebellious flesh strongly to resist and at the last valiauntly to ouercome the tentations of Satan patiently to beare the troubles of the vvorld and constantly to contemne the allurements of the same Moreouer if he thirst after diuine and heauenly vvisedom vvhich is to knovv God aright and those thinges that are necessary to be knovvne to the attaining of saluation he may finde here largely and liuely set forth that Christ came his Fathers Embassadour and Messenger to men that by him they might be brought to the right knovvledge of God and into all truth so that by him vve are enlightened vvith the knovvledge of God by him vve are instructed in all truth and consequently by him vve obtaine diuine and heauenly vvisedom Here also shall he learne that Christ vvas made vnder the lavve that he might redeeme them vvhich vvere in bondage vnder the lavve of seruile bondmen make them free sonnes euen the children of God Furthermore if griefe and heauines come vpon him he is here taught vvhere true ioy may be had euen in Christ Iesus alone that in him onely he may fynde sure comfort souereigne medicines present remedie true ioy of heart and quietnes of conscience Finally vvhereas vve are synnefull and haue by our synnes iustly deserued Gods eternall vvrath and most heauie vengeance he shall here learne that Christ hath payed the ransome for our synnes and pacified Gods most grieuous vvrath and displeasure iustly conceiued against vs. And because it is not sufficient that due satisfaction be made for synnes and Gods vvrath appeased but vve must also appeare righteous before God it is here shevved that as by one mans disobedience many vvere made synners so by the obedience of one namely of Iesus Christ as many as beleeue in him shal be made righteous inasmuch as his righteousnes is imputed to them as their ovvne vvhereby they appeare perfectly righteous before God and are accepted of him so that vvhereas they had of themselues deserued eternall death they are through Christ accounted vvorthie of euerlasting life But vvhat doe I goe about to rehearse the infinite treasures vvhich the faithfull enioy through Christ it shall be sufficient to conclude vvith the Apostle Paule and say If God spared not his ovvne Sonne but gaue him for vs all to death hovv shall he not vvith him giue vs all thinges also Novv forasmuch as these thinges and the right meanes to attaine vnto them are in these Sermons of that most learned Diuine Martin Luther most learnedly yea euen diuinely set forth they may vndoutedly be a singular meane not onely to instruct them vvhich be ignorant in matters of saluation but also to increase and confirme the knovvledge of such as haue already vvell profited in Christian religion Hovvbeit there is annexed hereunto sound and absolute doctrine concerning good vvorkes and godly conuersation as being most necessary to be of all Christiās perfectly knovvne and effectually follovved For Christians through Christ being become the Sonnes of God hovv vnmeete yea hovv abhominable a thinge is it that they should resemble Satan in their doinges being novv made the members of Christ hovv detestable a thing is it that they should be instruments of iniquitie being novv the temple of the holy Ghost hovv beastly a thinge vvere it to defyle the same vvith the filthines of synne Finally hauing receiued so many and so great benefites of God through Christ hovv vvicked and shamefull a thinge should it be to be vnthankefull to so gracious a God to be disobedient to so louing a Father in any vvise to displease so mercifull a Sauiour But it shal be needelesse much to stand vpon this point seeing it is not vnknovvne to the faithfull vvith hovv great endeuour they ought to auoyde that vvhich is euill and embrace that vvhich is good and therefore shall syncere perfect doctrine concerning good vvorkes be vnto them no lesse commodious and profitable then needefull and necessarie For the causes aboue specified especially among other I haue right VVorshipfull though not finely yet faithfully translated these Sermons into our vulgar tounge and haue done myne endeuour for the publishing of the same vvhich I doe humbly dedicate to your VVorships protection by your zealous godlines and godly zeale chiefly moued thereunto vvhereby I am induced to thinke that you vvill vvell accept of them For as the godly do vvith Dauid delight in the Arke of the Couenant in the Tabernacle of the Lord in
thee from them out of this life into the eternal blessed life In the meane season thou must suffer all these things with a patient mind and take them in good part losing none of the spiritual ioy which thou hast of Christ in thy God for thy part shewing to thy persecutors all kindnes and loue being alwayes mindful that thou a litle before wast not much vnlike them before God All which thinges thou shalt doe through faith loue albeit they exceede the strength of nature And this in deede is a true Christian life wherein thou doost endeuour to doe so to other as God hath done to thee Not by the workes of righteousnes which we had done In these words the Apostle signifieth that which we haue now sayd and proueth it as it were by rendring a reason We must do well vnto men yea euen though they haue not so deserued of vs. For if the bountifulnes and loue of God to manward hath appeared he hath saued vs of his mercie and not because of our owne righteousnes yea we being by all meanes vnworthy and subiect to innumerable sinnes it is meete that we also do good to them that haue not deserued so much of vs are vnworthy therof For we which are become the sonnes of God must resemble God our father and bestow benefits according to our abilitie as well vpon our enemies and persecutours as vpon our friendes and them that do good vnto vs. Wherof Christ also hath admonished vs Matth. 5 Loue your enemies that ye may be the children of your Father which is in heauen who maketh his sunne to shine vppon the good euill sendeth raine on the iust vniust For if ye loue them which loue you vvhat revvard shal ye haue vvhen as euen the heathen Publicans doe the same Nowe the Apostle doth not onely expressely condemne vs for euill works but sayth Not by the vvorks of righteousnes or which vve haue done in righteousnes Where he also reiecteth those workes which we counted righteous and were thought both of vs others to haue bin done in righteousnes whē as they were so farre from being righteous that they made vs more vnworthy of the grace of God and more vnfit to receiue it for they are deceitfull workes whereunto we adde this sinne that we thinke them righteous and trust in them whereby God is prouoked to anger more then can be said euen as our enemies are wont to moue vs to anger when as they will auouch those thinges to be iust We ought to be beneficiall to others of meere loue hauing no respect to good or euill deserts wherein they sinne and doe vniustly But euen as God when we being vnwise by errour moued him to anger counting our sinnes workes of righteousnes did not therefore reiect vs but of his mercie deliuered vs from this errour and sinnes so we neglecting the foolishnes and dotage of our aduersaries whereby they contend that sinnes are to be counted for righteousnes ought neuertheles of meere loue hauing no respect of euill or good deserts to be beneficiall vnto them and endeuour to doe them good in all thinges looking for frute of our benefits not of thē but of God alone Let these things suffize to haue bene spoken for a compendious and generall exposition of this text Nowe let vs also briefly wey the wordes wherein he setteth forth and commendeth the grace of God First he so greatly extolleth it The good workes and righteousnes of men how they are esteemed of that in respect of it he condemneth all our good workes and righteousnes neither doth he condemne a small thing when he condemneth our righteousnes or righteous workes the most excellent thinge that man can haue in earth For if all men with all their might should labour and endeuour to attayne to most exact prudence wisedom and libertie of minde and will which we reade that some Philosophers and Princes haue done as Socrates Traianus and many other whose same the whole world hath long since spred abroade both by wordes and writinges neuertheles all such wisedome and all suche vertues are nothinge but sinnes before God forasmuch as they be not done in and by the grace of God Doers of such vertues are ignoraunt of God and therefore they can not honour him by their studies and endeuours they thinke they haue all thinkes of them selues when as no man can haue any good thinge at all but of this grace alone which the Gospell preacheth So Paule glorieth that he before he knewe Christ liued a blamelesse life and was more zealous towarde the lawe then those of his age that he also thought that he did a thing acceptable to God by persecuting the Christians which condemned that blameles life which he ledde but afterwarde when he had learned Christ he sayth that he coūteth that righteousnes to be but dounge that he might be found not in such righteousnes but in Christ by faith Philip. 3. The same thing he witnesseth and entreateth of at large in the Epistles to the Galathians and Colossians Here therefore is condemned all boasting of free will mans strength righteousnes and good workes and it is concluded that they are all nothing but sinnes and certaine destruction although they haue a fayre shew that we are saued by the onely grace of God as many of vs as beleeue and call for it with acknowledging of our owne vanitie and perdition Now we must accustome our selues to the Scripture Tow sortes of righteousnes which maketh mention of two sorts of rigteousnes one humane which Paul here and in many other places hath mentioned the other diuine euen that grace of saluation which iustifieth vs by faith Diuine righteousnes whereby we are iustified whereof he speaketh in the ende of this text That being iustified by grace we should be heires of eternall life Here thou seest plainly that the grace of God is our true righteousnes whereby we are iustified which is therfore called the righteousnes of God for that it is giuen vnto vs of God and is made ours when we are made partakers thereof by faith Of this he speaketh also Rom. 1 In the Gospell is reuealed the righteousnes of God from faith to faith as it is written The iust shall liue by faith And Gen. 15 Abraham beleeued and it was counted to him for righteousnes Whereupon the Scripture concludeth that no man is counted righteous before God but he that beleeueth as the Apostle testifieth where he reciteth that saying of Abacuc The iust shal liue by faith So it appeareth that faith grace mercye truth righteousnes that all these are that same which God worketh in vs by Christ and the Gospell Whereupon it is said Psal 25 All the wayes of the Lord are mercie and truth For those are the wayes of the Lord in which we obseruing his commaundements do walke and he againe in vs now those wayes must be directed by his
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
wherefore forasmuch as they bringe no commoditie at all neither is there any neede of them and they are cause of greater hinderance to a Christian common weale then can be thought and can not by any meanes be reformed what can be more profitable then that they be vtterly ouerthrowne and abolished Moreouer that we may admonish here concerning the ciuill Magistrate when he commaundeth or requireth any thing Obedience to the ciuill Magistrate doth not hinder Christian libertie yea if he compel thereunto we must obey for there commeth no losse of Christian libertie or of faith hereby forasmuch as they doe not contend that those thinges are necessary to saluation which they do ordaine or require but onely to maintaine outward rule publike tranquillitie and gouernment so the conscience remaineth free Wherefore forasmuch as it doth nothing hinder faith to do those things which the ciuill Magistrate commaundeth but doth also profit the common weale it shall be without dout a point of Christian obedience to endeuour to do them with a willing mind that we may be such as are pliant agreeable to all men willing to doe all things ready to deserue well of euery one to gratifie all Howbeit if any should contend that those commaundements of the ciuill Magistrate be necessary to saluation then as it is sayd of the traditions of the Papistes the contrary rather were to be done or at the lest it were to be witnessed that thou doost them onely for the common weales sake because so it is profitable to others and not that thou mayst obtaine saluation by them which we haue gotten by Christ Iesus alone as many of vs as beleeue in him According to this doctrine the examples before mentioned euery one ought to behaue him selfe in euery thinge toward all men as Paule here teacheth that he sticke not to his owne iudgement or right but that he shew him selfe pliant vnto others and haue regard of those thinges which he shall knowe will be acceptable and profitable to his neighbours When therefore it doth nothing hinder thy faith and profiteth thy neighbour to yeeld somewhat of thine owne right if thou doe it not thou art without charitie neglectest that Christian softnes patient mind that Paule here speaketh of Yea if thou hast regard hereof as he that truly beleeueth in Christ ought to haue thou must take it patiently euen when any man doth iniurie vnto thee or endamage thee and so interprete it in the better part and alwaies think on that A most worthy saying of a right Christian Martyr which that Martyr when all his substance was taken from him sayd But they shall not take away Christ from me So whatsoeuer chaunceth vnto thee say thou I haue as yet suffered no losse of my faith why shoulde I not take it in good parte which my neighbour hath done why should I not yeeld vnto him and apply my selfe to his will Thou canst scarce find a more manifest example hereof An example which Christians ought to follow in behauing them selues toward their neighbours then betwene two vnfeyned friendes for as they behaue them selues one toward an other so ought a Christian to behaue him selfe toward euery one Either of them endeuoreth to gratifie other either of them giueth place to other suffereth doth and omitteth whatsoeuer he seeth to be for the profite and commoditie of the other that freely without all constraint Either of them doth diligently apply him selfe to the will of the other neither of them compelleth other to follow his mind if one should vse the goods of an other that other would not be offended but would take it in good part and would not grudge rather to giue more and that I may speake briefly betweene such there is no exaction of lawe no grudging no constraint no necessitie but libertie fauour and good will Contrariwise such as be impatient and obstinate which take nothing in good part of any man but go about to make all things subiect to their owne will and to order all thinges according to their owne iudgement The impatient obstinate are cause of much euill such I say trouble the world and are the cause of all discordes contentions warres whatsoeuer discommoditie there is they say afterward that they did those thinges for the loue of iustice and for that they endeuoured to defend that which is right So that that heathen man sayd not amisse Extreme rigour is extreme iniurie And Salomon also sayth Eccles 7. Be thou neither too righteous nor ouer wise For as extreme rigour is extreme iniurie so too great wisedom is extreme folly Which also is meant by this common saying when wise men dote they dote beyond measure Surely if God should deale with vs according to right we should perish in a moment wherefore as Paule prayseth in him this moderation of right and incomparable patience and gentlenes saying 2. Cor. 10 I beseech you by the meekenes and gentlenes of Christ so is it also meete that we doe obserue a measure of our iudgement right wisedom prudence and in all thinges apply our selues to the profit commoditie of others But let vs weie the wordes of the Apostle for they are placed not without a spirituall skilfulnes he sayth Let your patient minde or softnes be knowne vnto all men Where thou must not thinke that he commaundeth thee to be made knowne vnto all men How our patient minde must be made knowē vnto all men or that thou oughtest to tell thy patient mind or softnes before all men For he sayth not tell it forth but let it be knowne that is endeuour to practize it toward men I doe not commaund that ye shoulde thinke or speake of it but that ye labour that it may be knowne in deede while all men doe trie and feele it that no man may say any other thing of you then that ye be of a patient minde and pliant applying your selues to all men being enforced so to say euen by manifest experience So that if any man were neuer so much bent to speake otherwise of you his mouth might be stopped by that testimonie of all other witnessing of your patient mind and meekenes So sayth Christ Matth. 5. Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen And Peter sayth 1. Pet. 2. Haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of visitation It is not surely in our power that our patient mind should be knowne and acknowledged of all men but it shal be sufficient for vs if we endeuour that all men may haue triall thereof in vs and that no man may finde it wanting in our life Moreouer all men is not so to be taken that thou shouldest vnderstand thereby all men
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
he beginneth to be of any discretion and iudgement it can not be but grieuous vnto him to liue at the commaundement and will of an other After the same sorte standeth the case of the elect The elect are for a time vnder the law as vnder a Tuter or Gouerner which are brought vppe and instructed vnder the lawe as vnder a Maister to the libertie of the sonnes First the lawe profiteth them in this that by the feare of it and of the punishment which it threatneth they are driuen from sinne at the least from the outwarde worke least that the libertie of sinning encrease ouermuche and remoue them from all religion of God that hope of saluation being paste and God quite contemned they shoulde runne headlonge without all feare into all kindes of euill as some desperate persons are wont to doe Agayne the lawe is profitable to them in this that by it they are brought vnto knowledge of them selues and learne howe vnwillingly they liue vnder the lawe and that they doe no good at all with a willing and readie mynde as it becommeth sonnes but with a seruile and vnwilling minde whereby they maye easily see what is the roote of this euill and what is especially needefull vnto saluation to wit a newe and a willing spirit to that which is good Which surely neyther the lawe nor the workes of the lawe are able to giue yea the lenger and the more that they applye them selues vnto them so much more vnwilling shall they finde them selues and with so muche more griefe to worke those thinges that are good Hereupon nowe they learne that they doe not satisfie the lawe although outwardly they liue according to the prescript rule thereof for as they doe pretend to obeye it in worke so in minde they doe hate it wherefore in minde also they remayne sinners although they pretende them selues righteous by workes that is they are like vnto those of Cains broode and to hypocrites whose hande in deede is compelled to good but they haue a hart which as it is an enemie to the lawe so doth it verely consent vnto sinnes and is miserably subiect vnto them To knowe this concerning them selues is not the lowest degree to saluation Hereof also we may see howe fitly Paule calleth such constrayned workes the workes of the lawe The workes of the lawe For they flowe not from a ready and willing hart but are enforced by the lawe the harte declyning an other waye Howebeit the lawe dothe not require workes alone but muche rather the harte it selfe so that we might saye not onely the workes but rather the harte of the lawe not onely the handes of the lawe but rather the mynde will and all the strength of the lawe Whereupon it is sayde in the first Psalme of the blessed man But his delight is in the lawe of God and in his lawe doth he exercise him selfe daye and night Suche a mynde the lawe requireth in deede but it giueth it not neyther can it giue it of it owne nature whereby it commeth to passe that whyle the lawe continueth to exact it of a man and to condemne him as longe as he hath not suche a minde as disobedient to God he is in anguish on euery side his conscience is grieuously terrified and without all counsell and helpe Then in deede he is moste readye for grace and this is that tyme appoynted of the Father The time appoynted of the Father when his seruitude should ende and he should enter into the state of the sonnes For being thus in distresse and terrified seeing that by no other meanes he can auoyde the condemnation of the lawe he turneth him selfe wholly to praye to the Father for grace he acknowledgeth his frayltie he confesseth his sinne he ceasseth to trust in workes and doth altogither as it is meete humble him selfe perceiuing nowe full well that betweene him and a manifest sinner there is no difference at all but of workes that he hath a wicked harte euen as euery other sinner hath Yea it may be that such hypocrites doe farre more hate the lawe in their harte then those famous sinners which are euen as it were drowned in sinnes For whyle these are euen wearyed with the workes of sinnes and doe trye the filthines of them it often tymes commeth to passe that they doe in some part loath and detest them when as those righteous ones doe alwaies thinke those thinges that they haue not tried to be more sweete neither can they beleeue that there is so much gall in sinnes whereof they are by nature inflamed with such a desire therefore as they doe more earnestly loue sinne so consequently they doe much worse hate the law which as a certaine scholemaister is alwayes against their desire Moreouer forasmuch as the condition of mans nature is such that it is able to giue to the lawe workes onely and not the hart who doth not see howe greatly it is contemned of vs Hypocritical dealing An vnequall diuision truely to dedicate the hart which doth incomparably excell all other thinges to sinne and the brutish hande to the lawe which is nothing els but to offer chaffe to the lawe and the wheat to sinne the shell to God and the kernell to Satan So that commeth to passe which is in the Gospell that the wickednesses of him which is in thy iudgemēt a desperat sinner are counted as a mote and thine which so playest the hypocrite are counted as a beame If this euill be added hereunto that such hypocrites doe not see a beame in their eye but being blinded doe perseuer in their accustomed workes not marking this their inward abhomination of the hart they by and by burst forth to iudge condemne others they despise sinners as he did in the Gospell they thinke them selues not like vnto them they are not as other men are they thinke them selues alone godly and righteous Whose vngodlines if one reproue as it is meete bewray they by and by are in a rage and furie and sticke not to kill innocent Abel and to persecute all those that follow the truth And they will seeme to doe that to defend good works and to obtaine righteousnes neither doe they promise to them selues a small reward for this inasmuch as they doe as they say persecute heretikes blasphemers them which be seduced doe seduce with mischieuous errour which labour to seduce and plucke euen them from good works Here thou maist see that that sheweth it selfe whatsoeuer the Scriptures attribute to these men being surely most pestilent spirits to wit that they are a generation of vipers and serpents They are no other but of Cains broode and so they doe continue seruaunts they are and seruaunts they doe remaine But they whom God hath chosen Abels and sonnes What the law worketh in the elect do learne by the lawe howe vnwilling a hart they haue vnto the lawe they fall from their arrogancie and are by
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
and in the eyes of the world appeare trifling and foolish whereupon we doe greatly abhorre them How commeth this to passe Euen therefore because they haue no goodly shew outwardly And the common people of Germanie are wont to say That which shineth not or hath not a fayre shew is nothing set by Moreouer God doth sooner suffer him selfe to lacke his owne honour and due seruice then that he woulde haue vs to leaue of from doing our dutie toward our neighbour as Christ witnesseth Matth. 5. If thou bring thy gift to the altar God doth not accept the seruice which we offer him if we neglect charitie toward our neighbour and there remembrest that thy brother hath ought against thee leaue there thine offering before the altar and goe thy way first be reconciled to thy brother and then come and offer thy gift Here ye doe most plainly both heare and see that God will not be serued vnles we first goe to our neighbour and be reconciled to him For the same cause also God reiecteth the sacrifices of the Iewes as it is in the Prophesie of Esay chap. 1 for that they did neglect those thinges which were more necessary namely mercy and faith for thus he sayth VVhy offer ye so many sacrifices vnto me I am ful of the burnt offerings of weathers of the fat of fed beasts I haue no pleasure in the blood of bullocks lammes goates VVhen ye come to appeare before me treading in my courts who hath required this at your handes Offer me no mo oblations for it is but lost labour incense is an abhominable thing vnto me I may not away with your newe moones your sabbathes solemne meetings your solemne assemblies are wicked I hate your new moones and appointed feastes euen from my very hart they make me weary I can not abide them VVhē ye hold out your handes I will turne mine eyes from you and though ye make many prayers yet I will heare nothing at all seeing your handes are full of blood VVashe you make you cleane put away your euil thoughts out of my sight cease from doing of euill Learne to doe well apply your selues to equitie deliuer the oppressed helpe the fatherles to his right defend the widow so forth as is there rehearsed of Esay By these words of Esay ye see what God requireth what he alloweth When we neglect those workes by which our neighbour is serued he againe will neglect vs. For whatsoeuer benefit we bestow vppon our neighbour that we bestow vppon God and Christ him selfe as he shall pronounce in the last iudgement Matth. 25 40 VVhatsoeuer ye haue done to one of the least of these my brethren ye haue done it vnto me When thou hearest this thou wilt not glory much God will accept not the works which we haue inuented but which he him selfe hath commaunded of the temples which thou hast builded or masses which thou hast founded For then he will say what haue I to doe with thy temples and Masses what with thine altar and bells thinkest thou that I am delighted with stones and wood with bells and banners Are not all thinges mine first Heauen is my seate and the earth is my footestoole Who commaunded thee to build temples I haue set liuing temples before thee these are to be edified nourished relieued but thou hast bene occupied with other triflles which I haue not commaunded I know thee not away with thy temples and masses ye ought to haue put your trust in me onely but all your delight consisted in such workes as though it had bene your purpose by so doing to wrest heauen from me that I may comprehend all in a briefe summe whatsoeuer I haue commaunded that hath bene of you neglected and whatsoeuer I haue detested and abhorred that ye haue diligently done this therefore I will requite you with again I know you not ye may resort vnto that god which hath commaunded you to doe these thinges Here therefore let vs learne how the wise men did nothing abhorre the poore on euery side miserable appearance of this infant and his parents that we also may be so affected toward the miserable and pitifull estate of our neighbours may be perswaded that we doe find Christ in them that whatsoeuer is bestowed vpon them Christ doth acknowledge it as bestowed vpon him selfe The kingdō of Christ wherein it consisteth Psal 44.20 2. Cor. 4.11 1. Cor. 4.13 His kingdom consisteth in the poore despised abiects yea in the holy crosse in contempt in persecution in affliction miserie as Paule sayth out of the Psalme for thy sake we are killed all the day long and are counted as sheepe appointed to be slaine In an other place also he sayth we are made as the filth of the world the ofskowring of all thinges Wherefore Christ sayd to his disciples when he sent them forth to preach in Iudea Behold I send you forth as sheepe in the middes of the vvolues Matth. 10.16 They now that seeke Christ any other where then in such a contēptible forme in the crosse in persecution do not find him The wise mē did find the king Christ being newly borne not in Herods court not among the Princes priests not at Hierusalem in so noble and famous a city but at Bethlehem in a stable with poore and despised creatures namely Ioseph and Marie In a summe Christ will there be foūd where a man would least seeke for him But we must diligently consider also what these wise men signified by their giftes What the wise men signified by their offring of gold For assuredly they shewed by them that this child is a king and not a king onely but also God and man In offering gold they acknowledged him for a king as if they would say We bring vnto thee gold not that we would thereby enrich thee For gold siluer and whatsoeuer is made is thine before but hereby we acknowledge thee to be a most mighty king ouer all thinges So we also offer gold vnto Christ How whē we offer gold vnto Christ when we acknowledge him for our king and Lord but vnto this is required a very stronge faith For if I ought to acknowledge him for my king and Lord all mine owne will must be extinguished that it reigne nothing at all in me for Christ onely must reigne rule in me that he may doe whatsoeuer it pleaseth him in me and concerning me all thinges must be committed vnto him So the leper in Matthew did which sayd vnto Christ Lord if thou vvilt thou canst make me cleane Therefore my will must be vtterly extinguished in me if that I will haue Christ to reigne in me Christ also suffered not his owne will to rule but he alwayes submitted him selfe to the will of his father which he testifieth in the sixt chapter of the Gospell by S. Iohn I came dovvne from heauen not to doe
and indignation For if there were moe beloued sonnes he would not so set forth shew this sonne alone saying This is my beloued sonne neither would turne his eyes vnto him onely and glory of him alone as though he knew no other For the words seeme to shew that he did diligently looke about yet founde none beside him of whome he sayth this is he as if he sayde Here at the last I haue founde such a one as pleaseth me and is my beloued sonne all other generally are not such Moreouer these wordes are not so onely to be vnderstood that it is shewed by them that Christ is very God as the Epistle to the Hebrewes sayth Vnto which of the Angells sayd he at any time Thou art my Sonne this day begat I thee and againe I will be his father and he shall be my sonne c. For it is most certaine that Christ in these wordes is declared to be the true and naturall sonne of God seeing that this word was neuer sayd to any creature Howbeit he had bene as well the sonne of God and had so remayned for euer as he hath bene from euerlasting although this had not bene spoken vnto vs from heauen neither is any thinge added or taken away from him by this name but we must thus thinke perswade our selues that so excellent a praise and so noble honour of Christ was spoken for our cause For he him selfe witnesseth in Iohn Ioh. 12.30 that this came not because of him selfe but for our sakes He hath no neede that it should be sayd vnto him that he is the sonne of God He knew this before hath from euerlasting by his nature that which he heareth Wherefore when that is conceiued by voyce and word it pertaineth to vs and not vnto Christ Christ without the word is such as he is said to be We haue the word without him of whom it is spoken Wherefore we must lay fast hold vppon the word without the essence euen as he hath the essence without the word But what doth this word it teacheth vs to know Christ in which knowledge our saluation consisteth as Esay Paule and Peter doe witnes But how doth it teach vs to know him so that he is the sonne of God and doth especially please God his father by which wordes God cheereth the hartes of all the faithfull and greatly delighteth them with mere comfort and heauenly sweetnes Howe is this done When I knowe and am sure that this man Christ is the sonne of God and doth in all things please the father whereof I must be most fully perswaded forasmuch as the diuine maiestie doth confirme this by his voyce from heauen which can not lye whereby I am certaine that whatsoeuer that man doth speake and worke they are the mere wordes works of the beloued sonne which are aboue measure approued of God This therefore I doe singularly well marke and lay vppe in the bottom of my harte When as therefore I doe hereafter heare Christ speake or see him doe any thing and that for my commoditie which surely he euery where doth for he sayth that he doth and suffereth all thinges for vs that he came to serue and not that he should be serued then I remember these wordes of the father that he is the beloued sonne then I am enforced to thinke that all that Christ speaketh doth and suffereth and that for my sake doth singularly well please God Nowe howe can God poure out him selfe more liberally or shew him selfe more louingly and sweetely then by saying that it doth please him from the hart that Christ his sonne doth speake so gently with me doth with so great affection looke vnto my commoditie and with such vnusuall loue suffer dye and do whatsoeuer for my sake Doest thou dout that if mans hart did with due sense feele such fauour of God in Christ to wit that he doth so much for our sakes it would not for ioy burst into most small peeces for then it woulde looke into the depth of the diuine breast yea and into the exceeding and eternal goodnes and loue of God which he beareth toward vs and hath borne toward vs from euerlasting But we are too hard harted and cold the flesh doth lye more heauy vppon vs then that we are able to comprehend such wordes we doe not wel consider of them with our selues neither doth our hart come neare to feele how maruelous and vnspeakeable loue and ioy they contayne in them otherwise without dout we should perceiue that heauen and earth are full of the fire of the diuine loue of life and righteousnes full of honour and praise whereunto the fire of hel whereunto sinne death being compared are nothing but as it were a thing painted or pictured But we are colde sluggish vnthankfull wretches for we passe ouer such precious words as things of no importance as vttered of man as being contayned in a booke or writtē in paper as things vtterly decayed and now long since growne out of vse by long custom as though they pertayne onely to Christ and to vs nothing at all And being dull and senseles we doe not see that they belong nothing to Christ but were committed to writing and are extant onely for our sake Seeing therefore that Christ the beloued sonne being in so great fauour with God in all thinges that he doth is thine and doth in the same serue thee as he him selfe witnesseth without dout thou art in the same fauour and loue of God that Christ him selfe is in And againe the fauour and loue of God are insinuated to thee as deepely as to Christ that now God together with his beloued sonne doth wholy possesse thee and thou hast him againe wholy that so God Christ and thou doe become as one certaine thing Hereunto make many sentences of the Gospell but especially in Iohn as this If any man loue me Iohn 14.23 my father will loue him and we will come vnto him and will dwell with him Also Where I am there shall also my seruaunt be Againe Iohn 12.26 Iohn 17. I pray that they may be one in vs as thou and I are one I in thee and thou in me and they in me But where is Christ In the fauour of God in the depth of his hart there also are we if so be that we know and loue Christ there I thinke we are sure enough there our refuge is placed high enough whither no euill can come as it is in the 91. Psalme But thou seest that faith is required hereunto and that vnto these thinges no law no worke no merit doth preuayle Hereupō it commeth to passe that so precious wordes are so abstruse and vnknowen to reason For it hath bin gouerned of Satan from the creation of the world when as in Paradise it would be as God presumed after honour which God here attributeth to Christ alone forasmuch as he is his sonne
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
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