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Special and chosen sermons of D. Martin Luther collected out of his writings and…Martin Luther, 1578

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

pp. 129–15237 passages

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:267p. 129

A SERMON OF D. MARTIN LUTHER, WHEREIN IS TAUGHT THAT WE ARE SAVED freely by grace, without the works and merits of men.

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

:268p. 129

Tit. 3. Verse. 4. When that bountifulness & that love of God our Saviour toward men appeared, 5. Not by the works of righteousness, which we had done, but according to his mercy he saved us, by the washing of the new birth, and the renewing of the holy Ghost, 6. Which he shed on us abundantly, through Jesus Christ our Saviour, 7. That we, being justified by his grace, should be made heirs according to the hope of eternal life.

Tit. 3. Verse. 4. WHen that bountifulnes & that loue of God our Sauiour towarde men appeared, 5. Not by the workes of righteousnes, which we had done, but according to his mercie he saued vs, by the washing of the newe birth, and the renuing of the holy Ghost, 6. Which he shed on vs aboundantly, through Iesus Christ our Sauiour, 7. That we, being iustified by his grace, should be made heires according to the hope of eternall life.

:269p. 129–130

PAUL having willed before that all should be put in mind to be obedient to such as be in authority, and ready to every good work, to speak evil of no man, to be no fighters, but gentle, showing all meekness unto all men, &c: these few words being put between, that we our selves were in times past unwise, disobedient, deceived, serving divers lusts and voluptuousness, &c: he added those words which we have already mentioned, as if he should say:¹ Wherefore should it grieve us to deserve so well of all men, when as God hath before dealt so bountifully, kindly, and gently with us, with whom without comparison, we

Special and chosen sermons of D. Martin Luther collected out of his writings and…Martin Luther, 1578

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

pp. 129–15237 passages

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:267p. 129

A SERMON OF D. MARTIN LUTHER, WHEREIN IS TAUGHT THAT WE ARE SAVED freely by grace, without the works and merits of men.

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

:268p. 129

:269p. 129–130

:270p. 130–131

This word, appeared, we have elsewhere declared to signify the revelation of the Gospel, whereby Christ appeared in the world: Albeit the unskilfulness of Ministers hath wrested it to the carnal nativity of Christ. He useth not here the word grace, which he used before,¹ but hath set in steed thereof two other words of marvellous comfort, [bountifulness, and love toward men] which he attributeth to our God. The first is called of the Grecians Chrestotes, ²and is that kindness, gentleness and sweetness of conditions, wherewith they that be endued, with them all of us are with pleasure conversant, & marvellously delighted with their company, so that they do with this their gentleness and kindness allure & greatly provoke all men to love them. For such can suffer all without grief: they contemn no man: they repel or put none from them with bitter, hard, and disordered conditions: access unto them is not hard, but they are so open, and ready for all, that every one dare resort unto them, and desire their help. And to conclude: they are such men as the Gospels describe Christ unto us, whom they declare to be gentle to all, a despiser of none, which denieth no benefit to any, pliant, prepared and ready to do good to all. So God also by the Gospel is preached and offered unto us wholly good, bountiful and sweet, open to all, rejecting none, bearing all our sins and offences, repelling no man from him with excessive severity. For we read and hear nothing to be declared in the Gospel but mere grace, and mere goodness, ⟨p. 131⟩whereby he doth most mercifully bear us, & most gently handle us, and not any man according to his deserts. This is the time of grace, wherein it is granted to all to go with great boldness unto the throne of grace, as it is written Heb. 4. and Psal. 34: Come unto him, and be enlightened, and your faces shall not be ashamed, that is, he will not suffer you to pray and come in vain, neither to return with confusion being frustrate.

This word, appeared, we haue elsewhere declared to signifie the reuelation of the Gospell, whereby Christ appeared in the world: Albeit the vnskilfulnes of Ministers hath wrested it to the carnall natiuitie of Christ. He vseth not here the word grace, which he vsed before,¹ but hath set in steed therof two other words of maruelous comfort, [bountifulnes, and loue toward men] which he attributeth to our God. The first is called of the Grecians Chrestotes, ²and is that kindnes, gentlenes and sweetenes of conditions, wherewith they that be endued, with them all of vs are with pleasure conuersant, & maruelously delighted with their companie, so that they doe with this their gentlenes and kindnes allure & greatly prouoke all men to loue them. For such can suffer all without griefe: they contemne no man: they repell or put none from them with bitter, hard, and disordered conditions: accesse vnto them is not hard, but they are so open, and ready for al, that euery one dare resort vnto them, and desire their helpe. And to conclude: they are such men as the Gospells describe Christ vnto vs, whom they declare to be gentle to all, a despiser of none, which denieth no benefit to any, pliant, prepared and ready to do good to all. So God also by the Gospell is preached and offered vnto vs wholy good, bountifull and sweete, open to all, reiecting none, bearing all our sinnes and offences, repelling no man from him with excessiue seueritie. For we read and heare nothing to be declared in the Gospell but meere grace, and meere goodnes, ⟨p. 131⟩whereby he doth most mercifully beare vs, & most gently handle vs, and not any man according to his deserts. This is the time of grace, wherein it is graunted to all to goe with great boldnes vnto the throne of grace, as it is written Heb. 4. and Psal. 34: Come vnto him, and be enlightened, and your faces shall not be ashamed, that is, he will not suffer you to pray and come in vaine, neither to returne with confusion being frustrate.

1Tit. 2.11.
2BountifulnessBountifulnes

:271p. 131

The other word is Philanthropia, love of men,¹ as covetousness may be called love of money, as David 2. Sam. 1. calleth the desire of women, the love of women. And the Philosophers call certain living creatures Philanthropa, that is loving toward men, as are horses, dogs, dolphins. For these creatures are by nature delighted with man, they desire his company, & do willingly serve him, as though they were moved with some reason & sense of humanity. This name, & such love the Apostle here attributeth to our God, which Moses also did before him, Deut. 33: where he speaketh thus of God: The Lord appeared having in his right hand a law of fire, and he loved the people. The meaning therefore of the Apostle is this: Our God hath in the Gospel showed him self unto us not only bountiful, kind, gentle, and sweet, which can bear, and will receive all, but also he so loveth us, that of his own accord he adjoineth him self unto us, seeketh to have to do with us, voluntarily showeth and offereth his grace and bountifulness unto us, and most gently embraceth as many as only do not refuse his grace and love, and desire to draw nigh unto him. What should he do more? Who can not see hereby, why we count the Gospel a preaching, joyful and full of all consolation of God in Christ? For what can be spoken more lovingly and sweetly to a sinful and afflicted conscience, then these words? O lamentable case, how miserably hath Satan by the laws of his Pope oppressed and obscured this sovereign sincerity of the word of God.

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

1Love toward men.Loue toward men.

:272p. 131–132

Now let no man restrain these two words [bountifulness, & love toward men] to the persons,¹ for God is plainly without respect of persons bountiful to all, and a lover of all, otherwise if we should here make a difference between men, we should acknowledge that some thing is received through our merits, and not all things through his mercy. Where it must be well marked, that God is said to be a lover of men, not of this or that nature ⟨p. 132⟩only, not held with love of the person, and therefore these two, bountifulness, and love toward men, must be taken after a general sort, that in all things the chief praise may be attributed to his mercy, that no man trust in his own merits, neither be terrified with sins, but that all together do trust to his grace, which he voluntarily offereth unto us with so great kindness and love toward us. For if any respect of person might be had here, it should surely be had of them, which are rich in the works of righteousness, but Paul expressly rejecteth these, saying: Not by the works of righteousness, which we had done. Howe much less then shall this bountifulness and love of our God toward men appear, because of any mans wisdom, power, nobility, riches or any such thing, when as no respect is had of works of righteousness? Great is the grace of God toward us, which appeareth in the Gospel, yea and nothing but grace, which admitteth no merit at all of ours, utterly taketh away all boasting and glorying, and setteth forth the glory of God alone, who freely giveth it unto us being unworthy. So in this text these two, faith and love, are taught to receive benefits of God, and bestow them on our neighbours, which the Scripture doth very often repeat, so that even the doctrine of salvation consisteth wholly in them,² neither can one be separated from the other. For he that doth not firmly trust in the divine grace, can not but be remiss and slow to do well to his neighbour, and so witness the faintness and weakness of faith, which is the fountain of all duties and benefits: As contrariwise the stronger faith that one is endued with, so much more dutifully and with readier mind he endeavoureth to deserve well of his neighbours.

Now let no man restraine these two wordes [bountifulnes, & loue toward men] to the persons,¹ for God is plainly without respect of persons bountifull to all, and a louer of all, otherwise if we shoulde here make a difference betweene men, we shoulde acknowledge that some thing is receiued through our merits, and not all thinges through his mercy. Where it must be well marked, that God is sayd to be a louer of men, not of this or that nature ⟨p. 132⟩onely, not held with loue of the person, and therefore these two, bountifulnes, and loue toward men, must be taken after a generall sort, that in all thinges the chiefe praise may be attributed to his mercy, that no man trust in his owne merits, neither be terrified with sinnes, but that all togither doe trust to his grace, which he voluntarily offereth vnto vs with so great kindnes and loue toward vs. For if any respect of person might be had here, it should surely be had of them, which are rich in the works of righteousnes, but Paul expressely reiecteth these, saying: Not by the workes of righteousnes, which we had done. Howe much lesse then shall this bountifulnes and loue of our God toward men appeare, because of any mans wisedome, power, nobilitie, riches or any such thing, when as no respect is had of works of righteousnes? Great is the grace of God toward vs, which appeareth in the Gospell, yea and nothing but grace, which admitteth no merit at all of ours, vtterly taketh away all boasting and glorying, and setteth forth the glory of God alone, who freely giueth it vnto vs being vnworthy. So in this text these two, faith and loue, are taught to receiue benefits of God, and bestow them on our neighbours, which the Scripture doth very often repeate, so that euen the doctrine of saluation consisteth wholy in them,² neither can one be separated from the other. For he that doth not firmely trust in the diuine grace, can not but be remisse and slow to doe well to his neighbour, and so witnes the faintnes and weakenes of faith, which is the fountaine of all duties and benefites: As contrariwise the stronger faith that one is endued with, so much more dutifully and with readier minde he endeuoureth to deserue well of his neighbours.

1No respect of persons with God.
2The doctrine of our salvation consisteth in faith and love.The doctrin of our saluation consisteth in faith and loue.

:273p. 132–133

All both doctrine and life worthy of Christ, (that all things may be declared most briefly, manifestly and sufficiently) consist of these two,¹ faith and love. Whereby man is made as it were a mean between God and his neighbours, that he may receive of God from above, and may give to his neighbours beneath, & be as it were a conduit pipe, through which the fountain of the divine goodness doth continually flow to his neighbours. And such men are like unto God, which in Christ receive of God whatsoever he hath, and do again by their good deeds declare them selves as it were the gods of other, and fulfil the prophecy of the Prophet Psalm 82: I have said, ye are gods, and ⟨p. 133⟩ye all are children of the most high. We are children of the most high by faith, whereby of nothing we are made the heirs of God. And we are gods by love, which maketh us beneficial to our neighbour: forasmuch as the nature of God is nothing but bountifulness, and Paul here saith: the bountifulness and love of God toward men,² which he doth with incomparable plenty daily pour forth upon every one, as we see. We must only endeavour, that every one do nothing doubt that these things are spoken to him, that the bountifulness and love of God to manward is revealed and offered to every one, that by these words he may establish, exercise, and strengthen his faith, being certain that they are most true, and that God both undoubtedly is, and always will be bountiful and loving toward him. If thou canst believe this, it will assuredly so come unto thee: thou mayest then with a full confidence pray and desire of him whatsoever thou wilt, and complain unto him of whatsoever doth grieve thee or other. But if thou want this faith, it had been better for thee never to have heard any thing hereof, for that by thy infidelity thou reprovest of falsehood these words so precious and full of consolation and grace, making so light account of them, as not believing that they be true. Which surely is a great contempt and dishonour of God, that scarce a more grievous sin can be committed of thee. Contrariwise if thou be endued with this faith, it can not be, but that thy hart being thereby cheered, should even as it were laugh and leap for holy joy in God, being void of all care and trouble, and be made above measure confident.

All both doctrine and life worthy of Christ, (that all thinges may be declared most briefly, manifestly and sufficiently) consist of these two,¹ faith and loue. Whereby man is made as it were a meane betwene God and his neighbours, that he may receiue of God from aboue, and may giue to his neighbours beneath, & be as it were a conduit pipe, through which the fountaine of the diuine goodnes doth continually flow to his neighbours. And such men are like vnto God, which in Christ receiue of God whatsoeuer he hath, and doe againe by their good deedes declare them selues as it were the gods of other, and fullfill the prophecie of the Prophet Psalme 82: I haue sayde, ye are gods, and ⟨p. 133⟩ye all are children of the most high. We are children of the most high by faith, whereby of nothinge we are made the heires of God. And we are gods by loue, which maketh vs beneficiall to our neighbour: forasmuch as the nature of God is nothinge but bountifulnes, and Paul here sayth: the bountifulnes and loue of God toward men,² which he doth with incomparable plentie daily poure forth vpon euery one, as we see. We must onely endeuour, that euery one doe nothing doubt that these thinges are spoken to him, that the bountifulnes and loue of God to manward is reuealed and offered to euery one, that by these wordes he may establish, exercise, and strengthen his faith, being certain that they are most true, and that God both vndoutedly is, and alwayes will be bountifull and louing toward him. If thou canst beleeue this, it will assuredly so come vnto thee: thou maist then with a full confidence pray and desire of him whatsoeuer thou wilt, and complayne vnto him of whatsoeuer doth grieue thee or other. But if thou want this faith, it had bene better for thee neuer to haue heard any thing hereof, for that by thy infidelity thou reprouest of falshood these wordes so precious and full of consolation and grace, making so light account of them, as not beleeuing that they be true. Which surely is a great contempt and dishonour of God, that scarce a more grieuous sinne can be committed of thee. Contrariwise if thou be endued with this faith, it can not be, but that thy hart being thereby cheered, should euen as it were laughe and leape for holy ioy in God, being void of all care and trouble, and be made aboue measure confident.

1By faith and love man is made as it were a mean between God & his neighbours.By faith and loue man is made as it were a meane betwene God & his neighbours.
2The means to be partaker of the bountifulness and love of God is to believe.The meanes to be partaker of the bountifulnes and loue of God is to beleeue.

:275p. 133–134

How could the Apostle use more pleasant and sweet words? I dare say that I have in the whole Scripture read none more ⟨p. 134⟩pleasant, and so sweet words of the grace of God, as these two, Chrestotes, & Philanthropia, that is, bountifulness, and love toward men, ¹in which the grace of God is so described, as whereby he doth not only forgive our sins, but doth also desire to be conversant with us, and is ready to do the part of a very friend toward us, voluntarily offering him self to help us in all things, also to bestow more benefits upon us then we can desire or ask, that we may presume of him no otherwise then of a most near & familiar friend, of whom we may obtain all things, in whose eyes we are most dear, and even delightful. Think in thy mind of a most perfect friend, which hath fulfilled all the parts of friendship toward thee, & thou shalt have after a sort a form, although yet far unlike, of the divine goodness and kindness, which is here attributed to our God, by the name of bountifulness and love toward men. But when thou hast a sound faith in this bountifulness and love to manward, and thereby dost live in thy God, so bountiful, gracious, and gentle to thee, rejoicest, and art full of all good things, being certain of his continual grace, what shouldest thou do any longer in earth? what in this life?

How could the Apostle vse more pleasaunt and sweete words? I dare say that I haue in the whole Scripture redde none more ⟨p. 134⟩pleasaunt, and so sweete words of the grace of God, as these two, Chrestotes, & Philanthropia, that is, bountifulnes, and loue toward men, ¹in which ye grace of God is so described, as wherby he doth not onely forgiue our sinnes, but doth also desire to be conuersaunt with vs, and is ready to doe the part of a very friend toward vs, voluntarily offering him selfe to helpe vs in al thinges, also to bestowe more benefits vpon vs then we can desire or aske, that we may presume of him no otherwise then of a most neare & familiar friend, of whom we may obtayne all thinges, in whose eyes we are most deare, and euen delightfull. Thinke in thy minde of a most perfect friend, which hath fulfilled all the partes of friendship toward thee, & thou shalt haue after a sort a forme, although yet farre vnlike, of the diuine goodnes and kindenes, which is here attributed to our God, by the name of bountifulnes and loue toward men. But when thou hast a sounde faith in this bountifulnes and loue to manward, and thereby doost liue in thy God, so bountifull, gracious, and gentle to thee, reioycest, and art full of all good thinges, being certayne of his continuall grace, what shouldest thou doe any longer in earth? what in this life?

1How loving God is toward us.How louing God is toward vs.

:276p. 134–135

¹Thou canst not in this case be idle, as surely that love of God and pleasure which thou enjoyest in him will not suffer thee to be idle. Thou shalt be inflamed with a marvellous study and desire to do what things soever thou canst know will be an honour unto thy God, so loving and bountiful unto thee, and will turn to praise, glory, and thanks giving unto him. Thou shalt have no choice of works, thou shalt pass for no precept, thou shalt feel no compulsion of the law, having a most ready will and pleasure to do, whatsoever things thou shalt know to be acceptable unto God, whether they be contemptible or noble, small or great, thou shalt count them alike. But first of all it shall be thy desire, that this blessed knowledge of God may be common also to the rest, whereupon by and by thy love will here show it self, and will assay all means, to make this truth of salvation manifest unto all, it will publish and repeat it, wheresoever it shall be able, rejecting and condemning whatsoever other either teach or say, that agreeth not with this truth.² Whereby it will come to pass, that Satan & the world, which hear nothing so unwillingly as this truth, & can not abide that their things should be condemned, will ⟨p. 135⟩rise against thee with all their might, will by & by trouble thee, all the great, learned, rich & mighty of the world will condemn thee of heresy and madness, and will leave no mean unattempted until if they be able they have dispatched thee of thy life. Thus with Christ thy Lord thou shalt be persecuted, & suffer extreme ignominy, thy body, life, goods, name, friends, and all things being brought into peril, until they have thrust thee from them out of this life into the eternal & blessed life: In the mean season thou must suffer all these things with a patient mind, and take them in good part, losing none of the spiritual joy, which thou hast of Christ in thy God, & for thy part showing to thy persecutors all kindness and love, being always mindful, that thou a little before wast not much unlike them before God. All which things thou shalt do through faith & love, albeit they exceed the strength of nature. And this in deed is a true Christian life, wherein thou dost endeavour to do so to other, as God hath done to thee.

¹Thou canst not in this case be idle, as surely that loue of God and pleasure which thou enioyest in him will not suffer thee to be idle. Thou shalt be enflamed with a marueilous study and desire to doe what things soeuer thou canst know will be an honour vnto thy God, so louing and bountifull vnto thee, and will turne to praise, glory, and thankes giuing vnto him. Thou shalt haue no choise of works, thou shalt passe for no precept, thou shalt feele no compulsion of the law, hauing a most ready will and pleasure to doe, whatsoeuer thinges thou shalt know to be acceptable vnto God, whether they be contemptible or noble, small or great, thou shalt count them alike. But first of all it shall be thy desire, that this blessed knowledge of God may be common also to the rest, whereupon by and by thy loue will here shew it selfe, and will assay all meanes, to make this truth of saluation manifest vnto all, it will publish and repete it, wheresoeuer it shall be able, reiecting and condemning whatsoeuer other either teach or say, that agreeth not with this truth.² Whereby it will come to passe, that Satan & the worlde, which heare nothing so vnwillingly as this truth, & can not abide that their things should be condemned, wil ⟨p. 135⟩rise against thee with all their might, wil by & by trouble thee, all the great, learned, rich & mightie of the world wil condemne thee of heresie and madnes, and will leaue no meane vnattempted vntill if they be able they haue dispatcht thee of thy life. Thus with Christ thy Lord thou shalt be persecuted, & suffer extreme ignominie, thy body, life, goods, name, friendes, and all things being brought into perill, vntill they haue thrust thee from them out of this life into the eternal & blessed life: In the meane season thou must suffer all these things with a patient mind, and take them in good part, losing none of ye 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.

1He that is partaker of the bountifulness and love of God can not be idle.He that is partaker of the bountifulnes and loue of God can not be idle.
2Satan & the world can not abide falsehood to be reproved & the truth to be preached, & therefore they persecute them which preach the truth.Satan & the world can not abide falshood to be reproued & the truth to be preached, & therfore they persecute them which preach the truth.

:277p. 135–136

Not by the works of righteousness which we had done. In these words the Apostle signifieth that which we have now said, and proveth it as it were by rendering a reason.¹ For if the bountifulness and love of God to manward hath appeared, & he hath saved us of his mercy, and not because of our own righteousness, yea we being by all means unworthy, and subject to innumerable sins, it is meet that we also do good to them that have not deserved so much of us, & are unworthy thereof. For we which are become the sons of God, must resemble God our father, and bestow benefits according to our ability as well upon our enemies and persecutors, as upon our friends and them that do good unto us. Whereof Christ also hath admonished us Matth. 5: Love your enemies, that ye may be the children of your Father which is in heaven, who maketh his sun to shine upon the good & evil, & sendeth rain on the just & unjust. For if ye love them which love you, what reward shall ye have? when as even the heathen & Publicans do the same. Now the Apostle doth not only expressly condemn us for evil works, but saith: Not by the works of righteousness, or, which we have done in righteousness. Where he also rejecteth those works, which we counted righteous, and were thought both of us & others to have bin done in righteousness, when as they were so far from being righteous, that they made us more unworthy of the grace of God, and ⟨p. 136⟩more unfit to receive it, for they are deceitful works, whereunto we add this sin, that we think them righteous, and trust in them, whereby God is provoked to anger more then can be said, even as our enemies are wont to move us to anger, when as they will avouch those things to be just,² wherein they sin and do unjustly. But even as God, when we being unwise, by error moved him to anger, counting our sins works of righteousness, did not therefore reject us, but of his mercy delivered us from this error and sins: so we neglecting the foolishness and dotage of our adversaries, whereby they contend that sins are to be counted for righteousness, ought nevertheless of mere love, having no respect of evil or good deserts, to be beneficial unto them, and endeavour to do them good in all things, looking for fruit of our benefits not of them, but of God alone.

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.¹ 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 ⟨p. 136⟩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,² 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.

1We must do well unto men, yea even though they have not so deserved of us.We must do well vnto men, yea euen though they haue not so deserued of vs.
2We ought to be beneficial to others of mere love, having no respect to good or evil deserts.We ought to be beneficiall to others of meere loue, hauing no respect to good or euill deserts.

:279p. 136–137

Now let us also briefly weigh the words, wherein he setteth forth and commendeth the grace of God. First he so greatly extolleth it,¹ that in respect of it he condemneth all our good works and righteousness: neither doth he condemn a small thing, when he condemneth our righteousness or righteous works, the most excellent thing that man can have in earth. For if all men with all their might should labour and endeavour to attain to most exact prudence, wisdom, and liberty of mind and will, which we read that some Philosophers and Princes have done, as Socrates, Traianus, and many other, whose same the whole world hath long since spread abroad both by words and writings: nevertheless all such wisdom, and all such virtues are nothing but sins before God, forasmuch as they be not done in and by the grace of God. Doers of such virtues are ignorant of God, and therefore they can not honour him by their studies and endeavours, they think they have all thinks of them selves, when as no man can have any good thing at all, but of this grace alone, which the Gospel preacheth. So Paul glorieth, that he, before he knew Christ, lived a blameless life, and was more zealous toward the law then those of his age, that he also thought, that he did a thing acceptable to God by persecuting the Christians, which condemned that blameless life which he led, but afterward when he had learned Christ, he saith, ⟨p. 137⟩that he counteth that righteousness to be but dung, that he might be found not in such righteousness, but in Christ by faith. Philip. 3. The same thing he witnesseth and entreateth of at large in the Epistles to the Galatians and Colossians. Here therefore is condemned all boasting of free will, mans strength, righteousness, and good works, and it is concluded, that they are all nothing but sins, and certain destruction, although they have a fair show: that we are saved by the only grace of God, as many of us as believe, and call for it, with acknowledging of our own vanity and perdition.

Nowe let vs also briefly wey the wordes, wherein he setteth forth and commendeth the grace of God. First he so greatly extolleth it,¹ 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, ⟨p. 137⟩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.

1The good works and righteousness of men how they are esteemed of.The good workes and righteousnes of men how they are esteemed of.

:280p. 137–138

Now we must accustom our selves to the Scripture,¹ which maketh mention of two sorts of righteousness, one humane, which Paul here and in many other places hath mentioned, the other divine, even that grace of salvation, which justifieth us by faith,² whereof he speaketh in the end of this text: That being justified by grace, we should be heirs of eternal life. Here thou seest plainly that the grace of God is our true righteousness, whereby we are justified, which is therefore called the righteousness of God, for that it is given unto us of God, and is made ours, when we are made partakers thereof by faith. Of this he speaketh also Rom. 1: In the Gospel is revealed the righteousness of God from faith to faith, as it is written: The just shall live by faith. And Gen. 15: Abraham believed, and it was counted to him for righteousness. Whereupon the Scripture concludeth, that no man is counted righteous before God, but he that believeth, as the Apostle testifieth, where he reciteth that saying of Habakkuk: The just shall live by faith. So it appeareth that faith, grace, mercy, truth, righteousness, that all these are that same which God worketh in us by Christ and the Gospel. Whereupon it is said Psal. 25: All the ways of the Lord are mercy and truth. For those are the ways of the Lord in which we observing his commandments, do walk, and he again in us, now those ways must be directed by his mercy and truth alone, not by our strength and industry, forasmuch as our ways being ordered hereby, are nothing but vanity before God, and do deserve his wrath. According to that which the Lord saith Isaiah 55: As far as the heaven is higher then the earth, so far do my ways exceed yours. As if he should say: Your righteousness is earthly and of no value, wherefore ye must bid it farewell and walk ⟨p. 138⟩in mine, if ye hope for salvation.

Now we must accustome our selues to the Scripture,¹ 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,² 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 ye 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 mercie and truth alone, not by our strength and industrie, forasmuch as our wayes being ordered hereby, are nothing but vanitie before God, and do deserue his wrath. According to that which the Lord sayth Esai 55: As farre as the heauen is higher then the earth, so farre do my waies exceede yours. As if he should say: Your righteousnes is earthly and of no value, wherefore ye must bid it farewell and walke ⟨p. 138⟩in myne, if ye hope for saluation.

1Tow sorts of righteousness.Tow sortes of righteousnes.
2Divine righteousness whereby we are justified.Diuine righteousnes whereby we are iustified.

:281p. 138

But according to his mercy he saved us. It is marvel how the credit of these words can stand, wherein the Apostle affirmeth that we are already saved, although living yet in earth, and therefore in continual misery. But he did so speak, that he might more fully express the power of the divine grace, and the nature of faith against hypocrites, who as though salvation were yet far of, do in vain endeavour to get and obtain it by their works.¹ For Christ hath already saved us: he hath performed all things which are required hereunto, that we may be saved: he hath overcome and subdued sin, death, hell, &c. so that he hath left nothing, for any man to care for, he hath also given all these things unto us in Baptism, that who soever believeth in Christ, that he hath performed them, hath them together in the same moment, so that he hath need of nothing more unto salvation, but faith alone, that he may firmly believe that these things are so performed. But mark how incomparable riches of his grace God hath poured upon us in Baptism, who hath delivered us even from those works, whereby those foolish holy ones go about to merit heaven, and to be saved. For we must have heaven, and be saved before we can do any good works, for that works can not merit heaven, but heaven being before given of mere grace; causeth us to do good works, and that for no hope of merit or reward, but only to the commodity of our neighbours, and the glory of God, until this body also be delivered from sin and death.

But according to his mercie he saued vs. It is maruell how the credit of these wordes can stand, wherein the Apostle affirmeth that we are alreadie saued, although liuing yet in earth, and therefore in continuall miserie. But he did so speake, that he might more fully expresse the power of the diuine grace, and the nature of faith against hypocrites, who as though saluatiō were yet farre of, do in vaine endeuour to get and obtaine it by their workes.¹ For Christ hath already saued vs: he hath perfourmed all things which are required hereunto, that we may be saued: he hath ouercome and subdued synne, death, hell, &c. so that he hath left nothing, for any man to care for, he hath also giuen all these things vnto vs in Baptisme, that who soeuer beleueth in Christ, that he hath perfourmed them, hath them togither in the same moment, so that he hath neede of nothing more vnto saluation, but faith alone, that he may firmely beleeue that these things are so perfourmed. But marke how incōparable riches of his grace God hath poured vpon vs in Baptisme, who hath deliuered vs euen from those workes, whereby those foolish holy ones go about to merit heauen, and to be saued. For we must haue heauen, and be saued before we can do any good workes, for that workes can not merit heauen, but heauen being before giuen of meere grace; causeth vs to do good workes, and that for no hope of merit or reward, but onely to the commoditie of our neighbours, and the glorie of God, vntill this bodie also be deliuered from sinne and death.

1We are already saved by Christ.We are already saued by Christ.

:282p. 138–139

¹Wherefore all the life of a Christian after Baptism is nothing else, but an expectation of salvation and felicity to be revealed, which they that believe in Christ do now possess, although hidden. They have all things now certainly, but they are yet hid in faith, which when as it is changed, knowledge being revealed, all things as they now have them, shall appear, which shall come to pass, when pleasant and wished death cometh,² according to that saying of John: Dearly beloved, now are we the sons of God, and yet it doth not appear what we shall be: But we know that when he shall appear, we shall be like him. And every man that hath this hope in him, purgeth himself, even as he is pure. Wherefore suffer not thy self to be deceived, and to be seduced from this truth by ⟨p. 139⟩those hypocrites, which contemning faith, do falsely affirm that salvation is far from thee, and teach thee to endeavour in vain to attain unto it by thy works. It is in thy self, if thou believe that all things are performed by Christ, even as he himself witnesseth: The kingdom of God is within you, Luke 17. So that all our life after Baptism ought to be nothing else but an expectation, that that should be revealed which is already in us, and that we may comprehend, as we are comprehended, as Paul saith Philip. 3. I follow, if that I may comprehend that, for whose sake also I am comprehended of Christ, that is, that I may at length see those things which are given me, being as yet in the shut closet of faith. He coveteth, and burneth with desire to see the treasure which by faith he received both given and sealed in Baptism. Whereupon he addeth in the same place: Our conversation is in heaven, from whence also we look for our Saviour Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body. Herewith also agreeth that which he saith Gal. 4: Ye know God, and by and by he doth as it were correct that which he had said, Yea, saith he, rather are ye known, both which are true, although not after the like sort: We are now known of God, so that he comprehendeth us, and we in deed know God, but we do not yet comprehend, for that our knowledge is as yet hidden and closed up in faith. He saith moreover Rom. 8:

¹Wherefore all the life of a Christian after Baptisme is nothing els, but an expectation of saluation and felicity to be reuealed, which they that beleeue in Christ do now possesse, although hidden. They haue all thinges nowe certainly, but they are yet hid in faith, which when as it is chaunged, knowledge being reuealed, all things as they now haue them, shall appeare, which shall come to passe, when pleasaunt and wished death commeth,² according to that saying of Iohn: Dearely beloued, now are we the sonnes of God, and yet it doth not appeare what we shall be: But we know that when he shall appeare, we shalbe like him. And euerie man that hath this hope in him, purgeth himselfe, euen as he is pure. Wherefore suffer not thy selfe to be deceiued, and to be seduced from this truth by ⟨p. 139⟩those hypocrites, which contemning faith, do falsely affirme that saluation is farre from thee, and teach thee to endeuour in vaine to attaine vnto it by thy workes. It is in thy selfe, if thou beleeue that all things are perfourmed by Christ, euen as he himselfe witnesseth: The kingdome of God is within you, Luke 17. So that all our life after Baptisme ought to be nothing els but an expectation, that that should be reuealed which is already in vs, and that we may comprehend, as we are comprehended, as Paul sayth Philip. 3. I follow, if that I may comprehend that, for whose sake also I am comprehended of Christ, that is, that I may at length see those things which are giuen me, being as yet in the shut closet of faith. He coueteth, and burneth with desire to see the treasure which by faith he receiued both giuen and sealed in Baptisme. Whereupon he addeth in the same place: Our conuersation is in heauen, from whence also we looke for our Sauiour Iesus Christ, who shall chaunge our vile bodie, that it may be fashioned like vnto his glorious body. Herewith also agreeth that which he saith Gal. 4: Ye know God, and by and by he doth as it were correct that which he had sayd, Yea, sayth he, rather are ye knowen, both which are true, although not after the like sort: We are now knowen of God, so that he comprehendeth vs, and we in deede know God, but we do not yet comprehend, for that our knowledge is as yet hidden and closed vp in fayth. He sayth moreouer Rom. 8:

1What the life of a Christian is after baptism.What the life of a Christiā is after baptisme.
21. Joh. 3.2.1. Ioh. 3.2.

:283p. 139–140

We are saved by hope, that is, we are saved, although we yet see it not, for that which one seeth, he hopeth not for, but if we hope for those things which we see not, we do with patience abide for them. Christ confirmeth this Luke 12: Let your loins be gird about, and your lights burning, and ye your selves like unto men that wait for their master, when he will return from the wedding, that when he cometh, and knocketh, they may open unto him immediately. In which words he only biddeth them that be his to be ready to look for him the bridegroom, as which are already saved being admitted into the number of his ministers. Hereunto also pertaineth that which the Apostle saith Tit. 2: Let us live soberly, and righteously, and godly in this present world, looking for that blessed hope, and appearing of the glory of that mighty God, and of our Saviour Jesus Christ. In these and such like places whereof thou mayest read many here and there in the ⟨p. 140⟩holy Scriptures, he witnesseth that we are already saved, and that it doth not behove, that a Christian man should first seek to attain to salvation by his works. This opinion and devilish doctrine blindeth the eyes of Christians, extinguisheth the knowledge of faith, and carieth men from the way of truth and salvation. We must cleave unto that which the Apostle here saith: He hath saved us according to his mercy, and that which he addeth in the end of this text, that we are heirs according to the hope of eternal life. We are now heirs, but that is hidden in faith,¹ but we look with a certain hope, that hereafter it shall be revealed. And God will have us so to look for the revelation of this inheritance, and to live a certain time after Baptism, that he may chastise our body by our ministry, and declare the power of his grace in fight against the flesh, the world and the devil, but especially for this cause, that by us he may help our neighbours, and both by doctrine, and also by our life which he liveth in us, may bring them to the communion of faith. And albeit he can do this by Angels, yet it pleaseth him rather that it should be done by us men, that both the manner of faith may be the better known, and that all things may be done sweetly and lovingly.

We are saued by hope, that is, we are saued, although we yet see it not, for that which one seeth, he hopeth not for, but if we hope for those thinges which we see not, we do with patience abide for them. Christ confirmeth this Luke 12: Let your loines be gird about, and your lights burning, and ye your selues like vnto men that wait for their maister, when he will returne from the wedding, that when he commeth, and knocketh, they may open vnto him immediatly. In which words he onely biddeth them that be his to be ready to looke for him the bridegrome, as which are already saued being admitted into the number of his ministers. Hereunto also pertaineth that which the Apostle sayth Tit. 2: Let vs liue soberly, and righteously, and godly in this present world, looking for that blessed hope, and appearing of the glorie of that mightie God, and of our Sauiour Iesus Christ. In these and such like places whereof thou maist reade many here and there in the ⟨p. 140⟩holy Scriptures, he witnesseth that we are already saued, and that it doth not behoue, that a Christian man should first seeke to attaine to saluation by his workes. This opinion and deuelish doctrine blyndeth the eyes of Christiās, extinguisheth the knowledge of faith, and carieth men from the waye of truth and saluation. We must cleaue vnto that which the Apostle here saith: He hath saued vs according to his mercie, and that which he addeth in the ende of this text, that we are heires according to the hope of eternall life. We are now heires, but that is hidden in fayth,¹ but we looke with a certaine hope, that hereafter it shalbe reuealed. And God will haue vs so to looke for the reuelation of this inheritance, and to liue a certaine time after Baptisme, that he may chastise our body by our ministery, and declare the power of his grace in fight against the flesh, the world and the deuil, but especially for this cause, that by vs he may helpe our neighbours, and both by doctrine, and also by our life which he liueth in vs, may bring them to the communion of fayth. And albeit he can do this by Angels, yet it pleaseth him rather that it should be done by vs men, that both the maner of fayth may be the better knowen, and that all things may be done sweetely and louingly.

1Why God will have us to look for the revelation of our inheritance a certain time.Why God will haue vs to looke for the reuelatiō of our inheritaunce a certain time.

:285p. 140–141

¹Hereupon if one weigh all things rightly, it can not be doubted, that it is a practise and miracle of Satan and Antichrist, that so much is spent for Purgatories sake, such faith as this being put quite out of mens minds. For men are taught by their works to save themselves from Purgatory, or at the least to deliver themselves out from thence, as though salvation were not yet given us, and it were necessary to come unto it by other means then by faith alone, which how it disagreeth with the Scripture and a Christian life, there is no man that doth not see, but he that seeth nothing in the Scripture. For thus the ⟨p. 141⟩holy Scriptures do teach every where, that who soever doth not receive salvation by mere grace, through faith before all works, he shall never be partaker thereof. And that who soever refer their good works, not to the profit of their neighbours, but to their own commodity, being more careful of their own salvation then of their neighbours, have no good works at all. All the works of these are void of faith, and infected with pernicious error. It had bin greatly to be wished that Purgatory had never bin invented, and never mention made thereof in the pulpit, for it hath bin cause of such hinderance to Christian verity and sincere truth, as can not be recovered. For we see it now brought to pass by the means of Satan, that almost all prayers are directed to only Purgatory, with this ungodly and pestilent opinion, whereby miserable men think that they shall be redeemed from thence, and obtain salvation by the works of men. Whereby the riches of Baptism and faith are had in no reputation, and they at the last of Christians become Heathen. O most pernicious abomination. Christians should be taught as Christ and Paul teach them, that after Baptism and absolution from since they should so live, that they should be ready every hour to receive death, with desire looking for the revelation of salvation already received.

¹Hereupon 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 ⟨p. 141⟩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 shalbe redeemed from thence, and obtaine saluation by the workes of men. Whereby the riches of Baptisme and fayth are had in no reputatiō, and they at the last of Christians become Heathen. O most pernitious abomination. Christians should be taught as Christ and Paul teach them, that after Baptisme and absolution from synnes they should so liue, that they should be ready euery houre to receiue death, with desire looking for the reuelation of saluation already receiued.

1A practise of Satan & Antichrist to delude men with Purgatory.A practize of Satan & Antichrist to delude mē with Purgatory.

:287p. 141–142

By the washing of the new birth. He setteth forth the grace of God given to us in Baptism, with words very full of praise and commendation. He calleth Baptism a washing, whereby not the feet and hands, but the whole man is at once washed, purified and saved, so that to the sum and inheritance of salvation there is need of nothing but only faith in this grace of God, that it may remain and be acknowledged the work of grace alone, that we are saved without all our works and merits, ⟨p. 142⟩and so also there may remain in us pure love, praise, giving of thanks, and glory of the divine mercy, without all glory and pleasing of our selves in our own strength and endeavour, as it hath bin already said often and at large. Humane righteousness is also a washing, but not whereby the whole man is so washed, but that Pharisaical washing, whereby only the apparel and vessels which are outward, are made clean, whereof it is spoken Matth. 23. Whereby it cometh to pass that men seem unto themselves pure, but inwardly nevertheless they remain full of filthiness.¹ Therefore he called Baptism not a corporal or outward washing, but the washing of regeneration or new birth, by which not those things that are outward, are washed, and only the outward man made clean, but the whole nature of man is altered and changed into an other nature, that is, the carnal nativity is thereby destroyed, with all the inheritance of since and perdition.² Whereby he again witnesseth, that our salvation is given us at once, so that it is not to be gotten by works. For not one or two members are wont to be borne, as the hands or feet, but the whole man, which can not work this that he may be borne a man, but is first borne that he may work: Likewise our works do not purify or save us, but when as before we are pure, justified, and saved, we work freely those things, which may be profit to our neighbour, and honour to God. And this is the simple and pure knowledge of the divine grace, whereby a man learneth to know both God and himself: to praise God alone, to humble and cast down himself: to trust in God, to despair of himself. This doctrine of salvation they marvellously hinder, which urge men with laws, precepts, and works, and teach them to seek thereby to be saved.

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, ⟨p. 142⟩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.¹ 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.² 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.

1Baptism what manner of washing it is.Baptisme what maner of washing it is.
2Salvation cometh not by works.Saluation cō meth not by workes.

:288p. 142–143

¹And the renewing. That this washing and new birth may be more fully understood, he hath added, the renewing, that thou mayest understand, that he that is truly baptized, is become a new man, and a new creature, endued with a new disposition, which now is far otherwise affected, loveth, liveth, speaketh and doth far otherwise, than he was wont or could before. So the Apostle saith, Gal. 6: In Christ neither circumcision availeth any thing, nor uncircumcision, that is, no works of the Law are of any value or importance, but a new creature. As if he should say: Salvation can not be perfected by joining together certain good ⟨p. 143⟩works, but the whole man must be at once renewed, and his nature changed, whereupon true good works will follow of themselves, not by piecemeal, but together with great plenty. Of this new birth, whereby the whole man is renewed, Christ speaketh Joh. 3: He that is not borne again, can not see the kingdom of God. Here again it manifestly appeareth, that nothing is here done by our works, but that it behoveth, that man, how great soever he be, must die, and be changed into an other, which is done in Baptism, if we believe.² The condemned also shall be borne again in the last day, but they shall not be renewed, they shall remain unclean, as they were here, and as they were borne of Adam. Therefore that he might speak rightly of Baptism, he calleth it the washing of the new birth, whereby they that are borne again 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 Gospel a womb and matrix, as Isaiah 46: Hearken all ye that remain of the house of Israel, whom I have borne in my womb, as mothers are wont to speak of their children. He therefore that believeth the Gospel, is as it were conceived in the womb of God, & from thence borne a new man, and like unto God: Whereof we will in an other place speak more. Now it shall be sufficient, to have learned by these words, how our works are nothing in fulfilling the commandments of God, and that it is a mad thing to attribute here never so little to our own strength, seeing that it is faith alone, whereby man is at once borne again, & renewed.

¹And the renewing. That this washing and new birth may be more fully vnderstood, he hath added, the renewing, that thou maiest vnderstand, that he that is truly baptized, is become a new man, and a new creature, endued with a new disposition, which now is farre otherwise affected, loueth, liueth, speaketh and doth farre otherwise, thē he was wont or could before. So the Apostle sayth, Gal. 6: In Christ neither circumcision auaileth any thing, nor vncircumcision, that is, no workes of the Lawe are of any value or importaunce, but a new creature. As if he should say: Saluatiō can not be perfected by ioyning togither certaine good ⟨p. 143⟩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.² The condemned also shalbe borne againe in the last day, but they shal not be renewed, they shall remaine vncleane, as they were here, and as they were borne of Adam. Therefore that he might speake rightly of Baptisme, he calleth it the washing of the new birth, whereby they that are borne againe are also renewed. Of this new birth many things are to be found here and there in the Scripture, because of which also God calleth his word and Gospell a wombe and matrix, as Esai 46: Hearken all ye that remaine of the house of Israell, whom I 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 shalbe 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.

1He that is truly baptized is become a new creature.He that is truely baptized is become a new creature.
2The condemned shall be borne again, but not renewed.The cōdemned shalbe borne again, but not renewed.

:290p. 143–144

No otherwise is the grace of God wont to renew man,¹ then as if God should turn some dry and withered block into a new, green, and flourishing tree, which may afterward bring forth fruit plentifully. For the grace of God is a great, strong, very mighty, and marvellous effectual thing, it lieth not in the mind,² as the Schoolmen dreamed: it sleepeth not, or is borne, as a painted table beareth a picture: it self beareth, guideth, urgeth, draweth, changeth, and worketh all things in men, so, that every one may feel and have experience of it. It self in deed is hid, but the works of it can not be hid, but do witness of it, as ⟨p. 144⟩the leaves and fruits do of the tree, of what nature it is. Wherefore the Schoolmen Thomas and Scotus do ungodlily detract from it, who attribute no more unto it, then that it doth adorn the works of nature, and is a help that they be brought to perfection. For it doth not adorn or help only, but it alone worketh those things that be good, neither doth it work them only, but doth rather change and renew the person. For it exhibiteth the washing of the new birth, and of renewing, not of works only, but much rather of the whole man. He that shall preach these things of grace, shall truly and fully commend it. Which Paul endeavoured to do when he said: He hath saved us by the washing of the new birth, and renewing of the holy Ghost. Nothing can be done here by joining of works together, the nature must needs be changed, whereupon it cometh to pass, that they that truly believe must suffer many things: for grace worketh in them, & declareth it self present. Hereunto pertaineth that saying of the 111. Psal. The works of the Lord are great, sought out of all them that have pleasure therein. What are these works? We are they, by grace in Baptism made the great, new, and regenerate works of God. Is it not a great thing for a man by and by to be saved, and delivered from since, death, and hell? therefore he saith: sought out of all them that have pleasure therein. For by this new birth God hath found out, and done what soever men can desire. For what else do men covet and desire, but to obtain salvation, to be delivered from sin, death, and hell?

No otherwise is the grace of God wont to renew man,¹ 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,² 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 ⟨p. 144⟩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?

1How the grace of God reneweth man.
2The grace of God exceeding effectual and mighty in operation.

:291p. 144–145

Of the holy Ghost. Lastly, that he may the more express the greatness and virtue 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 weighty importance, that no creature but the holy Ghost alone is able to perform it. But how much, most excellent Paul, dost thou condemn free will, the great good works of the proud holy ones, that is, the merits of hypocrites? In how hie a place doest thou set our salvation, and again, how doest thou bring it down to us, and place• it near us, yea even within us?¹ how purely & sincerely doest thou set forth grace in these words? Wherefore work what soever and how much soever thou wilt, it is unpossible for a man to be renewed, and the person changed (without which no works acceptable to God ⟨p. 145⟩can be done) but by the washing of the new birth, and the renewing of the holy Ghost. That we may plainly see in those hypocritical counterfeiters of works. For thou shalt find none harder, none prouder, none so rash and hasty spirits. For they are broken, and not renewed, indurate, obstinate, confirmed by continuance, covering in deed and some what adorning that old Adam by those their counterfeit good works, but in the mean season there doth not any whit appear any change of nature in them, they continue still in the oldness of their corrupt flesh. O, what a pestilent people is this, and in how great indignation of God are they, when as in the mean time they think that they sit in Gods lap?² Now whereas the Apostle attributeth this washing of the new birth, and renewing to the holy Ghost, he saith the same which Christ doth John 3, where he saith: Except a man be borne again of water and of the Spirit, he can not enter into the kingdom of God. For that which Christ signified by water, the Apostle calleth the washing, so both made mention of new birth and of the holy Ghost. And we must mark that that which is spoken here of the holy Ghost both by Christ, and the Apostle, must not be referred to that Papistical confirmation, as they call it, for both of them referred to Baptism that which is here mentioned concerning the holy Ghost, who when the body is washed with water, doth himself work the new birth, and renewing by faith, which Christ called, to be borne again of the spirit.

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?¹ how purely & syncerely doest thou set forth grace in these wordes? Wherefore worke what soeuer and how much soeuer thou wilt, it is vnpossible for a man to be renewed, and the person chaunged (without which no workes acceptable to God ⟨p. 145⟩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?² 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.

1Only the washing of the new birth & renewingOnely the washing of ye newe birth & renewing
2Washing of the new birth and renewing attributed to the holy Ghost.

:293p. 146

Which he shed on us abundantly. See how notably the Apostle setteth forth grace. He saith not that the holy Ghost was given, but shed, and not that only, but shed abundantly. For he can not sufficiently extol and magnify grace, and the work thereof, and we, alas, count it so vile in respect of our works.¹ It were a dishonour to God and to his holy Spirit, if when he hath plentifully shed it upon us, there should as yet be some thing wanting, necessary to righteousness and salvation, which we are able to perform, as though the works of so incomparable grace could not be sufficient. And Paul surely might be reproved of lying, which had not spoken all things whereby we must be justified and saved, when he affirmeth that he doth it. But as he writeth, so it is: no man can attribute so great things to this washing and regeneration, no man can so much presume of them, but greater things may be attributed unto them, and thou oughtest to promise to thy self moe things of them: no man shall believe so great things, but he shall receive greater. Forasmuch as those good things which God hath given, are so great and so unspeakable, he would have them here come unto us being included and hid in his words and faith. For the nature of our present life can not bear them being manifest, and therefore it must perish, when they begin to be revealed, that man may by these inestimable riches, which he now possesseth by faith, be as it were swallowed up, and vanish away. We are already abundantly justified by faith without all our own merit, therefore Christ saith, Joh. 3: God so loved the world, that he hath given his only begotten Son, that who soever believeth in him, should not perish, but have everlasting life. Behold, they that believe, have already everlasting life, and therefore undoubtedly are justified and holy without all their own labour or means: that thou mayest see, that nothing but grace and mercy is plentifully poured upon us, and that our works could avail nothing hereunto.

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.¹ 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.

1The works of the divine grace sufficient for our salvation without any addition of our own works.The workes of the diuine grace sufficiēt for our saluation without any addition of our owne workes.

:294p. 146–147

Thou wilt perhaps say: Thou canst not preach sufficiently, that the grace and mercy of God doth work all things in us,¹ and that no respect is to be had of our works, to the attaining of salvation, but how cometh it to pass then, that the Scripture so often witnesseth that they shall be saved which have wrought ⟨p. 147⟩good works? As John. 5: They shall come forth, that have done good, unto the resurrection of life, but they that have done evil unto the resurrection of condemnation. And Rom. 2: Honour and glory to them that do well, wrath and indignation to them that do ill. We read many sentences here and there in the Scripture like unto these. I answer:² As the words sound, so take them without all gloss, for it is even so, they that do well shall be saved, they which do otherwise, shall be condemned. But herein many err from the truth of the Scripture, in that they judge works according the outward appearance,³ contrary to the Scripture, which teacheth that no man can do good, who is not himself good before, and by works no man can become good, but works take their goodness of the worker, and he becometh good by the washing of the new birth, and by nothing else. This Christ meant Matth. 7. saying: A corrupt tree can not bring forth good fruit, neither a good tree evil fruit. Wherefore make the tree either good or evil, and it will bring forth like fruits. Hypocrites oftentimes do works like to the works of the Godly, yea sometime having a goodlier show, for they diligently pray, fast, give alms, and pretend a marvellous holiness, but Christ calleth these sheep's clothing, wherewith most hurtful wolves are clothed and hidden. For none of them is of a true humble, meek, and bountiful heart, which they chiefly declare when they are rebuked, when their holiness is reproved: for then bring they forth their natural fruits, whereby they are known. Those are, rash judgements, impatience, stubbornness, obstinacy, slandering, and such like. It is true therefore, he that doth well, shall be saved, that is, his salvation shall be manifest, but he can do no good at all, if he be not before regenerate by the washing of the new birth. For what good works can one work in the oldness of the flesh, and by the strength proceeded from Adam, they are the good works which Paul here condemneth, saying: Not by the works of righteousness which we had done.

Thou wilt perhaps say: Thou canst not preach sufficiently, that the grace and mercie of God doth worke all things in vs,¹ and that no respect is to be had of our workes, to the attaining of saluation, but how commeth it to passe then, that the Scripture so oftē witnesseth that they shalbe saued which haue wrought ⟨p. 147⟩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:² As the wordes sound, so take them without all glosse, for it is euen so, they that do well shalbe saued, they which do otherwise, shalbe condemned. But herein many erre from the truth of the Scripture, in that they iudge workes according the outward appearance,³ 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, shalbe saued, that is, his saluation shalbe manifest, but he can doe no good at all, if he be not before regenerate by the washing of the newe birth. For what good workes can one worke in the oldenes of the fleshe, and by the strength proceeded from Adam, they are the good workes which Paule here condemneth, saying: Not by the workes of righteousnes which we had done.

1An objection.An obiectiō.
2The answer.The answere.
3Works must not be judged good according to the outward appearance.Works must not be iudged good according to the outward appearance.

:296p. 148

Through Jesus Christ our Saviour. This he added that he may keep us under the wings of Christ, as chickens are wont to be preserved under the wings of the hen: for thus Christ saith Matth. 23: Jerusalem, Jerusalem, how often would I have gathered thy children together, as the hen gathereth her chickens under her wings, and ye would not? And hereby the nature of a true and right faith is taught. For it is nothing which some say: I believe in God almighty, as the Jews and many other are wont, and do therefore receive corporal benefits of God. It is a true and lively faith,¹ whereby thou believest in God, howbeit by Jesus Christ. First that thou doubt not that God is become a merciful father unto thee, which hath pardoned all thy sins, & in Baptism hath adopted thee for his son and heir, that thou mayest certainly know that thou art saved. Again, thou must also know this, that that was not done freely, neither without satisfaction made to the divine justice. For there can be no place in thee for the divine grace and mercy to work salvation, and to give thee eternal good things, unless the justice of God be before most fully satisfied. For Christ witnesseth Matth. 5: One jot, or one title of the Law shall not scape, till all things be fulfilled. That which is spoken of the grace and goodness of God, can not come but to them which do most purely and exactly observe his commandments, according to that saying Mich. 2: When as the Jews did presume of the goodness of God toward them, and did always promise unto them selves peace, saying: How can God be always angry, is the spirit of the Lord shortened? It is answered them: Are not my words good unto him that walketh uprightly? Wherefore it shall be lawful for none to attain unto the abundance of grace, unless he hath before most exactly satisfied the commandments of God.² Now it hath bin spoken at large, that our works are nothing before God, whereby we can not fulfil so much as the least commandment of God, how much less shall we be able so to satisfy the justice of God, that we may become worthy of his grace?

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,¹ 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 shalbe lawfull for none to attaine vnto the aboundance of grace, vnles he hath before most exactly satisfied the commaundemēts of God.² Now it hath bin spoken at large, that our workes are nothing before God, whereby we can not fulfill so much as the least commaundement of God, how much lesse shall we be able so to satisfie the iustice of God, that we may become worthie of his grace?

1What a true & lively faith believeth.What a true & liuely faith beleeueth.
2Though we could and should fulfil the commandments of God, yet should we merit nothing of him.Though we coulde and should fulfill the commaū dementes of God, yet should we merit nothīg of him.

:297p. 148–149

Moreover, if we were able to fulfil all the commandments of God, and in all things to satisfy his justice, notwithstanding we had not as yet deserved grace and salvation, neither ⟨p. 149⟩should he therefore owe it unto us, for that he may by the right of creation require as due service, all those things of us his creatures, created to live unto him. Wherefore it should yet come of grace and mercy, what soever should come from him to us. This Christ declared very well Luke 17. speaking in a parable: Which of you having a servant ploughing or feeding cattle, would say unto him by and by, when he were come from the field: Go, and sit down at the table? and would not rather say to him, dress wherewith I may sup, and gird thy self, and serve me, till I have eaten and drunken, and afterward eat thou and drink thou? Doeth he thank that servant, because he did that which was commanded unto him? I trow not. So likewise ye, when ye have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.

Moreouer, if we were able to fulfill all the commaundements of God, and in all thinges to satisfie his iustice, notwithstanding we had not as yet deserued grace and saluation, neither ⟨p. 149⟩should he therefore owe it vnto vs, for that he may by the right of creation require as due seruice, all those things of vs his creatures, created to liue vnto him. Wherefore it should yet come of grace and mercie, what soeuer should come from him to vs. This Christ declared verie well Luke 17. speaking in a parable: VVhich of you hauing a seruaunt plowing or feeding cattell, would saye vnto him by and by, when he were come from the field: Go, and sit downe at the table? and would not rather say to him, dresse wherewith I may suppe, and girde thy selfe, and serue me, till I haue eaten and dronken, and afterward eat thou and drinke thou? Doeth he thanke that seruaunt, because he did that which was commaunded vnto him? I trowe not. So likewise ye, when ye haue done all those things which are commaunded you, say, VVe are vnprofitable seruaunts: we haue done that which was our dutie to do.

:298p. 149–150

Seeing then that heaven is given of grace, and for no merit, even unto those, if there were any such, which have done all things that were commanded them, according to that promise: If thou wilt enter into life, keep the commandments: what shall we boast of our good works, which although they were most absolute, yet should they be unworthy of heaven, but inasmuch as it is given us by the free and merciful promise?¹ Hereupon (for that we must so satisfy the divine justice, and yet notwithstanding our works are not able to attain thereunto, whereunto if they should attain, yet should they deserve no grace or salvation, for that they are before due) God first gave unto us a man, which should satisfy the divine justice for us in all things. Again, he hath by the same man bestowed this grace and bountifulness upon us, that albeit we without our own merit and worthiness,² yea having evil deserved and being unworthy, do receive grace, yet it cometh not unto us altogether freely and without all merit, for we have it through the merit and satisfaction of Christ. Whereupon Paul saith Rom. 5: As by the offence of one sin came on all men to condemnation: so by the justifying of one, that is, of Jesus Christ, the benefit abounded toward all men to the justification of life. That is: As without all our merit, and own work we fell into sin, being borne sinners, so again without all our merit and means, we are redeemed from sins, by the washing of the spirit borne again the sons of God, partakers ⟨p. 150⟩of grace and salvation. And this is the cause why the Apostle where he speaketh of faith and grace, is wont to add, by Jesus Christ: whereby surely he would give us to understand, that none should count it sufficient, if he say: I believe in God, Christ being neglected. He that truly believeth, must acknowledge, that his faith can not be acceptable to God, yea that it can be no faith at all, if all the commandments of God be not before fulfilled, which seeing it is above thy ability, (and if it were not, yet notwithstanding thou hadst performed nothing, but that thou oughtest, and hadst as yet merited nothing, having fulfilled even all the commandments of God) thou hast need of an other, which in all things may satisfy the divine justice for thee, and may also merit heaven for thee.

Seing then that heauen is giuen of grace, and for no merit, euē vnto those, if there were any such, which haue done all things that were commaunded them, according to that promise: If thou wilt enter into life, keepe the commaundements: what shall we boast of our good workes, which although they were most absolute, yet should they be vnworthie of heauen, but inasmuch as it is giuen vs by the free and mercifull promise?¹ Hereupon (for that we must so satisfie the diuine iustice, and yet notwithstanding our workes are not able to attaine thereunto, whereunto if they should attaine, yet should they deserue no grace or saluatiō, for that they are before due) God first gaue vnto vs a man, which should satisfie the diuine iustice for vs in all thinges. Againe, he hath by the same man bestowed this grace and bountifulnes vpon vs, that albeit we without our owne merit and worthines,² yea hauing euel deserued and being vnworthie, do receiue grace, yet it commeth not vnto vs altogither freely and without all merit, for we haue it through the merit and satisfaction of Christ. Whereupon Paul sayth Rom. 5: As by the offence of one sinne came on all men to condemnation: so by the iustifying of one, that is, of Iesus Christ, the benefite aboūded toward all men to the iustification of life. That is: As without all our merit, and owne worke we fell into synne, being borne synners, so againe without all our merit and meanes, we are redeemed from sinnes, by the washing of the spirit borne againe the sonnes of God, partakers ⟨p. 150⟩of grace and saluation. And this is the cause why the Apostle where he speaketh of faith and grace, is wont to adde, by Iesus Christ: whereby surely he would giue vs to vnderstand, that none should count it sufficient, if he say: I beleeue in God, Christ being neglected. He that truly beleeueth, must acknowledge, that his faith can not be acceptable to God, yea that it can be no faith at all, if all the commaundements of God be not before fulfilled, which seeing it is aboue thy abilitie, (and if it were not, yet notwithstanding thou hadst perfourmed nothing, but that thou oughtest, and hadst as yet merited nothing, hauing fulfilled euen all the commaundements of God) thou hast neede of an other, which in all thinges may satisfie the diuine iustice for thee, and may also merit heauen for thee.

1We had need of one who should satisfy the divine justice for us.We had need of one who should satisfie the diuine iustice for vs.
2Not by our own merit, but by the merit of Christ are we saved.Not by our owen merit, but by ye merit of Christ are we saued.

:300p. 150–151

¹Neither can any other be called Christian faith, but that, whereby it is believed, that by Christ do come unto us both satisfaction, which we owe to the justice of God, and the gift of salvation, which we our selves by no means, if the Law could even be fulfilled of us, can merit. Whereupon Paul Rom. 4. saith:² Christ was delivered to death for our since, and rose again for our justification. That is, by Christ we have received, not only remission of since, but moreover also, that before God we are accounted righteous, & the sons of his grace. To the same effect also tendeth that which he saith Rom. 3: Whom God hath set forth to be a reconciliation through faith in his blood. Where again we learn, that it is true faith, which trusteth in the blood of Christ, and believeth that thereby it shall obtain grace. Whereas thou believest that he hath shed his blood for thee, thou receivest satisfaction: in that thou acknowledgest him the reconciliation, thou confessest that by his merit the divine grace and salvation do come unto thee. We have all things without our own merit and means, but not without the ⟨p. 151⟩merit and means of Christ, who hath for this cause shed his blood. Wherefore that we may allude unto the parable of Christ, we must contain our selves under his wings, and not upon trust in our selves fly out, and contend to come unto God, otherwise we shall be a pray to the hellish kite. For as it hath bin often said, our righteousness, our merits, yea and our faith shall prevail nothing, without this our mediator Christ. And therefore he saith Joh. 14: No man cometh unto the Father, but by me. And in the whole Gospel what other thing doth he, but endeavour to take us out of our selves, and to transfer us to himself under his wings, that we may trust only in his satisfaction and merit? The same the Apostle also teacheth in the words following.

¹Neither can any other be called Christian faith, but that, whereby it is beleeued, that by Christ do come vnto vs both satisfaction, which we owe to the iustice of God, and the gift of saluation, which we our selues by no meanes, if the Lawe could euen be fulfilled of vs, can merit. Whereupon Paul Rom. 4. sayth:² Christ was deliuered to death for our synnes, and rose againe for our iustification. That is, by Christ we haue receiued, not onely remission of synnes, but moreouer also, that before God we are accounted righteous, & the sonnes of his grace. To the same effect also tendeth that which he sayth Rom. 3: Whom God hath set forth to be a reconciliation through faith in his blood. Where againe we learne, that it is true faith, which trusteth in the blood of Christ, and beleeueth that thereby it shall obtaine grace. Whereas thou beleeuest that he hath shed his blood for thee, thou receiuest satisfaction: in that thou acknowledgest him the reconciliation, thou confessest that by his merit the diuine grace and saluation do come vnto thee. We haue all things without our owne merit and meanes, but not without the ⟨p. 151⟩merit and meanes of Christ, who hath for this cause shed his blood. Wherefore that we may allude vnto ye parable of Christ, we must containe our selues vnder his winges, and not vpon trust in our selues flie out, and contend to come vnto God, otherwise we shalbe a praye to the hellish kite. For as it hath bin oftē sayd, our righteousnes, our merits, yea and our faith shall preuaile nothing, without this our mediatour Christ. And therefore he sayth Ioh. 14: No man cōmeth vnto the Father, but by me. And in the whole Gospell what other thing doth he, but endeuour to take vs out of our selues, and to transferre vs to himselfe vnder his winges, that we may trust onely in his satisfaction and merit? The same the Apostle also teacheth in the wordes following.

1Christian faith.
2We have all things necessary to salvation, not by any merit of our own, but by the merit and means of Jesus Christ.We haue all things necessary to saluation, not by any merit of our owen, but by the merit and meanes of Iesus Christ.

:301p. 151–152

That we being justified by his grace, should be made heirs according to the hope of eternal life. ¹He saith that we are justified, not by our own works, but by the grace of the same Jesus Christ. That is, we are therefore justified, for that Christ hath the grace of the Father, having fulfilled his will in all things, and thereby merited eternal life. For seeing that he hath no need of this merit, he giveth it unto us which believe in him, that before God all his things may be imputed to us, and by them we may receive salvation. See, how rich a thing sound faith is, and how great good things it bringeth with it. See also how precious a thing the Gospel is, and how great a treasure it is to have it purely preached: and contrariwise, how great a discommodity there is, where it is not preached, or not rightly preached, the inventions of men being mingled with it, or thrust in stead of it. Take heed therefore of such deceivers, and of their counterfeit faith, rest not in thy self, but get thee under the wings of Christ, keep thy self under his protection, trust that thou art heir of eternal life, not by thy own righteousness, or grace which thou hast received, but whereby he is righteous and acceptable before God. Hereunto pertaineth this saying Psal. 91. He will cover thee under his wings, and thou shalt be safe under his feathers. And in the Song of Solomon it is said: My spouse is a dove, building her nest in the caves of the rocks, and in the holes of the wall, that is, in the wounds of Christ. And this in deed is a true Christian faith, which resteth not in it self as the Schoolmen dreamed, but reposeth it self wholly in ⟨p. 152⟩Christ, and as it trusteth in him, so it resteth in him, having received eternal salvation. Whereas he saith that we are made heirs of eternal life according to hope, beside that he proveth, that we without all our own merits, by only hope of grace are borne again heirs of eternal life, and do not become heirs by working, whereof we have already spoken at large, he also teacheth this, that our salvation and eternal life is as yet hid, although, if we believe, we do verily possess it, and this body being put of, and the kingdom of Christ revealed, all things shall appear manifestly.

That we being iustified by his grace, should be made heires according to the hope of eternall life. ¹He sayth that we are iustified, not by our owne workes, but by the grace of the same Iesus Christ. That is, we are therefore iustified, for that Christ hath the grace of the Father, hauing fulfilled his will in all thinges, and thereby merited eternall life. For seeing that he hath no neede of this merit, he giueth it 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 ye 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 ⟨p. 152⟩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.

1We are justified by the grace of Christ Jesus.We are iustified by the grace of Christ Iesus.

:303p. 152

¹This text fighteth most mightily, and with most plain words against all righteousness and good works of mans reason and free will. For the words are plain. Not by the works of righteousness, which we had done, but according to his mercy he saved us, by the washing, &c. All which words do utterly overthrow our righteousness, attributing all things to the washing of the new birth, and the renewing of the holy Ghost, to Christ and his grace. How can there notwithstanding any presumption as yet remain in us? Wherefore let all sacred and profane laws have a fair show: let all sacrificing priests, monks, and nuns boast of themselves: let all religious and honest men and women seem goodly in outward appearance: let them even raise the dead: if faith in Christ be absent, whereof we have now spoken so much, all these things are to no purpose. These most false shows do as yet deceive the whole world, and seduce almost every one. They make the Gospel obscure, and extinguish the faith of Christ: All their works and orders, although they appear goodly, and they think them to have merited never so much, do avail no more unto salvation, then the works of beasts, or of artificers, whereby they do maintain themselves and theirs, yea they do most hurtfully hinder it. Therefore that I may conclude, take heed as much as thou art able, of these wolves, which under a fair pretence counterfeit themselves sheep, and learn and accustom thy self with a sound faith to cleave unto Christ alone.

¹This 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 ye 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.

1Our own righteousness and good works are of no power to save us.Our owne righteousnes and good workes are of no power to saue vs.

A SERMON OF D. MARTIN LUTHER, WHEREIN IS TAUGHT THAT WE ARE SAVED freely by grace, without the works and merits of men.

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

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

A SERMON OF D. MARTIN LUTHER, WHEREIN IS TAUGHT THAT WE ARE SAVED freely by grace, without the works and merits of men.

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

The weapons of this text.