Sermon X
OF SALVATION BY GRACE, WITHOUT WORKS
Titus 3:4–7. But after that the kindness and love of God our Saviour toward man appeared, &c.
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 brawlers, but gentle, shewing all meekness unto all men," &c., these few words being put between, that "we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures," &c., he added those words which we have already mentioned, as if he should say, Wherefore should it grieve us to deserve so well of all men, when God before hath dealt so bountifully, kindly, and gently with us, with whom, in comparison we are less, and have less of him deserved than any, being compared to us, can be, or can deserve of us? As God hath with exceeding bountifulness and kindness most gently behaved himself towards us, of his mercy granting and giving unto us all things; so ought we to do all things with charity and good-will towards our neighbours, although they have otherwise deserved, as we are like unto them, subject to sin and evil desires. Here we see how the Apostle will have us to be affected towards men: he will have us subject to them that be in authority, kind unto others, and ready
to do well unto them with all gentleness, although they be evil, blind, and in error, that we grudge not to bear these things, and as much as lies in us, endeavour to do them good, taking all in good part, considering that God hath so dealt with us, when we were evil and wicked, like unto them.
This word, appeared, we have elsewhere declared to signify the revelation of the gospel, whereby Christ appeared in the world; although the unskilfulness of ministers hath wrested it to the carnal nativity of Christ. He useth not here the word grace which he used before, Tit. 2:11, but instead thereof two other words of great comfort, (kindness, and love toward man,) which he attributeth to our God. The first is that kindness, gentleness, and sweetness of condition, wherewith we are with pleasure conversant, and greatly delighted in their company, so that they by their gentleness and kindness allure all men to love them; for such can suffer all without grief; they contemn no man; they repel none from them with bitter and hard words; access unto them is not difficult, but they are so open and ready, that every one dare resort unto them, and desire their help; and to conclude, they are such men as the gospel describes Christ unto us, whom they declare to be gentle unto 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 with excessive severity; for we read and hear nothing declared in the gospel but mere grace and goodness, whereby he most mercifully hears us, and most gently handles 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. 4:16, and Psalm 34:5, "They looked unto him, and were lightened, and their faces were not ashamed;" that is, he will not suffer you to pray and come in vain, neither to return with confusion. The other word is φιλανθρωπἰα (Philanthropia), love of men, as covetousness may be called love of
money, as David, 2 Sam. 1:26, 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, and willingly serve him as though they were moved with some reason and sense of humanity. This name, and such love, the Apostle here attributeth to our God, which Moses also did, Deut. 33:2, 3, "The Lord came from Sinai; from his right hand went a fiery law. Yea, he loved the people." The meaning of the Apostle is this; our God hath in the gospel shewed himself 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 joineth himself unto us, seeketh to have to do with us, voluntarily showeth and offereth his grace 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 cannot see 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 than these words?
Now let no man restrain these two words (kindness and love toward man) to the persons, 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 something 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 only, not held with love of the person, and therefore these two, kindness and love toward man, 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 sin, but altogether trust to his grace, which he voluntarily offereth unto us, with so great kindness and love toward us; for if any respect of persons might be had here, it should surely be had of them who are rich in the works of righteousness; but Paul expressly rejecteth these, saying, "Not by works of righteousness which we have done." How much less then shall this love of our God
toward men appear, because of any man's wisdom, power, nobility, riches, or any such thing, when 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, neither can one be separated from the other; for he that doth not firmly trust in the divine grace, cannot but be remiss, and slow to do well to his neighbour, and so witness the faintness and weakness of his faith, which is the fountain of all duties and benefits: on the contrary, the stronger faith that one is endued with, so much more dutifully, and with readier mind, he endeavoureth to deserve well of his neighbours.
Therefore both doctrine and life, worthy of Christ, consist in these two, faith and love; whereby a man is made, as it were, a mean between God and his neighbour, that he may receive of God from above, and give to his neighbours beneath, and be as it were a conduit 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 themselves as it were the gods of others, and fulfil the prophecy of the prophet, Psalm 82:6, "I have said, ye are gods? and all of you 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 saith, "the kindness and love of God toward man," 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 others. But if thou want this faith, it had been better for thee never to have heard any thing hereof, for by that 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. On the contrary, if thou be endued with this faith, it cannot be but that thy heart being thereby cheered, should even as it were laugh and leap for the holy joy in God, because void of all care and trouble, and be made above measure confident; for how can any discouragement, any whit of sorrow remain in that heart, which doubteth not that God is gracious and bountiful unto it, and beareth a singular affection of love toward it, that it is a delight and pleasure unto him to do it good, and enjoy it as a friend? Surely the heart is necessarily delighted with this spiritual joy and pleasure, or undoubtedly it wanteth faith. Paul, in the epistle to the Galatians, calleth this, to receive the Holy Ghost by the gospel; for the gospel is so pleasant a preaching of the grace and goodness of God, that while it is preached and heard, it bringeth the Holy Ghost with it, in like manner as the beams of the sun do naturally bring heat with them.
How could the Apostle use more pleasant and sweet words? I dare say that I have in the whole scripture read none more pleasant, and so sweet words of the grace of God, as these two, χρηστοτης, φιλανθρωπια, that is, kindness and love toward man; in 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 himself to help us in all things, also to bestow more benefits upon us than we
can desire or ask, that we may presume of him no otherwise than of a most near and 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, and 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 kindness and love toward man; but when thou hast a sound faith in this kindness and love toward man, 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 shouldst thou do any longer in earth? what in this life? Thou 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 thanksgiving unto him. Thou shalt have no choice of works, 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 be common also to the rest, whereupon, by and by, thy love will here shew itself, and will attempt 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 others teach or say, that agreeth not with this truth.
Whereby it will come to pass, that Satan and the world, which hear nothing so unwillingly as this truth, and cannot abide that their things should be condemned, will rise against thee with all their might, will by and by trouble thee; all the great, learned, rich, and mighty of the world, will condemn thee of heresy and madness, and will leave no means unattempted until, if they be able, they have dispatched thee of thy life. Thus with Christ thy Lord, thou shalt be persecuted, and 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 and blessed life: In the mean time, 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, and 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 and love, although they exceed the strength of nature. And this indeed is a true Christian life, wherein thou dost endeavour to do so to others as God hath done to thee. "Not by works of righteousness which we have done." In these words the Apostle signifieth that which we have now said, and proveth it as it were, by rendering a reason; for if the bountifulness and love of God to man hath appeared, and 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, and 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: whereof Christ also hath admonished us, Matt. 5:44, "Love your enemies, that ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same?"
Now the Apostle doth not only expressly condemn us for evil works, but saith, "Not by works of righteousness," or, which we have done in righteousness; where he also rejecteth those works which be counted righteous, and were thought both of us and others to have been done in righteousness, when they were so far from being righteous, that they made us unworthy of the grace of God, and 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 than can be said, even as our enemies are wont to move
us to anger, when they will avouch those things to be just wherein they 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 mere mercy delivered us from this error and sin; 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 desires, to be beneficial unto them, and endeavour to do them good in all things, looking for fruit of our benefits, not to them, but of God alone.—Let these things suffice to have been spoken, for a compendious and general exposition of this text.
Now let us also briefly weigh the words, wherein he setteth forth and commendeth the grace of God. First, he so greatly extolleth it, 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, Trajanus, and many others, whose fame the whole world hath long since spread abroad, both by word and writing; nevertheless all such wisdom, and all such virtues, are nothing but sin before God, forasmuch as they are not done in and by the grace of God. Doers of such virtues are ignorant of God, and therefore they cannot honour him by their studies and endeavours; they think they have all things of themselves, when no man can have any good thing at all, but of his 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 than those of his age; that he also thought that he did a thing acceptable to God by persecuting the Christians, who condemned that blameless life which he led; but afterward, when he had learned Christ, he saith, that he counteth that righteousness to be but dung, that he might be found, not in such righteousness, but in Christ by faith, Phil. 3:6. The same thing he witnesseth, and treateth of at large, in the Epistles to the
Galatians and Colossians: Here therefore is condemned all boasting of free-will, man's strength, righteousness, and good works; and it is concluded, that they are all nothing but sin, and certain destruction, although they have a fair show; that we are saved only by the grace of God, as many of us as believe and call for it, with acknowledging of our own vanity and perdition.
Now we must accustom ourselves to the scripture, which maketh mention of two sorts of righteousness; one human, which Paul here and in many other places hath mentioned; the other divine, even that grace of salvation which justifieth us by faith, whereof he speaketh in the end of this text; "That being justified by his grace, we should be made heirs according to the hope of eternal life," Tit. 3:7. 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 made ours, when we are made partakers thereof by faith. Of this he speaketh also, Rom. 1:17. In the gospel "is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith." And, Gen. 15:6, "Abraham believed in the Lord, and he counted it 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, are all the same which God worketh in us by Christ and the gospel. Whereupon it is said, Psalm 25:10, "All the paths 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 55:9, "As the heavens are higher than the earth, so are my ways higher than your ways." As if he should say, Your righteousness is earthly, and of value, wherefore ye must bid it farewell and walk in mine, if ye hope for salvation. "But according to his mercy he saved us:" It is
marvellous 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 off, do in vain endeavour to obtain it by their works, 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 to us in baptism, that whosoever believeth in Christ hath performed them, hath them together in the same moment, he hath need of nothing more unto salvation, but faith alone, that he may firmly believe that these things are so performed. But mark what 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, so that works cannot 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 profit of our neighbours, and the glory of God, until this body be delivered from sin and death.
Wherefore, 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 it is changed, knowledge being revealed, all things as they now have them shall appear, which shall come to pass, when pleasant and wished for death cometh, according to that saying of John, 1 John 3:2, "Beloved, now are we the sons of God, and doth it not yet appear that we shall be: but we know, that when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him, purifieth himself, even as he is pure." Wherefore suffer not thyself to be deceived, and to be seduced from this truth by 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 thyself, if thou believe that all things are performed by Christ, even as he himself witnesseth, "The kingdom of God is within you," Luke 17:21. 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 apprehend as we are apprehended, as Paul saith, Phil. 3:12, "But I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus," 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, ver. 20, "For our conversation is in heaven, from whence also we look for the Saviour, the Lord 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. 4:9, "Ye know God," and by and by he doth as it were correct that which he had said, Yea, saith he, "Rather are known," both which are true, although not after the like sort: we are now known of God, so that he comprehendeth us, and we indeed 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. 8:24, "For we are saved by hope;" that is, we are saved, although we see it not, "for what a man seeth, why doth he yet hope for? but if we hope for that we see not, then do we with patience wait for it." Christ confirmeth this, Luke 12:35, 36, "Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their Lord, 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. 2:12, 13, "We should live soberly, righteously, and godlily in this present world; looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ." In these and such like places, whereof
thou mayest read many here and there in the 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 devilish doctrine blindeth the eyes of Christians, extinguisheth the knowledge of faith, and carrieth 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 which he addeth to the end of the text, "that we are heirs according to the hope of eternal life." We are now heirs, but that is hidden in faith, 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 although 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; for if angels should always have to do with us, there should not be so much faith, neither should it be so pleasant, as when we are taught and guided by them that are partakers of our nature, whom we do better know, and with whom we do more familiarly associate ourselves; and so, that there may be some, by whom others also may be converted both by doctrine and good examples, it is not meet that we should by and by after baptism be taken into heaven, wherein notwithstanding we are already admitted citizens. Hereupon if one weigh all things rightly, it cannot be doubted, that it is a practice and miracle of Satan and Antichrist, that so much is spent for purgatory's sake, such faith as this being put quite out of men's minds; for men are taught by their works to save themselves from purgatory, or at least to deliver themselves from thence, as though salvation were not yet given us, and it were necessary to come unto it by other means than 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 holy scriptures do teach every where, that whoever doth not receive salvation by mere grace, through faith before all works, he shall never be partaker thereof; and that whosoever refer their good works, not to the profit of their neighbour but to their own advantage, being more careful of their own salvation than 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 been greatly to be wished that purgatory had never been invented, and no mention made thereof in the pulpit, for it hath been such cause of hindrance to Christian verity and sincere truth, as cannot be recovered; for we see it brought to pass by the means of Satan, that almost all prayers are directed only to purgatory, with this ungodly and pestilent opinion, whereby miserable men think that they shall be relieved 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 are become heathens. O most pernicious abomination! Christians should be taught as Christ and Paul teach them, that after baptism and absolution from sin they should so live, that they should be ready every hour to receive death, with desire looking for the revelation of salvation already received. Now by the opinion of purgatory they are made secure and slothful, so that they defer the study of godliness even to their death, and think by contrition and confession they shall amend all things, as though there were some things remaining for which they must go into purgatory, they hope that by masses for the departed, and other bequests they are persuaded to make in their testaments or last wills, they shall be redeemed out of purgatory; but these miserable men are in these things utterly deceived, and shall at length find them to be far otherwise. "By the washing of regeneration." 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.
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, and so also there may remain in us pure love, praise, giving of thanks, and glory of the divine mercy, without all glory and and pleasing of ourselves in our own strength and endeavour, as it hath been often said and at large. Human 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, Matt. 23:25. Whereby it cometh to pass that men seem unto themselves pure, but inwardly they remain full of filthiness. 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 another nature; that is, the carnal nativity is thereby destroyed, with all the inheritance of sins and perdition. 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 born, as the hands or feet, but the whole man, which cannot work this, that he may be born a man, but is first born 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. "And 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. 6:15, "For in Christ Jesus 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 cannot be perfected by joining together certain good 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, John 3:1, "Except a man be born again, he cannot 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 another, which is done in baptism, if we believe. The condemned also shall be born again in the last day, but they shall not be renewed, they shall remain unclean, as they were here, and as they were born of Adam. Therefore that he might speak rightly of baptism, he calleth it the washing of the new birth, whereby they that are born again are also renewed; of this new birth many things are to be found here and there in the scripture, because of which God calleth his word and gospel a womb, as Isaiah 46:3, "Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are born by me from the belly, which are carried from the womb." He therefore that believeth the gospel, is as it were conceived in the womb of God, and from thence born a new man, and like unto God; whereof we will in another 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 born again, and renewed; wherefore understand this, that good works must follow a new creature, but to attain unto righteousness and that new creature they are able to help nothing at all; no otherwise is the grace of God wont to renew man, than 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, as the schoolmen
dream: it sleepeth not, or is born, 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; itself indeed is hid, but the works of it cannot be hid, but do witness of it, as 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, than 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 saved us by the washing of regeneration, 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, and declareth itself present: Hereunto pertaineth that saying of the 111th Psalm, "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 sins, 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 whatsoever men can desire; for what else do men covet and desire, but to obtain salvation, to be delivered from sin, death, and hell?
"Of the Holy Ghost." Lastly, that he may the more express the greatness and virtue of grace, he attributeth this washing of regeneration, 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 high a place dost thou set our salvation, and again, how dost thou bring it down to us, and place it near us, yea, even with us? How purely and sincerely dost thou set forth grace in these words? Wherefore work whatsoever and how much soever thou wilt, it is impossible for a man to be renewed, and the person changed (without which no works acceptable to God can be done), but by the washing of "regeneration and renewing of the Holy Ghost." We may plainly see in those hypocritical counterfeiters of works, that thou shalt find none harder, none prouder, none so rash and hasty spirits; for they are broken, and not renewed, obdurate, obstinate, confirmed by continuance, covering indeed, and somewhat adorning that old Adam, but there doth not 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, whenas in the mean time they think that they sit in God's lap?
Now whereas the Apostle attributeth this washing of regeneration and renewing to the Holy Ghost, he saith the same which Christ doth, John 3:5, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." For that which Christ signified by water, the Apostle calleth the washing, so both make mention of a 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 concerneth the Holy Ghost, who when the body is washed with water doth himself work the new birth, and renewing by faith, which Christ calleth, to be born again of the Spirit.
We read in the Acts of the Apostles, that the Apostles did often lay their hands on them that were baptized, and that so the Holy Ghost came upon them by a visible sign, which the Papists also snatch to their confirmation; but as that was done, that the believers might by a visible sign be endued with the Holy Ghost, to preach the Gospel in
divers languages, so it continued only the time thereof, until the doctrine of the Gospel was commended to the world by sufficient signs, wherefore it is now long since worn out of use; but that a certain ceremony hath come from thence even unto us, of laying hands on them which are ordained ministers or preachers which is now brought into an ungodly and pernicious use; but of these things in another place. "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 cannot sufficiently extol and magnify grace, and the works thereof, and we, alas! count it vile in respect of our works; 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 something 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 thyself more 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 cannot 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, John 3:16, "For God so loved the world, that he gave his only begotten Son, that whosoever 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 fall 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.
Thou wilt perhaps say, thou canst not preach sufficiently, that the grace and mercy of God doth work all things in us, and that no respect is to be had of our works, to the attaining of salvation; and how cometh it to pass then, that the Scripture so often witnesseth that they shall be saved which have wrought good works? As John 5:29, "And shall come forth, they that have done good, unto the resurrection of life, and they that have done evil, unto the resurrection of damnation." And Rom. 2:7, 8, "To them, who by patient continuance in well doing, seek for glory, and honour, and immortality; eternal life: but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation, and wrath." We read many sentences here and there in the Scripture like unto these; I answer, as the words sound, so take them without all gloss, for it is even so, they that do well shall be saved, they that do otherwise shall be condemned; but herein many err from the truth of the Scripture, in that they judge works according to the outward appearance, 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 regeneration, and by nothing else; this Christ meant, Matt. 7:18, "A good tree cannot bring forth evil fruit: neither can a corrupt tree bring forth good 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, sometimes have 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, then their holiness is proved; for then bring they forth their natural fruits, whereby they are known: those are rash judgments, 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 have done." They are indeed good works done in righteousness, but not before God, who first hath respect to the person, and then to the works, as we read, Gen. 4, that he had respect first to Abel, then to his sacrifice, as he first turneth himself from Cain, and then from his sacrifice, although according to the outward appearance it was as good a sacrifice and work, as the sacrifice of Abel.
"Through Jesus Christ our Saviour." This he addeth, that he may keep us under the wings of Christ, as chicken are wont to be preserved under the wings of the hen; for thus Christ saith, Matt. 23:37. "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a 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 others are wont, and do therefore receive corporeal benefits of God; it is a true and lively faith, 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, and 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 gratuitously, 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, Matt. 5:18, "One jot, or one tittle shall in no wise pass from the law, till all be fulfilled."
That which is spoken of the grace and goodness of God, cannot come but to them which do most purely and exactly observe his
commandments, according to that saying, Mich. 2:7. When as the Jews did presume of the goodness of God towards them, and did always promise unto themselves peace, saying, how can God be always angry, "is the spirit of the Lord straitened?" It is answered them; "do not my words do 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. Now it hath been spoken at large, that our works are nothing before God whereby we cannot 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? 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 should he therefore own 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, whatsoever should come from him unto us: this Christ declared very well, Luke 17:7, 8, 9, 10, "Which of you having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go, and sit down to meat? And will not rather say unto him, make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? Doth he thank that servant, because he did the things that were commanded him? I trow not. So likewise ye, when ye shall have done all those things which are commanded you, say, we are unprofitable servants, we have done that which was our duty to do." 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 would they be unworthy of heaven, but inasmuch as it is given us by the free and merciful promise? 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 although we without our own merit and worthiness, yea, having evil deserved and being unworthy, 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. 5:18, "As by the offence of one, judgment came upon all men to condemnation: even so by the righteousness of one, the free gift came upon all men unto justification of life." That is, as without all our merit, and own work we fell into sin, being born sinners, so again without all our merit and means, we are redeemed from sins, by the washing of the Spirit, born again the sons of God, partakers 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 cannot 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 have performed nothing, but that thou oughtest, and have as yet merited nothing, having fulfilled even all the commandments of God,) thou hast need of another, which in all things may satisfy the divine justice for thee, and may also merit heaven for thee; now this other is our Lord and Saviour Jesus Christ, who hath for thee fulfilled the whole law, and merited for thee, that God now according to his justice cannot but give heaven unto thee, and in all things acknowledge thee for his son and heir: and this is a true and sound faith, which trusteth in God by Christ, and is certain that by his merit it hath already received of God salvation, which shortly after shall be revealed with blessed abundance of felicity; neither can any other be called Christian faith, but that whereby it is believed, that by Christ doth come unto us both satisfaction, which we owe to the justice of God, and the gift of salvation, which we
ourselves by no means, if the law could even be fulfilled of us, can merit; whereupon Paul, Rom. 4:25, saith, "Christ was delivered for our offences, and was raised again for our justification."
That is, by Christ we have received not only remission of our sins, but also, that before God we are accounted righteous, and the sons of his grace: to the same effect also tendeth that which he saith, Rom. 3:25, "Whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness, for the remissions of sins that are past, through the forbearance of God." 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 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 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 retain ourselves under his wings, and not trusting in ourselves flee out and contend to come unto God, otherwise we shall be a prey to the hellish kite; for as it hath been often said, our righteousness, our merits, yea, and our faith shall prevail nothing, without this our mediator Christ; and therefore he saith, St. John 14:6, "No man cometh unto the Father but by me." And in the whole gospel what other things doth he, but endeavour to take us out of ourselves, 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, Titus 3:7, "That being justified by his grace, we should be made heirs according to the hope of eternal life."
He 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 do 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 on the contrary, how great a disadvantage there is, where it is not preached, or not rightly preached, the inventions of men being mingled with it, or thrust in instead of it. Take heed therefore of such deceivers, and of their counterfeit faith, rest not in thyself, but get thee under the wings of Christ, keep thyself under his protection, trust that thou art heir of eternal life, not by thy own righteousness, of grace which thou hast received, but whereby he is righteous and acceptable before God: hereunto pertaineth this saying, Psalm 91:4, "He shall cover thee with his feathers, and under his wings shalt thou trust:" and in the Song of Solomon, 2:14, it is said, "O my dove, that art in the clefts of the rock, in the secret places of the stairs," that is, in the wounds of Christ; and this indeed is a true Christian faith, which resteth not in itself as the schoolmen dream, but reposeth itself wholly in 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, besides that he proveth, that we without all our own merits, by only hope of grace are born 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 off, and the kingdom of Christ revealed, all things shall appear manifestly.
The text fighteth most mightily, and with most plain words against all righteousness and good works of man's reason and free-will, for the words are plain, "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing," &c. All which words do utterly overthrow our righteousness, attributeth 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, than 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 thyself with a sound faith to cleave unto Christ alone.