us, in order that we might take heed that we err not from the true sanctification; and moreover, that we might take care, that we teach no other sanctification than his, nor think of seeking sanctification in any other way. For he well knew how laborious a struggle this would be, and how many temptations would attend it; how it is engendered in us, (even in us who are Christians) to seek after something in ourselves, or something that we are to do, in order to become sanctified; and that no one would think, that all he had to do, was to believe simply and only in the Word, and thereby obtain the sanctification of Christ. And therefore it is, that he repeats with so much care the words "THROUGH THE TRUTH," and opposes that to all the false and deceiving confidence that is placed in human and natural sanctification. My sanctification (saith he) causes them to be sanctified in truth. Then, if this be true, thou mayest easily conclude, that all other things and means whereby we impiously pretend to become sanctified before God, are to be accounted vain and damnable. For these two things cannot stand together-that the blood of Christ should sanctify-and that our professions and works should procure sanctification: even if they should be the lives and works of all the orders of monks, of all the holy fathers, Francis, Bernard, Jerom, and even of John the Baptist himself: which, although they are great works, become profane and damnable if we tack to them the opinion and presumptive idea of sanctification, to the degrading and blaspheming of the blood and death of Christ.

But on the other hand, where there is a right faith, which believes, that the sanctificatiou of Christ alone avails before God, and becomes our sanctification, that faith sanctifies all our works: they are not sanctified from any respect to our own merit, but for that faith's sake from which they flowed: without which, no works, no life, can please God. And hence, if any one should ask what state or life is the most holy upon earth, thou mayest in a moment judge and answer, the common state of all Christians: that is, of those who believe that

Christ alone is our sanctification! And it is from this tree and root of sanctification, (as we have said,) that all things that are in us, and all our life and works and exercises are accounted holy,—even because the

holy.

person is

And this also you may see from this text, which is not to be concealed, how we have hitherto been deceived by those preachers of dreams, who never said one word to us about this holiness and sanctification, nor ever made mention of one saint, excepting the dead who are now in heaven; whereas, the whole scripture, whenever it speaks of saints, speaks of living saints; and the reason is, because it has nothing to do with the saints that are dead and buried, and that cannot hear the Word; and therefore, it honours them with the appellation of saints who hear and receive the Word, though they be yet in flesh and blood. And hence, we also with Christ are to call and account them saints, who have his Word, and who hold it fast and confess it, and especially in the midst of temptations and persecutions, even though they be poor miserable weak creatures, and carry with them no conspicuous show of holiness. For we cannot see it painted on the man's forehead who is a real saint and who is not. This however we know, that where the Word is and produces fruits, and where every kind of bitterness and affliction is endured for its sake, there must be saints.

But to this our hypocrites with their feigned humility say, 'In the name of God, what art thou talking about! Oh, God forbid such a thing! How can any man be so proud as to bear to hear himself called a saint! For we are nothing but miserable sinners. To such I thus reply: All such sayings as these proceed from the old opinion by which, as soon as ever any mention is made of holiness or saintship, we immediately think about some great and wonderful works, and look at the saints in heaven, as though they had attained unto their holiness by their own merits. We however say, that the true and real saints of Christ must be great sinners, and must remain such saints as would not be ashamed

A

to pray and say, 'Our Father which art in heaven, hallowed be thy name,' &c. By which words, we confess that the name of God is now not sanctified in us as it ought to be; that the affairs of his kingdom do not go on so prosperously as they ought; and that his will is not done. And yet they are said to be "saints:" not however because they are pure and free from sin, or because they are become saints by their works, but rather, because they themselves, together with their works, are all sin, but are made saints by a sanctification not their own : namely, by that of our Lord Jesus Christ, which is freely given unto them through faith, and thus becomes their sanctification. And this sanctification is of that virtue and efficacy, that it covers and blots out all the defects and sins that remain in the flesh and blood. Even as I have said before, that the kingdom of Christ consists of nothing else but free remission and pardon, as having to do with none but sinners; and that it blots out and covers all sin, and purifies our life as long as we have it upon earth.

Neither pray I for these alone, but for them also which shall believe on me through their Word.

We ought to write this text in letters of gold, becausé it belongs so particularly unto us: for all those things which were said before, seemed to sound as if they belonged to the apostles only: though Christ does not obscurely declare, that his words have a more extensive reference, where he says, "As thou hast sent me into the world, even so have I also sent them into the world," &c. And here, lest any trembling conscience should be thrown into doubt, and say, 'Christ I know prayed for the apostles, and the Jews to whom they were sent, but what is to become of me?' Christ here meets this objection, making mention of embracing us gentiles also; nay, he embraces in this his prayer all Christianity, even unto the last day;-that its power may extend every where wherever the word of the apostles should come, and wherever it should be received by faith, no place or person being excluded. And

this is our hope, our confidence, and our greatest treasure; nor is there in all the scripture a greater testimony in favour of us gentiles, than the present text.

This text is moreover diligently to be marked, for the manner in which Christ has therein extolled and praised the preaching of the apostles, by which it is that we are brought unto him, and by which we believe in him. For, contrary to this fundamental point, certain frothy praters teach us to make light of, and set at nought, the Word; asserting, that the Spirit ought to do all things, that external things and signs and the voice of the preaching profit nothing unto faith in the heart, and that the internal man must have an internal Word. Before such madmen as these, set thou this text in letters an inch long, -"Who shall believe in me through their Word;" and ask them, whether believing be a work of the internal or the external man? or, whether the apostles preached an external or an internal Word? And here, they surely will never deny, that these words, "Who shall believe," (which is a work of the heart and of the internal man,) and," through their word," are to be joined together. For he is called the internal man, who believeth, and has all his heart's confidence and hope fixed in God alone; and he the external man, who eats, drinks, sees, hears, walks, stands, labours, uses these and those motions, and is in all things connected with the works of the body. But, faith is no work of the body, either of the ears, the eyes, the hands, the feet, nor any other member, but of the internal recess of the heart. Therefore, when Christ says that they shall believe, that is, that they shall become internal or spiritual men, through the word of the apostles; it incontrovertibly follows, that this word has not respect unto the outward man, but profits the internal man. Hence, their vainly prating, that the external word or preaching is useless and of no avail, but unto the external testimony or the confession of the external man, is a nothing at all.

And, if they object' If the external Word is of so much utility, then all who hear it ought necessarily, to

become believers and be saved.-I answer: They here (blessed be God!) half give me up the point: for they cannot deny that some believe. And this is the opinion I hold; and I say, that, although all do not believe, yet, there are many believers. Christ himself does not say that all shall believe. But yet, it does not follow therefrom that none shall believe. Why then do they talk and conclude thus-All do not believe: therefore, faith does not come by the Word. In this manner I also may turn syllogist, and may say-All men are not obedient unto rulers, magistrates, and parents: therefore, it evidently follows, that no rulers, magistrates, or parents are necessary, and that the command of God concerning these matters is frivolous and superfluous.

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Therefore, reversing the whole matter, and turning the argument the other way, we say,-We know that some who hear the Word believe, which can be proved and made evident from many testimonies and examples of the scripture. Therefore we thus conclude the Word is necessary and profitable, not to the ears only, but to the heart and to the inward man. And, if some who hear the Word do not believe, this takes no authority, value, or power from the Word; but it nevertheless still remains true, that the Word is the medium through which faith is communicated to the mind. But, away with such madmen, for they are not worthy that their mad dreams should be brought forward in the exposition of this most beautiful text, in order to be refuted. Come then, let us lay up this scripture in the inmost recesses of our hearts for our greatest consolation, and let us see to what end it is that Christ prays for us, and what blessing his prayer is to procure us.

That they all may be one.

These words we have handled and explained above -what it is to be, one, or one thing, and what it effects for us, namely, that in this word "one" are placed and comprehended all our defence, and our redemption from sin, death, and the world, and from the power of the devil. For he that believeth through the Word of