Here Begins the Book of Good Works

It is first of all to be known that there is no good work, but that which God has commanded, and again, that there is no sin, but that which he has forbidden and prohibited. Therefore he that will know or do good works needs but the knowledge of God's commandments. For so says Christ (Matthew 16): if you will enter into life, keep the commandments. And also to the young man that asked him what he should do to be saved, Christ showed nothing but the ten commandments. Therefore it is necessary that we learn the difference of good works, not by the outward show, greatness or multitude of the works themselves — no, truly neither after the opinion or judgment of men, neither after the manner of laws, traditions, or inventions of man, or by any reason appearing to our sight (as we have done up to now). For so should it be through our blindness, to the great despising of God's commandments.

The first and chief and most excellent of all good works is faith in Christ. Even as he himself says (John 6), for to the Jews asking him what they should do to work the works of God, he answered: this is the work of God, that you believe in him whom he has sent. But we, hearing or preaching this thing, pass over it lightly, thinking it but a trifle and easy to be done, when notwithstanding we ought here to make a stay and faithfully to remember in our mind. For of this work and faith must all other good works spring and take their influence of goodness, and that men may the better perceive this thing, I shall declare it more plainly. A man shall find many that fast, pray, and do this thing and that thing, and live a good life, to be seen before men — whom if you do ask whether they be sure that they please God or no, because they do so live, they will answer that either they know not, or else that they doubt. Moreover there are some doctors who corrupt and deceive the people, saying it is no need that they be sure of this thing, and yet they teach us nothing else but good works. Behold, all such works proceed without faith. For such as is their conscience and faith toward God, such are the works that run out of them. But whereas there is no faith nor good and a certain conscience toward God, there lacks the head of good works, and all their life and goodness is nothing worth at all before God. Upon this it comes that, while I praise and make so much of faith, and do cast away (as of no value before God) the works of such unfaithful, there are some who blame and accuse me, as though I did forbid and condemn good works. However, in the meantime I desire nothing more vehemently than that I might teach truly the good works of faith.

Moreover if you ask them whether they judge and esteem this for a good work or no, when they labor their craft with their hands, when they stand, go, eat, drink, sleep, and do all other manner of works pertaining to the sustaining of the body, or necessary for the common good, and whether they believe that they please God in these things or no, you shall find some that will say no. And they will conclude good works in so little space, and define them so strictly, that they will take nothing for good works, but only praying in the temples, fasting, and helping the poor with alms, deeming all other things to be void and vain, and such as God sets not by. And so by their damnable unbelief, they diminish, deceive and abbreviate God's service and worship, to whom serves whatever is done or can be thought in faith. So teaches the wise man, saying: Go therefore and eat your bread in mirth, and with joy drink your wine, for your works please God; let your clothes be white at all times, and let not your head lack oil; use gladly your life with your wife, whom you love in all the days of your life of instability, which are given to you all the time of your vanity. Our clothes to be white at all times is all our works to be good, whatever name they be called by indifferently. But then they are white, when I am sure they please God. And having this assurance I shall never lack the oil of a merry and joyful conscience from the head of my soul. So said Christ (John 8): I do always those things which please him, meaning the Father. How did he always those things — did he not at all times convenient, both eat, drink and sleep? Whereupon Saint John says: by this we know that we are of the truth, and will before him put our hearts out of doubt, for if our heart condemns us, God is greater than our heart and knows all things; and we have trust toward God that whatever we ask of him, we shall have it, because we keep his commandments and do those things which are pleasant before him. Also, he that is born of God — that is to say, he that believes and trusts in God — sins not, nor can he sin. Also Psalm 33: all that trust in you shall not do amiss. And in Psalm 2: blessed are all men that trust in him. Which sayings, if they be true, whatever they do must needs be good, or at the least if they do sin, it must be and be forgiven and pardoned. Behold here again how greatly I do extol faith, to that which I will refer all good works, but I reject whatever is done that comes not from there.

Here every man may easily consider and perceive, when he does good and when he does ill; for if he finds his heart instructed with this faith, that he believes that he pleases God, then is his work good, yes, though it be so little or so vile as to take up a straw. But if there lacks either trust or hope in God, then the work is naught, yes, if he should raise up all dead men and suffer himself to be burned. So taught Saint Paul, saying, that whatever is not of faith is sin. For of faith and of no other work, we are adorned by this name, that we be called Christians, as of the chief work. For as for all other works, every heathen, Jew, Turk, and sinner may do them. But to trust and believe steadfastly that our works please God is not possible but to a Christian, enlightened and established by the grace of God. But such teaching as this is very scanty. And therefore I am accused to be a heretic, the cause of which is that men, following blind reason and Gentiles' doctrine, have put faith not above, but near to other virtues, attributing to it a peculiar and proper work separated from all other works of other virtues. Notwithstanding that faith alone does make all other works good, acceptable, and worthy, in that it trusts in God and doubts not but that whatever a man does, it is well done in the sight of God. Yes, they have not allowed faith to remain as a work, but, after their manner of speaking, have made it a vain quality, although all holy scripture does attribute the name of godly goodness to faith alone and no other work. Therefore it is no marvel that they themselves be made blind and the leaders of the blind. For as this faith brings with her charity and peace, so does she rejoice and hope. For whoever believes and trusts in God, to him immediately God gives the Holy Spirit, as witnessed by Saint Paul to the Galatians, saying: You have received the Spirit, not by your good works, but because you have believed the word of God.

In this faith all works are made alike and equal, and one as good as another. In this faith also falls away all difference of works, whether they be great or little, long or short, many or few. For the works are pleasing to God not for themselves but for faith's sake, which alone and specially and without any difference works, quickens, and makes acceptable all and singular works, however many and sundry they may be. None otherwise than as all the members of a man's body live, work, and have their name by the goodness and virtue of the head. And without the head, no member can live, work, or have the name of a living member. From which it follows more largely that a Christian living in this faith has no need of a teacher of good works, but to do all things that come to his hand, and all things are well done. As holy Samuel said to Saul: You shall be changed into another man when the Spirit of the Lord shall come into you; then do whatever comes to your hand; God is with you. So we read of holy Anne, Samuel's mother: when she believed Eli the priest, promising her the favor of God, she went home merry and pacified, and neither after that changed her countenance; that is to say, all things were afterwards to her one and equal, whatever happened to her. Also Saint Paul said: all things are free where the Spirit of God is. For faith does not suffer herself to be bound to any works, nor again any works to be taken from her. But even as it is written in the first Psalm, she gives her fruit in due season; that is, however it comes or chances.

This thing we may see by a gross and carnal example: after that a man or woman has conceived a most special love, and a singular mind and favor one toward the other, and steadfastly believes the same — who shall then teach them how to behave themselves one to the other, or what they ought to do, to leave undone, to say, to keep close, or to think? For this only and special trust that one has in the other teaches them all things, and more than is necessary. And then there is no difference in works, but either of them does great works, long works, and many works as gladly as small works, short works, or few works — and that with a merry, pacified, and quiet heart, and utterly of a free mind. But after that there is any doubt, then rise and grow in the mind various imaginations of what shall be best to do. And if it be the man, then he begins to appoint himself with the difference of works, whereby he may obtain favor, and yet even then he comes almost like a prisoner with a heavy heart, and great trouble, and more than half lost and desperate — and oftentimes among these things plays the fool. So a Christian man living in this hope and trust toward God knows all things, may do all things, goes about to do all things, and he does all things merrily and freely — not to heap and gather together many merits and good works, but because it is delight and pleasure to him so to please God well, and purely and freely to serve God, being content with this only thing: that he pleases God. And on the contrary, he who agrees not and is not at one with God by faith — who doubts him and seeks and busily cares how he would satisfy and move God by many works — runs to Saint James, to Rome, to Jerusalem, here and there, this way and that way, says Saint Brigitte's prayers, says this and says that, he fasts this day and that day, he confesses himself here, he confesses himself there, he asks this man and that man — and yet in all this time he finds no rest nor quietness, doing all these things with great pain, doubtfulness, indignation and sorrow of heart. This is so much the case that Scripture calls these good works in the Hebrew tongue Aueu, Amall, which we call in our tongue weariness and labor. However, truly they are not good works, but all lost, void, and vain, which are done in such doubt and dotage. Therefore many men sometimes have so doted in these things that for sorrow they have fallen into many troubles — of whom it is said: We are weary in the way of iniquity and perdition, we have walked hard ways, but the way of the Lord we have not known, and the sun of righteousness has not shone to us.

Because faith now and then appears in our works very small, feeble, and weak, let us ask moreover those who are oppressed with any trouble and adversity — either of body, or of goods, or of honor, or of friends, or of any other things that they have — whether they believe that they please God, and whether they think that their trouble and adversities are mercifully sent to them by the very favor of God or not. And here they will say that God shows himself wrathful and angry — when nevertheless even in such vexations and trouble a true Christian has steadfast trust, and persuades far better things to himself of God, that God bears much better goodwill and favor than appears. For in such a case he is hidden, even as the spouse says in the Canticles: Behold, he stands behind the wall, and sees me through the crevices — that is to say, in vexations and adversities, which are almost like to separate us from him, as a wall or a bulwark, he stands hidden, and yet looking upon me he forsakes me not, for he stands and is ready to help me in grace, suffering himself to be seen by the windows of dark faith. And Jeremiah in the book of Lamentations: he has loved us after his heart, and has cast down the sons of men. This faith they know not, but think they are forsaken of God, and that God is enemy to them. Yes, and they rather impute such ills to men and wicked devils, so that they have no trust at all in God. And for this cause, their troubles and sufferings, even as they are scandalous to them, so are they hurtful. And yet in that while they go forth doing good works after their own judgment, looking nor caring nothing at all for this true faith. But to them that believe in God, and that in such ills and troubles have a steadfast trust that they please God — such ills and adversities are precious merits and most noble of all works, above all men's estimation, for faith and trust in God makes all things precious, which ills are damnable without it. This thing is written even of death in (Psalm 115): the death of his saints is precious in the sight of the Lord. For the more, better, higher, and stronger the faith and trust is, so much more do the sufferings in the same faith surpass all works in faith. And so between works and such passions there is an inestimable difference of better place, condition, and price.

Moreover, the highest degree of faith is when God punishes our conscience not only with temporal hurts and persecutions, but with death, hell, and sin, and seems in a manner to deny his grace and mercy, as though he would perpetually condemn us — the which thing very few men perceive, as David complains in Psalm 6: Lord, correct me not in your anger. For to believe then that we please God is the chief work that may be done of or in any creature, of the which these justiciaries and holy workmen and benefactors know nothing at all — for how would they here promise or persuade the goodness and mercy of God to them, when they are uncertain in their works, and doubtful and wavering, indeed in the least degree of faith. Behold, thus have I always spoken, and thus have I always praised faith, and thus have I rejected all works done without such faith, to the end that I might bring men from this false, feigned, shining pharisaical and unfaithful good works (whereof all abbeys, temples, houses, and all degrees and states both high and low are full and replenished with) to most and true good and faithful works even from the ground — in the which thing no man strives or goes against me, but unclean beasts whose feet are not cloven (as it is in the law of Moses) not suffering the difference of good works. But they rush out so unadvisedly that when they have only prayed, fasted, founded this chantry or that, confessed them, and done satisfaction after their own judgment, they would by and by have all these doings good, although in all these things they have no trust of the liberality or kindness of God. But rather they then specially esteem them for good works, when they have done many, great, and long works, and so they regard not the grace of God nor his pleasure in their works, but put all their trust in their works, and so build upon the gravel and the water — therefore at the last they must needs have a great fall. As Christ says (Matthew 7) — but this good will and pleasure of God the Father toward us, upon the which stands our trust, the angels showed from heaven that night that our Lord was born, singing: praise be to God above, peace on the earth, and to men good will.

Behold, now this is the work of the first commandment, whereby it is commanded that you should have no strange god — which is as much to say as thus: For as much as I am only God, you ought to put all your trust, hope, and faith in me and none else. For it is not to have one God, if you name him with your mouth outwardly, or worship him with kneeling, or other such gestures — but if you trust in him [reconstructed: with] heart and mind, promising to yourself all goodness, grace, and good will of him, as well in persecution and adversity as in prosperity, no less in death than in life, as well in bitter and hard things as in pleasant and easy — like as our Lord Christ said to the woman of the Samaritan: God is a spirit, and they which worship him must worship him in spirit and truth. And this trust, hope, and faith of the heart is the true full living of the first commandment, without the which there is no work at all that may satisfy this commandment. And like as this commandment is chief, highest, and best of all other, and out of the which all other come, in the which all things proceed, and after the which all things must be ordered and ruled — so this work, that is to say, hope and trust in the grace of God, is chief, highest, and best of all other works, out of the which all other grow and come forth, are ordered and governed. All other works therefore compared to this work stand (without the fulfilling of the first commandment) as nothing worth, and as though there were no God. Therefore Saint Augustine said excellently that the works of the first commandment are: to believe, trust, and love. Moreover, we said before that such faith and trust bring with them charity and hope — indeed, and if you will well consider the matter, charity is first, at the least equal with faith. For I cannot trust in God, unless I think that he is gentle, merciful, meek, and kind to me, whereby I am moved to love him again, and to trust in him with all my mind, utterly determined with myself that he will do all things for the best to me.

Now you see that all they who do not always believe in God, and promise not to themselves the grace, favor, and good will of him in all their works and vexations, life, or death, but seek it about other things or else in themselves, keep not this commandment of God, but truly practice idolatry — yes, though they did the works of all the other commandments, yes, insomuch as if they had cast in one heap together the prayers, fastings, obedience, sufferance, chastity, and innocency of all saints — for there is not the principal and chief work, without which all other works are nothing at all, but fair shining outward shows and colors, of which our Lord has warned us before (Matthew 7): Beware of false prophets which come to you in sheep's clothing; within they are ravishing wolves. Of this sort are they who go about to get the favor of God (as they speak) with many good works, and to make him their friend, as though they should buy his grace and favor, as though God were a broker, seller, and a merchant, who would not freely give his grace in good will. These are the most froward of all the men in the world, and who either hardly or else never are converted to the true way. Likewise are those who in their trouble and adversity run here and there up and down, seeking counsel, help, and comfort, and let God alone, of whom only they are commanded to seek such things, whom the prophet Isaiah rebukes after this manner: My people is foolish, and has not turned again to him that struck him — that is to say, the Lord has stricken them, and sent to them all manner of trouble, vexations, and adversity, that they might run to him and trust in him, but they run from him to men, now into Egypt, now into Assyria, yes, and sometimes to evil devils. Of this idolatry there are many things read, both in the same prophet Isaiah and also in the book of kings. And so do nowadays all our holy hypocrites, that when they are troubled with any adversity, they run not to God but fly from him, thinking this only — that they may be delivered out of this trouble either by themselves or else by man's help — and yet in all these things not only judging themselves good, but suffering all others so to repute and judge them.

This is the mind of Saint Paul in many places, where he attributes so much to faith. A righteous man lives by his faith, for faith is the very same thing for which a man is counted righteous before God. Therefore, if righteousness is in faith, it is clear that the same faith alone fulfills all the commandments of God, and makes righteous all their works, insomuch as no man is righteous but if he fulfills all the commandments of God, and again works without faith justify no man. And therefore Saint Paul with a full mouth rejects works, and so greatly commends and praises faith that many being offended with his words said, then let us do no good works. But Saint Paul rebukes them as erroneous and foolish, and so it is nowadays, that when we reject these great and shining works done nowadays without faith, they say then we must only believe and do no good. For now they call the works of the first commandment to sing, to read, to play on the organ, to say service or to celebrate, to say mattins, evensong, or other canonical hours, to found churches, altars, monasteries, and to honor them and heap them up with bells, vestments, and such other treasure, to go to Rome and other saints on pilgrimage. Moreover to wear this garment or that, kneeling on their knees, saying the Rosary or psalter of our Lady, doing all these not before an idol, but before the holy cross of God, the images of saints — and this they call the worshipping and praying to God, which things both usurers, adulterers, and all manner of sinners do and may do daily. Now whereas these are done with such a faith that we believe that they please God, then they are praised, not for their own virtue, but for the faith's sake, for which all manner of works (as is said before) are equal. But if we either doubt, or judge God not to be gentle or merciful to us, or not to please God, or if we presume to please God by or after these works, then they are nothing but very guiles, dissimulations, and deceits, outwardly to worship God and inwardly to put him for an idol. This therefore is the cause why I have so often spoken and cast away such works, pomps, boastings, and multitudes of them, and because it is open and manifest that such works are done not only in doubt and without such faith, but also among a thousand men there is scant one that puts not all his trust in them, thinking surely that so he shall obtain the grace or favor of God, and that he shall prevent his grace, and so to make merchandise with God, which thing God cannot suffer, who has promised his faith freely — he would that we should begin at his grace through faith, and in the same to finish all our works, whatever they are, and by whatever name they are called.

Of these you yourself perceive, how greatly these two differ — to fulfill the first commandment with outward works, and with inward faith — for the one makes us the true living sons of God, the other makes the worst idolatry and most hurtful hypocrites of the world, bringing many men into the ways by the great shining, and yet suffering them to remain without faith, and so wretchedly deceiving them, sticking in the outward voice and appearance, of whom Christ says (Matthew 24): "Then if any man shall say to you: lo, here is Christ or there is Christ, believe it not." Also in John, the 4th chapter: "Woman, trust me, the hour comes when you shall neither in this mountain, nor yet at Jerusalem worship the Father, but the hour comes, and now is, when the true worshippers shall worship the Father in spirit and truth, for truly such the Father requires to worship him." These and such other sayings as they have moved me, so they ought to move all others to cast away this great pomp with Bulls, seals, banners, and pardons, with which the miserable people are moved to build temples, to give and found abbeys, and such like, and in the meantime faith is suppressed and put to silence, indeed rather utterly oppressed. But where faith has no difference between works, there is no work pompous and proud better than another by her. And of a truth it is, that faith alone will be the true worship and service of God, not suffering any such name or praise to be given to one work or other, but as far forth as she does vouchsafe, which thing she then does, when the work is done in and of her. But this ill was prefigured in the Old Testament, when the Jews forsook to offer in the temple, and offered in other places, as in woods and in hills — even so do they, who are busy and ready to do all things, and never do this chief work of faith.

Where are they now who ask what are good works, what they ought to do, or how they might be good? Indeed, where are they who say that we so preach faith that we teach no good works, and that there ought none to be done? Does not this first commandment give us more business than any man can fulfill? For if one man were a thousand men, indeed all men or all creatures, yet here he had enough to do, and more than he could manage, while he is commanded to live and continue always in faith, and trust to God, and to put trust in no other, and so to have one true God. Seeing then that man's life can not be one moment without deed, fault, trouble, or flight, for the life of man as we see never rests, let him that would be good and full of good works begin to be always in this faith, let him learn often times to do and leave undone all things in such trust, for so shall he find how great business he has to do, and how all things stand in faith, and that faith cannot be idle, and that the self-same idleness is sometimes the exercise and work of faith. And to be short, there is nothing that can perish or be lost to us who believe, but that all our works please God, for then they cannot but be good and meritorious, so says Saint Paul: whether therefore you eat or drink, or whatever you do, do all to the praise of God — it cannot be done in the same name but if it be done in the same faith. Also to the Romans: for we know well that all things work for the best to them that love God. Therefore the saying of them that say that we forbid good works and preach only faith, is like as I should say to a sick man: if you had health, you should have all the works of your members, without which the works of the members are nothing — of this he might understand that I forbid the works of the members, when my meaning is that he must have health, and then work all the works of all his members. So faith must be the chief craftsman, builder, and captain in all works, or else the works are utterly nothing.

But if you say: why have we then so many laws, both spiritual and temporal, so many ceremonies of churches, monasteries, and abbeys, to move, cause, and provoke men to good works — if faith does all things after the first commandment? I answer: for no cause, but that we neither have nor set by this faith — for if we all had this faith, we would need no laws, but every one of us should always do good works as the same faith teaches him. There are four manner of men: the first now named, who need no law, of whom says saint Paul (1 Timothy 1): The law is not given to a righteous man — that is, to a faithful man. For such manner of men do all whatever they know or may, with a free mind, regarding this only with a sure and stable faith, that the grace and benevolence of God helps them in all things. The second sort or kind of men are they who will misuse this liberty, and falsely sticking and being bold of it, wax slow — of whom speaks saint Peter in his first epistle, the 2nd chapter, saying: For so is the will of God, that with well doing you should stop the mouths of all ignorant men — as free, and not as though you took liberty for a cloak of maliciousness, but even as the servants of God — as though he should say: liberty of faith gives no license to sin, neither cloaks it, but gives power to do all manner of works, and to suffer all things, however they come to hand, so that no man is bound peculiarly to one work, or to some works. As saint Paul says to the Galatians, the 1st chapter: Brethren, you were called into liberty — only let not your liberty be an occasion to the flesh, but in love serve one another. These men therefore must be compelled by laws and kept with doctrines and warnings. The third sort are wicked men, ever ready to sin and vice, who must be compelled both with spiritual and temporal laws, even like wild horses and dogs, and if they amend not, let them be punished with extreme punishment by the temporal sword, as saint Paul says to the Romans, the 13th chapter: For rulers are not to be feared of good doers, but of ill — will you be without fear of the power? Do well then, and so shall you be praised of the same. For he is the minister of God for your wealth — but if you do ill, you fear, for he bears not the sword for nothing — for he is the minister of God, to take vengeance of them that do ill. The fourth kind of men are they who are yet wild, weak, and children in the understanding of faith and spiritual life, who must needs be enticed and tickled as children with outward words and ceremonies, with adorning the churches with organs, and whatever is done in the temple, with prayer, fasting, and whatever is used, either in the temples or abbeys — until they learn to know faith. However, here is a great fault: that rulers and officers (alas for sorrow) are so accustomed and wearied in these ceremonies and outward works, and faith is let alone, which they ought to have always to teach above these works, like as the mother gives the child milk or other meat, until the child itself may eat stronger meat by itself.

But for as much as we are not all equal and alike, such manner of men must be borne with and suffered, and we must observe and bear those things which they observe and bear, and not despise them, but teach them the true way of faith, as Saint Paul teaches to the Romans (Romans 14), him that is weak in the faith, receive to you and teach him, which thing he did himself (1 Corinthians 9). And to the Jews (says he) I became as a Jew, to win the Jews, to them that were under the law was I made as though I had been under the law, to win them that were under the law. And Christ in Matthew (Matthew 17), when he should pay tribute, which he ought not to do, reasoned with Peter saying, of whom do kings of the earth take tribute or poll money — of their children or of strangers? Peter said to him, of strangers; then said Jesus to him again, then are the children free; nevertheless, lest we should offend them, go to the sea, and cast in your hook, and take the fish which first comes up, and when you open his mouth, you shall find a piece of twelve pence; that take, and pay for you and me. Here we see that as all works, so all things are free to a Christian man through his faith, and yet he does suffer and observe with the faithful that which he is not bound to do. And that he does upon his liberty, being free, and nothing doubting, that he so does please God; and he does it gladly, taking it freely as any other work that comes to his hand, without his own choosing or purpose, and here he does only desire and requires nothing else but that he may so work to please God with his faith. But in as much as we purposed to teach in this book which are very true good works, and we now speak of the highest work of all, it is manifest that we speak not of the second, third, or fourth sort of men, but of the first, to whom all the other must be alike in conclusion, and in the mean while, be taught, and suffered of the first. And so such men of weak faith, ready always to do good and to learn better, and yet not able to perceive and understand all things, are not to be despised in their ceremonies. Blame therefore their foolish blind teachers, which never taught them faith, but have drawn them so deeply into works, therefore they must be gently brought up little by little from works to faith, as men do handle a sick man, and they must be suffered to lean to some works a while, for their own conscience until they embrace faith aright, lest while we go about cruelly and sharply to pluck them from their works, their conscience be confounded or troubled, and err and waver about uncertain, and so they neither keep faith nor works. But stiff-necked men, holding stiffly in their works, not regarding what is spoken of faith, indeed so much that they strive against it, must be let alone, that the blind may lead the blind, as Christ both taught and did.

But perhaps you will say, how should I think with certainty that all my works please God, at other times speaking, eating, drinking, and sleeping too much, or in any other way swerving from the right, which is impossible for me to avoid? I answer, that this question proves that you yet take faith no other way than you do other works, nor do you esteem it above all other works; for no other cause is faith the chief work, but because it remains and quenches these venial and daily sins, because she believes that God favors you, and imputes not such daily falls and faults, indeed moreover if the fall be deadly, which thing happens seldom or never to them that live in faith toward God, yet faith rises again, and doubts not but that by and by all his sins shall be worn away, as it is in the first epistle of John, chapter 2. My little children, these things write I to you, that you should not sin, and if any man sin: yet we have an advocate with the Father, Jesus Christ, who is righteous, and he it is that obtains grace for our sins, not for ours only, but also for all the sins of all the world. And the wise man, chapter 15: if we do sin we are yours knowing your greatness. And chapter 24 of the Proverbs: seven times in a day the righteous man falls and rises again. Indeed, this faith and trust must be so high and strong that a man may know that all his life and deed is no other thing but damnable sins in the judgment of God, as it is written in Psalm 142: there shall no living man be justified in your sight; but we should rather so despair in our works that we should believe that they cannot be good, but by this faith thinking that we shall have no judgment of God, but pure grace, favor, good will, gentleness, and mercy, as it is in Psalm 25: your mercy is before my eyes, and I have delighted in your truth. And in Psalm 4: your light is marked upon our face (that is, the knowledge of your grace by faith) and by that you have given mirth in my heart; for as you believe and trust, so shall come to you. Lo, thus by the mercy and grace of God, and not by their own nature, these vain and void works are without sin, and so by faith, laboring with the same mercy they are good. And so for our works we may be afraid, but for the mercy of God we may be comforted, as it is written in Psalm 146: the Lord delights in them that fear him, and in them that trust in his mercy. So we pray with full trust our Father who is in heaven, nevertheless to forgive us our sins. We are his sons, nevertheless sinners. We are acceptable, and yet have not made satisfaction. But faith confirmed and established in the trust of God shall do all these things.

But if you ask where faith and trust may be found, and from where they come truly, that is most necessary to be known. First of all without doubt: they come not of your works or deservings, but only, freely, by the gift and promise of Jesus Christ, as Paul writes to the (Romans 5). God sets out his love that he had toward us — seeing that while we were sinners, Christ died for us — as though he should say: shall not this thing cause us to have a strong and unconquered faith that Christ is dead for our sins before we asked it, and for which we yet cared not, indeed even then, when we were continuing in sin? Much more than now (seeing we be justified in his blood) we shall be preserved from wrath through him — for if when we were enemies, we were reconciled to God by the death of his son, much more, seeing we be reconciled, we shall be preserved by his life. Behold how you ought to imagine Christ in you, and how God has set forth and showed his mercy to you in him, without all your deservings going before, that out of the same image of his grace you should draw both faith and trust of forgiveness of all sins. Therefore faith begins not of works, nor is it made by works — for faith is a work that runs and flows out of the blood, wounds, and death of Christ. In which thing when you see God so merciful to you that he would give his son for you, your heart must needs grow sweet, and so you must needs love him again, and so does spring the trust of the pure grace of God toward you, and of his good will, and again of your toward him. For we never read that the Holy Spirit was given to any man for working, but always to them that hear the gospel and mercy of Christ and believe it, out of which word and none other thing at this day should faith come forth. For Christ is the rock, out of which, as Moses says (Deuteronomy 32:13), butter and honey be sucked.