Doctrinal Treatises and Introductions to the Holy Scriptures

We hold that a man is justified by faith, without the works of the law.

GRACE and peace, with all manner spiritual feeling and living, worthy of the kindness of Christ, be with the reader, and with all that thirst1 the will of God. Amen.

The cause why I set my name before this little treatise, The cause and have not rather done it in the New Testament, is, that d*ie put his then I followed the counsel of Christ, which exhorteth men (Matt, vi.) to do their good deeds secretly, and to be content with the conscience of well-doing, and that God seeth us; and patiently to abide the reward of the last day, which Christ hath purchased for us: and now would I fain have done likewise, but am3 compelled otherwise to do.

While I abode4 a faithful companion, which now hath taken another voyage upon him, to preach Christ where, I suppose, he was never yet preached, (God, which put in his heart thither to go, send his Spirit with him, comfort him, and brinsr his purpose to good effect!) one William Roye, a wniiam man somewhat cratty, when he cometh unto new acquaint- disciple.

ance, and before he be thorough known, and namely when all is spent, came unto me and offered his help. As long as he had no money, somewhat I could rule him; but as soon as he had gotten him money, he became like himself again. Nevertheless, I suffered all things till that was ended, which I could not do alone without one, both to write, and to help me to compare the texts together. When that was ended, I took my leave, and bade him farewell for our two lives, and (as men say) a day longer. After we were departed, he went and gat him new friends; which thing to do he passeth all that ever I yet knew. And there when he had stored him of money, he gat him to Argentine1, where he professeth wonderful faculties, and maketh boast of no small things. A year after that, and now twelve months before the printing °^ this WOI>k3 came one Jerome, a brother of Greenwich also 2, Amened!d1' through Worms to Argentine, saying that he intended to be Christ's disciple another while, and to keep (as nigh as God would give him grace) the profession of his baptism, and to get his living with his hands, and to live no longer idly, and of the sweat and labour of those captives, which they had taught not to believe in Christ, but in cut shoes and russet coats. Which Jerome with all diligence I warned of Roye's boldness, and exhorted him to beware of him, and to walk quietly, and with all patience and long-suffering, according as we have Christ and his apostles for an ensample; which thing he also promised me.

Nevertheless, when he was come to Argentine, William Roye (whose tongue is able not only to make fools stark mad, but also to deceive the wisest, that is, at the first sight and acquaintance,) gat him to him, and set him a-work to make rhymes, while he himself translated a dialogue out of Latin into English, in whose prologue he promiseth more a great deal than I fear me he will ever pay3. Paul saith, servan* °f the Lord must not strive, but be *man°tJ>8ht Peaceable unto all men, and ready to teach, and one that can edSseTndk" suffer the evil with meekness, and that can inform them that

InJ rhymes11" resist; if God at any time will give them repentance for to know the truth." It becometh not then the Lord's servant to use railing rhymes, but God's word; which is the right weapon to slay sin, vice, and all iniquity1. The scripture of God is good to teach and to improve2. Paul speaking Antichrist saith, " Whom the Lord shall destroy with the spirit or breath of his mouth;" that is, with the word of God. And, "The weapons of our war are not carnal things (saith 2 cor. x. he), but mighty in God to cast down strong holds," and so forth; that is, to destroy high buildings of false doctrine. The word of God is that day whereof Paul speaketh, which icor.iu. shall declare all things, and that fire which shall try every man's work, and consume false doctrine: with that sword ought men sharply to fight, and not to rail with foolish rhymes. Let it not offend thee, that some walk inordinately; let not the wickedness of Judas cause thee to despise the doctrine of his fellows. No man ought to think that Stephen

as much to say as, against was a false preacher, because that Nicholas, which was chosen fellow with him to minister unto the widows, fell after into great heresies, as histories make mention. Good and evil go always together; one cannot be known without the other 1.

Mark this also above all things, that Antichrist is not an outward thing, that is to say, a man that should suddenly appear with wonders, as our fathers talked of mm. No, verily; for Antichrist is a spiritual thing2; and is as much to say as, against Christ; that is, one that preacheth false doctrine, contrary to Christ. Antichrist was in the Old testament, and fought with the prophets; he was also in the time of Christ and 'the apostles, as thou readest in the epistles of John, and of Paul to the Corinthians and Galatians, and other epistles. Antichrist is now, and shall (I doubt not) endure till the world's end. But his nature is (when he is uttered, and overcome with the word of God) to go out of the play for a season, and to disguise himself, and then to come in again with a new name and new raiment. As thou seest how Christ rebuketh the scribes and Pharisees in the gospel, (which were very Antichrists,) saying: " Woe be to you> ™iarisees • f°r Je r0^ widows' houses; ye pray long prayers under a colour; ye shut up the kingdom of heaven, and suffer not them that would to enter in; ye have taken away the key of knowledge; ye make men break God's commandments with your traditions:" ye beguile the people with hypocrisy and such like; which things all our prelates do, but have yet gotten them new names, and other garments and weeds3, and are otherwise disguised. There is difference in the names between a pope, a cardinal, a bishop, and so forth, and to say a scribe, a Pharisee, a senior, and so forth; but the thing is all one. Even so now, when we have uttered him, he will change himself once more, and turn himself into an angel of light. Read the place, I exhort thee, whatsoever 2 cor. XL thou art that readest this, and note it well. The Jews look ^g^™* for Christ, and he is come fifteen hundred years ago, and f™°ntf^ they not aware: we also have looked for Antichrist, and he Ant edhath reigned as long, and we not aware: and that because either of us looked carnally for him, and not in the places where we ought to have sought. The Jews had found Christ verily, if they had sought him in the law and the prophets, whither Christ sendeth them to seek. We also had spied out John v. Antichrist long ago, if we had looked in the doctrine of Christ Antichrist is and his apostles; where because the beast seeth himself now thi"g> a,nd i 7 cannot be to be sought for, he roareth, and seeketh new holes to hide JJ^JUS himself in, and changeth himself into a thousand fashions, wJ5r.word' with all manner wiliness, falsehood, subtilty, and craft. Because that his excommunications are come to light, he maketh it treason unto the king to be acquainted with Christ. ^counSh it If Christ and they may not reign together, one hope we have, arceqau°intedbe that Christ shall live ever. The old Antichrists brought Christ unto Pilate, saying, " By our law he ought to die;" and when Pilate hade them judge him after their law, they answered, " It is not lawful for us to kill any man:" which they did to the intent that they which regarded not the shame of their false excommunications, should yet fear to confess Christ, because that the temporal sword had con demned him. They do all things of a good zeal, they say; they love you so well, that they had rather burn you, than K^1,? that you should have fellowship with Christ. They are jealous dren> w> T* over you amiss, as saith St Paul. They would divide you GaUvfrom Christ and his holy testament; and join you to the pope, to believe in his testament and promises.

Some man will ask, peradventure, Why I take the labour to make this work, inasmuch as they will burn it, seeing they burnt the gospel? I answer, In burning the new [3 Day omits and weeds.]

Testament they did none other thing than that I looked for: no more shall they do, if they burn me also, if it be God's will it shall so be.

Nevertheless, in translating the New Testament I did my duty, and so do I now, and will do as much more as God hath ordained me to do. And as I offered that to all men, to correct it, whosoever could, even so I do this. Whosoever, therefore, readeth this, compare it unto the scripture. If God's word bear record unto it, and thou also feelest in thine heart that it is so, be of good comfort, and give God thanks. If God's word condemn it, then hold it accursed, and so do all other doctrines: as Paul counselleth his Galatians. Believe not every spirit suddenly, but judge them by the word of God, which is the trial of all doctrine, and lasteth- for ever. Amen.

" There was a certain rich man which had a steward, that was ac- Luke xvu cused unto him, that he had wasted his goods: and he called him, and said unto him, How is it that I hear this of thee? Give account of thy stewardship; for thou mayest be no longer my steward. The steward said within himself, What shall I do, for my master will take away from me my stewardship? I cannot dig, and to beg I am ashamed. I wot what to do, that when I am put out of my steward ship, they may receive me into their houses. Then called he all his master's debtors, and said unto the first, How much owest thou unto my master? And he said, An hundred tons of oil. And he said to him, Take thy bill l, and sit down quickly, and write fifty. Then said he to another, What owest thou? And he said, An hundred quarters of wheat. He said to him, Take thy bill, and write fourscore. And the lord commended the unjust steward, because he had done wisely. For the children of this world are in their kind wiser than the chil dren of light. And I say also unto you, Make you friends of the wicked mammon, that when ye shall have need, they may receive you into everlasting habitations."

FORASMUCH as with this, and divers such other texts, many have enforced to draw the people from the true faith, and from putting their trust in the truth of God's promises, and in the merits and deserving of his Christ, our Lord; and have also brought it to pass, (for "many false prophets shall arise and deceive many, and much wickedness must also be," Matt, xxiv saith Christ; and Paul saith, "Evil men and deceivers shall 2 Tim. in. prevail in evil, while they deceive, and are deceived them selves;") and have taught them to put their trust in their own merits, and brought them in belief that they shall be justi fied in the sight of God by the goodness of their own works, and have corrupted the pure word of God, to confirm their Aristotle withal; (for though that the philosophers and worldly wise men were enemies above all enemies to the gospel of God; and though the worldly wisdom cannot com-

^cor. L & ii. prehend the wisdom of God, as thou mayest see 1 Cor. i. and ii.; and though worldly righteousness cannot be obe dient unto the righteousness of God, yet whatsoever they

They give read in Aristotle, that must be first true; and to maintain to Arbtctie that, they rend and tear the scriptures with their distinctions1, lhanto J -11 i chmt. W.T. an{j expound them violently, contrary to the meaning ot the text, and to the circumstances that go before and after, and to a thousand clear and evident texts:) wherefore I have taken in hand to expound this gospel, and certain other places of the new Testament; and (as far forth as God shall lend me grace) to bring the scripture unto the right sense, and to dig again the wells of Abraham, and to purge and cleanse them of the earth of worldly wisdom, wherewith these Philistines have stopped them. Which grace grant me God, for the love that he hath unto his Son, Jesus our Lord, unto the glory of his name. Amen. Faith only That faith only before all works and without all merits.

Ant.cd. kut Christ's only, Justifieth and setteth us at peace with God2,

For in the faith which we have in Christ and in God's vuthbimgpromises find we mercy, life, favour, and peace. In the law Ant- cdwe find death, damnation, and wrath; moreover, the curse The law and vengeance of God upon us. And it (that is to say, the deatn. Ant. law) is called of Paul the ministration of death and damnation. 2 cor. in. In the law we are proved to be the enemies of God, and that The law, we hate him. For how can we be at peace with God and jjg v™™** love him, seeing we are conceived and born under the power of the devil, and are his possession and kingdom, his captives and bondmen, and led at his will, and he holdeth our hearts, so that it is impossible for us to consent to the will of God, much more is it impossible for a man to fulfil the law of his own strength arid power, seeing that we are by birth and of nature the heirs of eternal damnation, as saith Paul, Eph. ii.? We (saith he) "are by nature the children of wrath;" which Eph. ii. thing the law doth but utter only, and helpeth us not, yea, requireth impossible things of us3. The law when it com-Theiaw, gowcrtno° mandeth that thou shalt not lust, giveth thec not power so to sameUhw. T. ^°» but damneth thce, because thou canst not so do.

If thou wilt therefore be at peace with God, and love him, thou must turn to the promises of God, and to the gospel,

The gospel is which is called of Paul, in the place before rehearsed to the eo°unsnesrsight~ Corinthians, the ministration of righteousness, and of the Spirit. For faith bringeth pardon and forgiveness freely purchased by Christ's blood, and bringeth also the Spirit; the Spirit looseth the bonds of the devil, and setteth us at

2Cor.iii. liberty. For " where the Spirit of the Lord is, there is liberty," saith Paul in the same place to the Corinthians: that is to say, there the heart is free, and hath power to love the will of God; and there the heart mourneth that he cannot love

The consent- enough. Now is that consent of the heart unto the law of jJUrtfa1 the God eternal life; yea, though there be no power yet in the eternal life. members to fulfil it. Let every man therefore (according to Paul's counsel in the sixth chapter to the Ephesians) arm

Eph. vi. himself with the armour of God; that is to understand, with God's promises. And "above all things (saith he) take unto you the shield of faith, wherewith ye may be able to quench all the fiery darts of the wicked, that ye may be able to

Resist the resist in the evil day of temptation," and namely at the hour

Sec therefore thou have God's promises in thine heart, and that thou believe them without wavering: and when temptation ariseth, and the devil layeth the law and thy deeds against thee, answer him with* the promises; and turn to God, and confess thyself to him, and say it is even so, or else how could he be merciful? But remember that he is the God of mercy and of truth, and cannot but fulfil his promises. Also remember, that his Son's blood is stronger than all the sins and wickedness of the whole world; and therewith quiet thyself, and thereunto commit thyself, and bless thyself in all Faith is the temptation (namely at the hour of death) with that holv

^emeu^tth candle. Or else perishest thou, though thou hast a thousand

JjfcwStow h°ty candles about thee, a hundred ton of holy water, a ship- ceremonies in the world, and all the good works, deservings, and merits of all the men in the world, be they, or were they, never so holy. God's word only lasteth for ever; and that which he hath sworn doth abide, when all other things perish. So long as thou findest any consent in thine heart unto the law of God, that it is righteous and good, and also displeasure that thou canst not fulfil it, despair not; neither doubt but that God's Spirit is in thee, and that thou art chosen for Christ's sake to the inheritance of eternal life.

And again, "We suppose that a man is justified through Rom. m. faith, without the deeds of the law." And likewise, " We saythat faith was reckoned to Abraham for righteousness." Also, Rom. iv. " Seeing that we are justified through faith, we are at peace with God." Also, "With the heart doth a man believe to be made righteous." Also, "Keceived ye the Spirit by the deeds of the law, or by hearing of the faith? Doth he which ministereth the Spirit unto you, and worketh miracles among you, do it of the deeds of the law, or by hearing of faith? Even as Abraham believed God, and it was reckoned to The children him for righteousness. Understand therefore (saith he) ^^aham that the children of faith are the children of Abraham. Ant ed- For the scripture saw before that God would justify the heathen or gentiles by faith, and shewed before glad tidings unto Abraham, In thy seed shall all nations be blessed. Wherefore they which are of faith are blessed, that is to wit made righteous, with the1 righteous Abraham. For as many as are of the deeds of the law, are under curse: for it is written (saith he), Cursed is every man that continueth not in all things which are written in the book of the law, to fulfil them."

Item, Gala. ii. where he resisted Peter in the face, he Gai. «. saith: " We which are Jews by nation, and not sinners of the Gentiles, know that a man is not justified by the deeds of the law, but by the faith of Jesus Christ; and have there fore believed on Jesus Christ, that we might be justified by the faith of Christ, and not by the deeds of the law; for by w- Tthe deeds of the law shall no flesh be justified." Item, in the same place he saith: " Touching that I now live, I live in the faith of the Son of God, which loved me, and gave himself for me: I despise not the grace of God; for if right eousness come by the law, then Christ is dead in vain."

And of such like ensamples are all the epistles of Paul C1 So C.'s cd. In D. the is omitted.]

full. Mark how Paul labourcth with himself to express the exceeding mysteries of faith in the epistle to the Ephesians and in the epistle to the Colossians. Of these and many such like texts are we sure, that the forgiveness 'of sins and justifying is appropriate unto faith only, without the adding to of works.

Matt vii. Take forth also the similitude that Christ maketh: "A good tree bringeth forth good fruit, and a bad tree bringeth forth bad fruit." There seest thou, that the fruit maketh not the tree good, but the tree the fruit; and that the tree must aforehand be good, or be made good, ere it can bring forth

Matt. xii. good fruit. As he also saith, "Either make the tree good and his fruit good also, either make the tree bad and his fruit bad also. How can ye speak well while ye yourselves are evil?'5 •So likewise is this true, and nothing more true, that a man before all good works must first be good; and that it is impossible that works should make him good, if he were not

A principle good before, ere he did good works. For this is Christ's

Christ. Ant. principle, and (as we say) a general rule. "How can ye speak well, while ye are evil?" so likewise how can ye do good, while ye are evil?

A man must This is therefore plain, and a sure conclusion, not to be poodness in doubted of, that there must be first in the heart of a man, kef°re ne do any good work, a greater and a preciouser w?dTW°rks' thing than all the good works in the world, to reconcile him to God, to bring the love and favour of God to him, to make him love God again, to make him righteous and good in the sight of God, to do away his sin, to deliver him and loose him out of that captivity wherein he was conceived and born, in which he could neither love God nor the will of God. Or else, how can he work any good work that should please God, if there were not some supernatural goodness in him, given of God freely, whereof the good work must spring? even as a sick man must first be healed or made whole, ere he can do the deeds of an whole man; and as the blind man must first have sight given him, ere he can see; and he that hath his feet in fetters, gives, or stocks, must first be loosed, ere he can go, walk or run; and even as they which thou readest of in the gospel, that they were possessed of the devils, could not laud God till the devils were cast out.

That precious thing which must be in the heart, ere1 a Faith being man can work any good work, is the word of God, which in the gospel preacheth, proffereth, and bringeth unto all that fS repent and believe, the favour of God in Christ. Whosoever edheareth the word and believeth it, the same is thereby righte ous; and thereby is given him the Spirit of God, which leadeth him unto all that is the will of God; and is loosed from the captivity and bondage of the devil; and his heart is free to love God, and hath lust to do the will of God. Therefore it is called the word of life, the word of grace, the word of health, the word of redemption, the word of forgiveness, and the word of peace: he that heareth it not, or believeth it not, can by no means be made righteous before God. This confirmeth Peter in the fifteenth of the Acts, saying that God through faith doth purify the hearts. For of what nature soever the word of God is, of the same nature must the hearts be which believe thereon, and cleave thereunto. Now is the word living, pure, righteous, and true; and even so maketh it the hearts of them that believe thereon.

If it be said that Paul (when he saith in the third to the Romans, "No flesh shall be, or can be justified by the deeds of the law") meaneth it of the ceremonies or sacrifices, it is an untrue saying2. For it followeth immediately, "By the law cometh the knowledge of sin." Now are they not the cere- and setteth monies that utter sin, but the law of commandments. In the w- Tfourth he saith, "The law causeth wrath;" which cannot be understand of the ceremonies; for they were given to reconcile the people to God again after they had sinned. If, as they Theiawcan- say, the ceremonies, which were given to purge sin and to Ant- edreconcile, justify not, neither bless but temporally only, much more the law of commandments justifieth not. For that which proveth a man sick, healeth him not; neither doth the cause of wrath bring to favour; neither can that which damncth save a man. When the mother commandeth her child but even to rock the cradle, it grudgeth: this3 commandment doth but utter the poison that lay hid, and setteth him at debate l with his mother, and maketh him believe she loveth him not.

These commandments also, Thou shalt not covet thy neighbour's house, thou shalt not lust, desire, or wish after thy neighbour's wife, servant, maid, ox, or ass, or whatsoever pertaineth unto thy neighbour, give me not power so to do; but utter the poison that is in me, and damn me2, because I cannot so do; and prove that God is wroth with me, seeing that his will and mine are so contrary. Therefore saith Paul: Gai. in. "If there had been given such a law that could have given life, then, no doubt, righteousness had come by the law: but the scripture concludeth all under sin (saith he), that the promise might be given unto them that believe through the faith that is in Jesus Christ."

Faith in ^ The promises, when they are believed, are they that jS?fydusth Justify » f°r they bring the Spirit, which looseth the heart, The'pero'mises giveth lust to the law, and certifieth us of the good-will of stify. W.T.

justify. W.T. QO(J un£Q uswar(j> if we submit ourselves unto God, and desire him to heal us, he will do it, and will in the mean time (because of the consent of the heart unto the law) count us for full whole, and will no more hate us, but pity us, cherish us, be tender-hearted to us, and love us as he doth Christ himself. Christ is our Redeemer, Saviour, peace, atonement, and satisfaction; and hath made amends or satis faction to Godward for all the sin which they that repent (consenting to the law and believing the promises) do, have

Christ is the done, or shall do. So that if through fragility we fall a of mercy for thousand times in a day, yet if we do repent again, we have alway mercy laid up for us in store in Jesus Christ our Lord.

What shall we say then to those scriptures which go so Matt. xxv. sore upon good works? As we read Matt, xxv., " I was an hungred, and ye gave me meat," &c. and such like. Which all sound as though we should be justified, and accepted unto the favour of God in Christ, through good works. Thiswise answer I: Many there are, which wrhen they hear or read of faith, at once they consent thereunto, and have a certain imagination or opinion of faith: as when a man telleth a story or a thing done in a strange land, that pertaineth not to them at all; which yet they believe, and tell as a true thing: and this imagination, or opinion, they call faith. They think The define no farther than that faith is a thing which standeth in their own power to have, as do other natural works which men work; but they feel no manner working of the Spirit, neither the terrible sentence of the law, the fearful judgments of God, the horrible damnation and captivity under Satan. Therefore, as soon as they have this opinion or imagination in their hearts, that saith, Yerily this doctrine seemeth true, I believe it is even so; then they think that the right faith is there. But afterward when they feel in themselves, and also see in other, that there is none alteration, and that the works follow not, but that they are altogether even as before, and abide in their old estate; then think they that faith is not sufficient, but that it must be some greater thing than faith that should justify a man.

So fall they away from faith again, and cry, saying, Faith only justifieth not a man, and maketh him acceptable to God. If thou ask them, Wherefore? they answer, See how many there are that believe, and yet do no more than they did before. These are they which Judas in his epistle [Jude, s.] calleth dreamers, which deceive themselves with their own fantasies. For what other thing is their imagination, which Faith that they call faith, than a dreaming of the faith, and an opinion forth fruit, is of their own imagination wrought without the grace of God? Anted. These must needs be worse at the latter end than at the beginning. These are the old vessels that rend when new Matt. ix. wine is poured into them; that is, they hear God's word, but *£yjput hold it not, and therefore wax worse than they were before. "». w. T. But the right faith springeth not of man's fantasy, neither is it in any man's power to obtain it; but it is altogether the pure gift of God poured into us freely, without all manner Faith is the doing of us, without deserving and merits, yea, and without Anted. ' seeking for of us; and is (as saith Paul in the second to the EPh. n. Ephesians) even God's gift and grace, purchased through Christ. Therefore is it mighty in operation, full of virtue, and ever working; which also reneweth a man, and begetteth him afresh, alter eth him, changeth him, and turneth him altogether into a new nature and conversation; so that a man feeleth his heart altogether altered and changed, and far otherwise disposed than before; and hath power to love that which before he could not but hate; and delighteth in that which before he abhorred; and liateth that which before he could not but love. And it setteth the soul at liberty, and maketh her free to follow the will of God, and doth to the soul even as health doth unto the body, after that a man is pined and wasted away with a long soking1 disease: the legs cannot bear him, he cannot lift up his hands to help himself, his taste is corrupt, sugar is bitter in his mouth, his stomach abhorreth2, longing after slibbersauce and swash3 at which a whole stomach is ready to cast his gorge. When health cometh, she changeth and altereth him clean; giveth him strength in all his members, and lust to do of his own accord that which before he could not do, neither could suffer that any man exhorted him to do; and hath now lust in wholesome things, and his members are free and at liberty, and have power to do, of their own accord, all things which belong to an whole man to do, which afore they had no power to do, but were in captivity and bondage. So likewise in all things doth right faith to the soul.

The spirit of The Spirit of God accompanieth faith, and bringeth with Aantieed faith' ^er %n^' wherewith a man beholdeth himself in the law of God, and seeth his miserable bondage and captivity, and humbleth himself, and abhorreth himself: she4 bringeth God's promises of all good things in Christ. God worketh with his word, and in his word: and when5 his word is preached, faith, rooteth herself in the hearts of the elect; and as faith entereth, and the word of God is believed, the power of God looseth the heart from the captivity and bondage under sin, and knitteth and coupleth him to God and to the will of God; altereth him, changeth him clean, fashioneth, and forgeth him anew; giveth him power to love, and to do that which before was impossible for him either to love or do; and turneth him unto a new nature, so that he loveth that which he before hated, and hateth that which he before loved; and is clean altered, and changed, and contrary disposed; and is knit and coupled fast to God's will, and naturally bringeth forth good works, that is to say, that which God commandeth to do, and not things of his own imagination. And that doth he of his own accord, as a tree bringeth forth fruit of her own accord. And as thou needest not to bid a tree to bring forth fruit, so is there no law put unto him that believeth, and is justified through faith, as saith Paul in the first epistle to Timothy, the first chapter. Neither is it need- Faith of her ful; for the law of God is written and graved in his heart, forth good and his pleasure is therein. And as without commandment, ^f^ Ant but even of his own nature, he eateth, drinketh, seeth, heareth, ed< talketh, and goeth; even so of his own nature, without coaction or compulsion of the law, bringeth he forth good works. And as a whole man, when he is athirst, tarrieth but for drink, and when he hungreth, abideth but for meat, and then drinketh and eateth naturally; even so is the faithful ever athirst and an hungred after the will of God, and tarrieth but for occasion. And whensoever an occasion is given, he worketh naturally the will of God: for this blessing is given to all them that trust in Christ's blood, that they thirst and hunger to do God's will6. He that hath not this faith, is but an unprofitable babbler of faith and works; and wotteth neither what he babbleth, nor what he meaneth, or whereunto his words pertain: for he feeleth not the power True faith is of faith, nor the working of the Spirit in his heart; but in- good works. terpreteth the scriptures, which speak of faith and works, after his own blind reason and foolish fantasies, and not of any feeling that he hath in his heart; as a man rehearseth a tale of another man's mouth, and wotteth not whether it be so or no as he saith, nor hath any experience of the thing itself.

True faith Now doth the scripture ascribe both faith and works, workTare not to us, but to God only, to whom they belong only, and f *° wh°m they are appropriate, whose gift they are, and the proper work of his Spirit. Is it not a fro ward and perverse blindness, to teach how a man can do nothing of his own self; and yet presumptuously take upon them the greatest and highest work of God, even to make faith in themselves of their own power, and of their own false imagination and thoughts? Therefore, I say, we must despair of ourselves, and pray God (as Christ's apostles did) to give us faith, and to increase our faith. When we have that, we need no other thing more: for she bringeth the Spirit with her; and he not only teacheth us all things, but worketh them also mightily in us, and carrieth us through adversity, persecution, death, and hell, unto heaven and everlasting life.

Mark diligently, therefore, seeing we are come to answer.

The scripture (because of such dreams and feigned faith's sake) useth such manner of speakings of works, not that a man should thereby be made good to God-ward, or justified;

The differ- but to declare unto other, and to take of other, the difference inderiahth' between ^se feigned faith and right faith. For where right faith. Ant. faith is, there bringeth she forth good works: if there follow not good works, it is (no doubt) but a dream and an opinion, or feigned faith.

AS the tree AYherefore look, as the fruit maketh not the tree good, ws fruit, so but declareth and testifieth outwardly that the tree is good, known by (as Christ saith, "Every tree is known by his fruit,") even

Ant. ed. so ghall ye know the right faith by her fruit.

Anatmede' Take for an ensample Mary, that anointed Christ's feet.

Luke vii. When Simon, which bade Christ to his house, had condemned her, Christ defended her, and justified her, saying, "Simon, I have a certain thing to say unto thee; and he said, Master, say on. There was a certain lender which had two debtors; the one owed five hundred pence, and the other fifty. When they had nothing to pay, he forgave them both. Which of them, tell me, will love him most? Simon answered and said, I suppose that he to whom he forgave most. And he said to him, Thou hast truly judged. And he turned him to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, and thou gavest me no water to my feet; but she hath washed my feet with tears, and wiped them with the hairs of her head. Thou gavest me no kiss; but she, since the time I came in, hath not ceased to kiss my feet. My head with oil thou hast not anointed; and she The fruits of

hath anointed my feet with costly and precious ointment. ed- Wherefore I say unto thee, many sins are forgiven her, for she loveth much. To whom less is forgiven, the same doth love less," &c. Hereby see we, that deeds and works are but outward signs of the inward grace of the bounteous and plenteous mercy of God, freely received without all merits of deeds, yea, and before all deeds. Christ teacheth to know the inward faith and love by the outward deeds. Deeds are the fruits of love; and love is the fruit of faith. Love, and also the deeds, are great or small according to the proportion of faith. Where faith is mighty and strong, there is love fervent, and deeds plenteous, and done with exceeding meek ness: where faith is weak, there is love cold, and the deeds few and seldom, as1 flowers and blossoms in winter.

Simon believed, and had faith, yet but weakly; and, ac cording to the proportion of his faith, loved coldly, and had deeds thereafter: he bade Christ unto a simple and bare feast only, and received him not with any great humanity. But Mary had a strong faith, and therefore burning love and notable deeds, done with exceeding profound and deep meek ness. On the one side she saw herself clearly in the law, A difference both in what danger she was in, and her cruel bondage under faeitheln<tlu< sin, her horrible damnation, and also the fearful sentence and Ant- edjudgment of God upon sinners. On the other side, she heard the gospel of Christ preached; and in the promises she saw with eagles' eyes the exceeding abundant mercy of God, that passeth all utterance of speech; which is set forth in Christ for all meek sinners, which knowledge2 their sins; and she believed the word of God mightily, and glorified God over his mercy and truth; and being overcome and overwhelmed with the unspeakable, yea, and incomprehensible abundant riches of the kindness of God, did inflame and burn in love; yea, was so swollen in love, that she could not abide, nor hold, but must break out; and was so drunk in love, that she regarded nothing, but even to utter the fervent and burning love of her heart only: she had no respect to herself, though she was never so great and notable a sinner; neither to the curious1 hypocrisy of the Pharisees, which ever disdain weak sinners; neither the costliness of her ointment; but with all humbleness did run unto his feet, washed them with the tears of her eyes, and wiped them with the hairs of her head, and anointed them with her precious ointment; yea, and would no doubt have run into the ground under his feet, to have uttered her love toward him; yea, would have descended clown into hell, if it had been possible. Even as Paul, in the ninth chapter of his Epistle to the Romans, was drunk in love, and overwhelmed with the plenteousness of the infinite mercy of God, which he had received in Christ unsought for, wished

BO™. ix. himself banished from Christ and damned, to save the Jews, if it might have been. For as a man feeleth God in himself, so is he to his neighbour.

Mark another thing also. We, for the most part, because of our grossness in all our knowledge, proceed from that which is last and hindmost unto that which is first; beginning at the latter end, disputing and making our arguments back ward. We begin at the effect and work, and proceed unto the natural cause. As for an ensample: we first see the moon dark, and then search the cause; and find that the putting of the earth between the sun and the moon is the natural cause

Backward Of the darkness, and that the earth stoppeth the light. Then

Ant. cd. dispute we backward, saying, The moon is darkened, there fore is the earth directly between the sun and moon. Now yet is not the darkness of the moon the natural cause that the earth is between the sun and the moon, but the effect thereof, and cause declarative, declaring and leading us unto the knowledge, how that the earth is between the sun and the moon directly, and causeth the darkness, stopping the light of the sun from the moon. And contrariwise, the being t1 Curious, i.e. fastidious.]

of the earth directly between the sun and the moon is the natural cause of the darkness. Likewise, He hath a son, therefore is he a father; and yet the son is not cause of the father, but contrariwise. Notwithstanding, the son is the cause declarative, whereby we know that the other is a father. After the same manner here, "Many sins are forgiven her, for she loveth much;" thou mayest not understand by the word for, that love is the natural cause of the forgiving of sins, but declareth it only; and contrariwise, the forgiveness of sins is the natural cause of love.

The works declare love: and love declareth that there is some benefit and kindness shewed, or else would there be no love. Why worketh one and another not? or one more than another? Because that one loveth and the other not; or that the one loveth more than the other. Why loveth one, and another not; or one more than another? Because that one feeleth the exceeding love of God in his heart, and another The kindness not; or that one feeleth it more than another. Scripture move* us^ speaketh after the most grossest manner. Be diligent there- Ant- edfore that thou be not deceived with curiousness; for men of no small reputation have been deceived with their own sophistry.

Hereby now seest thou, that there is great difference The office of between being righteous and good in a man s self, and declaring and uttering righteousness and goodness. The faith Faith only only maketh a man safe, good, righteous, and the friend of the sons ami God, yea, and the son and the heir of God, and of all his An*- edgoodness; and possesseth us with the Spirit of God. The The office of work declareth the same2 faith and goodness. Now useth Faith possesthe scripture the common manner of speaking, and the very same that is among the people. As when a father saith to his child, Go, and be loving, merciful, and good to such or such a poor man; he biddeth him not therewith to be made merciful, kind, and goqd; but to testify and declare the goodness that is in him already, with the outward deed, that it may break out to the profit of other, and that other may Ant- edfeel it which have need thereof3.

After the same manner shalt thou interpret the scriptures which make mention of works: that God thereby will that we shew forth that goodness which we have received by faith, and let- it break forth and come to the profit of other; that the false faith may be known and weeded out by the roots. For God giveth no man his grace, that he should let it lie still and do no good withal; but that he should increase it, and multiply it, with lending it to other, and with open declaring of it with the outward works provoke and draw other to God. As Christ saith in Matthew the fifth chap ter, "Let your light so shine in the sight of men, that they may see your good works, and glorify your Father which is in heaven." Or else were it as a treasure digged in the ground, and hid wisdom, in the which there is no profit1.

Moreover therewith the goodness, favour, and gifts of God which are in thee, not only shall be known unto other, but also unto thine own self; and thou shalt be sure that thy faith is right, and that the true Spirit of God is in thee, and that thou art called and chosen of God unto eternal life, and loosed from the bonds of Satan, whose captive thou wast; as Peter exhorteth, in the first of his second epistle, through good works to make our calling and election (wherewith wo are called and chosen of God) sure. For how dare a man presume to think that his faith is right, and that God's favour is on him, and that God's Spirit is in him, when he feeleth not the working of the Spirit, neither himself disposed to any godly thing? Thou canst never know or be sure of thy faith, but by the works: if works follow not, yea, and that of love, without looking after any reward2, thou mayest be sure that thy faith is but a dream, and not right, and even the same that James calleth in his epistle, the second chapter, dead faith, and not justifying.

Abraham through works was sure of his faith to be right, and that the true fear of God was in him, when he had offered his son: as the scripture saith, "Now know I that thou fearest God;" that is to say, Now is it open and manifest Gen. xxu. that thou fearest God, inasmuch as thou hast not spared thy only son for my sake.

So now by this abide sure and fast, that a man inwardly in the heart, and before God, is righteous and good through faith only, before all works: notwithstanding, yet outwardly and openly before the people, yea, and before himself, is he righteous through the work; that is, he knoweth and is sure through the outward work, that he is a true believer, and in the favour of God, and righteous and good thorough the mercy of God: that thou mayest call the one an open and an outward righteousness, and the other, an inward right eousness of the heart; so yet, that thou understand by the The outward outward righteousness no other thing save the truit that?nd the followeth, and a declaring of the inward justifying and righteousness of the heart; and not that it maketh a man righteous before God, but that he must be first righteous before him, in the heart; even as thou mayest call the fruit of the tree the outward goodness of the tree, which followeth and uttereth the inward natural goodness of the tree.

This meaneth James in his epistle, where he saith, "Faith without works is dead:" that is, if works follow not, it is a sure and an evident sign, that there is no faith in the heart; but a dead imagination and dream, which they falsely call faith.

Of the same wise is this saying of Christ to be under stand: "Make you friends of the unrighteous mammon;" that outward is, shew your faith openly, and what ye are within m the ^t^strue heart, with outward giving and bestowing your goods on the Ant ed> poor, that ye may obtain friends: that is, that the poor, on whom thou hast shewed mercy, may at the day of judgment testify and witness of thy good works; that thy faith and what thou wast within in thy heart before God, may there appear by thy fruits openly to all men. For unto the right believing shall all things be comfortable, and unto consolation, at that terrible day. And contrariwise, unto the unbelieving all things shall be unto desperation and confusion; and every man shall be judged openly and outwardly, in the presence wnyihl of all men, according to their deeds and works. So that not called them o friends-w-T- without a cause thou mayest call them thy friends, which testify at that day of thee, that thou livedst as a true and a right Christian man, and followedst the steps of Christ in shewing mercy; as no doubt he doth which feeleth God

Good works merciful in his heart. And by the works is the faith known, for us before that it was right and perfect. For the outward works can never please God, nor make friend, except they spring of Matt. vi. & faith: forasmuch as Christ himself disalloweth and casteth away the works of the Pharisees, yea, prophesying, and working of miracles, and casting out of devils; which we count and esteem for very excellent virtues; yet make they no friends with their works, while their hearts are false and impure, and their eye double. Now without faith is no heart true, or eye single: so that we are compelled to confess that the works make not a man righteous or good, but that the heart must first be righteous and good, ere any good work proceed thence.

Secondarily, all good works must be done free with a single eye, without respect of any thing, and that no profit be sought thereby1.

Matt. x. That commandeth Christ, where he saith, " Freely have ye

Good works received; freely give again/' For look, as Christ with all freeiy. SV/r! his works did not deserve heaven2, (for that was his already,)

but did us service therewith; and neither looked nor sought his own profit, but our profit, and the honour of God the we must of Father only: even so we, with all our works, may not seek worL,°w1th- our own profit, neither in this world nor in heaven; but out hope of * reward. Ant mu$t, and ought, freely to work, to honour God withal, and without all manner respect seek our neighbour's profit, and rhii. ii. do him service. That meaneth Paul, saying: "Be minded as

Christ was, which being in the shape of God, equal unto God, and even very God, laid that apart," that is to say, hid it; "and took on him the form and fashion of a servant." That is, as concerning himself he had enough, that he was full and had all plenteousness of the Godhead, and in all his works sought our profit, and became our servant.

The cause is: forasmuch as faith justifieth and putteth away sin in the sight of God; bringeth life, health, and the favour of God; maketh us the heirs of God; poureth the Spirit of God into our souls; and filleth us with all godly fulness in Christ; it were too great a shame, rebuke and wrong unto the faith, yea, to Christ's blood, if a man would work any thing to purchase that, wherewith faith hath endued him already, and God hath given him freely: even as Christ had done rebuke and shame unto himself, if he would have done good works, and wrought, to have been made thereby God's Son and heir over all, which thing he was already. Now doth faith make us the sons, or children of Fai

God. "He gave them might or power to be the sons of God, o£lo5Udren in that they believed on his name." " If we be sons, so are Homfvin. we also heirs" (Rom. viii. and Gal. iv.). How can or ought we Gai. iv. then to work, for to purchase that inheritance withal, whereof we are heirs already by faith?

What shall we say then to those scriptures, which sound as though a man should do good works, and live well, for heaven's sake or eternal reward? As these are, "Make you friends of the unrighteous mammon." And, " Gather you Matt. vi. treasures together in heaven." Also, " If thou wilt enter into Matt- xix> life, keep the commandments:" and such like. This say I, that they which understand not, neither feel in their hearts what faith meaneth, talk and think of the reward even as they do of the work; neither suppose they that a man ought to work, but in a respect to the reward. For they imagine, that it is in the kingdom of Christ, as it is in the world among men, that they must deserve heaven with their good works. Howbeit their thoughts are but dreams and false SK^n imaginations. Of these men speaketh Malachi: "Who is itSorksare among you that shutteth a door for my pleasure, for nought;" understand that is, without respect of reward? These are servants that treasures of seek gams and vantage, hirelings and day-labourers, which ed-

Matt. vi. hero on earth receive their rewards, as the Pharisees with their prayers and fastings.

But on this wise goeth it with heaven, with everlasting worpk°s°na'u- ^e anc^ eternal reward. Likewise as good works naturally fS,fso'ow follow faith (as it is above rehearsed), so that thou needest ftSSuSiSf8 not to command a true believer to work, or to compel him.

gooht King, with any law, (for it is impossible 1 that he should not work; he tarrieth but for an occasion; he is ever disposed of himself;

thou needest but to put him in remembrance, and that to know the false faith from the true;) even so naturally doth eternal life follow faith and good living, without seeking for, and is impossible that it should not come, though no man thought thereon. Yet is it rehearsed in the scripture, alleged, and promised, to know the difference between a false believer and a true believer; and that every man may know what followeth good living naturally, and of itself, without taking

AS good ^ Take a gross ensample: hell, that is, everlasting death, is faith, sohen threatened unto sinners; and yet followeth it sin naturally,

Avntweurks' without seeking for. For no man doth evil to be damned therefore; but had rather2 avoid it. Yet3 the one followeth the other naturally; and though no man told or warned him of it, yet should the sinner find it and feel it. Nevertheless it is therefore threatened, that men may know what followeth evil living. Now then, as after evil living followeth his reward unsought for; even so after good living followeth his reward naturally, unsought for, or unthought upon: even as when thou drinkest wine, be it good or bad, the taste followeth of itself, though thou therefore drink it not. Yet testifieth the scripture, and it is true, that we are by inheritance heirs of damnation; and that ere we be born, we are vessels of the of ourselves wrath of God, and full of that poison whence naturally all sms sPrinS» anc* wherewith we cannot but sin, which thing tne deeds that follow (when we behold ourselves in the glass Aiu.ed. Of fae ]aw 0£ Qoci) J0 declare and utter; kill our consciences, and shew us what we were and wist not of it; and certify us that we are heirs of damnation. For if we were of God we should cleave to God, and lust after the will of God. But now our deeds, compared to the law, declare the contrary; and by our deeds we see ourselves, both what we be and what our end shall be.

So now thou seest that life eternal and all good things TO believe in are promised unto faith and belief; so that he that believeth on Christ shall be safe. Christ's blood hath purchased life for us, and hath made us the heirs of God; so that heaven cometh by Christ's blood. If thou wouldest obtain heaven TO seek with the merits and deservings of thine own works, so didst g°od wo^s thou wrong, yea, and shamedst, the blood of Christ; and 'If™^ the unto thee were Christ dead in vain. Now is the true believer chher£°°d of heir of God by Christ's deservings; yea, and in5 Christ wasAnt-ed> predestinate, and ordained unto eternal life, before the world began. And when the gospel is preached unto us, we believe the mercy of God; and in believing we receive the Spirit of God, which is the earnest of eternal life, and we are in eternal life already, and feel already in our hearts the sweet ness thereof, and are overcome with the kindness of God and Christ; and therefore love the will of God, and of love are ready to work freely; and not to obtain that which is given us freely, and whereof we are heirs already.

Now when Christ saith, "Make you friends of unrighteous mammon;" " Gather you treasure together in heaven;" and such like: thou seest that the meaning and intent is no other but that thou shouldst do good; and so will it follow of itself naturally, without seeking and taking of thought, that thou shalt find friends and treasure in heaven, and receive a reward. So let thine eye be single, and look unto good living only, and take no thought for the reward, but be content: forasmuch as thou knowest and art sure, that the reward, and all things contained in God's promises, follow good living naturally; and thy good works do but testify only, and certify thee that the Spirit of God is in thee, whom thou hast received for an6 earnest of God's truth; and that thou art heir of all the goodness of God, and that

Aood\st!ur a^ g00^ things are thine already, purchased by Christ's blood, us and laid up in store against that day, when every man shall receive according to his deeds, that is, according as his deeds declare and testify what he is or was. For they that look unto the reward, are slow, false, subtle and crafty workers, and love the reward more than the work; yea, hate the labour; yea, hate God which commandeth the labour; and are weary both of the commandment, and also of the com mander; and work with tediousness. But he that worketh of pure love, without seeking of reward, worketh truly.

Thirdly, that not the saints, but God only receiveth us into eternal tabernacles, is so plain and evident, that it needeth not to declare or prove it. How shall the saints receive us into heaven, when every man hath need for himself that God only receive him to heaven, and every man hath scarce1

Matt. xxv. for himself? As it appeareth by the five wise virgins, which would not give of their oil unto the unwise virgins. And Peter saith, in the fourth of his first epistle, that the righteous is with difficulty saved. So seest thou that the saying of Christ, "Make you friends," and so forth, "that they may receive you into everlasting tabernacles," pertaineth not unto the saints which are in heaven, but is spoken of the poor and needy which are here present with us on earth: as though he should say, What, buildest thou churches, foundest abbeys, chauntries and colleges, in the honour of saints, to my mother, St Peter, Paul, and saints that be dead, to make of them thy friends? They need it not; yea, they are not thy friends; but theirs which lived then, when they did of whom they were holpen2. Thy friends are the poor, which are now in thy time, and live with thee; thy poor neighbours which need thy help and succour. Them make thy friends HOW we may with thy unrighteous mammon; that they may testify of thy J*^JJ£ked faith, and thou mayest know and feel, that thy faith is right, Ant- edand not feigned.

Unto the second: such receiving into everlasting habi tations is not to be understand that men shall do it. For many, to whom we shew mercy and do good, shall not come there; neither skilleth3 it, so we meekly and lovingly do our duty; yea, it is a sign of strong faith and fervent love, if we J)°s^>1f do well to the evil, and study to draw them to Christ, in all that lieth in us. But the poor give us an occasion to exercise able- Ant-edour faith; and the deeds make us feel our faith, and certify us, and make us sure that we are safe, and are escaped and translated from death unto life, and that we are delivered and redeemed from the captivity and bondage of Satan, and brought into the liberty of the sons of God, in that we feel lust and strength in our heart to work the will of God. And at that day shall our deeds appear and comfort our hearts, witness of4 our faith and trust, which we now have in Christ; which faith shall then keep us from shame, as it is written, "None that believeth in him shall be ashamed." So R°™.ix. that good works help5 our faith, and make us sure in our consciences, and make us feel the mercy of God. Not with-;^°nuerssright~ standing, heaven, everlasting life, joy eternal, faith, the favour S^from of God, the Spirit of God, lust and strength unto the will of Christ- God, are given us freely of the bounteous and plenteous riches of God, purchased by Christ, without our deservings, that no man should rejoice but in the Lord only.

For a farther understanding of this gospel, here may be made three questions, What mammon is? Why it is called unrighteous? and after what manner Christ biddeth us coun terfeit and follow the unjust and wicked steward, which with his lord's damage provided for his own profit and advantage6? which thing no doubt is unrighteous and sin.

Mammon, First, mammon is an Hebrew word, and signified! riches

Ant. ed. or temporal goods; and namely, all superfluity, and all that is above necessity, and that which is required unto our ne cessary uses; wherewith a man may help another, without undoing or hurting himself; for hamon, in the Hebrew speech, signifies a multitude or abundance, or many; and therehenco cometh mahamon, or mammon, abundance, or plenteousness of goods, or riches1.

Secondarily, it is called " unrighteous mammon," not be cause it is got unrighteously, or with usury; for of unrighteous gotten goods can no man do good works, but ought to restore them home again: as it is said, Esay Ixi. " I am a God that isai. w. hateth offering that cometh of robbery;" and Pro. iii. saith, prov.iii. " Honour the Lord of thine own good." But therefore it is called unrighteous, because it is in unrighteous use. As Paul speakcth unto the Ephesians, v. how that "The days are evil," EPh. v. though that God hath made them, and they are a good work of God's making: howbeit they are yet called evil, because The days are that evil men use them amiss; and much sin, occasions ol evil, peril of souls are wrought in them. Even so are riches called evil, because that evil men bestow them amiss, and misuse them. For where riches is, there goeth it after the common proverb, He that hath money, hath what him listeth. And they cause fighting, stealing, laying await, lying, flatter ing, and all unhappiness against a man's neighbour. For all men hold on riches' part.

But singularly, before God, it is called unrighteous mam mon, because it is not bestowed and ministered unto our neighbour's need. For if my neighbour need and I give him not, neither depart2 liberally with him of that which I have, then withhold I from him unrighteously that which is his own; forasmuch as I am bounden to help him by the law of nature, which is, " Whatsoever thou would est that another naturetwheip did to thee, that do thou also to him;" and Christ, Matt. v. "Give to every man that desireth thee;" and John, in his first epistle, "If a man have this world's good, and see his brother need, how is the love of God in him?" And this unrighteousness in our mammon see very few men, because it is spiritual; and in those goods which are gotten most truly and justly are men much beguiled1. For they suppose they do no man wrong in keeping them; in that they got them not with stealing, robbing, oppression, and usury, neither hurt any man now with them.

who is the Thirdly, many have busied themselves in studying what, w.w" ' or who, this unrighteous steward is, because that Christ so praiseth him. But shortly and plainly this is the answer, t- That Christ praiseth not the unrighteous steward, neither whoius. setteth him forth to us to counterfeit because of his unright eousness, but because of his wisdom only; in that he, with unright, so wisely provided for himself. As if I would provoke another to pray or study, saying2, The thieves watch all night to rob and steal; why canst not thou watch to pray and to study? here praise not I the thief and murderer for their evil doing, but for their wisdom, that they so wisely and diligently wait on their unrighteousness. Likewise when I say, Miss women3 tire themselves with gold and silk to please their lovers: what, wilt not thou garnish thy soul with faith to please Christ? here praise I not whoredom, but the diligence which the whore misuseth.

On this wise Paul also likeneth Adam and Christ together, saying that Adam was a figure of Christ. And yet of Adam have we but pure sin, and of Christ grace only; which are out of measure contrary. But the similitude, or likeness, standeth in the original birth, and not in the virtue and vice of the birth: so that, as Adam is father of all sin, so is

Christ is the Christ father of all righteousness; and as all sinners spring righteous- oi Adam, even so all righteous men and women spring ot

Christ. After the same manner is here the unrighteous steward an ensample unto us in his wisdom and diligence only, in that he provided so wisely for himself; that we with righteousness should be as diligent to provide for our souls, as he with unrighteousness provided for his body.

Likewise mayest thou soyl4 all other texts, which sound as though it were between us and God as* it is in the world, where the reward is more looked upon than the labour; yea, where men hate the labour, and work falsely, with the body and not with the heart, and no longer than they are looked upon, that the labour may appear outward only.

When Christ saith, Matt. v. "Blessed are ye when they rail Matt. v. on you, and persecute you, and say all manner evil sayings against you, and yet lie, and that for my sake; rejoice and be glad, for your reward is great in heaven;" thou mayest not imagine that our deeds deserve the joy and glory that shall be given unto us; for then, Paul saith, Rom. xi. "Favour were not favour." I cannot receive it of favour and of the bounties of God, freely, and by deserving of deeds also. But believe as the gospel, glad tidings and promises of God say unto thee; that for Christ's blood's sake only, throusrh faith, God is at For Christ's one with thee, and thou received to mercy, and art become °^ h the son of God, and heir annexed with Christ of all the i^au^ith goodness of God; the earnest whereof is the Spirit of God u$: Ant< ed> poured into our hearts. Of which things the deeds are witnesses; and certify our consciences that our faith is un feigned, and that the right Spirit of God is in us. For if I patiently suffer adversity and tribulation, for conscience of God only, that is to say, because I know God and testify the truth; then am I sure that God hath chosen me in Christ, and for Christ's sake, and hath put in me his Spirit, as an earnest of his promises, whose working I feel in my heart, the deeds bearing witness unto the same. Now is it Christ's blood only that deserveth all the promises of God; and that which I suffer and do is partly the curing, healing, and mortifying of my members, and killing of that original poison wherewith I was conceived and born, that I might be altogether like Christ; and partly the doing of my duty to my neighbour, whose debtor I am of all that I have received of God, to draw him to Christ with all suffering, with all patience, and even with shedding my blood for him, not as an offering or merit for his sins, but as an ensample

Christ's wood to provoke him. Christ's blood only putteth away all the only putteth x. i away aii sm. sm that ever was, is, or shall be, irom them that are elect and repent, believing the gospel, that is to say, God's pro mises in Christ.

[Matt. v. 44, Again in the same fifth chapter: " Love your enemies, bless them that curse you, do well to them that hate you and persecute you, that ye may be the sons of your Father which is in heaven: for he maketh his sun shine upon evil and on good, and sendeth his rain upon just and unjust." Not that our works make us th^ sons of God, but testify only, and certify our consciences, that we are the sons of God; and that God hath chosen us, and washed us in Christ's blood; and hath put his Spirit in us. And it followeth: "If ye love them that love you, what reward have ye? do not the publicans even the same? And if ye shall have favour to your friends only, what singular thing do ye? do not the publicans even the same? Ye shall be perfect therefore, as your Father which is in heaven is perfect." That is to say, if that ye do nothing but that the world doth, and they which have the spirit of the world, whereby shall ye know that ye are the sons of God, and beloved of God, more than the world?

we must But and if ye counterfeit and follow God in well-doing, in weii-doing then no doubt it is a sign that the opirit ot CJOQ is in you, and also the favour of God, which is not in the world; and that ye are inheritors of all the promises of God, and elect unto the fellowship of the blood of Christ.

Matt. vi. Also, Matt. vi. " Take heed to your alms, that ye do it not in the sight of men, to the intent that ye would be seen of them; or else have ye no reward with your Father which is in heaven. Neither cause a trumpet to be blown afore thee, when thou doest thine alms, as the hypocrites do in the synagogues and in the streets, to be glorified of the world.

we may not But when thou doest thine alms, let not thy left hand know pSSdSf* wnat tny right hand doth; that thy alms may be in secret, Antwed!d> and thy Father, which seeth in secret, shall reward theo openly." This putteth us in remembrance of our duty, and sheweth what followeth good works; not that works deserve it, but that the reward is laid up for us in store, and we thereunto elect through Christ's blood, which the works testify1. For, if we be worldly-minded, and do our works as the world doth, how shall we know that God hath chosen us out of the world? But and if we work freely, without all manner worldly respect, to shew mercy, and to do our we must be duty to our neighbour, and to be unto him as God is to us; bourasGod then are we sure that the favour and mercy of God is upon Ant. ed. us, and that we shall enjoy all the good promises of God through Christ, which hath made us heirs thereof.

Also2, in the same chapter it followeth: "When thou Hypocrites prayest, be not as the hypocrites, which love to stand and praised of pray m the synagogues, and in the corners of the streets, for to be seen of men. But when thou prayest, enter into thy chamber, and shut thy door to, and pray to thy Father which is in secret; and thy Father, which seeth in secret, shall reward thee openly." And likewise, when we fast, teacheth Christ in the same place, that we should behave ourselves " that it appear not unto men how that we fast, but unto our Father which is in secret; and our Father which seeth in secret, shall reward us openly." These two texts do but declare what followeth good works; for eternal life cometh not by the deserving of works, but is, (saith Paul, in the sixth to the Rom. vi.