(rod to Christ
is infinite; and Christ did and suffered all things not for ^"l™16- himself, to obtain favour or aught else; for he had ever the full favour of God, and was ever Lord over all things; but to reconcile us to God, and to make us heirs with him of his
Father's kingdom. And God hath promised, that whosoever Rom- x- calleth on his name shall never be confounded or ashamed. If the righteous fall (saith the scripture), he shall not be bruised; the Lord shall put his hand under him. Who is righteous who isrfght- but he that trusteth in Christ's blood, be he never so weak?
Christ is our righteousness: and in him ought we to teach cimst is our all men to trust; and to expound unto all men the testament Ant- edthat God hath made to us sinners in Christ's blood. This ought we to do, and not make a prey of them to lead them captive, to sit in their consciences, and to teach them to trust in our holiness, good deeds and prayers, to the intent that we should feed our idle and slow bellies of their great labour and sweat, and so to make ourselves Christs and saviours. For if I take on me to save other by my merits, make I not myself a Christ and a saviour; and am indeed a false prophet, and a true antichrist; and exalt myself, and sit in the temple of God, that is to wit, the consciences of men?
Among Christian men love maketh all things common: c£EtSS°ng every man is other's debtor, and every man is bound to 3fSitn«£eth minister to his neighbour, and to supply his neighbour's lack, of that wherewith God hath endowed him. As thou seest in the world, how the lords and officers minister peace in the commonwealth, punish murderers, thieves, and evil-doers; and how the commons minister to them again rent, tribute, toll, and custom to maintain their order and estate: so in the
Hethatserv- gospel, the curates which in every parish preach the gospel ought to live ought of duty to receive an honest living for them and their also. w. T. households; and even so ought the other officers, which are necessarily required in the commonwealth of Christ. We need not to use filthy lucre in the gospel; to chop and change; and to play the taverners, altering the word of God, as they do their wines to their most advantage; and to fashion God's word after every man's mouth; or to abuse the name of Christ, to obtain thereby authority and power to feed our slow bellies. Now seest thou what prayer is, the end thereof, and wherefore it serveth.
Man's imagi- If thou give me a thousand pounds to pray for thee, I not alter the am no more bound than I was before1. Man's imagination ulnore™1*6 can make the commandment of God neither greater nor less. Ant. ed. smauer. neither can to the law of God either add or minish2.
God's commandment is as great as himself. I am bound to love the Turk with all my might and power; yea, and above my power, even from the ground of my heart3, after the ensample that Christ loved me; neither to spare goods, body,
Temporal or life, to win him to Christ. And what can I do more for theTaug- thee, if thou gavest me all the world? Where I see need,
£ristyeth there can I not but pray, if God's Spirit be in me. Aiml what Alms is a Greek word4, and signifieth mercy. One it is. ' Christian is debtor to another, at his need, of all that he is able to do for him, until his need be sufficed. Every Christian man ought to have Christ always before his eyes, as an ensample to counterfeit and follow, and to do to his neighbour as Christ hath done to him; as Paul teacheth in all his epistles, and Peter in his first, and John in his first also. This order useth Paul in all his epistles: first, he preacheth the law, and proveth that the whole nature of man is damned, in that the heart lusteth contrary to the will of God. For if we were of God, no doubt we should have lust in his will.
Then preacheth he Christ, the gospel, the promises, and the The order of mercy that God hath set forth to all men in Christ's blood: thwforth which they that believe, and take it for an earnest thing, turn themselves to God, begin to love God again, and to prepare themselves to his will, by the working of the Spirit of God in them. Last of all, exhorteth he to unity, peace, and soberness; to avoid brawlings, sects, opinions, disputing and arguing about words; and to walk in the plain and single faith and feeling of the Spirit; and to love one another after the ensample of Christ, even as Christ loved us; and to be thankful, and to walk worthy of the gospel, and as it becometh Christ; and with the ensample of pure living to draw all to Christ.
Christ is Lord over all; and every Christian is heir an- By what reanexed with Christ, and therefore lord over all; and every are common. one lord of whatsoever another hath5. If thy brother or neighbour therefore need, and thou have to help him, and yet shewest not mercy, but withdrawest thy hands from him, then robbest thou him of his own, and art a thief. A Christian man hath Christ's Spirit. Now is Christ a merciful thing: if He that is therefore thou be not merciful after the ensample of Christ, g^p^t of then hast thou not his Spirit. If thou have not Christ's Spirit, Rom. VUL then art thou none of his, nor hast any part with him. More over, though thou shew mercy unto thy neighbour, yet if thou do it not with such burning love as Christ did unto thee, so must thou knowledge thy sin, and desire mercy in Christ6. A Christian man hath nought to rejoice in, as con cerning his deeds. His rejoicing is that Christ died for him, and that he is washed in Christ's blood. Of his deeds rejoiceth he not, neither counteth he his merits, neither giveth pardons of them1, neither secketh an higher place in heaven of them, neither maketh himself a saviour of other men through his good works: but giveth all honour to God; and in his greatest deeds of mercy knowledgeth himself a sinner unfeignedly, and is abundantly content with that place that is prepared for him of Christ; and his good deeds are to him a sign only that Christ's Spirit is in him, and he in Christ, and, through Christ, elect to eternal life.
The order of love or charity, which some dream, the gospel of Christ knoweth not of, that a man should begin at himself, and serve himself first2, and then descend, I wot not by what steps. Love seeketh not her own profit, 2 Cor. xii.; but maketh a man to forget himself, and to turn his profit to another man, as Christ sought not himself, nor his own profit, but ours. This term, myself, is not in the gospel; neither yet father, mother, sister, brother, kinsman, that one should be preferred in love above another. But Christ is all in all things. Every Christian man to another is Christ himself; and thy neigh bour's need hath as good right in thy goods, as hath Christ himself, which is heir and lord over all. And look, what thou owest to Christ, that thou owest to thy neighbour's need. To thy neighbour owest thou thine heart, thyself, and all that thou hast and canst do. The love that springeth out of Christ excludeth no man, neither putteth difference between one and another3. In Christ we are all of one degree, with out respect of persons. Notwithstanding, though a Christian man's heart be open to all men, and receiveth all men, yet, because that his ability of goods extendeth not so far, this Provision 'IS> made, that every man shall care for his own household, as father and mother, and thine elders that have holpen thee, wife, children, and servants. If thou shouldest not care and provide for thine household, then were thou an infidel; seeing thou hast taken on thee so to do, and foras much as that is thy part committed to thee of the congrcgati°n- When thou hast done thy duty to thine household, and Jc^ nas^ further abundance of the blessing of God, that owest thou to the poor that cannot labour, or would labour and can get no work, and are destitute of friends; to the poor, I mean, which thou knowest, to them of thine own parish. For that provision ought to be had in the congregation, that JJ every parish care for their poor. If thy neighbours which °v thou knowest be served, and thou yet have superfluity, and hearest necessity to be among the brethren a thousand miles off, to them art thou debtor. Yea, to the very infidels we be debtors, if they need, as far forth as we maintain them not against Christ, or to blaspheme Christ. Thus is every man, that needeth thy help, thy father, mother, sister, and brother in Christ; even as every man, that doth the will of the Father, is father, mother, sister, and brother unto Christ.
Moreover, if any be an infidel and a false Christian, and forsake his household, his wife, children, and such as cannot help themselves, then art thou bound, and thou have where with4, even as much as to thine own household. And they have as good right in thy goods as thou thyself5: and if thou withdraw mercy from them, and hast wherewith to help who is a them, then art thou a thief. If thou shew mercy, so doest thou thy duty, and art a faithful minister in the household of Christ; and of Christ shalt thou have thy reward and thanks. If the whole world were thine, yet hath every brother his right in thy goods; and is heir with thee, as we are all heirs with Christ. Moreover the rich, and they that have wisdom with them, must see the poor set a-work, that Siutywn as many as are able may feed themselves with the labour of Anted, their own hands, according to the scripture and command ment of God,
Now seest tbou what alms-deeds meaneth, and wherefore it serveth. He that seeketh with his alms more than to be merciful to a neighbour, to succour his brother's need, to do his duty to his brother, to give his brother that he oweth him, the same is blind, and seeth not what it is to be a Christian man, and to have fellowship in Christ's blood1. Good works, As pertaining to good works, understand that all works
AH" works ed' are °°d which are done within the law of God, in faith, and inafakhda°ree w^a thanksgiving to God; and understand that thou in doing good. W.T. ^hgjjj pleasest God, whatsoever thou doest within the law of God, as when thou makest water. And trust me, if either wind or water were stopped, thou shouldest feel what a precious thing it were to do either of both, and what thanks ought to be given God therefore. Moreover, put no difference between works; but whatsoever cometh into thy hands that do, as time, place, and occasion giveth, and as God hath put thee in degree, high or low. For as touching to please God, there is no work better than another. God looketh not first on thy work as the world doth, as though the beautifulness of the work pleased him as it doth the world, or as though he had need of them. But God looketh first on thy heart, what faith thou hast to his words, how thou believest him, trustest him, and how thou lovest him for his mercy that he hath shewed thee: he looketh with what heart thou workest, and not what thou workest; how thou acceptest the degree that he hath put thee in, and not of what degree thou art, whether An ensampie thou be an apostle or a shoemaker. Set this ensample before of estates, thine eyes. Thou art a kitchen-page, and washest thy master's dishes; another is an apostle, and preacheth the word of God. Of this apostle hark what Paul saith, in the i cor. ix. i^ Qor< jXe <t if i preach," saith he, " I have nought to re joice in, for necessity is put unto me;" as who should say, God hath made me so. " Woe is unto me if I preach not. If I do it willingly," saith he, " then have I my reward;" that is, then am I sure that God's Spirit is in me, and that I am elect to eternal life. " If I do it against my will, an office is committed unto me;" that is, if I do it not of love to God, but to get a living thereby, and for a worldly purpose, and had rather otherwise live, then do I that office which God hath put me in, and yet please not God myself. Note now, if this apostle preach not, as many do not, which not only make themselves apostles, but also compel men to take them for greater than apostles, yea, for greater than Christ him self; then woe is unto him, that is, his damnation is just. If he preach and his heart not right, yet minister eth he the office that God hath put him in, and they that have the Spirit of God hear the voice of God, yea, though he speak in an ass. Moreover, howsoever he preacheth, he hath not to we must do rejoice in that he preacheth. But and if he preach willingly, and yet put with a true heart, and of conscience to God, then hath he his ^["-ed reward; that is, then feeleth he the earnest of eternal life, and the working of the Spirit of God in him. And as he feeleth God's goodness and mercy, so be thou sure he feeleth his own infirmity, weakness, and unworthiness, and mourneth and knowledgeth his sin, in that the heart will not arise to work with that full lust and love that is in Christ our Lord: and nevertheless is yet at peace with God, through faith and trust in Christ Jesu. For the earnest of the Spirit, that The earnest worketh in him, testifieth and beareth witness unto his heart w. T. that God hath chosen him, and that his grace shall suffice him, which grace is now not idle in him. In his works putteth he no trust.
Now thou that ministerest in the kitchen, and art but a God is no ackitchen-page, receivest all things of the hand of God; know- Sffip-*" est that God hath put thee in that office; submittest thyself t£at submit r J themselves to his will; and servest thy master not as a man, but as Christ himself, with a pure heart, according as Paul teacheth us; puttest thy trust in God, and with him seekest thy reward. Moreover, there is not a good deed done, but thy heart rejoiceth therein; yea, when thou hear est that the word of God is preached by this apostle, and seest the people turn to God, thou consentest unto the deed; thine heart breaketh out in joy, springeth and leapeth in thy breast, that God is honoured: and in thine heart doest the same that that apostle doth, and haply with greater delecta tion and a more fervent spirit. Now " he that receiveth a Matt. prophet in the name of a prophet, shall receive the reward of a prophet;" that is, he that consenteth to the deed of a prophet, and maintaineth it, the same hath the same Spirit and earnest of everlasting life, which the prophet hath, and is elect as the prophet is.
AS an deeds Now if thou compare deed to deed, there is difference able to God, betwixt washing of dishes, and preaching of the word of no dSd'is0 ^od; but as touching to please God, none at all: for neither fn God's s°cd that nor this pleaseth, but as far forth as God hath chosen a glorious to man, hath put his Spirit in him, and purified his heart by ' soever°it an- faith and trust in Christ1.
wShoitfeith. Let every man therefore wait on the office wherein Christ
Let every hath put him, and therein serve his brethren. If he be of up.™ the low degree, let him patiently therein abide, till God promote puthimainh him> an(l exalt him higher. Let kings and head officers seek w. T. Christ in their offices, and minister peace and quietness unto the brethren; punish sin, and that with mercy, even with the same sorrow and grief of mind as they would cut off a finger or joint, a leg or arm, of their own body, if there were such disease in them, that either they must be cut off, or else all the body must perish.
Everyman Let every man, of whatsoever craft or occupation he bo of8Gocierviee husbandman, refer his craft and occupation unto the common Ant. ed. wealth, and serve his brethren as he would do Christ himself.
oughttoito -^e^ k*m kuj an(i sell truly, and not set dice2 on his bre- thren; and so sheweth he mercy, and his occupation pleaseth God. And when thou receivest money for thy labour or ware, thou receivest thy duty3. For wherein soever thou minister to thy brethren, thy brethren are debtors, to give thee wherewith to maintain thyself and household. And let your superfluities succour the poor, of which sort shall ever be some in all towns, and cities, and villages, and that I sup pose the greatest number. Remember that we are members we must be of one body, and ought to minister one to another mercifully: ^natn°dtherand remember that whatsoever we have, it is given us of God, to bestow it on our brethren. Let him that eateth, eat and give God thanks, only let not thy meat pull thine heart from God; and let him that drinketh do likewise. Let him that hath a wife, give God thanks for his liberty; only let not thy wife withdraw thine heart from God, and then pleasest thou God, and hast the word of God for thee. And in all things look on the word of God, and therein put thy trust, and not in a visor, in a disguised garment, and a cut shoe4.
Seek the word of God in all things; and without the word of God do nothing, though it appear never so glorious. Whatsoever is done without the word of God, that count idolatry. The kingdom of heaven is within us. Wonder Luke xva. therefore at no monstrous shape, nor at any outward thing without the word: for the world was never drawn from God The world was never de- but with an outward shew, and glorious appearance and ™ shining of hypocrisy, and of feigned and visored fasting, ^ praying, watching, singing, offering, sacrificing, hallowing of superstitious ceremonies, and monstrous disguising5.
Take this for an ensample: John Baptist, which had tes- Ant' ed timony of Christ and of the gospel, that there never rose a greater among women's children, with his fasting, watching, praying, raiment, and strait living, deceived the Jews, and brought them in doubt whether John were very Christ or J<*P df ch;- not, and yet no scripture or miracle testifying it: so greatly ^nj?n> the blind nature of man looketh on the outward shining of t" theejlws.e body. To you am I a voice only, and that which I preach. My preaching (if it be received into a penitent or repenting heart) shall teach you how to live and please God, according
True preach- as God shall shed out his grace on every man. John
Ant. ed. make his paths straight." The Lord's way is repentance, and not hypocrisy of man's imagination and invention. It is not itisimpossi- possible that the Lord Christ should come to a man, except to come, he know himselt and his sin, and truly repent. " Make his teteStrSy" Patns straight." The paths are the law, if thou understand fnce.rcw.nT. ^ aright, as God hath given it. Christ saith, in the xviith of Matt. xvii. Matthew: " Elias shall first come," that is, shall come before Christ, " and restore all things; " meaning of John Baptist. John Baptist did restore the law, and the scripture, unto the right sense and understanding; which the Pharisees partly had darkened, and made of none effect through their own Matt xv. traditions, Matt. xv.; where Christ rebuketh them, saying, " Why transgress ye the commandments of God through your traditions?" and partly had corrupted it with glosses and false interpretations, that no man could understand it: where- Matt, xxiii. fore Christ rebuketh them, Matt, xxiii., saying, "Woe be to you Pharisees, hypocrites, which shut up the kingdom of heaven before men: ye enter not yourselves, neither suffer them that come to enter in:" and partly did beguile the people and blind their eyes in disguising themselves, as thou Matt, xxiii. readest in the same xxiiird chapter, how they made broad and ofhypocntls large phylacteries, and did all their works to be seen of men, that the people should wonder at their disguisings and visoring themselves otherwise than God had made them: and partly mocked them with hypocrisy of false holiness, in fasting, pray ing, and alms- giving, Matt. vi. And this did they for lucre, Mattvi. to be in authority, to sit in the consciences of people, and to be counted as God himself, that people should trust in their holiness, and not in God, as thou readest in the place above rehearsed, Matt, xxiii.: " Woe be to you, Pharisees, hypo- Matt xxm. crites, which devour widows' houses under a colour of a long prayer." Counterfeit therefore nothing without the word of God. When thou understandest that, it shall teach thee all things, how to apply outward things, and whereunto to refer them.
Beware of thy good intent, good mind, good affection, or zeal, as they cah1 it. Peter of a good mind, and of a good affection or zeal, chid Christ, Matt, xvi., because that he said Matt xvf. he must go to Jerusalem, and there be slain; but Christ counterfdt- called him Satan for his labour, a name that belongeth to the tenatgwdiT~ devil, and said, " That he perceived not godly things, but worldly2." Of a good intent, and of a fervent affection to Christ, the sons of Zebedee would have had fire to come down from heaven to consume the Samaritans, Luke ix.; but Christ Luke ix. rebuked them, saying that they wist not of what spirit they were: that is, that they understood not how that they were altogether worldly and fleshly-minded. Peter smote Malchus of a good zeal; but Christ condemned his deed. The very Jews of a good intent, and of a good zeal, slew Christ3 and persecuted the apostles, as Paul beareth them record, Rom. Rom. x. x.; "I bear them record (saith he) that they have a fer vent mind to God-ward, but not according to knowledge." It is another thing then, to do of a good mind, and to do of NO zcai withknowledge. Labour for knowledge; that thou mayest know SL isgood. God's will, and what he would have thee to do. Our mind, intent, and affection or zeal, are blind; and all that we do of them, is damned of God: and for that cause hath God made God hath a testament between him and us, wherein is contained both Sing"™^ what he would have us to do, and what he would have us to ^at ™.e ask of him. See therefore that thou do nothing to please ^°™/°fter God withal, but that he commandeth; neither ask any thing tem?°w!T.
Actsvii. of him, but that he hath promised thee1. The Jews also, as it appeareth, slew Stephen of a good zeal; because he proved The use of by the scripture, that God dwelleth not in churches or churches. temples made with hands. The churches at the beginning churches, were ordained that the people should thither resort, to hear
*ne word °f G""°d there preached only, and not for the use
Ante -wherein they now are2. The temple wherein God will be
Godpisethe worshipped, is the heart of man. For " God is a Spirit"
An\rte°df man' (saith Christ, John iv.), " and will be worshipped in the spirit and in truth:" that is, when a penitent heart consenteth unto the law of God, and with a strong faith longeth for the pro-
The honour raises of God. So is God honoured on all sides, in that we count him righteous in all his laws and ordinances, and also trust in all his promises. Other worshipping of God is there none, except we make an idol of him3.
Luke xiv. " It shall be recompensed thee at the rising again of the righteous." Luke xiv. Head the text before, and thou shalt
Matt. v. perceive that Christ doth here that same that he doth, Matt. v., that is, he putteth us in remembrance of our duty, that we be to the poor as Christ is to us; and also teacheth us, how that we can never know whether our love be right, and whether it spring of Christ or no, as long as we are but kind to them only which do as much for us again. But and we be mer ciful to the poor, for conscience to God, and of compassion and hearty love, which compassion and love spring of the love we have to God in Christ, for the pure mercy and love that he hath shewed on us: then have we a sure token that we are beloved of God, and washed in Christ's blood, and elect, by Christ's deserving, unto eternal life.
The scripture speaketh as a father doth to his young son, Do this or that, and then will I love thee: yet the father loveth his son first, and studieth with all his power and wit Ant edto overcome his child with love and with kindness, to make him do that which is comely, honest, and good for itself. A kind father and mother love their children even when they are evil, that they would shed their blood to make them better, and to bring them into the right way. And a natural child studieth not to obtain his father's love with works; but considereth with what love his father loveth him withal, and therefore loveth again, is glad to do his father's will, and studieth to be thankful.
The spirit of the world understandeth not the speaking The wise of of God; neither the spirit of the wise of this world, neither the spirit of philosophers, neither the spirit of Socrates, of { Plato, or of Aristotle's ethics, as thou mayest see in the first and second chapter of the first to the Corinthians. Though l ( that many are not ashamed to rail and blaspheme, saying, How should he understand the scripture, seeing he is no philosopher, neither hath seen his metaphysic? moreover ihwm_destroy they blaspheme, saying, How can he be a divine, and wotteth not what is subjectum in theologia*? nevertheless as a man, without the spirit of Aristotle or philosophy, may by the Spirit of God understand scripture; even so, by the Ibl Spirit of God, understandeth he that God is to be sought in all the scripture, and in all things; and yet wotteth not what meaneth subjectum in theoloqia, because it is a term of their The Papists- own making. If thou shouldest say to him that hath the Ant- ed- Spirit of God, the love of God is the keeping of the com mandments, and to love a man's neighbour is to shew mercy; he would, without arguing or disputing, understand how that of the love of God springcth the keeping of his commandments, and of the love to thy neighbour springeth mercy. w- T- Now would Aristotle deny such speaking; and a Duns' man would make twenty distinctions1. If thou shouldest say (as saith John, the ivth of his epistle), " How can he that loveth not his neighbour whom he seeth, love God whom he seeth not?" Aristotle would say, Lo, a man must first love his neighbour and then God; and out of the love to thy neigh bour springeth the love to God. But he that feeleth the working of the Spirit of God, and also from what vengeance the blood of Christ hath delivered him, understandeth how that it is impossible to love either father or mother, sister, brother, neighbour, or his own self aright, except it spring •roe ipve of a out of the love to God; and perceiveth that the love to of the'sioveign ^ man?s neighbour is a sign of the love to God, as good fruit of God. W.T. declareth a good tree; and that the love to a man's neigh bour accompanieth and followeth the love of God, as heat accompanieth and followeth fire.
Likewise when the scripture saith, Christ shall reward every man at the resurrection, or uprising again, according
Aristotle's to his deeds, the scripture2 of Aristotle's Ethics would say,
J5J*jf Lo, with the multitude of good works mayest thou, and must thou, obtain everlasting life; and also a place in heaven high or low, according as thou hast many or few good works. And yet he wotteth not what a good work meaneth, as Christ speaketh of good works; as he that seeth not the heart, but outward things only. But he that hath God's Spirit under- Good works standeth it. He feeleth that good works are nothing but arc the fruits m °
Afnt°ed fruits of love, compassion, mercifulness, and of a tenderness of heart, which a Christian hath to his neighbour; and that love springeth of that love which he hath to God, to his will and commandments: and he understandeth also, that the love whence^ which man hath to God springeth of that3 infinite love and
\vveT°God' bottomless mercy, which God in Christ shewed first to us, as i John iv. saith John in the epistle and chapter above rehearsed. " In this (saith he,) appeareth the love of God to us-ward, because that God sent his only-begotten Son into the world, that we might live through him. Herein is love; not that we loved
God but that he loved us, and sent his Son to make agree- God first
ment for our sins." In conclusion, a Christian man feeleth ^°ttweedhimthat that unspeakable love and mercy which God hath to us, and that Spirit which worketh all things that are wrought ac cording to the will of God, and that love wherewith we love God, and that love which we have to our neighbour, and that mercy and compassion which we shew on him, and also that eternal life which is laid up in store for us in Christ, are altogether the gift of God through Christ's purchasing.
If the scripture 'said always, Christ shall reward thee ac cording to thy faith, or according to thy hope and trust thou hast in God, or according to the love thou hast to God and thy neighbour; so were it true also, as thou seest, 1 Pet. i. " Receiving the end," or reward, " of your faith, the health," i Pet. i. or salvation, " of your souls." But the spiritual things could Faith and not be known, save by their works: as a tree cannot be known known by but by her fruit. How could I know that I loved my neigh bour, if never occasion were given me to shew mercy unto him? How should I know that I loved God, if I never suffered HOW we for his sake? How should I know that God loved me, iftheioveof there were no infirmity, temptation, peril and jeopardy us- Ant. ed. whence God should deliver me?
" There is no man that forsaketh house, either father or mother, either brethren or sisters, wife or children, for the king dom of heaven's sake, which shall not receive much more in this world, and in the world to come everlasting life." Luke xviii.
Here seest thou, that a Christian man in all his works A Christian hath respect to nothing but unto the glory of God only, and £j^*]^e to the maintaining of the truth of God; and doth and ^°r^of Godleaveth undone all things of love, to the glory and honour of God only, as Christ teacheth in the Paternoster.
Moreover when he saith, he shall receive much more in this world, of a truth, yea, he hath received much more already. For except he had felt the infinite mercy, good ness, love, and kindness of God, and the fellowship of the blood of Christ, and the comfort of the Spirit of Christ in his heart, he could never have forsaken any thing for God's sake. Notwithstanding (as saith Mark x.), whosoever for Christ's Mark x. sake and the gospel's "forsaketh house, brethren or sisters, for Christ's &c., he shall receive an hundred-fold, houses, brethren," &c., an hundred- that is, spiritually. For Christ shall be all things unto thee. HOW u is to The angels, all Christians, and whosoever doth the will of the ood, He Father, shall be father, mother, sister and brother unto thee; anc* a^ tne^rs sna^ be tnme- And God shall take the care of thee, and minister all things unto thee, as long as thou seekest but his honour only. Moreover, if thou wert lord over all the world, yea, of ten worlds, before thou knewest God, yet was n°t thine appetite quenched; thou thirstedst for more. But hen ^ thou see^ ^s honour only, then shall he slake thy thirst; id1 an(* tnou shaft have a^ that thou desirest, and shall be conthaT we tent: yea, if thou dwell among infidels, and amongst the most spirit'' cruel nations of the world, yet shall he be a Father unto thee, worctiy ac!e- and shall defend thee, as he did Abraham, Isaac, and Jacob, and all saints whose lives thou readest in the scripture. For AH that is all that are past and gone before are but ensamples, to wntten'to strength our faith and trust in the word of God. It is the tion. w. T. game God, and hath sworn to us all that he sware unto them; and is as true as ever he was; and therefore cannot but fulfil his promises to us, as well as he did to them, if we believe as they did.
SSd'inthe graves shall hear his voice," that is to say, Christ's voice,!earethea11 " and shall come forth; they that have done good into the '' W' T' resurrection of life, and they that have done evil into the re surrection of damnation." John v. This, and all like texts, Here note declare what followeth good works, and that our deeds shall works g°Ant t68"*/ Wltn us or against us a* that day; and putteth us in fcd« remembrance to be diligent and fervent in doing good. Here by rnayest thou not understand that we obtain the favour of God, and the inheritance of life, through the merits of good works, as hirelings do their wages: for then shouldest thou John i. rob Christ, of whose " fulness we have received favour for favour1," John i.; that is, God's favour was so full in Christ, that for his sake he giveth us his favour, as affirm eth also Paul, Eph. i., " He loved us in his beloved, by whom we have," saith Paul, "redemption through his blood, and for giveness of sins." The forgiveness of sins, then, is our re demption in Christ, and not the reward of works. " In whom," saith he in the same place, " he chose us before the making of the world," that is, long before we did good works. Through John i.
faith in Christ are we also the sons of God, as thou readest Ch™t we are
John i. " In that they believed on his name, he gave them s™* °e^Godpower to be the sons of God." God, with all his fulness and riches, dwelleth in Christ; and out of Christ must we fetch all things. Thou readest also, John iii. " He that believeth John HI. on the Son hath eternal life: and he that believeth not shall see no life, but the wrath of God abideth upon him." Here seest thou that the wrath and vengeance of God possesseth every man, till faith come. Faith and trust in Christ ex- Faith doth pelleth the wrath of God; and bringeth favour, the Spirit, ^™the°fGodpower to do good, and everlasting life. Moreover, until Christ Faith and hath given thee light, thou knowest not wherein standeth f^'^jf1- the goodness of thy works; and until his Spirit hath loosed JJ^IJ"^} thine heart, thou canst not consent unto good works. All that is good in us, both will and works, cometh of the favour of God, through Christ, to whom be all the laud. Amen.
" If any man will do his will," he meaneth the will of the John \\i. Father, " he shall know of the doctrine, whether it be of God, or whether I speak of myself." John vii. This text meaneth not that any man of his own strength, power, and free will, (as they call it,) can do the will of God, before he hath re ceived the Spirit and strength of Christ through faith. But here is meant that which is spoken in the third of John, when Nicodemus marvelled how it were possible that a man should be born again: Christ answered, " That which is born of the flesh is flesh, and that which is born of the Spirit is spirit;" as who should say, He that hath the Spirit through faith, and is born again, and made anew in Christ, understandeth the things of the Spirit, and what he that is spiritual meaneth. But he that is flesh, and as Paul saith, 1 Cor. ii., a natural i cor. a. man, and led of his blind reason only, can never ascend to The natural the capacity of the Spirit. And he giveth an ensample, saying, " The wind bloweth where he listeth, and thou hearest his voice, and wottest not whence he cometh, nor whither he srpeirft.the will: so is every man that is born of the Spirit2." He that Al speaketh of the Spirit can never be understand of the natural man, which is but flesh, and savour eth no more than, things of the flesh. So here meaneth Christ, If any man have the spirit, and consenteth unto the will of God, the same at once wotteth what I mean.
"If ye understand these things, happy are ye if ye do them." John xiii. A Christian man's heart is with the will of God, with the law and commandments of God; and hun ger eth and thirsteth after strength to fulfil them; and mourneth day and night, desiring God, according to his promises, for to give him power to fulfil the will of God with love and lust: then testifieth his deed that he is blessed, and that the Spirit, which blesseth us in Christ, is in him, and ministereth such strength. The outward deed testifieth what is within us, as johnv. thou readest, John v., " The deeds which I do testify of me," John xiii. saith Christ. And, John xiii., " Hereby shall all men know that ye are my disciples, if ye love one another." And, John xiv. John xiv., " He that hath my commandments, and keepeth them, the same it is that loveth me.1' And again: " He that loveth me, keepeth my commandments; and he that loveth Stlf wwkT me no^' keepeth. not my commandments1:" the outward deed John xv. testifieth of the inward heart. And, John xv., " If ye shall keep my commandments, ye shall continue in my love; as I keep my Father's commandment, and continue in his love." That is, As ye see the love that I have to my Father, in that I keep his commandments; so shall ye see the love that ye have to me, in that ye keep my commandments. we are wess- Thou mayest not think that our deeds bless us first, and oniyyin Christ that we prevent God and his grace in Christ; as though we, our1 works7 m our natural gifts, and being as we were born in Adam, Ant. ed. looked on the law of God, and of our own strength fulfilled preventnot i{,} and so became righteous, and then with that righteousness obtained the favour of God: as philosophers write of righte ousness; and as the righteousness of temporal law is, where the law is satisfied with the hypocrisy of the outward deed.
John xv. j^orj contrary to that, readest thou John xv. " Ye have not chosen me," saith Christ, " but I have chosen you, that ye go and bring forth fruit, and that your fruit remain." And in the same chapter: " I am a vine, and ye the branches; and without me can ye do nothing." With us, therefore, so goeth it. [l So Tynd. vcrs.; but Auth. vcrs. sayings.]
In Adam are we all. as it were, wild crab-trees, of which wearsaii
God chooseth whom he will, and phicketh them out of Adam, Adam- W-T and planteth them in the garden of his mercy; and stocketh them, and graft eth the Spirit of Christ in them, which bringcth forth the fruit of the will of God; which fruit testifieth that God hath blessed us in Christ. Note this also; that, as During our long as we live, we are yet partly carnal and fleshly, notwithstanding that we are in Christ, and though it be not imputed unto us for Christ's sake; for there abideth and remaineth in us yet of the old Adam, as it were of the stock of the crab-tree; and ever among, when occasion is given him, shooteth forth his branches and leaves, bud, blossom, and fruit: against whom we must fight and subdue him, and we must change all his nature by little and little, with prayer, fasting, our Ow man, and watching, with virtuous meditation and holy works, until i™*t™g hristwe be altogether spirit. " The kingdom of heaven," saith Matt. xm. Christ, " is like leaven, which a woman taketh and hideth in three pecks of meal, till all be leavened." The leaven is the what leaven Spirit, and we the meal, which must be seasoned with the m'eai. w. T. Spirit by a little and a little, till we be throughout spiritual.
" Which shall reward every man according to his deeds," iiom. u. Rom. ii.; that is, according as the deeds are, so shall every man's reward be: the deeds declare what we are, as the fruit the tree; according to the fruit shall the tree be praised. The reward is given of the mercy and truth of God, and by the deserving and merits of Christ. Whosoever repenteth, believeth the gospel, and putteth his trust in Christ's merits, the same is heir with Christ of eternal life; for assurance whereof, the Spirit of God is poured into his heart as an earnest, which looseth him from the bonds of Satan, and giveth him lust and strength, every day more and more, ac cording as he is diligent to ask of God for Christ's sake: and eternal life followeth good living. " I suppose," saith St Paul Rom. vin. in the same epistle, the eighth chapter, " that the afflictions of this world are not worthy of the glory which shall be shewed on us;" that is to say, that which we here suffer can never deserve that reward, which there shall be given us.
Moreover, if the reward should depend and hang of the Our best works, no man should be saved: forasmuch as our best deeds, compared to the law, are damnable sin. " By the deeds of the law is no flesh justified," as it is written in the third int!s£d.