TO THE READER.

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

The cause why I set my name before this little treatise, and have not rather done it in the New Testament, is, that then I followed the counsel of Christ, which exhorteth men ( Matthew 6) 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 am compelled otherwise to do.

While I abode 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 bring his purpose to good effect!) one William Roye, a man somewhat crafty, when he cometh unto new acquaintance, 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 Argentine, where he professeth wonderful faculties, and maketh boast of no small things. A year after that, and now twelve months before the printing of this work, came one Jerome, a brother of Greenwich also, 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 labor 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 longsuffering, 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 pay. Paul saith, “The servant of the Lord must not strive, but be peaceable unto all men, and ready to teach, and one that can suffer the evil with meekness, and that can inform them that resist; if God at any time will give them repentance for to know the truth.” ( 2 Timothy 2) 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 iniquity. The scripture of God is good to teach and to improve. Paul speaking of 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, 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 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 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. 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 him. No, verily; for Antichrist is a spiritual thing; 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, Pharisees! for ye rob widows’ houses; ye pray long prayers under a color; 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 weeds, 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 thou art that readest this, and note it well. The Jews look for Christ, and he is come fifteen hundred years ago, and they not aware: we also have looked for Antichrist, and he hath 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 Antichrist long ago, if we had looked in the doctrine of Christ and his apostles; where because the beast seeth himself now to be sought for, he roareth, and seeketh new holes to hide himself in, and changeth himself into a thousand fashions, 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. If Christ and they may not reign together, one hope we have, that Christ shall live ever. The old Antichrists brought Christ unto Pilate, saying, “By our law he ought to die;” and when Pilate bade 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 condemned him. They do all things of a good zeal, they say; they love you so well, that they had rather burn you, than that you should have fellowship with Christ. They are jealous over you amiss, as saith St Paul. They would divide you from 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 labor to make this work, inasmuch as they will burn it, seeing they burnt the gospel? I answer, In burning the new 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.

THE PARABLE OF THE WICKED MAMMON.

“There was a certain rich man which had a steward, that was accused 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 stewardship, 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, 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 children 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.”

FOREASMUCH 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,” saith Christ; and Paul saith, “Evil men and deceivers shall; prevail in evil, while they deceive, and are deceived themselves;”) and have taught them to put their trust in their own merits, and brought them in belief that they shall be justified 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 comprehend the wisdom of God, as thou mayest see 1 Corinthians 1 and <460201> Corinthians 2; and though worldly righteousness cannot be obedient unto the righteousness of God, yet whatsoever they read in Aristotle, that must be first true; and to maintain that, they rend and tear the scriptures with their distinctions, and expound them violently, contrary to the meaning of 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.

That faith only before all works and without all merits, but Christ’s only, justifieth and setteth us at peace with God, is proved by Paul in the first chapter to the Romans. “I am R not ashamed (saith he) of the gospel,” that is to say, of the glad tidings and promises which God hath made and sworn to us in Christ: “for it (that is to say the gospel) is the power of God unto salvation to all that believe.” And it followeth in the foresaid chapter, “the just or righteous must live by faith.”

For in the faith which we have in Christ and in God’s promises find we mercy, life, favor, and peace. In the law we find death, damnation, and wrath; moreover, the curse and vengeance of God upon us. And it (that is to say, the law) is called of Paul the ministration of death and damnation.

In the law we are proved to be the enemies of God, and that we hate him.

For how can we be at peace with God and 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 fulfill the law of his own strength and power, seeing that we are by birth and of nature the heirs of eternal damnation, as saith Paul, Ephesians 2? We (saith he) “are by nature the children of wrath;” which thing the law doth but utter only, and helpeth us not, yea, requireth impossible things of us. The law when it commandeth that thou shalt not lust, giveth thee not power so to do, but damneth thee, 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, which is called of Paul, in the place before rehearsed to the 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 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 enough.

Now is that consent of the heart unto the law of God eternal life; yea, though there be no power yet in the members to fulfill it. Let every man therefore (according to Paul’s counsel in the sixth chapter to the Ephesians) arm himself with the armor 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 in the evil day of temptation,” and namely at the hour of death.

See 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 fulfill 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 temptation (namely at the hour of death) with that holy candle. Or else perishest thou, though thou hast a thousand holy candles about thee, a hundred ton of holy water, a shipfull of pardons, a cloth-sack full of friars’ coats, and all the 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 fulfill 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 faith, without the deeds of the law.” And likewise, “We say that faith was reckoned to Abraham for righteousness.” Also, “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, “Received 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 him for righteousness. Understand therefore (saith he) that the children of faith are the children of Abraham. For the scripture saw before that God would justify the heathen or gentiles by faith, and showed 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 the 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 fulfill them.”

Item, Galatians 2 where he resisted Peter in the face, he 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 therefore believed on Jesus Christ, that we might be justified by the faith of Christ, and not by the deeds of the law; for by the 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 righteousness come by the law, then Christ is dead in vain.”

And of such like ensamples are all the epistles of Paul full. Mark how Paul laboreth 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.

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 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?” 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 good before, ere he did good works. For this is Christ’s 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?

This is therefore plain, and a sure conclusion, not to be doubted of, that there must be first in the heart of a man, before he do any good work, a greater and a preciouser thing than all the good works in the world, to reconcile him to God, to bring the love and favor 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, ere a man can work any good work, is the word of God, which in the gospel preacheth, proffereth, and bringeth unto all that repent and believe, the favor of God in Christ.

Whosoever heareth the word and believeth it, the same is thereby righteous; 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 saying. For it followeth immediately, “By the law cometh the knowledge of sin.” Now are they not the ceremonies that utter sin, but the law of commandments. In the fourth 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 say, the ceremonies, which were given to purge sin and to reconcile, 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 favor; neither can that which damneth save a man. When the mother commandeth her child but even to rock the cradle, it grudgeth: this commandment doth but utter the poison that lay hid, and setteth him at debate with his mother, and maketh him believe she loveth him not.

These commandments also, Thou shalt not covet thy neighbor’s house, thou shalt not lust, desire, or wish after thy neighbor’s wife, servant, maid, ox, or ass, or whatsoever pertaineth unto thy neighbor, give me not power so to do; but utter the poison that is in me, and damn me, 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: “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.”

The promises, when they are believed, are they that justify; for they bring the Spirit, which looseth the heart, giveth lust to the law, and certifieth us of the good-will of God unto usward. 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, Savior, peace, atonement, and satisfaction; and hath made amends or satisfaction to Godward for all the sin which they that repent (consenting to the law and believing the promises) do, have done, or shall do. So that if through fragility we fall a 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 sore upon good works? As we read Matthew 25, “I was an hungred, and ye gave me meat,” etc. and such like. Which all sound as though we should be justified, and accepted unto the favor of God in Christ, through good works. This wise answer I: Many there are, which when 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 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, Verily 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 calleth dreamers, which deceive themselves with their own fantasies. For what other thing is their imagination, which they call faith, than a dreaming of the faith, and an opinion of their own imagination wrought without the grace of God? These must needs be worse at the latter end than at the beginning. These are the old vessels that rend when new wine is poured into them; that is, they hear God’s word, but hold it not, and therefore wax worse than they were before. 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 doing of us, without deserving and merits, yea, and without seeking for of us; and is (as saith Paul in the second to the <490201> 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, altereth 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 hateth 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 soking 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 abhorreth, longing after slibbersauce and swash 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 God accompanieth faith, and bringeth with her light, wherewith a man beholdeth himself in the law of God, and seeth his miserable bondage and captivity, and humbleth himself, and abhorreth himself: she bringeth God’s promises of all good things in Christ. God worketh with his word, and in his word: and when 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 needful; for the law of God is written and graved in his heart, and his pleasure is therein. And as without commandment, but even of his own nature, he eateth, drinketh, seeth, heareth, talketh, and goeth; even so of his own nature, without co-action 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 will. 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 of faith, nor the working of the Spirit in his heart; but interpreteth 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.

Now doth the scripture ascribe both faith and works, not to us, but to God only, to whom they belong only, and to whom they are appropriate, whose gift they are, and the proper work of his Spirit. Is it not a froward 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 Godward, or justified; but to declare unto other, and to take of other, the difference between false feigned faith and right faith. For where right 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.

Wherefore look, as the fruit maketh not the tree good, but declareth and testifieth outwardly that the tree is good, (as Christ saith, “Every tree is known by his fruit,”) even so shall ye know the right faith by her fruit.

Take for an ensample Mary, that anointed Christ’s feet. 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 hath anointed my feet with costly and precious ointment. Wherefore I say unto thee, many sins are forgiven her, for she loveth much. To whom less is forgiven, the same doth love less,” etc. 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 meekness: where faith is weak, there is love cold, and the deeds few and seldom, as flowers and blossoms in winter.

Simon believed, and had faith, yet but weakly; and, according 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 meekness. On the one side she saw herself clearly in the law, both in what danger she was in, and her cruel bondage under sin, her horrible damnation, and also the fearful sentence and judgment 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 knowledge 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 curious 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 down 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 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 neighbor.

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 backward. 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 of the darkness, and that the earth stoppeth the light. Then dispute we backward, saying, The moon is darkened, therefore 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 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 not; or that one feeleth it more than another. Scripture speaketh after the most grossest manner. Be diligent therefore 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 between being righteous and good in a man’s self, and declaring and uttering righteousness and goodness. The faith only maketh a man safe, good, righteous, and the friend of God, yea, and the son and the heir of God, and of all his goodness; and possesseth us with the Spirit of God. The work declareth the same faith and goodness. Now useth the 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 good; 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 feel it which have need thereof. After the same manner shalt thou interpret the scriptures which make mention of works: that God thereby will that we show 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 chapter, “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 profit. Moreover therewith the goodness, favor, 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 we are called and chosen of God) sure.

For how dare a man presume to think that his faith is right, and that God’s favor 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 reward, 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 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 favor 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 righteousness of the heart; so yet, that thou understand by the outward righteousness no other thing save the fruit that 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 understand: “Make you friends of the unrighteous mammon;” that is, shew your faith openly, and what ye are within in the heart, with outward giving and bestowing your goods on the 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 of all men, according to their deeds and works. So that not 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 followest the steps of Christ in showing mercy; as no doubt he doth which feeleth God merciful in his heart. And by the works is the faith known, that it was right and perfect. For the outward works can never please God, nor make friend, except they spring of 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 thereby. That commandeth Christ, where he saith, “Freely have ye received; freely give again.” For look, as Christ with all his works did not deserve heaven, (for that was his already,) but did us service therewith; and neither looked nor sought his own profit, but our profit, and the honor of God the Father only: even so we, with all our works, may not seek our own profit, neither in this world nor in heaven; but must, and ought, freely to work, to honor God withal, and without all manner respect seek our neighbor’s profit, and 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 favor of God; maketh us the heirs of God; poureth the Spirit of God into our souls; and filleth us with all godly fullness 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 God. “He gave them might or power to be the sons of God, in that they believed on his name.” “If we be sons, so are we also heirs” ( Romans 8 and Galatians 4). How can or ought we 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 treasures together in heaven.” Also, “If thou wilt enter into 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 imaginations. Of these men speaketh Malachi: “Who is it among you that shutteth a door for my pleasure, for nought;” that is, without respect of reward? These are servants that seek gains and vantage, hirelings and day-laborers, which here on earth receive their rewards, as the Pharisees with their prayers and fastings.

But on this wise goeth it with heaven, with everlasting life and eternal reward. Likewise as good works naturally follow faith (as it is above rehearsed), so that thou needest not to command a true believer to work, or to compel him with any law, (for it is impossible 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 thought for it.

Take a gross ensample: hell, that is, everlasting death, is threatened unto sinners; and yet followeth it sin naturally, without seeking for. For no man doth evil to be damned therefore; but had rather avoid it. Yet 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 wrath of God, and full of that poison whence naturally all sins spring, and wherewith we cannot but sin, which thing the deeds that follow (when we behold ourselves in the glass of the law of God) do 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 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 with the merits and deservings of thine own works, so didst thou wrong, yea, and shamedst, the blood of Christ; and unto thee were Christ dead in vain.

Now is the true believer, heir of God by Christ’s descryings; yea, and in Christ was predestinate, and