"This is he of whose abundance or fulness all we have received grace for grace or favour for favour." That is to say, for the favour that God hath to his Son Christ, he giveth unto us his favour and good will, and all gifts of his grace as a father to his sons: as affirmeth Paul, saying, "which loved us in his Beloved, before the creation of the world." So that Christ bringeth the love of God unto us, and not our own holy works. Christ is made Lord over all, and is called in Scripture God's mercy stool: whosoever, therefore, flieth to Christ, can neither hear nor receive of God any other thing save mercy.

In the Old Testament are many promises, which are nothing else but Euangelion or Gospel, to save those that believed them from the vengeance of the law. And in the New Testament is oft made mention of the law, to condemn them which believe not the promises. Moreover, the law and Gospel may never be separate; for the Gospel and promises serve but for troubled consciences, which are brought to desperation, and feel the pains of hell and death under the law, and are in captivity and bondage under the law. In all my deeds I must have the law before me, to condemn mine unperfectness. For all that I do (be I never so perfect) is yet damnable sin, when it is compared to the law, which requireth the ground and bottoin of mine heart. I must therefore have always the law in my sight, that I may be meek in the spirit, and give God all the laud and praise, ascribing to him all righteousness, and to myself all unrighteousness and sin. I must also have the promises before mine eyes, that I despair not, in which promises I sce the mercy, favour, and good will of God upon me, in the blood of his Son Christ, which hath made satisfaction for mine unperfectness, and fulfilled for me, that which I could not do.

Here may ye perceive that two manner of people

are sore deceived; first, they which justify themselves with outward deeds, in that they abstain outwardly from that which the law forbiddeth, and do outwardly that which the law commandeth. They compare themselves to open sinners; and in respect of them justify themselves, condemning the open sinners. They set a vail on Moses's face, and see not how the law requireth love from the bottom of the heart, and that love only is the fulfilling of the law. If they did, they would not condemn their neighbours. "Love. hideth the multitude of sins," saith St. Peter, in his first Epistle. For whom I love from the deep bottom and ground of mine heart, him condemn I not, neither reckon his sins, but suffer his weakness and infirmity, as a mother the weakness of her son, until he grow up into a perfect man.

Those also are deceived which without all fear of God give themselves unto all manner of vices with full consent, and full delectation, having no respect to the law of God, under whose vengeance they are locked up in captivity; but say, God is merciful and Christ died for us; supposing that such dreaming and imagination is that faith which is so greatly commended in Holy Scripture. Nay, that is not faith, but rather a foolish blind opinion, springing of their own corrupt nature, and is not given them by the Spirit of God, but rather by the spirit of the devil, whose faith, now-a-days, the Papists compare and make equal unto the best trust, confidence and belief that a repenting soul can have in the blood of our Saviour Jesus, unto their own confusion, shame, and uttering what they are within. But true faith (as saith the apostle Paul) is the gift of God, and is given to sinners after the law hath passed upon them, and hath brought their consciences unto the brim of desperation and sorrows of hell.

They that have this right faith consent to the law

that it is righteous and good, and justify God which made the law, and have delectation in the law (notwithstanding they cannot fulfil it as they would for their weakness), and they abhor whatsoever the law forbiddeth, though they cannot always avoid it. And their great sorrow is, because they cannot fulfil the will of God in the law, and the spirit that is in them crieth to God night and day for strength and help with tears (as saith Paul), that cannot be expressed with tongue, of which things the belief of our Papists, or of their father, whom they so magnify for his strong faith, hath none experience at all.

The first, that is to say, he which justifieth himself with his outward deeds, consenteth not to the law inward, neither hath delectation therein; yea, he would rather that no such law were. So he justi fieth not God, but hateth him as a tyrant, neither careth he for the promises, but will with his own strength be saviour of himself: no wise glorifieth he God, though he seem outward to do.

The second, that is to say, the sensual person, as a voluptuous swine, neither feareth God in his law, neither is thankful to him for his promises and mercy, which is set forth in Christ to all them that believe.

The right Christian man consenteth to the law that it is righteous, and justifieth God in the law; for he affirmeth that God is righteous and just, which is the Author of the law, he believeth the promises of God and justifieth God, judging him true, and believing that he will fulfil his promises; with the law he condemneth himself and all his deeds, and giveth all the praise to God. He believeth the promises, and ascribeth all truth to God: thus every where justifieth he God, and praiseth God.

By nature, through the fall of Adam, are we the children of wrath, heirs of the vengeance of God by birth, .yea, and from our conception. And we have

our fellowship with the damned devils, under the power of darkness and rule of Satan, while we are yet in our mothers' wombs; and though we shew not forth the fruits of sin as soon as we be born, yet are we full of the natural poison, whereof all sinful deeds spring, and cannot but sin outwardly (be we never so young) as soon as we be able to work, if occasion be given, for our nature is to do sin, as is the nature of a serpent to sting. And as a serpent yét young, or yet unbrought forth, is full of poison, and cannot afterward (when the time is come and occasion given) but bring forth the fruits thereof. And as an adder, a toad, or a snake, is hated of man (not for the evil that it hath done, but for the poison that is in it, and hurt which it cannot but do), so are we hated of God for that natural poison which is conceived and born with us, before we do any outward evil. And as the evil which a venomous worm doth, maketh it not a serpent; but because it is a venomous worm, doth it evil and poisoneth; and as the fruit maketh not the tree evil, but because it is an evil tree, therefore bringeth it forth evil fruit, when the season of fruit is. Even so do not our evil deeds make us first evil, though ignorance and blindness, through evil working, hardeneth us in evil and maketh us worse and worse; but because that of nature we are evil, therefore we both think and do evil, and are under vengeance under the law, convict to eternal damnation by the law, and are contrary to the will of God in all our will, and in all things consent to the will of the fiend.

By grace (that is to say, by favour) we are plucked out of Adam, the ground of all evil, and grafted in Christ, the root of all goodness. In Christ God loved us, his elect and chosen, before the world began, and reserved us unto the knowledge of his Son and of his holy Gospel, and when the Gospel is

preached to us, openeth our hearts and giveth us grace to believe, and putteth the spirit of Christ in us, and we know him as our Father most merciful, and consent to the law, and love it inwardly in our heart, and desire to fulfil it, and sorrow because we cannot which will (sin we of frailty never so much) is sufficient till more strength be given us; the blood of Christ hath made satisfaction for the rest: the blood of Christ hath obtained all things for us of God. Christ is our Satisfaction, Redeemer, Deliverer, Saviour from vengeance and wrath. Observe and mark in Paul's, Peter's, and John's Epistles, and in the Gospel, what Christ is unto us.

By faith are we saved only in believing the promises. And though faith be never without love and good works, yet is our saving imputed neither to love nor unto good works, but unto faith only. For love and works are under the law, which requireth perfection, and the ground and fountain of the heart, and damneth all imperfectness. Now is faith under the promises, which damn not; but give pardon, grace, mercy, favour, and whatsoever is contained in the promises.

Righteousness is divers: for blind reason imagineth many manner of righteousnesses. There is the righteousness of works (as I said before), when the heart is away, and it is not felt how the law is spiritual and cannot be fulfilled, but from the bottom of the heart. As the just ministration of all manner of laws, and the observing of them, for a worldly purpose and for our own profit, and not of love unto our neighbour, without all other respect, and moral virtues, wherein philosophers put their felicity and blessedness, which all are nothing in the sight of God, in respect of the life to come. There is, in like manner, the justifying of ceremonies, which some imagine their own selves; some counterfeit