man, and not of works; for man is either justified and saved, or judged and condemned, and not works. Neither is it a controversy among the godly, that man is not justified by work, but righteousness must come from some other source than from his own works for Moses, writing of Abel, says, "The Lord had respect unto Abel, and to his offering." First he had respect to Abel himself, then to his offering; because Abel was first counted righteous and acceptable to God, and then for his sake his offering was accepted also, and not he because of his offering. Again, God had no respect to Cain, and therefore neither to his offering: therefore thou seest that regard is had first to the worker, then to the work.

From this it is plainly gathered, that no work can be acceptable to God, unless he which worketh it was first accepted by him: and again, that no work is disallowed of him, unless the author thereof be disallowed before. I think these remarks will be sufficient concerning this matter at present, of which it is easy to understand that there are two sorts of works; those before justification, and those after it; and that these last are good works indeed, but the former only appear to be good. Hereof cometh such disagreement between God and those counterfeit holy ones; for this cause nature and reason rise and rage against the Holy Ghost; this is that of which almost the whole scripture treats. The Lord in his word defines all works that go before justification to be evil, and of no importance, and requires that man before all things be justified. Again, he pronounces all men which are unregenerate, and have that nature which they received of their parents unchanged, to be unrighteous and wicked, according to that saying, Ps. 116. "All men are liars," that is, unable to perform their duty, and to do those things which they ought to do; and Gen. 6. "Every ima

gination of the thoughts of his heart are only evil continually;" whereby he is able to do nothing that is good, for the fountain of his actions, which is his heart, is corrupted. If he do works which outwardly seem good, they are no better than the offering of Cain.

Here again comes forth reason, our reverend mistress, seeming to be marvellously wise; but who indeed is unwise and blind, gainsaying her God, and reproving him of lying; being furnished with her follies and feeble armour, to wit, the light of nature, free will, the strength of nature, also with the books of the heathen and the doctrines of men; contending that the works of a man not justified, are good works, and not like those of Cain; yea, and so good, that he that worketh them is justified by them; that God will have respect first to the works, then to the worker. Such doctrine now bears the sway every where in schools, colleges, and monasteries, wherein no other saints than Cain was, have rule and authority. Now from this errour comes another; they which attribute so much to works, and do not accordingly esteem the worker, and sound justification, go so far, that they ascribe all merit and righteousness to works done before justification; making no account of faith, alleging that which James saith, that without works faith is dead. This sentence of the apostle they do not rightly understand; making but little account of faith, they always stick to works, whereby they think to merit exceedingly, and are persuaded that for their work's sake they shall obtain the favour of God: by this means they continually disagree with God, showing themselves to be the posterity of Cain. God hath respect unto man, these to the works of man; God alloweth the work for the sake of him that worketh, these require that for the work's sake the worker may be crowned.

But here, perhaps, thou wilt say, what is needful

to be done? by what means shall I become righteous and acceptable to God? how shall I attain to this perfect justification? The gospel answers, teaching that it is necessary that thou hear Christ, and repose thyself wholly on him, denying thyself and distrusting thine own strength; by this means thou shalt be changed from Cain to Abel, and being thyself acceptable, shalt offer acceptable gifts to the Lord. It is faith that justifieth thee: thou being endued therewith, the Lord remitteth all thy sins by the mediation of Christ his Son; in whom this faith believeth and trusteth. Moreover, he giveth unto such a faith his spirit, which changes the man and makes him anew, giving him another reason and another will. Such a one worketh nothing but good works. Wherefore nothing is required unto justification, but to hear Jesus Christ our Saviour, and to believe in him. Howbeit these are not the works of nature, but of grace.

He, therefore, that endeavours to attain these things by works, shutteth the way to the gospel, to faith, grace, Christ, God, and all things that help unto salvation. Again, nothing is necessary in order to accomplish good works but justification; and he that hath attained it performs good works, and not any other. Hereof it sufficiently appears that the beginning, the things following, and the order of man's salvation are after this sort; first of all it is required that thou hear the word of God, next that thou believe, then that thou work, and so at last become saved and happy. He that changes this order, without doubt is not of God. Paul also describes this, saying, Rom. x. "Whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they

hear without a preacher ? and how shall they preach except they be sent ?"

Christ teaches us to pray the Lord of the harvest, to send forth labourers into his harvest; that is, sincere preachers. When we hear these preach the true word of God, we may believe; which faith justifies a man, and makes him godly indeed, so that he now calls upon God in the spirit of holiness, and works nothing but that which is good, and thus becomes a man saved. Thus he that believeth shall be saved; but he that worketh without faith is condemned; as Christ saith, he that doth not believe shall be condemned, from which no works shall deliver him. Some say, I will now endeavour to become honest; it is meet surely that we study to lead an honest life, and to do good works. But if one ask them how we may apply ourselves unto honesty, and by what means we may attain it, they answer, that we must fast, pray, frequent temples, avoid sins, &c. Whereby one becomes a Chatterhouse Monk, another chooses some other order of Monks, and another is consecrated a priest: some torment their flesh by wearing hair cloth, others scourge their bodies with whips, others afflict themselves in a different manner; but these are of Cain's progeny, and their works are no better than his : for they continue the same that they were before, ungodly, and without justification; there is a change made of outward works only, of apparel, of place, &c.

They scarce think of faith, they presume only on such works as seem good to themselves, thinking by them to get to heaven. But Christ said, enter in at the straight gate, for I say unto you, many seek to enter in and cannot. Why is this? because they know not what this narrow gate is: for it is faith, which altogether annihilates or makes a man appear as nothing in his own eyes, and requires him not to trust in his own works, but to depend upon the grace

of God, and be prepared to leave and suffer all things. Those holy ones of Cain's progeny, think their good works are the narrow gate; and are not, therefore, extenuated or made less, whereby they might enter.

When we begin to preach of faith, to those that believe altogether in works, they laugh and hiss at us, and say, dost thou count us as Turks and Heathens, whom it behooves now first to learn faith? is there such a company of priests, monks, and nuns, and is not faith known? who knoweth not what he ought to believe? even sinners know that. Being after this sort animated and stirred up, they think themselves abundantly endued with faith, and that the rest is now to be finished and made perfect by works. They make so small and slender account of faith, because they are ignorant what faith is, and that it alone doth justify. They call it faith, believing those things which they have heard of Christ : this kind of faith the devils also have, and yet they are not justified. But this ought rather to be called an opinion of men. To believe those things to be true which are preached of Christ, is not sufficient to constitute thee a christian, but thou must not doubt that thou art of the number of them unto whom all the benefits of Christ are given and exhibited; which he that believes must plainly confess, that he is holy, godly, righteous, the son of God, and certain of salvation; and that by no merit of his own, but by the mere mercy of God poured forth upon him for Christ's sake: which he believes to be so rich and plentiful, as indeed it is, that although he be as it were drowned in sin, he is notwithstanding made holy, and become the son of God.

Wherefore take heed that thou nothing doubt, that thou art the son of God, and therefore made righteous by his grace; let all fear and care be done away. However thou must fear and tremble that