Chapter Two
Chapter Two
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 neighbour.
Mark another thing also. We, for the most part, because of our grossness in all our knowledge, proceed from that which is last and hindmost unto that which is first; beginning at the latter end, disputing and making our arguments 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, favour, and gifts of God which are in thee, not only shall be known unto other, but also unto thine own self; and thou shalt be sure that thy faith is right, and that the true Spirit of God is in thee, and that thou art called and chosen of God unto eternal life, and loosed from the bonds of Satan, whose captive thou wast; as Peter exhorteth, in the first of his second epistle, through good works to make our calling and election (wherewith 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 favour is on him, and that God’s Spirit is in him, when he feeleth not the working of the Spirit, neither himself disposed to any godly thing? Thou canst never know or be sure of thy faith, but by the works: if works follow not, yea, and that of love, without looking after any 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 favour of God, and righteous and good thorough the mercy of God: that thou mayest call the one an open and an outward righteousness, and the other, an inward 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 honour 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 honour God withal, and without all manner respect seek our neighbour’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 favour 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-labourers, 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 ordained unto eternal life, before the world began. And when the gospel is preached unto us, we believe the mercy of God; and in believing we receive the Spirit of God, which is the earnest of eternal life, and we are in eternal life already, and feel already in our hearts the sweetness thereof, and are overcome with the kindness of God and Christ; and therefore love the will of God, and of love are ready to work freely; and not to obtain that which is given us freely, and whereof we are heirs already.
Now when Christ saith, “Make you friends of unrighteous mammon;” “Gather you treasure together in heaven;” and such like: thou seest that the meaning and intent is no other but that thou shouldst do good; and so will it follow of itself naturally, without seeking and taking of thought, that thou shalt find friends and treasure in heaven, and receive a reward. So let thine eye be single, and look unto good living only, and take no thought for the reward, but be content: forasmuch as thou knowest and art sure, that the reward, and all things contained in God’s promises, follow good living naturally; and thy good works do but testify only, and certify thee that the Spirit of God is in thee, whom thou hast received for an earnest of God’s truth; and that thou art heir of all the goodness of God, and that all good things are thine already, purchased by Christ’s blood, and laid up in store against that day, when every man shall receive according to his deeds, that is, according as his deeds declare and testify what he is or was. For they that look unto the reward, are slow, false, subtle and crafty workers, and love the reward more than the work; yea, hate the labour; yea, hate God which commandeth the labour; and are weary both of the commandment, and also of the commander; and work with tediousness. But he that worketh of pure love, without seeking of reward, worketh truly.
Thirdly, that not the saints, but God only receiveth us into eternal tabernacles, is so plain and evident, that it needeth not to declare or prove it. How shall the saints receive us into heaven, when every man hath need for himself that God only receive him to heaven, and every man hath scarce for himself? As it appeareth by the five wise virgins, which would not give of their oil unto the unwise virgins. And Peter saith, in the fourth of his first epistle, that the righteous is with difficulty saved. So seest thou that the saying of Christ, “Make you friends,” and so forth, “that they may receive you into everlasting tabernacles,” pertaineth not unto the saints which are in heaven, but is spoken of the poor and needy which are here present with us on earth: as though he should say, What, buildest thou churches, foundest abbeys, chauntries and colleges, in the honour of saints, to my mother, St Peter, Paul, and saints that be dead, to make of them thy friends? They need it not; yea, they are not thy friends; but theirs which lived then, when they did of whom they were holpen. Thy friends are the poor, which are now in thy time, and live with thee; thy poor neighbours which need thy help and succour. Them make thy friends with thy unrighteous mammon; that they may testify of thy faith, and thou mayest know and feel, that thy faith is right, and not feigned.
Unto the second: such receiving into everlasting habitations is not to be understand that men shall do it. For many, to whom we show mercy and do good, shall not come there; neither skilleth it, so we meekly and lovingly do our duty; yea, it is a sign of strong faith and fervent love, if we do well to the evil, and study to draw them to Christ, in all that lieth in us.
But the poor give us an occasion to exercise our faith; and the deeds make us feel our faith, and certify us, and make us sure that we are safe, and are escaped and translated from death unto life, and that we are delivered and redeemed from the captivity and bondage of Satan, and brought into the liberty of the sons of God, in that we feel lust and strength in our heart to work the will of God. And at that day shall our deeds appear and comfort our hearts, witness of our faith and trust, which we now have in Christ; which faith shall then keep us from shame, as it is written, “None that believeth in him shall be ashamed.” So that good works help our faith, and make us sure in our consciences, and make us feel the mercy of God.
Notwithstanding, heaven, everlasting life, joy eternal, faith, the favour of God, the Spirit of God, lust and strength unto the will of God, are given us freely of the bounteous and plenteous riches of God, purchased by Christ, without our descryings, that no man should rejoice but in the Lord only.