last by dying on the cross.-Behold here, the mind, the will, and the work, are clearly set before me, whereby I plainly know him: but out of this way, no one will ever see him or apprehend him by any sense or reason, how acutely soever he may pry into him, and how highly soever he may soar in speculative and sophistical cogitations.

When we are in possession of this knowledge, it is easy to judge what a miserable calamity, yea, what an execrable abomination, the doctrine of the Pope and of the monks is; who impudently prate, that Christ did not by any means teach, say, do, and finish all things, but left many things to be taught, commanded, done, and ordained after him; which is directly contrary to the authority of this scripture now before us; and is as though they should say, Ye are not to look at Christ only, as sent of God, but to observe us also; to whom many more things are given and committed to be done and taught than he commanded.'-Christ asserts and affirms that eternal life stands in the knowledge of him. Whereas, they say, that that knowledge is not sufficient, but that many things more are necessary; such as the listening to councils, imitating the examples and lives of the holy fathers, and a thousand other things of the same kind.

Here then, it is high time that all godly Christians should separate themselves from them; and say, 'We would willingly, ye excellent sirs, hear whatever ye say, command, or do, but we will pay no more regard to it than we would at seeing a maid sweep the pavement with a brush, or a cow giving milk when she was milked. We will leave to the work its value and its dignity; but, that it ought to perform and accomplish as much as the Word of Christ does, we flatly deny. For Christ does not speak thus-This is life eternal if we live and do so and so; or, if ye conclude and ordain this or that; but, 'that ye may know Christ as sent of the Father.' Nor will he endure that we should look to Moses or others, (who were sent themselves and had great charges committed unto them, and did many things,) because, no

one of them was sent unto the end, that by the knowledge of himself, he might give eternal life; nor any other but Christ alone.'

Here is the point of contention and controversy, wherein we dissent from the doctrine of the Pope.-He has taken away from us this knowledge, and will not leave it pure and uncorrupted. If he would do this, I would never say one word against him, for we will willingly permit him to conclude, to decree, and to command, and to say that it is all right; and they shall therein have us as their helpers if they will; but let them leave this free unto us-that those things which they conclude shall not be considered useful or necessary unto eternal life. For this would be an insult to the honour of Christ, and not to be borne: because, his Word would be thereby denied and trodden under foot.

But this text still more plainly shews what lost and desperate vagabonds they are, who boast of, and preach their orders and religious state, as being a state and works of perfection, and far more excellent than the common life and state of Christians: which is a doctrine and assertion of no man, but of Satan himself, and one of the most horrible blasphemies. Wherefore, all monasteries are to be shunned and execrated, as the gates of hell. But, which way have we come into so great a calamity, that that self-chosen life, and those self-chosen works of thine, are greater and more excellent than the life and works of Christ? For my part, I think that he will ever stand superior in holiness to all the Carmelites, yea to all saints, together with their works, even though they should fast daily, live only on bread and water throughout their whole life, and never sleep more than one hour a-night; nay, if they should daily pray the dead out of hell. In a word, whatever of a holy life thou wouldst praise or boast of, or canst attain unto, it cannot hold up the finger to the common life of Christians; nay, is not worthy in any way to be compared with it. Therefore, the old doctrine and thoughts are to be put off and trodden under foot; because, it is by them that so many differences, have

arisen in Christianity, and that the Christian life has been divided into so many states and orders. In the world, indeed, and in an earthly kingdom, things are so. There, the states and conditions are different, and some works are greater and more excellent than others. But the Christian life is very far above all these, and they remain at a greater distance beneath it than the earth does beneath the heaven, nor can any thing on earth bear any comparison with it; for it contains a far more exalted and sublime treasure, whereby we apprehend, through Christ, the Father and eternal life; and that is what the mind of no natural man can ever attain unto. And therefore it is, that men embrace these things with so much difficulty, and that almost every one is offended and turns himself unto other things that are more agreeable unto reason. For to her, these things ever remain foreign and obscure; and hence, she does not make them of much consequence, nor believe them to be true, nor can she simply trust to those things which she cannot feel nor see. She always wants to have something on which she may lean as a foundation, that she has or finds in herself, or that she can bring forward as her own, and say, I have laboured and wrought so many and great things; and therefore, I hope I have not undergone the labour altogether in vain.

-I

Something not unlike this is related also of the holy fathers; as that concerning Hilary the hermit; from whom, on his death-bed, this evil word fell, O my soul (said he) why dost thou dread thy departure. Thou hast now served thy Lord for seventy years, and dost thou now fear death?'-If he died in that state of mind which the words would indicate, then, certainly, he died badly and unhappily. For this is not building upon Christ sent of the Father, as the foundation, in which way only he giveth unto us eternal life, but it is trusting in our own righteousness and our own worshipping of God. And this is the evil of our nature, whereby all holiness of life and good works, which would otherwise please God and be acceptable unto him, are defiled; and thus we lose both Christ and eternal life.

I have said these things, that no one might be seduced by these and the like examples; though Jerom, who was himself plunged into that sink, most highly praises and extols them, and knew not how to praise them enough. I hope, however, that another light of faith shone into the heart of this good father during the last moments of his life. I, for my part, would not and durst not die trusting to such words of commendation; nor would I willingly be his companion therein. For if any one had put these questions to him, Why, our dear Father, dost thou so long live in the woods, feed on roots and herbs, and lie naked on the bare ground? Thinkest thou that God will give thee eternal life for so doing, and reward thee with a signal crown in heaven?' He would certainly not say, No! but would confess that he hoped, that God would not suffer any thing that he did to be in vain. For (he would answer) to what other end have I thus so severely afflicted myself with the greatest labours, watchings, fastings, prayings, and the like, here in the desert?'-Behold then, where is now Christ with his works and merits? Here, as you see, all those things are to be accounted as nothing at all, which Christ did for the obtaining of eternal life and giving it unto us, and it is to be bought of him by us first of all with our own works! Wherefore, such legends (as they call them) and examples of the fathers, are the most deadly poisons; by which, faith and the knowledge of Christ are suppressed and extinguished. Whereas, (without these,) we are all by nature contaminated with this evil, and it drives many to despair because they have not done so and so, or, because they cannot do it.

Here then, you see how necessary it is diligently to exercise and inculcate these words, as the sum and substance, and so, the foundation of our doctrine: that is, how we are to become Christians, and to attain unto eternal life. And this indeed is a sublime and wonderful knowledge, and an arduous thing it is to hold this knowledge pure, and to trust wholly unto it. We have indeed, (thanks be to God!) this doctrine in word, but we have it but in a small degree and weakly in our hearts.

But

the rest, that is, the Papists, and the fanatical spirits, have lost both the word and the knowledge together; and, in addition to that, draw away both themselves and others by their own cogitations.

Thus then, you have this full and golden sentence, as an article, asserting that Jesus Christ is the Son of God; and moreover, teaching and setting forth the benefits and blessings of him; that we might know what we have in him, and might through him rightly know God and learn the way that leadeth unto him; in order that, we might with a glad and joyful mind trust in him only; which is what no other doctrine under heaven ever taught.

I have glorified thee on earth: I have finished the work which thou gavest me to do.

We have here then three gloryings. He prayed above, that the Father would glorify him; in order that, by that glorifying or magnifying he might again come forth powerful and glorious: these are two glorifyings. And he now here says that he has glorified the Father; and then, (directly afterward,) asks that the Father would glorify him with himself. What the two former glorifyings signify has been already sufficiently explained: by which this text also is rendered quite clear and plain. Christ our Lord during his life upon earth glorified the Father by highly preaching, and extolling his praise and glory; of which there are testimonies to be found every where throughout the Gospels, where he continually teaches and glories that he was sent of the Father, and refers to the Father, and ascribes to the Father, the whole of his life and all that he possesses or has power to do. And the whole life of a Christian, ought to be just as we behold this life of Christ to have been. He ought to praise God alone, and to acknowledge and implore, with a thankful heart, his grace and merits.

This work and this glorifying are now accomplished, saith he, and now, glorify thou me. This seems to be nothing else than if he had said again what he said above. If thy glory, praise, and honour are to be