thou mayest persevere in this way unto the end; but thou must not do this as though it consisted in thy own strength, for righteousness and salvation are of grace, whereunto only thou must trust. But when thou knowest that it is of grace alone, and that thy faith also is the gift of God, thou shalt have cause to fear, lest some temptation violently move thee from this faith.

Every one by faith is certain of this salvation: but we ought to have care and fear that we stand and persevere, trusting in the Lord, and not in our own strength. When those of the race of Cain hear faith treated of in this manner, they marvel at our madness as it seems to them. God turn us from this way, say they; that we should affirm ourselves holy and godly, far be this arrogance and rashness from us we are miserable sinners, we should be mad, if we should arrogate holiness to ourselves. Thus they mock at true faith, and count such doctrine as this execrable errour; and thus try to extinguish the gospel. These are they that deny the faith of Christ, and persecute it throughout the whole world; of whom Paul speaks, 1 Tim. iv. "In the latter times many shall depart from the faith," &c. for we see by these means that true faith lies every where oppressed; it is not preached, but commonly disallowed and condemned.

The pope, bishops, colleges, monasteries, and universities, have more than five hundred years persecuted it with one mind and consent most obstinately; which has been the means of driving many to hell. If any object against the admiration, or rather the mad senselessness of these men, if we count ourselves even holy, trusting the goodness of God to justify us, or as David prayed, "Preserve thou me, O Lord, for I am holy," Ps. 86. or as Paul saith, “The spirit of God beareth witness with our spirit, that we are the children of God;" they an

swer, that the prophet and apostle would not teach us in these words, or give us an example which we should follow, but that they being particularly and specially enlightened, received such revelation of themselves In this way they misrepresent the scripture, which affirms that they are holy, saying, that such doctrine is not written for us, but that it is rather peculiar miracles, which do not belong to all. This forged imagination we account of, as having come from their sickly brain. Again, they believe that they shall be made righteous and holy by their own works, and that because of them God will give them salvation and eternal blessedness.

In the opinion of these men it is a christian duty to think that we shall be righteous and saved because of our works; but to believe that these things are given by the grace of God, they condemn as heretical; attributing that to their own works, which they do not attribute to the grace of God. They that are endued with true faith, and rest upon the grace of the Lord, rejoice with holy joy, and apply themselves with pleasure to good works, not such as those of Cain's progeny do, as feigned prayers, fasting, base and filthy apparel, and such like trifles, but to true and good works whereby their neighbours are profited.

Perhaps some godly man may think, if the matter be so, and our works do not save us, to what end are so many precepts given us, and why doth God require that they be obeyed? The present text of the apostle will give a solution of this question, and upon this occasion we will give an exposition thereof The Galatians being taught of Paul the faith of Christ, but afterwards seduced by false apostles, thought that our salvation must be finished and made perfect by the works of the law; and that faith alone. doth not suffice. These Paul calls back again from works unto faith with great diligence; plainly pro

ving that the works of the law which go before faith, make us only servants, and are of no importance toward godliness and salvation; but that faith makes us the sons of God, and from thence good works without constraint forthwith plentifully flow.

But here we must observe the words of the apostle; he calls him a servant that is occupied in works without faith, of which we have already treated at large but he calls him a son which is righteous by faith alone. The reason is this, although the servant apply himself to good works, yet he does it not with the same mind as doth the son; that is, with a mind free, willing, and certain that the inheritance and all the good things of the Father are his; but does it as he that is hired in another man's house, who hopes not that the inheritance shall come to him. The works indeed of the son and the servant are alike; and almost the same in outward appearance; but their minds differ exceedingly as Christ saith, "The servant abideth not in the house forever, but the son abideth ever." John viii.

Those of Cain's progeny want the faith of sons, which they confess themselves; for they think it most absurd, and wicked arrogancy, to affirm themselves to be the sons of God, and holy; therefore as they believe, even so are they counted before God; they neither become holy or the sons of God, nevertheless they are exercised with the works of the law, wherefore they are and remain servants forever. They receive no reward except temporal things; such as quietness of life, abundance of goods, dignity, honour, &c. which we see to be common among the followers of popish religion. But this is their reward, for they are servants, and not sons; wherefore in death they shall be separated from all good things, neither shall any portion of the eternal inheritance be theirs who in this life would believe nothing thereof. We perceive, therefore, that ser

vants and sons are not unlike in works, but in mind and faith they have no resemblance.

The apostle endeavours here to prove that the law with all the works thereof makes us but mere servants, if we have not faith in Christ; for this alone makes us sons of God. It is the word of grace followed by the Holy Ghost, as it is showed in many places, especially in Acts x. where we read of the Holy Ghost falling on Cornelius and his family, while hearing the preaching of Peter. Paul teaches, Rom. iii. 7. that no man is justified before God by the works of the law; for sin only cometh by the law. He that trusts in works, condemns faith as the most pernicious arrogancy and errour of all others. Here thou seest plainly that such a man is not righteous, being destitute of that faith and belief which is necessary to make him acceptable before God and his Son; yea, he is an enemy to this faith, and therefore to righteousness also. Thus it is easy to understand that which Paul saith, that no man is justified before God by the works of the law.

The worker must be justified before God, before he can work any good thing. Men judge the worker by the works; God judges the works by the worker. The first precept requires us to acknowledge and worship one God, that is, to trust in him alone, which is the true faith whereby we become the sons of God. Thou canst not be delivered from the evil of infidelity by thy own power, nor by the power of the law; wherefore all thy works which thou doth to satisfy the law, can be nothing but works of the law; of far less importance than to be able to justify thee before God; who counteth them righteous only, which truly believe in him; for they that acknowledge him the true God, are his sons, and do truly fulfil the law. If thou shouldst even kill thyself by working, thy heart cannot obtain this faith thereby, for thy works are even a hinderance to it, and cause thee to persecute it.

He that studieth to fulfil the law without faith, is afflicted for the devil's sake; and continues a persecutor both of faith and the law, until he come to himself, and cease to trust in his own works; he then gives glory to God who justifies the ungodly, and acknowledges himself to be nothing, and sighs for the grace of God, of which he knows that he has need. Faith and grace now fill his empty mind, and satisfy his hunger; then follow works which are truly good; neither are they works of the law, but of the spirit, of faith and grace: they are called in the scripture, the works of God which he worketh

in us.

Whatsoever we do of our own power and strength, that is not wrought in us by his grace, without doubt is a work of the law, and avails nothing toward justification; but is displeasing to God, because of the infidelity wherein it is done. He that trusts in works. does nothing freely and with a willing mind; he would do no good work at all if he were not compelled by the fear of hell, or allured by the hope of present good. Whereby it is plainly seen that they strive only for gain, or are moved with fear, showing that they rather hate the law from their hearts, and had rather there were no law at all: an evil heart can do nothing that is good. This evil propensity of the heart, and unwillingness to do good, the law betrays, when it teaches that God does not esteem the works of the hand, but those of the heart.

Thus sin is known by the law, as Paul teaches ; for we learn thereby that our affections are not placed on that which is good; this ought to teach us not to trust in ourselves, but to long after the grace of God, whereby the evil of the heart may be taken away, and we become ready to do good works, and love the law voluntarily; not for fear of any punishment, but for the love of righteousness. By this